History of English: The Wife of Bath
A presentation once held with Helena Erlach in the course "History of English" by Dr Stephan Gramley. It looks at the English language at the time of Geoffrey Chaucer's famous Canterbury Tales. A translation from the original Old English version included.
Trinity Kings World Leadership: Draft Kings & Queens, Franchise the Disenfran...Terrell Patillo
Revelation 1:5
Holman Christian Standard Bible (HCSB)
5 and from Jesus Christ, the faithful witness, the firstborn from the dead and the ruler of the kings of the earth.
To Him who loves us and has set us free[a] from our sins by His blood,
Trinity Kings World Leadership: Draft Kings & Queens, Franchise the Disenfran...Terrell Patillo
Revelation 1:5
Holman Christian Standard Bible (HCSB)
5 and from Jesus Christ, the faithful witness, the firstborn from the dead and the ruler of the kings of the earth.
To Him who loves us and has set us free[a] from our sins by His blood,
Paul came to Athens to satisfy the anxious
questionings of mankind by revealing the
God whom they had failed to find. It was a
crisis in the world's history, little as his
listeners on the Hill of Mars recognized its
gravity.
Quest for the Lost Ark of the Covenant.pdftest10051986
"Unraveling the Mystery: The Enigmatic Quest for the Lost Ark of the Covenant"
Embark on an awe-inspiring expedition through the corridors of time as we delve into the captivating and enigmatic quest for the Lost Ark of the Covenant. This extensive exploration seamlessly weaves together threads of archaeology, theology, and adventure into a rich narrative that challenges the very foundations of our understanding of ancient mysteries.
From the sacred scrolls of antiquity to the rich tapestry of legends spanning cultures and civilizations, the Ark of the Covenant emerges as a symbol of divine presence, its significance echoing through the ages. As we navigate through the intricate threads of folklore, encountering tales of divine intervention and the transformative influence attributed to the Ark, the enigma transcends its material form, becoming a symbol of hope, power, and the ineffable connection between the earthly and the divine.
Venturing into the realm of archaeology, we follow intrepid explorers through the arid landscapes of the Middle East to the mountainous terrain of Ethiopia. Each archaeological discovery becomes a quest for tangible evidence and a confrontation with the silent witnesses of the past. The journey becomes not only a pursuit of a physical artifact but an exploration of the essence of truth buried beneath layers of time.
Navigating the corridors of theology, the Lost Ark takes on a multifaceted identity, delving into questions of divine presence, sacred covenant, and the intricate interplay between the human and the divine. Theological reflections invite us to ponder the ineffable nature of the divine, transcending the boundaries of empirical investigation.
Embedded within the quest is the human element — a mosaic of ambition, passion, and tenacity. From the early days of exploration to the modern era, the Ark draws seekers from diverse backgrounds, each propelled by a unique blend of curiosity and conviction. The human element adds a layer of complexity to the narrative, transforming the quest into a testament to the indomitable spirit of exploration and the enduring human fascination with the unknown.
As we navigate the labyrinth of theories and historical accounts, the enigma of the Lost Ark deepens. Mysteries within mysteries emerge, challenging our preconceptions and inviting us to consider alternative narratives. The quest becomes a journey into uncharted territories of speculation and intrigue, confronting the tantalizing notion that the Ark's secrets may remain veiled, forever beyond the grasp of human understanding.
Transcending academic and religious circles, the quest permeates popular culture, leaving an indelible mark on the collective imagination. From literature to cinema, the Ark's presence becomes a reflection of society's enduring fascination with ancient mysteries and the allure of a quest that spans the realms of history and myth.
EXCERPT FROM HERODOTUS57. Moreover, I think that the women were .docxcravennichole326
EXCERPT FROM HERODOTUS
57. Moreover, I think that the women were called doves by the people of Dodona for the reason that they were Barbarians and because it seemed to them that they uttered voice like birds; but after a time (they say) the dove spoke with human voice, that is when the woman began to speak so that they could understand; but so long as she spoke a Barbarian tongue she seemed to them to be uttering voice like a bird: for had it been really a dove, how could it speak with human voice? And in saying that the dove was black, they indicate that the woman was Egyptian. The ways of delivering oracles too at Thebes in Egypt and at Dodona closely resemble one another, as it happens, and also the method of divination by victims has come from Egypt.
