Among the benefits of being a Japanese woman has a good reputation. They will are well regarded in society, and in addition they vietnam cupid help to make a residence feel like the centre of the market. They are also known for their exemplary beauty. They possess large à nous and very clear skin.
In spite of the good standing that Vietnamese girls have, they will still deal with several social strains. They are forced to juggle traditional family duties with modern life. They are not given the same opportunity because their male furnishings to learn a trade or be given a higher education. Additionally it is difficult to find the ideal Vietnamese spouse overseas.
Inside the early modern day period, Vietnam was divided into three ruling homes. Each residence fought to take power over the state. In the ensuing decades, city war and political upheaval wrought chaos on the region. During this period, various Vietnamese girls served when liaison officials and provided supply personnel. Additionally , some helped in construction.
The Vietnam Can certainly Museum, a museum devoted to the history of women in Vietnam, is consistently rated top among the 25 museums in Asia. That highlights the women’s role in the war, and the importance of sexuality equality today.
Besides displaying several of this country’s best works of art, the art gallery is also a place to see the most important achievements of girls in the past. A new exhibit features the stories of Vietnamese women who excelled in the the odds for being leaders in their communities.
It is easy to see why the Vietnam Women’s Museum is among the top museums in Asia. Women have got played a prominent function in Vietnam’s history, and the museum will pay for homage with their achievements.
The museum likewise contains the greatest collection of artifacts of Japanese women. Some are extremely classic, while others are extremely https://theadultman.com/love-and-lust/where-to-meet-women/ modern day. Some of the displays are interactive, just like the video games. They also feature a model of a Thai woman’s brain, which allows surfers to view the in a6105 brain. In addition to showing artifacts, the museum features a tiny library of Vietnamese novels and a small assortment of fables.
Probably the most remarkable things about the museum is its collection of fantastic photographs. These photographs demonstrate how Vietnamese women have existed and previously worked. They are also a display of their tenaciousness.
The museum also has many other exhibits and active exhibits, such as a replica belonging to the first Vietnam dynasty, and the biggest collection of historic photographs of the region. The museum also has a collection of artifacts related to Vietnam’s city war, which is frequently went to by history buffs and college students alike.
Regarding the reputation of Thai girls, the country has come a long way. They may be more than capable of handling home chores, and so they can also perform their share of cooking food. In terms of the main thing that Vietnamese women do, it will be handling their time.
The reputation of Vietnamese ladies is you that is growing in little towns http://festival.avidanocentro.com.br/sem-categoria-es/russian-mail-buy-brides-matchmaking-intended-for-foreign-guys/ and countryside areas, although there are still a few hurdles to overcome. Classic family valuations continue to dominate in distant areas, and so they still have a hard time realising serious relationships. The option of women to prove their very own mettle in the workplace is another consideration.


Tenuta di Salviano thrums with rich history that’s peopled with ancient Romans and Etruscans, Italian nobility, the Catholic church and to local Umbrian citizens. Salviano began as a Roman villa with a prime position along an ancient route between Lazio and Umbria. In 937 A.D. the Montmarte family built Castello di Titignano, on the opposite side of the river Tevere valley, still part of the property and still standing today, as a testament to the value of the property and the contests waged over it, primarily between the Guelph Orvieto and Ghibelline Todi.
By the year 1200, Salviano’s grounds were home to 29 families, with more than 140 residents living within the castle walls. In the mid-fourteenth century, the castle was sacked, but peace was restored by the end of the century when the Salviano family was entrusted with the property, and over the next two centuries, Salviano’s rolling green lands were owned by various entities, including the Cenci of Rome, the Graziani of Perugia, the counts of Baschi, and the Petrignani. In 1650, Prince Corsini purchased the Salviano estate from the Apostolic Chamber, or papal treasury. Possessing economic interests in both Florence and Rome, the Corsini family had the financial stability to invest massively in agriculture in Umbria and particularly focusing on fine wine — in fact, in 1730 Pope Clemente XII was so impressed that he had Salviano wine shipped to his personal cellar in Rome.
The Salviano estate came into the hands of the Incisa della Rocchetta family in the twentieth century, when Donna Nerina Corsini married Marchese Enrico Incisa della Rocchetta. In 2015, the estate passed to her children, Giovanni and Eleonora, who embarked upon meticulous, detailed renovations of the grounds, wine cellar, and surrounding buildings; sadly, Eleonora passed away in early 2020, but Giovanni continues to carry on her passionate legacy, aided by his wife, Tara, and the talented Salviano team.
Formally founded in the fifteenth century, Tenuta di Salviano is the passion project of Marchesi Giovanni and Tara Incisa della Rocchetta, who assumed control of the 2.500-hectare Orvietan estate in 2015. Giovanni is a third-generation winemaker and the grandson of Sassicaia’s creator, Marchese Mario Incisa della Rocchetta, while Tara comes to Salviano with almost two decades of marketing and wine experience; together, they have created Salviano as a love-letter to Umbria and a lasting testament to Giovanni’s sister, Eleonora, with whom Giovanni ran the estate until her passing in 2020.


Dr. Kay Gilmour joined the practice in 1971. She graduated from the University of Florida Medical School. She did her internal medicine internship and residency at Johns Hopkins University. Dr. Gilmour completed her cardiovascular training at the University of Alabama medical school in Birmingham, Alabama.
Her long and outstanding medical career has many highlights. She was the first female critical care practitioner in Jacksonville. She was the first female Chief of Cardiology at Memorial Hospital. She was the first female Chief of Staff at Memorial Hospital. She was also the first female President of the Duval County Medical Society, which is the oldest medical society in the state of Florida.
Dr. Gilmour retired from the practice in 2001.
Dr. Gilmour has published three books: Winter’s Wrath the Palatine Journey: Part One, Charity's Chains The Palatine Journey: Part Two, and A Genealogical History of Florida Revealed in The Old St. Nicholas Cemetery.


Missionary in Wenzhou
William Edward Soothill
(1861-1935) was born in Halifax, Yorkshire. He entered the ministry of
the United Methodist Free Church in 1882 and spent twenty-nine years as
a missionary in Wenchow, China. Soothill was one of the foremost
missionaries of his generation. During his time in Wenchow he founded a
hospital, a training college, schools and two hundred preaching places.
He was also an educationalist, translator and author of many books on
China which earned him a reputation as one of the world's leading
authorities on the Chinese language.
1911 Soothill became President of the Imperial University at Shansi.
Upon his return to England in 1920 he was appointed Professor of Chinese
at Oxford University and in 1926 he was a member of Lord Willingdon's
delegation to China on the settlement of the Boxer indemnities.
Source: Minutes of
Conference 1958 and Encylopedia of World Methdism (1974)
A Mission in China
Soothill： A Passport to China（1931）
click here to get the full book "A Passport to China" in Word-file 911KB


