Originally the early Latin goddess of vegetation, a patroness of vineyards and gardens, Venus became deliberately associated with the Greek Goddess Aphrodite and assumed many of her aspects. The name of Venus then became interchangeable with Aphrodite as most of the tales of these two goddesses are identical. However, like every Roman gods with their Greek counterparts, there were differences. Venus arguably became more popular in ancient Rome, and became more ingrained in the city life. She took on the aspect of a gracious Mother Goddess full of pure love as well as assuming the divine responsibility for domestic bliss and procreation.
Venus was also the ancestress of the Julian family of Rome which included great men such as Julius and Augustus Caesar. Anchises, a prince from Dardania and ally to Troy, was seduced by Venus who disguised herself as a Phrygian princess, only revealing her divine identity nine months later as she presented Anchises with their son Aeneas. Guided by his divine mother, Aeneas was fated to found Rome. Aeneas’ son Ascanius was credited as the ancestor of the founders of Rome, Romulus and Remus along with the Julian family.
In 217 BCE, the Sibyline oracle suggested that if Rome, which at that time was losing the Second Punic War, could persuade Venus Eyrcina (Venus of Eryx) to change her allegiance from the Carthagian Silician allies to the Romans, the war would be won. Rome then laid siege to Eryx, offered the goddess a magnificent temple and took her image back to Rome. It was this foreign image that eventually became Rome’s Venus Genetrix (Venus the Mother).
At the end of the Roman Republic, some Romans laid claim to Venus’ favor and competed for it. Sulla adopted the name Felix (“lucky”) and accredited Venus Felix to his divine favor, Pompey dedicated a temple to Venus Victris (“Venus of Victory”) in 55 BCE and Hadrian dedicated a temple to Venus in 139 CE, making her the protective mother of the Roman state.
Roman theology presents Venus as the yielding, watery female principle which is essential to the generation and balance of life. Balanced by the more active and fiery Vulcan and Mars, Venus absorbs and tempers the male essence, thus uniting the opposites of male and female in mutual affection. She embraces several otherwise quite disparate functions such as military victory, sexual prowess, good fortune and general prosperity.
In April 1, Veneralia was held in honour of Venus Verticordia (“Venus the Changer of Hearts”) and Fortuna Virilis (Virile Good Fortune) whose cult was probably by far the older of the two. Venus Verticordia was invented in 220 BC, in response to advice from a Sibylline oracle during Rome’s Punic Wars when a series of prodigies was taken to signify divine displeasure at sexual offenses among Romans of every category and class, including several men and three Vestal Virgins. Her statue was dedicated by a young woman, chosen as the most pudica (sexually pure) in Rome by a committee of Roman matrons. At first, this statue was probably housed in the temple of Fortuna Virilis, perhaps as divine reinforcement against the perceived moral and religious failings of its cult. Venus Verticordia was given her own temple in 114 BCE. She was meant to persuade Romans of both sexes and every class, whether married or unmarried, to cherish the traditional sexual proprieties and morality known to please the gods and benefit the State. During her rites, her image was taken from her temple to the men’s baths, where it was undressed and washed in warm water by her female attendants, then garlanded with myrtle. Women and men asked Venus Verticordia’s help in affairs of the heart, sex, betrothal and marriage.
In April 23, the ancient Romans celebrated vinalia urbana, a wine festival shared by Venus and Jupiter, the king of the gods himself. While Venus was patron of “profane” wine, for everyday human use. Jupiter was patron of the strongest, purest, sacrificial grade wine, and controlled the weather on which the autumn grape-harvest would depend. At this festival, men and women alike drank the new vintage of ordinary, non-sacral wine in honour of Venus, whose powers had provided humankind with this gift. Upper-class women gathered at Venus’s Capitoline temple, where a libation of the previous year’s vintage, sacred to Jupiter, was poured into a nearby ditch. Common girls (vulgares puellae) and prostitutes gathered at Venus’ temple just outside the Colline gate, where they offered her myrtle, mint, and rushes concealed in rose-bunches and asked her for “beauty and popular favour”, and to be made “charming and witty”.
