Yes, we this is a post about the 2024 Olympics that will begin on July 24. Before we get to that though, we are going look at some things that I would like you to keep in mind as we progress through the rest of the Post. There is a lot to cover on this topic. I really set out just to give the basics, but as I was researching, I was lead to deeper and deeper connections and greater and greater truth.
First of all, don’t let it slip your mind that the totalitarian oppression the world finds itself under really began in PARIS, FRANCE back in 2015.
MOUNT OLYMPUS – HOME OF THE GODS – THE PANTHEON OF THE GREEKS – THE OLYMPIANS
The Home of the Gods
At one point in mythic history, Mount Olympus was not the home of the gods. It only became their base of operations after the Titanomachy. Literally “Titan-battle,” The Titanomachy was when the Twelve Olympians, the panhellenic gods who had permanent stations on Mount Olympus, defeated the Titans, early gods who descended from the primordial deities of Greek mythology. An account of the Titanomachy can be found in Hesiod’s Theogony.
In this epic poem about the birth of the gods, two Titans, Rhea and Cronus, had several children. Five of these children would be a part of the Olympians. Cronus feared that one of these children would overthrow him as the king of the gods because he received a prophecy from Gaia (Earth) and Ouranos (Sky) that a son would do so. To avoid this, Cronus swallowed each of his and Rhea’s children until Zeus, the god of storms, was born. When Rhea bore Zeus, she hid him from Cronus on the island of Crete. As a replacement for Zeus, Rhea gave Cronus a stone to swallow. Eventually, after Zeus matured, Cronus vomited up the stone along with his swallowed children.
Once Zeus gathered his siblings, they fought with the Titans for ten years; however, Zeus released the Hecatoncheires (the Hundred-handers) and Cyclopes from underneath the earth, Tartarus to assist them in the Titanomachy. With the help of the rock-throwing Hecatoncheires, the lightning bolt-making Cyclopes, and the Olympians, Zeus was able to defeat the Titans. He imprisoned them in Tartarus and the Olympians gained control over the divine and mortal worlds. From here on, the gods had control over their individual domains, such as the sea or sky, and Mount Olympus, the seat of universal power, became their permanent home.
Who Lived on Mount Olympus?
The twelve gods who lived on Mount Olympus, or the Olympians, are diverse in age, specialization, and character. An important note to make is that there might seem to be thirteen total Olympians because Hestia and Dionysus, mentioned below, are interchanged when the Olympians are listed. However, only twelve are mentioned together at one time. Five of the Olympians are from the union of Cronus and Rhea:
The Paris Agreement is a landmark in the multilateral climate change process because, for the first time, a binding agreement brings all nations together to combat climate change and adapt to its effects. It is a legally binding international treaty on climate change. It was adopted by 196 Parties at the UN Climate Change Conference (COP21) in Paris, France, on 12 December 2015. It entered into force on 4 November 2016. Implementation of the Paris Agreement requires economic and social transformation. SOURCE
I Pledge Allegiance to the Climate Agenda
COP28 – CLIMATE AGENDA to CONTROL EVERYTHING
They Swore an Oath – Octagon
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Religion and Ritual
Olympics, the ancient games were inextricably linked with religion. For one, they took place in the sanctuary of Zeus at Olympia, providing a religious setting for the Olympics. The ancient Olympics took place in the larger context of a festival honoring Zeus, and there were many points during the games when spectators and athletes alike were reminded that as entertaining as the Olympics were, they were more than just entertainment. Features of the games such as ritual procession, sacrifice, and oath-making were all important threads connecting the spectacle of the Olympics to the religion of the festival. Furthermore, in the background of the games were common manifestations of Greek religion: oaths made to the gods as well as prayers and sacrifices to ensure victory. Sacred Procession The ancient Olympics, just like the modern games, kicked off with a procession. In the case of the ancient Olympics, however, this procession was religious. The procession began at the town of Elis and ended at the sanctuary of Zeus at Olympia, a distance of approximately 31 miles that took two days to complete. This procession would have included the athletes, their family members, representatives from different city states, and the Hellanodikai, the judges and referees of the games. A stop was made at the Fountain of Piera in order to sacrifice a boar, whose blood was sprinkled over the Hellanodikai before they cleansed themselves in the sacred spring. The Olympic Oath Ancient Olympic athletes had to swear an oath just like modern ones, and so did the Hellanodikai. On the first day of the games, the athletes, trainers, and judges assembled at the altar of Zeus Horkios. There, the priests of Zeus sacrificed another boar, over which the athletes and trainers testified that they had completed the requirement for ten months of training before the games, and that they would not cheat or cause a scandal during the games. Next, the Hellanodikai swore to faithfully uphold the rules of the Olympics and not accept any bribes. (For information on the punishment for breaking the oath, see Section 9: Rules and Regulations) Pelops Naturally Pelops, as one of the mythical founders of the games, was included in the rituals that took place during the Olympics. After the events of the second day, there was once more a sacred procession, this time to the Pelopion (Number 17 on the plan of Olympia), the shrine of Pelops, where priests sacrificed a black ram. Pindar pays special attention to Pelops’ reception of this ritual in Olympian 1: And now he partakes/ of the splendid blood sacrifices/ as he reclines by the course of the Alpheos/ having his much-attended tomb beside the altar thronged by visiting/ strangers. The specific ritual described by Pindar was designed to get Pelops’ attention; a personal invitation, as it were, to attend the Olympic games. Sacrifice and Feast The games were paused on the third day in order to properly worship Zeus. Priests, judges, athletes, and spectators met at the Bouleuterion (Number 7 on plan of Olympia) from where they processed to the altar of Zeus together with 100 oxen. There, the priests slaughtered the animals, burning the thighs as an offering for Zeus, while the rest of the meat was saved for a banquet that evening. By sharing a feast with the gods, so to speak, the banqueters experienced a closer connection with the divine.
The Closing Ceremony
The Olympics were bookended with religious ceremonies to ensure that no one forgot the true purpose of the games: to celebrate and honor Zeus. The games ended with another procession; this time, a couch was carried from the temple of Hera to the temple of Zeus (Numbers 16 and 8 on the plan of Olympia, respectively). Boys cut off branches of the Kotinos Kallistephanos, a sacred olive tree, which were fashioned into wreaths that were placed on the couch. The winning athletes were then crowned with these wreaths at the temple of Zeus by the Hellanodikai in front of the cult statue of Zeus, emphasizing that victory was only brought about by divine support. This statue was made by the sculptor Phidias from gold and ivory and was considered one of the seven wonders of the ancient world.
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- (uncommon) Synonym of Hellenism (the modern-day revival of the polytheistic religious system of Ancient Greece).
Olympianism – noun Olym·pi·an·ism – -ēəˌnizəm – plural-s
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GREECE’S OLD GODS ARE READY FOR YOUR SACRIFICE JAN—04—2018 09:09AM EST Hellenism (Olympianism) — the ancient religion built around Zeus and his pantheon — was finally recognized by the Greek government in 2017. Here’s what its followers have been up to. Ancient Greek religion, on which modern Hellenism is based, was a thousand-year polytheistic theology void of clergies and sacred texts. Devotees believed in 12 anthropomorphic gods — you remember Aphrodite, Hades, and their peers — under one almighty god, Zeus. Their sacred home was Mount Olympus. While proselytizing was completely unknown, atheism was rare, as the only requirement for ancient Greeks was to believe in the gods’ existence, and to perform in ritual ceremonies and sacrifices. They did not concentrate on the afterlife, as they did not believe in rewards or punishments post-mortem. Instead, they believed their dues would come in this life, and the relationship between deities and mortals was based on gift-giving (Sacrifices) “We are the modern point of a very long chain,” Yannis, a fifty-three year old geologist and modern Hellenistic believer told me. “There was no interruption to our religion, it just wasn’t on the surface of society. It went underground.” Now, they are firmly — or at least, legally — in Greek society. On April 9, 2017, the Greek government officially recognized YSEE as a “known” religion, granting it the right to openly worship, build temples, perform marriages and funerals, and write their religious beliefs on birth certificates. It’s a huge legal step for the religion — until recently, the Greek state did not recognize any non-monotheistic religion. |
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The polytheistic religious system of Ancient Greece and Rome.
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2024 OLYMPIAD XXXIII in PARIS FRANCE
Games of the XXXIII Olympiad, commonly known as Paris 2024, is scheduled to take place from July 26 to August 11, 2024 in Paris, France.
The international multi-sport event promises to be a spectacle of sportsmanship, cultural celebration, and technological advancements. The 2024 Paris Olympics are not just a series of competitions; they are poised to redefine the Olympic experience with sustainability and innovation at the forefront. The aim is to promote Olympism and Olympic ideals throughout the world and reinforce cooperation with educational institutions and NOCs with projects.
Olympism365
Olympism365 is the IOC’s strategy to strengthen the role of sport as an important enabler for the UN Sustainable Development Goals (SDGs), in line with Recommendation 10 of Olympic Agenda 2020+5.
Olympism365 builds a better world through sport by bringing together social impact initiatives and diverse organisations under one shared vision. It’s sport for sustainable development. Sport for common good. Sport for a better world. Every day. Everywhere.
The Paris 2024 Games will actually begin on July 24 and 25, with non-medal competitions including soccer, rugby sevens, archery, and handball. Then, from July 26 to August 11, more than 10,000 athletes will compete in 329 medal events. The Paralympic Games will follow from August 29 to September 8, 2024.
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The anthem and oaths
The Olympic anthem and the oaths (taken by an athlete, a referee and a coach) are part of the official protocol of the Olympic Games opening ceremonies. Those who take them are nationals of the host country, and they hold a corner of the Olympic flag as they say the words. The Olympic anthem was composed by Spiros Samaras (music) and Kostis Palamas (words). Although played for the first time in 1896, at the first modern Games in Athens, it became the IOC’s official anthem only in 1958.
Like the athletes at the ancient Games, today’s Olympic athletes take an oath. The words of this oath were written by Pierre de Coubertin, and it was spoken for the first time at the 1920 Games in Antwerp. The referees’ oath first featured at the Opening Ceremony of the Games in 1972, while the coaches’ oath was introduced at the 2012 Games in London. It is important to note that the oaths have been modified over the years to reflect the changing nature of sports competition. For example, the reference to doping was added to the athletes’ oath at the 2000 Games in Sydney. SOURCE
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© IOC/Jason Evans
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Tuesday, 9 February 2016
Paris 2024 revealed their official logo for their Olympic and Paralympic Games bid here tonight, with the design claimed to be a modern interpretation of the French capital’s most iconic symbol, the Eiffel Tower.
Unveiled at 20:24 Central European Time, the logo was projected onto another of the city’s most famous landmarks, Arc de Triomphe, in front of a crowd of spectators.
“The new visual identity of the Paris 2024 campaign reflects the values and ambitions of our bid,” Lapasset, who is also chairman of World Rugby, said.
“We believe this logo captures the essence of Paris as a forward-thinking, modern capital city that is also proud to celebrate its rich culture and heritage.
Paris 2024 believe the number 24, which is used to depict the Eiffel Tower, celebrates the centennial anniversary of when the city last staged the Games in 1924.
Additionally it was claimed that the modern illustration of the landmark also highlighted their focus on the future.
The logo was produced by Paris-based independent design agency Dragon Rouge(Red Dragon) with the company having successfully won a tender procedure.
Paris 2024 Olympic Committee accused of plagiarising logo from British consulting agency
‘You’re freaking me out,’ said one of the designers
The new logo of the Paris 2024 Olympic bid has received accusations of plagiarism.
The logo looks similar to that of 4 Global, a British sports events consultancy.
The 4 Global logo looks similar but is less brightly coloured, rotated clockwise slightly, and has less curves.
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THE SEXUAL ESCAPEDS OF THE GREEKS, BEGINNING WITH THEIR MOST HIGH GOD ZEUS
Paris of Troy: The Abductor of Helen Who Started the Trojan War…
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https://www.dictionary.com › browse › arbiter
noun · a person empowered to decide matters at issue; judge; umpire. · a person who has the sole or absolute power of judging or determining.
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Gay Paris
OF ALL THE THINGS that Paris is famous for—the historic neighborhoods, the amazing museums, the spectacular food—what’s often overlooked is Paris’ importance in LGBT history and culture. France was the first modern country to decriminalize homosexuality—in 1798, almost two centuries before the U.S. From that time on, Paris has remained a relatively free city for gay life, and gay themes appeared more and more openly in French culture over time. This is why there are so many great gay writers in French literature, including names like Proust, Cocteau, and Colette. It is also why so many gay writers from English-speaking countries spent large parts of their lives there, including Oscar Wilde, Gertrude Stein, and James Baldwin.
In fact, gay history is a great theme to follow around Paris—a good way to organize a short visit. There are numerous places where you can follow gay history’s trail. Across from the Louvre, the Palais-Royal has a lot of gay history. Among other things, it was the Paris residence of Louis XIV’s gay (or perhaps bi) and gender-bending younger brother Philippe I, Duc d’Orléans (generally known simply as “Monsieur”). It is also here that Colette lived for the last two decades of her life and produced her most interesting writing about lesbians (1932’s The Pure and the Impure) as well as her best book on her other favorite theme, courtesans, Gigi (1944). But there are two places in Paris that, in my view, make for the richest gay history experience: the Louvre and Père Lachaise Cemetery.
