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Mythlore Index Plus
MYTHLORE INDEX PLUS MYTHLORE ISSUES 1–137 with Tolkien Journal Mythcon Conference Proceedings Mythopoeic Press Publications Compiled by Janet Brennan Croft and Edith Crowe 2020. This work, exclusive of the illustrations, is licensed under the Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-sa/3.0/us/ or send a letter to Creative Commons, 171 Second Street, Suite 300, San Francisco, California, 94105, USA. Tim Kirk’s illustrations are reproduced from early issues of Mythlore with his kind permission. Sarah Beach’s illustrations are reproduced from early issues of Mythlore with her kind permission. Copyright Sarah L. Beach 2007. MYTHLORE INDEX PLUS An Index to Selected Publications of The Mythopoeic Society MYTHLORE, ISSUES 1–137 TOLKIEN JOURNAL, ISSUES 1–18 MYTHOPOEIC PRESS PUBLICATIONS AND MYTHCON CONFERENCE PROCEEDINGS COMPILED BY JANET BRENNAN CROFT AND EDITH CROWE Mythlore, January 1969 through Fall/Winter 2020, Issues 1–137, Volume 1.1 through 39.1 Tolkien Journal, Spring 1965 through 1976, Issues 1–18, Volume 1.1 through 5.4 Chad Walsh Reviews C.S. Lewis, The Masques of Amen House, Sayers on Holmes, The Pedant and the Shuffly, Tolkien on Film, The Travelling Rug, Past Watchful Dragons, The Intersection of Fantasy and Native America, Perilous and Fair, and Baptism of Fire Narnia Conference; Mythcon I, II, III, XVI, XXIII, and XXIX Table of Contents INTRODUCTION Janet Brennan Croft .....................................................................................................................................1 -
This Electronic Thesis Or Dissertation Has Been Downloaded from Explore Bristol Research
This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: O Lynn, Aidan Anthony Title: Ghosts of War and Spirits of Place Spectral Belief in Early Modern England and Protestant Germany General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Ghosts of Place and Spirits of War: Spectral Belief in Early Modern England and Protestant Germany Aidan Anthony O’Lynn A dissertation submitted to the University of Bristol in accordance with the requirements for the award of the degree of Doctor of Philosophy in the Faculty of Arts School of History August 2018 Word Count: 79950 i Abstract This thesis focuses on themes of place and war in the development of ghostlore in Early Modern Protestant Germany and England. -
AND DID THOSE HOOVES Pan and the Edwardians
1 AND DID THOSE HOOVES Pan and the Edwardians By Eleanor Toland A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts in English Literature Victoria University of Wellington 2014 2 “….a goat’s call trembled from nowhere to nowhere…” James Stephens, The Crock of Gold, 1912 3 Contents Abstract………………………………………………………………………………………...4 Acknowledgements……………………………………………………………………………..5 Introduction: Pan and the Edwardians………………………………………………………….6 Chapter One: Pan as a Christ Figure, Christ as a Pan Figure…………………………………...17 Chapter Two: Uneasy Dreams…………………………………………..…………………......28 Chapter Three: Savage Wildness to Garden God………….…………………………………...38 Chapter Four: Culminations….................................................................................................................48 Chapter Five: The Prayer of the Flowers………………...…………………………………… 59 Conclusion…………………………………………………………………………………….70 Works Cited…………………………………………………………………………………...73 4 Acknowledgements My thanks to Lilja, Lujan, Saskia, Thomas, Emily, Eve, Mehdy, Eden, Margie, Katie, Anna P, the other Anna P, Hannah, Sarah, Caoilinn, Ronan, Kay, Angelina, Iain et Alana and anyone else from the eighth and ninth floor of the von Zedlitz building who has supplied a friendly face or a kind word. Your friendship and encouragement has been a fairy light leading me out of a perilous swamp. Thank you to my supervisors, Charles and Geoff, without whose infinite patience and mentorship this thesis would never have been finished, and whose supervision went far beyond the call of duty. Finally, thank you to my family for their constant support and encouragement. 5 Abstract A surprisingly high number of the novels, short stories and plays produced in Britain during the Edwardian era (defined in the terms of this thesis as the period of time between 1900 and the beginning of World War One) use the Grecian deity Pan, god of shepherds, as a literary motif. -
Folklore Transition Unit
