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Journal articles on the topic 'Grain goddesses'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Barboş, Andreea Raluca. "Women in the Religious Life of Rome between the 5th and the 1st Centuries B.C." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 9 (December 5, 2010): 11–26. http://dx.doi.org/10.35219/history.2010.09.

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Just as in the case of any other ancient society, religious life always conveyed equilibrium to the public life of Rome and the future of the city depending on it. The women held a very important role in this respect, several cults, ceremonies and festivals being particularly ascribed to them. The priestesses of the goddess Ceres and, later on, those of Proserpina, enjoyed a special prestige within the Roman society. The grain crops and, therefore, the alimentary security depended on the proper performance of the specific rituals pertaining to these goddesses. The Vestals, along with the Flami

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2

Holum, Kenneth G., and Pamela Berger. "The Goddess Obscured: Transformation of the Grain Protectress from Goddess to Saint." Journal of Interdisciplinary History 18, no. 2 (1987): 332. http://dx.doi.org/10.2307/204289.

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3

Chiti, Judith, and Pamela Berger. "The Goddess Obscured; Transformation of the Grain Protectress from Goddess to Saint." Woman's Art Journal 10, no. 1 (1989): 50. http://dx.doi.org/10.2307/1358135.

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4

Neaman, Judith S. "The Goddess Obscured: Transformation of the Grain Protectress from Goddess to Saint. Pamela Berger." Speculum 63, no. 1 (1988): 119–21. http://dx.doi.org/10.2307/2854329.

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5

Reddick, Yvonne. "The Fisher King, the Grail and the Goddess." MHRA Working Papers in the Humanities 5 (February 5, 2011): 57–65. http://dx.doi.org/10.59860/wph.a386981.

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6

Christopher Frechette, S. J. "The Ritual-Prayer Nisaba 1 and Its Function." Journal of Ancient Near Eastern Religions 11, no. 1 (2011): 70–93. http://dx.doi.org/10.1163/156921211x579588.

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The Mesopotamian ritual-prayer Nisaba 1, a monolingual text in Akkadian addressed to the goddess of grain, blends the functionality of two genres: Akkadian Šuillas and Kultmittelbeschwörungen. Like Kultmittelbeschwörungen, it is addressed to a material (here, the flour identified with Nisaba) in order to activate it for ritual use. As do other Akkadian Šuilla-prayers, it serves to gain a favorable reception from an influential deity whose powerful intercession it requests for reconciling the speaker with his or her personal god and goddess. The royal ritual bīt salā’ mê provides important cont

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7

Krebernik, Manfred, and Jan J. W. Lisman. "Ezinan’s Seven Children." Altorientalische Forschungen 51, no. 2 (2024): 170–220. https://doi.org/10.1515/aofo-2024-0019.

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Abstract This contribution contains the first edition of a Sumerian myth about the grain goddess Ezinan/Ašnan and her seven children or her seventh child. Its other protagonists are the deities Enki with his vizier Isimud, the sky god An, and the moon god Nanna. The composition is exclusively preserved on several more or less fragmentary tablets from Abū Ṣalābīḫ.

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8

Balakhvantsev, Archil S. "Achaemenid Decoration with an Eight-Pointed Star from Filippovka 1." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2022): 234. http://dx.doi.org/10.31857/s086919080019626-5.

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The article is devoted to the publication of a piece of jewelry with an eight-pointed star – a symbol of the goddess Inanna / Ishtar. The main decorative elements (an eight-pointed star, a filigree made of braids and smooth wire, an end with pyramids of four grain balls, additional elements of chains in the form of wires ending in pyramids of grain on which beads were strung, and drop-shaped pendants decorated with pyramids of four grains, four-bladed pendants, consisting of two thin almond-shaped plates bent at right angles, soldered together along the fold line), as well as the use of cloiso

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9

Johnston, Elva. "Making St Brigit real in the early middle ages." Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature 124, no. 1 (2024): 39–64. http://dx.doi.org/10.1353/ria.2024.a941740.

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Abstract: Brigit of Kildare is the first Irish saint to be celebrated in detail by Irish writers. Her cult enjoyed great depth and popularity. Nevertheless, Brigit's very existence has been doubted; she has been recast as a pre-Christian goddess despite an overwhelming disparity in evidence. This paper reframes our approaches to the origins of her cult through examining how the earliest writers understood her and made her real for their audiences, real through shaping her sanctity, her historicity and her family relationships. They placed Brigit along a gender continuum where sanctity intersec

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10

Gavrilovic-Vitas, Nadezda, and Jelena Andjelkovic-Grasar. "Nike/Victoria representations in Late Antique Central Balkans." Starinar, no. 73 (2023): 121–41. http://dx.doi.org/10.2298/sta2373121g.

