The Truth Behind Valentines Day Copy

Total Page：16

File Type：pdf, Size：1020Kb

Θνῄσκω καταστροφή Valentnes day, or the Ides of February in the Roman calendar, is the festval of the Lupercalia. Lupercus was the god of shepherds and his festval was intended to insure fertlity in the coming spring. At the beginning of the festval, there was an animal sacrifce, and thongs (whips) were then made out of the hides of the animals. The Luperci priests would then run through the streets, dressed in bloody goatskins, and lash the women of the city with the thongs, a ritual which was meant both to promote fertlity among the women, as well as an easy childbirth. In Greek, he is known as the Lycaean Pan, *Lycaean is a word connected with the Greek for 'wolf' the Romans called him Inuus or Faunus Lu- The Wolf Suckling Romulus and Remus as seen in the term lycanthropy for 'werewolf'.+ Etymo- percus. logically, Luperci, Lupercalia, and Lupercal all relate to Pan is famous for his sexual powers, and is the Latn for 'wolf' lupus, as do various Latn words con- ofen depicted with a phallus (Penis), Dioge- nected with brothels. The Latn for she-wolf was slang nes of Sinope, speaking in jest, related a for prosttute. The legends say that Romulus and Re- myth of Pan learning masturbaton from his mus were nursed by a she-wolf in the Lupercal. Servius, father, Hermes, and teaching the habit to a 4th century pagan commentator on Vergil, says that shepherds. Beastality was rampant during it was in the Lupercal that Mars ravished and impreg- the Greco-Roman era! nated the twins' mother. (Servius ad. Aen. 1.273) Christan Holidays are ancient pagan feasts that were ushered in by the Roman Catholic Church during the rule of emperor Constantne. Constantne was a pagan sun-worshipper who had a "Christan experience" that wanted to unite his empire, both Christan and pagan together. He achieved this by re-writng history and re-naming pagan feasts with so called Chris- tan names. St. Valentne's Day began as a liturgical celebraton of one or more early romans named Valentnus. Pagans in Rome celebrated the evening of February 14th and February 15th and as an idolatrous festval in honor of Lu- percus "the hunter of wolves". It was not untl the reign of Pope Gelasius that the holiday became a "Christan" custom. "As far back as 496, Pope Gelasius changed Lupercalia on February 15th to St. Valentne's Day on February 14th." The original Saint Valentne was Nimrod, on this day in February, Semiramis, the mother of Tammuz, was said to have been puri- fed and to have appeared for the frst tme in public with her son as the original "mother and child." Looking For a Location Near You To Fellowship www.israelunite.org/contact-us/ (718)-303-9655 Outside N.Y. Call (855) 484-4842 (IUIC) youtube.com/joiniuic www.periscope.tv/israelunitedinchrist.

Copy Link

Recommended publications

Faunus and the Fauns in Latin Literature of the Republic and Early Empire
University of Adelaide Discipline of Classics Faculty of Arts Faunus and the Fauns in Latin Literature of the Republic and Early Empire Tammy DI-Giusto BA (Hons), Grad Dip Ed, Grad Cert Ed Submitted in fulfilment of the requirements for the degree of Master of Philosophy October 2015 Table of Contents Abstract ................................................................................................................... 4 Thesis Declaration ................................................................................................... 5 Acknowledgements ................................................................................................. 6 Introduction ............................................................................................................. 7 Context and introductory background ................................................................. 7 Significance ......................................................................................................... 8 Theoretical framework and methods ................................................................... 9 Research questions ............................................................................................. 11 Aims ................................................................................................................... 11 Literature review ................................................................................................ 11 Outline of chapters ............................................................................................