58. Moreover, it is true also that the Egyptians were the first of men who made solemn assemblies 55 and processions and approaches to the temples, 56 and from them the Hellenes have learnt them, and my evidence for this is that the Egyptian celebrations of these have been held from a very ancient time, whereas the Hellenic were introduced 57 but lately.
59. The Egyptians hold their solemn assemblies not once in the year but often, especially and with the greatest zeal and devotion 58 at the city of Bubastis for Artemis, and next at Busiris for Isis; for in this last-named city there is a very great temple of Isis, and this city stands in the middle of the Delta of Egypt; now Isis is in the tongue of the Hellenes Demeter: thirdly, they have a solemn assembly at the city of Saïs for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly at the city of Buto in honour of Leto, and sixthly at the city of Papremis for Ares.
60. Now, when they are coming to the city of Bubastis they do as follows:—they sail men and women together, and a great multitude of each sex in every boat; and some of the women have rattles and rattle with them, while some of the men play the flute during the whole time of the voyage, and the rest, both women and men, sing and clap their hands; and when as they sail they come opposite to any city on the way they bring the boat to land, and some of the women continue to do as I have said, others cry aloud and jeer at the women in that city, some dance, and some stand up and pull up their garments. This they do by every city along the river-bank; and when they come to Bubastis they hold festival celebrating great sacrifices, and more wine of grapes is consumed upon that festival than during the whole of the rest of the year. To this place (so say the natives) they come together year by year 59 even to the number of seventy myriads 5901 of men and women, besides children.
61. Thus it is done here; and how they celebrate the festival in honour of Isis at the city of Busiris has been told by me before: 60 for, as I said, they beat themselves in mourning after the sacrifice, all of them both men and women, very many myriads of people; but for whom they beat themselves it is n.
Paul came to Athens to satisfy the anxious
questionings of mankind by revealing the
God whom they had failed to find. It was a
crisis in the world's history, little as his
listeners on the Hill of Mars recognized its
gravity.
Quest for the Lost Ark of the Covenant.pdftest10051986
"Unraveling the Mystery: The Enigmatic Quest for the Lost Ark of the Covenant"
Embark on an awe-inspiring expedition through the corridors of time as we delve into the captivating and enigmatic quest for the Lost Ark of the Covenant. This extensive exploration seamlessly weaves together threads of archaeology, theology, and adventure into a rich narrative that challenges the very foundations of our understanding of ancient mysteries.
From the sacred scrolls of antiquity to the rich tapestry of legends spanning cultures and civilizations, the Ark of the Covenant emerges as a symbol of divine presence, its significance echoing through the ages. As we navigate through the intricate threads of folklore, encountering tales of divine intervention and the transformative influence attributed to the Ark, the enigma transcends its material form, becoming a symbol of hope, power, and the ineffable connection between the earthly and the divine.
Venturing into the realm of archaeology, we follow intrepid explorers through the arid landscapes of the Middle East to the mountainous terrain of Ethiopia. Each archaeological discovery becomes a quest for tangible evidence and a confrontation with the silent witnesses of the past. The journey becomes not only a pursuit of a physical artifact but an exploration of the essence of truth buried beneath layers of time.
Navigating the corridors of theology, the Lost Ark takes on a multifaceted identity, delving into questions of divine presence, sacred covenant, and the intricate interplay between the human and the divine. Theological reflections invite us to ponder the ineffable nature of the divine, transcending the boundaries of empirical investigation.
Embedded within the quest is the human element — a mosaic of ambition, passion, and tenacity. From the early days of exploration to the modern era, the Ark draws seekers from diverse backgrounds, each propelled by a unique blend of curiosity and conviction. The human element adds a layer of complexity to the narrative, transforming the quest into a testament to the indomitable spirit of exploration and the enduring human fascination with the unknown.
