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The Isis Wedding Rite of the Fellowship of Isis, written by Olivia Robertson, co-founder of the FOI. From the introduction: 'To find the Other is to find Oneself: All Nature is expressed in one loved face.' "So says the Bard of the Druids in our Isis Wedding Rite. To unite with another soul is the goal of the Lover: through this devotion selfishness and loneliness fade away. When twin souls unite in Divine Union, it is through discovery of The Immortal Beloved that they find their own real selves. Such is the truth underlying the Egyptian myth of Isis and Osiris, perfect wife and husband. In classical Greece Plato brought forth the ideal of twin souls divided and discovering reunion through love. Centuries later medieval troubadours travelled throughout Europe singing of fulfilment through the romantic devotion of lovers. Within our secret dreams, we have this knowledge in ourselves."
How does the treatment of women's rituals in Latin poetry and prose reveal Roman ideas of female agency? Powerful female characters pervade both Greek and Latin literature, even if their presence is largely dictated by the narratives of men. Feminist approaches to the study of women in Greek literature have helped illustrate the importance of their religious and ritual roles in public life—Latin literature, however, has not been subject to similar scrutiny. In Brides, Mourners, Bacchae, Vassiliki Panoussi takes up the challenge, exploring women's place in weddings, funerals, Bacchic rites, and women-only rituals. Panoussi probes the multifaceted ways women were able to exercise influence, even power, in ancient Rome from the days of the late Republic to Flavian times. Systematically investigating both poetry and prose, Panoussi covers a wide variety of genres, from lyric poetry (Catullus), epic (Ovid, Lucan, Valerius, Statius), elegy (Propertius, Ovid), and tragedy (Seneca) to historiography (Livy) and the novel (Petronius). The first large-scale analysis of this body of evidence from a feminist perspective, the book makes a compelling case that female ritual was an important lens through which Roman authors explored the problems of women's agency, subjectivity, civic identity, and self-expression. By focusing on the fruitful intersection of gender and religion, the book elucidates not only the importance of female religious experience in Rome but also the complexity of ideological processes affecting Roman ideas about gender, sexuality, family, and society. Brides, Mourners, Bacchae will be of value to scholars of classics and ancient religions, as well as anyone interested in the study of gender in antiquity or the connection between religion and ideology.
Proposing a fresh approach to scholarship on the topic, this volume explores the cultural meanings, especially the gendered meanings, of material associated with oral traditions. The collection is divided into three sections. Part One investigates the evocations of the 'old nurse' as storyteller so prominent in early modern fictions. The essays in Part Two investigate women's fashioning of oral traditions to serve their own purposes. The third section disturbs the exclusive associations between the feminine and oral traditions to discover implications for masculinity, as well. Contributors explore the plays of Shakespeare and writings of Spenser, Sidney, Wroth and the Cavendishes, as well as works by less well known or even unknown authors. Framed by an introduction by Mary Ellen Lamb and an afterword by Pamela Allen Brown, these essays make several important interventions in scholarship in the field. They demonstrate the continuing cultural importance of an oral tradition of tales and ballads, even if sometimes circulated in manuscript and printed forms. Rather than in its mode of transmission, contributors posit that the continuing significance of this oral tradition lies instead in the mode of consumption (the immediacy of the interaction of the participants). Oral Traditions and Gender in Early Modern Literary Texts confirms the power of oral traditions to shape and also to unsettle concepts of the masculine as well as of the feminine. This collection usefully complicates any easy assumptions about associations of oral traditions with gender.
An overview of wedding rituals for neopagans features ceremonies inspired by a wide range of influences, mythological love stories, and belief systems, including interfaith ceremonies allowing for just about any combination of religions, and tips on finding officiates, suggested readings, and more.
Jack Parsons was a brilliant chemist, member of Cal Tech propulsion unit that invented the rocket fuel used for the US space flight to the moon. He was also a fanatical believer in the Magyck of Aleister Crowley the aging occultist who considered himself 'The Beast' incarnate. In 1947 Jack Parsons and L. Ron Hubbard were performing Crowley's mystic rituals in a house in Pasadena, California.Parsons wrote excitedly to his occult leader, Crowley: 'I have had the most devastating experience of my life. I have been in direct touch with One who is most Holy and Beautiful as mentioned in your "Book of the Law". First instructions were received through Lafayette Ron Hubbard the seer. I have followed them to the letter. There was a desire for incarnation. I am to act as an instructor, guardian, guide for nine months; then it will be loosed on the world...' Crowley wrote despairingly to a disciple about Parsons: 'It appears that he has given away both his girl and his money to this writer of science fiction and is now invoking my ritual to produce a Moonchild. I am fairly frantic...' Nine months later while being visited by two students from Cambridge, Aleister Crowley died of cardiac degeneration. Missing from his personal possessions was his magical diaries and his pocket-watch. His funeral took place in the Chapel of the Brighton Crematorium. The final rites were performed by the novelist Louis Marlowe reading extracts from Crowley's "Book of the Law". "The Brighton Echo" denounced the whole ceremony as a Black Mass. In 1952 Jack Parsons was blown up in his laboratory in Pasadena. L. Ron Hubbard died on his yacht as leader of the Church of Scientology.But did the issue end with these three deaths? Would Crowley, as he claimed, ever return from death to rule the world? Why did US astronauts name a crater on the moon after Jack Parsons? Is L. Ron Hubbard really dead? What had been generated by the ceremony in California that seemed to signal Crowley's demise? And what happened to them missing pocket-watch? Unanswered questions till, late in the twentieth century, Dr. Joshua Mathers brought a 'state of the art 'Interactive Suit' from Cal Tech California to Cambridge in England to begin an experiment that, unknown to mankind, changed the course of our planet.
Until recently, Irish religion has been seen as defined by Catholic power in the South and sectarianism in the North. In recent years, however, both have been shaken by widespread changes in religious practice and belief, the rise of new religious movements, the revival of magical-devotionalism, the arrival of migrant religion and the spread of New Age and alternative spirituality. This book is the first to bring together researchers exploring all these areas in a wide-ranging overview of new religion in Ireland. Chapters explore the role of feminism, Ireland as global ‘Celtic’ homeland, the growth of Islam, understanding the New Age, evangelicals in the Republic, alternative healing, Irish interest in Buddhism, channelled teachings and religious visions. This book will be an indispensable handbook for professionals in many fields seeking to understand Ireland’s increasingly diverse and multicultural religious landscape, as well as for students of religion, sociology, psychology, anthropology and Irish Studies. Giving an overview of the shape of new religion in Ireland today and models of the best work in the field, it is likely to remain a standard text for many years to come.
This book examines the appetite for Egyptian and Egyptian-looking artwork in Italy during the century following Rome's annexation of Aegyptus as a province. In the early imperial period, Roman interest in Egyptian culture was widespread, as evidenced by works ranging from the monumental obelisks, brought to the capital over the Mediterranean Sea by the emperors, to locally made emulations of Egyptian artifacts found in private homes and in temples to Egyptian gods. Although the foreign appearance of these artworks was central to their appeal, this book situates them within their social, political, and artistic contexts in Roman Italy. Swetnam-Burland focuses on what these works meant to their owners and their viewers in their new settings, by exploring evidence for the artists who produced them and by examining their relationship to the contemporary literature that informed Roman perceptions of Egyptian history, customs, and myths.
Solid scriptural and archaeological evidence refutes the traditional interpretation used to bar women from leadership.