rituals

"We have no texts explaining the rites and ceremonial of the Dionysiac mysteries in the Greco-Etrusco-Roman world, although there are allusions which can often be clarified with the aid of Indian texts... By studying Shivaite rites [from India], the only ones which have continued down to our own times, the real practices of the Dionysiac rites and “mysteries” may be reconstructed."

"At new year, on the day of rites, the lady libates water on the holy. [...] On the day when the bowls of rations are inspected, Nance also inspects the servants during the appointments. Her chief scribe Nisaba places the precious tablets on her knees and takes a golden stylus in her hand. She arranges the servants in single file for Nance and then it will be decided whether or not a leather-clad servant can enter before her in his leather, whether or not a linen-clad servant can pass before her in his linen. Any registered and [...] hired person about whom observers and witnesses claim to witness his fleeing from the house will be terminated in his position. [...] The king who always cares for the faithful servants, Haia, the man in charge of registration, registers on a tablet him who is said to be a faithful servant of his lady but deletes from the tablet her who is said not to be the maidservant of her lady. [...] These words are ultimate; nothing is to be added to these rites."

"Making tea is a ritual that stops the world from falling in on you."

"And in the belly of this story the rituals and the ceremony are still growing."

"The far-from-original point I will try to make now should seem obvious: There is an unsettling similarity between the rituals of the obsessive-compulsive and the rituals of the observantly religious."

"A daughter who respects you while you’re alive is far better than a son who performs the rites and rituals after you’re gone."

"May the another (one part me) still stay repeating the news of the relatives and acquaintances fulfilling formalities of wellbeing embroiling in the phatic– where? what? how? participating in all of sixteen rituals and birthdays."

"Ritual and ceremony in their due times kept the world under the sky and the stars in their courses. It was astonishing what ritual and ceremony could do."

"Sleep is the most moronic fraternity in the world, with the heaviest dues and the crudest rituals. It is a mental torture I find debasing... I simply cannot get used to the nightly betrayal of reason, humanity, genius."

"Every reader exists to ensure for a certain book a modest immortality. Reading is, in this sense, a ritual of rebirth."

"Rituals are a good signal to your unconscious that it is time to kick in."

"Ritual. One more gaudy emptiness in place of the real thing. One more hope gone."

"Leopards break in¬to the tem¬ple and drink all the sac¬ri¬fi¬cial ves¬sels dry; it keeps hap¬pen¬ing; in the end, it can be cal¬cu¬lat¬ed in ad¬vance and is in¬cor¬po¬rat¬ed in¬to the rit¬ual."

"Empires do not suffer emptiness of purpose at the time of their creation. It is when they have become established that aims are lost and replaced by vague ritual."

"Don't confuse the teacher with the lesson, the ritual with the ecstasy, the transmitter of the symbol with the symbol itself."

"If theater is ritual, then dance is too... It's as if the threads connecting us to the rest of the world were washed clean of preconceptions and fears. When you dance, you can enjoy the luxury of being you."

"A prayer couched in the words of the soul, is far more powerful than any ritual."

"Ritual-based cultures are founded on the primary assumption that the universe is alive and that it is supernaturally ordered. That is, they do not perceive economic, social, or political elements as central; rather, they organize their lives around a sacred, metaphysical principle. If they see a cause-and-effect relationship between events, they would ascribe the cause to the operation of nonmaterial energies or forces. They perceive the universe not as blind or mechanical, but as aware and organic. Thus ritual—organized activity that strives to manipulate or direct nonmaterial energies toward some larger goal—forms the foundation of tribal culture. It is also the basis of cultural artifacts such as crafts, agriculture, hunting, architecture, art, music, and literature. These all take shape and authority from the ritual tradition. Literature, which includes ceremony, myth, tale, and song, is the primary mode of the ritual tradition. The tribal rituals necessarily include a verbal element, and contemporary novelists draw from that verbal aspect in their work."

"There is perfection in the presence of the lady. Lagac thrives in abundance in the presence of Nance. She chose the cennu in her holy heart and seated Ur-Nance, the beloved lord of Lagac, on the throne. She gave the lofty sceptre to the shepherd. She adorned Gudea with all her precious divine powers. The shepherd chosen by her in her holy heart, Gudea, the ruler of Lagac, placed the lyre Cow-of-Abundance among the tigi drums and placed the holy balaj drum at its side. While sacred songs and harmonious songs were performed before her, the kintur instrument praised the temple. The chief musician played the ibex horn for her: the song 'The house has been granted powers from the abzu, the sacred song of the house of about the princely powers was performed."