Buckler’s Mead Academy English Department: Transition Unit Welcome to English at Buckler’s Mead Academy. We are excited about teaching you and making you part of our community in September. We have put together a selection of short stories we would like you to read and some links to video clips that we would like you to watch. This will help you to be prepared for what we will be doing in English in September. There are some written challenges at the end for you to choose from. Characteristics of Folk Literature Watch this introductory video clip: https://www.youtube.com/watch?v=hps4nnNbLFc Folktales are prose narratives (stories) which are regarded as fiction, handed down by word of mouth. They reflect the culture of the society or town they describe. Purpose: They have been usually invented by common people for entertainment. Setting: They are generally timeless. “Once upon a time”, “Long, long ago”, “One morning” They are generally placeless. “In the great forest”, “In a far away mountain village”, “In a kingdom by the sea” Characters: Everyday people and/or animals are the characters in Folk Tales. They are generally flat, that is to say, they don’t change throughout the story. They are completely good or evil. Plot: Beginning: quickly presents place, character and conflict. Middle: climax, important actions take place in order to solve the problem. End: problem is solved, logical and happy ending. Style: Colloquial speech includes Proverbs of the country of origin Figurative language Imagery Onomatopoeic words Rhythm of dialect Theme: Values of the culture to which they belong. -
The Wild Hunt and the Witches' Sabbath
Hutton, R. E. (2014). The Wild Hunt and the Witches' Sabbath. Folklore, 125(2), 161-178. https://doi.org/10.1080/0015587X.2014.896968 Peer reviewed version Link to published version (if available): 10.1080/0015587X.2014.896968 Link to publication record in Explore Bristol Research PDF-document This is an Accepted Manuscript of an article published by Taylor & Francis Group in Folklore on 07/07/2015, available online: http://www.tandfonline.com/10.1080/0015587X.2014.896968 University of Bristol - Explore Bristol Research General rights This document is made available in accordance with publisher policies. Please cite only the published version using the reference above. Full terms of use are available: http://www.bristol.ac.uk/red/research-policy/pure/user-guides/ebr-terms/ 1 The Wild Hunt and the Witches’ Sabbath Ronald Hutton Abstract Recent writing on the medieval origins of the concept of the witches’ sabbath have emphasized the importance to them of beliefs in nocturnal processions or cavalcades of spirits, known in modern times by the umbrella term of the ‘Wild Hunt’. This article suggests that the modern notion of the ‘Hunt’ was created by Jacob Grimm, who conflated different medieval traditions with modern folklore. It further argues that a different approach to the study of medieval spirit processions, which confines itself to medieval and early modern sources and distinguishes between the types of procession described in them, results in different conclusions, with regard both to the character of the ‘Hunt’ and to its relationship with the sabbath. Introduction ‘In German and Celtic legend, the Wild Hunt consisted of a band of ghosts or spirits who would ride through the night. -
Beltane 2013
Pooka’s Page for Grownups This issue of Pooka Pages has been, without a doubt, the hardest for me to produce in the entire eleven years since it was begun. Indeed, for a short while I wasn’t sure there would ever be another issue. As many of you may have heard, Pooka crossed over to the Summerlands on March 25 th. I’m devastated without my little partner, co-author and familiar at my side. But the sympathy and support of friends helped me through those first mind- numbing days and our Pooka Pages Team members gallantly rallied through our shared grief to make sure this issue did get to you. Even Pooka, himself, took part. His little ghost sat pressed against my side and dictated a story about his Great Adventure. He wanted the children to know, as we did, that this was a Transition, that he’s resting comfortably with the God & Goddess for a while and that he will be back. That someday, I will look into the eyes of a little black kitten and say: “There you are! I found you! ” When that day comes, Pooka (in his new body) and I, together, will write Part Two of his “Great Adventure”… Until then, his indomitable little spirit lives on… and so will the Pooka Pages. Some Other Names: May Day, Roodemas, Walpurgis (Germany), Cetshamain (Ireland), Cyntefin (Wales), Cala Me' (Cornwall) and Kala-Hanv (Brittany) This is when the Goddess and the God get married and all of Nature celebrates with them. The ancient Celts divided the year into two parts – Winter, the colder, dark part that began at Samhain, and Summer, the lighter, warmer part, which officially started at Beltane. -
Celtic Mythology Ebook