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During the archaeological excavations in the north-eastern part of the thermae at Constantine the Great?s villa in Mediana, in the 2022 campaign, in a layer of debris two fragments of marble relief with a representation of Nike/Victoria standing on a globe were discovered. The fine grain white marble used for the icon, with its exquisite modelling, suggest that it was made from expensive marble by the hands of a skilful artisan in the period from the 3rd to the 4th century. The fact that the relief was discovered in the area of an imperial residential complex relates it to other known Central

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11

Miller, Patricia Cox. "The Goddess Obscured: Transformation of the Grain Protectress from Goddess to Saint. Pamela BergerPagan Meditations: The Worlds of Aphrodite, Artemis, and Hestia. Ginette Paris , Gwendolyn Moore." Signs: Journal of Women in Culture and Society 13, no. 4 (1988): 866–69. http://dx.doi.org/10.1086/494478.

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12

A.S, Raja. "History and Culture of the Papanasa Kaani People in Anthropological Perspective." International Research Journal of Tamil 4, SPL 2 (2022): 209–11. http://dx.doi.org/10.34256/irjt22s233.

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The aim of the paper is to know the history, culture and tradition of the ancient kani people. The methodolgyis to collect the materials orally and taking personal interviews. the place is located in Tenkasi district, Ambasamudrum and pabanasam areas. In ancient days kani people used eat animals honey and Tuber and bulbs but now they eat rice and grains. They are living in huts. They are planting medicinal plants and one famous pharmacy is there. For centuries they have been giving medicine for jaundice. They are worshipping Goddess like petchiamman. They also built a church for Christian cong

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13

Obidič, Andrejka. "Margaret Atwood’s Postcolonial and Postmodern Feminist Novels with Psychological and Mythic Influences: The Archetypal Analysis of the Novel Surfacing." Acta Neophilologica 50, no. 1-2 (2017): 5–24. http://dx.doi.org/10.4312/an.50.1-2.5-24.

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The paper analyzes Margaret Atwood’s postcolonial and postmodern feminist novels from the psychological perspective of Carl Gustav Jung’s theory of archetypes and from the perspective of Robert Graves’s mythological figures of the triple goddess presented in his work The White Goddess: A Historical Grammar of Poetic Myth (1997). In this regard, the paper focuses on the mythic and psychological roles embodied and played by Atwood’s victimized female protagonists who actively seek their identity and professional self-realization on their path towards personal evolution in the North American patr

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14

Chen, Yahua. "Gifts of Control: Pseudo-Feminism in The Da Vinci Code." European Journal of Theoretical and Applied Sciences 1, no. 6 (2023): 351–56. http://dx.doi.org/10.59324/ejtas.2023.1(6).34.

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Since its publication in 2003, The Da Vinci Code written by Dan Brown came as a big hit to the world and has been listed atop the bestseller list by New York Times for about two years. The novel recounts a story of Sophie and Langdon questing the Holy Grail and then discovering an ancient secret behind it, namely, the marriage and an descendant of Jesus Christ and Mary Magdalene. Most criticisms are concerned with historical and religious meanings, contributing to the public outcry for “radical feminist” of the novel in potentially threatening Christianity. However, it should be noted that the

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15

Yahua, Chen. "Gifts of Control: Pseudo-Feminism in The Da Vinci Code." European Journal of Theoretical and Applied Sciences 1, no. 6 (2023): 351–56. https://doi.org/10.59324/ejtas.2023.1(6).34.

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Since its publication in 2003, <i>The Da Vinci Code </i>written by Dan Brown came as a big hit to the world and has been listed atop the bestseller list by <i>New York Times </i>for about two years. The novel recounts a story of Sophie and Langdon questing the Holy Grail and then discovering an ancient secret behind it, namely, the marriage and an descendant of Jesus Christ and Mary Magdalene. Most criticisms are concerned with historical and religious meanings, contributing to the public outcry for "radical feminist" of the novel in potentially threatening Christianity. However, it should be

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16

"The Goddess Obscured: Transformation of the Grain Protectress from Goddess to Saint. Pamela Berger." Journal of Religion 67, no. 4 (1987): 603–4. http://dx.doi.org/10.1086/487691.

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17

Johnston, Elva. "Making St Brigit real in the early middle ages." Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature, January 2024. http://dx.doi.org/10.1353/ria.0.a918428.

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Brigit of Kildare is the first Irish saint to be celebrated in detail by Irish writers. Her cult enjoyed great depth and popularity. Nevertheless, Brigit’s very existence has been doubted; she has been recast as a pre-Christian goddess despite an overwhelming disparity in evidence. This paper reframes our approaches to the origins of her cult through examining how the earliest writers understood her and made her real for their audiences, real through shaping her sanctity, her historicity and her family relationships. They placed Brigit along a gender continuum where sanctity intersected biolog

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