In August 19, they celebrated another wine festival called vinalia rustica, a rustic Latin festival of wine, vegetable growth and fertility. This was almost certainly Venus’ oldest festival and was associated with her earliest known form, Venus Obsequens. Kitchen and market-gardens, as well as vineyards were dedicated to her.
A festival of Venus Genetrix (September 26) was held under state auspices from 46 BCE at her temple in the Forum of Caesar in fulfillment of a vow by Julius Caesar who claimed her personal favour as his divine patron and ancestral goddess of the Julian clan. Caesar dedicated the temple during his quadruple triumph. At the same time, he was pontifex maximus and Rome’s senior magistrate; the festival is thought to mark the unprecedented promotion of a personal, family cult to one of the Roman state. Caesar’s heir, Augustus, made much of these personal and family associations with Venus as an Imperial deity.
A Maori legend tells us about Niwareka, daughter of a tohunga ta moko(tatooist) as well as the princess of the underworld. Niwareka wanted to explore the world above and while she was there she met Mataoroa. Niwareka fell in love with Mataoroa and married him. As knowledge of ta moko did not exist in the world above, Mataoroa simply wore designs painted on his body, rather than being chiselled as a real ta moko supposed to be. Ta moko is different from tattoo in that the skin is carved by uhi (chisels) instead of being punctured with needles. This leaves the skin with textured grooves, rather than the smooth surface of a normal tattoo.
One day, Mataoroa mistreated Niwareka. Refusing to put up with this, the princess of the underworld returned to her father in the underworld. Seeking her forgiveness Mataoroa pursued his wife into the underworld, enduring many trials and obstacles to reach her. But when he finally found her, the paint on his face was smeared from the sweat of his exertion. Upon seeing him, Niwareka’s people, who had actual chiselled faces and permanent designs, laughed at Mataora.
Ashamed of his appearance, Mataoroa asked his father-in-law to teach him the art of ta moko. Impressed with his commitment, Niwareka later forgave her husband, and they both returned to the world above, with Mataoroa taking with him the knowledge of ta moko.
Ta moko is a core component of the Maori culture and an outward expression of commitment and respect. It is customary for men to wear moko on their faces, buttocks, thighs and arms. The women usually wear ta moko on the chin and lips.
For the Maori people, ta moko was a rite of passage, which meant it was highly revered and ritualised. The actual tattooing would usually begin during adolescence.
Having a Maori tattoo applied was a very painful experience. Deep cuts were incised into the skin. Then, the chisel was dipped into the pigment and tapped into the cuts. Another variation on this process involved dipping the chisel into the jar of pigment and inserting it into the skin by striking the end with a mallet. This manner of tattooing leaves the skin with grooves after healing, instead of the usual smooth surface left after needlepoint tattoos. Understandably, this was once a very long and labour intensive process. As it was very painful, only a few parts of the body were tattooed at a time to allow healing.
The great thing about the ta moko is that no two tattoos are alike. The practice of ta moko is a tapu(sacred) ritual. The design of each moko is unique to the wearer and conveys information about the wearer, such as their genealogy, affilliations, status and achievements.
Ta moko was traditionally performed using chisels made from materials such as Albatross bone. An assortment of chisels was used, some with a straight edge, others with a serrated edge. However, today most are performed using modern tattoo machines (and therefore leave the skin smooth). The inks that were used were made from all natural products. Burnt wood was used to create black pigments; while lighter pigments were derived from caterpillars infected with a certain type of fungus, or from burnt kauri gum mixed with animal fat. The pigments were then stored in ornate containers called oko, which became family heirlooms. The oko were often buried when not in use.
The black pigment that was made from burnt wood was reserved solely for facial tattoos; while those made from bugs or burnt gum was used for outlines and other less revered tattoos. Before the beginning the tohunga ta moko would study the persons facial structure to decide on the most appealing design.
All Maori design is made up of a number of essential design elements. Manawa Lines are the skin looking lines in the tattoo. Manawa is the Maori word for “heart” and represents your life, your journey and your time spent on earth. The main Korus coming off the Manawa Lines are used represent people and people groups. Korus are based off the tiny new growth shoots on the New Zealand Fern plant and represent new life and new beginnings. When you add a korus in your Manawa line, you can also be adding the important people in your life journey such as mothers, fathers, grandparents, children, siblings , friends and so on.