An exploration of the
by Hester NicEilidh
For on-line discussions of the Robin Hood legend,
greenwood mythology, and British calendar customs,
please join our Merry Band among the Oaks in
|Who was that Hooded
Historian Ronald Hutton points out that the search for the "original" Robin Hood has taken two divergent paths within academic circles:
"From the beginning of scholarly investigation into the lengends about the outlaw, it had been obvious that at the end of the Middle Ages he had been celebrated in plays as well as ballads. Two very different approaches to research into his legend were proposed in response. The first, by Joseph Ritson in 1795, assumed that Robin had been a real human being; the second, started by Thomas Wright in 1837, opined that he was originally a woodland god, honoured in the May revels. This latter argument gained more support in the early twentieth century. Douglas Kennedy and Lord Raglan suggested that he had been the dying and returning god of vegetation postulated by Sir James Frazer as a universal focus of devotion in ancient religion. Margaret Murray, copied by Robert Graves and Pennethorne Hughes, hailed him as the high priest of a coven of pagan witches, representing the horned god of nature worshipped by the "witch cult" which Murray believed to have existed in medieval Europe."
this second "mythical" approach to the meaning
of the Robin Hood legend has fallen into disfavour among
academics since the 1950s, I believe it is still the more
interesting of the two perspectives. While the work of
Frazer, Murray, Graves, and their followers has been
dismissed as too speculative for historical research, it
remains a clear indication of the extent to which the
academic mindset of the late 19th and early 20th century
was open to the concept of ancient pagan survivals
embedded in modern Western culture. Indeed, these
writers' imaginative analyses of myth, folklore and
legend have provided the ideational basis for the
neo-pagan spiritual movement of the late 20th century.
If we are to assume that the legend of Robin Hood derives in any part from memories of ancient pagan deities, we should examine the mythology of the pagan cultures that once inhabited the British Isles, namely the "Celts", the Romans, the Anglo-Saxons, and the Danes, to find likely archetypes for the Robin Hood figure.
The King of the Wood
and the Battle between Summer and Winter
To begin his masterpiece, The Golden Bough, Sir James Frazer relates the story of the ancient cult of Diana at Nemi, and the priest who stood guard over her sacred grove and bore the title Rex Nemorensis, or "King of the Wood". He was the consort of the virgin goddess of the hunt, the divine lover/son who died only to return again, as the greenery does each year.
The archaic title "King of the Wood" seems to sit naturally on Robin Hood's head. Even his name is sometimes claimed to have originally been Robin (of the) Wood, and he holds de facto sovereignty over the forest of Sherwood (or in some tales, Barnesdale).
Moreover, Robin is clearly the consort of the goddess. In the earliest extant ballads, he is devoted to the Virgin Mary, the Christian Queen of Heaven. Most often, however, he refers to her only as "dear Lady", an appellation that has strong connotations for neo-pagans; moreover, he speaks of her as being "both mother and may". Later in the canon, of course, Robin is joined by Maid Marian, in her role as the May Queen, an archetype of the goddess in her virgin aspect.
argued that the "King of the Wood" was a
manifestation of the universal pagan archetype of the
dying and resurrected vegetation god, whose rebirth was
often acted out in springtime mock combat between the
personifications of Summer and Winter. Frazer gives
several Germanic examples of this folk custom, in which
Summer is clad in greenery or finery, and Winter is clad
in skins or fur.
The battle between Robin Hood and Guy of Gisborne, then, provides an echo of this pagan pageantry. Robin, in the role of Summer King, defeats Guy of Gisborne, the villain whose appearance in a horse-hide is utterly inexplicable, unless, of course, he represents the Winter King in his animal skins. Similar mock combats, complete with resurrection, took place in England at Yuletide in mummers' plays, in which Robin Hood occassionally appeared as the hero.
After killing Guy, Robin dons his horse-hide as a disguise in order to rescue Little John from the Sheriff. In so doing, Robin takes on the attributes of the Winter King, conflating the two roles and becoming a Year God, presiding over the entire cycle of vegetative growth, death and rebirth.
This motif of seasonal alternation and conflict seems to have also been an underlying theme in the May Games of the 15th and 16th centuries, at which Robin Hood replaced or appeared with the traditional Summer Lord who presided over the festivities. In his monograph Early Plays of Robin Hood, David Wiles, the first scholar to thoroughly study the historical records of these games (which usually involved mock combat) determined that, "beneath all this lies the ritual combat of winter and spring." Moroever, Wiles concluded that, through these festivities, "from a very early date, Robin Hood the outlaw became identified with the May King, the anarchic priest of the pagan summer spirit."
Robin at Midsummer:
In the May Games of the 15th and 16th centuries, Robin Hood clearly became an archetypal personification of summertime. These games were celebrated at various times throughout the early summer season. Some towns held their games as early as April, while others waited until as late as July. The most common time for the Robin Hood games, however, seems to have been Whitsuntide, a moveable feast that took place 7 weeks after Easter, and could fall in May or early June. However, there is also compelling evidence to suggest that Robin Hood was, also strongly associated with the summer solstice, or Midsummer Day.
Literary Historian Sandra Billington has written an intriguing study entitled Midsummer: A Cultural Sub-text from Chretien de Troyes to Jean Michel (Turnhout, Belgium: Brepols Publishers 2000), which examines North European midsummer festive customs, their continuity from pagan to Christian contexts, and their symbolic use in medieval literature, particularly Arthurian romances. I think Billington's hermeneutic framework of Midsummer Solstice as metaphor can also be usefully applied to the Robin Hood legend. Jeffrey Singman, in his re-examination of the May Games records, found two examples of the Robin Hood games taking place at Midsummer. Furthermore, the ballad of Robin and the Curtal Friar is explicitly set at this time of year, as is the comparatively late ballad of Robin Hood and the Prince of Aragon.
Billington argues that English and continental Midsummer customs of divinatory magic, burning wheels rolled down hills, mock kings, river battles, and derision of authority, all derive from an ancient Roman pagan festival honouring Fortuna, the goddess of fate, on June 24. There was also a strong connection to the summer solstice in this festival. The "liminal" state of the sun, at its peak but just starting to decline, was seen by the Romans and later Europeans to symbolize the vagaries of fortune. Social and political power, even life itself, could always be taken away at any moment by chance, particularly if one were prone to the ancient sin of "hubris" or pride (later symbolized by a horse in medieval literature). The Roman holiday honouring Fortuna on June 24 was a river festival known as Tiberina Descensio, and it involved floating down the Tiber river in boats, then rowing back against the current, to symbolize "change, mutability, and the passing of time". Floating, moreover, seemed to indicate giving up one's will to fate.
Billington notes that many of the festive motifs relating to the goddess Fortuna remained part of European midsummer festives customs into the Middle Ages, but were subsumed under the feast of St. John the Baptist by the Church.
Billington only looked for these motifs in medieval French and Flemish literature, but I think we can also see them in the ballad of Robin Hood and the Curtal Friar.
The ballad opens at Midsummer:
how many merry moones be in the yeere?
Moreover, the concept of pride shows up, with Robin making an unusual reference to riding a horse, the medieval symbol of pride:
Little John killd a hart of greece,
Furthermore, Robin and the friar's reciprocal piggybacking across the river is sometimes described as "playing horsey". And indeed, we see the vagaries of fortune and pride as each goes in turn from being in control and on top to being the beast of burden. The idea of floating down the river and seeing where fate takes you also shows up in this ballad:
coming to the middle stream,
This incident also appears to be a mock "baptism", which would link it further to the Feast of St. John the Baptist, aka Midsummer Day.
There is no explicit reference to Midsummer in the later ballad of Robin Hood and Little John, but it also seems to explore the same solstitial themes. Again, we have a reciprocal baptism in a river, this time involving someone named John, recalling the baptist saint. In addition, Robin's youth and "hot"-headednesss in fighting are emphasized -- themes which Billington also links to the Midsummer sub-text in medieval and early modern European literature as mirroring the heat of the sun at its peak (with the stages of a man's life frequently symbolized by the metaphor of the four seasons). Also, there is a rapid change of fortune with the foes becoming friends.
These two ballad thus seem to fit within what Sandra Billington terms a "festive matrix", which links the Robin Hood legend to a cultural subtext of midsummer religious metaphors that can be traced back to ancient Roman celebrations.
The Green Man
We may gain some clues to Robin's mythic nature if we analyze his habitual form of dress. Why is Robin so frequently described as wearing green? Likely because he is associated with the mysterious Green Man of art and folklore. Like the Green Man, Robin possibly represents the ancient pagan god of vegetation and fertility, a primordial "Lord of the Trees".
|In his seminal study of the May Games,
Robin Hood scholar David Wiles wrote that:
"[I]n the figure of Robin Hood two elements are combined, the outlaw who ignores the requirements of society, and the green man, the incarnation of spring."
However, the term "Green Man" is problematic, as it has been applied to a number of very different figures from folklore and religious art over the centuries. Originally, the term referred to 17th century pageant figures, who were dressed in costumes of leaves, wielded clubs in a comically drunken manner, and behaved as "whifflers" to control crowds. These figures, because of their apparent drunkenness, became popular images for pub signs, as evidenced by the large number of Green Man pubs at the time. However, during the Reformation, such images were roundly denounced as "pagan", and the image of the whiffler on "Green Man" signs was often replaced by that of Robin Hood. Clearly, these two folk figures were already considered roughly interchangeable at this time.
The term "Green Man" was further expanded in the popular imagination, however, in 1939, when folklorist Lady Raglan asserted that the late medieval foliate head carvings in medieval churches represented:
"the figure variously known as the Green Man, Jack-in-the-Green, Robin Hood, the King of the May, and the Garland, who is the central figure in the May-Day celebrations throughout Northern and Central Europe".
This perspective was accepted as standard wisdom in folklore and academic circles until the late 1970s, when two historians, Kathleen Basford and Roy Judge, examined two key components of the claim in greater detail. Basford's monograph, The Green Man, and Roy Judge's study of The Jack-in-the-Green were groundbreaking works in the field of folklore and are best viewed as companion pieces. Written almost simultaneously, published in 1978 and 1979 respectively, both took as their starting point Lady Raglan's 1939 article on the Green Man and attempted to use historical methodologies to test her claim.
Both Basford and Judge's monographs are often cited as historically documented refutations of the very influential claim made by Lady Raglan. Yet, neither author entirely rejected or disproved Lady Raglan's theory. Basford did reject Raglan's claim that late medieval English congregations were actively "worshipping" the foliate heads as pagan deities. However, Basford found that the very first appearance of such a foliate head in a European church was actually a physical "borrowing" and remounting of reclaimed ancient pagan art. Moreover, Basford admitted that perhaps a few of the later English "Green Man" carvings could be interpreted as May King figures. And of course, we know that Robin Hood WAS equated with the May King in the May Games of the 15th and 16th century. Furthermore, Basford almost automatically accepted Lady Raglan's name for the figure. And while Judge could find no direct historical evidence of a link between the 18th century "Jack" figure and the late medieval carvings, he still accepted Lady Raglan's (and C.J.P. Cave's earlier) equation of the two figures as a potentially valuable "poetic insight".
More recent scholarship has also gone on to rehabilitate Lady Raglan's offhand and much maligned equation of these various green/man motifs. Brandon Centerwall, in his article "The Name of the Green Man" (in Folklore, 1997) notes several examples of 16th century English church art that seem to explicity equate the pageant figures called "Green Men", who act as whifflers with the earlier medieval foliate head carvings. He concluded that:
"... when Lady Raglan pondered the foliate head in St Jerome's, Llangwm, Gwent she recollected the "extraordinary number of 'Green Man' inns all over the country"(Raglan 1939, 53). It was her intuition that a phenomenon so widely diffused as the Green Man inns must be ancient in origin and must stem from the same root as the equally widely diffused foliate heads of church architecture. It is unfortunate that she subsequently dragged into her hypothesis every green figure in sight, but heroriginal intuition was not only correct but grounded on sound observation. It was not just luck. // By the standards of sober scholarship, her argument would never pass muster today. Lady Raglan has no business being right, yet there it is: the name of the "Green Man" was, and is, the Green Man."
Lorraine Stock, in a paper entitled "Lords of the Wildwood: The Wild Man, the Green Man, and Robin Hood", delivered at the International Robin Hood Conference [collected in Hahn, ed., Robin Hood in Popular Culture Violence, Transgression, and Justice (D.S. Brewer, 2000)] argued that the modern tendency to "lump" such figures together (as Lady Raglan did) is actually not a new phenomenon at all. Indeed she argues that these figures ARE semantically analogous, and have been perceived as such at least since the late medieval period when both the Robin Hood ballads/games and the foliate head church carvings flourished in England.
In her analysis of Green Man carvings at Exeter Cathedral, Stock states quite boldly that: "I believe that exposure to the conjoined iconography of a May queen and May king, Mary and the Green Man in the local cathedral ...suggested or influenced the creation of festive representations of another May king and queen, Robin and Marian, in Exeter" [the location of the first recorded Robin Hood play-game in 1427].
Moreover, Stock points out that:
"A fourteenth century misericord at Southwell [14 mi. NE of Nottingham] depicts a seated human male figure, from whose mouth issue two branches of oak leaves, each as large as he is. Thisotherwise human figure wears a gown and a stylized coif, hood, or cap. Situated in the heart of Robin Hood's literary locale, this misericord's "Green Man" could easily suggest the Lincoln green-gowned outlaw, devotee of Mary, and greenwood denizen of the forest near Nottingham."
Thus, while Lady Raglan's claim may have lacked scholarly rigour, we see that Robin Hood was explicitly associated with the Green Man at least as early as the Reformation, and possibly even in the earliest medieval forms of the legend.
|God of the Witches
In her highly controversial and now discredited book The Witch Cult in Europe, and its sequel, God of the Witches, anthropologist Margaret Murray proposed that paganism did not die out with the Christianization of Europe, but instead, practitioners of what she called the "Old Religion" retreated in secret into the woods at night to continue their ancient rituals. Murray suggested that the witch craze in Europe was an attempt by the Church to eradicate these last vestiges of the earlier nature religions.
Murray claimed that the deity worshipped in these cults was a horned woodland god that dated back to Paleolithic hunting cultures, whom the mediaeval Church equated with Satan.
For Murray, the legend of Robin Hood was a veiled reference to the mediaeval witch cult, in which "Robin Hood" was one of the names for the leader of a coven, who was considered both priest and incarnate god:
|"The cult of Robin Hood was widespread both geographically and in time, which suggests that he was more than a local hero in the places where his legend occurs. In Scotland as well as England Robin Hood was well known, and he belonged essentially to the people, not to the nobles. He was always accompanied by a band of twelve companions, very suggestive of a Grandmaster and his coven. One of those companions was Little John, a name which may be compared with the Basque Janicot. Robin Hood and his band were a constituent part of the May-day ceremonies, they had special dances and always wore the fairies' colour, green. He was so intimately connected with the May-day rites that even as early as 1580 Edmund Assheton wrote to William ffarington about suppressing 'Robyn Hoode and the May games as being Lewde sportes, tending to no other end but to stir up our frail natures to wantonness.' In all the stories and traditions of Robin Hood his animosity to the Church is invariably emphasized, an abbot or prior was regarded as his legitimate prey. In one of the oldest Ballads of this popular hero, there is a description of how he went to be let blood by his cousin the prioress of a convent of nuns; she treacherously left the wound unbound and he bled to death. Part of the account shows, however, that his death was expected, for his route to the priory was lined with people, mourning and lamenting for his approaching death. ... If then there were more than one Robin Hood at the same time in different parts of the country his ubiquity is explained; the name would then mean Robin with a Hood, and would be the generic appellation of the god."|
|The Horned God
Although Margaret Murray's theory was obviously flawed, resting as it did on errors of fact and faulty assumptions, the depiction of Robin as a horned nature deity is still compelling.
Following Murray, Robert Graves rather cryptically argued for the identification of Robin as a stag-antlered deity:
"It seems likely that Llew's [a Celtic sun god] mediaeval successor, Red Robin Hood was also once worshipped as a stag. His presence at the Abbot's Bromley Horn Dance would be difficult to account for otherwise, and 'stag's horn' moss is sometimes called 'Robin Hood's Hatband'. In May, the stag puts on his red summer coat."
As a heroic and mysterious figure who lives in the forest, subsisting entirely on venison, it is not difficult to interpret Robin as a Lord of the Deer. Indeed, he is even explicity described in A Gest of Robyn Hode, the longest of the surviving mediaeval ballads, as a horned being. Little John, who is in disguise and acting as the Sheriff's servant, describes Robin Hood as an green "hart" (an antlered stag), in order to trick the Sheriff into an ambush:
I sawe a ryght fayre harte,
While this passage may be dismissed as a joke, it is important to note that in the early ballads, Robin and the outlaws routinely trick the Sheriff by telling him a "truth" that he will misinterpret. Even Robin Hood scholars Stephen Knight and Thomas Ohlgren admit that this ironic passage is "perhaps subliminally mythic".
In images and literary descriptions, Robin almost always wears a cap or a hood, perhaps to conceal the metaphoric horns sprouting from his head, the mark of his forgotten divinity. Robin is an outlaw, or wolfshead, shunning civilization for the wild. The "outlaw" status may also reflect the demonization of the Horned God by the Christian church. Even in the Christianized versions of the story, Robin steals from church officials, who are depicted as corrupt.
Robin's weapons and tools further link him to ancient woodland gods and pagan practices. The bow so strongly associated with him was also the weapon of Diana, virgin Goddess of the Hunt, and its shape echoes the bi-horned crescent moon. Robin's secondary weapons, the quarterstaff and sword, are phallic emblems of virility, well known to Tarot practitioners as esoteric symbols. Even the horn with which Robin calls his followers has meaning, recalling the hidden horns on his head.
The sexual connotations of this "horniness" are not insignificant, as the pagan Lord of the Wildwood is also the lusty god of sexuality. What is Pan, after all, but the King of the Satyrs? Twentieth century screen depictions of Robin Hood have, of course, emphasized his sexual attractiveness, with the most handsome and desired men of their generations playing the role: Douglas Fairbanks, Errol Flynn, Richard Greene, Sean Connery, Michael Praed, Jason Connery, Kevin Costner, Patrick Bergin, Cary Elwes and Matthew Poretta.
The woodland god, in the form of Pan, is the god of the pan pipes, and music in general. Not surprisingly, then, it is through remnants of minstrel songs that the legend of Robin has been preserved. Robin is the protector of the innocent, the defender of the weak and poor. In this respect, he embodies the gentler aspect of the Horned Lord, in his role as the guardian of the small creatures, as so beautifully described in The Wind in the Willows by Kenneth Grahame, in the chapter entitled "The Piper at the Gates of Dawn".
There is an old tale goes that Herne
In God of the Witches, Margaret Murray posits that both Herne and Robin Hood were local variants of the Horned God of the witch cult, or his priestly representatives.
The Saxons re-paganized Britain after the initial conversion to Christianity under the Romans, and the Danes brought a later wave of pagan culture after even the Saxons themselves had converted to Christianity. It is the shared mythology of these two cultures, then, that is most likely to have had the strongest potential pagan influence on the construction and development of the Robin Hood legend.
Within the Germanic pantheon (common to both the Saxons and the Danes), the chief god is Woden or Odin. As both a Summer Lord and a leader of the Wild Hunt, Woden is often proposed as a Robin precursor.
In the ballad of Robin Hood and the Monk, Little John swears constantly "by him that died on tree". Now, this expression is generally interpreted to refer to Christ on the cross; however, it is more strongly evocative of Woden, who sacrificed himself to himself by hanging for nine days on the world tree Yggdrasil, until he had almost perished. Yggdrasil spanned the three levels of Norse cosmology, and was a haven to wildlife. As a primordial paradise, Yggdrasil could thus be equated with Sherwood. Interestingly enough, Little John is bound to a tree after being captured by the Sheriff in the very early ballad Robin Hood and Guy of Gisborne, and must be rescued at the last moment by Robin Hood, in the guise of Sir Guy, a Winter King archetype.
An equally compelling candidate for a Robin prototype within the Germanic pantheon is Woden's rival (or sometimes son) Ull (also known as Hollin, Holler, Oller, Uller or Vulder). He is the Norse god of archery, and the personification of Winter. According to some versions of the Norse myths, each summer, Ull must descend to Hel so that Odin, in his role of Summer King, can govern the weather. Ull is sometimes portrayed as the husband of the giantess Skadi, another personification of Summer; elsewhere he is one of the lovers of Frigga, the goddess of love and beauty.