"Ritual provides coherence and significance to traditional narrative as it does to traditional life. Ritual can be defined as a procedure whose purpose is to transform someone or something from one condition or state to another. While most rituals are related in some way to communitas, not all have social relationship and communication as their purpose. Their communitarian aspect derives simply from the nature of the tribal community, which is assumed to be intact as long as the ritual or sacred center of the community is intact. [...] It is not so much an idea of community as it is a tangible object seen as possessing nonrational powers to unite or bind diverse elements into a community, a psychic and spiritual whole. Thus a healing ritual changes a person from an isolated (diseased) state to one of incorporation (health); a solstice ritual turns the sun’s path from a northerly direction to a southerly one or vice versa; a hunting ritual turns the hunted animal’s thoughts away from the individual consciousness of physical life to total immersion in collective consciousness. In tribal traditions beings such as certain people and beasts, the sun, the earth, and sacred plants like corn are in a constant state of transformation, and that transformative process engenders the ritual cycle of dying, birth, growth, ripening, dying, and rebirth. In the transformation from one state to another, the prior state or condition must cease to exist. It must die."

"Bea says that the art of reading is slowly dying, that it's an intimate ritual, that a book is a mirror that offers us only what we already carry inside us, that when we read, we do it with all our heart and mind, and great readers are becoming more scarce by the day."

"Moreover, it also ordains that every sacrifice shall be offered up without any leaven or honey, not thinking it fit that either of these things should be brought to the altar. The honey, perhaps, because the bee which collects it is not a clean animal, inasmuch as it derives its birth, as the story goes, from the putrefaction and corruption of dead oxen, {41}{this refers to the same idea so beautifully expressed by Virgil, Georgics 4.548 (as it is translated by Dryden)--"His mother's precepts he performs with care; / The temple visits and adores with prayer; / Four altars raises; from his herd he culls, / For slaughter, four the fairest of his bulls; / Four heifers from his female store he took, / All fair and all unknowing of the yoke, / Nine mornings thence with sacrifice and prayers, / The powers atoned, he to the grove repairs. / Behold a prodigy! for from within / The broken vowels and the bloated skin, / A buzzing noise of bees his ears alarms: / Straight issue through the sides assembling swarms, / Dark as a cloud they make a wheeling flight, / Then on a neighbouring tree, descending light: / Like a large cluster of black grapes they show, / And make a large dependence from the bough."} just as wasps spring from the bodies of horses."

"The blood of slaughtered bullocks oft has borne Bees from corruption. I will trace me back To its prime source the story's tangled thread, And thence unravel. For where thy happy folk, Canopus, city of Pellaean fame, Dwell by the Nile's lagoon-like overflow, And high o'er furrows they have called their own Skim in their painted wherries; where, hard by, The quivered Persian presses, and that flood Which from the swart-skinned Aethiop bears him down, Swift-parted into sevenfold branching mouths With black mud fattens and makes Aegypt green, That whole domain its welfare's hope secure Rests on this art alone. And first is chosen A strait recess, cramped closer to this end, Which next with narrow roof of tiles atop 'Twixt prisoning walls they pinch, and add hereto From the four winds four slanting window-slits. Then seek they from the herd a steer, whose horns With two years' growth are curling, and stop fast, Plunge madly as he may, the panting mouth And nostrils twain, and done with blows to death, Batter his flesh to pulp i' the hide yet whole, And shut the doors, and leave him there to lie. But 'neath his ribs they scatter broken boughs, With thyme and fresh-pulled cassias: this is done When first the west winds bid the waters flow, Ere flush the meadows with new tints, and ere The twittering swallow buildeth from the beams. Meanwhile the juice within his softened bones Heats and ferments, and things of wondrous birth, Footless at first, anon with feet and wings, Swarm there and buzz, a marvel to behold; And more and more the fleeting breeze they take, Till, like a shower that pours from summer-clouds, Forth burst they, or like shafts from quivering string When Parthia's flying hosts provoke the fray. … The appointed altars reared, and thither led Four chosen bulls of peerless form and bulk, With kine to match, that never yoke had known; Then, when the ninth dawn had led in the day, To Orpheus sent his funeral dues, and sought The grove once more. But sudden, strange to tell A portent they espy: through the oxen's flesh, Waxed soft in dissolution, hark! there hum Bees from the belly; the rent ribs overboil In endless clouds they spread them, till at last On yon tree-top together fused they cling, And drop their cluster from the bending boughs."

