White Women in the Ancient World
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Calendar of Holidays September 2017 - September 2018
If you have any comments, questions or corrections regarding the below calendar, please contact CSEE at 800.298.4599, or [email protected]. Calendar of Holidays September 2017 - September 2018 September 1 (Begins at sundown on August 31 st) [Moves] Eid al-Adha (Islam) Eid al-Adha is the Festival of Sacrifice held at the conclusion of the Hajj. Those who can afford to do so sacrifice their best domestic animals, such as sheep or cows. This practice recalls Abraham's willingness to sacrifice his son, in obedience to God, and commemorates God's forgiveness. September 1 Church year begins (Orthodox Christianity) This day marks the beginning of the Orthodox Christian liturgical calendar. September 8 Nativity of Mary (Christianity) This feast originates in fifth century Jerusalem and celebrates the birth of the Virgin Mary, mother of Jesus. This is recognized in the Orthodox, Roman Catholic and Anglican Churches. September 12 Ghambar Paitishem (Zoroastrianism) This is the third of the six Ghambar festivals in the Zoroastrian year. This five-day seasonal festival celebrates the creation of the earth, and the summer crop harvest. September 14 Holy Cross Day (Christianity) This day recognizes the Cross as a symbol of triumph in the Christian religion. The date traces back to the dedication of the Church of the Holy Sepulcher on September 14, 335. By order of Saint Helena and her son, the first Christian Roman Emperor Constantine, the church was built over the ruins of the Crucifixion and Burial sites in Israel. According to some traditions, it was also at this site that Helena found the True Cross. -
Irish Landscape Names
Irish Landscape Names Preface to 2010 edition Stradbally on its own denotes a parish and village); there is usually no equivalent word in the Irish form, such as sliabh or cnoc; and the Ordnance The following document is extracted from the database used to prepare the list Survey forms have not gained currency locally or amongst hill-walkers. The of peaks included on the „Summits‟ section and other sections at second group of exceptions concerns hills for which there was substantial www.mountainviews.ie The document comprises the name data and key evidence from alternative authoritative sources for a name other than the one geographical data for each peak listed on the website as of May 2010, with shown on OS maps, e.g. Croaghonagh / Cruach Eoghanach in Co. Donegal, some minor changes and omissions. The geographical data on the website is marked on the Discovery map as Barnesmore, or Slievetrue in Co. Antrim, more comprehensive. marked on the Discoverer map as Carn Hill. In some of these cases, the evidence for overriding the map forms comes from other Ordnance Survey The data was collated over a number of years by a team of volunteer sources, such as the Ordnance Survey Memoirs. It should be emphasised that contributors to the website. The list in use started with the 2000ft list of Rev. these exceptions represent only a very small percentage of the names listed Vandeleur (1950s), the 600m list based on this by Joss Lynam (1970s) and the and that the forms used by the Placenames Branch and/or OSI/OSNI are 400 and 500m lists of Michael Dewey and Myrddyn Phillips. -
Bawdy Badges and the Black Death : Late Medieval Apotropaic Devices Against the Spread of the Plague
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 5-2012 Bawdy badges and the Black Death : late medieval apotropaic devices against the spread of the plague. Lena Mackenzie Gimbel 1976- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Gimbel, Lena Mackenzie 1976-, "Bawdy badges and the Black Death : late medieval apotropaic devices against the spread of the plague." (2012). Electronic Theses and Dissertations. Paper 497. https://doi.org/10.18297/etd/497 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. BA WDY BADGES AND THE BLACK DEATH: LATE MEDIEVAL APOTROPAIC DEVICES AGAINST THE SPREAD OF THE PLAGUE By Lena Mackenzie Gimbel B.A., University of Louisville, 2010 A Thesis Submitted to the Faculty ofthe College of Arts and Sciences Of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of History University of Louisville Louisville, Kentucky May 2012 BAWDY BADGES AND THE BLACK DEATH: LATE MEDIEVAL APOTROPAIC DEVICES AGAINST THE SPREAD OF THE PLAGUE By Lena Mackenzie Gimbel B.A., University of Louisville, 2010 A Thesis Approved on April 11, 2012 by the following Thesis Committee: Dr. -
04.97 Cuupsnews
