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The study of Sumerian culture introduced by the present volume, Sumerian Mythology, is to be based largely on Sumerian literary sources; it will consist of the formulation of the spiritual and religious concepts of the Sumerians, together with the reconstructed text and translation of the Sumerian literary compositions in which these concepts are revealed. It is therefore very essential that the reader have a clear picture of the nature of our source material, which consists primarily of some three thousand tablets and fragments inscribed in the Sumerian language and dated approximately B. After a very brief general evaluation of the contents of the huge mass of Sumerian tablet material uncovered in the course of these excavations, it turns to the Sumerian literary tablets which represent the basic material for our study, and analyzes in some detail the scope and date of their contents. The Introduction then concludes with a description of the factors which prevented in large part the trustworthy reconstruction and translation of the Sumerian literary compositions in the past; the details, not uninteresting in themselves, furnish a revealing and illuminating commentary on the course and progress of one of the more significant humanistic efforts of our generation. For in the case of Egypt, Assyria, and Babylonia, the investigating scholars of western Europe had at their disposal much relevant material from Biblical, classical, and postclassical sources. Not only were such names as Egypt, Ashur, and Babylon well known, but at least to a certain extent and with much limitation and qualification, even the culture of the peoples was not altogether unfamiliar. In the case of the Sumerians, however, the situation was quite different; there was no clearly recognizable trace of Sumer or its people and language in the entire Biblical, classical, and post-classical literature.

HOODOO, CONJURE, and ROOTWORK

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Purpose. This work is meant to provide a guide to the freshwater fishes of Iran. There are no modern keys to this fauna, some available books are incomplete or cursory treatments or outdated, and the detailed and diverse scientific literature is widely scattered in time, languages and journals.

Published by Cadet Davis at 9: Tell us enough about the book to make us want to read it. The more we can surmise about the plot, the better. Do not use imaginary place names. I think the place names most appealing to prospective readers are those that use English words, like the Temple of Doom. We can guess what a temple of doom is. I have no idea who Ekwamedha is. Why should I care about him?

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Because of the city’s relevance to the Holy Roman Empire and its position in the centre of Germany, the Nazi Party chose the city to be the site of huge Nazi Party conventions—the Nuremberg rallies. The rallies were held annually from to in Nuremberg. After Hitler’s rise to power in the Nuremberg rallies became huge state propaganda events, a centre of anti-Semitism and other Nazi ideals.

It was at the rally that Hitler specifically ordered the Reichstag to convene at Nuremberg to pass the Nuremberg Laws which revoked German citizenship for all Jews; to this day one could be born in Germany yet not be allowed citizenship as in the case of my son. A number of premises were constructed solely for these assemblies, some of which were not finished and so many examples of Nazi architecture can still be seen in the city today.

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This oddity of locution — black people calling their magical practice hoodoo and white people calling it Voodoo, as if by doing so they could convince black folks that rootwork is a West African or Haitian religion — is clearly noted in Zora Neale Hurston’s important book on the subject, “Mules and Men,” published in Hurston was an African American folklorist with a fine ear for dialect who also wrote a book on Haitian Voodoo “Tell My Horse” , so she spoke with authority when she referred to her subject as “Hoodoo, or Voodoo, as it is pronounced by the whites.

Now, it could be argued that Hurston was from Florida and that she preferred the word hoodoo to Voodoo, even though the latter was the more common term in New Orleans — but such an idea can definitely be countered by referring to an interview that Ferdinand “Jelly Roll” Morton, an African American Creole native of New Orleans and a famous jazz musician in his own right gave to the folklorist and musicologist Alan Lomax of the Library of Congress in Morton, who was quite conscious of the recording of the interview and its historical importance, went out of his way to explain many local idioms and turns of speech to Lomax, who was a white man basically ignorant of such matters.

When Morton began describing to Lomax why a multiple murderer in New Orleans was never prosecuted, he interrupted the flow of his own words to explain his terminology to Lomax. I don’t mean with funds, or anything like that. Money wasn’t really in it. As I understand, she was a hoodoo woman. Examples of this error are too numerous to mention; they can be found everywhere in printed folklore studies and on the world wide web.

Furthermore, in collecting old African American songs about hoodoo, two things are quite apparent: For a clear example of this, see the lyrics transcriptions of two different recordings of “The Mojo Boogie” by J. In African American communities along the Eastern seaboard, the word “witchcraft” is often used as a synonym for hoodoo.

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Some sections of this work are incomplete but have been posted as is. They will be updated and queries resolved as time permits. Apart from files not yet complete, distribution maps, some figures and habitat photographs are the main items to be added. A question mark may appear in the text appended to items that need to be checked by me. Numerous queries have led me to post incomplete material. This work has been carried out over a period of 45 years, starting in I arrived in Iran in January and, in that year, 7 articles were published strictly on Iranian fishes 3 on parasites, 1 on pesticides, 1 on fisheries, 1 describing the blind white fish and 1 a summary of the latter; 2 were in Farsi.

A generation later in , over articles on Iranian fishes appeared, along with hundreds of relevant works from neighbouring countries, works on the aquatic environment in Iran and works on taxonomy and systematics relevant to Iran. The study of fishes is now a very active field within Iran and the Middle East and much of the newer literature is easily available on-line see Bibliography. Accordingly, is the last year that this work was updated although some systematic and taxonomic studies may still be incorporated.

The Published Accounts see above were updated versions from content in this website. Acknowledgements A wide range of people in Iran, Canada and elsewhere have assisted me in this work over more than 40 years. Inevitably, I will have forgotten some names, which I regret.

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Such convenience, of course, means some sacrifice in quality. The pudding is a bit too coarse-grained to meet the standards of really fine cookery. But the flavor is pleasing, especially in the caramel and chocolate puddings.

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She is often referred to by the honorific title sayyidatuna, meaning “our lady”; this title is in parallel to sayyiduna “our lord” , used for the prophets. The Gospel of Luke mentions Mary the most often, identifying her by name twelve times, all of these in the infancy narrative 1: The Gospel of Matthew mentions her by name six times, five of these 1: The Gospel of Mark names her once 6: The Gospel of John refers to her twice but never mentions her by name. Described as Jesus’ mother, she makes two appearances.

She is first seen at the wedding at Cana. He does not address her as “Mother” but as “Woman”. In Koine Greek the language that John’s Gospel was composed in , calling one’s mother “Woman” was not disrespectful, and could even be tender. In the Acts of the Apostles , Mary and the brothers of Jesus are mentioned in the company of the Eleven apostles who are gathered in the upper room after the Ascension of Jesus. Jean-Pierre Ruiz makes that connection in an article in New Theology Review [36] but the belief is quite ancient, as is the association of Mary and the Ark of the Covenant, mentioned at [Revelation The Gospel of Matthew does give a genealogy for Jesus by his father’s paternal line though only identifying Mary as the wife of Joseph.

Jerome identifies Mary of Cleopas as the sister of Mary, mother of Jesus. Annunciation Mary resided in “her own house” [Lk.

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