As the Maori people consider the head to be the most sacred part of the body, the most popular kind of ta moko was the facial tattoo, which was composed of curved shapes and spiral like patterns. Often this tattoo covered the whole face and was a symbol of rank, social status, power and prestige.
Due to the sacred nature of ta moko, those who were undergoing the process, and those involved in the process, could not eat with their hands or talk to anyone aside from the other people being tattooed. Those who were receiving tattoos made it a point to not cry out in pain, because to do so was a sign of weakness. Being able to withstand the pain was very important in terms of pride. There were other rules and regulations around being tattooed, particularly while undergoing a facial work. Many had to abstain from sexual intimacy while undergoing the rite, and had to avoid all solid foods. In order to meet these requirements, the person who recently got a facial tattoo had to be fed from a wooden funnel to prevent foodstuffs from contaminating the swollen skin. A person would be fed in this manner until the facial wounds had fully healed. Because the face was often bleeding and very swollen, the leaves of the karaka tree were often used as a balm that was applied after the session had finished, to hasten the healing process. The tattooing was often accompanied by music, singing and chanting to help soothe the pain.
The focal point of Maori tattooing was generally the face. Men had full facial tattoos, while women only had their chin, lips and nostrils tattooed. Some Maori also had other parts of the body tattooed, such as their back and legs. Women were more often known to tattoo their arms, neck and thighs.
For men, their face tattoo showed their accomplishments, status, position, ancestry and marital status. It is considered highly insulting to be unable to recognise a person’s power and position by his moko.
The male facial moko or tattoo is generally divided into different sections of the face: the ngakaipikirau (the centre of the forehead) designated a person’s general rank, ngunga (the area under the brows) designated his position, uirere (the area around his eyes and nose) designated his hapu, or sub-tribe rank, the uma (the area around the temples) served to detail his marital status, raurau (the area under the nose) displayed the man’s signature that was once memorised by tribal chiefs who used it when buying property, signing deeds and officiating orders, taiohou (the cheek area) showed the nature of the person’s work, wairua (the chin area) showed the person’s mana or prestige, and the taitoto (the jaw area) designated a person’s birth status
It can also be noted that a person’s ancestry is indicated on each side of the face. The left side is generally the father’s side and the right side the mother’s. A noble or note-worthy descent was a primary requirement before a moko was undertaken as, if one side of a person’s ancestry was not of rank, the corresponding side of the face would not have any design tattooed on it. And if the person undertaking the moko has no rank, or is not heir to anything of note then the centre of the forehead would be left without design.
In South Australia, a tribe in Encounter Bay tells this story: In remote time an old woman, named Wurruri lived towards the east and generally walked with a large stick in her hand, to scatter the fires around which others were sleeping, Wurruri at length died. Greatly delighted at this circumstance, they sent messengers in all directions to give notice of her death; men, women and children came, not to lament, but to show their joy. The Raminjerar were the first who fell upon the corpse and began eating the flesh, and immediately began to speak intelligibly. The other tribes to the eastward arriving later, ate the contents of the intestines, which caused them to speak a language slightly different. The northern tribes came last and devoured the intestines and all that remained, and immediately spoke a language differing still more from that of the Raminjerar.
According to one Hindu myth, there was once a very tall tree that grew out from the very center of the earth. It was called the “World Tree” or “Knowledge Tree”, and grew so tall that it almost reached the heavens. The tree decided that it would keep growing so that its head would be in heaven and its branches on the earth, so it could make all humankind gather under it and prevent them from ever separating. The god Brahma discovered the tree’s intentions and as punishment for it being so proud, he cut off all of the tree’s branches and scattered them all over the earth. Where each branch fell a Wata tree began to grow, and with it a new language and culture for humankind.
The need for the ability to communicate in multiple languages is as old as human history itself. In the Ancient Near East, Akkadian was the language of diplomacy. Centuries later, Latin became the dominant language of education, commerce, religion and government in much of Europe until it was mostly replaced by French, Italian and English by the end of the 16th century. Right now, more than half the people in the world are bilingual. Then, we have the polyglots, who are capable of speaking not one or two but at least five different languages fluently. Such a skill is widely looked upon with fascination, if not envy, inviting a wishful yet somewhat defeated sigh of “oh, I wish I can speak (insert language here)”.
