From: owner-ammf-digest@smoe.org (alt.music.moxy-fruvous digest) To: ammf-digest@smoe.org Subject: alt.music.moxy-fruvous digest V14 #3830 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 Wednesday, March 25 2020 Volume 14 : Number 3830 Today's Subjects: ----------------- Even my kids could not believe how I looked after just 7 days on this ["S] Powerful Networking Opportunities for Women Only ["P.O.W.E.R." Subject: Even my kids could not believe how I looked after just 7 days on this Even my kids could not believe how I looked after just 7 days on this http://fatoff.pro/ep156E6Vvve-Fc9ek4Erc2FSDiB6g5rIN1XNeyTvFO5VssE7 http://fatoff.pro/xOhG_8DmkhhdUkulNt50MPaZM_Qi89Zr6uC-df9YTjwjC3Fz The Romantic epoch started in the 19th century. This led Lithuanians to look back to their past for both intellectual and spiritual inspiration. The national revival started and Lithuanian intelligentsia idealised ancient paganism and folklore. Some historians wanted to prove the beauty of ancient polytheism and even started creating new aspects of Lithuanian mythology. One of the most famous of these was Theodor Narbutt who edited Ancient Greek myths and created new Lithuanian ones. In the beginning of the 20th century, ancient pagan traditions were still continued in folklore and customs. People were celebrating ancient pagan festivals mixed with Christian traditions. Such festivals include V?lin?s (day of dead souls, common with Celtic Halloween), UE>gav?n?s (festival when winter ends and spring begins), and Rasa or Jonin?s. For UE>gav?n?s, people in Samogitia may dress in costumes including masks and burn an idol of an old lady, called Mor? or Giltine, goddess of death. Modern folk religion The philosopher Vyd?nas is taken as a sort of founding father of Romuva. He actively promoted awareness of and participation in pagan festivals. Vyd?nas saw Christianity as foreign to Lithuanians, and instead he brought his attention to what he saw as the spiritual vision of the adherents of the traditional Baltic religion. He ascribed to this a sense of awe in their cosmology, as they saw the universe as a great mystery, and respect for every living being as well as the earth in their morality, as they saw the whole world and every individual as a symbol of life as a whole. The Divine was represented by fire, which was as such used ritually to worship the divine and itself held sacred. Vyd?nas had given special treatment to this religion of the Lithuanians in his drama AmE>ina ugnis (An Eternal Flame). Among this and other works, Vyd?nas exalted the faith as being on the highest level of spiritual expression, along with other forms which he recognized. Domas E idlauskas-Visuomis (1878b1944) began to create Vaidevutyb? (Baltic paganism) in 1911. In the 1920s the Latvian folk religion movement Dievtur?ba was started by Ernests Brasti?E!. The main problem was that the first movements were based on limited folklore sources and influenced by Far Eastern traditions such as Hinduism and Buddhism. Even so, the idea of Romuva did not die during the Soviet occupation of Lithuania. ------------------------------ Date: Mon, 23 Mar 2020 06:52:15 -0400 From: "P.O.W.E.R." Subject: Powerful Networking Opportunities for Women Only Powerful Networking Opportunities for Women Only http://afterfall.buzz/eiTCytOcy5AlfDaOH-0vqRg5ooC4X58_aWtQzaGrS0ww-yzV http://afterfall.buzz/mvfgRksub37N5sbN1unNAwI9iXnQpu8MsHzdvcspJqkOc5IQ It is crucial to stress right from the start that until the 20th century, people did not call themselves pagans to describe the religion they practised. The notion of paganism, as it is generally understood today, was created by the early Christian Church. It was a label that Christians applied to others, one of the antitheses that were central to the process of Christian self-definition. As such, throughout history it was generally used in a derogatory sense. b?Owen Davies, Paganism: A Very Short Introduction, 2011 The term pagan is derived from Late Latin paganus, revived during the Renaissance. Itself deriving from classical Latin pagus which originally meant 'region delimited by markers', paganus had also come to mean 'of or relating to the countryside', 'country dweller', 'villager'; by extension, 'rustic', 'unlearned', 'yokel', 'bumpkin'; in Roman military jargon, 'non-combatant', 'civilian', 'unskilled soldier'. It is related to pangere ('to fasten', 'to fix or affix') and ultimately comes from Proto-Indo-European *pag- ('to fix' in the same sense). The adoption of paganus by the Latin Christians as an all-embracing, pejorative term for polytheists represents an unforeseen and singularly long-lasting victory, within a religious group, of a word of Latin slang originally devoid of religious meaning. The evolution occurred only in the Latin west, and in connection with the Latin church. Elsewhere, Hellene or gentile (ethnikos) remained the word for pagan; and paganos continued as a purely secular term, with overtones of the inferior and the commonplace. b?Peter Brown, Late Antiquity, 1999 Medieval writers often assumed that paganus as a religious term was a result of the conversion patterns during the Christianization of Europe, where people in towns and cities were converted more readily than those in remote regions, where old ways lingered. However, this idea has multiple problems. First, the word's usage as a reference to non-Christians pre-dates that period in history. Second, paganism within the Roman Empire centred on cities. The concept of an urban Christianity as opposed to a rural paganism would not have occurred to Romans during Early Christianity. Third, unlike words such as rusticitas, paganus had not yet fully acquired the meanings (of uncultured backwardness) used to explain why it would have been applied to pagans. Paganus more likely acquired its meaning in Christian nomenclature via Roman military jargon (see above). Early Christians adopted military motifs and saw themselves as Milites Christi (soldiers of Christ). A good example of Christians still using paganus in a military context rather than religious is in Tertullian's De Corona Militis XI.V, where the ------------------------------ End of alt.music.moxy-fruvous digest V14 #3830 **********************************************