Robin Hood, as a Year God, thus takes on attributes of both Odin and Ull, playing both the Summer King and the Winter King, and wins the love of the Summer Queen, or Queen of the May, Marian.
Ull: Archer God of Winter
Skadi and Njord (another Winter God)
further Germanic model for Robin Hood would be Vali, the archer god of
revenge. Vali, son of Odin and Rind, goddess of the
frozen earth, was conceived for the sole purpose of
killing Hoder (the blind god of Darkness) in revenge for
the death of Baldur (the god of Light). Robin, of course,
is a clear force of vengence against the oppressive
feudal hierarchy. In the early ballads, he takes savage
revenge on his enemies, beheading both Guy of Gisborne
and the Sheriff.
Vali is considered the Eternal God of Light, and is one of the few gods prophecied to survive Ragnorak (the Germanic equivalent of Armageddon). Like Robin, Vali is also a vegetation god, born from the frozen earth, Rind, as she thaws and accepts the advances of Odin, the Summer God.
Vali: God of Vengence and Rebirth
|Finally, Robin Hood also assumes some of the attributes of the Germanic trickster god Loki, who continually stirs up trouble among the other gods, and deftly evades capture on many occassions.|
Death of a Celtic Hero
In one of the earliest versions of "The Death of Robin Hood" ballad, we find a surprising pagan echo. As Robin makes his way to Kirklees abbey, to be bled as a cure by his cousin the Abbess, he meets on old woman kneeling on a bridge "banning" (i.e. mourning for) him:
Robin Hood scholars Stephen Knight and Thomas Ohlgren suggest that the old woman is a "washer at the ford" figure. In Celtic folklore, this fairy figure presaged a hero's death in battle by washing his bloodied garments in a river as he passed by on his way to war. Her presence, in somewhat altered form, at the death of Robin Hood, links the mediaeval woodland hero to such ancient semi-divine figures as the Irish hero Chu Chulainn, suggesting that the Robin legend may have roots in pre-Roman British mythology.
Robin's Band of Merry Men
Woden, is the leader of a Wild Hunt, as represented by
his band of Merry Men.
In Shakespeare's "As You Like It", the deposed Duke and his retinue are described in the following manner:
say he is already in the forest of Arden, and
As "Merry Men", the Duke's followers participate in an arcane hunting ritual, with obvious pagan overtones. They place the antlers of the slain deer on the successful hunter's head and carry him on their shoulders, while singing:
shall he have that kill'd the deer?
Robin's band of Merry Men may thus be a holdover from ancient pagan men's mysteries and initiation rites. This secret brotherhood retreats to the woodland to live in all-male isolation, hunting together and sharing cameraderie. In the modern context, remnants of these practices may have survived in customs such as the "blooding" of a young man at his first fox hunt in England. The Iron John movement (though arising from misguided political perspectives) is an attempt to reclaim some of these lost traditions. Even fraternal organizations such as the Freemasons, although thoroughly Christianized, may harken back in structure and practice to such pagan rites.
Robin Hood and his Merry Men may also be a late British parallel to the Celtic Fianna, or Fenians, of the Irish myth cycle. The Fianna were a legendary band of heroes who defended Ireland and Scotland and kept law and order. Their main passtime, however, was hunting. Their leader was the semi-divine Fionn mac Cumhaill, a decidedly Robinesque figure.
Marian represents the Goddess in her maiden aspect. According to Rober Graves, the name "Marian" is a variant of "Mare", one of the most ancient names for the Lady, dating back thousands of years to ancient Egypt, Sumeria and Minoan Crete. In his masterpiece of mythological interpretation, The White Goddess, Graves equates Maid Marian with the goddess of the sea and sensuality, variously known as Mari, Miriam, Mariamne, Myrrha, Marina and Mary Gipsy. This goddess was Christianized as both St. Mary of Egypt and the Virgin Mary.
Graves suggests that the name "Maid Marian" is a sort of cultural pun on the term 'mermaid' (literally, "maiden of the sea"), also formerly written 'merry-maid'.
The painting above is by Howard Pyle, whose beloved 19th century retelling of the legend, The Merry Adventures of Robin Hood of Great Renown in Nottinghamshire, has become a classic of the canon.
The goddess Mare also appears in classical mythology as Venus, who rose from the sea and is the mother of the archer god of love, Cupid.
Marian's hidden divinity manifests itself in this
mysterious paradox: she is clearly Robin's lover, yet she
remains ever the "Maid" or virgin, both in name
and reputation. Thus she is like the threefold goddess,
ever renewed as the maiden in springtime.
limited acceptable social roles for mediaeval women,
Marian is not disparaged in the Robin Hood ballads for
following her lover Robin into the Greenwood and living
the life of an outlaw, as the only woman among a band of
men. As the maiden aspect of the Goddess, Marian is
simultaneously slut and virgin, expressing her sexuality
outside patriarchal norms of morality and choosing her
own lover, yet remaining autonomous and unsubordinated.
Her strong, unconventional character is made clear in the
ballad of Robin Hood and Maid
Moreover, Robert Graves argues that Marian is not even faithful to Robin, but rather, during the dark time of the year, becomes the mistress of his mythical rival. Thus, she becomes the Lady of Misrule during Twelfth Night celebrations.
Although Marian appears in very few of the surviving ballads, she is central to the legend. Even where Marian is absent, it is apparent that Robin is inherently the consort of the Goddess in her maiden aspect. In the Christianized versions, Robin is devoted to the Virgin Mary and follows a code of chivalry, never harming a woman.
With her bow & quiver and crescent-shaped horn,
Marian closely resembles the classical goddess Diana/Artemis, the virgin huntress,
whose consort at Nemi was the King of the Wood.
Beltane Rites & Greenwood Marriage
pagan themes embedded within the Robin Hood legend become
increasingly clear when we examine the rites associated
with the celebration of Beltane, or May Day as the
festival is now more commonly known.
In pre-christian Britain on Beltane Eve, large bonfires were lit on the hilltops, and the community gathered and danced around them. Young couples would sneak away from the festivities, into the shadows and nearby woods to tryst. They would stay out all night, ostensibly gathering hawthorn flowers (the "may" flower) to welcome in the dawn on May Day morn.
In anticipation of these trysts, the young men would prepare a lovers' nest somewhere private, in the nearby woods or countryside. They would make a bower, a crude shelter of branches, decorated with flowers. The folk name for these love nests is "Robin Hood's Bowers". The young couples would make love in these rustic arbours and their unions were sanctioned by the community and referred to as "Greenwood Marriages". Children born of these couplings were considered particularly blessed and known as "Children of the May" or "merrybegots". Some couples chose to make their liaisons more formal and entered into trial marriages at Beltane, becoming handfast for a year and a day. At some of these weddings, a Friar Tuck figure officiated.
Christianization of Britain, these gleefully orgiastic
rites became somewhat more symbolic, yet they were not
entirely extinguished. To this day, many towns in Britain
still choose a young girl as their May Queen (originally
representing the maiden aspect of the Goddess) and her
traditional escort is the Green Man.
In the May Games the mediaeval church festival begun at Exeter, (generally held somewhat later in May or June, at Whitsuntide), the King and Queen of the May were explicitly represented by Robin Hood and Maid Marian in plays and processions.
We are all familiar with the image of the Maypole and the quaint country dances that children still do around it. Originally, however, the Maypole was a pagan symbol of sexuality, as phallic as Robin's quarterstaff, and those dances were fertility rites. At Beltane, the Maypole, a large sapling harvested from the greenwood, was thrust into the earth, symbolizing the sacred marriage of the god and goddess, in their springtime form of young lovers. Young men and women danced with ribbons around the pole, binding it to the earth to ensure fertility for the land and the people. Similarly, Morris dancers, traditionally all "merry men", or as Robert Graves suggests, "Marian's men", danced and beat the earth with phallic sticks to ensure fertility.
If we assume Robin & Marian are siblings, like Apollo & Artemis, we are faced with the problematic issue of incest. Within mythology, however, brother/sister incest is often accepted unthinkingly. We need only look to Mt. Olympus for evidence of that. We see the same theme played out between Arthur & Morgana in the Arthurian tradition. Within the modern pagan religion of Wicca, the sun god is depicted as first the son and then the lover of the earth goddess, as the cycle of the year progresses. Each year, the god is sacrificed at the harvest, only to be reborn as his own son/self at the Winter Solstice. The pagan theme of divine incest goes back at least as far as the ancient Egyptians, and is often tied to the divine right of kings.
The Robin and the Wren
The association of Robin Hood with the Celtic god Bel clarifies some otherwise arcane yuletide customs and helps us interpret an obscure English nursery rhyme.
Within the Welsh mythic cycles, Bel, of course, had a rival, Bran. Respectively, their totemic birds were the Robin of springtime, and the Raven of winter, while their sacred woods were the Willow and the Alder. Over time, within English folklore, these rival gods came to be represented by the Robin & the Wren; the Oak King & the Holly King; Robin Hood & the Sherrif of Nottingham.
The battle between Bel and Bran is a religious metaphor for the cyclical transition from light to darkness and back again throughout the year. While we have already equated Bel with Apollo, the archer god of the Sun, Robert Graves suggests that Bran is equivalent to Saturn, the classical god of time and crops. Upon the Wheel of the Year, Beltane, or May Day, the beginning of summer, is the festival of Bel, and its celebration is clearly linked to the Robin Hood legend; the Midwinter celebrations of Yule and Twelfth Night, on the other hand, mark the festival of Bran, or Saturn, with customs going back to the Roman Saturnalia. During the dark time of the year surrounding the Winter Soltice, Bran appears as the Lord of Misrule at Twelfth Night, and as Father Time, with his hour glass and scythe (both symbols of Saturn) on New Year's Eve. In these last days of the year, Bran, the Holly King, is making merry, before he must relinquish his role as Lord of the Greenwood to his rival, Bel, the Oak King.
The yule log, of course, is traditionally a piece of oak. Graves links the burning of the yule log to both the Robin Hood legend, and the bizarre custom of "Hunting the Wren" on St. Stephen's Day (Boxing Day):
"By his successful defiance of the ecclesiastics, [the historical] Robin became such a popular hero that he was regarded as the founder of the Robin Hood religion, and its primitive forms are difficult to discover. However, 'Hood' (or Hod or Hud) meant 'log' - the log put on the back of the fire - and it was in this log, cut from the sacred oak, that Robin was once believed to reside. Hence, 'Robin Hood's Steed', the wood-louse which ran out when the Yule log was burned. In the popular superstition, Robin [Hood] himself escaped up the chimney in the form of a Robin [bird] and, when Yule ended, went out as Belin against his rival Bran, or Saturn - who had been 'Lord of Misrule' at the Yule-tide revels. Bran hid from pursuit in the ivy-bush disguised as a Gold Crest Wren; but Robin always caught and hanged him. Hence the song:
'Who'll hunt the Wren?' cries Robin the Bobbin."
The song Graves refers to is part of an old yuletide custom still practiced in Ireland and parts of England. Young boys hunt and kill a wren on St. Stephen's Day or on Christmas day itself. At any other time of the year, it was considered unlucky to harm this bird. Sir James Frazer, in The Golden Bough, describes the wren hunt as it was carried out on the Isle of Man in the late 19th century:
"On the twenty-fourth of December, towards evening, all the servants got a holiday; they did not go to bed all night, but rambled about till the bells rang in all the churches at midnight. When prayers were over, they went to hunt the wren, and having found one of these birds, they killed it and fastened it to the top of a long pole with the wings extended. Thus they carried it in procession to every house chanting the following rhyme:
"We hunted the wren for Robin the Bobbin,
We hunted the wren for Jack of the Can,
We hunted the wren for Robin the Bobbin,
We hunted the wren for every one."
When they had gone from house to house and collected all the money they could, they laid the wren on a bier and carried it in procession to the parish churchyard, where they made a grave and buried it 'with the utmost solemnity, singing dirges over her in the Manks language, which they call her knell; after which Christmas begins.' The burial over, the company outside the churchyard formed a circle and danced to music."
A similar custom prevailed in parts of Ireland, although the rhyme is a bit more to the point:
"The wren, the wren, the king of all birds,
St. Stephen's Day was caught in the furze;
Although he is little, his family's great,
I pray you, good landlady, give us a treat."
In Irish tradition, the treat was usually money or food. "
By killing the wren, the boys are symbolically slaying the Holly King, so that his solar brother, the Oak King, can again take his place as the Lord of the Greenwood. At the same time, they represent Robin Hood's band of merry men, catching and executing the Sherrif of Nottingham.
The flip side of this yuletide custom can be found in the Mother Goose rhyme "The Death and Burial of Cock Robin" :
The first lines of the Cock Robin rhyme and the wren hunting song that Graves quotes are nearly identical in structure: "Who'll hunt the wren?"; "Who killed Cock Robin?" Perhaps the old Mother Goose rhyme even relates to a lost pagan custom of hunting the robin, possibly at the Summer Solstice, parallel to the wren hunt at Yule. It is not surprising we should find old pagan wisdom hidden in the apparently nonsensical rhymes of Mother Goose, as she clearly represents a sort of crone goddess or witch figure.
The "bow & arrow" reference in the first stanza of the rhyme suggests that Cock Robin is a metaphor for Robin Hood. Similary, the other birds and animals represent characters within the Robin Hood legend, and can be taken together as Robin's band of merry men. The third stanza, in which the fish catches Robin's blood in a dish, brings us back to the theme of the sacrificial king. Indeed, the fish symbolizes the goddess of the sea, or the mermaid, and thus Marian.
It is interesting to note that the pall-bearer, the Wren, Robin's rival, appears as part of a mated pair in this rhyme: Who'll bear the pall?/"We," said the Wren,/"Both the cock and the hen;/We'll bear the pall." All the other birds and animals, however, act out their parts alone. Where does the Wren's mate come from? It could be argued that she is, again, Marian, since, in another children's rhyme, Jenny Wren is the mate of Robin Redbreast. Graves points out that, during the yuletide and Twelfth Night revels, Maid Marion became the Lady of Misrule, the mistress of the Lord of Misrule, and thus the consort of Robin's rival, the Wren or Holly King. Graves claims that this inconstancy on Marian's part was well known, and that she was often referred to as Maud Marian during the yuletide celebrations, "Maud" being a diminutive of Mary Magdalene, and used in the middle ages as an epithet equivalent to "whore". Within more contemporary versions of the Robin myth, we see this theme played out in the abduction, attempted rape and attempted forced marriage of Marian by the Sherrif of Nottingham (or, sometimes, Prince John or Guy of Gisbourne).
In "going over to the dark side" at midwinter, Marian evokes another maiden goddess of the classical world, Persephone, who was abducted by Pluto and taken to the underworld to be its Queen. Persephone's mother, Demeter, Goddess of Grain, was so distraught by her daughter's abduction, that she refused to allow anything to grow. The world withered and died, experiencing its first winter. Zeus intervened, allowing Persephone to return to her mother and the world for most of the year. However, because Persephone had eaten several pomegranate seeds (varying from 3 to 6 in various versions of the myth) during her stay with Pluto, Zeus decreed that each year, Persephone must return to the underworld for the equivalent number of months. During the months her daughter is absent, Demeter mourns, and we experience the dark time of the year, or winter.
The pattern of romantic triangle between Robin, his rival, and Marion can also be found within Arthurian lore. We have already suggested that, as a sacrificial king, Robin is equivalent to Arthur. Similarly, Maid Marion's inconstancy at Twelfth Night can be equated with Guinevere's infidelity. Moreover, although Arthur and Lancelot become fast friends, they first meet each other as rivals and engage in single combat. In fact, Lancelot is referred to within some sources as the son of King Ban of Brittany, whom Graves equates with Bran. Camelot, moreover, is presented as a land of eternal summer. However, when Marian betrays Arthur with Lancelot, the realm becomes a bleak, barren wasteland, engulfed in winter, with nothing able to flourish or grow.
Sherwood Forest -
A Mythical Place, Outside of Time
The Major Oak, Sherwood Forest
is much debate as to where Robin's forest really was.
Although Nottingham has the strongest literary tradition,
Barnsdale Forest in Yorkshire and Plumpton Park in
Lancashire also lay claim to the legend. Sadly, the
Sherwood Forest near Nottingham is greatly diminished in
size, increasingly encroached by human settlement. To
learn about the efforts being made to conserve what is
left, check out the Sherwood Initiative homepage.
Within the remaining forest of Sherwood is a huge, ancient oak tree, known as the Major Oak. Once thought to be 1000 years old, it is the fabled meeting place of Robin and his men. The tree is now propped up to prevent it succumbing to age. Modern dating techniques suggest the tree may actually be only 300 years old, but it is symbolic of Robin and the Greenwood nonetheless. As we have argued, Robin is the Oak King, and any such venerable tree would be sacred to him.
The name "Sherwood" derives from the term "shire wood", meaning the forest local to a shire or region. As such, it is a fairly generic term. Rather than being a single physical place, Sherwood is more likely an abstraction, representing "the wilderness" as a whole.
Within the legends of Sherwood, time stands still. It is perpetually May Day inside Sherwood forest. The Wheel of the Year has ground to a halt. Robin and Marian are the eternal springtime divine lovers. They live happily ever after together without needing to marry, have children, work or grow old. Although there is a ballad telling of the death of Robin, the character will not die. Rather, he is continuously reborn, like the Sun at the Winter Solstice. The tales of Robin & Marian continue to be rewritten and retold even to this day. Perhaps, just as Arthur sleeps in Avalon, to arise when Britain has need of him, so too does Robin sleep in Sherwood, ready to awake and return.
The Infantilization of the Robin Hood Myth
In their eternal youth and freedom from responsibility, Robin & Marian remind us of a similar couple in a later legend: Peter Pan & Wendy. Indeed, Never Never Land is a sort of idealized Sherwood, and the The Lost Boys are juvenile equivalents of the Merry Men.
As Peter Pan, the Edwardian derivative, Robin returns to his roots as a fey being from a magical realm, albeit now as an immature boy, stripped of the strong overtones of sexuality inherent in the adult figure of Robin Hood, despite his evocative surname.
Comic Book Robins:
Projecting the Robin Hood Myth into the Future.
Comic books have often been described as modern mythology, transmuting ancient tales of wonder and transmitting them to the young in a secularized form. Robin Hood has been portrayed many times in comic book form, and other more modern heros have also assumed his mythic attributes.
the young, masked, cape-wearing comic book superhero
named Robin thus be a manifestation of Robin Hood in pop
culture? I think so! Here we find Robin paired with the
"bird" of night, The Bat, roughly equivalent to
the Wren or Raven of winter. This time, however, the
relationship between the two is not one of rivalry, but
rather that of master and apprentice. And where is Marian
in this modern myth? Given her two-fold nature, she shows
up twice: first in her maiden aspect as Bat Girl; then as
the Lady of Misrule, the Cat Woman. Sherwood now is an
urban jungle: Gotham City. The Sheriff has mellowed into
Commissioner Gordon, but there are plenty of villains to
battle just the same.
A more blatant example of a Robin Hood figure in the modern mythical realm of comic books is, of course, The Green Arrow.
The story of Robin Hood has many parallels around the world in myth, folklore and mythology. One of the most strikingly similar stories is the Ramayana, the sacred tale of the adventures of the Hindu lord Rama, an atavar (human incarnation) of the god Krishna.
Rama was a crown prince who was wrongly exiled to the forest for fourteen years. He was a skilled archer who won his wife's hand by proving his skill with the bow. His beautiful wife Sita and his loyal brother Laksmana accompanied him into the forest in exile, where they lived by hunting game. Sita was abducted by a monster and Rama was aided in rescuing her by a monkey named Hanuman, a servant of the monkey king. In return, Rama helped the deposed king of the monkeys reclaim his throne from a usurper brother.
From this synopsis, we can see the structural parallels with the Robin Hood story. Robin, the outlaw archer, banished to the forest, like Rama, is accompanied by his wife Marian (from the early 16th century at least) and his loyal lieutenant (and, in a 17th century version, cousin) Little John. In many of the later romances, Marian is abducted by the sheriff or his men and must be rescued. Also, since Sir Walter Scott's Ivanhoe, Robin Hood has been the supporter of King Richard over his usurper brother Prince John.
Certainly from the time of the British colonization of India, beginning in 1600 CE, there has been contact between the two cultures. The evolution of the Robin Hood story may thus in part reflect a knowledge of the Ramayana among Britons who had visited India. At the same time, the two cultures share an ancient linguistic and cultural heritage, representing the western and eastern extremities of the Indo-European language region. The basic similarity then, of Rama and Robin, as archer heroes exiled to the forest, may reflect an ancient Proto-Indo-European myth that has developed separately in the two wideflung cultures, only to coalesce further at the time of renewed cultural contact.
Looking farther east, beyond the Indo-European region, we find a second surprising parallel to the Robin Hood myth, in the 14th century Chinese novel "The Water Margins", about the 12th century outlaw Song Jiang and his band of 108 freedom fighters who retreated to a swampland wilderness to wage war against a corrupt feudal system. Perhaps, here the closer parallel is to the historical figure Hereward the Wake, the Saxon hero who held Ely and its surrounding boglands against the invading Normans. Hereward, of course, is thought to be one of the historical models for the Robin Hood legend.
|Robin of Sherwood
Maid Marian and the Hunter's Moon
|Robin Hood Links|
If you have any additional ideas or comments on the pagan aspects
of the Robin Hood legend, please attach a missive to an arrow
and shoot it in my direction.


