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The Progress of Religious Freedom As Shown in the History of Toleration Acts by Rev
THE PROGRESS OF RELIGIOUS FREEDOM AS SHOWN IN THE HISTORY OF TOLERATION ACTS THE PROGRESS OF RELIGIOUS FREEDOM AS SHOWN IN THE HISTORY OF TOLERATION ACTS BY REV. PHILIP SCHAFF, D.D., Professor of Church History, Union Theological Seminary, N. Y. CHAPTER L TOLERATION AND LIBERTY. An Edict or Act of Toleration is a grant of the civil gov- ernment, which authorizes religious societies dissenting from the State religion to worship according to the dictates of conscience without liability to persecution. Such an Edict always presupposes a religion established by law and sup- ported by the State, and the right of the State to control public worship. Toleration may proceed from necessity, or from prudence, or from indifference, or from liberality and an enlarged view of truth and right. It may be extended or withdrawn by the government; but it is usually the entering wedge for religious liberty and legal equality. There is a wide difference between toleration and-liberty. The one is a concession, the other a right; the one is a matter of expediency, the other a principle; the one is a gift of man, the other, a gift of God. Toleration implies more or less censure or disapproval. We tolerate or endure what we dislike but cannot prevent. The most despotic governments are tolerant towards sub- jects who are too numerous or too useful to be killed or exiled. Russia tolerates Romanists, Protestants, Jews, and Mohammedans; Turkey tolerates " Christian dogs," and likes them to prey upon each other; but woe to him in either country who apostatizes from the State religion, or 2 The Progress of Religious Freedom. -
Universal Mythology: Stories
Universal Mythology: Stories That Circle The World Lydia L. This installation is about mythology and the commonalities that occur between cultures across the world. According to folklorist Alan Dundes, myths are sacred narratives that explain the evolution of the world and humanity. He defines the sacred narratives as “a story that serves to define the fundamental worldview of a culture by explaining aspects of the natural world, and delineating the psychological and social practices and ideals of a society.” Stories explain how and why the world works and I want to understand the connections in these distant mythologies by exploring their existence and theories that surround them. This painting illustrates the connection between separate cultures through their polytheistic mythologies. It features twelve deities, each from a different mythology/religion. By including these gods, I have allowed for a diversified group of cultures while highlighting characters whose traits consistently appear in many mythologies. It has the Celtic supreme god, Dagda; the Norse trickster god, Loki; the Japanese moon god, Tsukuyomi; the Aztec sun god, Huitzilopochtli; the Incan nature goddess, Pachamama; the Egyptian water goddess, Tefnut; the Polynesian fire goddess, Mahuika; the Inuit hunting goddess, Arnakuagsak; the Greek fate goddesses, the Moirai: Clotho, Lachesis, and Atropos; the Yoruba love goddess, Oshun; the Chinese war god, Chiyou; and the Hindu death god, Yama. The painting was made with acrylic paint on mirror. Connection is an important element in my art, and I incorporate this by using the mirror to bring the audience into the piece, allowing them to see their reflection within the parting of the clouds, whilst viewing the piece. -
Aztec Mythology
Aztec Mythology One of the main things that must be appreciated about Aztec mythology is that it has both similarities and differences to European polytheistic religions. The idea of what a god was, and how they acted, was not the same between the two cultures. Along with all other native American religions, the Aztec faith developed from the Shamanism brought by the first migrants over the Bering Strait, and developed independently of influences from across the Atlantic (and Pacific). The concept of dualism is one that students of Chinese religions should be aware of; the idea of balance was primary in this belief system. Gods were not entirely good or entirely bad, being complex characters with many different aspects and their own desires and motivations. This is highlighted by the relation between Quetzalcoatl and Tezcatlipoca. When the Spanish arrived with their European sensibilities, they were quick to name one good and one