Inside this issue... Messages from Our Officers & Committees v EarthMan The CCUUUUPPSS Shared Leadership v Protecting the Innocent from Us Mystic’s Wheel v Convocation Information Newsletter An Eco-Fable v General Assembly Information Annual Meeting Announcement Spring/Summer 1997 TONITE , I D RUM ! I can already feel the heartbeat, Pounding in my depths. Low and dull, yet ever it builds. The anticipation quickens my soul. Tonite, I travel. Tonite, I merge with the One. Tonite, I drum! Blessed Be! SUE WILSON CHANNEL , CEDAR FALLS , IA Covenant of Unitarian From the Chair... what we considered the intent Network puts out a fascinating of the old bylaws; we wanted quarterly newsletter called The Universalist Pagans, Inc. Welcoming CUUPS, Inc. to be in line with Ohio and New Age Unitarian. Copies of this Board of Trustees & It has a funny feeling, but the IRS, and the Principles of publication will be available for Officers CUUPS, Inc (CI) has bought the UUA. We danced! purchase at the CUUPS all the members of CUUPS Display table at GA - and in I want to give special thanks the unincorporated association our next issue, we tell you how Brydie Palmore to Patrick Sileo who did so President/ CUUPS Inc. (Cua). Of course, there is only you can subscribe to it. much of the background Convo 97 Chair the right to call ourselves work, I want to thank Alana A new phone-mail system has Joan Van Becelaere members, so let me tell you how this all works. Hommel for assembling all recently been installed which Chair/ CUUPS (cua) the material needed for the contains brief summaries of GA 97 Programming Chair Incorporation of Cua could 501(c)(3), and I want to who we are, what CUUPS Treasurer/ CUUPS, Inc. -
IRELAND C.980-1229 Máire Ní Mhaonaigh
PERCEPTION AND REALITY: IRELAND c.980-1229 Máire Ní Mhaonaigh Hi Kalaind Auguist cen ail tiagtís ind cech tress blíadain; agtís secht ngraifne im gním nglé secht laithe na sechtmaine. And luaitís fri bága bil certa ocus cána in cóicid, cech recht ríagla co rogor cech tress blíadna a chórogod. ‘On the kalends of August free from reproach they would go thither every third year: they would hold seven races, for a glorious object, seven days in the week. There they would discuss with strife of speech the dues and tributes of the province, every legal enactment right piously every third year it was settled.’1 This eleventh-century depiction of a gathering (óenach) held at regular intervals at Carmain provides an imagined glimpse of medieval Ireland at work and play. Conventionally but misleadingly translated ‘fair’, the óenach was an institution in which the wider community played a part. Among those said to have been assembled on this particular occasion were ‘the clerics and laity of the Leinstermen, as well as the wives of the nobility’ (clérig, láeich Lagen ille, mnái na ndagfher). Fasting was undertaken there ‘against wrong and oppression’ (ra 1 Metrical Dindshenchas, iii, 18-19 (lines 208-16). I am grateful to my colleague, Dr Fiona Edmonds, for perceptive comments on what follows. 1 anrecht, ra écomlund).2 Misconduct was forbidden;3 knowledge was imparted of various kinds.4 Kings controlled these occasions, convening an óenach for a variety of reasons. It was to celebrate his accession to the kingship of Leinster that the óenach at Carmain was held by Donnchad mac Gilla Phátraic in 1033 and this poem may mark that specific event.5 Máel Sechnaill mac Domnaill, king of Mide, had earlier hosted a similar assembly at Tailtiu [Teltown, County Meath] in 1007, when he had already been ruling for more than a quarter of a century and had achieved considerable success.6 His revival of óenach Tailten was designed to bolster his authority further, and it too was commemorated in a composition attributed to Máel Sechnaill’s court-poet, Cúán ua Lothcháin. -
Pagan Spirituality Copy
Pagan Spirituality When t Voice of t Divine i Female What is Paganism??? From the Latin ‘paganus’ “People of the Earth” Paganism is principally rooted in the old religions of Europe, though some adherents also find great worth in the indigenous beliefs of other countries. Such belief in the sacredness of all things can be found world-wide. Pagans see this as their heritage, and retain the beliefs and values of their ancestors in forms adapted to suit modern life. Let’s put this in a little context - it began as something ascribed by the Roman military to indicate civilians, or non-military. From there it was adopted by the general population of Rome and devolved to reflect the non-cosmopolitan - those who followed the old ways, and then, more contemptuously, hillbillies - the unwashed, the uneducated… So - who WERE those people??? Pytagoreans Celebratng te Sunrise 6 BCE Goddess Ancient Mothers Vestonicka Venus Sheela-na-gig Venus of Willendorf 1100 CE 28000 BCE 29000 BCE Venus of Laussel Sleeping Woman of Malta Venus of Lespugue 3300 BCE 20000 BCE 25000 BCE G A I A “Women’s power to create life, apparently out of their own substance, and to respond with fearful and mys9cal blood cycles to the phases of the moon, made them creatures of magic in the eyes of primi9ve men, who knew themselves unable to match such powers. Thus women took on the roles of intermediaries between humanity and spiritual powers. They became seers, priestesses, healers, oracles, lawmakers, judges, and agents of the Great Mother Goddess who gave birth to the universe.” -
