Despite the abandonment of the pagan gods, both Christian and pagan practices and beliefs continued to coexist for centuries, producing a system known as "dual faith."Russian Myths deals with mythic beliefs, notions, and customs--concerning the veneration of earth, water, fire, and air, demons and spirit-beings in the world of nature, the cult of the dead, and witchcraft--many of which have their roots in the pre-Christian past but still survive to the present day. To illuminate the evolution of major themes and motifs and set Russian myths in the context of mythology the world over, Elizabeth Warner draws upon a rich variety of sources, including anecdotal narrative forms and religious legends, epic songs, funeral laments and folk religion, and, of course, the folktales where the sacred gives way to pure imagination in the depiction of mythic themes and characters.

    Other tellings can be found under "all editions," each credited to its respective storyteller.

    It is a literature dominated by a deep sense of wonder, wild inventiveness and a profound sense of the uncanny, in which the natural world and the power of the individual spirit are celebrated with astonishing imaginative force. Skifully arranged by theme, from the hero-tales of Cú Chulainn, Bardic poetry and elegies, to the sensitive and intimate writings of early Celtic Christianity, this anthology provides a fascinating insight into a deeply creative literary tradition.

    The Hopis have kept this view a secret for countless generations, and this book was made possible only as a result of their desire to record for future generations the principles of their "Road of Life." The breaking of the Hopi silence is significant and fascinating because for the first time anthropologists, ethnologists, and everyone interested in the field of Indian study have been given rich material showing the Hopi legends, the meaning of their religious rituals and ceremonies, and the beauty of a conception of life within the natural world that is completely untouched by materialistic worlds."Only a person as deeply steeped in Hopi mysticism as the Hopis themselves could have produced this volume. Mr. Waters and Mr. Fredericks have approached the task of combining Hopi art, history, tradition, myth, folklore, and ceremonialism with dignity and authority.... Deserves to be part of the library of any student of the American Southwest."—American Anthropologist

    Using the popular literature of the seventeenth, eighteenth, and early nineteenth centuries-including captivity narratives, the Daniel Boone tales, and the writings of Hawthorne, Thoreau, and Melville-Slotkin traces the full development of this myth.

    This book presents a straightforward account of the gods of loas and their function, the symbols and signs, rituals, and the ceremonial calendar of Voodoo; and the procedures for performing magical rites are given."Voodoo," derived from the words meaning "introspection" and "mystere" is a system of belief about the formation of the world and human destiny with clear correspondences in other world religions. Rigaud makes these connections and discloses the esoteric meaning underlying Voodoo's outward manifestations, which are often misinterpreted. Translated from the French by Robert B. Cross. Drawings and photographs by Odette Mennesson-Rigaud.Milo Rigaud was born in Port au Prince, Haiti, in 1903, where he spent the greater part of his life studying Voodoo tradition. In Haiti he studied law, and in France ethnology, psychology and theology. The involvement of Voodoo in the political struggle of Haitian blacks for independence was one of his main concerns after he returned to his country.

    Among the essential characters are the quiet man's wife who knew the Devil's secrets, the three daughters who robbed their father's grave, and the wife in disguise who married her own husband—not to mention the Bear's son, the tricksters Fox and Monkey, the two compadres, and the classic rogue Pedro de Urdemalas.Gathered from twenty countries, including the United States, the stories are brought together here in a core collection of one hundred tales arranged in the form of a velorio, or wake, the most frequent occasion for public storytelling. The tales are preceded by a selection of early Colonial legends foreshadowing the themes of Latino folklore and are followed by a carefully chosen group of modern Indian myths that replay the basic stories in a contrasting key. Riddles, chain riddles, and folk prayers, part and parcel of the velorio along with folktales, are introduced at appropriate junctures.The collection is unprecedented in size and scope, and most of the tales have not been translated into English before. The result is the first panoramic anthology of Hispano-American folk narratives in any language.Part of the Pantheon Fairy Tale and Folklore Library

    Foreword by Joseph Campbell This is the classic, intimate study, movingly written with the special insight of direct encounter, which was first published in 1953 by the fledgling Thames & Hudson firm in a series edited by Joseph Campbell. Maya Deren's Divine Horsemen is recognized throughout the world as a primary source book on the culture and spirituality of Haitian Voudoun. The work includes all the original photographs and illustrations, glossary, appendices and index. It includes the original Campbell foreword along with the foreword Campbell added to a later edition.