In the 80's , the Sposito family opened their first restaurant in Naples, Italy. "Taverna Summa Villa" was ran and operated by Mr. & Mrs. Sposito and their two sons. Claudio, the youngest, soon developed a strong passion for the culinary arts. He proceeded to attend culinary school and later on work traveling to the Bahamas, Cuba and the US. It was in La Havana, Cuba, where he met his wife Yohanka. In 2004, the two moved to Italy, where they started a family and started their own Latin-Italian restaurant,
Later, in 2011, Claudio, Yohanka and their two daughters moved to California, where they opened their unique restaurant "Sposito's Cuban & Italian Cuisine", where they mixCuban and Italian cultures and recipes from both worlds.


Using this torture was highly estimated in the times of the Inquisition as a good way of interrogating “taciturn” heretics and wizards. This implement was used in Central Europe, particularly in Nuremberg and in Regensburg. Here regular preliminary inquiries were conducted, up to 1846, where it is was used. The “chairs” had various sizes and shapes, totally covered in spikes, with devices for the painful fixation of the victim or even with iron seats which, if necessary, could be made red-hot. The naked prisoner was seated in the chair in such a pose that any slight movement caused the spikes to pierce into the body. The torture usually lasted several hours, but sometimes was protracted to several weeks. The executioners sometimes aggravated the victim’s torments by puncturing his extremities, using red-hot tongs and other implements of torture.