Learning languages, as the ancients tell us, is difficult but not impossible. In fact, it was and has always been necessary. Those ancient historians and mythologists would have learned other languages. Ovid, in compiling his Metamorphoses, one of the most complete work on mythological stories, would have combined his creativity and his knowledge of ancient Greek to be able to describe those mythological scenes in great details. At the time of its extinction, only a few educated Romans with antiquarian interests could read Etruscan language. The last person known to have been able to read Etruscan was the Roman emperor Claudius (10 BC – AD 54) who, in his youth, wanted to be a historian and authored a treatise in 20 volumes on the Etruscans, called Tyrrenikà and compiled a dictionary by interviewing the last few elderly rustics who still spoke the language.
The Roman historian and author Pliny the Elder credited Mithridates VI as the Empire’s most formidable of enemies. Under him, the Kingdom of Pontus – in modern-day Turkey – fought and defeated the late Roman Republic in several battles of the Mithridatic Wars. While he eventually lost, Mithidrates reputation would only grow over the subsequent years and centuries as a one of the greatest polyglots who ever lived. Mithridates made a point of learning the languages of the peoples his vast kingdom ruled over. Pliny noted in Volume 7 of his Natural History: “Mithridates, who was king of 22 nations, administered their laws in as many languages, and could harangue in all of them, without employing an interpreter.” He event went one step further: although his kingdom didn’t stretch that far, Mithridates was also fluent in ancient Persian. Contemporary accounts noted that he spoke the language with Persian prisoners – before he killed them, of course.
Descended from Ptolemy, one of Alexander the Great’s generals, Cleopatra was part of a dynasty that ruled over Egypt for more than three centuries. In fact, she was the last Ptolemaic ruler of the north African state, reigning for 21 years. She was also highly intelligent, not least in her recognition that learning languages could help her consolidate and grow her power. As with all the Ptolemaic rulers, Cleopatra spoke Greek as her native tongue. But while none of her predecessors bothered to learn the language of the people they ruled over, Cleopatra was different. Either way, speaking the local tongue was what a modern-day politician would call an excellent PR exercise as it kept the populace on her side. This was most probably the reason Cleopatra learned to speak at least another six languages. As Plutarch noted in his history The Life of Anthony: “And her tongue, like an instrument of many strings, she could readily turn to whatever language she pleased, so that in her interviews with barbarians she very seldom had the need of an interpreter, but made her replies to most of them herself…whether they were Ethiopians, Troglodytes, Hebrews, Arabians, Syrians, Medes or Partians.”
Two thousand years ago, learning Latin just seemed to be the thing to do to progress. When the Romans ruled a vast empire whose inhabitants spoke all sorts of different languages, many of those inhabitants wanted to learn Latin as a second or third language. So they signed up for Latin classes, where they learned using textbooks with little dialogues about everyday life. These dialogues are similar to texts used today to teach foreign languages. The dialogues introduced learners to both Latin and the Roman culture. They illustrate how to use the public baths, the banks, the markets, the temples, the lawcourts and so on.
Ancient Latin learners, in fact, did most of the things modern Latin learners do. In addition to learning grammar, they translated Latin texts into their own language, and texts from their own language into Latin. They read Virgil’s Aeneid, although they usually didn’t get very far into the story, and Cicero’s Catilinarian Orations. When they had gained enough vocabulary to be able to cope with reading without a translation, they read monolingual Latin texts, using dictionaries and commentaries to decipher them and writing translations of the hard words into their copies of the text. And, like many modern learners, some ancient learners eventually became very good at the language and went on to read texts without needing to look up the hard words and write them down.
Before the 20th century, language teaching methodology went back and forth between two types of approaches: language use – that is, speaking and understanding, and analysis – learning the grammatical rules. The Classical Greek and Medieval Latin periods were characterized by a strong emphasis on teaching people to actually use foreign languages as they were used as lingua francas. Later, higher instruction was given in these languages all over Europe and they were also used very widely in religion, politics and business – making them necessary for everyone. Although the “educated elite” became fluent speakers, readers and writers of the appropriate classical language, merely using the foreign language was no longer special as even an uneducated shopkeeper could use them if he practiced enough. Then the ability to analyse the languages became the mark of the “educated” and the practical aspect of the languages gradually disappeared.
