Apple (Symbolism) 1 Apple (Symbolism)

Total Page:16

File Type:pdf, Size:1020Kb

Apple (Symbolism) 1 Apple (Symbolism) Apple (symbolism) 1 Apple (symbolism) Apples appear in many religious traditions, often as a mystical or forbidden fruit. One of the problems identifying apples in religion, mythology and folktales is that as late as the 17th century, the word "apple" was used as a generic term for all (foreign) fruit other than berries, but including nuts.[1] This term may even have extended to plant galls, as they were thought to be of plant origin (see oak apple). For instance, when tomatoes were introduced into Europe, they were called "love apples". In one Old English work, cucumbers are called eorþæppla (lit. "earth-apples'), just as in French, Dutch, Hebrew, Persian and Swiss German, the words for potatoes mean "earth-apples" in English. In some languages, oranges are called "golden apples" or "Chinese apples". Datura is called 'thorn-apple". Ethnobotanical and ethnomycological scholars such as R. Gordon Wasson, Carl Ruck and Clark Heinrich write that the mythological Venus Verticordia - Dante Rossetti - 1866 apple is a symbolic substitution for the entheogenic Amanita muscaria (or fly agaric) mushroom. Its association with knowledge is an allusion to the revelatory states described by some shamans and users of psychedelic mushrooms. At times artists would co-opt the apple, as well as other religious symbology, whether for ironic effect or as a stock element of symbolic vocabulary. Thus, secular art as well made use of the apple as symbol of love and sexuality. It is often an attribute associated with Venus who is shown holding it. Mythology and religion Though the forbidden fruit in the Book of Genesis is not identified, popular Christian tradition holds that Adam and Eve ate an apple from the forbidden tree in the Garden of Eden. This may have been the result of Renaissance painters adding elements of Greek mythology into biblical scenes. The unnamed fruit of Eden thus became an apple under the influence of the story of the golden apples in the Garden of Hesperides. As a result, the apple became a symbol for knowledge, immortality, temptation, the fall of man and sin. The Ancient Greek word "μήλον" (mēlon), now a loanword in English as melon or water melon did not mean, in Homer's time, apple, the pomaceous fruit, but sheep or goat.[2] In Latin, the words for 'apple' ("mālum") and for 'evil' ("malum") are nearly identical. This may also have influenced the apple's becoming interpreted as the biblical 'forbidden fruit' in the commonly used Latin translation called Adam and Eve: a classic depiction of the biblical "Vulgate". The larynx in the human throat has been called Adam's tale showcasing the apple as a symbol of sin. apple because of the folk tale that the bulge was caused by the Albrecht Dürer, 1507; oil on panel. forbidden fruit sticking in the throat of Adam. The apple as symbol of sexual seduction has sometimes been used to imply sexuality between men, possibly in an ironic vein. Apple (symbolism) 2 The notion of the apple as a symbol of sin is reflected in artistic renderings of the fall from Eden. When held in Adam's hand, the apple symbolises sin. But, when Christ is portrayed holding an apple, he represents the Second Adam who brings life. This difference reflects the evolution of the symbol in Christianity. In the Old Testament, the apple was significant of the fall of man; in the New Testament, it is an emblem of the redemption from that fall. The apple is represented in pictures of the Madonna and Infant Jesus as another sign of that redemption. In some versions (such as Young's Literal Translation) of the Bible, the Hebrew word for mandrakes dudaim (Genesis 30:14) is translated as "love apples" (not to be confused with the New World tomatoes). There are several instances in the Old Testament where the apple is used in a more favourable light. The phrase 'the apple of your eye' Francisco de Zurbarán - A Virgem da Maçã, comes from verses in Deuteronomy 32:10, Psalm 17:8 Proverbs 7:2, 1660-64 and Zechariah 2:8, implying an object or person who is greatly valued. In Proverbs 25:11, the verse states, "a word fitly spoken is like apples of gold in settings of silver". In the love songs of the Song of Solomon, the apple is used in a sensual context. In these latter instances, the apple is used as a symbol for beauty. The apple appears again in Joel 1:12 in a verse with a sense of profound loss when the apple tree withers. During the Jewish New Year - [Rosh Hashanah] - it is customary to eat apples dipped in honey to evoke a "sweet new year". It is a long-standing