This book has grown out. of my lecture notes on the history of the Ethiopian Orthodox Tewahedo Church. (EOTC), while lecturing in the Holy Trinity Theological' University' College of the Ethiopian Orthodox' Tewahedo Church, in Addis Abba, Ethiopia. The materials and basic information were drawn from Amharic, Ge'ez (Ethiopic), English and Greek books, unpublished data, personal observations and data collected for the last few decades. The Amharic version of the same was published in 1997 E.C. to be used as a text book and reference material for students and clergies" who are studying Ethiopian Orthodox Tewahedo Church History. Fortunately, many youth institutes, colleges and Sunday schools are now using it as source book for the history of the Ethiopian Church. Furt.hermore the Ambaric version 'Was a complement to my previous book on the General Church History published in 1986 E.C., then being urged by my colleagues in the academic staff to edit and publish the EnglisJt version,as, "Introduction to the EOTC".
It is a carefully edited summary of the perspective of the' history of the Ethiopian Orthodox Tewahedo Church from the time of the baptism of the Ethiopian Eunuch(Bacos)who introduced (brought) the news of. Chrlstianity 'to Ethiopia in the first century (Acts 8:26':40) and extended until the present. The first part of the book incorporates the pre-Christian religions of the country and the ancient history of the Ethiopian Orthodox Tewahedo Church to a certain extent.Readers are advised to take into account that the introduction of Judaism (Old Testament) to Ethiopia around 1000B.C. left some useful remnants (elements) of the Jewish farth which are riow intertwined in the practices of our Church. While reading this book one should also keep in mind that I until the separation of church and state by the socialist regime (Dergu) in 1974, the two institutions were working In harmony safeguarding the freedom of the country and spreading: Christianity within the country and abroad.
We Ethiopians are following the calendar,"Bahra Hassab", which is prepared by the Ethiopian Orthodox Tewahedo Church scholars based on the books of Enoch, Kufale, Jubilees and ancient African knowledge. Providentially the African leaders accepted the Ethiopian calendar as the African calendar and officially celebrated the millennium as the African millennium 12000 E.C.). It is 8 (January-August) or 7 [September-December] years less than the Gregorian calendar. Thus, the Ethiopian third millennium started on the first day of the first Ethiopian month, Meskerem 1, 2001 E.C. (September 11, 2008 G.C.), the years in this book, which are written according to. our calendar, are marked by E.C. (Ethiopian Calendar). I am indebted in general to all the authors from whose books I have drawn substantial materials for the preparation of this text, which are referred in the bibliography. I would like to express my appreciation to all those who have supplied me with useful materials and helped me in many ways during the preparation of this book --------- in particular I am very grateful to MemherDaniel Seifemichael who had devoted a great deal of his time in editing the first draft. This book is intended to offer substantial knowledge especially for the non-Amharic readers about. the history of the Ancient, Holy, and Apostolic Church (EOTC). Part one is now brought to you with the pre-Christian and ancient history of the Ethiopian Orthodox Tewahedo Church. Part two and three are in the process of being published soon.
2008 (2000 E.C.)


