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Essays on goddess irisa, Homework Writing Service
Name: Greg Noone
From: Ronkonkoma, Long Island
My heart aches for Phaedra and the Bonewits' family: know that you are loved from afar and please take some consolation in the fact that Isaac taught many, many people to love life, laugh at ourselves, and most importantly to respect our Goddess Earth and her wonders.
May the home-fire lit by Brigit shine in your hearts and fill us all with warmth as we share Isaac's memory and wondrous life!
Name: Malcolm Mallardi
To all of Isaac's family, and my former brothers and sisters at ADF, I wish to offer my deepest condolences. I had the pleasure of meeting Isaac when I was new to ADF 11 years ago, some years after he had stepped aside from his position as Archdruid.
Though Isaac was legend, he was very humble and giving, and spent hours talking with me in that one weekend, answering every question and helping to shape my path. It was that October weekend, early in my coming to this path that shaped me more than any other, even though I have since become a solitary.
Thank you for the gift that is Isaac, and to all the gods and goddesses, I pray, though I am certain you will welcome him gladly as one of our Ancestors.
Goddess of Durga (According to Hindu religion) by Indradri o
Name: Rain Dove
From: Carrollton, Ga and Dallas, Tx
Isaac, even though I did not get to talk to you as often as I would have liked, giving me the time that you did is something I will be eternally grateful for. And even though I did not get to be with you or see you, I am blessed to have lived on this Earth at the same time with you.
You are truly a legend and you will be sorely missed.
May the Gods carry you unto the Goddess and may they lay you at Her feet. May She pick you up and wrap you in Her arms. May you find peace and rest there.
Merrily part, until we merrily meet again.
May your journey be blessed,
Thank you for your legacy and inspiration
Thank you for keeping the path "of the old ways" clear and uncluttered.
Orchil, the dim Goddess who is under the brown earth, in a vast cavern,where she weavesat two looms.
With one hand she weaves life upward through the grass; with the other she weaves downward through the mould; and the name of it in the green world is Time.
And, through all,Orchil weaves the weft of Eternal Beauty, that passeth not, through her soul is Change.(from Iona).
Travel softly Issac.
Ia_Mtazeda-2004 | Rhyme | Georgia (Country)
I'm so sorry for your loss, my condolences to Isaac's Family. May the gods and goddess send healing and comfort your way. You're in my prayers.
In "La Belle Dorothke," the freed black slave, Dorothke, works as a prostitute to European visitors to her island saving money to buy her younger sister's freedom. Dorothee's situation is seem- ingly an allegory of the social and economic processes that have entered the realm of art and literature, thereby necessitating a break with the Romantic idealization of nature and feminine beauty. The poet thus appears to establish a correspondence be- tween the commercial practices of purchasing slaves and selling woman's beauty and sex as merchandise. As the poem moves from an unmotivated promenade in which Dorothke is a natural won- der to Dorothke as prostitute, masked as a natural wonder walk- ing, Dorothie's gait as she saunters through the streets-presum- ably of La Reunion-betrays what Benjamin calls the prostitute's "travestissement de l'expression individuelle au profit de l'expression professionnelle" (361).I0 Her consummate public performance makes it difficult to determine anything about the private individual; one wonders how much (if any) of this "simple creature," who asks such childish questions about Parisian women and society, belongs to the pre-rehearsed spectacle of exoticism that Dorothee enacts daily, perhaps hourly, for her European cli- ents. She has already successfully marketed and exploited herself as both object of beauty and, more lucratively, as object of plea- sure. But she also promotes herself-from her bare feet to the ex- otic perfumes of the crab, rice, and saffron stew cooking in an iron pot-as a sensuous, primitive, black goddess who promises un- leashed, unrepressed sexuality.
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Prophet Minor - Ebenezer Henderson | Sweden | …
Like the dreamy Dorothei, "la negra" is a passive object and her only action, the maternal cradling of the white rose, is done in her sleep, as if by instinct and not volition. The rose and her sleep "apartan, en una superposicidn mcigzca," the reality of the girl's pov- erty, "todo el triste atavio de la muchacha: las medias rosas caladas, la blusa verde y trasparente, el sombrero de paja de oro con amapolas moradas-." The poet's emphasis of two passages describing the girl divides the narrative, setting the description of her physical characteristics apart from the recounting of the lyric voice's ap- prehension of the transformation wrought by the rose's beauty. The description of the girl's "triste atavio" is kindly yet patronizing. Not only does "la negra" figure the link between black and white by clutching the white rose, but she also provides the only chro- matic relief from that stark contrast. Her shabby clothing is the lone sign of the colors of spring in the underground: rose, green, gold, and red. The colors also suggest an exotic, tropical brilliance foreign to the dark underground, and link "la negra" again to Dorothie. She is thus allied, as woman often is, with the natural world in a purely instinctive way. She is without thought, "soiiando," "inconsciente," "una sonfimbula." Her head, "la pobre cabeza de humo rizado," bobs about helplessly, insubstantial as smoke. The transcendent energy comes not from her, but from without, and she becomes almost a religious icon as a mysterious sunbeam "irisa" her smoky head "cual si fuese de oro." This irides- cence turns her into "una especie de sacramento de belleza total" (Olson 272). For Jimenez, the woman/rose is often a link between two worlds: "la ambigua mujer-rosa se encuentra en un umbral, punto de encuentro entre cuerpo y alma, forma y esencia, m5s ac5 y m&s all&" (Olson 285). Yet this black woman is different from his wife, Zenobia Camprubi, the other woman who inhabits the pages of Diario as both object and addressee.13 "La negra," because of her blackness, belongs to the infernal world she inhabits.I4
Prophet Minor - Ebenezer Henderson
JimCnez also personifies spring as a nude goddess marching triumphantly up Fifth Avenue in the mock-epic "jViva la Primavera!" (No. 116): "En un anhelo, doblado por la aurora, de ser pura, viene la primavera, nadando por el cielo y por el agua, a la ciudad. . . . sus rosas . . . en lucha con el trust 'Humo, sombra, barro and C."' que la recibe con su pr5ctico . . . "
and " Essays on Science and The- Passing by other works of ..
Name: Jajlo B
With my voice I sing a song that joins that with my brothers and sisters and that of all creation,
With my hands, I lift the body to the heavens,
With my heart I create the altar that will carry your song, soul and spirit to the God and Goddess
And with my eyes, I see your face in every shadow, leave, tree, star and hear your voice on the wind.
Thank you for all that you have taught, sung and wrote to.......
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