The focus in language study shifted back to utility rather than analysis during the 17th Century. Perhaps the most famous language teacher and methodologist of this period is Jan Comentius, a Czech, who published books about his teaching techniques between 1631 and 1658. He wrote a complete course for learning Latin, covering the entire school curriculum, culminating in his Opera Didactica Omnia, 1657. In this work, Comenius also outlined his theory of language acquisition. Some of the techniques that he used were very simple: use imitation instead of rules to teach a language, have your students repeat after you, use a limited vocabulary initially, help your students practice reading and speaking, teach languages through pictures to make it meaningful. – basically all the things one would do to teach a language to a very young child. Not surprisingly he also published the world’s first illustrated children’s book, Orbis sensualium pictus. Thus Comenius made explicit for the first time an inductive approach to learning a language, the goal of which was to teach use rather than analysis of the language being taught.
Comenius’ views held sway through most of the 18th Century; however, by the beginning of the 19th Century the systematic study of the grammar of Classical Latin and of classical texts had once again taken over in schools and universities throughout Europe. Based on the purely academic study of Latin, students of modern languages did much of the same exercises, studying grammatical rules and translating abstract sentences. Oral work was minimal, and students were instead required to memorize grammatical rules and apply these to decode written texts in the target language. This tradition-inspired method became known as the grammar-translation method.
The pendulum then swung back to practical uses of languages when businessman and scholar James Hamilton seemed to find the ancient Roman way of language teaching effective. He, in fact, believed that the Ancients knew how to study language better than modern day students. Hamilton popularized “interlinear translations,” an ancient method of studying Greek and Latin, and applied the system to French, Italian, and German as well. Interlinear translation made the study of texts the dominant focus of the teaching of foreign languages. “Reading,” Hamilton wrote, “is the only real, the only effectual source of instruction. It is the pure spring of nine-tenths of our intellectual enjoyments. . . . Neither should it be sacrificed to grammar or composition, nor to getting by heart any thing whatever, because these are utterly unobtainable before we have read a great deal.”
Then it became confusing. Innovation in foreign language teaching began in the 19th century and became very rapid in the 20th century. It led to a number of different and sometimes conflicting methods, each claiming to be a major improvement over the previous or contemporary methods. However, anecdotal evidence for successful second or foreign language learning is easy to find, leading to a discrepancy between these cases and the failure of most language programs. This tends to make the research of second language acquisition emotionally charged. Older methods and approaches such as the grammar translation mehod and the direct method are dismissed and even ridiculed, as newer methods and approaches are invented and promoted as the only and complete solution to the problem of the high failure rates of foreign language students.
Most books on language teaching list the various methods that have been used in the past, often ending with the author’s new method. These new methods are usually presented as coming only from the author’s mind, as the authors generally give no credence to what was done before and do not explain how it relates to the new method. It is also often inferred or even stated that older methods were completely ineffective or have died out completely, though in reality even the oldest methods are still in use. Proponents of new methods have been so sure that their ideas are so new and so correct that they could not conceive that the older ones have enough validity to cause controversy. This was in turn caused by emphasis on new scientific advances, which has tended to blind researchers to precedents in older work.
Dr. R.K Fisher andI discuss a lot more about the evolution of ancient languages and writings on “Time Maps: Evolution of Languages and Writings” – available through this link.
Out of all the millions of myths around the world today, I think we can agree that Greek mythology is arguably the most famous. A significant reason for this is that the ancient Greeks were very media-savvy. The Greek myths that we know today are known primarily from representations on visual media dating from c. 900 BCE to c. 800 BCE onward as well as from written literature.
The ancient Greeks also started what we roughly know now as “product placement.” In this case, the “product” was myths and legends. Mythical narration plays an important role in nearly every genre of ancient Greek literature. They covered their bases so thoroughly and entwined the gods into the mortals’ narratives so well that, although we have of course lost many ancient Greek writings and visual representations, we are still familiar with the gods and heroes as if they were members of our own extended family.
