From: owner-ammf-digest@smoe.org (alt.music.moxy-fruvous digest) To: ammf-digest@smoe.org Subject: alt.music.moxy-fruvous digest V14 #3818 Reply-To: ammf@fruvous.com Sender: owner-ammf-digest@smoe.org Errors-To: owner-ammf-digest@smoe.org Precedence: bulk alt.music.moxy-fruvous digest Tuesday, March 24 2020 Volume 14 : Number 3818 Today's Subjects: ----------------- Body temperature measurement: aiming towards the forehead ["Infrared Ther] Rediscover Your Physical Stamina with Instahard ["Insta Hard" Subject: Body temperature measurement: aiming towards the forehead Body temperature measurement: aiming towards the forehead http://reversthermo.uno/UyROpC-_pE1uWROVUoMpO8drzdlTs30aqpkZjcv1sMC9iMlY http://reversthermo.uno/XfGnirA5fB7AgHLugpUTPVtkyrGw5jV0lEomnxZsCE7YOw Interest in pagan traditions was first revived during the Renaissance, when Renaissance magic was practiced as a revival of Greco-Roman magic. In the 17th century, the description of paganism turned from the theological aspect to the ethnological one, and religions began to be understood as a part of the ethnic identities of peoples, and the study of the religions of so-called primitive peoples triggered questions as to the ultimate historical origin of religion. Thus, Nicolas Fabri de Peiresc saw the pagan religions of Africa of his day as relics that were in principle capable of shedding light on the historical paganism of Classical Antiquity. Romanticism b Great God! I'd rather be A Pagan suckled in a creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn; Have sight of Proteus rising from the sea; Or hear old Triton blow his wreathC(d horn. b b William Wordsworth, "The World Is Too Much with Us", lines 9b14 Paganism resurfaces as a topic of fascination in 18th to 19th-century Romanticism, in particular in the context of the literary Celtic and Viking revivals, which portrayed historical Celtic and Germanic polytheists as noble savages. The 19th century also saw much scholarly interest in the reconstruction of pagan mythology from folklore or fairy tales. This was notably attempted by the Brothers Grimm, especially Jacob Grimm in his Teutonic Mythology, and Elias LC6nnrot with the compilation of the Kalevala. The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence. Among those influenced were the Russian Alexander Afanasyev, the Norwegians Peter Christen AsbjC8rnsen and JC8rgen Moe, and the Englishman Joseph Jacobs. Romanticist interest in non-classical antiquity coincided with the rise of Romantic nationalism and the rise of the nation state in the context of the 1848 revolutions, leading to the creation of national epics and national myths for the various newly formed states. Pagan or folkloric topics were also common in the musical nationalism of the period ------------------------------ Date: Mon, 23 Mar 2020 11:51:06 -0400 From: "Insta Hard" Subject: Rediscover Your Physical Stamina with Instahard Rediscover Your Physical Stamina with Instahard http://mensworkout.pro/Hc_yT-ehZG4VC6VIWwXWmzz3cnGe803A3WuYAFaVc1f2hpaF http://mensworkout.pro/fEFqyLoK2NZ24tTI0eGxNzHYzRnc0HVBaErfFUHq-nwSuokr Whatever religion the original inhabitants of the Baltic region had predates recorded history. Mesolithic hunters, gatherers and anglers of the region practised a religion focused on their occupations. Marija Gimbutas controversially suggested that agrarian settlers of around 3500b2500 BCE were examples of earth-worshiping Old Europeans. After this, Indo-Europeans entered the area and brought with them their Proto-Indo-European religion. This religion, including elements from the religious past of the region, evolved into the paganism which is attested in the Middle Ages and later. The adherents of this Baltic religion prospered relatively unhindered until the 9th century when they began to come under pressure from outside Christian forces. The Annals of Quedlinburg mention a missionary, Bruno of Querfurt, who was killed along with 18 men by Yotvingians while attempting to convert the pagans in the area of Lithuania and Prussia in 1009 CE. This was the first time the name of Lithuania was mentioned in written sources. Other sources suggest Bruno had been killed for violating The Holy Forest and destroying statues of gods. Beginning in 1199, the Roman Catholic Church declared crusades against Baltic pagans. Grand Duke Mindaugas was Christianized with his family and warriors in 1251 so that the Crusades may be ended by the Church. But Mindaugas still worshiped pagan deities as the Hypatian chronicle mentions. He sacrificed to the pagan Supreme god (*Andajus, later Dievas), Perk?nas, *Teliavelis (god of smiths), and *E=vor?na (goddess of forests and hunters). Despite any insincerity and realpolitik in his Christian faith, some subsidiary states of Mindaugas' Grand Duchy rebelled in protest. In 1261 Mindaugas renounced his Christian faith as his official conversion failed to placate the Crusaders. Even in the face of Crusaders, by the time of Grand Duke Gediminas, the Grand Duchy of Lithuania expanded its influence until it formed the political centre of a vast and prosperous "pagan Empire". Lithuanians thus survived late into history as appreciable representatives of ancient European paganism, preserving this tradition as the official, state religion until the late 14th and early 15th centuries when Christianity was finally accepted by the states of the Grand Duchy, again for political reasons. Lithuanians were thus the last non-nomadic people in Europe practicing Indo-European polytheism. The Sami, who remained nomadic, were the exception, but t ------------------------------ End of alt.music.moxy-fruvous digest V14 #3818 **********************************************