As we navigate the labyrinth of theories and historical accounts, the enigma of the Lost Ark deepens. Mysteries within mysteries emerge, challenging our preconceptions and inviting us to consider alternative narratives. The quest becomes a journey into uncharted territories of speculation and intrigue, confronting the tantalizing notion that the Ark's secrets may remain veiled, forever beyond the grasp of human understanding.
Transcending academic and religious circles, the quest permeates popular culture, leaving an indelible mark on the collective imagination. From literature to cinema, the Ark's presence becomes a reflection of society's enduring fascination with ancient mysteries and the allure of a quest that spans the realms of history and myth.
EXCERPT FROM HERODOTUS57. Moreover, I think that the women were .docxcravennichole326
EXCERPT FROM HERODOTUS
57. Moreover, I think that the women were called doves by the people of Dodona for the reason that they were Barbarians and because it seemed to them that they uttered voice like birds; but after a time (they say) the dove spoke with human voice, that is when the woman began to speak so that they could understand; but so long as she spoke a Barbarian tongue she seemed to them to be uttering voice like a bird: for had it been really a dove, how could it speak with human voice? And in saying that the dove was black, they indicate that the woman was Egyptian. The ways of delivering oracles too at Thebes in Egypt and at Dodona closely resemble one another, as it happens, and also the method of divination by victims has come from Egypt.
58. Moreover, it is true also that the Egyptians were the first of men who made solemn assemblies 55 and processions and approaches to the temples, 56 and from them the Hellenes have learnt them, and my evidence for this is that the Egyptian celebrations of these have been held from a very ancient time, whereas the Hellenic were introduced 57 but lately.
59. The Egyptians hold their solemn assemblies not once in the year but often, especially and with the greatest zeal and devotion 58 at the city of Bubastis for Artemis, and next at Busiris for Isis; for in this last-named city there is a very great temple of Isis, and this city stands in the middle of the Delta of Egypt; now Isis is in the tongue of the Hellenes Demeter: thirdly, they have a solemn assembly at the city of Saïs for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly at the city of Buto in honour of Leto, and sixthly at the city of Papremis for Ares.
60. Now, when they are coming to the city of Bubastis they do as follows:—they sail men and women together, and a great multitude of each sex in every boat; and some of the women have rattles and rattle with them, while some of the men play the flute during the whole time of the voyage, and the rest, both women and men, sing and clap their hands; and when as they sail they come opposite to any city on the way they bring the boat to land, and some of the women continue to do as I have said, others cry aloud and jeer at the women in that city, some dance, and some stand up and pull up their garments. This they do by every city along the river-bank; and when they come to Bubastis they hold festival celebrating great sacrifices, and more wine of grapes is consumed upon that festival than during the whole of the rest of the year. To this place (so say the natives) they come together year by year 59 even to the number of seventy myriads 5901 of men and women, besides children.
61. Thus it is done here; and how they celebrate the festival in honour of Isis at the city of Busiris has been told by me before: 60 for, as I said, they beat themselves in mourning after the sacrifice, all of them both men and women, very many myriads of people; but for whom they beat themselves it is n.
This presentation by Morris Kleiner (University of Minnesota), was made during the discussion “Competition and Regulation in Professions and Occupations” held at the Working Party No. 2 on Competition and Regulation on 10 June 2024. More papers and presentations on the topic can be found out at oe.cd/crps.
This presentation was uploaded with the author’s consent.
Sharpen existing tools or get a new toolbox? Contemporary cluster initiatives...Orkestra
UIIN Conference, Madrid, 27-29 May 2024
James Wilson, Orkestra and Deusto Business School
Emily Wise, Lund University
Madeline Smith, The Glasgow School of Art
0x01 - Newton's Third Law: Static vs. Dynamic AbusersOWASP Beja
f you offer a service on the web, odds are that someone will abuse it. Be it an API, a SaaS, a PaaS, or even a static website, someone somewhere will try to figure out a way to use it to their own needs. In this talk we'll compare measures that are effective against static attackers and how to battle a dynamic attacker who adapts to your counter-measures.