tradition in many tribal communities that the first born child of any couple shall be presented with an apple randomly picked from a tree by their paternal grandparents on the day of their birth. If the chosen apple is sliced open and revealed to have a worm inside, it is a bad omen and on their 21st birthday, the child must perform a dance to the fruit gods to spare the lives of their own offspring. Greek The Greek hero Heracles, as a part of his Twelve Labours, was required to travel to the Garden of the Hesperides and pick the golden apples off the Tree of Life growing at its center. Atalanta, also of Greek mythology, raced all her suitors in an attempt to avoid marriage. She outran all but Hippomenes (a.k.a. Melanion, a name possibly derived from melon the Greek word for both "apple" and fruit in general), who defeated her by cunning, not speed. Hippomenes knew that he could not win in a fair race, so he used three golden apples (gifts of Aphrodite, the goddess of love) to distract Atalanta. It took all three apples and all of his speed, but Hippomenes was finally successful, winning the race and Atalanta's hand. The Greek goddess of discord, Eris, became disgruntled after she was excluded from the wedding of Peleus and Thetis. In retaliation, she Atalanta and Hippomenes tossed a golden apple inscribed Kallisti ('For the most beautiful one'), into the wedding party. Three goddesses claimed the apple: Hera, Athena, and Aphrodite. Paris of Troy was appointed to select the recipient. After being bribed by both Hera and Athena, Aphrodite tempted him with the most beautiful woman in the world, Helen of Sparta. He awarded the apple to Aphrodite, thus indirectly causing the Trojan War. Apple (symbolism) 3 Norse In Norse mythology, the goddess Iðunn was the appointed keeper of golden apples that kept the Æsir young (or immortal) forever. Iðunn was abducted by Þjazi the giant, who used Loki to lure Iðunn and her apples out of Ásgarðr. The Æsir began to age without Iðunn's apples, so they coerced Loki into rescuing her. After borrowing Freyja's falcon skin, Loki liberated Iðunn from Þjazi by transforming her into a nut for the flight back. Þjazi gave chase in the form of an eagle, whereupon reaching Ásgarðr he was set aflame by a bonfire lit by the Æsir. With the return of Iðunn's apples, the Æsir regained their lost youth. Apple trees were the symbol of rebirth and beauty; the apple tree was sacred in Norse mythology. Celtic Celtic mythology includes a story about Conle who receives an apple which feeds him for a year but also gives him an irresistible desire for fairyland.[citation needed] Allantide (Cornish: Kalan Gwav, meaning first day of winter) is a Cornish festival that was traditionally celebrated on the night of 31st October, as well as the following day time. One of the most important parts of this festival was the giving of Allan apples, large glossy red apples that were highly polished, to family and friends as tokens of good luck. Allan apple markets used to be held throughout West Cornwall in the run up to The Allantide game the feast. and in the town of St Just it surpassed Christmas as a time for giving gifts until the late 20th century. A game was also recorded in which two pieces of wood were nailed together in the shape of a cross. It was then suspended, with 4 lit candles on each arm and Allan apples suspended underneath. The aim being to catch the apples with your mouth without getting molten wax on your face. For unmarried recipients the apples would be placed under their pillows in the hope that they would bring dreams of their future wife or husband.[3] Legends, folklore, and traditions • In North America an American Indian (Native American) is called an "apple" (a slur that stands for someone who is "red on the outside, white on the inside.") primarily by other American Indians to indicate someone who has lost touch with their cultural identity. First used in the 1980s.[4] • Apples feature frequently in fairy tales. A well-known example is "Snow White", in which a poisonous apple puts Snow White to sleep. In Le piacevoli notti (The Facetious Nights) of Giovanni Francesco Straparola, apples appear in four stories.[5] • Savior of the Apple Feast Day is celebrated on August 19 in Russia and Ukraine. • A boatbuilder's superstition holds that it is unlucky to build a boat out of wood from an apple tree because this wood was previously used to manufacture coffins.[6] • Since 1990, Apple Day has been held across the UK and beyond, on October 21. This is a festival created by charity Common Ground to support localism: folksongs, biodiversity, buried orchards, children's games.