To start with Père Lachaise, which really shouldn’t be missed. First of all, it is a very charming old cemetery and has wonderful views of Paris (because a large part of it is on a hill). And it contains the graves of an amazing variety of famous people. Whatever you’re interested in, you can find people that matter to you at Père Lachaise. For opera queens, for instance, there are the graves of Rossini, Bellini, and Maria Callas—and also Edith Piaf. Gay history is also very prominent, as Oscar Wilde is probably the cemetery’s most famous denizen (aside from Jim Morrison?). It is also quite well-known that Gertrude Stein and Alice Toklas’ joint tomb is there. But there is plenty more, including Proust and Colette, and also 19th-century artist Rosa Bonheur. A name that few readers may know is that of Jean-Jacques Régis de Cambacérès, but he was an important person: arguably the forefather of gay liberation. Cambacérès was a gay aristocrat who survived the Revolution and became second consul under Napoleon. He was one of the key authors of the Code Napoléon—the law code that forms the basis for French law today as well as law in many other European countries—and it is generally believed that he is responsible for the fact that the Code followed the Revolutionary law code in leaving out homosexuality, even though many people wanted laws against sodomy to be reintroduced.
The Louvre, of course, is an astonishing museum—and an astonishingly gay one. One reason is that it has such important collections from ancient Greece—where some forms of same-sex love were considered praiseworthy—and ancient Rome, plus the Italian Renaissance. The Louvre’s massive Greek vase collection is particularly rich in homoerotic themes, as are its Roman and Italian collections. For instance, it has not one (like the Met) but four busts of Emperor Hadrian’s boy-toy Antinous, who was declared a god after his death. And it has homoerotic works by the two biggest gay geniuses of the Renaissance: Michelangelo’s orgasmic-looking Dying Slave and Leonardo’s St. John the Baptist, portrayed as a sexy youth and modeled on Leonardo’s favorite (though difficult) assistant, a boy he nicknamed “Salaì” (little devil). Indeed, one should probably also include the Mona Lisa in this category, as some scholars think it was at least in part modeled on Salaì as well.
And the homoerotic side of the collection continues into later ages, including a number of strikingly homoerotic works from Revolutionary and Napoleonic France—works in which the artist used the prestige of the Classical civilization to express homosexual themes. For 
instance, in the French sculpture collection, there is an 18th-century statue of the gay couple from Virgil’s Aeneid. This is a fascinating work, because there was no ancient model: the 18th-century sculptor was obviously so taken by their tale of heroism (in which one dies protecting the other—just the kind of story the Greeks and Romans loved) that he invented an ancient artistic model. And in Jacques-Louis David’s vast canvas of the Spartans at Thermopylae (a battle people today know from the movie 300), David puts in the kind of heroic couple so widely praised in ancient Greek literature, in which the younger man admires and encourages the military valor of his older lover.
The Louvre is effectively endless, so it’s fun to have a secret trail to follow through such a vast collection. When I lead such a tour of the Louvre, we don’t neglect the standard highlights, but the gay organizing principle helps us to see all the works in a new context. The Louvre is one part of the Paris trip that I lead with Oscar Wilde Tours. This summer I’ll be leading a trip with Out Professionals – open to all – from July 27th to July 31st. To find out more about this trip, click here.
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Let’s take a look at the Mythological character for whom the City of Lights is named. The Trojan Prince named Paris.
| THE STORY OF PARIS excerpts only, to present him as selfish, vain, irresponsible and a braggert.
The Iliad, also, focuses on Paris’ ability to strike down his enemies from a distance with his bow and arrows. This skill significantly featured in Book 11 when he returns to the battlefield after a period of cowardice and turns the tide of the war in favor of the Trojans, wounding many Greek warriors including the hero Diomedes. Paris’ archery skills also serve to reinforce certain character traits, particularly his vanity and cowardice. His preference for ranged weaponry contributed to his lack of courage, being unwilling to engage in hand-to-hand combat in contrast to the other warriors. In addition, his excessive self-admiration and boasting of his abilities add to the negative description of his character. The Trojan prince is also depicted as selfish and irresponsible, interested in his own pleasure rather than the welfare of his people. After Paris’ duel with Menelaus ends inconclusively due to Aphrodite’s intervention, Hector — Paris’ courageous brother — finds Paris lounging in his quarters with his wife, Helen. Hector berates Paris for shirking his responsibilities as a prince of Troy and for causing the Trojan War by abducting Helen. He tells Paris that he is not fit to lead the Trojan army and that he should return Helen to the Greeks to end the war. The relationship between the two brothers becomes increasingly strained as the war drags on and Paris’ actions result in increasing devastation. In William Shakespeare’s play Troilus and Cressida, Paris is portrayed as a self-centered and frivolous man, whose preoccupation with his appearance and reputation as a lover outweighs his concern for his home. SOURCE |
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The Olympic Headquarter is located in Lausanne. Right across the Lake from CERN.
A straight line connects BERN, CERN, LAUSANNE and LYON!
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Olympic House di Losanna – Olympic House in Lausanne | NECE
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If you notice, the building is shaped like and X. You may also notice that the brown area on the roof, forward part in the photo above, appear to imply the Phrygian Cap. Symbol of the French.
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Inside One of the Most Sustainable Buildings In the World | Olympic House IOC
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Each person has their own associations and perceptions about colors. The color green may make you think of meadows and gardens—or feelings of envy or nausea.
From rolling green hills to verdant meadows and trees full of leaves and fronds, nature is abundant with varying shades of green. As Rogers explains, “Green is often associated with nature, plants, trees, and grasses, and its most common correspondence, therefore, is peace, quiet, calm, and relaxation—something many of us feel automatically and subconsciously when outdoors. “Because of this,” she adds, “it can also be associated with optimism, hopefulness, harmony, and balance.”
Green isn’t only abundant in nature but is also the color of paper money in the United States. Rogers shares that this is a reason it is often used for money magic and associated with abundance.
Many cultures and traditions have their version of a symbolic green figure to represent nature. “One of the most prominent and ancient archetypal figures representing the meaning of the color green throughout the world is the Green Man,” says intuitive energy healing practitioner, Kristen Blythe. “These figures all have a similar appearance of a face made of branches and green leaves, and they cross-culturally represent themes of rebirth, cycles of new growth, and spring,” she adds.
Positive symbolic meanings of green: |
Negative symbolic meanings of green: |
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The following excerpts are from an article written from a pagan point of view, giving all the different spiritual significance and meanings of the letter X.
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Throughout history, the letter X has held great meaning and significance in various spiritual traditions around the world: In Christianity, the letter X is associated with the Greek word “Chi,” which represents Christ. When combined with the Greek letter “Rho,” forming the symbol known as chi-rho, it becomes a powerful emblem of Christ’s presence. The chi-rho symbol has been widely used by early Christians and is still found in churches and religious artwork today. I thoroughly denounce this practice. This is a pagan symbol and has no association with our Lord. EARLY ROMAN CATHOLICS used the symbol not TRUE FOLLOWERS OF CHRIST. Bear in mind this article was written by a pagan.
In alchemical symbolism, the letter X represents the union of opposites (as in hermaphroditites)or the reconciliation of conflicting forces. This concept is often associated with the alchemical goal of achieving unity and harmony in both physical and spiritual realms. The crossed lines of X signify the coming together of these opposing elements to create balance and transformation. The OccultWithin occult teachings, the letter X carries deep mystical symbolism. It is closely associated with esoteric concepts such as initiation, transformation, and universal consciousness. The crossing lines of X are thought to represent both duality and synthesis, signifying the transcendence of opposites to reach higher states of spiritual awareness. FreemasonryIn Freemasonry, the letter X holds special significance as part of their secret rituals and symbols.Known as the “Crossed Keys,” X represents hidden knowledge and is a symbol often associated with unlocking divine mysteries and accessing spiritual wisdom.It also points to the initiate’s journey towards enlightenment and self-realization. Ancient MysteriesIn ancient civilizations, such as Egypt and Babylonia, the letter X was related to sacred geometry and cosmic alignments. As the Roman numeral for 10, X represented a perfect balance between the terrestrial and celestial realms. It denoted a mystical connection between Earth and the divine, connecting the physical world with higher dimensions of existence. NumerologyIn numerology, the letter X is often associated with the number 24, which symbolizes harmony and balance. The two crossed lines represent the meeting of opposing forces, creating a powerful energy that facilitates transformation and spiritual growth. X as a Representation of Unknown or UnseenThe letter X has long been associated with the unknown and unseen forcesdue to its versatile nature and mysterious connotations. In mathematics and problem-solving, X is often used as a substitute for an unknown variable. This concept of the unknown is also present in various scientific fields, such as physics and astronomy, where X is used to symbolize hidden or undefined elements that are yet to be discovered or comprehended. In genetics, the X chromosome, one of the two sex chromosomes in humans, was named X due to its unique configuration. The term “X” was chosen simply because it appeared as an undefined structure, different from the other chromosomes that were easily distinguished. Similarly, X is frequently present as a symbol for the unknown perpetratoror hidden truths (coughs, X-Files!) It adds an air of intrigue and suspense to detective stories, creating an aura of the enigmatic that captivates readers’ imaginations. Thus, the letter X has become synonymous with the mysterious and unexplored, resonating with a sense of fascination and curiosity in our collective consciousness. X as a Symbol of Transformation and EvolutionThe letter X can be viewed as a powerful symbol of transformation and evolution. Just like the letter itself, which can change its sound and meaning depending on its context, our lives are constantly in a state of flux and growth. It serves as a reminder that transformation is an integral part of our journey and that we have the power to evolve and redefine ourselves. (coughs, X-Men!) X encourages us to question our current state, identify areas for improvement, and make conscious efforts to bring about positive changes in various aspects of our lives. X as a Marker of Intersectionality and UnityThe letter X denotes the power of coming together as a community or society to create positive change on a larger scale. It involves acknowledging our interconnectivity, recognizing that personal transformation can have a ripple effect on the collective. Just like the meeting point of two lines joining to form a cross, the letter X represents a gathering and merging of diverse individuals and communities. It signifies a shared commitment to solidarity, and the collective struggle against various forms of oppression and discrimination. (Uhm, the controversial Malcolm X.) By using the letter X as a multiplying and unifying symbol, we are reminded of the power that lies in diversity and collaboration, ultimately strengthening the movements for social justice. The Sacred Geometry of XSacred geometry is the study of geometric shapes and patterns that are believed to hold special significance and spiritual meanings. The letter X creates a sense of balance and harmony, as it combines the vertical and horizontal lines. The Vitruvian Man, famously drawn by Leonardo da Vinci, is a perfect example of how the X is related to sacred geometry. This iconic illustration depicts a man with his arms and legs outstretched in a spread-eagle position, fitting perfectly within a circle and a square. The two intersecting shapes form an X-like structure at the center, showcasing the relationship between the human form and sacred geometry. The positioning of the limbs aligns with the natural proportions found in nature, reflecting both physical and spiritual harmony. It symbolizes the union of duality, the integration of opposites,and finding balance between various aspects of life. The X in sacred geometry represents a convergence point where opposing forces meet and create a harmonious fusion. It serves as a reminder to seek equilibrium in our existence, to embrace both light and dark, masculine and feminine, physical and spiritual. (Fun fact, I learned about these from a show called CodeXon Gaia; I highly recommend it.)
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According to a book I borrowed from the main municipal library, the name of Lausanne isderived from two Celtic words, Lon, a word associated with the Celtic god Lug, and Sonna, the sun. Feb 17, 2015
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What Does The Name Sonna Mean? |
The meaning and history of the name Sonna – venere.itSome sources suggest that “Sonna”is derived from Germanic origins, where it is linked to the Old High German word “sunna,” meaning “sun.”This interpretation ties the name to themes of light, warmth, and positivity, which are often associated with the sun. days ago |
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Celtic deity Also known as: Lleu, Lleu Llaw Gyffes, Lug, Lug Lamfota, Lugh, Lugoues, Lugouibus, Lugoves, Luguei, Samildanach
Lugus, (Celtic: “Lynx,” or “Light”?), in ancient Celtic religion, one of the major gods. He is one of the deities whom Julius Caesar identified with the Roman god Mercury (Greek: Hermes). His cult was widespread throughout the early Celtic world, and his name occurs as an element in many continental European and British place-names, such as Lyon, Laon, Leiden, and Carlisle (formerly Luguvallium, “Strong in the God Lugus”). According to Irish tradition, Lug Lámfota (“Lug of the Long Arm”) was the sole survivor of triplet brothers all having the same name. At least three dedications to Lugus in plural form, Lugoues, are known from the European continent, and the Celtic affinity for trinitarian forms would suggest that three gods were likewise envisaged in these dedications. Lug’s son, or rebirth, according to Irish belief, was the great Ulster hero, Cú Chulainn (“Culann’s Dog”).