evil, identifying Quetzalcoatl with Christ and Tezcatlipoca with Satan during their attempts to integrate the Nahua peoples into Christianity. But to the Aztecs neither god would have been “better” than the other; they are just different and opposing sides of the same duality. Indeed, their identities are rather nebulous, with Quetzalcoatl often being referred to as “White Tezcatlipoca” and Tezcatlipoca as “Black Quetzalcoatl”. The Mexica, as is explained in the history section, came from North of Mexico in a location they named “Aztlan” (from which Europeans developed the term Aztec). During their migration south they were exposed to and assimilated elements of several native religions, including those of the Toltecs, Mayans, and Zapotecs. -
The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla
Japanese Journal of Religious Studies 1993 20/2-3 The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’s Subjugation of Silla Akima Toshio In prewar Japan, the mythical tale of Empress Jingii’s 神功皇后 conquest of the Korean kingdoms comprised an important part of elementary school history education, and was utilized to justify Japan5s coloniza tion of Korea. After the war the same story came to be interpreted by some Japanese historians—most prominently Egami Namio— as proof or the exact opposite, namely, as evidence of a conquest of Japan by a people of nomadic origin who came from Korea. This theory, known as the horse-rider theory, has found more than a few enthusiastic sup porters amone Korean historians and the Japanese reading public, as well as some Western scholars. There are also several Japanese spe cialists in Japanese history and Japan-Korea relations who have been influenced by the theory, although most have not accepted the idea (Egami himself started as a specialist in the history of northeast Asia).1 * The first draft of this essay was written during my fellowship with the International Research Center for Japanese Studies, and was read in a seminar organized by the institu tion on 31 January 199丄. 1 am indebted to all researchers at the center who participated in the seminar for their many valuable suggestions. I would also like to express my gratitude to Umehara Takeshi, the director general of the center, and Nakanism Susumu, also of the center, who made my research there possible. -
Drunkenness and Ambition in Early Seventeenth-Century Scottish Literature," Studies in Scottish Literature: Vol
Studies in Scottish Literature Volume 35 | Issue 1 Article 12 2007 Drunkenness and Ambition in Early Seventeenth- Century Scottish Literature Sally Mapstone St. Hilda's College, Oxford Follow this and additional works at: https://scholarcommons.sc.edu/ssl Part of the English Language and Literature Commons Recommended Citation Mapstone, Sally (2007) "Drunkenness and Ambition in Early Seventeenth-Century Scottish Literature," Studies in Scottish Literature: Vol. 35: Iss. 1, 131–155. Available at: https://scholarcommons.sc.edu/ssl/vol35/iss1/12 This Article is brought to you by the Scottish Literature Collections at Scholar Commons. It has been accepted for inclusion in Studies in Scottish Literature by an authorized editor of Scholar Commons. For more information, please contact [email protected]. Sally Mapstone Drunkenness and Ambition in Early Seventeenth-Century Scottish Literature Among the voluminous papers of William Drummond of Hawthomden, not, however with the majority of them in the National Library of Scotland, but in a manuscript identified about thirty years ago and presently in Dundee Uni versity Library, 1 is a small and succinct record kept by the author of significant events and moments in his life; it is entitled "MEMORIALLS." One aspect of this record puzzled Drummond's bibliographer and editor, R. H. MacDonald. This was Drummond's idiosyncratic use of the term "fatall." Drummond first employs this in the "Memorialls" to describe something that happened when he was twenty-five: "Tusday the 21 of Agust [sic] 1610 about Noone by the Death of my father began to be fatall to mee the 25 of my age" (Poems, p. -
CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE G - Izquierdo, Sebastiano by James Strong & John Mcclintock
THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE G - Izquierdo, Sebastiano by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 G Gabata (or Gabbatha) Picture for Gabata properly a bowl; hence a pensile lamp of similar form, for a church, made of different metals-gold, silver, brass, and electrum. These lamps were frequently embossed, or decorated in bass-relief, and ornamented with lilies, heads of gryphons or lions, or even fashioned in the form of these animals. Like the corone used for lighting, they very often had crosses. attached to them. Gabbai, Isaac ibn- a Jewish writer, who flourished at Leghorn at the beginning of the 17th century, is the author of tjn ãk or, a commentary on the Mishna (Venice, 1614, and often). See Furst, Bibl. Jud. 1:311; Jocher, Allgemeines Gelehrten-Lexikon, s.v. B.P.) Gabbai, Meir ibn- a Jewish writer of Italy, in the 16th century, is the author of, hnwma ˆrd , a cabalistic work, which treats of the ten sephiroth (Iadua, 1563; latest edition, by Goldberg, Berlin, 1850): çdqh tdb[, also µyhla twarm, a cabalisticophilosophical work (Mantua, 1545): — bq[y t[lwt, cabalistic explanations of the Jewish prayers (Constantinople, 1560). See De' Rossi, Dizionario Storico (Germ. -
Redalyc.An Ethnomathematics Exercise for Analyzing a Khipu Sample from Pachacamac (Perú)
Revista Latinoamericana de Etnomatemática E-ISSN: 2011-5474 [email protected] Red Latinoamericana de Etnomatemática Colombia Saez-Rodríguez, Alberto An Ethnomathematics Exercise for Analyzing a Khipu Sample from Pachacamac (Perú) Revista Latinoamericana de Etnomatemática, vol. 5, núm. 1, 2012, pp. 62-88 Red Latinoamericana de Etnomatemática Available in: http://www.redalyc.org/articulo.oa?id=274021551003 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Saez-Rodríguez. A. (2012). An Ethnomathematics Exercise for Analyzing a Khipu Sample from Pachacamac (Perú). Revista Latinoamericana de Etnomatemática. 5(1). 62-88 Artículo recibido el 1 de diciembre de 2011; Aceptado para publicación el 30 de enero de 2012 An Ethnomathematics Exercise for Analyzing a Khipu Sample from Pachacamac (Perú) Ejercicio de Etnomatemática para el análisis de una muestra de quipu de Pachacamac (Perú) Alberto Saez-Rodríguez1 Abstract A khipu sample studied by Gary Urton embodies an unusual division into quarters. Urton‟s research findings allow us to visualize the information in the pairing quadrants, which are determined by the distribution of S- and Z-knots, to provide overall information that is helpful for identifying the celestial coordinates of the brightest stars in the Pleiades cluster. In the present study, the linear regression attempts to model the relationship between two variables (which are determined by the distribution of the S- and Z-knots). The scatter plot illustrates the results of our simple linear regression: suggesting a map of the Pleiades represented by seven points on the Cartesian coordinate plane. -
Every Creation Story
Every Creation Story Creation from chaos Chaos (cosmogony) Enûma Eliš (Babylonian creation myth) Genesis creation myth (Judaism, Christianity and Islam) Greek cosmogonical myth Jamshid Korean creation narratives Kumulipo Leviathan (Book of Job 38–41 creation myth) Mandé creation myth Pangu Raven in Creation Serer creation myth Sumerian creation myth Tungusic creation myth Unkulunkulu Väinämöinen Viracocha Earth diver Earth-diver Ainu creation myth Cherokee creation myth Iroquois creation myth Väinämöinen Yoruba creation myth Ob-Ugric creation myth Emergence Emergence Hopi creation myth Maya creation of the world myth Diné Bahaneʼ (Navajo) Zuni creation myth ( creation of self ) Ex nihilo Debate between sheep and grain Barton cylinder Ancient Egyptian creation myths Kabezya-Mpungu Māori myths Mbombo Ngai Popol Vuh World parent World parent Coatlicue Enûma Eliš Greek cosmogonical myth Greek cosmogonical myth Heliopolis creation myth Hiranyagarbha creation myth Kumulipo Rangi and Papa Völuspá Divine twins Divine twins Proto-Indo-European creation myths Regional Africa Ancient Egyptian creation myths Fon creation myth Kaang creation story (Bushmen) Kintu myth (Bugandan) Mandé creation myth Mbombo (Kuba, Bakuba or Bushongo/Boshongo) Ngai (Kamba, Kikuyu and Maasai ) Serer creation myth (cosmogony of the Serer people of Senegal, the Gambia and Mauritania) Unkulunkulu (Zulu) Yoruba creation Americas Mesoamerica Coatlicue (Aztec) Maya creation of the world myth Popol Vuh (Quiché Mayan) Mid North America Anishinaabeg creation stories Cherokee creation -
Turkic Mythology - the Origin of the Turks