Exclusive and historic 'holiday homes' located in the heart of Bolzano . The city was founded around 1180 and the first street, still unchanged to this day, was the Via dei Portici . Street on which stands this wonderful structure under 'fine arts' protection. Today, one can still admire beautiful frescoes, ancient oil stoves and architecture from another era. The building has been completely renovated and has a lift .


Stevenson University’s Public History program is one of the nation’s few four-year undergraduate majors in the field. Our major provides students a firm foundation in American history combined with the opportunity to study and practice the public presentation of history. Through specialized coursework, volunteer opportunities, and internships our majors learn how to engage as practitioners with the community of public history. This blog is part of the History 209-01: Research and Writing in History course, which introduces students to the concept of the historical narrative, to the tools and methods used by historians while constructing that narrative, to the writing process involved in capturing that narrative on paper, as well as the necessity for public historians to think multi-culturally and to write in ways that maximize access to that narrative. Here, students will translate their historical research for a traditional research paper into publicly-engaging blog posts.


Today we received the long-awaited SD card of pictures from the MTC! Elder Call sent about 50 photos, and I've posted some of them here. . .
Our district. Front row, left to right: Elders Kilgore, Davies, Michener, Taylor, Parastino. Back row, left to right: Elders Anderson, Blacker, Fielding, Floyd, Call, and one of our teachers, Sister Billings.
Statue of Samuel H. Smith, the first missionary of this dispensation.
My Ministerial Certificate
Elders Davies, Taylor, Floyd, and Call


Replace Historical Statues
* Replace the historical statues in government parks and in front of government buildings with more relevant, current, and informative information about the current government and its services.
Replace History Museums
* Replace government history museums with needed government service centers like human services.
* Promote the creation and distribution of history textbooks which are written to explain history better and are from other countries' perspectives.


People walk through tombstones during Qingming Festival, or Tomb Sweeping Day, at a cemetery in Shanghai, China, 4 April 2013.
China has been celebrating Qingming Festival, or Tomb Sweeping Day, which falls on April 4 this year, with millions of people across the country visiting the graves of their ancestors and commemorating the dead. Tomb Sweeping Day, which began around 2,500 years ago, consists of placing a white rooster on the grave. The ceremony was attributed to the Tang emperor Xuanzong in 732BC, who said too many wealthy people were holding extravogent ceremonies for their ancestors. He said respects could only formally be paid at their deceased family members graves on Qingming, the first day of the fifth solar term. Last year, 520 million people visited their ancestors tombs during the festival.


The Historic American Landscapes Survey is a program administrated by the National Park Service (NPS) to document historic landscapes in the United States and its territories. It was established in the year 2000 as a close collaboration between NPS, the American Society of Landscape Architects, and the Library of Congress to record the outstanding historic places that create our national, regional and local identity for the present and for future generations.
The National HALS Challenge by the National Park Service is in its 8th year. Preparing a short format history for a historic site near you is a great way to become familiar with HALS and to preserve the knowledge of the history of the park forever at the Library of Congress. The deadline for submittals is July 31, 2017 and the best time of year to take photos is just around the corner!
See this link for further instructions and please contact our Alabama ASLA Chapter HALS Liaison, Birgit Kibelka, if you have any questions.
Countdown to ASLA Annual Meeting & Expo
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Southeast Michigan Bluegrass Music Association
Return to 2016 Hall of Honor Inductees
The late Nick Mladjan took photos of bluegrass events in the Detroit area; many of his photos have been featured on the SMBMA Facebook page, and are posted in the history section of this site.
Nick was the official photographer of the Kentuckians of Michigan for many years.
Nick’s daughter, Judy Assenmacher, accepts Nick’s award.
Permanent link to this article: http://smbluegrass.org/hall-of-honor/2016-hall-of-honor-inductees/nick-mladjan/
Made with by Graphene Themes.


Our Colours: Black & Yellow Jerseys, Black & Yellow Shorts
The club was formed at a public meeting on January 12th, 1877 in the
Argyll Arms Hotel with the first match taking place less than a month
later. This was lost 4-1 to Vale of Leven at Govan.
The club's home ground is the Winterton Park, which is used by kind
permission of His Grace the Duke of Argyll. Permission to play here was
given in 1878.
The club played from its formation in 1877 until 1935-36 when it was
banned from competition for eight years.
After World War II, the club joined with Furnace to become Loch Fyne-
side. In 1957, Inveraray then re-formed and continued until 1972. The
club was then wound up in 1979, but re-formed again three years later.
Up to 1879, the club took the field in blue knickerbockers and white
jerseys, but the club colours are yellow and black. This is one of the
club's nicknames, also being known as the Royal Burgh side and Aray
Despite its broken history, the club has experienced considerable
success on the field of play.
The club have also featured in some of the most famous administrative
wrangles involving the Camanachd Association, notably in 1903 when
the Camanachd Cup was awarded to Kingussie as Inveraray had
refused to travel to contest the replay of the final at Inverness, the first
meeting at Perth having resulted in a draw.
The Sutherland Cup victory of 1969 was one of the most important
modern victories in the club's fine history and the London Shield victory
has shown that the youth policy being adopted is bearing fruit.
The start of the new century saw the best year in the club's history, when
in the 2000-2001 Season they were winners of the National 1st Division
League Cup, The Glasgow Celtic Society Cup, The Balliemore Cup and
The Macauley Cup
In that season they were also presenting with the Marine Harvest Team
of the Year, the Marine Harvest Coach of the Year and the Marine
Harvest Player of the Year
One of the most famous characters in the club's history is Donald Ban
Maclntyre who featured in the 1930 team which won the Camanachd
Cup and is the only shinty player to have won the famous Powderhall
Sprint. Another is Hamish "Skinner" Stewart, a past chairman and
member of both the Camanachd Association's Executive and Disciplinary
Committee from 1966 to 1975.
Alex Blyth, one of the club's great modern players was captain of the
Scottish international side which played against Ireland in the 1970's.
The team reached the Camanachd Cup Final in 2002 after a 35-year gap
but were beaten 3-2 by Kingussie. Two years later in 2004 however the
team won the Camanachd Cup Final with a 1-0 win over Fort William, the
greatest day in Inveraray's recent history. This bridged a 74-year gap
since the club's previous Camanachd Cup success. Inveraray went on to
lose 3-1 to Fort William in the centenary Camanachd Cup Final in 2007.
The team has enjoyed great success in the Glasgow Celtic Society Cup
since the millennium, winning the trophy 9 times out of 10 between 2001
The MacAulay Cup was won for the first time in 2001. In 2008 Inveraray
defeated Newtonmore 3-0 to win the MacAulay Cup for the second time.
In 2009 the Cup was successfully defended as Inveraray came from 3-1
down against fancied Kingussie to win 4-3.
At the end of 2009, despite a successful season in the cups, where they
won the Celtic Society and the MacAulay Cup, Davie MacPherson retired
from his position as manager to be replaced by John Smylie.
MacPherson is the most successful manager in the history of the club.
Smylie's first success as manager was the 2010 Glasgow Celtic Society
Cup in which Inveraray overturned a two goal deficit to defeat Kyles
Athletic 3-2. This was Inveraray's fifth successive Celtic Society Cup
triumph and also saw Gary and Graeme MacPherson collect their twelfth
winners medal each, a new record for the competition. This was
Inveraray's 20th victory in the competition.[