In Wales, as Lleu Llaw Gyffes (“Lleu of the Dexterous Hand”), he was also believed to have had a strange birth. His mother was the virgin goddess Aranrhod (“Silver Wheel”). When her uncle, the great magician Math, tested her virginity by means of a wand of chastity, she at once gave birth to a boy child, who was instantly carried off by his uncle Gwydion and reared by him. Aranrhod then sought repeatedly to destroy her son, but she was always prevented by Gwydion’s powerful magic; she was forced to give her son a name and provide him with arms; finally, as his mother had denied him a wife, Gwydion created a woman for him from flowers. Lug was also known in Irish tradition as Samildánach (“Skilled in All the Arts”). The variety of his attributes and the extent to which his calendar festival Lugnasad on August 1 was celebrated in Celtic lands indicate that he was one of the most powerful and impressive of all the ancient Celtic deities. |
Lug has come up in so much of my research, on many different posts. I have demonstrated repeatedly that the name really comes from Lucifer/Light.
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Lugh Lamhfada
“Lugh of the Long Arm” aka: Samildánach (CMT), Lug Lonnannsclech (CMT), Lug Laebach (Gwynn, III, 7) God of arts, warriors, and sovereignty.
Etymology
The origin of “Lugh”–and that of his Gaulish counterpart Lugus-–is still a matter of debate. It may derive from *lug- “oath, pledge”, which would fit with his role as a first function god in a Dumezilian structure. Alternately, it has been derived from the Proto-Indo European *leuk- “light”, here perhaps meaning “lightning” which would also fit: his weapon is a spear, August is a time for lightning, and Cuchulain is deeply associated with lightning. In the case of “light”, it may be a play on words, just as the occasional association with ravens–“lugos” is made.
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- Meaning: Lucas means “bringer of light” in Latin. It derives from the Greek name Loukâs with roots that mean “bright, shining, gleaming, light-colored, pale-skinned, or weakly.”
- Nicknames: Lou, Louie, Luca, Lucky, Lucy, Luke, and Luke.
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ROME – 2776 YEARS – NEW ROME – 25 YEARS – MASSIVE BOARS Lug
TELESCOPES ABOVE AND BELOW(X) and (Lug)
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Lausanne
Written and fact-checked by
Lausanne, capital of Vaud canton, western Switzerland, on the northern shore of Lake Geneva (Lac Léman); built on the southern slopes of the Jorat heights, its elevation ranges from 1,240 feet (378 metres) at Ouchy, its lake port, to 2,122 feet (647 metres) at Le Signal, its highest point. Two short streams, the Flon and the Louve, which formerly flowed through the centre of the city, have been filled in, leaving numerous depressions; as a result, Lausanne has a hilly appearance, built on many connecting levels.
| Lake Geneva(or Lac Léman) is a crescent-shaped lakeshared between France and Switzerland, and overlooked by the Alps. Geneva, the Swiss city at its southern tip, is a diplomatic hub with luxury shops and a cobbled old town. On the southern, French side, is the spa town and resort of Évian-les-Bains. The chic, palm-studded Swiss Riviera stretches along the north shore from Lausanne to Montreux. ― Google |
leman (n.) |
What’s in the ALPS? |
| Jorat (German: “der Jurten”) – Jorat or jurat (n.) |
Le Jorat, France
| Prominence: 284 m, 932 ft |
Elevation: 1830 meters, 6004 feet |
cloche. It’s original meaning is bell, as in church bell, with clochette used to signify the smaller version. Church bells live in clochers, there being no distinction between the pointy ones (steeples) and the square ones (church towers). SOURCE
BAAL – BEL – BELL – HELLS BELLS
The ancient Celtic Lausonium, or Lausonna, was originally on the shore of the lake southwest of the present city. During the invasion of the Alemanni (c. 379), the inhabitants took refuge in the hills above, building a settlement on the site of the present Cité district. In 590 Bishop Marius of Aventicum (now Avenches) established his diocese there. The settlement eventually joined with the Burgundian settlement of Bourg across the Flon and with a colony around the church of Saint-Laurent to the west. The bishops, princes of the Holy Roman Empirefrom the 12th century, retained their great temporalpowers until 1536, when Lausanne, with the rest of the Pays de Vaud, was conquered by the Bernese, who introduced the Protestant Reformation. The Bernese occupation lasted until 1798, and Lausanne became the capital of the new Vaud canton of Napoleon’s Helvetic Republicin 1803.
Two major international treaties were signed at Lausanne: between Italy and Turkey in 1912 and between Turkey and the Allies of World War I in 1923. In 1932 a conference was held in Lausanne to liquidate reparations payments by Germany to the Allied powers. In 1964 the city was the site of the Swiss National Exhibition, held every 25 years in a different Swiss city.
Lausanne rivals Geneva as the intellectual and cultural centre of French Switzerland. Its university (1891) originated as a theological academy in 1537. The city was the birthplace of the noted Swiss literary figures Benjamin Constant de Rebecque, Alexandre Vinet, Juste Olivier, and Charles-Ferdinand Ramuz and of the philosopher Charles Secrétan. Many famous European men of letters, including Voltaire, Jean-Jacques Rousseau, Victor Hugo, Charles Dickens, and Edward Gibbon, resided there.
The headquarters of theInternational Olympic Committeeare at Lausanne, and an Olympic Museum, surrounded by a public park, opened in 1993. Lausanne is also the site of the Federal Polytechnic Institute (founded 1853, present status 1969) and of the annual national fair Comptoir Suisse (Computer Swiss).
A junction for railway lines from Geneva, Fribourg, Bern, and Vallorbe (for Paris), Lausanne gained greatly in commercial importance when the opening of the Simplon Tunnel in 1906 placed it on the great international route from Paris to Milan. Principal industries include the manufacture of machinery, precision instruments, and metal products, along with printing andfood processing. The city is also an important tourist and convention centre. Pop. (2007 est.) city, 118,049; urban agglom., 313,074.
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Olympic Agenda 2020 New Norm
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47.5K subscribers
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Bids for the 2024 and 2028 Summer Olympics – Wikipedia
Five bids were initially submitted for the 2024 Summer Olympics. Following withdrawals, two bidding cities—Paris and Los Angeles—were left in the process. In July 2017, the IOCagreed to award the 2024 and 2028Games simultaneously.[1] Los Angeles agreed to bid for the 2028 Games, effectively ceding the 2024 Games to Paris.[2]
Paris and Los Angeles were officially awarded the Games at the 131st IOC Session in Lima, Peru, on 13 September 2017.[3]
THE SESSION OF THE INTERNATIONAL OLYMPIC COMMITTEE (IOC) MEETING IN LIMA, PERU, TODAY ELECTED PARIS AS HOST CITY OF THE GAMES OF THE XXXIII OLYMPIAD 2024 AND LOS ANGELES AS THE HOST CITY OF THE GAMES OF THE XXXIV OLYMPIAD 2028.
“Congratulations to Paris 2024 and Los Angeles 2028! This historic double allocation is a ‘win-win-win’ situation for the city of Paris, the city of Los Angeles and the IOC,” said the IOC President, Thomas Bach.
“It is hard to imagine something better. Ensuring the stability of the Olympic Games for the athletes of the world for the next 11 years is something extraordinary,” Bach commented.
SPEAKING AT A PRESS CONFERENCE, IOC PRESIDENT THOMAS BACH HIGHLIGHTED THAT HAVING THE TWO GREAT CANDIDATE CITIES OF LOS ANGELES AND PARIS IS A “GOLDEN OPPORTUNITY” FOR THE OLYMPIC MOVEMENT. HE GAVE FURTHER DETAILS ON THE PRINCIPLE DECISION OF THE IOC EXECUTIVE BOARD TO PUT FORWARD A PROPOSAL TO THE IOC SESSION TO AWARD THE OLYMPIC GAMES 2024 AND 2028 AT THE SAME TIME. THE EXECUTIVE BOARD HAS TODAY CALLED FOR AN EXTRAORDINARY IOC SESSION TO TAKE PLACE ON 11 AND 12 JULY IN LAUSANNE TO DISCUSS THIS PROPOSAL. Source
24 divided by 3 = 8 eight is the number of infinity
28 divided by 3 + 9.333 333 333 333 333 333 or 9.9 9 9 9 9 9 or written upside down = 6. 666 666 666 or 9.(3×15=36) (36 divided by 6 = 6 or 9.6 9 is only an invert 6 and you can write the 9.6 as 6.9 or 69 which represents the merging of two opposing forces/ male and female.
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| These two Olympic Games will follow the TOKYO Olympic Games of 2020. |
| TOKYO 2020
The 2020 Summer Olympics, officially the Games of the XXXII Olympiad and officially branded as Tokyo 2020, an international multi-sport event held from 23 July to 8 August 2021 in Tokyo, Japan Source COVID caused an interruption which held the games up for a year, and nearly caused them to be canceled. Tokyo is a city in the eastern part of Japan. Written 東京, the name means ‘eastern capital.’ Tokyo was originally named Edo, which means ‘cove,’ ‘inlet,’ ‘entrance,’ ‘gate,’ and ‘door.’However, this new name was bestowed on the city during the Meiji Restoration period in the 19th century. Source |
| SO we have a trio, a triad a TRINITY of games that will function under the new Olympic Agenda 2020, and lead us into UN AGENDA 2030. |
| TOKYO 2020 XXXII – THE GATEWAY/DOOR/ENTRANCE
PARIS 2024 XXXIII – THE CITY OF LIGHT LOS ANGELES 2028 XXXIII THE CITY OF (Fallen) ANGELS |
LOS ANGELES the CITY of ANGELS (FALLEN ANGELS)
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The Olympic Games 2024 in Paris, it’s official!
In 2024, Paris will be the host city for the Olympic Games!
Paris celebrated the awarding of the 2024 Summer Games with a grand ceremony in front of the Eiffel Tower. This will be the first time in 100 years that Paris will be hosting the Olympic games. (Video Link: SNTV)
For this historic event, the City of Light is thinking big! Visitors will be able to watch events at top sporting venues in Paris and the Paris region, as well as at emblematic monuments.
The photo above shows the Olympic Symbol sitting in front of the Eifel Tower (a phallic symbol) and reflecting off the Seine River (a body of water or a symbol of the womb). The reflection represents the “As Above So Below” premise of the Illumined.
The Eiffel Tower stands on an oxbow beside the River Seine in Paris, France. The reason for its placement was due to it being the centerpiece of the 1889 World’s Fair, which took place in the same region.
The placement of the tower and the World’s Fair was not an accident. It is placed at a spot in Paris that is generally considered a cultural divide. Following the Seine upstream will take a visitor to the port and the slightly more bohemian and blue-collar part of the city. Going downstream leads into the wealthy and aristocratic parts of Paris. Source: What is beside the Eifel Tower
Why the 2024 Olympic Games are a victory for globalism
To win the 2024 Olympics, Paris built a global coalition, reflecting a newfound collaborative spirit in sports.
The use of sport as an international unifier also reflects today’s interconnected world. The digital revolution has networked people in new ways, producing global citizens whose identities are often more complex than one-dimensional nationalism. This includes athletes who play or train abroad, part of the changing dynamics of sports labor and migration. Greater cross-cultural collaboration in sports is a natural outgrowth of this change.
At the same time, being a good global team player through sports promises benefits for a country outside the arena. It can build a powerful, positive brand, which increases the country’s global influence, cultural power and reputation.
These are all aspects of soft power, and sporting prowess is just one of the many metrics that feed into the annual Soft Power 30 rankings, a global report on how effective countries are at realizing foreign policy objectives through the persuasiveness and attraction of their national values, political system and cultural attributes. In the most recent Soft Power 30 report, France jumped to No. 1 in part because of its vast web of alliances and collaborations, partly on the strength of its sports relationships. France maintains an extensive series of influential rapports around the world, from leadership in international sports federations and participation in events such as the Francophone Games and Mediterranean Games, to the French Football Federation’s work with Major League Soccer to train youth academy coaches. Helming coalitions and international partnerships within the sports world has aided France, among other countries, in constructing new geopolitical leadership roles.
Given this history, it should come as no surprise that France innovated with the Olympics. Paris uniquely baked the notion of a global Games into its 2024 candidacy. Earlier this year, the 2024 committee unveiled its official slogan, “Made for Sharing.”The English-language mantra was a significant nod to the vision of a shared Games, given France’s heavy investment in promoting the French language and culture abroad as part of its public diplomacy policy.Nor were the innovations limited to France. Multilateral institutions such as the European Parliament supported a French bid that pledged to share the Games with Europe and the world. International companies also backed Paris 2024 as a Games for all, including Discovery Communications and Eurosport.
France also sought radically local partners across the globe. Mayors from more than 50 major cities, from Abidjan, Ivory Coast, to Sydney to Montreal supported Paris 2024 and its plan to be the greenest Games to date. Increasingly, on environmental and urban issues, large cities, more than their national governments, partner together to drive policy. By spotlighting these collective goals — and courting local leaders— the Paris 2024 committee provided a different model for Olympic bidding, one that could replace the national pride that usually animates the contest over who hosts the Games.
Frenchman Pierre de Coubertin founded the modern Olympics to promote friendship and peace, a lofty goal. His home town hosted the Games twice, in 1900 and 1924, but in the decades that followed, the Olympics were marked by nationalistic fights on the field and tit-for-tat boycotts during the Cold War. By welcoming the world in 2024under the “Made for Sharing” mantra, Paris may be returning to Coubertin’s original objective of sports as a unifier of nations.