CELTIC MYTHOLOGY PDF, EPUB, EBOOK John Arnott MacCulloch | 288 pages | 16 Nov 2004 | Dover Publications Inc. | 9780486436562 | English | New York, United States Celtic Mythology PDF Book It's amazing the similarities. In has even influenced a number of movies, video games, and modern stories such as the Lord of the Rings saga by J. Accept Read More. Please do not copy anything without permission. Vocational Training. Thus the Celtic goddess, often portrayed as a beautiful and mature woman, was associated with nature and the spiritual essence of nature, while also representing the contrasting yet cyclic aspects of prosperity, wisdom, death, and regeneration. Yours divine voice Whispers the poetry of magic that flow through the wind, Like sweet-tasting water of the Boyne. Some of the essential female deities are Morrigan , Badb , and Nemain the three war goddess who appeared as ravens during battles. The Gods told us to do it. Thus over time, Belenus was also associated with the healing and regenerative aspects of Apollo , with healing shrines dedicated to the dual entities found across western Europe, including the one at Sainte-Sabine in Burgundy and even others as far away as Inveresk in Scotland. In most ancient mythical narratives, we rarely come across divine entities that are solely associated with language. Most of the records were taken around the 11 th century. In any case, Aengus turned out to be a lively man with a charming if somewhat whimsical character who always had four birds hovering and chirping around his head. They were a pagan people, who did not believe in written language. -
The Meaning of Witchcraft
THE MEANING OF WITCHCRAFT By G. B. GARDNER Introduction by Dr. Leo Louis Martello MAGICKAL CHILDE, INC. 35 W. 19th St. (Gerald Gardner) GARDNER GRAND OLD MAN OF WITCHCRAFT By DR. LEO LOUIS MARTELLO Gerald B. Gardner’s biography has been published many times, including a chapter on him in my own Witchcraft: The Old Religion. For the record his first Craft book was High Magic’s Aid published in 1949, a self-published work. His second was Witchcraft Today in 1954 and his last was The Meaning of Witchcraft, 1959, five years before his death. Prior to these he had written A Goddess Arrives, 1948, and Keris and Other Malay Weapons, 1936. The latter and High Magic’s Aid were published under his pen-name of Scire. In Witchcraft Today the Bibliography has no listing of Charles Godfrey Leland and in this book he lists only Leland’s Gypsy Sorcery. Yet a careful study of the Gardnerian Book of Shadows reveals that many passages were copied directly from Leland’s Aradia. The secret name of the Goddess used in Gardnerian rites is also most revealing. His new converts shed lots of heat but not too much light, especially in view of all the hagiographical hogwash written about him. Those converts who saw the light preferred to keep others in the dark. This is characteristic of all new converts to any faith. And today none of this matters as the Craft... The Old Religion... Paganism has grown and expanded worldwide where the myths of the past, the factual inconsistencies, the claims and counterclaims fade into insignificance. -
LUGHNASADH 2017 Welcome to the Lughnasadh 2017 Issue of Serpentstar!
A newsletter of The Order of Bards Ovates and Druids in the Southern Hemisphere LUGHNASADH 2017 Welcome to the Lughnasadh 2017 issue of SerpentStar! Once again we move into a new calendar year, and begin the revelries of harvest time. Macadamia Grove had the joy of playing with fire for a second time, pictures on this page and elsewhere. Lots of neat stuff for you in this issue - poetry from wyverne and Chris Parker, Part 2 of James Howell's thought- provoking (and very topical) article, William Rattley shares another musing with us, we welcome the Song of the Eastern Sea Seed Group to the group listings, OBOD's new Portuguese language magazine Ophiusa to the publications list, two new celebrants (Jenneth Graham and Pamela Meekings-Stewart) to our advert section, and there's info on the 2017 Assembly which will be held in Sydney in August. And if that's not enough, we debut a bursting new New Zealand section - 'Aotearoa'! It's my hope that the marvellous content offered by our NZ cousins will inspire other groups around the Southern Hemisphere to send us some content - Brisa del Sur and Cradle Seed Group I'm looking at you!! NOW, there's also an announcement to make this issue. For those of you who don't already know, 2017 is the twentieth year of SerpentStar! Back in 1997 the first ever issue was released to mark Alban Hefin, and there's a scan of it on the archive page of the SerpentStar website. The archive page is growing, and my aim is to have the entire back catalogue of SerpentStar available in electronic form by the end of the year. -
Primal Religion