[Show full text]
Volume 16 Winter 2014
Volume 16 Winter 2014 Tomb 6423 At right, the Below is the A Digger’s View: lastra sealing chamber as The Tomb of the Hanging the chamber found at the The perspective of a field Aryballos, Tarquinia shown in situ. moment of archaeologist by Alessandro Mandolesi Above it is the opening, by Maria Rosa Lucidi another lastra on the back The University of Turin and the possibly reut- wall a little The discovery of the tomb of the Superintendency for the Archaeological ilzed spolia aryballos still “hanging aryballos" has aroused great Heritage of Southern Etruria have been interest among the public in both Italy taken from hangs on its investigating the Tumulus of the Queen and internationally. The integrity of the original nail. and the necropolis surrounding it, the the tumulus unviolated tomb is definitely one of the Doganaccia, since 2008. The excava- of the queen, (photographs reasons for the attention it has received. tions have brought forth many important which stands by Massimo The uniqueness is even more pro- and unexpected results, thanks to subse- nearby. Legni). nounced when one considers that since quent research, and the infor- the second half of the nine- mation relating to the differ- teenth century the English ent phases of its use has made traveler George Dennis it possible to clarify many blamed the inability to recov- obscure points about the great er the contexts from intact era of the monumental tumuli chamber tombs in Etruscan at Tarquinia. Tarquinia on repeated looting Archaeologists working since ancient times. The
[Show full text]
"Goodly Woods": Irish Forests, Georgic Trees in Books 1 and 4 of Edmund Spenser's Færie Queene
Quidditas Volume 19 Article 5 1998 "Goodly Woods": Irish Forests, Georgic Trees in Books 1 and 4 of Edmund Spenser's Færie Queene Thomas Herron University of Wisconsin-Madison Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Herron, Thomas (1998) ""Goodly Woods": Irish Forests, Georgic Trees in Books 1 and 4 of Edmund Spenser's Færie Queene," Quidditas: Vol. 19 , Article 5. Available at: https://scholarsarchive.byu.edu/rmmra/vol19/iss1/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. "Goodly Woods": Irish Forests, Georgie Trees in Books r and 4 of Edmund Spenser's Fterie Queene Thomas Herron University of Wisconsin-Madison Whilst vital/ sapp did make me spring, And leafe and bough didflourish brave, I then was dumbe and could not sing, N e had the voice which now I have: But when the axe my life did end, The Muses nine this voice did send. -Verses upon the earl of Cork's lute, attributed (ca. 1633) to Edmund Spenser y one estimate, Edmund Spenser's Irish lands would be CDworth £ro,ooo,ooo today, certainly enough money to write -n home about1-which is precisely what Spenser did. Spenser wrote, officiated, and farmed as the queen's troubled poet in Ireland. He hoped to convert one corner of the recently ravaged province of 'Calculated by John Bradley in "Anglicization and Spenser," a paper presented at the Rocky Mountain Medieval and Renaissance Association's Goodly Worlds: Places, Topoi, and Global Riches conference in Big Sky, Mon - tana, 3-7 June 1998.
[Show full text]
Adversus Gentes
0200-0300 – Arnobius Afrus – Disputationum Adversus Gentes The Seven Books of Arnobius Against the Heathen (Adversus Gentes) this file has been downloaded from http://www.ccel.org/ccel/schaff/anf06.html ANF06. Fathers of the Third Century: Gregory Thaumaturgus, Philip Schaff Dionysius the Great, Julius Africanus, Anatolius, and Minor Writers, Methodius, Arnobius ARNOBIUS. 403 [TRANSLATED BY ARCHDEACON HAMILTON BRYCE, LL.D., AND HUGH CAMPBELL, M.A.] 405 Introductory Notice TO Arnobius. ———————————— [A.D. 297–303.] Arnobius appears before us, not as did the earlier apologists, but as a token that the great struggle was nearing its triumphant close. He is a witness that Minucius Felix and Tertullian had not preceded him in vain. He is a representative character, and stands forth boldly to avow convictions which were, doubtless, now struggling into light from the hearts of every reflecting pagan in the empire. In all probability it was the alarm occasioned by tokens that could not be suppressed—of a spreading and deepening sense of the nothingness of Polytheism—that stimulated the Œcumenical rage of Diocletian, and his frantic efforts to crush the Church, or, rather, to overwhelm it in a deluge of flame and blood. In our author rises before us another contributor to Latin Christianity, which was still North-African in its literature, all but exclusively. He had learned of Tertullian and Cyprian what he was to impart to his brilliant pupil Lactantius. Thus the way was prepared for Augustine, by whom and in whom Latin Christianity was made distinctly Occidental, and prepared for the influence it has exerted, to this day, under the mighty prestiges of his single name.