Celtic Motifs in the Provençal Arthurian Romance, Jaufre: the Grail Legend Before Perceval
72-4627 ROOT, Martha James, 1939- CELTIC MOTIFS IN THE PROVENCAL ARTHURIAN ROMANCE, JAUFRE: THE GRAIL LEGEND BEFORE PERCEVAL. The Ohio State University, Ph.D., 1971 Language and Literature, modern University Microfilms, A XERQ\ Company, Ann Arbor, Michigan CELTIC MOTIFS IN THE PROVENCAL ARTHURIAN ROMANCE, JAUFRE; THE GRAIL LEGEND BEFORE PERCEVAL DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Martha James Root, A.B., M.A. The Ohio State University 1971 Approved hy Department of Romance Languages' PLEASE NOTE: Some Pages have in d is tin c t print. Filmed as received. UNIVERSITY MICROFILMS ACI®OWLEDGEMENTS I wish to express my appreciation to my adviser, Mrs. Eleanor Bulatkin, to my parents, grandmother, and husband and to Anne Tilton and Janet Zimmerman. ii VITA November 22, 1 9 3 9 ........... Born - East Chicago, Indiana 1 9 6 1 ....................... A.B., Miami University, Oxford, Ohio I96 I-I965 ................... Teaching Assistant, Department of Romance Languages, The Ohio State University, Columbus, Ohio 196^ . M.A., The Ohio State University, Columbus, Ohio 1965-1966 ................... Lecturer, Bucknell University, Lewisburg, Pennsylvania FIELDS OF STUDY Major Field: French Literature Minor Fields: Spanish Literature Provencal Literature iii TABLE OF CONTENTS Page ACKNOWLEDGEMENTS ii VITA iii INTRODUCTION X Manuscript Editions Metric Form, Dialect, Localization Date of Composition Purpose of Dissertation Celtic Motifs The Qp.es ting Hero J aufre Chapter I. ARTHUR'S ADVENTURES 28 The Red Beast The Giant Bird II. THE KNIGHT JAUFRE 63 III. THE WOUND, THE WASTING AND THE LAMENT 68 IV. -
Texas Local Council Covenant of the Goddess Wiccan Holy Days
Texas Local Council Covenant of the Goddess Wiccan Holy Days ~ also known as Sabbats In the days before the advent of electric lights and artificial time, our ancestors marked the turning of the seasons through their observation of the natural world. The awesome spectacle repeated in the pattern of the changing seasons still touches our lives. In the ages when people worked more closely with nature just to survive, the numinous power of this pattern had supreme recognition. Rituals and festivals evolved to channel these transformations for the good of the community toward a good sowing and harvest and bountiful herds and hunting. One result of this process is our image of the "Wheel of the Year" with its eight spokes -- the four major agricultural and pastoral festivals and the four minor solar festivals of the solstices and equinoxes. DECEMBER 19 - 21* -- WINTER SOLSTICE -- YULE The sun is at its nadir, the year's longest night. We internalize and synthesize the outward-directed activities of the previous summer months. Some covens hold a Festival of Light to commemorate the Goddess as Mother giving birth to the Sun God. Others celebrate the victory of the Lord of Light over the Lord of Darkness as the turning point from which the days will lengthen. The name "Yule" derives from the Norse word for "wheel", and many of our customs (like those of the Christian holiday) derive from Norse and Celtic Pagan practices (the Yule log, the tree, the custom of Wassailing, etc..) FEBRUARY 2 -- IMBOLC (OIMELC) OR BRIGID As the days' lengthening becomes perceptible, many candles are lit to hasten the warming of the earth and emphasize the reviving of life. -
Encyclopedia of CELTIC MYTHOLOGY and FOLKLORE
the encyclopedia of CELTIC MYTHOLOGY AND FOLKLORE Patricia Monaghan The Encyclopedia of Celtic Mythology and Folklore Copyright © 2004 by Patricia Monaghan All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information contact: Facts On File, Inc. 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Monaghan, Patricia. The encyclopedia of Celtic mythology and folklore / Patricia Monaghan. p. cm. Includes bibliographical references and index. ISBN 0-8160-4524-0 (alk. paper) 1. Mythology, Celtic—Encyclopedias. 2. Celts—Folklore—Encyclopedias. 3. Legends—Europe—Encyclopedias. I. Title. BL900.M66 2003 299'.16—dc21 2003044944 Facts On File books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by Erika K. Arroyo Cover design by Cathy Rincon Printed in the United States of America VB Hermitage 10 9 8 7 6 5 4 3 2 1 This book is printed on acid-free paper. CONTENTS 6 INTRODUCTION iv A TO Z ENTRIES 1 BIBLIOGRAPHY 479 INDEX 486 INTRODUCTION 6 Who Were the Celts? tribal names, used by other Europeans as a The terms Celt and Celtic seem familiar today— generic term for the whole people. -
Audience and Spatial Experience in the Nuns' Church at Clonmacnoise1
