A lot of the graveyard scene from Army of Darkness was shot using a built set with articulated miniature skeletons. The skeletons were then puppeteered from underneath the set using mechanisms that would move the skeletons in the desired motion. A lot of the behind the scenes pictures taken and shared with popular film magazines that covered the making of the film at the time were taken from this set.
One of the greatest joys I know is the delight in offering a sacrifice to your god(s); to know that something from your hands has been given over to one you adore in total faithfulness is bliss.
The first murder in the Bible was fueled by jealousy; from anger and distress that a sacrifice was not good enough. Cain saw that God rested his favor on the offering of his brother, and that broke him- to know that his gift to God was second-rate was unbearable. That this is one of the first stories in Abrahamic belief is no coincidence. Our offerings are not trivial. The gifts we give to our god(s) aren’t just for shits and giggles.
I’m honestly having trouble thinking of a religion WITHOUT an example on the importance of ritual sacrifice. One of the first acts of Prometheus was to steal from a sacrificial meal to the gods. In a Vedic Hymn, there is a tale of creation based out of the ritualistic dismemberment of man. Mayan culture is famous for its practice of bloodletting ceremonies to appease the gods. In fact, the entirety of the Christian religion itself is based upon the idea of a perfect sacrifice that was worthy enough to redeem all mankind; one that is still replicated every hour of every day in Masses throughout the world.
Clearly, the presentation of offerings to god(s)- whether for appeasement by tribute or out of love and devotion- is a crucial aspect of religions across the world. However, these sorts of sacrificies have dwindled as cultures become homogenized (due greatly to colonization) and as people become displaced from their faiths. This is especially noticeable in America, where religions that traditionally make sacrifices- such as Judaism and Hinduism, notably- are demonized, thanks much to the aggressive sanitation carried out by white Protestants.
As a result of this, I see a whole lot of people on tumblr who are diving into religion with absolutely no idea of how to make sacrifices or other offerings to their god(s). Now, this is by no means a definitive guide that you MUST follow to make any sort of worthy offering, but it is, i think, a good start to understanding the nature of the gifts we give.
(Of course, if your religion has a historical precedence of giving offerings a certain way, I totally encourage looking into that first! This is all based on my own personal experience and observation, and I’m absolutely open to criticism and other opinions here!)
TYPES OF OFFERINGS AND THE MOTIVATION BEHIND THEM
I’ve found that most offerings that I give can be sorted neatly into three groups- all regarding the nature of the gift’s presentation. I’ve tentatively named these categories “Flower”, “Flame”, and “Flesh”.
Flower: Something that can grow; a living offering and constant sacrifice, either by deed or through cultivation
Flame: A sacrifice that has value to the god(s) despite its lack of “usefulness” toward humans; often one whose merit lies in its beauty alone
Flesh: A sacrifice of death; of snuffing out a life to give it over to the god(s)
Expanding upon them a little more, each type of offering has its own notable features that make it pleasing to the recipient. Though the mind and will of our god(s) is/are far out of our range of understanding, these types of sacrifices stay constant across many cultures and religions.
FLOWER
A flowering offering is one that expands to reach others, or one that betters the person giving it. It’s named as a nod to how one might upkeep a garden; though it has merit in its beauty and is pleasing to the eye, it can also serve for food or for meditation. Flowers may be cultivated to bloom into a great offering over a period of time and, though it may take a lot of effort, the steady blooming will be of great honor to both you and those you wish to devote the work to. Some examples of a flower offering are:
Regularly donating to or working with a charity that exemplifies the values of your god(s)
Educating yourself on a craft or skill that better prepares you to serve your god(s)
For example, if one worships a war god, one might wish to work out and hone your body to be capable of defending yourself. On your end, you get totally ripped. On your god’s end, you’re now able to serve them more dutifully and more in-line with what they require.
FLAME
A flame offering is one that has little practical use and is made primarily for the joy of the god(s). It’s named in honor of the practice of keeping an eternal fire burning in a temple- an act that is present in ancient and modern religions worldwide. Some examples of a flame offering are:
Keeping a literal fire going throughout your worship time
Curating and maintaining a shrine
Watching over a sacred space
For example, if there is a place that you feel particularly connected to your god(s), set that aside as a holy space just for them. Mark it appropriately and turn it into a space of adoration and devotion. Keep it clean, pure, and make it an example of your relationship with your god(s).