Primal Religion Characteristics of primal religion ost world religions have holy texts: for example, Christianity has Ninian Smart (1927–2001) was a leading scholar and teacher in the field of Religious Studies. In his book The Religious Experience of Mankind (1984), he sets out some of the Myth Mthe Bible; Islam, the Qur’an; Hinduism, the Gita; and Sikhism, main features of primal religion. Myth and story-telling are the Granth Sahib. But what about those societies without a tradition important in primal religions Mana High God Ancestor veneration of writing? Many societies in the word are non-literate or oral, that is, both in their content, and A term originating in the Most, if not all, primal The human creator of the ongoing pattern of they communicate chiefly by the spoken word, and their traditions are cultures of the Pacific, religions have a concept the society, or a hero their telling. Myths explain mana is a surrounding of a High God. The High memorized. with great mana, is origins, good and evil, local force that is invisible God is above and beyond often honoured through landforms, past events, and and populated with this world; it is creator religious ritual. This may future possibilities. Oral traditions Animism deities. Mana resides and ruler of all, including be done due to perceived in chieftains, animals, souls. The High God is connections with fertility The creation myth of the The religion of oral societies has tended to be viewed as “Primal” religion is the best of a poor selection of words places, and large rocks often regarded as remote and the health of the Mongols magic or superstition, with the implication that these for the beliefs of these oral cultures. -
The Oxford Companion to English Literature, 6Th Edition
M MABBE, James (1572-71642), educated at, and fellow MACAULAY,Dame (Emilie) Rose (1881-1958), novelist, of, Magdalen College, Oxford. He became a lay essayist, and travel writer, whose many works include prebendary of Wells. He is remembered for his trans Potterism (1920), They Were Defeated (1932), both lations of Fernando de Rojas's *Celestina and of The fiction, and Pleasures of Ruins (1953). Her best-known Spanish Ladye, one of *Cervantes's 'Exemplary novels, The World My Wilderness (1950) and The Novels'. Mabbe Hispanicized his name as 'Puede- Towers of Trebizond (1956), appeared after a decade Ser' (may-be). in which she wrote no fiction, and followed her return to the Anglican faith, from which she had been long Mabinogion, The, strictly, the first four Welsh tales estranged through her love for a married man who died contained in the collection of Lady Charlotte Guest, in 1942. Her religious revival was inspired partly by the made in 1838-49. The four are preserved in two Welsh Revd J. H. C. Johnson, and her correspondence with manuscripts: The White Book of Rhydderch (1300-25) him was published after her death in two volumes, and The Red Book of Hergest (1375-1425). 'Mab' is the 1961-2, as Letters to a Friend. word for 'youth', but, even by the time of the medieval title, it is likely that the word meant nothing much MACAU LAY, Thomas Babington (1800-59), politician more precise than 'story'. In the four stories it is likely and historian, son of the philanthropist and reformer that the original common element was the hero Zachary Macaulay. -
The Names and Epithets of the Dagda
Deep Blue Deep Blue https://deepblue.lib.umich.edu/documents Research Collections Library (University of Michigan Library) 2012-04 The Names and Epithets of the Dagda Martin, Scott A. https://hdl.handle.net/2027.42/138966 Downloaded from Deep Blue, University of Michigan's institutional repository The Names and Epithets of the Dagda Scott A. Martin, April 2012 Aed Abaid Essa Ruaid misi .i. dagdia druidechta Tuath De Danann 7 in Ruad Rofhessa 7 Eochaid Ollathair mo tri hanmanna. “I am Aed Abaid of Ess Rúaid, that is, the Good God of wizardry of the Túatha Dé Danann, and the Rúad Rofhessa, and Eochaid Ollathair are my three names.” (Bergin 1927) This opening line from “How the Dagda Got His Magic Staff” neatly summarizes the names by which the Dagda is known in the surviving Irish manuscripts. Translations for these names begin to shed some light on the character of this deity: the “Good God,” the “Red/Mighty One of Great Knowledge,” and “Horseman Great-father.” What other information can be gleaned about the Dagda from the way in which he is named? This essay will examine the descriptions and appellations attached to the Dagda in various texts in an attempt to provide some further answers to this question. It should be emphasized at the outset that the conclusions below are intended to enrich our religious, rather than scholarly, understanding of the Dagda, and that some latitude should be afforded the interpretations on this basis. The glossary Cóir Anmann (The Fitness of Names) contains adjacent entries for the Dagda under each of his three names (Stokes 1897: 354-357): 150.