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Temple of Baal – Part 5 – INVICTUS & OLYMPICS
2028 – Part 2 – THE END of the UN in 2020? What will REPLACE IT?
CORSICA – What a CRAZY Place!
Temple of Baal – Part 5 – INVICTUS & OLYMPICS
April – May 2020 – A VERY DEADLY TIME!
The Tokyo 2020 Olympics – July 23.
ROME – 2776 YEARS – NEW ROME – 25 YEARS – MASSIVE BOARS
Only the Beginning – Interfaithism – Coming Out
Dawn’s Rooster
The EVIL ELITE and the root of the CULT of BLOOD
Chandler Illumination – truth unveiled
Standing in the Holy Place DECLARING HIMSELF TO BE GOD!
SATURN – HEXAGON – DELPHI
THE GIANT
(Unsplash)
This year’s games not only promise to be a spectacular display of speed, strength, and endurance but also a beacon of innovation and sustainability, hallmarking a new era for the Olympic movement.
The Venues and Their Historical Significance
The Stade de France, a centerpiece for the 2024 athletics events, stands as a symbol of French sporting pride. Having hosted numerous prestigious events since its inception in 1998, it is set to transform into an athletic wonderland, providing a state-of-the-art stage for both athletes and spectators.
Additionally, the use of various scenic locales around Paris for racewalking and marathon events will showcase the city’s heritage and beauty, creating a stunning backdrop for the grueling competitions.
The Events and What to Expect
The Paris Games will feature a total of 48 medal events in athletics, covering the traditional track and field, road running, and race walking disciplines. Noteworthy among them are the men’s and women’s 100 meters, marathons, and the highly technical decathlon and heptathlon events. New to this edition is the mixed marathon race walking relay, adding a fresh dynamic to the race walking category and emphasising gender parity.
| In the context of gender equality, gender parity refers to the equal contribution of women and men to every dimension of life, whether private or public. Source |
Athletics schedule highlights include the men’s decathlon, which will span multiple days and test athletes across ten challenging disciplines from sprints to field events. The women’s and men’s 100 meters will undoubtedly be a central attraction, with preliminary rounds kicking off the track events and culminating in the electrifying finals.
Advancing Athletics: The Role of Research in the Olympics 2024
As we approach the Olympics 2024 in Paris, the integration of scientific research into athletic training and performance has naturally become a focal point.Innovations in biomechanics,nutrition, and psychological coaching are being leveraged to enhance athlete preparedness and resilience. This blend of tradition and modernity is crucial, as researchers collaborate closely with coaches and athletes to refine techniques and strategies.
The insights gained from such research not only promise to boost performance in time for the Paris showdown but also aim to set new standards in athlete health and sustainable sports practices. This symbiotic relationship between science and sport is pivotal for the evolution of athletics at the Olympic level, ensuring that the spectacle of the games is matched by an equally rigorous pursuit of excellence behind the scenes.
Innovation and Sustainability: A Core Theme
Paris 2024 aims to set a precedent for future Olympic Gamesby prioritising sustainability and innovation. This initiative includes significant efforts to minimise the environmental impact by optimising resource management and reducing carbon footprints. These Games could potentially redefine how mega-sporting events incorporate ecological considerations into every aspect of planning and execution.
Conclusion
The Paris 2024 Olympics is set to be more than just a sporting spectacle; it is poised to be a pivotal moment in the history of the Olympics, where tradition meets modernity against the backdrop of one of the world’s most enchanting cities. As athletes prepare to etch their names in the annals of Olympic history, spectators from around the globe will look forward to experiencing not only the thrill of the competition but also the unique cultural festivities that only Paris can offer. Let the games begin, and may they bring new records, new stars, and new stories to the storied legacy of the Olympics.
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FIRST AMBASSADORS FOR THE GAMES
Paris 2024 presents the Phryges! These little Phrygian caps are the mascots of Paris 2024. Discover the history of this tribe of colourful red characters based on the famous Phrygian cap – a symbol of freedom. The Phrygians have stood shoulder to shoulder with the French people throughout all the key moments in the nation’s history; today, they are convinced that sport can change everything! With the Phryges, let’s drive a revolution through sport!
REVOLUTION THROUGH SPORT
Our mascots want to play a role in the lives of French people and help bring more sport into our everyday lives. And what could be better than little Phrygian caps to lead this revolution through sport with Paris 2024?
WHO ARE THE PHRYGES?
The Phrygian cap
The Phryges are based on an item of clothing that is a symbol of freedom and has been a part of French history for centuries, dating back to ancient times. After featuring on certain flags in Latin America before becoming widely popularised by French revolutionaries, the Phrygian cap has now become a familiar image in France. A symbol of revolution, the French Republic and freedom, the Phrygian cap can be seen on French national icon Marianne, depicted in busts at town halls across the country and on stamps, and is also covered in the national curriculum in schools.
The Phrygian tribe
The Phrygian tribeThe Phryges follow a long lineage, as the Phrygian cap was part of all the major events in French history. The French National Archives show records of Phrygian caps worn during the construction of Paris’ Notre-Dame cathedral in 1163, during the Revolution of 1789, during work to build the Eiffel Tower, and during the Paris 1924 Olympic Games.
OUR TWO HEROES
The Olympic Phryge
Always thoughtful and an astute strategist, she embarks on adventures only after carefully weighing up all the pros and cons. Just like the Olympic athletes, she knows the importance of measuring all the various parameters to achieve her goals. With her sharp mind, she is modest and prefers to hide her emotions. The Olympic Phryge will lead the movement of all those who take part in sport, and believe us, she will give her all to get France moving!
The Paralympic Phryge
The Paralympic PhrygeDid you recognise the running prosthetic she proudly wears, enabling her to run at lighting speed? Her passion is to blaze a trail; some might say she is fearless, which might be true, but one thing is certain: she hates being bored and loves to try new things. No matter the sport, and regardless of whether she competes as part of a team or on her own, she is always game to play. With her, you will get moving, playing, dancing, and sweating! With her mindset of being the perfect supporter, she loves promoting the values of sport, celebrating athletes in all arenas and all the Games venues, and partying to celebrate victories or get over defeats.
THEIR MISSION
Inspiring France to get moving
Inspiring France to get movingWith millennia of experience, the Phryges know that any revolution needs preparation. Our two heroes have spent the last two years working to get France and its people active! Hosting the Games is a once-in-a-lifetime experience, so don’t miss out on the celebrations!
Heading up this movement, the Olympic Phryge and Paralympic Phryge have one message: sport can change everything! Our lives, our health, our relationships with others, how we relate to nature – it is time to welcome more sport into our lives!
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The Inception of the Phrygian Cap
A mysterious cap in the ancient world which used by many casts and cults from east to west. The origins of the Phrygian cap and its relation with other later caps are still in debate. In this article, we will see this beautiful and important cap through multiple views, but first of all, we should talk about the land of Phrygia and Phrygian people.
Ancient Phrygia is a district in northwest Anatolia named after the Phrygian people who dominated Anatolia after Hittites since 12th century BCE until being dominated by Lydia in the 7th century BCE.
Phrygians had a Thracian ethnicity and after the disintegration of the Hittite empire, they came from Thracia in northwestern Anatolia to the central parts and built the city of Gordium as their capital. Since the 7th century, Phrygia was been always part of successor empires like Lydia (land of werewolves) and Persia (Aryans).
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Greek mythology
Extraordinary ceremony, the Lycaea, held in honour of Zeus Lycaeus at Mount Lycaeus. According to Plato (Republic, Book VIII), this ceremony was believed to involve human sacrifice and lycanthropy (assuming the form of a wolf). The Greek traveler Pausanias implies that the rite was still practiced in the 2nd century AD.
Lud Lud appears in association with Tarshish, Tubal and Javan (Isa 66:19), nations which were located along the N shores of the Mediterranean Sea. Pul, which occurs in the same v. (KJV) is emended by some to Put, an African nation, but its close identification with the N Mediterranean nations seems to militate against the emendation. Since Lydia was in the same general area as the other nations cited, its identification with Lud in this passage seems to be warranted. In Ezekiel 30:5 Lud prob. refers to Ludim, the African nation. It occurs in association with Ethiopia and Lydia in an oracle directed against Egypt. Some have suggested that Lud in this context may refer to Lydian mercenaries who were employed in the army of Egypt from the time of Psammetichus I, but the context seems rather to require the name of a place. In an oracle against Tyre Ezekiel refers to mercenaries from Lud (27:10). The passage is of little help in locating Lud geographically because it is associated with Persia and Put, widely separated nations. It is quite probable, however, that Lydian mercenaries are intended for their prowess in battle was lauded by Herodotus (I:79) and the Assyrian Annals (Ashurbanipal, Rassam Cylinder) speak of Lydian mercenaries. In Jeremiah 46:9 a reference is obviously to the African Ludim because of its association with Ethiopian Put. Egyp. inscrs. from the 13th to the 15th cent. b.c. refer to a people called Luden located near Mesopotamia. This has led some to infer that the Lydians were displaced from their original home in Mesopotamia by the Assyrians and migrated to Asia Minor. Lydia became a part of the Rom. empire after the defeat of Croesus by Cyrus. |
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| This SIDE NOTE is relative in that it show why London is important to the Olympians and possibly why triune forms. London’s best known origin myths. the city was founded by Brutus, an exiled Trojan, who named his new stronghold Troia Nova (New Troy). Over time, this became Trinovantum. Trinovantum was at some point rebuilt by a pre-Roman figure called King Lud, who was eventually buried beneath Ludgate, and hence its name. Lud’s city was known as Caer-Lud (fortress of Lud), and later Kaer you can view a statue of King Lud and his sons outside St Dunstan-in-the-West, not far from the foot of Ludgate Hill. The Romans founded the first known settlement of any note in 43AD, and at some point soon after called it Londinium. The first written record comes from around 117AD. Londinium was much frequented by a number of merchants and trading vessels.” Other sources referring to the city by its Roman name are surprisingly rare, but include grammatical and syntactical variations such as Londinio, Londiniensi and Londiniensium. Around the year 368, the city was renamed Augusta (Mythological character Paris is aka Augustus), as shown on numerous coins from the era. It is thought that the name was predominantly used by officials, as a way of highlighting the city as an important imperial centre. Roman domination of London effectively ended in 410, when the legions were withdrawn to tackle some pressing domestic matters (Rome was being sacked). We know very little about London over the next two hundred years. The city inside the Roman walls was at some point abandoned. Germanic tribes, whom we now call Anglo-Saxons, took over the area and established a colony around Aldwych and Covent Garden. Sources from the 7th and 8th century name this port as Lundenwic, which means ‘London settlement or trading town’. In the year 886, Alfred the Great resettled the land inside the still-standing Roman walls, and shored up the defences. The rejuvenated stronghold was known as Lundenburh, meaning the fortified town of London. The old port area near Covent Garden was largely abandoned, and referred to as Ealdwic (‘old settlement’). We now know it as Aldwych. Excerpts taken from How London Got Its Name :SOURCE The name Aldwych comes from the Anglo-Saxon word Ealdwic, which means “old town” or “old settlement” The Anglo-Saxons established a major settlement called Lundenwic, which means “London port” or “London settlement or trading town”, about a mile west of Londinium. The town may have used the Fleet for scouring or the mouth as a harbor for fishing and trading ships. However, due to increasing Viking raids, the Anglo-Saxons moved inside the Roman city walls in 886 and resettled the land, which Alfred the Great then fortified and called Lundenburh, meaning “fortified town of London”. Over time, Lundenwic became the “old wich”, or Aldwych, which means “old port” SOURCE |
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Persia, a historic region in southwestern Asia, is now known as Iran. The term Persia comes from the region of southern Iran called Persis, and was later used by the ancient Greeks to refer to the entire Iranian plateau. The people of the region have traditionally called their country Iran, which means “Land of the Aryans”, and the name was officially adopted in 1935. Both terms are still commonly used today, with Persia used more in historical and cultural contexts, and Iran used more in political contexts.