Among the earliest literary sources, and arguably the most famous, are Homer’s two epic poems, the Iliad and the Odyssey. Any reader of Homer would recognize the close relationship between the gods and human destinies. The study of Homer is also one of the oldest topics in scholarship. The earliest preserved comments on Homer concerning his treatment of the gods which is not unlike the religious debates we see today. Hostile critics such as the poet Xenophanes of Calophon denounced Homer’s depictions of the gods as immoral. The allegorist Theagenes of Rhegium defended Homer by arguing that the Homeric poems are allegories and thus never meant to be taken literally. These kinds of debate only served to propel Homer and his work even further. As one American political consultant said, “If you’re not controversial, you’ll never break through the din of all the commentary.” In other words, any publicity is good publicity.
Hesiod, a possible contemporary with Homer, offers in his Theogony (Origin of the Gods) the fullest account of the earliest Greek myths, dealing with the creation of the world; the origin of the gods, Titans and Giants. He also includes elaborate genealogies, folktales, and etiological myths. Hesiod also includes the myths of Prometheus, Pandora and the Five Ages of Man in his Works and Days, a didactic poem about farming.
Both Homer and Hesiod are central to the history of ancient Greece. They received their greatest endorsement from none other than the “father of history,” Herodotus himself, who credits them with giving the Greeks their gods: “For Hesiod and Homer I suppose were four hundred years before my time and not more, and these are they who made a theogony for the Hellenes and gave the titles to the gods and distributed to them honours and arts, and set forth their forms: but the poets who are said to have been before these men were really in my opinion after them. Of these things the first are said by the priestesses of Dodona, and the latter things, those namely which have regard to Hesiod and Homer, by myself.”
Not much is known about the actual life of Hesiod. He started his working life as a young shepherd in the mountains. He says that his father left his home at Aetolian Cyme because his life of sea-trading was unprofitable; “he settled near Helicon in a miserable hamlet, Ascra, which is bad in winter, sultry in the summer, and good at no time.” Hesiod then moved on to be a small peasant on a hard land after his father’s death. While tending his flock on Mt. Helicon, he claims that the Muses appeared to him in a mist. It should be noted that this is a common claim. Two of the easiest way to distinguish oneself from the market these days is to be the first or the best. Leaders in the ancient world liked to distinguish themselves by associating themselves to the deities or ancient heroes. Hesiod, like many other epic poets, claims to have been inspired by the Muses and tells his audience that this happened “while he was shepherding his lambs under holy Helicon”.
The Theogony covers the beginning of the world with Chaos, followed by Gaia, Tartarus, and Eros. It then moves on to Gaia’s creation of Uranus, and their parenting of the Titans, Cyclopes and other giants. He tells us about Cronus’ castration of Uranus and the parenting of Cronus and Rhea of the Olympian gods. Cronus, as we know, ate his divine children as soon as they were born, with only Zeus surviving, who later forced Cronus to throw-up the other Olympians. Hesiod took great care to cover the story of Prometheus and his punishment by Zeus for giving fire to humans and the Titanomcahy, the great battle between the Titans and Olympians which Zeus won, casting the Titans and Typhoeus into Tartarus. He also devoted sections to Zeus and his many wives and the birth of Hercules.
The Works and Days, again, begins with an appeal to the Muses, but then goes on to address Hesiod’s brother, Perses, urging him to put aside their dispute, “Perses, lay these things in your heart, and do not let that Strife who delights in mischief hold your heart back from work…”. Hesiod dedicated Works and Days to his brother, giving him advice on life, farming, sea trade, as well as religious and social expectations. On a personal note, although Works and Days tended to be a little overlooked compared to the Theogony, this work appeals to me more due to its humanity and attempt at making the myths and belief that the brothers would have already known relevant to their day to day human existence.
I would like you to be among the first to know that my new course, called “Ancient Marketing Practices for the Modern World”, is now live on Udemy.
I started researching modern business practices in the ancient world since 2011 out of interest, looking at things such as taxation in ancient Mesopotamia, trades in ancient Egypt, etc. However, I found branding and marketing in the ancient world particularly intriguing and my research took me to a wide range of places and times from ancient Greek cults to Roman propaganda.
