Ghost Sonata and When We Dead Awaken: A Dramatic Epilogue in

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Language: English

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Reader Comments - thanks to Renata: Hi, after reading through your website (which is very well done)I came to your … [Read more...] Dictionnaire Infernal - Collin de Plancy (1863) (paraphrased) Rahovart is a demon whom little is known. Fresh vegetables are rare in the traditional Danish recipes, and many dishes rely on seasonal fruits or vegetables. By 1850, some of the Norwegians who had settled near Nordboe, began to look westward for land. Inga Wiehl, a native Dane and former graduate TA in the Department, who had earned her Ph.

Pages: 91

Publisher: Wiley-Blackwell (January 15, 1977)

ISBN: 0882951122

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Sometimes I can reduce international shipping charges by using Priority Mail Flat Rate. $26.00 to Canada. $37.00 to most other countries The Devil's Sanctuary read here The International Chocolate Awards is pleased to announce the Winners of the first Scandinavian Regional competition for flavoured bars, filled chocolates and spreads, which was judged at Hotel- og Restaurantskolen /Copenhagen Hospitality College, Valby, Denmark Ibsen's Forsaken Merman: Folklore in the Late Plays read here. Please check the claimed score listings to check your score. Select your region in the Claimed Score menu above. The SAC CC will look through the all the submitted logs, to see that everything is OK and correct the Robot’s mistakes if necessary. ___ Official and Spoken Languages of European Countries. List of official, national and spoken Languages of Europe. Europe is a continent with many countries (about 50) and almost each country has its own language, known as the national language , e.g. Hedda Gabler (Plays for Performance Series) An approximate plan of the thirteen stones forming it is seen in Fig. 78 .� These rings seem to have been places of assembly for religious purposes; whether they also served as astronomical observatories (as seems very probable) remains yet to be proven.� Jerry McMillan and Christopher Caswell discovered and photographed old engraved markings on two of the stones; these have not yet been deciphered but they seem to record angles of sight. ������� Some of the smaller rings of stones that are found in the Sierras and in Montana do not seem to me to be calendar sites.� They remind me of the old shielings of the Scottish Highlands.� A shieling was a place on the open mountainside where the young women of a clan would gather in spring, when the herds ere in flow, to make cheeses and other milk products.� They slept in the open, in shelters provided by such rings of stones, which remain today as witness to a way of life that has vanished from Scotland.� It was still practiced a century ago, and when Fell was a student in Scotland in the 1930s he met aged women who had participated in the shieling and who had a stock of folklore to relate on the subject (The Devil himself being one of the personages liable to frequent the shielings, on the watch for any careless maiden who might not have said the necessary protetective charms). �������� Based on a translation of inscriptions in America, Fell (1982) attempts to provide an overview of American Bronze Age peoples' religion: �������� As no Norse inscriptions older than the Iron Age [had been deciphered before publication of... [Fell's 1982 book], King Woden-lithi's commentary on his gods is not only the first information we have had on the matter, but it is unique.� The era in which he lived, calculated from the position of the vernal equinox on his zodiac as about 1700 BC, is regarded as early Bronze Age in Britain, but in Scandinavia, where metals were imported, the Neolithic continued longer, and Woden-lithi would be regarded as living in the transitional time between the end of the Stone Age and the beginning of the Bronze Age, a period, often called Chalcolithic, when copper was employed. ������ Archaeologists and mythologists have concluded from a study of the carvings left by northern European peoples that sun worship was the religion practiced at this transitional phase and that it continued well into the Bronze Age.� Their inferences are totally confirmed by Woden-lithi's inscription. ������ "It is obvious that sun worship was the vogue, as the sun figure is placed at the center of Woden-lithi's sacred site, is drawn on a larger scale than the other figures, save only that of the moon goddess, and the lettering beside each of these deities is much larger than the other parts of the text (Please see Figs. 81, 82 & 83 ). ������ The great festivals of the Norsemen year in Woden-lithi's day were, as noted previously, those of Yule and of Eostre.� At these times, as the inscription tells us, there was feasting and drinking, and men dressed up as comic figures called Yule-men .� Their costume suggested the diagonals that mark the solstice and equinox lines on an azimuth plate recording the greatest and least excursions of the sun northward in the course of a year.� Some of the actors wore horns, other had outsize rabbit or hare ears.� Some were dressed as other animals, and some performed acrobatics.