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| Aryan, name originally given to a people who were said to speak an archaic Indo-European language and who were thought to have settled in prehistoric times in ancient Iran and the northern Indian subcontinent. Aryans were the group who invaded and conquered ancient India from the north and whose literature, religion, and modes of social organization subsequently shaped the course of Indian culture, particularly the Vedic religion. Aryan invasion hypothesis and the use of the term Aryan as a racial designation, suggesting that the Sanskrit term arya (“noble” or “distinguished”) in recognition of the influence that the language of the ancient northern migrants had on the development of the Indo-European languages of South Asia. In the 19th century “Aryan” was used as a synonym for “Indo-European” and also, more restrictively, to refer to the Indo-Iranian languages. It is now used in linguistics only in the sense of the term Indo-Aryan languages, a branch of the larger Indo-European language family... In Europe the notion of white racial superiority emerged in the 1850s. the term “Aryan” to mean the “white race.” Members of that so-called race spoke Indo-European languages, were credited with all the progress that benefited humanity, and were purported to be superior to “Semites,” “yellows,” and “blacks.” Believers in Aryanism came to regard the Nordic and Germanic peoples as the purest members of the “race.” seized upon by Adolf Hitler and the Nazis and was made the basis of the German government policy of exterminating Jews, Roma (Gypsies), and other “non-Aryans.” many white supremacist groups used the word Aryan in their name as an identifier of their racist ideology. Those groups include the Aryan Circle (a large group that had its roots in the Texas prison system), the Aryan Nations (a Christian Identity-based hate group prominent in the late 20th century), and the Aryan Brotherhood (a group originating in San Quentin [California] prison). That association with racism, crime, hate crimes, and Nazism has given the word a powerful new negative sense. SOURCE |
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| Tantalus (Ancient Greek: Τάνταλος Tántalos), also called Atys, was a Greek mythological figure, most famous for his punishment in Tartarus: for trying to trick the gods into eating his son, he was made to stand in a pool of water beneath a fruit tree with low branches, with the fruit ever eluding his grasp, and the water always receding before he could take a drink. |
| Atys was believed to be buried in Pessinus under mount Agdistis. (Paus. 1.4.5.) He was worshipped in the temples of Cybele in common with this goddess. Source |
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In Phrygian mythology, Cybele and Attis are characters in a tragic love story that symbolizes the cycle of life and death:
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Attis, (or Atys)Attis, (or Atys) a beautiful Phrygian shepherd and priest of the goddess Cybele. who was deified after his death and worshipped as the sun. Julian calls him the great god Attis, and Lucian mentions a golden statue of Attis placed among those of Bendis, Anubis, and Mithras, who were all adored as the sun. He is, frequently joined with Cybele in ancient monuments, and is sometimes pictured alone, holding a pastoral pipe in his right hand and a crook in his left |
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| TANTALUS Tantalus was the father of Pelops, Niobe, and Broteas. He was a son of Zeus[1] and a woman named Plouto. Thus, like other heroes in Greek mythology such as Theseus (his great-great-grandson) and the Dioskouroi, he had one divine and one mortal parent.Tantalus, possibly the ruler of an Anatolian city named “Tantalís”,[5] “the city of Tantalus”, or of a city named “Sipylus”.[6] Pausanias reports that there was a port under his name and a sepulcher of him “by no means obscure”, in the same region.Tantalus is sometimes referred to as “King of Phrygia“,[7] although his city was located in the western extremity of Anatolia, where Lydia was to emerge as a state before the beginning of the first millennium BC, and not in the traditional heartland of Phrygia, situated more inland. References to his son as “Pelops the Lydian” led some scholars to the conclusion that there would be good grounds for believing that he belonged to a primordial house of Lydia.[8][9][10]The identity of his wife is variously given: generally as Dione the daughter of Atlas;[12] the Pleiad Taygete, daughter of Atlas; Eurythemista, a daughter of the river-god Xanthus;[13] Euryanassa, daughter of Pactolus, another river-god of Anatolia, like the Xanthus;[13][14] Clytia, the child of Amphidamantes;[13][15] and Eupryto.[16] Tantalus was also called the father of Dascylus.[17]The geographer Strabo states that the wealth of Tantalus was derived from the mines of Phrygia and Mount Sipylus. Near Mount Sipylus are archaeological features that have been associated with Tantalus and his house since Antiquity.Tantalus became one of the inhabitants of Tartarus, the deepest portion of the Underworld, reserved for the punishment of evildoers; there Odysseus saw him.[24] The association of Tantalus with the underworld is underscored by the names of his mother Plouto (“riches”, as in gold and other mineral wealth), and grandmother, Chthonia (“earth”).Tantalus was initially known for having been welcomed to Zeus‘ table in Olympus, like Ixion. There, he is said to have abused Zeus’ hospitality and stolen ambrosia and nectar to bring it back to his people, and revealed the secrets of the gods.[25]Most famously, Tantalus offered up his son, Pelops, as a sacrifice. He cut Pelops up, boiled him, and served him up in a banquet for several gods in order to test their omniscience. The gods became aware of the gruesome nature of the menu, so they did not touch the offering; only Demeter, distraught by the loss of her daughter, Persephone, absentmindedly ate part of the boy’s shoulder.Clotho, one of the three Fates, was ordered by Zeus to bring the boy to life again. She collected the parts of the body and boiled them in a sacred cauldron, rebuilding his shoulder with one wrought of ivory made by Hephaestus and presented by Demeter.The revived Pelops grew to be an extraordinarily handsome youth. The god Poseidon took him to Mount Olympus to teach him to use chariots. Later, Zeus threw Pelops out of Olympus due to his anger at Tantalus.Tantalus’s punishment for his act was to stand in a pool of water beneath a fruit tree with low branches. Whenever he reached for the fruit, the branches raised his intended meal from his grasp. Whenever he bent down to get a drink, the water receded before he could get any.Over his head towers a threatening stone (mentioned in Pindar’s 8th Isthmian ode, lines 10–12) like the one that Sisyphus is punished to roll up a hill.[26] This fate has cursed him with eternal deprivation of nourishment.In a different story, Tantalus was blamed for indirectly having stolen the gold dog which Rhea had once put to watch over infant Zeus (in another version, it was a mechanical dog crafted by Hephaestus to guard a temple of Zeus[27]). Tantalus’s friend Pandareus stole the dog and gave it to Tantalus for safekeeping. When asked later by Pandareus to return the dog, Tantalus denied that he had it, saying he “had neither seen nor heard of a golden dog.” According to Robert Graves in The Greek Myths, this incident is why an enormous stone hangs over Tantalus’s head.[28] Others state that it was Tantalus who stole the dog, and gave it to Pandareus for safekeeping.The Greeks used the proverb “Tantalean punishment” (Ancient Greek: Ταντάλειοι τιμωρίαι: Tantáleioi timōríai) in reference to those who have good things but are not permitted to enjoy them.[2] His name and punishment are also the source of the English word tantalize, meaning to torment with the sight of something desired but out of reach; tease by arousing expectations that are repeatedly disappointed.[3] (as in Strip TEASE?? and CANCAN)Plato in the Cratylus (395e) interprets Τάνταλος (Tántalos) as ταλάντατος (talántatos) [acc. ταλάντατον: talántaton in the original], “who has to bear much” from τάλας (tálas) “wretched”.Tantalus was also the founder of the cursed House of Atreus in which variations on these atrocities continued. Misfortunes also occurred as a result of these acts, making the house the subject of many Greek tragedies. Tantalus’s grave-sanctuary stood on Sipylus[29] but honours were paid him at Argos, where local tradition claimed to possess his bones.[30] In Lesbos, there was another hero-shrine in the small settlement of Polion and a mountain named after Tantalos.[31] |
 The word “syphilis” comes from the Latin poem Syphilis, sive Morbus Gallicus (“Syphilis, or the French Disease”) written by Italian poet and physician Girolamo Fracastoro in 1530. The poem tells the story of a shepherd named Syphilus who insults the sun god for a drought that destroys his flocks, and as punishment, the sun god gives Syphilus the disease. The word “syphilis” was first used in 1653 |
The Inception of the Phrygian Cap continues
During the Achaemenid period, Hellespontine Phrygia was one of the most important satrapies in the empire and the satrap was elected by the great king itself. So. Phrygia had a great role and impact both to its eastern neighbors and western neighbors.
Phrygian cap shows the meaning of sacredness, orientalism, brotherhood, and liberty through its long history and with its various forms.
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Etymonline is generally considered to be the more verbose and reliable reference for etymologies. Its entry for basilisk reads:
Basilica’s entry reads:
Wikipedia’s entries for basilisk and basilica confirm the royal connection that the two words share. The former includes an excerpt from the aforementioned Pliny’s encyclopaedia published in ~79CE:
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| SAINT APOLLO? SERIOUSLY!!?? Apollo or Apollyon is the Greek God of the SUN. And of course we know that ROMAN CATHOLICISM is the PAGAN WORSHIP OF THE SUN. |
Phrygian cap’s appearance
The Phrygian cap is a soft felt or wool conical headdress fitting closely around the head and characterized by a pointed crown that curls forward. It originated in the ancient Phrygia in Anatolia, not exactly known the dating, and is represented in ancient Greek art as the type of headdress worn not only by Phrygians but by all inhabitants of Anatolia and of nations farther east.
The Phrygian cap also turned into so many other forms including helmets and animal shape crowns. And spread all around the ancient world for centuries. The main problem is that the definition of the Phrygian cap is not fully known. It has a great verity and a vast spreading and a long period of existence. Also, the Phrygian cap resembles other caps like the Scythian cap, Tiara, and pileus.
It seems that the Phrygian cap can have a mystical and sacred aspect too. That’s the reason why the Phrygian cap has a significant presence in myths. The Persian god Mitra is always depicted with a Phrygian cap, as is Mithras, who may be equated with him and revered in the Roman Empire, and the Phrygian Attis. Other oriental deities that are often represented with her are the fertility god Sabazios, the Phrygian moon deity Men, and Iupiter Dolichenus, which is particularly popular with Roman soldiers. Other mythological figures who often wear a Phrygian cap are Orpheus, Adonis, Ganymede, and Paris. The only female deity with a Phrygian cap is Bendis, the Thracian goddess of the hunt, usually equated with Diana. Occasionally they are even worn by Odysseus returning from a foreign country, but mostly the round pilos of the sailors. Women who wear the hat are almost always amazons.
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And also in the Persian world, there are many results of magi’s wearing a Phrygian cap in the stone carvings and the Sassanid coins. All these results show that the Phrygian cap was mystical.
Phrygian cap in the western world
The ancient Greeks considered the Phrygian cap, just like trousers, to be typically barbaric clothing, and whenever the Greeks depicted Persians, Scythians, or members of other peoples they considered barbarians on vases, wall paintings, or mosaics, they depicted them with a Phrygian cap. Forms made of felt, fur, or leather with long ear and neck tabs that could be wrapped around the chin and neck like a scarf predominated, especially with the Scythians, Saks, and other ancient steppe nomads. These forms are known in the Eurasian steppes and the Caucasus under the name Baschlik. The bag could be plump (stuffed) and erect or lie flat like a tongue. The top was preferred to hit forward, but not always. Sometimes (especially with Persian satraps, but also with Amazons) the hat was wrapped with a headband or headband. Occasionally, stiffer shapes, more similar to the tiara or the “Homeric leather helmet”, have a cock-comb-like decoration. (like the Roman Helmet) Later, simpler forms without tabs that left the ears uncovered became more common in the depictions. The natural color of the tanned leather was brown, but on several vase pictures and wall paintings, you can see hats colored in reddish tones. Sometimes the hats are decorated with dots, spirals, or flower and star patterns. The material of the hats (leather, felt, fabric) can usually not be identified in the pictures, nor is the nature of the decorations (painted, embroidered, baked).
barbarian (adj.)barbarian (n.) |
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The Macedonians (regarded by the Athenians as barbarians) adopted the Phrygian cap and the similarly shaped Phrygian helmet from the Thracians.
As we further mention the significance of the Phrygian cap to sailors and the importance of the Mithras cult for sailors and pirates. Probably Greek sailors made their cap pileus by the impact of Phrygian cap and this greek sailors cap become the main hat of roman slaves in the roman empire and also in the late roman empire period it becomes the main army cap of the Rome.
But the interesting thing is that even in the medieval centuries and in the renaissance period, the Phrygian cap finds its way into Corno Ducale and becomes the main headgear of the doges of Venice and genoa and also become a part of Neapolitan sailor’s costume.
Connection of Phrygian cap with east
The oldest pictures of the Phrygian cap are from the east and reached to us by Achaemenian art in forms of stone carving, coin pictures, metalwork, and painting and from the historical accounts. But due to the major destruction of historical evidence in the middle east and lack of proper and sufficient researches, these pieces of evidence are less known than the westerns. In this part of the article, we show and explain these samples in a chronological flow from the oldest to the newest one.
The most important and relative cap to the Phrygian cap should be the important cap in ancient Persia which was called Tiara. In antiquity, Tiara was used by all oriental rulers and also people. Its origin should be median, but we have exact and firm evidence of the vast usage of Tiara from the Achaemenid period. In some publications, Tiara is also used as a name for the Persian crown Kidaris, also Kitaris.
According to Herodotus, the king could only wear the cap in an upright position; all others, including satraps and high-ranking military men, wore the tip folded forward, and wearing the specific type of Tiara which was used by the great king could be considered as rebellion.
John H. Young in a survey of nemrud dag, categorize the Tiara caps in two main categories:
– First the Persian Tiara: which has a forward folded crown or tip which resembles Phrygian Cap.
– Second is the Armenian Tiara which has five tips.
– Pointed Tiara which is similar to Persian Tiara but with a pointed tip.
– Satrapal Tiara which its tip hangs flat forward to over the diadem.
Also we have Tiaras or Phrygian caps in the Satrapal coins of Hellespont Phrygia from Pharnabazos and Artabazos.
After defeating of the Achaemenid empire by Alexander, we also have artworks that show a verity of tiaras and Phrygian caps, in Hellenistic art of the alexander successors or the art of independent oriental kingdoms like fratarakas of Pars and Kingdome of Pontus.
Also defeating of seleucid by Parthians didn’t disturb the role of the Phrygian cap. Parthians also used these caps and a more important point it’s that one of the helmets of Parthian cataphracts was a Phrygian cap shape helmet known as Kidaris. In Arch of Septimius Severus, we can see captivate Parthians with Phrygian caps too.