I got the opportunity to speak about this in Yoohcan early in 2017, and decided to build a course explaining this subject in greater detail. At this time, the course has only been live for less than 24 hours and has accumulated more than 700 students without hardly any promotion on my part (it was the weekend, after all)
To celebrate the launching of this new course, I am opening the course free for everybody until 8 October 2018. An enrollment will give you a lifetime access to the materials to this course.
to enroll in this course, you can follow this link.
I hope to see some of you there.
From concubines to emperors, even the people in the ancient world have had to market themselves. “Ancient Marketing Practices for the Modern World” takes you through the practice of marketing and promotion in the ancient world – practices we recognize in today’s age of the internet, social media and personal branding has been perfected by for thousands of years by everyone from graceful Chinese concubines, powerful Roman Emperors to pious priests of ancient Greece.
If you are looking for more ideas on how to market yourself and your products, this course is for you. For complete beginners, you will also gain ideas on how and where to start your marketing journey. After all, what better way to start than from the beginning?
There are many questions about the Old Culture – a culture even before history was written. Whatever happened to the Great Goddess? When did patriarchy start? How did women become objectified? This book is about the Journey of ancient women with their many glories and challenges. It talks about the gender partitioning which still survived in some cultures today, women as warriors, advisers, goddesses and properties.
Chapters included are: •The Goddess Paradigm •Women Warrior •Dethroning the Queen of Heaven •The Queen in Exile
Written with a Mathematician’s precision and a Historian’s curiosity, Time Maps covers over millennia worth of developments & impacts of civilizations, migrations, leaders and continents. Illuminating concepts of societies, dynasties, heroes, kings and eras through incisive and thorough research, looking at ideas, theories & world views with a sense of wonder and delight.
Aristotle defined man as a rational and political animal. But there are also passages in his work that indicate another less remarked upon definition. In Parts of Animals, he writes, “When people are tickled, they quickly burst into laughter, and this is because the motion quickly penetrates to this part, and even though it is only gently warmed, still it produces an independent movement in the intelligence which is recognizable.” He continues to argue that touch is the most primary sense and human beings are uniquely privileged in possessing the sharpest sense of touch because of the delicate nature of their skin. He says that, although other animals have more advanced smell or hearing, a man’s sense of touch is the most fine-tuned. This leads to some of us to think that tickling is a side effect of the hyper-sensitivity of human touch. Thanks to our sophisticated and discriminating access to the world around us, we are particularly vulnerable to tickling.
However, this “privilege” did not last long as many scientific researches have refuted Aristotle’s claim about how tickling could only effect human beings. It has been found that monkeys are ticklish too, and a recorded laughter-like ultrasonic chirping in tickled rats also exists. But, the most famous ticklish animal is the trout as it would fall into a trance-like state when its underbelly is lightly rubbed. In Shakespeare’s Twelfth Night, Maria says, while planning to trick Malvolio, “Lie thou there; for here comes the trout that must be caught with tickling.”
Neuroscientist Robert Provine posed a rather elaborate speculation which links tickling with both humorous laughter and the prehistoric birth of comedy. He writes, “I forge recklessly into the paleohumorology fray, proposing my candidate for the most ancient joke—the feigned tickle (Real tickling is disqualified because of its reflexive nature). The ‘I’m going to get you’ game of the threatened tickle is practiced by human beings worldwide and is the only joke that can be told equally well to a baby human and a chimpanzee. Both babies and chimps ‘get’ this joke and laugh exuberantly.” His argument is that proper ticklish laughter is not actually funny because it is too much of an automatic or neurological reaction. To make tickling funny, it needs to be distanced from reflex. It is the suspended gesture that gets a laugh – the real gesture might get one slapped. Therefore, a child will wriggle and squirmed when tickled, but they will actually laugh only if they perceive the tickling as a mock attack, a caress in a mildly aggressive and irritating disguise.