� Thus, the mad March hare and the Easter Bunny of some Christian secular celebrations may be survivals from Woden-lithi's time, over 3,000 years ago. ������ If there was a lunar festival, whatever Woden-lithi may have said about that has not yet been recognized or deciphered. ������ "Other gods are mentioned, but they seem to have been relatively minor nature spirits.� These latter are divided into two groups, the more important Aesir (also sky gods, but having roles to play on earth and in the thinking of the people), the less important Wanir or earth gods, and the enemies of the gods, the giants and monsters of the underworld (including the bed of the ocean).� These lesser divinities match their more important later derivatives, the gods of the late Bronze Age and subsequent periods. ������ A list of the various divinities whose names have so far been deciphered (by Barry Fell) on Woden-lithi's inscribed rock platform is shown in Fig. 84. ������ The custom of having clowns, and in particular those buffoons that the inscriptions at the Peterborough site call Yule-men (see Fig. 85 ) may have originated in Spain, for several sites are known in that country where images occur of humans dressed in this manner.� The lowermost figure on the right [of Fig. 85 ] depicts a women dressed as a Yule clown, a feature not found at Woden-lithi's site; the Spanish Yule-lady shown here is from the Cueva de los Letteras .� The upper left figure is lettered in Tifinag, and announces himself as a Y-L� M-N, one of the Yule-men; it can be found about 5 feet northwest of the main sun-god figure.� The other two Yule-men shown on the right side of the illustration are respectively from 14 feet and 16 feet northwest of the main sun-god figure.� The two figures on the lower left lie about 50 feet southwest of the sun god.� One is evidently a tumbler, the other a jackrabbit, or, in terms of his European origins, a hare.� In Scandinavia to this day the equivalent of Santa Claus is called the Yule-man (though nowadays he wears Icelandic costume, as does our own American Santa).� The Scandinavian Yule-man also has a troop of Jule-nisser (Yule Dwarves) who accompany him.� The hare seems to have vanished from the midwinter festival of modern times, and remains with us in the guise of the Easter Rabbit who now brings the Easter eggs, another survival of old Norsemen pagan customs. ������ There are other links with ancient Spain, though not at Woden-lithi's site, which is predominantly Scandinavian.� Fig. 86 ....[and other examples:� Fell, 1982] show sculptures of animals that have been found in parts of New England where the stone chambers occurs.� The bison ( Fig. 86 ) is from Lawrence, in the valley of the Merrimack River in Massachusetts.� It recalls the numerous Iberian sculptures, often crude as in this case, of bulls."�� [A boar and a recumbent beast, apparently a bull (Fell 1982)] were both discovered in central Vermont by John Williams and me while we were investigating the chambers at South Woodstock.� They too recall the ancient Spanish sculptures. ������ The carvings in stone in northern Portugal also include numerous examples of animals, so much so that Professor Santos Junior, President of the Anthropological Society of Portugal (Sociedade de Antropologia e Etnologia de Portugal), has inferred that a special zoolatry (religious worship of animals) too place there.� One of the examples he found was attached to a stone tablet carrying an inscription, which he sent to me.� Like others from the region, where Basque place names occur, the inscription proved to be written in the ancient Basque tongue, using the ancient Basque syllabary ( Fig. 87 ).� The inscription disclosed that it was a dedication to the Laminak, subterranean monsters that are still the object of superstitious dread among the Basque country people of today. ������ It is relevant to state here that when Basque and other Spanish scholars sent these undeciphered inscriptions to me, nothing was known in Spain or Portugal as to the language of the writing.� The solution ( Fig 89 & Fig 90 ) proved to be one that depended wholly on the fact that the Cree, the Ojibway, and some other Amerindian tribes have preserved this same syllabary today, and still use it in their letters, their newspapers, and other contexts.� It is mistakenly attributed to the missionary James Evans, a Welshman who is supposed to have "invented" the script in 1841.� What Evans really did, as Fell had noted in Saga America, was to preserve and adopt the writing system that he found already in use among� his flock.� For this he deserves great credit, but it is wrong to say he invented the syllabary.� The system of writing goes back far beyond the earliest Roman inscriptions in Spain and Portugal.� It continued in use among Basques until some time in the early Middle Ages.� The last known example of its use is on a tablet now held in the San Telmo Museum ( Fig 89 & Fig 90 ).� Using the Cree syllabary as a guide ( Fig. 88 ),�� Fell transliterated the signs into the phonetic equivalents in Latin script, and then recognized the language as Basque.� Its translation appeared to be that shown in the illustrations, and Fell submitted his decipherment of the tablets to Dr , e.g. Hakonar saga Harekssonar (Editiones Arnamagnaeanae, series B)

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