We can see kidaris hats in the Sassanid period too. And on the Sassanid coins and stone carvings. These pieces of evidence maybe change the whole concept of the Phrygian cap and may introduce Tiara as a greater and holistic name for this type of caps in antiquity which was a common heritage of oriental people from Sogdiana in middle Asia to Phrygia in Asia minor.
Tiara was used by oriental people even till the end of antiquity and in some points, it is under usage even today by the mysticism cults in Iran and the middle east for example by qalandari dervishes, and in Persian poetry, we will see the terms like کلاه شکسته (folded cap).
Phrygian cap and Mithraism
As we mentioned before, Mithraism, as an ancient cult has a great impact on both western and oriental cultures, and the Phrygian cap is one of its signs because the god Mithras always showed with Persian trousers and Phrygian cap, along with his helpers, Cautes and Cautopates.
Franz Cumont was one of the scholars who describe Mithraism as a cult with origins in ancient Iran. However, his conclusions become debatable after sometimes and along with it, the theory of David Ulansey become important.
But considering both of these theories will help us about the role of the Phrygian cap in Mithraism. Whether the Phrygian cap comes from ancient Iran and be a verity of Tiara or it was from Asia minor. It was an oriental feature.
According to Ulansey’s theory, if Mithraism came from Tarsus and a sailor culture, it will be understood that why pileus and other later related caps in Europe were kind of related to sailing and sailors. However we have a sacred usage for Phrygian caps too, in the cult of Mithra, every man in the circle of the believers who were reaching a certain position in the brotherhood received a Phrygian cap. In the cult of Mithras, the Phrygian cap was not only the headgear of the revered God himself but also the highest in the cult secrets initiated mystics. Only they were allowed to understand the primordial bull sacrifice of God, which symbolized the renewal of life, the rebirth of the believer. Women were not allowed to participate in this cult, which was particularly widespread among Roman soldiers. The “legionnaire god” Jupiter Dolichenus was also often depicted in the pose of an emperor, standing on the back of a bull.
In the few female figures who were depicted with Phrygian caps, the headgear with the bull’s bag is also an expression of a power that was perceived as particularly “masculine”. As a goddess, Bendis also has her power of procreation (similar to how the “many-breasted” Artemis is perhaps dressed in a garment made from the testicles of the bulls sacrificed to her). The Amazons are independent of men and equal to them in war.
you can get more information on the Greeks and the Amazons at the following link:
The Amazons
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Marianne the symbol of France
Marianne(pronounced [maʁjan]) has been the national personification of the French Republic since the French Revolution,as a personificationof liberty, equality,fraternityandreason,as well as a portrayal of theGoddess of Liberty.
Marianne is displayed in many places in France and holds a place of honour in town halls and law courts. She is depicted in the Triumph of the Republic,a bronze sculpture overlooking the Place de la Nation in Paris, as well as represented withanother Parisian statue on the Place de la République. Her profile stands out on the official government logo of the country, and appears on French euro coinsand on French postage stamps.[1] She was also featured on the former franc currency and is officially used on most government documents.
Marianne is a significant republican symbol; her French monarchist equivalent is often Joan of Arc. As a national icon Marianne represents opposition tomonarchyand the championship of freedom and democracy against all forms of oppression. (or perceived oppostion) Other national symbols of Republican France include the tricolor flag (red/white/blue), the national motto Liberté, Égalité, Fraternité, the national anthem “La Marseillaise“, the coat of arms, and the official Great Seal of France. Marianne also wore a Cockade and a red Phrygian cap symbolising Liberty.
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| A cockade is a knot of ribbons, or other circular- or oval-shaped symbol of distinctive colours which is usually worn on a hat or cap.
The word cockade derives from the French cocarde, from Old French coquarde, feminine of coquard(vain, arrogant), from coc (cock), of imitative origin. The earliest documented use was in 1709.[1][2] |
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| Liberty is the state of being free within society from oppressive restrictions imposed by authority on one’s way of life, behavior, or political views. Sometimes liberty is differentiated from freedom by using the word “freedom” primarily, if not exclusively, to mean the ability to do as one wills and what one has the power to do; and using the word “liberty” to mean the absence of arbitrary restraints, taking into account the rights of all involved. In this sense, the exercise of liberty is subject to capability and limited by the rights of others. Thus liberty entails the responsible use of freedom under the rule of law without depriving anyone else of their freedom. Liberty can be taken away as a form of punishment. In many countries, people can be deprived of their liberty if they are convicted of criminal acts. Liberty originates from the Latin word libertas, derived from the name of the goddess Libertas, who, along with more modern personifications, is often used to portray the concept, and the archaic Roman god Liber. |
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History
| 20 French Centime with Marianne on Obverse. | |
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| Obverse: Marianne wearing the Phrygian cap of liberty. | Reverse: Face value and French motto: “Liberté, égalité, fraternité“. |
| This coin was minted from 1962 to 2001. | |
Since classical times it was common to represent ideas and abstract entities by gods, goddesses, and allegoricalpersonifications. During the French Revolution of 1789, many allegorical personifications of ‘Liberty‘ and ‘Reason‘ appeared. These two figures finally merged into one: a female figure, shown either sitting or standing and accompanied by various attributes, including the cockade of France and the Phrygian cap. This woman typically symbolised Liberty, Reason, the Nation, the Homeland and the civic virtues of the Republic.[2] The traditions and mentality of the French led to the use of a woman to represent the Republic.[3]A feminine allegory was also a manner to symbolise the breaking with the old monarchy headed by kings and promote modern republican ideology.The Kingdom of France was embodied in masculine figures, as depicted in certain ceilings of Palace of Versailles. Furthermore, France and the Republic themselves are, in French, feminine nouns (la France, la République),[4] as are the French nouns for liberty (Liberté) and reason (Raison).
The First Republic
Although the image of Marianne did not garner significant attention until 1792, the origins of this “goddess of Liberty” date back to 1775, when Jean-Michel Moreau painted her as a young woman dressed in Roman style clothing with a Phrygian capatop a pike held in one hand[5] that years later would become a national symbol across France. Marianne made her first major appearance in the French spotlight on a medal in July 1789, celebrating the storming of the Bastille and other early events of the French Revolution. From this time until September 1792, the image of Marianne was overshadowed by other figures such asMercuryandMinerva.[5]
The imagery of Marianne chosen as the seal of the First French Republic depicted her standing, young and determined.[7] Marianne is shown leaning on afasces, a symbol of authority. Although she is standing and holding a pike, this depiction of Marianne is “not exactly aggressive”,[7]representing the ideology of the moderate-liberal Girondins in the National Convention as they tried to move away from the “frantic violence of the revolutionary days”.[5]
Although the initial figure of Marianne from 1792 stood in a relatively conservative pose, the revolutionaries were quick to abandon that figure when it no longer suited them. By 1793, the conservative figure of Marianne had been replaced by a more violent image; that of a woman, bare-breasted and fierce of visage, often leading men into battle.[7]The reason behind this switch stems from the shifting priorities of the Republic. Although the Marianne symbol was initially neutral in tone, the shift to radical action was in response to the beginning of the Terror, which called for militant revolutionary action against foreigners and counter-revolutionaries. As part of the tactics the administration employed, the more radical Marianne was intended to rouse the French people to action.[6] Even this change, however, was seen to be insufficiently radical by the republicans. After the arrest of the Girondin deputies in October 1793, the Convention sought to “recast the Republic in a more radical mold”,[8] eventually using the symbol of Hercules to represent the Republic.The use of increasingly radical images to symbolise the Republic was in direct parallel to the beginning of the violence that came to be known as theReign of Terror.
After the Reign of Terror, there was a need for another change in the imagery, to showcase the more civil and nonviolent nature of the Directory. In the Official Vignette of the Executive Directory, 1798, Marianne made a return, still depicted wearing the Phrygian cap, but now surrounded by different symbols. In contrast to the Marianne of 1792, this Marianne “holds no pike or lance”, and leans “languorously” on the tablet of the Constitution of Year III.[9] Instead of looking straight at the observer, she casts her gaze towards the side, thus appearing less confrontational.[9] Similar imagery was used in the poster of the Republic’s new calendar.
The symbol of Marianne continued to evolve in response to the needs of the State long after the Directory was dissolved in 1799 following the coup spearheaded by Emmanuel-Joseph Sieyès and Napoleon Bonaparte. Whereas Mercury and Minerva and other symbolic figures diminished in prominence over the course of French history, Marianne endured because of her abstraction and impersonality.[7]The “malleability” of what she symbolised[5]allowed French political figures to continually manipulate her image to their specific purposes at any given time.
The Second Republic
On 17 March 1848, the Ministry of the Interior of the newly founded Second Republic launched a contest to symbolise the Republic on paintings, sculptures, medals, money and seals, as no official representations of it existed. After the fall of the monarchy, the Provisional Government had declared: “The image of liberty should replace everywhere the images of corruption and shame, which have been broken in three days by the magnanimous French people.” For the first time, the allegory of Marianne condensed into itself Liberty, the Republic and the Revolution.
Two “Mariannes” were authorised.One is fighting and victorious, recalling the Greek goddessAthena:she has a bare breast, the Phrygian cap and a red corsage, and has an arm lifted in a gesture of rebellion.The other is more conservative: she is rather quiet, wearing clothes in a style of Antiquity, with sun rays around her head—a transfer of the royal symbol to the Republic—and is accompanied by many symbols (wheat, a plough and the fasces of the Roman lictors). These two, rival Mariannes represent two ideas of the Republic,a bourgeois representation and a democratic and social representation – the June Days Uprising hadn’t yet occurred.
Town halls voluntarily chose to have representations of Marianne, often turning her back to the church. Marianne made her first appearance on a French postage stamp in 1849.[4]
The Second Empire
During the Second Empire (1852–1870), this depiction became clandestine and served as a symbol of protest against the regime. The common use of the name “Marianne” for the depiction of “Liberty” started around 1848/1851, becoming generalised throughout France around 1875.
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| Bust of Marianne (2007) | Masonic Marianne by Jacques France (1879) | Bust of Marianne, Luxembourg Palace, seat of the French Senate. |
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| 5 Malagasy franc coin displaying portrait of Marianne on obverse | 20 French francgold coin, 1908. Marianne on obverse |
THE THIRD REPUBLIC
The usage began to be more official during the Third Republic (1870–1940). Much of the popularity of Marianne was due to the fact that she symbolized French republicanism while at the same time being neutral enough to make her into a symbol that appealed to most people.[10]The legacy of the French Revolution tended to divide people in France as different people in France had different revolutionary heroes and villains,and unlike the United States, the French had no cult of “the Founding Fathers” whose memory was venerated by all.[10]For this reason, the French state tended to promote abstract symbols like Marianne as an unifying national symbol instead of using personalities from history as a national symbol in the manner which the United States used George Washington and Venezuela used Simon Bolivar as national symbols in the 19th century.[10]As a symbol of the Revolution and of the republic, Marianne was sufficiently inoffensive enough to appeal to most people without causing any controversy.[10] Marianne’s femininity made her appear less threatening as a symbol of the republic than a male figure would have been.
After a turbulent first decade in the 1870s, by the 1880s the republic was accepted by most people in France and as such, the French state did not need history to justify itself,using Marianne as the unifying symbol of the republic.[11] The only historical event that was regularly honored in France was Bastille Day, as the storming of the Bastille in 1789 was the revolutionary occurrence that appealed to most of the French, and the rest of the events of the revolution were not officially honored in order to keep the memory of the revolution as harmonious as possible.[11]It was the strategy of the republican leaders to use symbols and the memory of history in such a way to create as wide a national consensus as possible in favor of the republic, which was why Marianne became such a prominent symbol of the republic.[11] By contrast, the newly unified German Reich had too many historical traditions to draw upon, reflecting the histories of the various German states, none of which could appeal to everybody, leading to a situation where the British historian Eric Hobsbawm noted: “Like many another liberated ‘people’, ‘Germany’ was more easily defined by what it was against than in any other way.”[11] Hobsbawm argued for this reason, that unlike Marianne who was a symbol of the republic and freedom in general, her German counterpart, Deutscher Michel “…seems to have been essentially an anti-foreign image”.[12]
The Hôtel de Ville in Paris (city hall) displayed a statue of “Marianne” wearing a Phrygian cap in 1880, and was quickly followed by the other French cities. In Paris, where the Radicals had a strong presence, a contest was launched for the statue of Place de la République. It was won by the Morice brothers (with Léopold Morice producing the sculpture and the architect François-Charles Morice designing the pedestal), in 1879, with an academical Marianne, with an arm lifted towards the sky and a Phrygian cap, but with her breasts covered.Aimé-Jules Dalou lost the contest against the Morice brothers, but the City of Paris decided to build his monument on the Place de la Nation, inaugurated for the centenary of the French Revolution, in 1889, with a plaster version covered in bronze. Dalou’s Marianne had the lictor’s fasces, the Phrygian cap, a bare breast, and was accompanied by a Blacksmith representing Work, and allegories of Freedom, Justice, Education and Peace:all that the Republic was supposed to bring to its citizens. The final bronze monument was inaugurated in 1899, in the turmoil of the Dreyfus Affair, with Waldeck-Rousseau, a Radical, in power. The ceremony was accompanied by a huge demonstration of workers, with red flags. The government’s officials, wearing black redingotes, quit the ceremony. Marianne had been reappropriated by the workers, but as the representative of the Social and Democratic Republic (la République démocratique et sociale, or simply La Sociale).