Turkic Mythology - The Origin of the Turks The Turks entered in world history in 552 when the first Turkish Empire was founded. This state started Turkish history in the pre Islamic period, which lasted until the tenth century. The first Turkish state ended in 630 at the end of its long-lasting raids and wars with China, and the second one started in 682 and ended in 744. The pre-Islamic Turkish political history continued with the establishment of the Uyghur Kaghanate in the East (744-840) and the Khazar Khanagate in the West (630-965). The legends of Turkish origin vary depending on the sources, documentations, various Turkic communities, and those who tell the myths. Almost all Turco-Mongolian legends refer to a wolf story, a mythic mountain, a valley and a cave, a female figure, and iron forging; the themes of hiding and re-emergence of the Turks. The Chinese sources tell the origin myths depending on a she-wolf ancestor. This myth tell about the Turks as the ancestors of a tribe which was part of Hsiung-nus, and called themselves as Ashina, who lost all the members of the clan against the enemies except one boy. The boy lost his feet, so the legend says the enemies left him free. A she-wolf found him, milked him and when the boy grew, mated with him. Upon return of the enemies to kill the boy, the she-wolf run to a cave secluded in the mountains, and gave birth to ten boys, each got married with women from out, and adopted a family name, one having the name of Ashina. -
Evidence for the Indo-European Origin of Two Ancient Chinese Deities
SINO-PLATONIC PAPERS Number 118 June, 2002 The Spider’s Web. Goddesses of Light and Loom: Examining the Evidence for the Indo-European Origin of Two Ancient Chinese Deities by Justine T. Snow Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. -
True History of Christianity Part1
““JohnJohn SmithSmith”” TheThe TrueTrue HistoryHistory ofof ChristianityChristianity LLet him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished ... Jesus said ... For nothing hidden will not become manifest, and nothing covered will remain without being uncovered. The apocryphal Gospel of Thomas, a 4th Century ‘heretical’ text discovered at Nag Hammadi, Egypt, in 1945. MMany others, who oppose the truth and are the messengers of error, will set up their error ... thinking that good and evil are from one (source) ... but those of this sort will be cast into the outer darkness. From the Apocalypse of Peter, also found at Nag Hammadi. “Jesus said, ... For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death”. The apocryphal Gospel of Thomas II:19, also found at Nag Hammadi. The True History of Christianity “John Smith” 2005 4 The True History of Christianity DEDICATIONS This book is dedicated to a number of individuals who played an important part in this project - Firstly, no greater thanks can go to my family who patiently waited 10 years while their dad finished this book, and to my folks for their assistance when the going was really tough. Thanks also to the idiot who undid my wheel nuts (almost wiping out an entire family), not to mention the vile piece of of filth who cut through my brake hose causing my vehicle to spin out of control. -
C2> Hat C3£Oly Might in Bethlehem
■l mj.w*; - ‘ T- .-■ *• •*" ’ - "• '‘7”' ^ r*■ -^*-~v-b.mij , m *•v r41 SIXTY-FIRST YEAR CHATSWORTH. ILLINOIS, THURSDAY. DECEMBER 20. 1934 NO. IS R. R. KIRKTON CO-OPERATION C2> hat c3£oly Might i n B e t h l e h e m AGAIN HEADS BRINGS MORE FARN6UREAU GRAVEL ROADS H O T SLUGS EDIGRAPHS A Crowd of 2500 Attends Government Pays Men for Annual Meeting Held A nickel isn't supposed to Half of the world is en Labor and Township be as good as a dollar but it gaged In agriculture. That’s at Pontiac. goes to church oftener. how the other half lives. Buys Gravel. Some motorists consider It The scientist tells us that (Pontiac Dally Leader) good driving if they get R. R. Klrkton, well known red will overcome timidity. Highway Commissioner Andrew across fifty feet ahead of the This Is aso true of the long Eby has put in a busy summer im farmer of Waldo township, was tra in . re-elected president of the Living green. proving Chatsworth township One reason why business I highways and if weather condi ston County Farm Bureau at the But If Japan gets a fleet doesn’t pick up is because so tion will hold out a few days twenty-first annual meeting held equal to ours, she’ll soon be few are trying to pick up more he says every farmer in the in the gymnasium at Pontiac demanding equal rights to business. j township, save Raymond Stadler, township high school Tuesday. meddle, too. F*ully 2,500 farmers and mem in the southeast corner of the bers of their families attended.