[Show full text]
The Religion of Ancient Rome
The Religion Of Ancient Rome By Cyril Bailey THE RELIGION OF ANCIENT ROME CHAPTER I INTRODUCTION—SOURCES AND SCOPE The conditions of our knowledge of the native religion of early Rome may perhaps be best illustrated by a parallel from Roman archæology. The visitor to the Roman Forum at the present day, if he wishes to reconstruct in imagination the Forum of the early Republic, must not merely 'think away' many strata of later buildings, but, we are told, must picture to himself a totally different orientation of the whole: the upper layer of remains, which he sees before him, is for his purpose in most cases not merely useless, but positively misleading. In the same way, if we wish to form a picture of the genuine Roman religion, we cannot find it immediately in classical literature; we must banish from our minds all that is due to the contact with the East and Egypt, and even with the other races of Italy, and we must imagine, so to speak, a totally different mental orientation before the great influx of Greek literature and Greek thought, which gave an entirely new turn to Roman ideas in general, and in particular revolutionised religion by the introduction of anthropomorphic notions and sensuous representations. But in this difficult search we are not left without indications to guide us. In the writings of the savants of the late Republic and of the Empire, and in the Augustan poets, biassed though they are in their interpretations by Greek tendencies, there is embodied a great wealth of ancient custom and ritual, which becomes significant when we have once got the clue to its meaning.
[Show full text]
Livy on the Founding of Rome
Livy on the Founding of Rome Section on the Founding of Rome From Livy's History of Rome (1904), translated by John Henry Freese, Alfred John Church, and William Jackson Brodribb Founding of Rome Sections of Livy Book I Aeneas Leaves Troy To begin with, it is generally admitted that, after the taking of Troy, while all the other Trojans were treated with severity, in the case of two, Aeneas and Antenor, the Greeks forbore to exercise the full rights of war, both on account of an ancient tie of hospitality, and because they had persistently recommended peace and the restoration of Helen: and then Antenor, after various vicissitudes, reached the inmost bay of the Adriatic Sea, accompanied by a body of the Eneti, who had been driven from Paphlagonia by civil disturbance, and were in search both of a place of settlement and a leader, their chief Pylamenes having perished at Troy; and that the Eneti and Trojans, having driven out the Euganei, who dwelt between the sea and the Alps, occupied these districts. In fact, the place where they first landed is called Troy, and from this it is named the Trojan canton. The nation as a whole is called Veneti. It is also agreed that Aeneas, an exile from home owing to a like misfortune, but conducted by the fates to the founding of a greater empire, came first to Macedonia, that he was then driven ashore at Sicily in his quest for a settlement, and sailing thence directed his course to the territory of Laurentum. This spot also bears the name of Troy.
[Show full text]
History of Rome (Ab Urbe Conditā)
History Reading #4 – From Romulus to Brutus Livy – History of Rome (Ab Urbe Conditā) Book I – Rome Under the Kings PREFACE Whether the task I have undertaken of writing a complete history of the Roman people from the very commencement of its existence will reward me for thelabour spent on it, I neither know for certain, nor if I did know would I venture to say. For I see that this is an old‐established and a common practice, each fresh writer being invariably persuaded that he will either attain greater certainty in the materials of his narrative, or surpass the rudeness of antiquity in the excellence of his style. However this may be, it will still be a great satisfaction to me to have taken my part, too, in investing, to the utmost of my abilities, the annals of the foremost nation in the world with a deeper interest; and if in such a crowd of writers my own reputation is thrown into the shade, I would console myself with the renown and greatness of those who eclipse my fame. The subject, moreover, is one that demands immense labour. It goes back beyond 700 years and, after starting from small and humble beginnings, has grown to such dimensions that it begins to be overburdened by its greatness. I have very little doubt, too, that for the majority of my readers the earliest times and those immediately succeeding, will possess little attraction; they will hurry on to these modern days in which the might of a long paramount nation is wasting by internal decay.