Recommended publications
  • Chimpanzees Share Forbidden Fruit Kimberley J
    Chimpanzees Share Forbidden Fruit Kimberley J. Hockings1*, Tatyana Humle2, James R. Anderson1, Dora Biro3, Claudia Sousa4, Gaku Ohashi5, Tetsuro Matsuzawa5 1 Department of Psychology, University of Stirling, Stirling, Scotland, 2 Department of Psychology, University of Wisconsin-Madison, Madison, Wisconsin, United States of America, 3 Department of Zoology, University of Oxford, Oxford, United Kingdom, 4 Department of Anthropology, New University of Lisbon, Lisbon, Portugal, 5 Primate Research Institute, Kyoto University, Kyoto, Japan The sharing of wild plant foods is infrequent in chimpanzees, but in chimpanzee communities that engage in hunting, meat is frequently used as a ‘social tool’ for nurturing alliances and social bonds. Here we report the only recorded example of regular sharing of plant foods by unrelated, non-provisioned wild chimpanzees, and the contexts in which these sharing behaviours occur. From direct observations, adult chimpanzees at Bossou (Republic of Guinea, West Africa) very rarely transferred wild plant foods. In contrast, they shared cultivated plant foods much more frequently (58 out of 59 food sharing events). Sharing primarily consists of adult males allowing reproductively cycling females to take food that they possess. We propose that hypotheses focussing on ‘food-for-sex and -grooming’ and ‘showing-off’ strategies plausibly account for observed sharing behaviours. A changing human-dominated landscape presents chimpanzees with fresh challenges, and our observations suggest that crop-raiding provides adult male chimpanzees at Bossou with highly desirable food commodities that may be traded for other currencies. Citation: Hockings KJ, Humle T, Anderson JR, Biro D, Sousa C, et al (2007) Chimpanzees Share Forbidden Fruit. PLoS ONE 2(9): e886.
    [Show full text]
  • Victorian Paintings Anne-Florence Gillard-Estrada
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Archive Ouverte en Sciences de l'Information et de la Communication Fantasied images of women: representations of myths of the golden apples in “classic” Victorian paintings Anne-Florence Gillard-Estrada To cite this version: Anne-Florence Gillard-Estrada. Fantasied images of women: representations of myths of the golden apples in “classic” Victorian paintings. Polysèmes, Société des amis d’inter-textes (SAIT), 2016, L’or et l’art, 10.4000/polysemes.860. hal-02092857 HAL Id: hal-02092857 https://hal-normandie-univ.archives-ouvertes.fr/hal-02092857 Submitted on 8 Apr 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Fantasied images of women: representations of myths of the golden apples in “classic” Victorian Paintings This article proposes to examine the treatment of Greek myths of the golden apples in paintings by late-Victorian artists then categorized in contemporary reception as “classical” or “classic.” These terms recur in many reviews published in periodicals.1 The artists concerned were trained in the academic and neoclassical Continental tradition, and they turned to Antiquity for their forms and subjects.
    [Show full text]
  • Hawthorne Analysis
    I was left puzzled from our discussion on Wednesday about the metaphor surrounding Rappaccini's Daughter and the Adam and Eve Garden of Eden story. Olga and Lindsay both asserted that Hawthorne's style is to construct blatant and solid-to-a-fault metaphors, and I agree with that conclusion. So if that is true, then how come we had such a difficult time in class coming to a consensus on the roles from Rappaccini's Daughter within the analogy? I had my own opinions on the content of the metaphor and will clarify them here. Adam is a reasonable place to begin: Adam is the original figure of good and of humanity. God brings him into the world and sets him in a good situation for him to be happy. Later, Adam is given a companion whom he loves and cherishes, but who ultimately gives him a gift (as she sees it) that is actually detrimental to him. Giovanni seems to be the Adam within Hawthorne's story - he comes into Padua innocent and bright, young and beautiful, and is situated in a comfortable condition: the apartment and university. However, he is lonely and seeks companionship in Beatrice. Beatrice is the Eve because she is the companion of Giovanni, the one who is his first friend in the world of Padua. She also is the one who gives him a gift which she feels is agreeable. Just as Eve innocently gives Adam the apple, Beatrice gives Giovanni the poisonous cloud and lets it permeate his being. The other clear analogy is the garden.
