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Snakes exist in the myths of most societies, often embodying magical, mysterious forces. Snake cults were especially important in eastern India and Bangladesh, where for centuries worshippers of the indigenous snake goddess Manasa resisted the competing religious influences of Indo-Europeans and Muslims. The result was a corpus of verse texts narrating Manasa’s struggle to win universal adoration. The Triumph of the Snake Goddess is the first comprehensive retelling of this epic tale in modern English. Scholar and poet Kaiser Haq offers a composite prose translation of Manasa’s story, based on five extant versions. Following the tradition of mangalkavyas—Bengali verse narratives celebrating the deeds of deities in order to win their blessings—the tale opens with a creation myth and a synopsis of Indian mythology, zooming in on Manasa, the miraculous child of the god Shiva. Manasa easily wins the allegiance of everyone except the wealthy merchant Chand, who holds fast in his devotion to Shiva despite seeing his sons massacred. A celestial couple is incarnated on earth to fulfill Manasa’s design: Behula, wife to one of Chand’s slain sons, undertakes a harrowing odyssey to restore him to life with Manasa’s help, ultimately persuading Chand to bow to the snake goddess. A prologue by Haq explores the Bengali oral, poetic, and manuscript traditions behind this Hindu folk epic—a vibrant part of popular Bengali culture, Hindu and Muslim, to this day—and an introduction by Wendy Doniger examines the history and significance of snake worship in classical Sanskrit texts.
The Hugo and Nebula Award–winning novel from the New York Times–bestselling author of The King’s Daughter. On an Earth scarred by nuclear war, Snake harnesses the power of venom to cure illnesses and vaccinate against disease. The healer can even ease patients into death with the power of her dreamsnake. But she is not respected and trusted by all, and when she tries to help a sick nomad child, the frightened clan kills her dreamsnake. Ashamed of being misjudged and grieving the loss of her dreamsnake, Snake has one choice to maintain her livelihood: she must travel to the city, which jealously guards its knowledge. And before she faces the prejudices and arrogance of the people there, Snake must make her way across a barren desert, surviving storms and radiation poisoning, helping those she can—all while a madman stalks her every move . . . “[Dreamsnake] is filled with scenes as suspenseful as anyone could wish . . . but most of all it addresses the humanity in all of us.” —The Seattle Times “A haunting, rich, and tender novel that explores the human side of science fiction in a manner that’s all too uncommon.” —Robert Silverberg “A splendid tale, combining the sensitivity and attention to mood of the new generation of SF writers with a gripping and well-worked-out adventure . . . The novel is rich in character, background and incident—unusually absorbing and moving.” —Publishers Weekly “Instead of kicking butt, the lead character is dedicated to saving lives. . . . Snake’s blighted world is expertly drawn, and her encounters with dysfunctional societies can be bracing and challenging reading.” —The Guardian “This is an exciting future-dream with real characters, a believable mythos and, what’s more important, an excellent, readable story.” —Frank Herbert, author of the Dune series
"Despite Taiwan’s rise as an economic force in the world, modernity has not led to a Weberian process of disenchantment or curbed religiosity. To the contrary, other factors—social, economic, political—have stimulated religion. How and why this has happened are central issues in this book. One part of Taiwan’s flourishing religious culture is the elaborate and colorful procession of local gods accompanied by troupes of musicians and dancers. Among them are performers with outlandishly painted faces portraying underworld generals who serve the gods and punish the living. Through their performances, these troupes claim to exorcise harmful forces from the community. In conducting fieldwork among these troupes, Donald Sutton confronted their claims to a long history—when all evidence indicated that the troupes had been insignificant until the 1970s—and their assertions of devotion to tradition given the diversity of performances. Concentrating on the stylistic variations in performances, the author describes the troupes as organizations shaped by the “market forces” of supply and demand in the culture of religious festivals. By focusing on performances as the nexus of market and art, he shows how bodily performance is the site where religious statements are made and the power of the gods made visible."
The Lady of Linshui—the goddess of women, childbirth, and childhood—is still venerated in south China, Taiwan, and Southeast Asia. Her story evolved from the life of Chen Jinggu in the eighth century and blossomed in the Ming dynasty (1368–1644) into vernacular short fiction, legends, plays, sutras, and stele inscriptions at temples where she is worshipped. The full-length novel The Lady of Linshui Pacifies Demons narrates Chen Jinggu’s lifelong struggle with and eventual triumph over her spirit double and rival, the White Snake demon. Among accounts of goddesses in late imperial China, this work is unique in its focus on the physical aspects of womanhood, especially the dangers of childbirth, and in its dramatization of the contradictory nature of Chinese divinities. This unabridged, annotated translation provides insights into late imperial Chinese religion, the lives of women, and the structure of families and local society.
This positive and hip guide to beauty and spirituality shows girls how to unleash the inner goddess with simple messages and tasks that will illuminate mind, body, and soul.
Here, archaeologically documented,is the story of the religion of the Goddess. Under her, women’s roles were far more prominent than in patriarchal Judeo-Christian cultures. Stone describes this ancient system and, with its disintegration, the decline in women’s status.
This Is A Through And Critical Study Of The Cult Of The Goddedd Manasa-A Study Which Throws Valuable Light On Some Features Of The Socio-Cultural History Of The Country. The Introduction Deals With The Nature, Importance And Scope Of The Subject, Sources Are Also Discussed.
This book analyzes the history of Mesopotamian imagery form the mid-second to mid-first millennium BCE. It demonstrates that in spite of rich textual evidence, which grants the Mesopotamian gods and goddesses an anthropmorphic form, there was a clear abstention in various media from visualizing the gods in such a form. True, divine human-shaped cultic images existed in Mesopotamian temples. But as a rule, non-anthropomorphic visual agents such as inanimate objects, animals or fantastic hybrids replaced these figures when they were portrayed outside of their sacred enclosures. This tendency reached its peak in first-millennium Babylonia and Assyria. The removal of the Mesopotamian human-shaped deity from pictorial renderings resembles the Biblical agenda not only in its avoidance of displaying a divine image but also in the implied dual perception of the divine: according to the Bible and the Assyro-Babylonian concept the divine was conceived as having a human form; yet in both cases anthropomorphism was also concealed or rejected, though to a different degree. In the present book, this dual approach toward the divine image is considered as a reflection of two associated rather than contradictory religious worldviews. The plausible consolidation of the relevant Biblical accounts just before the Babylonian Exile, or more probably within the Exile - in both cases during a period of strong Assyrian and Babylonian hegemony - points to a direct correspondence between comparable religious phenomena. It is suggested that far from their homeland and in the absence of a temple for their god, the Judahite deportees adopted and intensified the Mesopotamian avoidance of anthropomorphic picorial portrayals of deities. While the Babylonian representations remained confined to temples, the exiles would have turned a cultic reality - i.e., the nonwritten Babylonian custom - into a written, articulated law that explicity forbade the pictorial representation of God.
A female Indiana Jones meets Tomb Raider when Samantha Knox receives a mysterious field diary and finds herself thrust into a treacherous plot. After stealing a car and jumping on a train, chased by a group dangerous pursuers, Sam finds out what’s so special about this book: it contains a cipher that leads to a cursed jade statue that could put an end to all mankind.