    Less well known is the fact that Chamoiseau has written a number of extraordinary books about his childhood in Martinique. One of these, Creole Folktales, recreates in truly magical language the stories he heard as a child. Folktales with a twist, fairy tales with attitude, these stories are told in a language as savory as the spicy food so lovingly evoked within these pages.The cheeky urchins, dowagers, ne’er-do-wells, and gluttons in these tales are filled with longing for the simple things in life: a full plate, a safe journey, a good night's sleep. But their world is haunted, and the material comforts we take for granted are the stuff of dreams for them, for there are always monsters waiting to snatch away their tasty bowl of stew—or even life itself.Some of these monsters are familiar: the wicked hag, the envious neighbor, the deceitful suitor, the devil who gobbles up unwary souls. Others may be surprising, and their casual appearance in these tales makes them all the more frightening—like an unexpected glimpse into a fun-house mirror. But in contrast to these folktales’ more fantastic creations, the white plantation owner and the slave ship's captain remind us that these are stories of survival in a colonized land.A marvelous introduction to a world, both real and imaginary, that North Americans have ignored for far too long.

    The setting of these various adventures and events is not the Southwest as we know it today, but a vast and largely unpeopled wilderness in which clans and families wandered in search of a final living place, and in search of their collective identity. Notes, a pronunciation guide, and a glossary enhance the reader's appreciation of the text.

    The photos are somewhere between documentary and romanticism. Where he could have taken straight documentary photos of poverty and tattered Western/white clothing, he instead staged warrior meetings on horseback and the like.

    They were life's fruitfulness and all the generations of mankind, both those who are to come and those already born.The Hawaiian gods were like great chiefs from far lands who visited among the people, entering their daily lives sometimes as humans or animals, sometimes taking residence in a stone or wooden idol. As years passed, the families of gods grew and included the trickster Maui, who snared the sun, and fiery Pele of the volcano.Ancient Hawaiian lived by the animistic philosophy that assigned living souls to animals, trees, stones, stars, and clouds, as well as to humans. Religion and mythology were interwoven in Hawaiian culture; and local legends and genealogies were preserved in song, chant, and narrative.Martha Beckwith was the first scholar to chart a path through the hundreds of books, articles, and little-known manuscripts that recorded the oral narratives of the Hawaiian people. Her book has become a classic work of folklore and ethnology, and the definitive treatment of Hawaiian mythology.With an introduction by Katherine Luomala.

    Pat Monaghan has studied and taught many integrated studies in poetry, science, mythology, feminist spirituality, environmental studies, chaos theory, and religion. All of these disciplines inform her writing, but none distract from the poetic story-telling or the mystical lore she encounters and then conveys. Her journey takes her to a churchyard with a fountain representing St. Bridget, perhaps a Christian representation of the Celtic goddess of water, fire, and transformation, called Brigit. Monaghan describes spiral petroglyphs and ancient sacred caves, bogs and woods where fairies have played their tricks on humans, and water falls that became sacred spots. The stories instruct and teach, as Monaghan points to ways that these myths still reveal the truths of human life, and the contradictions of love and hate, mother and seductress, harmony and struggle that are embodied in women’s lives — in all of human existence.

    Its greatest treasures were discovered in royal tombs and were inevitably connected with the cult of the dead.But the picture of a gloomy march to the grave is a false one. It results from the accident of survival--the royal tombs were built like fortresses and their spectacular contents overshadowed by the evidence of everyday life. This book shows the truer picture: it demonstrates the remarkable diversity of the gods of Egypt and tells the stories that were told about them, and shows how profound and complete were the beliefs which covered the span of life of the ordinary man, no less than that of Pharaoh, who was regarded as a god on earth.

    (later Sir) A. H. Layard carried out a series of excavations among the ruins of the ancient city of Nineveh, "that great city, wherein are more than sixteen thousand persons that cannot discern between their right hand and their left; and also much cattle" (Jonah iv, II). Its ruins lie on the left or east bank of the Tigris, exactly opposite the town of Al-Mawsil, or Môsul, which was founded by the Sassanians and marks the site of Western Nineveh. At first Layard thought that these ruins were not those of Nineveh, which he placed at Nimrûd, about 20 miles downstream, but of one of the other cities that were builded by Asshur (see Gen. x, 11, 12). Thanks, however, to Christian, Roman and Muhammadan tradition, there is no room for doubt about it, and the site of Nineveh has always been known. The fortress which the Arabs built there in the seventh century was known as "Kal'at-Nînawî, i.e., "Nineveh Castle," for many centuries, and all the Arab geographers agree in saying that tile mounds opposite Môsul contain the ruins of the palaces and walls of Nineveh. And few of them fail to mention that close by them is "Tall Nabi Yûnis," i.e., the Hill from which the Prophet Jonah preached repentance to the inhabitants of Nineveh, that "exceeding great city of three days' journey" (Jonah iii, 3). Local tradition also declares that the prophet was buried in the Hill, and his supposed tomb is shown there to this day.