"He said: ‘Do you ask how to recover your bees? Kill a heifer and bury its carcase in the earth, Buried it will produce what you ask of me.’ The shepherd obeyed: the beast’s putrid corpse Swarmed: one life destroyed created thousands."

"However if trust is only placed in proven things, do you not see that whenever corpses putrefy, due to time or melting heat, they generate tiny creatures? Bury the carcases of sacrificed bulls (it is a known experiment) in the ditch where you have thrown them, and flower-sipping bees, will be born, here and there, from the putrid entrails. After the custom of their parent bodies, they frequent the fields, are devoted o work, and labour in hope of harvest. A war-horse dug into the earth is the source of hornets."

"These persons say also, that if the swarm is entirely lost, it may be replaced by the aid of the belly1 of an ox newly killed, covered over with dung. Virgil also says2 that this may be done with the body of a young bull, in the same way that the carcase of the horse produces wasps and hornets, and that of the ass beetles, Nature herself effecting these changes of one substance into another. But in all these last, sexual intercourse is to be perceived as well, though the characteristics of the offspring are pretty much the same as those of the bee."

"1 Though Virgil tells the same story, in B. iv. of the Georgics, in relation to the shepherd Aristæus, all this is entirely fabulous."

"2 Georg. B. iv. 1. 284, et seq."

"In winter, too, the hives should be covered with straw, and subjected to repeated fumigations, with burnt cow- dung more particularly. As this is of kindred origin* with the bees, the smoke produced by it is particularly beneficial in killing all such insects as may happen to breed there, such as spiders, for instance, moths, and wood-worms; while, at the same time, it stimulates the bees themselves to increased activity."

""Cognatum hoc." He probably alludes to the notion entertained by the ancients that bees might be reproduced from the putrefied entrails of an ox, as wasps from those of a horse. See the story of Aristæus in B. iv. of Virgil's Georgics."

"In regard to the difference in origin, some animals originate without mixture of the sexes, while others originate through sexual intercourse. Of 41 those which originate without intercourse of the sexes, some come from fire, as the little animals which appear in the chimneys, others from stagnant water, as mosquitoes, others from fermented wine, as the stinging ants, others from the earth, others from the mud, like the frogs, others from slime, as the worms, others from donkeys, as the beetles, others from cabbage, as caterpillars, others from fruit, as the gall insect from the wild figs, others from putrefied1 animals, as bees from bulls, and wasps from horses."

"8. The priestesses of Ceres, also, as being initiated into the mysteries of the terrene Goddess, were called by the ancients bees; and Proserpine herself was denominated by them honied. The moon, likewise, who presides over generation, was called by them a bee, and also a bull. And Taurus is the exaltation of the moon. But bees are ox-begotten. And this application is also given to souls proceeding into generation. The God, likewise, who is occultly connected with generation, is a stealer of oxen. To which may be added, that honey is considered as a symbol of death, and on this account it is usual to offer libations of honey to the terrestrial Gods; but gall is considered as a symbol of life; whether it is obscurely signified by this, that the life of the soul dies through pleasure, but through bitterness the soul resumes its life, whence, also, bile is sacrificed to the Gods; or whether it is, because death liberates from molestation, but the present life is laborious and bitter. All souls, however, proceeding into generation, are not simply called bees, but those who will live in it justly and who, after having performed such things as are acceptable to the Gods, will again return (to their kindred stars). For this insect loves to return to the place from whence it first came, and is eminently just and sober. Whence, also, the libations which are made with honey are called sober. Bees, likewise, do not sit on beans, which were considered by the ancients as a symbol of generation proceeding in a right line, and without flexure; because this leguminous vegetable is almost the only seed-bearing plant whose stalk is perforated throughout without any intervening knots (note 11). We must therefore admit, that honeycombs and bees are appropriate and common symbols of the aquatic nymphs, and of souls that are married (as it were) to (the humid and fluctuating nature of) generation."