FLESH
A flesh offering is a literal sacrifice. It’s named, quite obviously, in homage to the practice of placing a living (or once-living) thing before one’s god(s). Now, this doesn’t necessarily mean that blood MUST be shed to constitute a flesh offering; it can be as peaceful as plucking a rose and putting it in a vase at their altar. Some examples of a flesh offering are:
Literally making a blood offering
Preparing a meal for your god(s)
Giving over the first fruits of your labor- the first flower of spring or the first apple on your tree
For example, If one is an adept cook, they might decide to take a portion of the beef they were about to grill and set it aside as an offering. Though the specifics of how to actually “offer” it vary by culture and tradition, the act of giving something up from your hands and into the arms of your god(s) is a beautiful thing.
WHAT OFFERINGS ARENT:
Your leftovers.
Offerings are not an afterthought. Though there’s really truly no WRONG way to go about honoring your god(s) with offerings when it’s done in sincerity, there’s a clear difference between, say, offering them the last dregs of your can of Sprite and pouring some inexpensive wine in a glass at their altar. Offerings do not have to be extravagant to be of value, but they do have to be made in love and with respect.
Bearing this all in mind, the relationship you have between you and your god(s) is between you and them, period. Your own experience with them is paramount, and I encourage you to delve into the mysteries of what they enjoy and what delights them. Look into historical precedence, if such resources are available. Use your own discernment. Above all, though, offer them the respect that is due. An offering of sincere loving prayer can be treasured above all the wine and riches in the world.
Lesson 24a – Vikings in Ireland, Part 1: “Tribal, Rural, Hierarchal, and Familiar.”
IRELAND WAS A RATHER UNIQUE PART of the medieval world. Interestingly enough, however, the Irish world was much more like the ‘Viking’ world than many others were at this time, particularly in their political situation and the power of kinship in medieval Irish society. Thus, this lesson will delve into the background of Irish society prior to the arrival of the Vikings. Such an endeavor will make upcoming discussions about their interactions much more clear and profitable.
CONTENTS: I. Medieval Irish Geography and Society II. The Irish Church: A Golden Age
I. MEDIEVAL IRISH GEOGRAPHY AND SOCIETY:
LIKE MEDIEVAL SCANDINAVIA, Ireland was a politically fractured region. It was split into four provinces (Ulster, Leinster, Connacht, and Munster), each ruled by various clans connected through a complex kinship-based network. The complexity of the map below should give a glimpse into the political landscape that existed in Ireland at this time.(1)
Even though there were four ‘official’ provinces, there was, in reality, far more division that that. Interestingly enough, these provinces as a whole were referred to as Cóiceda, or ‘pentarchy’.(2) In other words, these four provinces were each called Cóiced, or a ‘fifth’.(3) This is because, in Irish mythology, there was a fifth province, or kingdom, called Mide, or ‘middle’.(4) Interestingly enough, however, there was no actual Mide, despite the concept being so prevalent.
Irish society has been popularly, and accurately, described as “tribal, rural, hierarchical, and familiar.”(5) In other words, Ireland was divided into kin-based groups (tribal and rural), there were many different levels of ‘king’ (hierarchical), and, because kinship was so prevalent, the system was not like that of England, for example (familiar in the sense of native).
Therefore, as stated previously, these provinces were not unified under centralized leadership. The political landscape was dominated by various clans, called túatha.(6) These túatha were formed by fine, or kin,(7) and were then ruled over by a certain king. Yet, kinship itself varied greatly. There were four different types of ‘kings’, all varying in their degree of overlordship:
rí túaithe (a petty king, ruling over only one túath)
ruirí (a king over his own túath, but also over others)
rí ruirech (a provincial king, ruling over all túatha in a given cóiced)
ardrí (‘High king’, king of all kings)(8)
Since this is not a lesson on Irish history, it is important to note why such information is pertinent to a discussion about the Vikings coming to Ireland. The Norse world was also heavily based on kinship. It was also a very fractured political landscape, in which families fought for control over regions and resources. Thus, when the Vikings came to the Irish, the Irish were met with a familiar situation. Unlike the other victims of Viking raids, the Irish were better suited to handle their incursions, being aquatinted with the fractured politics that the Vikings themselves had come from. This will clear up more as we move forward, since looking back from a later point will provide us a clearer lens to look through.
II. THE IRISH CHURCH: A GOLDEN AGE:
MANY SCHOLARS ONCE CLAIMED that the Viking raids on Ireland devastated a golden era for Ireland.(9) This is perhaps true, but definitely not inclusive of the overall impact the Norsemen actually had on Ireland as a whole. Yet, saving debates for later, the Irish Church was indeed an impressive entity prior to the coming of the Vikings. Below is an example of the beautiful products of this age, the Book of Kells:
The Irish Church was insular, but international recognized. It was wealthy, involved with the political energy in the air, and tied up within powerful families and their dynasties – just like medieval Iceland, mind you (except Iceland was definitely not wealthy). Yet, there is a key point here. The Church was actively, no passively, tied up in political affairs. That being said, the lines between the Church and secular affairs were very faint.