About the Speaker
===============
Diogo Sousa, Engineering Manager @ Canonical
An opinionated individual with an interest in cryptography and its intersection with secure software development.
Have you ever wondered how search works while visiting an e-commerce site, internal website, or searching through other types of online resources? Look no further than this informative session on the ways that taxonomies help end-users navigate the internet! Hear from taxonomists and other information professionals who have first-hand experience creating and working with taxonomies that aid in navigation, search, and discovery across a range of disciplines.
Acorn Recovery: Restore IT infra within minutesIP ServerOne
Introducing Acorn Recovery as a Service, a simple, fast, and secure managed disaster recovery (DRaaS) by IP ServerOne. A DR solution that helps restore your IT infra within minutes.
1. The Wife of Bath
From the Canterbury Tales by Geoffrey Chaucer
Presented by:
Helena Erlach and Karen Murphy
2. Content
1. What is the structure of CT like?
2. What is the geographic route of the pilgrimage?
3. What were further important medieval
pilgrimages?
4. Explanations:
• “wife” in the context of medieval England
• Bathe, Jerusalem, Rome, Boloigne, Galice,
seint Jame & Coloigne
• Significance of “gat-tothed”
5. Translation (ll. 445-476)
6. Bibliography
3. What is the structure of CT like?
Linear construction: one story follows another
Characters tell their own stories
Free and open exchange of stories among all
classes
Meaning emerges from all stories together
No deduction of morals possible from CT
Idea of a pilgrimage used as device for
Showing a diverse collection of people
Different genres and literary forms
4. What is the geographic route of the
pilgrimage?
5. What is the geographic route of the
pilgrimage?
20 In Southwerk at the Tabard as I lay
In Southwark at the Tabard Inn as I lay
826 Unto the Wateryng of Seint Thomas;
Unto the Watering of Saint Thomas;
3906 Lo Depeford, and it is half-wey pryme!
Lo Deptford, and it is almost seven thirty!
3907 Lo Grenewych, ther many a shrewe is inne!
Lo Greenwich, in which is many a rascal!
6. What is the geographic route of the
pilgrimage?
1926 Loo, Rouchestre stant heer faste by!
Lo, Rochester stands here near by!
847 Of freres er I come to Sidyngborne
Of friars before I come to Sittingbourne
556 At Boghtoun under Blee us gan atake
At Boghtoun under Blee overtook us
2 Which that ycleped is Bobbe-up-and-doun,
Which is called Bobbe-up-and-down (Harbledown),
22 To Caunterbury with ful devout corage,
To Canterbury with a very devout spirit,
7. What were further important medieval
pilgrimages?
Jerusalem (Israel):
Site of the Passion and Resurrection of Jesus
Nazareth (Israel):
Jesus' hometown
Rome (Italy):
Site of the deaths of Saint Peter, Saint Paul
and other early martyrs
Location of relics of various saints
Important churches
Headquarters of the Roman Catholic Church
8. What were further important medieval
pilgrimages?
Santiago de Compostela in Galicia (Spain):
Way of St James (Galician: O Camiño de
Santiago)
Shrine of Saint James (is still popular today)
Cologne (Germany):
Relics of the Three Magi
Boulogne (France):
Virgin of the Sea
Nidaros, Trondheim (Norway):
Shrine of St. Olav
9. Explanations:
A “wife” in the context of medieval England
Legal description of “feme covert” (one whose
legal existence is “covered” by her spouse)
Unmarried women:
Could hold property
Could sue and be sued
Could borrow or lend money
Married women:
Land came under control of husband
Husband and wife had to be joined in any legal
action touching the property
Credit transactions had to be in the name of
both spouses
10. Explanations:
Bathe, Jerusalem, Rome, Boloigne, Galice,
seint Jame & Coloigne
They are all names of places/regions
Bathe (Bath): her home town
Jerusalem, Boloigne (Boulogne), Coloigne
(Cologne), Rome: destinations of medieval
pilgrimages
Seint Jame (St. James), Galice (Galicia): Galicia is
the region of Spain in which Santiago de
Compostela, the destination of the St. James
Way, is situated (referring to the medieval
pilgrimage route)
12. Translation (ll. 445-451)
445 A good Wyf was ther of bisyde Bathe,
There was a good Wife of beside Bath,
446 But she was som-del deef, and that was scathe.
But she was somewhat deaf, and that was a pity.