This online resource was developed as part of the Canadian Century Research Infrastructure (CCRI), the primary mission of which is to produce a sample of microdata from each Canadian census conducted between 1911 and 1951. These data were initially made available to researchers through Statistics Canada's network of Research Data Centres http://www.statcan.gc.ca/rdc-cdr/network-reseau-eng.htm. This new site, open to the general public and to researchers from around the world, provides access to most of the non-confidential data collected by the CCRI: the microdata from the Canadian census of 1911 and the geographic files related to census divisions and subdivisions from 1911 to 1951. This site complements the online resources already hosted by the University of Alberta, as well as the database of contextual data hosted by the Centre interuniversitaire d'études québécoises (CIEQ).
Mission of the CCRI
The CCRI is a research infrastructure based primarily on manuscript records from the Canadian census enumerations conducted between 1911 to 1951. The infrastructure facilitates research on social, economic, cultural, and political change. When used in conjunction other databases covering the periods from 1871 to 1901, and from 1961 to 2001, the project provides researchers with an unprecedented ability to explore the transformation of Canadian society from the late nineteenth century to the late twentieth century.
The data from the manuscript census returns prepared between 1911 to 1951 constitute the core of a much larger research infrastructure. To begin with, other primary sources, dating from the census periods, were used. These included documents produced by Statistics Canada (formerly the Dominion Bureau of Statistics), newspapers, and records of political debates carried on at both the federal and provincial levels. Secondly, a variety of secondary sources were used to facilitate research on the primary sources. The secondary sources ranged from introductory descriptions of the census enumeration process to highly technical discussions of data entry and coding issues, as well as bibliographies of census-research publications.
Together, these sources have allowed the CCRI to integrate data related to how Canada's decennial census was conducted and interpreted between 1911 and 1951. These "metadata" provide researchers with the information necessary to conduct informed and critical analyses of how the census was prepared, taken, and received within its historical context. Whereas the microdata derived from manuscript census returns enable research into the hidden history of the individual lives of Canadians, the contextual data make it possible to delve into the making and contemporary interpretation of that data. The ContextData database has been maintained by the CIEQ since 2009.
Integral to the entire project has been the creation of a geographic framework for historical census data allow users to locate, select, aggregate, and analyze microdata from the CCRI sample, as well as some aggregate statistics from published census documents. Online interface tools, which will make such geographic queries and analyses available to the general public, are currently being developed. These tools will be added to this website during the site's next major upgrade (planned for fall 2013). Geographic files (in Shapefile format) are already available on the site.


The Federal Polytechnic Bida began in 1977 following the decision of the Federal Government of Nigeria to move to Bida the then Federal College of Technology, Kano. In the same year the first Principal Professor J. W. Brooks, a Canadian, was appointed on the 5th of September 1977. The Bida College of Technology as it was called then embarked on the task of recruiting pioneer staff. The first academic session started April 1978 with 211 students and a staff strength of 11 senior staff and 33 junior staff. With the promulgation of Federal Polytechnic Decree number 33 of 1979, the Bida College of Technology automatically became The Federal Polytechnic Bida.
The permanent site of The Federal Polytechnic lies along Bida Doko Road and covers a land area of about 400 hectares that is approximately 2km by 2km. Physical development of the site started in early 1979 and by October that same year, the administrative staff and some departments had moved to the permanent site. The development continued in phases and the polytechnic is housed comfortably in its permanent site today.


Liste des finales jouées par le club
The Ardmore Teachers Training College based at Ardmore Airport started playing rugby in 1948 producing great All Blacks and many Counties players. On the closure of the college in 1974 it was changed to the Ardmore Rugby Football Club until amalgamation with Counties Marist in 1997. The Counties Marist Rugby Football Club was founded in 1979 and was a very progressive young Papakura based club that achieved a lot in a short time. In 1997 the two clubs merged.


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Hoşceldun Uşak! Habu sayfede son
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Greece in World War I
Greek War Cruiser Averof sails to Constantinople
1918. Small sea vessels with Greek flags join the scene from the Asiatic side/Kadikoy.
Topkapi Palace forms the bacground
Eleftherios Venizelos was born in Chania, Crete in 1864. After studying law in Athens Venizelos became leader of the Liberal Party in Crete. In 1896 he took a prominent role in the Cretan rising against Turkish rule. In 1905 Venizelos becoming the island's first independent prime minister.
In 1910 Venizelos became prime minister of Greece and supported the Balkan League against Turkey (1912) and Bulgaria (1913). As a result of these conflicts Greece gained territory from its defeated rivals.
Mavi Boncuk | Greece in World War I
When World War I broke out in August 1914, Greece, under the leadership of Prime Minister ELEFTHERIOS VENIZELOS just had gained vast territories doubling it's size and raising the country's population from 2,800,000 to 4,800,000 million; Venizelos leaned toward the Entente, especially toward Britain and France. King CONSTANTINE I., married to a sister of Kaiser Wilhelm, sympathized with Germany and advocated a policy of neutrality.
In the beginning of the war, Britain was interested to keep the Balkan countries, especially the Ottoman Empire and Bulgaria, out of the war. Only when this policy failed with the entry of the Ottoman Empire into the war (Nov. 2nd 1914) did this policy change. Now, Britain offered Greece the vague prospect of territorial acquisitions in Asia Minor (Smyrna) and southern Albania (Northern Epirus) as a reward for entering the war, while asking it to cede territory in eastern Macedonia to Bulgaria. King Constantine, after initial approval, turned down the offer and prime minister Venizelos resigned (March 1915). For the time being, Greece remained neutral.
On October 14th 1915 Bulgaria entered the war on the side of the Central Powers. Serbia's position now became untenable. Ex-prime minister Venizelos now 'invited' the British and French to send an expeditionary force to Salonica, a port from which they could support the landlocked Serbs. Venizelos, whose supporters dominated the recently gained Aegaean Islands and Greek Macedonia, established a PROVISIONAL GOVERNMENT in Salonica. The British Navy occupied CORFU to provide the Serb forces retreating through northern Albania with a base. Venizelos' provisional government even raised an army which, alongside with the Serbs and the Anglo-French expeditionary force, fought the central powers on the Macedonian front. Eastern Macedonia, meanwhile, had been occupied by Bulgarian troops.
In Athens the royalist government continued to pursue a neutral course; in Dec. 1916 British and French forces landed at Piraeus in a failed attempt to force him to take a pro-Entente position; the troops were repelled and the royalist government grasped the opportunity to clamp down upon supporters of Venizelos who, in their eyes, were conspirating with a traitor. Between September 1915 and June 1917, Greece had two governments hostile to each other, and both were more concerned about their mutual rivalry than about the World War going on around them.
In June 1917 the Entente demanded King Constantine to leave the country. He was succeeded by his son Alexander. Now Venizelos was legitimately appointed prime minister. He dismissed Greece's parliament as 'fraudulently elected' and recalled the parliament of 1915, thus securing a majority and alienating the opposition. Greece now formally became one of the Entente powers. Although Greece did commit troops, the country suffered comparatively few casualties in the war.


Do you remember 'Fire and Ice' in Term 2?
Our first mini-topic looked at the Fire of London. We really enjoyed using the Fire of London game to understand what happened and how we know about something that happened so very long ago. Click on the image below to visit the site for yourself.
Our second mini topic was Antarctica. We loved the historical photos in the Scott Polar Research Institute collection - you can visit them here
We thought these old films of an Australian antarctic expedition around the time of Scott's expedition were a good way to find out about the past and the weather in Antarctica. Click on the photo to see the film on the Australian Screen website.
This video of modern scientists working in Antarctica shows how difficult it can still be.
At the end of November our English work looked at instructions. We have made 'Drop from a spoon cookies' to sell at the Christmas Fair. If you would like to make them the recipe is here.
In our phonics work we have learnt about the 'split digraph' or 'Magic e' as it used to be known. One of our favourite things is this video by the Alphablocks


Established in 1649 as an ironworks in a small Finnish village, Fiskars has grown to be a leading global supplier of consumer goods for the home, garden and outdoors. Like the company itself, the village has developed its own strong identity, renewing itself while honoring its long term heritage. Fiskars Village, the company’s birthplace, evolved from the earliest times as an ironworks to one of the biggest manufacturing sites of copper items in Finland in the late 1700’s. Fiskars reputation for making cutlery and scissors has its origins in the 1830’s when the first cutlery was manufactured in the village. Even Fiskars orange-handled scissors were first made in the old copper smithy in 1967, a building that today hosts high quality art and design exhibitions. The long history of Fiskars lives on in today’s development and gives the village its unique atmosphere. Overall, the village now enjoys international renown as a center of Finnish design and art, with over 100 artists, designers and craftsmen calling it home.


