By 1300 theologians had established a consensus position concerning predestination stating that God predestines without regard to human causes, but reprobates with regard to sin. In the fourteenth Century this consensus was shattered, first by those arguing that God also predestines on account of human causes, and then by those who asserted that God does neither with regard for human causes. The first part of the book examines the theology of Peter Aureol, who first broke with the consensus position on predestination. The second part traces the impact of his theology on late Medieval thought. Previously overlooked, Peter Aureol's unique doctrine of predestination and the impact it had on late Medieval and Reformation thought is a crucial chapter in the history of Western theology.
Before describing the customs, folk-medicine, and folk-lore of the Pennsylvania Germans, it will be necessary to present a brief sketch of the people to which they relate, and to explain the origin of the dialect generally, though erroneously, denominated "Pennsylvania Dutch." Swedish settlers appeared at Tinicum Island, on the Delaware River, about the year 1638, where they held possession until 1655, when they were displaced by the Dutch, who in turn (in 1664) were compelled to give way to the English. A few adventurers had already arrived and established themselves where Chester now stands, a year before the arrival of Penn in 1682. Previous to this, numbers of Germans from the Palatinate--Rhenish Bavaria--had been induced to come to England upon the invitation of Queen Anne, the object of the English authorities being the rapid colonization of the new possessions in America; therefore many of the immigrants who came with Penn, and during the following years, were retained for a greater or less period of time to indemnify that government for the expense of transportation and maintenance. Some sold themselves to settlers from the interior, for whom they worked for a specified time. Numbers of these German colonists were transported to Georgia and to New York, but most of them ultimately made their way to Pennsylvania, where their friends had previously settled. During the years 1683 and 1684 the immigration steadily increased, and was represented chiefly by Welsh, English, a few Dutch, and, above all, by Palatines. According to Proud, some of these lodged in the woods, in hollow trees, and in caves and dug-outs made along the banks of the Delaware and the Wissahickon, while others hastily erected rude huts. Thousands of new arrivals flocked in between the years 1708 and 1720, these being chiefly Palatines, with a few natives of Würtemberg and Darmstadt. Franconia, Baden, and Saxony were also represented at various intervals. Irish, from the north of Ireland, began to arrive about the year 1719, and the Welsh had been among the first to purchase land of Penn, selecting that on the west bank of the Schuylkill. Previous to 1692, the latter settled six townships in Chester County. The Irish, on the contrary, established themselves on the Lehigh, at a point between the present sites of Bethlehem and Allentown, which was long known as "Craig's Settlement." North of the Blue Mountains, near the Delaware, a few Dutch families from New Jersey and New York took up land, as did also a number of French and Spanish. Philadelphia County was established in 1682, and on account of the number of Germans at the northern extremity of the settlement that spot received the name of "Germantown," which it still retains. From this point north and west the country was rapidly penetrated and clearings were made, so that during the eighteenth century all that portion of the State east of the Blue Mountains, from the Delaware to Maryland, contained thriving settlements and the beginnings of future cities.
This definitive 19th-century collection compiles all the extant ballads with all known variants and features Child's commentary for each work. Volume II includes Parts III & IV of the original set — ballads 54–113.
An edition of selected letters by (and in some cases to) Sir J. G. Frazer (1854-1941), the eminent anthropologist and historian of religion, and author of The Golden Bough. It offers an invaluable insight into British intellectual life at the turn of the century, and also illuminates the composition, and reception, of The Golden Bough itself.
For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result. Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system. A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.
The serpent of ancient times was more often associated with positive attributes like healing and eternal life than it was with negative meanings. This groundbreaking book explores in plentiful detail the symbol of the serpent from 40,000 BCE to the present, and from diverse regions in the world. In doing so it emphasizes the creativity of the biblical authors' use of symbols and argues that we must today reexamine our own archetypal conceptions with comparable creativity.--From publisher description.
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