    [Show full text]
  • MYTHOLOGY MAY 2018 Detail of Copy After Arpino's Perseus and Andromeda
    HOMESCHOOL THIRD THURSDAYS MYTHOLOGY MAY 2018 Detail of Copy after Arpino's Perseus and Andromeda Workshop of Giuseppe Cesari (Italian), 1602-03. Oil on canvas. Bequest of John Ringling, 1936. Creature Creation Today, we challenge you to create your own mythological creature out of Crayola’s Model Magic! Open your packet of Model Magic and begin creating. If you need inspiration, take a look at the back of this sheet. MYTHOLOGICAL Try to incorporate basic features of animals – eyes, mouths, legs, etc.- while also combining part of CREATURES different creatures. Some works of art that we are featuring for Once you’ve finished sculpting, today’s Homeschool Third Thursday include come up with a unique name for creatures like the sea monster. Many of these your creature. Does your creature mythological creatures consist of various human have any special powers or and animal parts combined into a single creature- abilities? for example, a centaur has the body of a horse and the torso of a man. Other times the creatures come entirely from the imagination, like the sea monster shown above. Some of these creatures also have supernatural powers, some good and some evil. Mythological Creatures: Continued Greco-Roman mythology features many types of mythological creatures. Here are some ideas to get your project started! Sphinxes are wise, riddle- loving creatures with bodies of lions and heads of women. Greek hero Perseus rides a flying horse named Pegasus. Sphinx Centaurs are Greco- Pegasus Roman mythological creatures with torsos of men and legs of horses. Satyrs are creatures with the torsos of men and the legs of goats.
    [Show full text]
  • 86095 PINK KENTS APPLE and CIDER FAW.Indd
    Kent’s APPLES, CIDERS &JUICES THE KING OF FRUITS FROM THE GARDEN OF ENGLAND kentfoodtrails.co.uk Produced in Kent We want to inspire you with the amazing food and drink of Kent. From products grown here for hundreds of years to 21st century innovations, food and drink The Kent Apple Story has shaped the landscape of our wonderful county and While apples have been grown in most we hope you enjoy exploring counties since Roman times, Kent all it has to o er. has become the major producer of This series of publications apples with more than 60% of English will introduce you to a apples grown in the county. History whole range of fabulous food and drink and supports Kent with its deep fertile kentfoodtrails.co.uk will soils and continental climate located guide you through what close to London as an early centre for to do and where to eat and stay so you can make successful apple production. In 1533 the most of the Garden of King Henry VIII’s fruiterer Richard England. Enjoy! Harris established what is believed to be England’s rst large fruit collection Go to producedinkent.co.uk on 105 acres at Teynham, which to find out more about the tasty work we do inspiring in uenced many wealthy landowners everyone to buy locally. to follow suit, setting in motion Kent’s dominance as a producer of English apples and the beginning of The Garden of England. John Guest, The English Apple Man 1 kentfoodtrails.co.uk The noblest of fruits Be they red, green, sharp, sweet, crunchy or creamy we have always held apples in the highest regard and continue a de nite love a air with their shiny, spherical, little selves to this very day.
    [Show full text]
  • How Can Original Sin Be Inherited?
    DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license.
    [Show full text]
  • The Golden Apple Golden The
    2010 © MUELLER C. MARY by MUELLER MARY APPLE GOLDEN THE Project Poems Origami BY The Greek Myths Greek The Graves, obert R the three might be intended. be might three the mine. already is what for tion: ‘To the fairest!’ not knowing which of of which knowing not fairest!’ the ‘To tion: scheme must I Now up, and stood embarrassed by its inscrip- its by embarrassed stood and up, find. to impossible was I golden apple at their feet. Peleus picked it it picked Peleus feet. their at apple golden entwined arms my with perhaps cably together, arm in arm, she rolled a a rolled she arm, in arm together, cably – hand my on alight to [email protected] Athene, and Aphrodite were chatting ami- chatting were Aphrodite and Athene, flight take dove a like THE GOLDEN APPLE GOLDEN THE or email us at:: us email or guests at loggerheads, and while Hera, Hera, while and loggerheads, at guests not did apple that odd How origamipoems.com leus) was determined to put the divine divine the put to determined was leus) Find out about us at: us about out Find invited (to the marriage of Themis and Pe- and Themis of marriage the (to invited But the goddess Eris, who had not been been not had who Eris, goddess the But Apple the on Reflects Aphrodite Please recycle to a friend. a to recycle Please Hera Scorns the Apple Athena Considers the Apple Golden apple? Cherished Honor, are you They have such devious ways, I own a tree with golden apples inscribed in this orb? Does its Must I of cast pure those mortals on which he preys safe in the Hesperides metal carry fair weight? as my helmet and shield, in perverse abnegation of me.