Audience and Spatial Experience in the 1 Nuns’ Church at Clonmacnoise Jennifer Borland Within the ruins of the so-called Nuns’ Church, a twelfth-century building associated with the monastic complex of Clonmacnoise (Co. Offaly, Ireland), a weather-beaten acrobatic figure is incorporated into the sculptural decoration of the structure’s interior arch (Figures 1-2). Located on the seventh voussoir of the third arch sandwiched between two chevrons, this figure’s bulbous head and long, splayed legs emphasize the display of her genitals to the viewer. Such a figure might not seem so unusual when considered as one example of the many acrobatic or erotic sculptures that exist on contemporaneous churches across Europe. However, this figure’s location – on an interior arch, and in a space for women – warrants further consideration. Little is known about the Nuns’ Church, in part because of the relative scarcity of historical documents. Nevertheless, some records do indicate that there were buildings for religious women at Clonmacnoise, and scholarly investigations have generally supported this building's association with the patronage of an elite woman named Derbforgaill.2 Although this is by no means certain, there seem to be few concrete reasons to deny that this structure was a space associated with and used by women. This raises the question: what is the relationship between this audience and the acrobatic figure? Although several Borland – Clonmacnoise scholars in recent years have considered the traditional narratives associated with this building, little has been said about the relationship between the audience, the intimate space of this church, and its sculptural decoration. -
Sacral Elements of Irish Kingship Daniel Bray
Sacral Elements of Irish Kingship Daniel Bray The institution of sacral kingship among the Pagan Irish was inherited from a tradition spanning millennia from Proto-Indo European prehistory, and as such, shares many common features with other traditional forms of kingship from Europe and the Indian subcontinent. At the same time, Irish kingship developed many unique and distinctive features, which can be elucidated by examination of the evidence provided by the vast corpus of medieval Irish literature. Irish kings, as representatives of the entirety of their peoples, had not only to reflect exceptional qualities, but also to fulfil certain duties, corresponding to each of the divisions of their society. A great deal of the authority wielded by Irish kings depended upon the support of the des ddna, or learned class, to administer ritual confirmation, to provide genealogical and mythico-historical information, as well as to determine legal jurisdiction. The king simultaneously represented and transcended the social hierarchy, which provided for a role as the ideal intermediary between the divine and human realms, expressed through participation in communal ritual. Old Irish kings were known by the title rz, a word cognate with Lat. rex and Skt. raj, and traceable to a reconstructed Proto-Indo European form *reg'-(s), designating 'a sacral king'.t The verbal root from which it is obtained, *reg'-, is behind a considerable number of derivative forms relating to royal power, and itself likely meant 'stretch (out), reach, expand', later developing into 'protect', and then 'rule', a range of meaning demonstrated by OIr. rigid. These ideas are also conveyed by the epithet of Lug, king (after Nuada) of the Tuatha De Danann, namely Lamfada, 'of the long arm', similar to the Vedic god Savitr's byname Prthupani, 'of the wide hand', referring to the reach of their power and authority,2 perhaps in a way similar to the modem English expression 'the long arm of the law'. -
Test Abonnement
L E X I C O N O F T H E W O R L D O F T H E C E L T I C G O D S Composed by: Dewaele Sunniva Translation: Dewaele Sunniva and Van den Broecke Nadine A Abandinus: British water god, but locally till Godmanchester in Cambridgeshire. Abarta: Irish god, member of the de Tuatha De Danann (‘people of Danu’). Abelio, Abelionni, Abellio, Abello: Gallic god of the Garonne valley in South-western France, perhaps a god of the apple trees. Also known as the sun god on the Greek island Crete and the Pyrenees between France and Spain, associated with fertility of the apple trees. Abgatiacus: ‘he who owns the water’, There is only a statue of him in Neumagen in Germany. He must accompany the souls to the Underworld, perhaps a heeling god as well. Abhean: Irish god, harpist of the Tuatha De Danann (‘people of Danu’). Abianius: Gallic river god, probably of navigation and/or trade on the river. Abilus: Gallic god in France, worshiped at Ar-nay-de-luc in Côte d’Or (France) Abinius: Gallic river god or ‘the defence of god’. Abna, Abnoba, Avnova: goddess of the wood and river of the Black Wood and the surrounding territories in Germany, also a goddess of hunt. Abondia, Abunciada, Habonde, Habondia: British goddess of plenty and prosperity. Originally she is a Germanic earth goddess. Accasbel: a member of the first Irish invasion, the Partholans. Probably an early god of wine. Achall: Irish goddess of diligence and family love.