The ambivalence of tickling, a delight that can quickly become excruciating, would seem particularly well suited to describe the concept of pleasure-in-pain that so fascinated thinkers from Plato, Nietzsche, Freud etc. They agree that tickling serves as an alternate way of thinking about pleasure, as titillation and excitation. Nietzsche put it, “What is the best life? To be tickled to death.” – I hope someone would do a research on whether this man was ever tickled in his life. However, he is not wrong about this. Foot tickling for sexual arousal was used in the Muscovite palaces and courts for centuries. Many of the Czarinas (Catherine the Great, Anna Ivanovna, Elizabeth and others) were participants of this activity. The practice was so popular that eunuchs and women were employed as full time foot ticklers. They developed this skill so well that their occupations brought prestige and good pay. Anna Leopoldovna had at least six ticklers at her feet. While the ticklers performed their task, they also told bawdy stories and sang obscene ballads. This was done to work the ladies up to an erotic pitch so that they could meet their husbands or lovers in a sex impassioned mood.
But can one actually die from tickling? Yes. When children enthusiastically tickle one another, it serves the double purpose of inspiring peer bonding and honing reflexes and self-defense skills. In 1984, psychiatrist Donald Black noted that many ticklish parts of the body, such as the neck and the ribs, are also the most vulnerable in combat. He inferred that children learn to protect those parts during tickle fights, a relatively safe activity. However, the tickling itself can be torture enough. Tickle torture can be an extended act of tickling where the recipient of the tickling would view it as a long time or tickling of an intense nature. This can be due to the length of time they are tickled, the intensity of the tickling or the areas that are being tickled. This can simply be a 30-second tickle applied to the victim’s bare feet, which can seem like a much longer time if the feet are very ticklish.
Mythology is littered with spirits who uses tickling as a torture device. In Inuit mythology, Mahaha is a maniacal demon that terrorized parts of the arctic. This creature is described as a thin sinewy being, ice blue in colour and cold to the touch. His eyes are white and they peer through the long stringy hair that hangs in his face. This demon is always smiling and giggling – taking pleasure in tickling its victims to death with sharp vicious nails attached to its long bony fingers. All of its victim have a similar expression on their dead faces – a twisted frozen smile.
A Leshy is a spirit of the Slavic forests. They serve as the protectors of the various forests and its animals, having a close bond with gray wolves and often being accompanied by bears. They naturally are the form of a large human-looking being, but can shape-shift into any plant or animal. They have long hair and beards made of living grass and vines. In the center of a forest, they are a tree-like giant, who camouflage nicely with their long limbs, grassy eyebrows, and no detectable shadows. A leshy has the ability to imitate voices of people familiar to wanderers.They will cry out and get their victims to wander deeper into forests or caves. Being tickled to death by a Leshy has been known to happen. This is most likely because they don’t know when “fun” is enough and wind up accidentally killing their victims.
Of course, if something exists in mythology, it would also exist, up to a point, in history. Chinese tickle torture is an ancient form of torture practiced by the Chinese, in particular the courts of the Han Dynasty. Chinese tickle torture was a punishment for nobility since it left no marks and a victim could recover relatively easily and quickly. In ancient Japan, those in positions of authority could administer punishments to those convicted of crimes that were beyond the criminal code. This was called shikei, which translates as ‘private punishment.’ One such torture was kusuguri-zeme: “merciless tickling.” Dutch physiologist Joost Meerloo recounts an especially cruel tickle torture employed by the ancient Romans. On the scaffold, the soles of a victim’s feet were covered with a salt solution so that a goat, attracted by the salt, would lick it off with his rough tongue and continually tickle the skin. By so doing, the salty skin was gradually rasped away. Then, the wounded skin would again be covered with the biting salt solution—ad infinitum, till the victim died from the torture.
In Laurent Joubert’s Renaissance treatise on laughter, he reports hearing “of a young man whom two girls were tickling importunately to the point that he no longer uttered a word. They thought he had fainted until, thunderstruck, they realized he was dead, asphyxiated.” A news item in Illustrated Police News, 11 December 1869, recounts the story of a young wife whose husband, his name was Michael Puckridge, claimed that he had a cure for her varicose veins. After he persuaded her to allow herself to be tied to a plank, she found that her husband had instead devised a plan to tickle her into insanity. The plan worked as she was institutionalized as a result of her husband’s diabolical featherwork.