"Philo, The Special Laws."

"CHAP. LIX. For it would, indeed, be absurd that certain stones and buildings should be regarded as more sacred or more profane than others, according as they were constructed for the honour of God, or for the reception of dishonourable and accursed persons; while bodies should not differ from bodies, according as they are inhabited by rational or irrational beings, and according as these rational beings are the most virtuous or most worthless of mankind. Such a principle of distinction, indeed, has led some to deify the bodies of distinguished men, as having received a virtuous soul, and to reject and treat with dishonour those of very wicked individuals. I do not maintain that such a principle has been always soundly exercised, but that it had its origin in a correct idea. Would a wise man, indeed, after the death of Anytus and Socrates, think of burying the bodies of both with like honours? And would he raise the same mound or tomb to the memory of both? These instances we have adduced because of the language of Celsus, that "none of these is the work of God" (where the words "of these" refer to the body of a man or to the snakes which come out of the body and to that of an ox, or of the bees which come from the body of an ox; and to that of a horse or of an ass, and to the wasps which come from a horse, and the beetles which proceed from an ass); for which reason we have been obliged to return to the consideration of his statement, that "the soul is the work of God, but that the nature of body is different.""

"14:1 And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. 14:2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. 14:3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well. 14:4 But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. 14:5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. 14:6 And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. 14:7 And he went down, and talked with the woman; and she pleased Samson well. 14:8 And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion. 14:9 And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcass of the lion. 14:10 So his father went down unto the woman: and Samson made there a feast; for so used the young men to do. 14:11 And it came to pass, when they saw him, that they brought thirty companions to be with him. 14:12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: 14:13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. 14:14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. 14:15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so? 14:16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee? 14:17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people. 14:18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? And what is stronger than a lion? and he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle. 14:19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house. 14:20 But Samson's wife was given to his companion, whom he had used as his friend."

"The bee doth leave her comb, in the dead carrion."

"A horse's carcase is the breeding place of Wasps. For ass the carcase rots, these creatures fly out of the marrow: the swiftest of animals begets winged offspring: the horse, Wasps."

"Oxen are after all the most serviceable creatures. At sharing the farmer's labours, at carrying loads of various kinds, at filling the milk-pail - at all these things the Ox is excellent. He graces the altars, gladdens festivals, and provides a solemn banquet. and even when dead the Ox is a splendid creature deserving our praise. At any rate bees are begotten of this carcase - bees, the most industrious of creatures, which afford the best and sweetest of fruits that man has, namely honey."

"What, again, of your not abstaining yourselves from the slaughter of lice, bugs, and fleas? You think it a sufficient excuse for this to say that these are the dirt of our bodies. But this is clearly untrue of fleas and bugs; for every one knows that these animals do not come from our bodies. Besides, if you abhor sexual intercourse as much as you pretend to do, you should think those animals all the cleaner which come from our bodies without any other generation; for although they produce offspring of their own, they are not produced in ordinary generation from us. Again, if we must consider as most filthy the production of living bodies, still worse must be the production of dead bodies. There must be less harm, therefore, in killing a rat, a snake, or a scorpion, which you constantly say come from our dead bodies. But to pass over what is less plain and certain, it is a common opinion regarding bees that they come from the carcases of oxen; so there is no harm in killing them. Or if this too is doubted, every one allows that beetles, at least, are bred in the ball of mud which they make and bury. You ought therefore to consider these animals, and others that it would be tedious to specify, more unclean than your lice; and yet you think it sinful to kill them, though it would be foolish not to kill the lice. Perhaps you hold the lice cheap because they are small. But if an animal is to be valued by its size, you must prefer a camel to a man."

"In the "new birth" of the mysteries, the Souls were typified as bees born from the body of an ox, for they were to gather the honey of wisdom, and were born from the now dead body of their lower natures. In the cave were two doors, one for immortals, the other for mortals. In this connection the cave is the psychic womb that surrounds every man, of which Nicodemus displays such ignorance in the Gospels. It is the microcosmic Middle Distance; by one door the Lower Soul enters, and uniting with its immortal consort, who descends through the door of the immortals, becomes immortal."