(447 Of clooth-makyng she hadde swich an haunt
She had such a skill in cloth-making)
(448 She passed hem of Ypres and of Gaunt.
She surpassed them of Ypres and of Ghent.)
(449 In al the parisshe wif ne was ther noon
In all the parish there was no wife)
(450 That to the offrynge bifore hire sholde goon;
Who should go to the Offering before her;)
(451 And if ther dide, certeyn so wrooth was she
And if there did, certainly she was so angry)
13. Translation (ll. 452-458)
(452 That she was out of alle charitee.
That she was out of all charity (love for her neighbour).)
(453 Hir coverchiefs ful fyne weren of ground;
Her kerchiefs were very fine in texture;)
(454 I dorste swere they weyeden ten pound
I dare swear they weighed ten pound)
(455 That on a Sonday weren upon hir heed.
That on a Sunday were upon her head.)
(456 Hir hosen weren of fyn scarlet reed,
Her stockings were of fine scarlet red,)
(457 Ful streite yteyd, and shoes ful moyste and newe.
Very closely laced, and shoes very supple and new.)
(458 Boold was hir face, and fair, and reed of hewe.
Bold was her face, and fair, and red of hue.)
14. Translation (ll. 459-465)
459 She was a worthy womman al hir lyve:
She was a worthy woman all her life:
460 Housbondes at chirche-dore she hadde fyve,
She had (married) five husbands at the church door,
461 Withouten other companye in youthe --
Not counting other company in youth --
462 But thereof nedeth nat to speke as nouthe.
But there is no need to speak of that right now.
463 And thryes hadde she been at Jerusalem;
And she had been three times at Jerusalem;
464 She hadde passed many a straunge streem;
She had passed many a foreign sea;
465 At Rome she hadde been, and at Boloigne,
She had been at Rome, and at Boulogne,
15. Translation (ll. 466-471)
466 In Galice at seint Jame, and at Coloigne.
In Galicia at Saint-James (of Compostella), and at
Cologne.
467 She coude muche of wandring by the weye.
She knew much about wandering by the way.
468 Gat-tothed was she, soothly for to seye.
She had teeth widely set apart, truly to say.
469 Up-on an amblere esily she sat,
She sat easily upon a pacing horse,
470 Y-wympled wel, and on hir heed an hat
Wearing a large wimple, and on her head a hat
471 As brood as is a bokeler or a targe;
As broad as a buckler or a shield;
16. Translation (ll. 472-476)
472 A foot-mantel aboute hir hipes large,
An overskirt about her large hips,
473 And on hir feet a paire of spores sharpe.
And on her feet a pair of sharp spurs.
474 In felawschipe wel coude she laughe and carpe.
In fellowship she well knew how to laugh and chatter.
475 Of remedyes of love she know perchaunce,
She knew, as it happened, about remedies for love
476 For she coude of that art the olde daunce.
For she knew the old dance (tricks of the trade) of that
art.
17. Bibliography
http://www.courses.fas.harvard.edu/~chaucer/te
achslf/gp-par.htm
Walker, Sue Sheridan. “Wife and Widow in
Medieval England”. Michigan. University of
Michigan Press. 1993
Cooper, Helen. “The structure of the Canterbury
Tales”. London. Duckworth. 1983
http://faculty.arts.ubc.ca/sechard/346map.htm#
http://www.websters-online-
dictionary.org/Ga/Gat-toothed.html
http://www.internationalschooltoulouse.net/vs/pil
grims/sites.htm