CHRISTOS VOSKRESE! VOISTINU VOSKRESE!
In the early days of immigration St. John the Baptist Greek Catholic Church in Perth Amboy was the center for all Greek Catholics. The trip of eight miles by trolley or by foot was a great distance. As soon as numbers grew, the immigrants in Rahway looked to found their own church.
Organizational work was begun by Father Victor Kovaliczky in 1912. In 1913 Father Peter Kustan became the first resident pastor. Orignally lots were purchased for a church building, but when the German Lutheran Church moved to a new location, their church was purchased for use by the congregation. The Roman Catholic Bishop of Newark, the Most Reverend Joseph O'Connor, blessed the newly renovated church in September 1913 and dedicated it under the patronage of St. John the Baptist.
In 1961 Father (later Bishop) Emil Mihalik was appointed as pastor of St. John's. He immediately saw the need and began to look for a new location for the church. During his pastorate the parish bought property on St. George's Avenue. A new church and parish center were built.
The name of the parish was changed from St. John the Baptist to St. Thomas the Apostle. The new church was blessed by Bishop Stephen Kocisko on October 6, 1968. In June 1969 Father Mihalik became the first bishop of the Byzantine Catholic Eparchy of Parma, OH. The building of the new church and parish center marked a time of renewal and growth for the parish. Within six years of the dedication the parish celebrated its mortgage burning.
On St. Thomas Sunday 1982 the new icon screen was blessed by Bishop Michael Dudick, Bishop Emil Mihalik and Bishop Dominic Marconi, auxiliary bishop of the Roman Catholic Archdiocese of Newark. Since 1976 a Byzantine Catholic Awareness Day has been sponsored by the Union County Vicariate of the Newark Archdiocese and hosted at St. Thomas the Apostle parish. This event was organized by Bishop Marconi and the deans of Union County to help Roman Catholics become more aware of the presence and riches of the Byzantine Catholic Churches within Union County.
In 1987 in celebration of the 75th anniversary of the parish two banners were dedicated in honor of the founders of the parish. The banner of SS. Cyril and Methodius has two side panels with the coats of arms of the counties that formed part of the original Union of Uzhorod in 1646, and the banner of Our Lady of Mariapoch has flower motifs from the same counties as side panels. On October 3, 1988, the 25th of the dedication of the church and parish center, a new catechetical center dedicated to the memory of Bishop Emil Mihalik was blessed by Bishop Michael Dudick.
Reprinted from Byzantine Catholic Metropolitan of Pittsburgh - Directory. Copyright © 2016 by the Byzantine Catholic Metropoliam of Pittsburgh. All rights reserved.
The Pastors of St. Thomas the Apostle Byzantine Catholic Church
Rev. Peter Kustan 1912 - 1926
Rev. Joseph Jackanich 1926 - 1932
Rev. Alexander Dolinay 1932 - 1934
Rev. John Slivka 1934 - 1944
Rev. Paul Barnyock 1944 - 1952
Rev. Alexis Vislocky 1952 - 1956
Rev. Emil Bednar 1956 - 1960
Rev. Robert Senetsky 1960
Rev. Emil J. Mihalik (later Eparch of Parma 1969 - 1984) 1960 - 1969
Rev. Theodore Chelena 1969 - 1975
Rev. John Zeyack 1975 - 2003
Very Reverend Michael Mondik 2003 -2015
Right Reverend James Hayer- 2015-
Copyright © 1999-2018 St. Thomas the Apostle Church
Copyright © 2024 Saint Thomas The Apostle Byzantine Church - All Rights Reserved.


This YouTube video by Jake Tran explains how the current world monetary system is based on the US Dollar, how the dollar is tied to oil, and why America is always fighting wars to enforce that system.
The video opens with stories from Iraq, Venezuela, and Libya. These are countries the United States and its allies have invaded or launched coups against. What they have in common, besides tyrannical dictators, was plans to sell their oil in currencies other than the dollar.
After Jake pitches for his video’s sponsor, he then moves into a history lesson of the Bretton Woods pact. At the end of World War II, Europe was in shambles, and the nations of the world were looking for an international currency to do business with. America’s infrastructure was intact, and it had the most gold under its protection. Therefore, it was able to negotiate for the dollar to be that world reserve currency.
As long as the dollar was backed by the gold in Fort Knox, the United States and its central bank were limited in how many dollars could be printed. That arrangement was upended by Lyndon Johnson’s social programs and the Vietnam War. These activities raised America’s debt, and other countries wanted back the gold America had been safekeeping.
In 1971, President Richard Nixon changed the rules and ended Bretton Woods, by taking the dollar off the gold standard. The dollar became “fiat” money, backed by nothing except the word of the United States government. 2 years later, America supported Israel in the Yom Kippur War, and Israel’s Arab enemies retaliated using the price of oil.
OPEC sat on the biggest known oil reserves at the time. Its member nations realized how dependent modern societies were on oil, and used that leverage. In 1974, Nixon’s Treasury Secretary made a deal with Saudi Arabia, that Saudi oil would be sold in dollars. In exchange, America would aid Saudi Arabia militarily, and the “petrodollar” was born. The Saudis became backers of US debt, and the US became a seller of weapons to the Saudis. And the Dollar remained the world’s reserve currency. Any country that goes against this system is punished, as seen in the beginning.
The video concludes with the warning that the petrodollar system can’t last forever. Powerful rival nations are challenging the dollar, and everyone is searching for reliable energy sources besides oil. Cryptocurrency is also a contender to unseat the dollar.
What the video doesn’t discuss is the role of central banks, and their scheme of enslaving the world through debt. Practically every country has a central bank, which prints money and loans it to that country with interest. There is never enough currency to cover the initial debt, so more must be borrowed to pay it, and the cycle continues. As long the nations of the world are indebted to their central banks, they can never stop churning money, and never start growing wealth without hurting someone else.


This year marked the 10th anniversary of the lectureship at Instituto Teologico Latinoamericano (ITL) in Guatemala City, Guatemala. It was my pleasure to attend the President’s banquet and also the lectureship. Hawathia Jones and Byron Benitez, both Bear Valley alumni, have been in Guatemala City for 19 years and have done untold good in that time.
The lectureship was outstanding, with excellent topics and a through exposition of 1 John. A number of speakers were from the U.S. and did a great job with their passages. The lectureship was very well attended and I am confident all benefited greatly from having attended.


They charged down the hill, anticipating to finish the Normans off, but in doing so that they threw away their crucial, geographical advantage. Today, only the odd life-sized picket soldier may be seen dotted about the battlefield, some of which are inexplicably grinning. The battlefield itself, with the ruins of the Abbey on the right. Clearly visible is Senlac Hill, up which the Normans charged, initially with no success. Nor, to place it bluntly, have been the other figures involved this dispute, ruthless warriors each of them. But the Channel crossing would show dangerous sufficient, not to mention defeating one other army on overseas soil.
Earl Godwin had another son, Tostig, who was not initially distressed to see his brother on the throne, particularly because Tostig received the plum appointment of Earl of Northumbria. But Tostig grew restless and stirred up an excessive quantity of of the countryside, forcing Harold to act in the country’s greatest curiosity and banish Tostig from England’s shores. Trouble was, Tostig found a keen ally in Norway in the form of Harald Hardrada, who wanted a piece of England for himself. The end result was resounding victory on the Battle of Stamford Bridge, on September 25. The Battle of Hastings started with Norman archers futilely firing arrows uphill towards the English.
William marched across the Thames in Oxfordshire and then circled north to London. He was crowned on December 25, 1066, as the first Norman king of England in Westminster Abbey by Archbishop Aldred of York. William constructed the Tower of London to begin his rule and the subjugation of England.
Learning of the Norwegian invasion he headed north at nice velocity with his huscarls and as many thegns as he may collect, travelling day and evening. He made the journey from London to Yorkshire, a distance of about 185 miles , in only four days, enabling him to take the Norwegians fully unexpectedly. Having learned that the Northumbrians had been ordered to send the additional hostages and supplies to the Norwegians at Stamford Bridge, Harold hurried on through York to assault them at this rendezvous on 25 September. Until the English army came into view the invaders remained unaware of the presence of a hostile military anyplace within the vicinity. The first was Edgar Ãtheling, Edward the Confessor’s nice nephew who was a patrilineal descendant of King Edmund Ironside.
From what I remember he was hit in the best eye by an arrow then surrounded and killed by Norman noblemen utilizing their swords. The victory didnât come simple to William the Conqueror in the battle of Hastings 1066. Harold Godwinson held an advantageous position on the top of the hill. The ascend was exhausting to the purpose the place even cavalry assaults didnât have a lot impact. You donât should be a history major to take an curiosity in cool historical events. The battle of Hastings warrants plenty of attention from any history enthusiast on the market, together with our write my essay service.
Harald Hardrada, nonetheless, had never run from a struggle and didnât plan to begin now. He sent his three finest riders on his three fastest horses to fetch the relaxation of his army. Meanwhile, stalling for time, he sent Tostig to barter with King Harold.
On September 28, 1066, William landed in England at Pevensey, on Britain’s southeast coast, with roughly 7,000 troops and cavalry. Seizing Pevensey, he then marched to Hastings, where he paused to organize his forces. On October 13, Harold arrived close to Hastings with his military, and the subsequent day William led his forces out to provide battle.
But their arrows bounced harmlessly off the English shields, and the Norman troopers turned and ran. The Duke had to take off his helmet and journey amongst his males to stop them working away. Harold was so angry when he heard what William was doing that he ignored recommendation to let his men relaxation. William reappeared, removed his helmet so his troops might see that he was indeed alive, and the result was a renewed attack. Caught rushing downhill or, in some instances, on the flat, the less cellular Saxons discovered themselves outnumbered and outflanked and, then, reduce to pieces. Harold urged his troops to carry their lines, but a couple of extra Norman “attack-retreat-attack” iterations resulted in lots of extra Saxon deaths.
Harold selected a spot that was protected on every flank by marshy land. The English housecarls provided a defend wall at the front of Harold’s army. They carried large battle-axes and have been thought-about to be the hardest fighters in Europe. The https://www.museumwise.org/contact-museumwise/ leaders of the fyrd, the thanes, had swords and javelins but the relaxation of the men had been inexperienced fighters and carried weapons corresponding to iron-studded golf equipment, scythes, reaping hooks and hay forks.