"Bris has a way of erasing the lives of women from the moment we are born. The bris ceremony becomes a major celebration of a boy’s birth, leaving the arrival of a girl ritualistically unnoticed, except in certain Sephardic communities, where there is a centuries-old tradition of honoring the birth of a Jewish daughter. The past generation or two of women have sought to fill in that void, but it’s still an uphill battle. Some expectant grandparents, for example, still wait to make appropriate travel plans based on gender — for a boy, of course they will attend the bris, but for “just” a girl they might not rush to make the trip. In an adult course on the Jewish lifecycle I once taught, I had to use a curriculum with the following chapter titles: “Bris, Bar/ Bat mitzvah, Wedding, Death.” The educators seemed to lack any awareness that there’s more to a birth than the bris. This classic vision of the Jewish lifecycle, emphasizing the bris as the quintessential moment of birth, practically ignores the existence of girl babies and the experiences of women. This dismisses the entire experience of childbirth, as if to say we’re not really celebrating new life — we’re celebrating a new set of male genitals for the Chosen People. Howard Eilberg-Schwartz has written that “Since circumcision binds men between and across generations, it also establishes an opposition between men and women”"

"As one would expect, many of those experienced in the procedure were Jewish physicians and mohels. They taught new physicians to perform the surgical procedure as was practiced by Jewish ritual circumcision procedures. This meant that most infants underwent a fairly radical complete form of circumcision. What was performed was the Jewish "Milah" followed by "Periah", with most if not all of the foreskin being removed and the frenulum either severely damaged or completely removed. This remains the routine infant circumcision procedure to this day. Many males throughout these past decades have suffered the lasting physical, psychological, and sexual dysfunctional consequences of routine circumcision, which they did not choose."

"Routine Infant Circumcision was introduced during the late 1800's and throughout the 1900's on the pretext that it offered health and hygiene benefits, would stop the habit of masturbation, and proffered an endless list of presumed cures for a variety of ailments and diseases."

"The rabbinate sought to put an end to the practice of youths desiring to appear uncircumcised by stretching the remainding foreskin for social economic benefits and for sports competitions. By introducing the painful and debilitating "Periah" they would obliterate the foreskin completely such that proper circumcised Jew could not disguise "the seal of the covenant". From this point in Jewish history, the male's glans is directly affected by the circumcision procedure, and the denuded glans and traumatized infant will heal with considerable nerve damage and loss of sensitivity. Again, it is important to note that this is not the Covenant circumcision of Abraham defined in the Bible."

"It has been argued that Michelangelo's David should show David as Circumcised. Interestingly, Michelangelo presented David precisely as he should have appeared following an infant "Milah" circumcision. His glans is essentially covered with only the tip of the glans showing."

"Following "Milah", a penis so circumcised would still contain a considerable portion of the foreskin and the penis would have continued to go through its natural development since most of the foreskin would have remained intact. Protection of the glans would still have occurred. The foreskin would not be stripped back off the glans and would naturally separate from the glans gradually as the child matures, much as it would had the child not been circumcised. The sensitive frenulum would not have been disturbed or moved, and the foreskin remaining would continue to cover and protect a substantial portion of the glans, especially when flaccid, and the glans would appear as uncircumcised. There would be minimal loss of sensitivity or intended protection. This type circumcision continued throughout the ages and during the time of Christ. The circumcision of Christ would have been this type circumcision as referred to in the bible. Indeed, biblical reference to circumcision is strictly this form of circumcision."

"The original Biblical circumcision of Abraham's time was a relatively minor ritual circumcision procedure in which only the redundant end of the foreskin extending beyond the tip of the glans was removed. This was called "Milah"."

"Male circumcision provides a degree of protection against acquiring HIV infection, equivalent to what a vaccine of high efficacy would have achieved. Male circumcision may provide an important way of reducing the spread of HIV infection in sub-Saharan Africa."

"Analgesia is safe and effective in reducing the procedural pain associated with circumcision; therefore, if a decision for circumcision is made, procedural analgesia should be provided."

"[The] Task Force did recommend making all parents aware of the potential benefits and risks of circumcision and leaving it to the family to decide whether circumcision is in the best interests of their child."