“Monks and laymen were not cut off from each other. Monastic education was not reserved exclusively for those who were to enter religion but was also given to the sons of church tenants and to some laymen who in adult life would farm and raise families.”(10)
With a Church so mixed with secular affairs, it is to little surprise, then, that the Church would be involved in the tumultuous battles for dominance between túatha. In fact, many of the people who originally formed churches in Ireland were men of the nobility – those who fought for control over resources.(11) Again, this is important for a discussion about the Vikings because this Church of Ireland was already accustomed to violence.
Feidlimid mac Crimthainn, for example, was an Irish king who caused terror similar to that of the Vikings. The Annals of Ulster record his actions in the year of 833 CE, saying this in the seventh entry for that year:
“Feidlimid, king of Caisel, put to death members of the community of Cluain Moccu Nóis (Clonmacnoise) and burned their church-lands to the very door of their church. The community of Dairmag were treated likewise—to the very door of their church”(12)
Not only was he king, but also a bishop and abbot. Feidlimid was promoting a new reformist movement in the Irish church, “the Célí Dé, [which was] an ascetic group which emphasized prayer, physical works, strict observance of Sundays and feast days, and distrust of women.”(13) This event in the annals was of his punishment towards the community of Clonmacnoise for their refusal to adopt the reformist ways that he was advocating. This fascinating Irishmen is best described by F.
J. Byrn:
“In Feidlimid mac Crimthainn we meet one of the most enigmatic figures in Irish history. King and ecclesiastic, overlord of Leth Moga
and aspirant to the high-kingship of Ireland, a pious ruler who solemnly proclaimed the Law of Patrick in Munster and who is
gratefully remembered in the Vita Tripartita, a friend of the Celi De
ascetics, even a member of their order and regarded later as a saint,
a renowned warrior. At a most critical era in Irish history, when devastating Viking raids were succeeded by permanent base-camps and settlements, Feidlimid never once devoted his arms to attacking
these heathen foreigners but distinguished his martial career by
burning and plundering some of the greatest of Irish monasteries.”(14)
CONCLUSION:
IT IS ACTUALLY VERY IMPORTANT to understand the native settings before being able to study the impact of the Vikings and their raids on a particular ‘nation’. Ireland was a unique place, yet in many of the same ways that made medieval Scandinavia a unique place. Even though Ireland was a Christianized land with a brilliant Church, it was deeply intertwined with secular affairs. Irish kings could often be both secular and ecclesiastic. The Church that was attacked by the Vikings was the same Church that was at the center of secular conflict; it was not estranged to violence. Ireland was certainly an interesting place for the Vikings to land.
Next Week: Lesson 24b – Vikings in Ireland, Part 2: Arrival and Initial Impact.
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ENDNOTES: 1. The map actually shows some towns that were settled by Vikings, such as Dublin (which was actually known as Áth Clíath). It is not the most accurate map, but it does well in showing the diversity of Ireland from around the year 900 CE. Fig 1. Erakis, Map of Ireland, circa 900, with Overkingdoms and Principal (Viking) Towns Indicated, 2010. Retrieved from Wikipedia Commons. 2.eDIL, an internet-based Dictionary of the Irish Language. 3. Ibid., singular form of Cóiceda. They are actually still referred to as fifths even today (modern Irish cúige). 4.eDIL. In early Irish mythology, this kingdom was inhabited by the Túatha Dé Danand (the People of the Goddess Danu). These were the Irish gods of old, who once invaded Ireland and settled it. Yet, they were eventually chased into another world, called Síde, by the Sons of Míl (humans from Spain, who then become the ‘Irish’). These tales come from the Lebor Gabála. See Jeffery Gantz, Early Irish Myths and Sagas. (London: Penguin Books, 1981), 7. 5. D.A. Binchy, “Secular Institutions,” in Early Irish Society, edited my M. Dillon. (Dublin, 1954), 54. 6.eDIL, meaning ‘peoples’. Singular = túath, meaning ‘a people’. 7.eDIL, meaning "a group of persons of the same family or kindred". 8. Although Irish mythology often includes an ardrí, there was not a real one until Brian Bóruma mac Cennétig, who was deemed by the Irish Church as Imperātōr Scōtōrum (latin for ‘emperor of the gaels’) in 1005. 9. To name one such scholar is to name Henry Donald Maurice Spence-Jones and his book The Golden Age of the Church (1906). Although not particularly about the Irish Church, he has this to say of the Vikings and their impact on the Church as a whole: “The second half of the ninth and tenth century was the saddest of all the Christian centuries…Desolation, mourning, and woe existed in all the fair provinces of the West. The Vikings, the northern sea-pirates, pillaged, burnt, and destroyed in the North and West. …What was saddest of all, God was forgotten, and even in the greatest and most solemn monasteries, disorder reigned unchecked.” (Spence-Jones, 142-43). We have come a long way from that image, have we not? Fig 2.Book of Kells, Folio 34r, Chi Rho Monogram. Retrieved from Wikipedia Commons. 10. Kathleen Hughes, “The Golden Age of Early Christian Ireland: 7th and 8th centuries,” in The Course of Irish History, 5th ed., edited by T. W. Moody, F. X. Martin, and Dermot Keogh, with Patrick Kiely. (Lanham, MD: Roberts Rhinehart Publishers, 2012), 68. 11. Jennifer Dukes-Knight, “Ireland Before the Vikings,” Lecture, Celtic History, University of South Florida, Fall 2015. 12.Annals of Ulster, 291 (Year U833). Accessed on CELT: The Corpus of Electronic Texts. 13. Michael Staunton, "Saints and Scholars,” in The Voice of the Irish: The Story of Christian Ireland. (Mahwah, NJ: HiddenSpring, 2003), 66. 14. Haggart, Craig. “Feidlimid Mac Crimthainn and the ‘Óentu Maíle Ruain’” Studia Hibernica, no. 33 (2004): 29. http://www.jstor.org/stable/20495158.