[Show full text]
The God of the Lupercal*
THE GOD OF THE LUPERCAL* By T. P. WISEMAN (Plates I-IV) On 15 February, two days after the Ides, there took place at Rome the mysterious ritual called Lupercalia, which began when the Luperci sacrificed a goat at the Lupercal. There was evidently a close conceptual and etymological connection between the name of the festival, the title of the celebrants, and the name of the sacred place: as our best-informed literary source on Roman religion, M. Terentius Varro, succinctly put it, 'the Luperci [are so called] because at the Lupercalia they sacrifice at the Lupercal . the Lupercalia are so called because [that is when] the Luperci sacrifice at the Lupercal'J What is missing in that elegantly circular definition is the name of the divinity to whom the sacrifice was made. Even the sex of the goat is unclear - Ovid and Plutarch refer to a she-goat, other sources make it male2- which might perhaps imply a similar ambiguity in the gender of the re~ipient.~Varro does indeed refer to a goddess Luperca, whom he identifies with the she-wolf of the foundation legend; he explains the name as lupapepercit, 'the she-wolf spared them' (referring to the infant twins), so I think we can take this as an elaboration on the myth, and not much help for the rit~al.~ 'Lupercalia' is one of the festival days (dies feliati) that are named in large letters on the pre-Julian calendar. (Whether that list goes back to the early regal period, as Mommsen thought, or no further than the fifth century B.c., as is argued by Agnes Kirsopp Michels in her book on the Roman ~alendar,~it is the earliest evidence we have for the Lupercalia.) There are forty-two such names, of which thirty end in -alia; and at least twenty of those thirty are formed from the name of the divinity concerned -Liberalia, Floralia, Neptunalia, Saturna- lia, and so on.
[Show full text]
[PDF]The Myths and Legends of Ancient Greece and Rome
The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and oﬃcial government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia
[Show full text]
David E. Wilhite Phd Thesis
TERTULLIAN THE AFRICAN THEOLOGIAN : A SOCIAL ANTHROPOLOGICAL READING OF TERTULLIAN'S IDENTITIES David E. Wilhite A Thesis Submitted for the Degree of PhD at the University of St Andrews 2006 Full metadata for this item is available in St Andrews Research Repository at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/11124 This item is protected by original copyright THE UNIVERSITY OF ST ANDREWS ST MARY'S COLLEGE TERTULLIAN THE AFRICAN THEOLOGIAN: A SOCIAL ANTHROPOLOGICAL READING OF TERTULLIAN'S IDENTITIES A THESIS SUBMITTED TO THE FACULTY OF DIVINITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY DAVID E. WILHITE ST ANDREWS, SCOTLAND 28 SEPTEMBER 2005 ABSTRACT The following thesis explores the social identities of TertuIIian, a Christian from Carthage who lived from approximately 160 to 220. After exploring the implications of calling TertuIIian an "African Theologian," the introduction interacts with the work done on TertuIIian in the past, concluding that although he was once read Euro-centrically and assumed to be a Roman, explicitly, and a European, implicitly, scholars in recent decades have deconstructed the biographical information of TertuIIian, leaving his African origin as one of the only undisputed aspects of his life. However, while scholars have located TertuIIian within the broader movements of the Roman Empire, few have explored the North African milieu in relation to Tertullian's writings. In order to contribute to this area of scholarship, theories from the discipline of Social Anthropology are accommodated and applied to selections of Tertullian's writings, thereby exploring Tertullian's construction of his own identities.