    [Show full text]
  • Atalanta and the Golden Apples
    AAtalantatalanta aandnd tthehe GGoldenolden ApplesApples 10 Lesson Objectives Core Content Objectives Students will: Explain that the ancient Greeks worshipped many gods and goddesses Identify Mount Olympus as the place the ancient Greeks believed to be the home of the gods Identify Greek myths as a type of f ction Demonstrate familiarity with “Atalanta and the Golden Apples” Identify the elements of character, setting, plot, and supernatural beings and events in “Atalanta and the Golden Apples” Identify common characteristics of Greek myths (i.e., they try to explain mysteries of nature and humankind, include supernatural beings or events, give insight into the ancient Greek culture) Describe some of the many different types of mythical creatures and characters in Greek myths, such as Atlas, Pan, Cerberus, Pegasus, and centaurs Language Arts Objectives The following language arts objectives are addressed in this lesson. Objectives aligning with the Common Core State Standards are noted with the corresponding standard in parentheses. Refer to the Alignment Chart for additional standards addressed in all lessons in this domain. Students will: Recount information from “Atalanta and the Golden Apples,” a Greek myth, and determine the central message of the myth (RL.2.2) 136 Greek Myths 10 | Atalanta and the Golden Apples © 2013 Core Knowledge Foundation Describe how Atalanta and Hippomenes respond to challenges in “Atalanta and the Golden Apples” (RL.2.3) Describe the characters and plot of “Atalanta and the Golden Apples,” including
    [Show full text]
  • Chaos and Order, Order and Chaos: the Creation Story As the Story of Human Community
    Chaos and Order, Order and Chaos: The Creation Story as the Story of Human Community James E. Faulconer Extended prolegomenon Along with a number of other contemporary scholars, Walter Brueggemann has asked us to remember that God speaks to us in scripture most often through narrative and storytelling rather than systematic theological exposition. Speaking of the rst chapters of Genesis, he makes the following observation: The story is not explained. It is simply left there with the listening community free to take what can be heard. There is, of course, talk here of sin and evil and death. But it is understated talk. The stakes are too high for reduction to propositions. The story does not want to aid our theologizing. It wants, rather, to catch us in our living. It will permit no escape into theology.1 As Brueggemann says, the story is both concrete and imaginatively open-ended, allowing us the freedom to consider the variety of ways in which present events and those of the story may overlap.2 Scripture calls for a different kind of reading than what we use for a modern history, philosophy, or theology text. I will try to take the substance of Brueggemann’s warning to heart and read scripture differently than I would read a theology text. And I certainly hope not to read it merely as an aid to theologizing. Nevertheless, I will be doing scriptural theology. But I do so precisely because I think that is a kind of theology that can “catch us in our living” by helping us to read differently than we previously have.