my entire attitude towards nick fury has shifted completely and i’m so glad. like yah he was a badass before but now that we canonically know he’s the absolute softest person in the room, its so much better. he swooned over a cute kitty. he immediately acknowledged that it meant a lot to him that carol came back to save him even tho he had sorta sold her out. he instantly had sympathy for the skrulls and when talos was injured, called him “friend” despite knowing him for such a short amount of time. after seeing what an amazing pilot maria was, he offered her a position at shield w no hesitation. he took in the space cat that blinded him in one eye and let her stay in his office. he basically named the avengers initiative after carol. i’m just??? he’s a sweetheart and i love it.
I want a story about a king whose son is prophesied to kill him so the king is like “whatever what am I supposed to do, kill my own kid wtf is wrong with you” so he just raises him as normal, doesn’t even tell him about the prophecy, and instead of some convoluted twist of events that leads to the king’s murder the son grows up and when the king is very old and dying and in excruciating pain the kid is just like alright I’mma put him out of his misery.
The king’s son becomes the new king, and is prophesied to defeat evil and bring an age of prosperity. His generals and knights all crack their knuckles but he pretty much ignores them and focuses on strengthening the infrastructure of his kingdom. Forty years later he is old and sick but still hearing his subjects’ grievances, and a general’s like “how will you defeat the prophesied evil now? You’re old and weak.” Another visitor, a teenager fresh out of the kingdom’s public education system, looks at the general like he is an ignoramus. The king eradicated poverty, housed the homeless, taught the ignorant, ended class exploitation by abolishing the nobility and imprisoning the corrupt, and established a highly respected guild of doctors that recently figured out how to cure the plague. There are no brigands because there is enough wealth for everyone to live comfortably; hiding in the woods and taking trinkets from people simply doesn’t make any sense for anyone but the desperate, and the people are not desperate. Evil is a weed, explains the teenager. It grows in cracked roads and crumbling houses and forgotten corners, rooted in indifference and watered by suffering. But the king demands that broken things be mended and suffering people be made well.
No evil lives in this kingdom, says the teenager. It starved to death before I was born.
Every once in a while, when I’m feeling down, I go and look at the notes on this post and they make me feel a lot better. This is the energy I want to carry into 2018.
Chronic pain is pain that is long lasting but does not always need to be present 100% of the time to be considered chronic. To be considered a chronic condition or symptom, it typically has to be present for 3 months or more.
For example, migraines are considered a chronic condition, even though they are (hopefully) not always present. The episodes themselves may be classed as acute attacks, but the condition itself is usually considered chronic as it can be lifelong for a lot of sufferers, even if their symptoms are well managed.
Back pain or knee pain can also be considered chronic, even if it is intermittent and only flares when you over exert yourself. But the thing is, exerting yourself shouldn’t cause that pain to begin with, not if the joint/muscle/area is healthy. A lot of folk don’t realize they’re living with low level chronic pain simply because it’s intermittent and they’ve been conditioned to ignore pain, thinking that if they can power through it’s not serious or necessary to treat (or quite simply, because they can’t afford to go see the doctor for that low level ache that’s always been there.) Which is how a lot of problems can start and manifest later in life as more acute chronic pain that is harder to ignore.
Hopefully that makes sense?
I know some doctors will class it differently, but 3-6 months of pain, even if it’s intermittent, is usually when something becomes classed as chronic, even if it’s “mild”.
{edit} Also thank you! That’s a really sweet thing of you to say 🙂