From the signing of the Entente Cordiale between France and Britain in April 1904, Marianne and John Bull personalised the agreement in a number of paintings and cartoons, most famously the Punch cartoon by John Bernard Partridge. In the struggles between ideological parties around the turn of the twentieth century, Marianne was often denigrated by right-wing presses as a prostitute.[13]
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The name of Marianne also appears to be connected with several republican secret societies. During the Second Empire, one of them, whose members had sworn to overthrow the monarchy, had taken her name.
In any case, she has become a symbol in France: considered as a personification of the Republic, she was often used on republican iconography – and sometimes caricatured and reviled by those against the republic, especially royalists and monarchists.
Government logo
Blue-white-red, Marianne, Liberté-Égalité-Fraternité, the Republic: these national symbols represent France, as a state and its values.
Debate about Islamic dress
Marianne has featured prominently in the Islamic scarf controversy in France as a symbol of a certain idea of Frenchness and femininity. The American historian Joan Wallach Scott wrote in 2016 that it is no accident that Marianne is often depicted as bare-breasted regardless of where she is or what she is doing,as this reflects the French ideal of a woman,which has been used as an argument for why Islamic dress for women is not French.[39] Scott wrote the topless Marianne has become “…the embodiment of emancipated French women in contrast to the veiled woman said to be subordinated by Islam”.[39]
In a speech on 29 August 2016, Valls said: “Marianne has a naked breast because she is feeding the people! She is not veiled, because she is free!
Paris 2024 Olympic and Paralympic logo
Marianne is one of the elements of the official emblem of the2024 Summer Olympicsand the 2024 Summer Paralympics in Paris,combined with the gold medal and the Olympic and Paralympic flame, which is the first time in history with the same emblem.
See also
- Columbia, an equivalent symbol for the United States of America.
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I bet you have no idea how long they have been teaching Olympianism to our children. This is indoctrination into the religion and Philosophy of Greece. They will use this just like they are using healthcare to force you into compliance. They are making all subjects in school to line up with Greek Religion and Philosophy. There will be no room for any other culture, religion or belief system.
Olympism is a philosophy of life, exalting and combining in a balanced whole the qualities of body, will and mind. Blending sport with culture and education, Olympism seeks to create a way of life based on the joy found in effort, the educational value of good example and respect for universal fundamental ethical principles.
The goal of the Olympic Movement is to contribute to building a peaceful and better world by educating youth through sport practiced without discrimination of any kind and in the Olympic spirit, which requires mutual understanding with a spirit of friendship, solidarity and fair play.
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Olympic Values Education Programme |
The Olympic Values Education Programme (OVEP) is based on the Olympic philosophy that learning takes place through the balanced development of body and mind.
Developed by the IOC (International Olympics Committee) and disseminated by the Olympic Museum, the Olympic Values Education Programme (OVEP) consists of a series of free and easily accessible teaching resources that complement school curricula using the context of Olympic sports and the Fundamental Principles of Olympism. OVEP communicates the long-term benefits of sport and physical activity through an understanding of Olympism and its impact on individual health, enjoyment, and social interaction.
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Doubtless, there would have been no development of Olympic education without the inauguration of the Olympic Games. Although Pierre de Coubertin never promoted the term, his educational ideas make him the father of Olympic education. In many chapters the authors traced the beginnings of Olympic education in their countries back to the writings of Pierre de Coubertin. But clearly it was the participation of most countries in the Olympic Games and therefore the membership of their National Olympic Committee (NOCs) on the International Olympic Committee (IOC) that stimulated interest in Olympic-related educational activities. For example, as reported by Sanada, Kano Jigoro of Japan was an enthusiastic supporter of Coubertin’s Olympic Games, joining the IOC in 1909. His interest, as with many early IOC members, was in the education of youth. In fact, most representatives on the first IOC were involved in youth sport. Naul et al. (Germany) and Monnin (France) both note in their chapters that the educational impact of the early Olympic Games Movement became influential in their countries before World War I. In other countries this impact only became apparent after World War II, usually because a country hosted an Olympic Games: Australia (1956), Canada (1976), Japan (1964), Russia (1980), USA (1984), Spain (1992). China returned to the Olympic Movement in 1979, but it was the hosting of the Olympic Games in 2008 that brought Olympic education to the attention of the Chinese people. Hai Ren reports that:
The Games staged in Beijing in 2008 were regarded as a nation’s dream becoming a reality. Obviously, it is a milestone in Olympic development in 352China and bonds the most popular nation in the world ever closer to the Olympic Movement. Wait, WHAT? CHINA is the “most popular nation in the WORLD”??
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Olympics
(Intermediate 3-5)
Created by: Ross Chakrian, Jim DeLine, Nick Kline, Ben Pirillo, Kevin Tiller, Rich Wiles
Special Contributions: Aaron Hart, Deedi Brown, Jennifer Truong
This set of learning activities was created to generate interest and enthusiasm for the 2018 Winter Olympic Games. Each activity can be blended into your current block plan, or the module can be done as a whole. The authors placed focused effort on creating a large set of academic language cards for teachers to utilize throughout the Olympic Games.
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ACTIVITIES & LESSONS
A great way to engage students in learning is through something they love, which includes highly anticipated athletic events for many students. High-profile examples include the Summer and Winter Games. History is frequently made at these events. That’s what makes the games a great resource for real-world, engaging lessons that will leave a lasting impression on students.
Summer and Winter Games Activities for Elementary and Middle School Students
The following Olympics activities for elementary and middle school students will get your kids researching and learning more about these athletic events. Seven thought-provoking social studies and language arts activities will show students the impact of the games on world history. Five math activities will help them see how math works in the sports world. Read on!
Social Studies and Language Arts Activities
Activity 1: Timeline Activity (Social Studies), Grades 4–6
Activity 2: Quote Analysis (Social Studies/Language Arts), Grades 6+
Activity 3: Good Sports (Social Studies/Language Arts), Grades 4–8
Activity 4: Pinpoint a City (Social Studies), Grades 1–6
Activity 5: Life in a Year (Social Studies/Language Arts), Grades 4–8
Activity 6: Compare and Contrast Summer and Winter Games (Social Studies/Language Arts), Grades 4–8
Activity 7: Winter Sports Scavenger Hunt (Social Studies/Language Arts), Grades K–8
Math Activities for Students
The Math at Work series showcases how math is used in careers across many industries. The Summer and Winter Games provide a great opportunity to see math in action. The activities below are taken from our Math at Work blog post on sports.
Activity 8: Javelin Analysis, Grades 6–8
Challenge your students to analyze videos of javelin throws and graph the relationship between angle and distance.
Activity 9: Paralympic Hopeful, Grades 4–5
In this activity, your students will work in small groups, drawing a bicycle and a track and then racing the bicycle around the track. They will graph data to see how close they can get to pacing themselves like an elite cyclist. To do this activity virtually, have students try using a digital timer on their own and then report back with their data.
Activity 10: Post-Workout Smoothie, Grades 4–6
Have your students design and name an athlete. Make sure they include traits about that athlete, too, such as the person’s sport. Then, have your students research the nutritional information of different ingredients and use those details to make the perfect post-workout smoothie for their athlete.
Activity 11: Medal Functions, Grades 7–9
In this activity for middle school, have your students research data about medals won by different countries, and then build a graph based on their findings.
Activity 12: Setting Goals, Grades 6+
Students will set a goal and track their progress. For students who are first learning about rates, the activity not only shows a real-world example but also helps improve their lives along the way. For older students, the activity has a high ceiling and can contextualize topics including multivariable functions and nonlinear approximations.
More Activities for Students
How do you celebrate and learn more about the Summer and Winter Games in your class? Share your Olympics lesson plans for elementary and middle school students with us on Twitter (@HMHCo) or Facebook or email us at shaped@hmhco.com.
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Give your students the chance to act like historians and develop their analytical skills with HMH Into Social Studies. This dynamic program includes engaging digital magazines and hands-on activities that will captivate your class.
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Sustainable development and the Olympic Movement
KOZATEK ALVINA1, UZHVENKO KOSTYANTYN1, DUCHNOVA LARYSА1, RADCHENKO LIDIIA2*, KROL IRINA2, ULAN ALINA2, D’OMINA AL’ONA2, BORYSOVA OLHA2, DENYSOVA LOLITA2, SHI SHENGYING2 1,2,3,Department of Physical Education and Sport of Taras Shevchenko National University Kyiv,UKRAINE 4,5,6,7,8,9,10
National University for Physical Education аnd Sport of UKRAINE
Published online: February 29, 2020 (Accepted for publication: January 20, 2020) DOI:10.7752/jpes.2020.s1057
The Role of Sport in Achieving Sustainable Development Goals:
Sport has proven to be an effective and flexible tool in promoting peace and development. From the outset of the MDGs in 2000, sport has played an important role in promoting each of the eight goals of the Millennium Declaration, as evidenced in numerous General Assembly resolutions. In its resolution 70/1 “Transforming our world: A 2030 Agenda for Sustainable Development”, which was adopted in 2015, once again recognized the role of sport in promoting social progress (Manzenreiter, W., 2005). Sustainable development is also a sport. We acknowledge the increasing contribution of sport to development and peace, as it promotes the principles of tolerance and respect and promotes the empowerment of women and young people, individuals and communities, and the achievement of health, education and social integration goals. As part of harnessing this enormous potential of sport, the United Nations Office for Sport for the benefit of Development and Peace (UNOSDP) has long been involved in the cohesion of people around sport and has encouraged the use of sport in support of peaceful initiatives, from sports megaprojects to street sports competitions. These initiatives help the sport reach its full potential in achieving development goals. Not only does sport have a direct health effect on the physical condition of the body, but it also shapes the need for children and adolescents to lead a healthy lifestyle, helping them stay active and fight non-communicable diseases. In addition, a number of studies conducted by the World Health Organization indicate that exercise contributes to the formation of a healthy psyche in a person and stimulates his mental development. Such exercises have to do with increasing people’s self-esteem and self-esteem, as well as having a positive impact on people with symptoms of depression and anxiety. Women’s participation in sports also contributes to the destruction of stereotypes and social roles that are commonly associated with women. Sport can help women and girls show their talents and achievements to society by displaying their skills and abilities. This, in turn, enhances their self-esteem and gives women participants self-confidence. In addition, sport opens up opportunities for social communication and forging friendships, which can give their male counterparts a deeper understanding of the role of women and men in society and bring social and psychological benefits, both individually and collectively. In addition, sport can be used as a real tool for conflict prevention and the promotion of lasting peace, because sport and its spread have the ability to bring different cultures together by common denominator and object of common worship, sport can build bridges between peoples despite their cultural or political differences.
What we have actually seen in recent years is the total opposite of what is stated above. Women are even more oppressed as men declaring they identify as women are taking over women’s sports because women cannot compete with men. They are invading the women’s bathrooms and locker rooms causing women and children to feel endangered.
Conclusions: Studies of the Olympic legacy and the role of sport in the context of sustainable development have received much attention in recent years, but no clear conclusions have been made so far. Research findings confirm the positive role of sporting events, especially the Olympic Games, as a catalyst for change for the better, primarily in the social and economic spheres. On the other hand, there are some examples that indicate the possibility of a negative impact, mainly on the environment. However, as IOC President Jacques Rogge points out, “this is not a question of whether sport contributes to the development of society; we all agree that it does. The reality of the issue is to make sport’s contribution to development most effective” (Manzenreiter, W., 2005). Of course, the introduction of a sustainable development management system into the planning, preparation and conduct of sporting events, taking into account the experience of the Olympic movement, can answer this question.
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“Eye In The Sky” is APP’s biggest hit, reaching #3 in the US in October 1982. There are many theories about its meaning.Some see the song as about a break up, or more specifically, about falling out of love. When you are in love, it blinds you of all the flaws of the other person. Once you fall out of love, suddenly it’s like you can read minds: all the tricks and flaws, deceiving and lies are so obvious. Other theories include relating the song to the watchful eyes at gambling casinos. Some consider ‘eye in the sky’ to be God. Others feel the song is part of the album’s supposed theme about the population being under constant surveillanceas written about in George Orwell’s book 1984. Parsons may have called it “a conceptless album”, but he did confirmthis song’s title was, in fact, inspired by 1984. |
Eye in the Sky Lyrics
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The Paris Olympics Opening Ceremony: Everything to Know
• 3h • 6 min read
The Paris 2024 Olympics Opening Ceremony is set to be unlike any other—assuming everything goes to plan.
For the first time in history, the Summer Games won’t kick off in a stadium but instead on a river.
When the concept was unveiled in December 2021, three-time gold medalist and head of the Paris 2024 organizing committee Tony Estanguet described what the reimagined event would look like: “The entire city has been turned into a vast Olympic stadium. The Seine represents the track, and the quays the spectators’ stands.”
It’s an ambitious break from tradition that’s set to be the largest-ever—attended by hundreds of thousands across the French capital—but also potentially the most-dangerous, as organizers and security officials are tasked with ensuring the massive open-air show, which some 1.5 billion people around the world will be watching, goes on without a hitch.
