Tasso, at a later period, introduces the deities of heathendom.
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For Holy Cross, and room to worship above the Baals of heathendom!
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During the Saxon and Danish periods their heathendom had a real existence.
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But as for you!The apostle points us from heathendom to Christendom.
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They were but a few here and there among the multitudes of heathendom.
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How gross heathendom can be our missionaries from time to time reveal to us.
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To be able to show, as the firstfruits of his mission, the very champion of heathendom!
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Andrén, Anders. 2005. "Behind Heathendom: Archaeological Studies of Old Norse Religion." Scottish Archaeological Journal 27, no. 2: 105-138.
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My aunt considered all of Europe to be heathendom, and refused to visit us in Amsterdam on religious grounds.
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There is no hope or possibility of advance on the side of any of the old forms of heathendom.
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The priest argued to the king that unless clerics accompanied the colony ship, the colony would soon descend into heathendom and barbarity.
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The Crusaders meant to wrest Jerusalem from heathendom, but they managed to pillage a number of lands in Christendom along the way.
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The nunnery flourished for more than a century, when, in the time of Penda, who was the reactionary of heathendom, it fell into decay.
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Specific quantities of weapons like arrows could signify the extent of one's military prowess.Andrén, Anders. "Behind 'Heathendom': Archaeological Studies of Old Norse Religion." Scottish Archaeological Journal, 27, no.
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He studied Hinduism in southern India and learned Portuguese. Rogerius authored Open Door to the Secrets of Heathendom, which begins with ten years of ministry among the Tamil people in the Dutch colony of Pulicat near Madras, India.Latourette, 1941, vol. III, p.
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Earlier in 1712, a printing press enabled with Tamil and Telegu typefaces was provided by the SPCK for publishing activities at Tranquebar, on repeated appeals by Ziegenbalg. This press mostly dealt with smaller publications like A General Description Of Malabar Heathendom, Four Gospels And Acts, and Accursed Heathendom which were usually antagonistic to Hindu beliefs and principles. It also printed the translated version of the New Testament in 1715. When the English army under Sir Eyre Coote attacked the French colony of Pondicherry in 1761 they seized the printing press from the governor's house along with its typefaces (which were a “prize catch” for them J.B. Prashant More, Page 80) and the printer, Delon and transferred it to Madras.
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106, 310.See also The Cambrian Journal,, Volume 1. Longmans, 1854, Google Books/ In 1891 Sir John Rhys, in Studies in the Arthurian Legend repeated this identificationOxford: Clarendon Press, 1891, p. 322 (see also John Rhys Lectures on the origin and growth of religion as illustrated by Celtic heathendom (1886), p. 562.
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Textual accounts suggest a spectrum of rituals, from large public events to more frequent private and family rites, which would have been interwoven with daily life.Andrén, "Old Norse and Germanic Religion", pp. 848–49.Andrén, "Behind 'Heathendom'", p. 108. However, written sources are vague about Norse rituals, and many are invisible to us now even with the assistance of archaeology.
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Andrén, "Behind 'Heathendom'", p. 110. Also during excavations at the church in Frösö, bones of bear, elk, red deer, pigs, cattle, and either sheep or goats were found surrounding a birch tree, having been deposited in the 9th or 10th century; the tree likely had sacrificial associations and perhaps represented the world tree.Andrén, "Old Norse and Germanic Religion", pp. 853–54.
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By the work of these chosen few, the "incarnation of the undying spark of a distant past" (L. Klages), the founding energies of the "cosmic solstice" were to be rekindled. The occult practices of the Blutleuchte was supposed to be a symbiosis of heathendom and "lordly leadership" in the service of a wayward humanity in need of a fundamental rebirth.
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Miskotte, Kornelis. When the Gods Are Silent. New York: Harper & Row, 1967 Once again, his work broadly treated the relationship between the God of Israel and heathendom, providing a cultural-critical perspective on the nihilism that emerges after God and the gods have been dispensed with. During his period as a professor, he also advocated for a new edition of the Dutch Reformed Church's hymnbook.
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Mayor and Mock Mayor speeches at the Golowan Festival 2005. The summer solstice was, in 1882, described as a very old custom and celebrated with all the rude revelry of heathendom. Bonfires were lit in the town centre and lines of tar barrels were swung along the streets by males and females. It was also accompanied by dancing of the roughest kind, uncouth dress and semi-disguise, sky and hand rockets, and all sorts of fireworks.
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The last words of Ananias are: "Uno Infinito hai vinto" (end of Act 3). Emanuel joins the ranks of the defender of Jerusalem, is mortally wounded, and dies in the arms of his beloved. Spiritually Jewdom has conquered over heathendom, and Rachel has returned pure to her lover; but physically Jewdom is defeated. Rachel loses her lover and must go into exile; this exile will, however, purify not the Jews alone, but through them the world, and will prepare man for a better future.