    [Show full text]
  • The Forbidden Fruit and the Tree of Knowledge: an Inquiry Into the Legal History of American Marijuana Prohibition
    VIRGINIA LAW REVIEW VOLUME 56 OCTOBER 1970 NUMBER 6 THE FORBIDDEN FRUIT AND THE TREE OF KNOWLEDGE: AN INQUIRY INTO THE LEGAL HISTORY OF AMERICAN MARIJUANA PROHIBITION Richard ]. Bonnie* & Cbarles H. Whitebread, Il** Mr. Snell. What is the bill? Mr. Rayburn. It has something to do with something that is called marihuana. I believe it is a narcotic of some kind. Colloquy on the House floor prior to passage of the Marihuana Tax Act. • Assistant Professor of Law, University of Virginia. B.A., 1966, Johns Hopkins University; LL.B., 1969, University of Virginia . •• Assistant Professor of Law, University of Virginia. A.B., 1965, Princeton Uni­ versity; LL.B., 1968, Yale University. We wish to express our sincere appreciation to the students who assisted us in the preparation of the tables at Appendix A. Because the drug statutes of the several states are particularly confusing and difficult to find, and because so many jurisdictions have recently changed their drug laws, the preparation of the chart required long, tedious work which so many were kind enough to perform. To them, our most sincere thanks. We should like to thank especially Michael A. Cohen, John F. Kuether, W. Tracey Shaw, Alan K. Smith, and Allan J. Tanenbaum, all students at the University of Vir­ ginia School of Law, whose research assistance and tireless effort were invaluable. \Ve are particularly indebted to Professor Jerry Mandel who supplied us with much of the raw data used in the historical case studies in this Article. In his excel­ lent article on drug statistics in the Stanford Law Review, Problems 'With Official Drug Statistics, 2] STAN.
    [Show full text]
  • Apple Wassail
    Apple Wassail The word wassail comes from the Anglo-Saxon toast Wæs þu hæl, meaning "be thou hale" — "be in good health". There are two different types of wassail – the house-visiting wassail and the orchard- visiting or apple wassail. The house-visiting wassail, also known as caroling, is the practice of going door-to-door singing Christmas carols. Apple wassailing refers to the practice of visiting orchards, drinking the health of the trees and singing to them to promote a good harvest next year. The first recorded mention of apple wassailing was at Fordwich, Kent in 1585 when groups of young men went around orchards performing the rite for a reward. It was common in the cider orchards of South West England and many of the traditional wassail songs are indeed from this area – primarily Devon, Somerset, Dorset, Gloucestershire and Herefordshire. The practice was carried out to ‘bless’ the trees, to wake them up and scare away evil spirits and so to encourage a good crop for the following autumn. The date for wassailing apple trees varies widely – from Christmas Eve in some areas, to Twelfth Night Eve (Twelfth night is January 6th) or New year’s Day in others. Many areas perform the ceremony on January 17th which corresponds to January 6th before the calendar was changed in England in 1752. Apple wassailing was sometimes referred to as ‘howling’ and was historically performed by men. The elements of the ceremony varied and included some or all of the following: • a wassail King and Queen leading the song and/or processional tune played/sung from one orchard to the next • lifting the wassail Queen up into the boughs of the tree • soaking slices of bread or toast in last years cider and lying these on the tree roots or hanging them in the branches – by the wassail Queen if there is one – as a gift to the tree spirits • pouring cider over the tree roots • drinking cider from a wassail bowl which was passed round • singing and chanting apple wassails around the trees • firing of shotguns to scare away any evil spirits.
    [Show full text]
  • Reclaiming Lilith As a Strong Female Role Model
    Linfield University DigitalCommons@Linfield Senior Theses Student Scholarship & Creative Works 5-29-2020 Reclaiming Lilith as a Strong Female Role Model Kendra LeVine Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/relsstud_theses Part of the Biblical Studies Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation LeVine, Kendra, "Reclaiming Lilith as a Strong Female Role Model" (2020). Senior Theses. 5. https://digitalcommons.linfield.edu/relsstud_theses/5 This Thesis (Open Access) is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Thesis (Open Access) must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. Reclaiming Lilith as a Strong Female Role Model Kendra LeVine RELS ‘20 5/29/20 A thesis submitted to the Department of Religious Studies in partial fulfillment of the requirements for the Bachelor of Arts in Religious Studies Linfield College McMinnville, Oregon THESIS COPYRIGHT PERMISSIONS Please read this document carefully before signing. If you have questions about any of these permissions, please contact the DigitalCommons Coordinator. Title of the Thesis: _____________________________________________________________ Author’s Name: (Last name, first name) _____________________________________________________________ Advisor’s Name _____________________________________________________________ DigitalCommons@Linfield (DC@L) is our web-based, open access-compliant institutional repository for digital content produced by Linfield faculty, students, staff, and their collaborators.
    [Show full text]