Here are all your questions, answered, about the Paris 2024 Olympics Opening Ceremony.
When will the Opening Ceremony be held?
The ceremony starts at 7:30 p.m. in Paris (1:30 p.m. ET) on July 26 and is expected to last more than three hours.
“With the natural light of the setting sun, the event will be even more sublime, with a truly poetic dimension, inviting both athletes and the public to appreciate the natural beauty of the City of Light,” Estanguet said in March when announcing the official evening start time.
Where will the Opening Ceremony take place?
Nearly 100 boats will parade down a 6-kilometer (about 3.7 miles) stretch of the Seine, winding east to west through Paris and passing by some of the city’s iconic bridges, landmarks (like the Notre-Dame and the Louvre), and Olympic venues (including the Grand Palais).
The route will end near the Eiffel Tower at the Trocadéro, where the ceremony’s finale and official Olympic protocols, including the opening declaration by French President Emmanuel Macron, will take place.
Who will produce, participate in, and perform at the Opening Ceremony?
The main participants are obviously the athletes, 10,500 of whom will take part in the flotilla to represent 206 different National Olympic Committees.
When eight-time gold medalist Usain Bolt got a glimpse of the sailing experience during last year’s presentation of the Olympic torch, he shared his excitement for the eventual Opening Ceremony and the crowd that would show up to watch: “Imagine everybody standing outside, across the bridges cheering people up,” he said. “I think it’s gonna be one of the best, if not the best Opening Ceremony.”
Overseeing as artistic director of the ceremonies is theater actor and director Thomas Jolly, who is committed to showcasing France’s multifaceted cultures. “France is Edith Piaf … it’s also opera, it’s rap, it’s a whole range of musical styles,” the 42-year-old told AFP in January. “The idea is not to project a fixed identity.”
On the fashion front, French television presenter Daphné Bürki is the Olympics’ stylist and costume director and has worked with her team—including hundreds of dressers, hair stylists, and makeup artists—to create looks for the performers, every one of whom she has said will have a unique outfit. “Each silhouette tells a story,” she told reporters during a press conference in June, emphasizing sustainability. “We wanted a circular ceremony, with a mix of newly created pieces, vintage, upcycled pieces,” she said. “The key word is ‘mix’: of generations between the designers, of style with inclusivity, and of sourcing with a lot of upcycling.”
How can you watch the Opening Ceremony?
By holding the Opening Ceremony in the Seine, the Paris 2024 organizers wanted to make it accessible to a larger audience than would typically be able to attend in a stadium. They also wanted to make it the first Opening Ceremony to offer free access to a number of spectators.
In the end, while the total capacity is less than the 600,000 the organizers had originally hoped for, there will still be a paying crowd of about 104,000 (tickets range from €90 to €2,700, or about $100 to $3,000) on the lower quays, while authorities are distributing 222,000 free tickets to watch from the upper banks.
“Eighty giant screens” and speakers will also be placed throughout the city to allow people “to enjoy the magical atmosphere of this show reverberating throughout the French capital.”
An expected 1.5 billion people are also expected to tune in from around the world. For American viewers, NBC will be broadcasting coverage—hosted by sports commentator Mike Tirico, retired football player Peyton Manning, and singer and daytime talk-show host Kelly Clarkson—of the Opening Ceremony on its network TV channel and streaming platform Peacock as well as organizing IMAX watch parties for it at AMC theaters across the U.S. The coverage will also feature “NBC Sports’ Maria Taylor on the Team USA boat, and TODAY Show hosts Savannah Guthrie and Hoda Kotb on a bridge along the route.”
Organizing the first Opening Ceremony to be held outside a stadium has come with a whole new set of challenges, which could still upend the event.
A rehearsal scheduled for June 24 had to be canceled due to strong currents in the Seine, while concerns about the river’s water quality have also persisted in the run-up to the 2024 Olympics amid plans to hold open-water swimming events in it.
Organizers also have to grapple with unpredictable wind and weather; the structural integrity of the city’s historic bridges, where performers will be stationed; and minimizing disturbance to the river’s natural habitats.
But most notable are the security concerns, which have increased in the months leading up to the Opening Ceremony, amid a resurgence of attacks by extremist Islamist groups across Europe. (In May, the French police arrested an 18-year-old who was allegedly plotting a jihadist attack targeting the Olympic soccer events.)
Read More: Olympic Games executive director Christophe Dubi said in March that, depending on the nature of the threat, the Opening Ceremony could be further adapted, but he dismissed the notion of a last-minute change in venue to somewhere more traditional like the Stade de France. “You cannot plan for a Plan B. It’s far too big, too sophisticated, too complex artistically to look at a Plan B in another location. Plan B is reducing, adjusting, but it is that location,” Dubi told Sky News.
According to Macron in April, however, there are backup plans in place should anything go wrong, such as limiting the ceremony to just the Trocadéro or or moving it to the Stade. “There is a Plan B and a Plan C. We are preparing them in parallel. We will do an analysis in real time,” the President told BFMTV-RMC. “What the terrorists want above all is to prevent us from dreaming. They want to prevent young people from going to café terraces, to concerts, to sporting events. There is no naivety. There is great lucidity. We will share all the information. We will give ourselves the means to hold a very big opening ceremony.”
France’s sports minister expressed confidence a few days after Macron’s comments that the contingency plans wouldn’t be required. “We are heavily working on Plan A which remains the central scenario and the very, very dominant scenario,” Amélie Oudéa-Castéra said at a “100 Days To Go” event. “We keep working on that fantastic ceremony on the River Seine.”
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NOTRE DAME French for OUR LADY
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The French are known worldwide for their bawdy, dirty, erotic, foul-mouthed, risque, vulgar lifestyles and behaviors. This is clearly demonstrated in theater and movies throughout history. So we should not be surprised that the CanCan is one of their National Symbols.
The cancan is known for its raunchy leg-kicking that caused offence when it first appeared. However, the salacious dance that offended Victorian values heralded the arrival of a new era in French society.
The cancan first appeared in Paris in the 1830s
The origins of the cancan are a little bit difficult to pin down. “Cancan” in French slang at the turn of the 19th century meant malicious gossip or scandal. At that time, people loved to go to balls and the last dance of the night was usually with couples, called the quadrille. The cancan originated out of this last dance, with higher kicks and more energy. That would have been fine were it not for the fact that women wore crotch-less panties under their ruffled skirts, making the kicks incredibly revealing. The cancan got its reputation for being salacious and scandalous.
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The cancan was a commentary on the times
The cancan was a way of fighting against strict Victorian values, particularly for women. At a time when women were not supposed to be out of breath or show their ankles, lifting their legs into the air couldn’t have been more different for women at the time; it was deemed “disreputable” for people to be in such close contact. The dance challenged political conventions and was a call for change.
It really became commercial in the late 19th century
In the late 19th century, France was experiencing its Belle Epoque – the period of time when the country went through progressive leaps in almost every sector of society, like architecture, science and culture. It was when the country wasn’t fighting any wars (the last one was the Franco Prussian War of 1871) until the outbreak of World War I. It was a time of great optimism. It was during this time that the cancan became commercialised. In 1850, Celeste Mogador, who organised dance balls, embraced the cancan and dance halls opened up across the city. In 1889, Charles Zidler and Joseph Oller established the Moulin Rouge and its international reputation was sealed.
| Belle Epoque In the years before World War I, France experienced a period of economic growth that produced a wealth of artistic and cultural developments. That era has been described as excessive, glittering, gaudy, and extravagant, but the tumultuous days of war that followed it inspired the French to call that productive period la belle époque—literally, “the beautiful age.” The term belle epoque soon found its way into English, where it came to be used to refer not only to the glory days of late 19th-century France, but to any similarly luxurious period. It is now used to more elegantly convey the sentiments of another nostalgic expression, “the good old days.” |
The cancan made Toulouse Lautrec’s reputation
French painter, Lautrec, was an aspiring artist in 1891 when he painted a poster that would make his reputation and become maybe one of the most iconic pieces of French artwork. Lautrec suffered from a condition that stunted his growth so he hid in the dance halls of the time. He painted an advertisement for the Moulin Rouge which was considered scandalous. The woman at the centre of the poster is Louise Webber, the most famous cancan dancer and the highest paid in Paris at the time. So skilled, it was said that she could kick a hat off a man’s head with her kicks. But her dance partner has his hands pointing to her genitals and his groin, which was considered truly outrageous.
The cancan has been immortalized in many movies
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| Die Lustige Witwe (The Merry Widow) in 1905 | Moulin Rouge in 1952 | Can-Can musical of 1953 |
If you want to get acquainted with the dance, the cancan has appeared in the opera Die Lustige Witwe (The Merry Widow) in 1905, Cole Porter’s Can-Can musical of 1953, John Huston’s Moulin Rouge in 1952 (which was a fictional account of Lautrec’s life) and more recently in Baz Luhrmann’s 2001 Moulin Rouge.
MOULIN ROUGE – FRANCE – TODAY
Moulin Rouge still alive and kicking after 125 years
PARIS – Agence France-Presse
for more information on the Moulin Rouge check out the following article:
By FM /
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Another example of French Life, is a dance that I remember seeing often in Movies and Television. The Apache Dance is choreographed, so it is meant for entertainment, but why is their entertainment so violent and sexual? As a child I was offended by the way the woman in the dance was bullied, abused and belittled. What message were they conveying? And how can this type of art not affect people emotionally? Well of course it does. People learn what they see. This is one of the reasons that our world has become so violent.
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Apache (French: [a.paʃ]), or La Danse Apache, Bowery Waltz, Apache Turn, Apache Dance and Tough Dance is a highly dramatic dance associated in popular culture with Parisian street culture at the beginning of the 20th century. The name of the dance is pronounced ah-PAHSH, not uh-PATCH-ee. In fin de siècle Paris young members of street gangs were labelled Apaches by the press because of the ferocity of their savagery towards one another, a name taken from the native North American indigenous people, the Apache.
The dance is sometimes said to reenact a violent “discussion” between a pimp and a prostitute. It includes mock slaps and punches, the man picking up and throwing the woman to the ground, or lifting and carrying her while she struggles or feigns unconsciousness. Thus, the dance shares many features with the theatrical discipline of stage combat. In some examples, the woman may fight back.
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Alexis and Dorrano in Danse Apache, 1934
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Extreme violence and misogyny ...that’s what you get a dose of in the puppet shows of Lyon…. Lyon’s most famous puppet, Guignol, the French equivalent of Punch (of the Punch & Judy Show), who for 200 years has been accompanied by his cantankerous wife, Madelon, and the endearing drunkard, Gnafron.
It’s not hard to see Guignol in Lyon. Puppet shows are held everywhere, aimed at both adults and children. For children, it’s the usual affair of truncheons smashing heads, wife-beatings and police chases. For adults, there are satires of political and current events, as well as plays.
Laurent Mourguet, a Lyon dentist, developed Guignol in 1808, to both attract new clientele and to distract his patients from their pain. Before long, Mourguet was a recognised puppeteer and his wooden friend was attracting large audiences.
By the 1820s, he’d given up dentistry for the stage. So successful was Guignol that puppet shows spread through France, reaching such popularity that in the mid-1800s the police stepped in to censor them. A stamp of approval had to be affixed to every show’s written dialogue (many of which had been improvised oral shows as a lot of puppeteers were illiterate) as the messages in the shows – not paying rent and pounding people’s heads with batons – might inspire the masses to pick up the same habits.
The Theâtre La Maison de Guignol, also in Vieux Lyon, has two shows a day at 3pm and 4.30pm. These are geared towards children, but that didn’t stop my husband and me from enjoying them. After all, there’s no need to understand French to get the idea of wooden dolls running around on a stage doing each other bodily harm. .SOURCE
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Between all the S__t we have just plowed through, you can see that Paris has a lot more to shovel than just the poop in the Seine!!
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I hope that what you have found in this post is that though the Olympics are touted as a force that unites, the opposite is true. Olympianism and the Olympic Movement is about ELITEISM. Survival of the Fittest. It is all about proving yourself to be worthy according to those who are the self appointed Judges who believe they receive their authority from their gods.
It is about REBELLION, REVOLUTION, VIOLENCE and SEXUAL PERVERSION. When they talk about freedom, that is not meant for the masses. FREEDOM for the ELITE, who alone are worthy in their eyes. It is about enslavement for the masses.
THE UNITED NATIONS were created to bring the world into alignment and submission to the authority of the ELITE.
The BOTTOM LINE of ALL PAGAN religions is SUN WORSHIP/ WORSHIP OF THE LIGHT. LUCIFER. Lucifer is NOT JESUS CHRIST/ YEHUSHAH HaMaschiah! OUR LORD IS THE LIGHT. He is not the Sun. The sun is a created light form provided for us at creation. LUCIFER is the one called the BRINGER of Light. That is talking about the false light of Lucifer and the Fallen Angels. The brought “ENLIGHTENMENT” to Earth… The taught humans what they wanted us to know from the knowledge they received when they were still in heaven. God did not reveal to them all truth. God KNEW they were going to rebel. Do not sell yourselves short. Don’t accept the false teachings of Satan and the Fallen. Hang on tight to ALMIGHTY GOD and TRUTH!
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