[Show full text]
The Two Babylons – Alexander Hislop
The Two Babylon’s Alexander Hislop Table of Contents Introduction Chapter I Distinctive Character of the Two Systems Chapter II Objects of Worship Section I. Trinity in Unity Section II. The Mother and Child, and the Original of the Child Sub-Section I. The Child in Assyria Sub-Section II. The Child in Egypt Sub-Section III. The Child in Greece Sub-Section IV. The Death of the Child Sub-Section V. The Deification of the Child Section III. The Mother of the Child Chapter III Festivals Section I. Christmas and Lady-day Section II. Easter Section III. The Nativity of St. John Section IV. The Feast of the Assumption Chapter IV Doctrine and Discipline Section I. Baptismal Regeneration Section II. Justification by Works Section III. The Sacrifice of the Mass Section IV. Extreme Unction Section V. Purgatory and Prayers for the Dead Chapter V Rites and Ceremonies Section I. Idol Procession (15k) Section II. Relic Worship (16k) Section III. The Clothing and Crowning of Images Section IV. The Rosary and the Worship of the Sacred Heart Section V. Lamps and Wax-Candles Section VI. The Sign of the Cross Chapter VI Religious Orders Section I. The Sovereign Pontiff Section II. Priests, Monks, and Nuns Chapter VII The Two Developments Historically and Prophetically Considered Section I. The Great Red Dragon Section II. The Beast from the Sea Section III. The Beast from the Earth The Two Babylons – Alexander Hislop Section IV. The Image of the Beast Section V. The Name of the Beast, the Number of His Name— Invisible Head of the Papacy Conclusion 2 The Two Babylons – Alexander Hislop Introduction "And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH."--Revelation 17:5 There is this great difference between the works of men and the works of God, that the same minute and searching investigation, which displays the defects and imperfections of the one, brings out also the beauties of the other.
[Show full text]
Metamorphosis and Metaphysics
Metamorphosis and Metaphysics: An Exploration of Man and Beast, Good and Evil, Christian and Pagan through Dichotomous Werewolves of the Middle Ages By Kaitlin Rae Leathers, B.A. A Thesis Submitted to the Department of English California State University, Bakersfield In Partial Fulfillment for the Degree of Masters of English Spring 2016 Copyright By Kaitlin Rae Leathers 2016 Metamorphosis and Metaphysics: An Exploration of Man and Beast, Good and Evil, Christian and Pagan through Dichotomous Werewolves of the Middle Ages By Kaitlin Rae Leathers This thesis or project has been accepted on behalf of the Department of English by their supervisory committee: Committee Chair v Table of Contents Introduction 1 I. Wolves, Werewolves, and the Devil: The Wolf-Haunted Middle Ages 5 A Word to the Wary: Werewolf in Language 5 Scriptural Depictions of Wolves and Werewolves 8 The Devil Incarnate 10 Limitations of the Devil’s Power: The Illusory Werewolf 11 II. Of Men and Beasts: Evolving Perceptions of Humanity and Animality 18 Man against Beast: Philosophies of Anthropocentrism 19 III. Of Men and Wolves: A Merging of Beasts 31 Wolves and Outlawry 34 Wolves and Pagans 36 The Mesopotamian Shepherd’s Tale 38 Werewolves of Classical Antiquity 40 Werewolves of the North: Úlfhednar and the Völsunga Saga 50 Werewolves of the Celts 54 IV. Christianized Werewolves of the Twelfth Century 58 Gerald of Wales and the Werewolves of Ossory 60 The Christian Werewolf in Marie de France’s “Bisclavret” 64 Concluding Thoughts and Further Study 68 Bibliography 71 1 Metamorphosis and Metaphysics: An Exploration of Man and Beast, Good and Evil, Christian and Pagan through Dichotomous Werewolves of the Middle Ages Introduction My interest in portrayals of werewolves in the Middle Ages first began as an interest in medieval monstrosities and, particularly, tales of human-animal metamorphosis.
[Show full text]