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In contrast, according to the Saga of St. Olaf in Heimskringla, at Gamla Uppsala the dísablót was celebrated during the month of Gói, i.e. in late February or early March, and accompanied by a popular assembly known as the Thing of all Swedes or Dísaþing and a yearly fair. When Christianity arrived, the assembly and market were moved to a Christian feast at the beginning of February: > At the time when heathendom still prevailed in Sweden, it was an old custom > there that the main sacrifices were held in Uppsala in the month of Gói . . > .
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A bracteate from Funen interpreted as depicting Odin riding his 8 legged horse sleipnir Since the literary evidence that represents Old Norse sources was recorded by Christians, archaeological evidence especially of cultic sites and burials is of great importance particularly as a source of information on Norse religion before the conversion.Andrén, "Behind 'Heathendom'", p. 106. Many aspects of material culture—including settlement locations, artefacts and buildings—may cast light on beliefs, and archaeological evidence regarding cult practices indicates chronological, geographic and class differences far greater than are suggested by the surviving texts. Place-names are an additional source of evidence.
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Deposition of artefacts in wetlands was a practice in Scandinavia during many periods of prehistory.Andrén, "Behind 'Heathendom'", pp. 108–09.Andrén, "Old Norse and Germanic Religion", p. 853. In the early centuries of the Common Era, huge numbers of destroyed weapons were placed in wetlands: mostly spears and swords, but also shields, tools, and other equipment. Beginning in the 5th century, the nature of the wetland deposits changed; in Scandinavia, fibulae and bracteates were placed in or beside wetlands from the 5th to the mid-6th centuries, and again beginning in the late 8th century,Julie Lund, (2010).
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Hunding itself is a patronymic translating to "son of a hound", while the Hundings as a clan (sibb) would be the descendants of Hunding. Being named a "hound" or "dog" was by no means an insult in pre-Christian Germanic culture, but that the animal was rather a symbol of the warrior,dog and wolf as symbolizing warriors in Indo-European culture: Kim R. McCone, "Hund, Wolf, und Krieger bei den Indogermanen" in W. Meid (ed.), Studien zum indogermanischen Wortschatz, Innsbruck, 1987, 101-154 while in Christian Germanic culture, it became associated with heathendom, "heathen hounds" being an appellation especially of the pagan Vikings (cf. Ulfhednar).e.g. Bugge, Home of the Eddic Poems, p. 182.
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Beginning with Midgards Untergang, Kummer propounded a view of ancient Germanic culture, influenced by Vilhelm Grønbech, as marked by a dualism reminiscent of Zoroastrian thought, between life-affirming Midgard and life- endangering Utgard.Wiedemann, p. 152. He argued that the Eddic poems already represented a weakened form of Germanic paganism because of both Christian influence and the adoption of Odin, an originally alien god, and that these divisive inroads by Utgard made possible the success of missionaries in converting the Germanic peoples: "the Norse Odin of the waning days of heathendom [constituted] a bridge between Germanic piety and Christian devil- belief".Wiedemann, p. 153, quoting from "Frau / Weib", Handwörterbuch des Deutschen Aberglaubens, col. 1737: "Brücke zwischen germanischer Frömmigkeit und christlichem Teufelsglauben".
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A later German poem exploring the same subject with a prominent vampiric element was The Bride of Corinth (1797) by Goethe, a story about a young woman who returns from the grave to seek her betrothed: The story is turned into an expression of the conflict between Heathendom and Christianity: the family of the dead girl are Christians, while the young man and his relatives are still pagans. It turns out that it was the girl's Christian mother who broke off her engagement and forced her to become a nun, eventually driving her to her death. The motive behind the girl's return as a "spectre" is that "e'en Earth can never cool down love". Goethe had been inspired by the story of Philinnion by Phlegon of Tralles, a tale from classical Greece.
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Farmer cites Bede's intense interest in the schism over the correct date for Easter as support for this argument, and also cites the lengthy description of the Synod of Whitby, which Farmer regards as "the dramatic centre-piece of the whole work." The historian Alan Thacker wrote in 1983 that Bede's works should be seen as advocating a monastic rather than secular ministry, and Thacker argues that Bede's treatment of St Cuthbert is meant to make Cuthbert a role-model for the role of the clergy advocated by Gregory the Great. The historian Walter Goffart says of the Historia that many modern historians find it a "tale of origins framed dynamically as the Providence-guided advance of a people from heathendom to Christianity; a cast of saints rather than rude warriors; a mastery of historical technique incomparable for its time; beauty of form and diction; and, not least, an author whose qualities of life and spirit set a model of dedicated scholarship."Goffart Narrators p.
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