#pilgrimage centre

[subbalakshmisastry]

KALA BHAIRAVA SHRINE DURBAR SQUARE KHATMANDU NEPAL

[dozydawn]

“A Palestinian home in the Old City of Jerusalem decorated with Hajj painting - marks indicating Muslim inhabitants have made a pilgrimage. The house is painted with red and green 'spots' two of the colours of the Palestinian flag, the other colours being white and black. The drawing centre left are of the Kaaba (Cube) in Mecca and the Al Aqsa Mosque (Dome of the Rock) in Jerusalem and possibly the Ibrahimi Mosque in Hebron. Jerusalem, April 1982.”

Photographed by Homer Sykes.

[vigilskeep]

one of my absolute favourite tiny details is cousland’s nan insisting the warden start the telling of a childhood story, and instead of, i don’t know, “once upon a time”, cousland’s cultural go-to is before our fathers’ fathers came down from the moutains. cousland has chantry tutors but at their nanny’s knee it was alamarri folk tales, not andraste and the wyvern. i think that’s so interesting and it’s one of the jumping-off points for my take that highever let andrastianism colour its culture and traditions more so than change them, in contrast to a centre of pilgrimage and of royalty like denerim, which is more closely interlinked with, and perceived by, andrastians outside ferelden’s borders. cousland to me is always saying some slightly off brand stuff they don’t realise is weird (read: heresy) while alistair and wynne raise eyebrows at each other

[molkolsdal]

Shiite Talismanic Pilgrimage Scroll

India, probably Deccan, 1787–88

opaque watercolour, black and red ink, and gold on paper; mounted on cloth backing

This monumental scroll measuring more than 900 x 50 cm depicts several major Muslim holy sites, such as the sanctuary of the Ka‘ba and other pilgrimage stops of the Hajj in and around Mecca, as well as Medina, Jerusalem, Karbala, and Najaf. Arranged vertically, these buildings and sites are all oriented towards the Great Mosque in Mecca with the Ka‘ba at the centre; in this manner, the Ka‘ba functions like a magnetic pulse located in the first third of the scroll. Two visual sequences—one starting at the beginning of the scroll marked by a colophon cartouche, and the other at the end of the scroll marked by a calligram (here, a human figure made of calligraphy)—comprise its composition. This scroll has previously been thought to be a Hajj certificate, a document affirming that an identified individual or his/her representative has fulfilled the Hajj or pilgrimage to Mecca and surrounding sites. However, recent research confirms that a considerable portion of the visual repertoire and its inscriptions was composed to increase magic and talismanic functions of this scroll within a clear Shiite context.

[whencyclopedia]

Ennin

Ennin (c. 793-864 CE, posthumous title: Jikaku Daishi) was a Japanese Buddhist monk of the Tendai sect who studied Buddhism at length in China and brought back knowledge of esoteric rituals, sutras, and relics. On his return, he published his celebrated diary Nitto Guho Junrei Gyoki and became the abbot of the important Enryakuji monastery on Mount Hiei near Kyoto and, thus, head of the Tendai sect.

Tendai Buddhism had been introduced to Japan by the monk Saicho, also known as Dengyo Daishi (767-822 CE). Based on the teachings of the Chinese Tiantai Sect, Saicho's simplified and inclusive version of Buddhism grew in popularity, and its headquarters, the Enryakuji complex on Mount Hiei outside the capital Heiankyo (Kyoto), became one of the most important in Japan as well as a celebrated seat of learning. Ennin became a disciple of Saicho from 808 CE when he began to study at the monastery, aged just 14.

Travels to China

Ennin was selected as part of a larger Japanese embassy led by the envoy to the Tang Court, one Fujiwara no Tsunetsugu, to visit China in 838 CE and study there. The main aim was for Ennin to study further the Tendai doctrine at the T'ien-t'ai shan. Ultimately, he would stay there for nine years, studying under various masters and learning in greater depths the tenets and rituals of Buddhism and especially the mysteries of Mikkyo, that is esoteric teachings known only to a very few initiated priests.

On arrival at Yang-chou and awaiting to be taken to T'ien-tai shan, the monk wasted no time and there and then found priests to teach him shitan, the Indic script used in esoteric texts. He also made his own copies of such texts and underwent an initiation with a priest called Ch'uan-yen. As it turned out Ennin did well, for by the time the Chinese authorities had organised his transport to his original destination he was informed there would be no time to do so if he were not to return to Japan as planned with the embassy. Ennin decided to stay and passed the winter at a monastery in Shantung run by Korean monks.

In the spring Ennin set off for Wutai, an important pilgrimage site and home to some more learned monks who could help satiate his thirst for Buddhist knowledge. Mount Wutai, where the bodhisattva Manjusri was thought to have appeared, was also a centre of esoteric cults. Over the next 50 days, Ennin acquired such techniques as rhythmically chanting the name of Amida Buddha and changing the intonation each repetition.

From 840 to 845 CE Ennin then studied at Ch'ang-an, learning more of Mikkyo, copying texts and mandalas, and being initiated by three different esoteric masters, going beyond the level that the recognised Japanese master and foremost expert Kukai had reached. In 845 CE Ennin, like many Chinese monks, suffered the persecution of anti-Buddhist emperor Wu-tsung, and he was compelled to return to Japan. This was easier said than done and it took two years, the death of Wu-tsung, and a general amnesty for him to finally find a ship that would make the voyage.

Continue reading...

[blackswaneuroparedux]

Les aspirations les plus absurdes et les plus téméraires ont parfois conduit à des succès extraordinaires.

- Vauvenargues

St. Moritz has been a famous health resort in Engadine since the 19th century. At first, it was only frequented by spa guests, before the village developed into a high alpine sports centre, and for a time it was a playground for the rich and famous. There’s still some of that element present but not as in its hey day of the 70s. For nine months of the year it’s just another picturesque village in the gorgeous Swiss Alps, with Lake St. Moritz lying at its heart.

Crucially it is quietly forgotten by the outside world. Residents can breathe and go about their daily chilled out lives. For those precious nine months it was great to hike and ski there as my boarding school wasn’t too far away from getting there. But the other four months of the year, the high season, it gets flood with skiers and altogether more showy crowd.

The frozen surface of the lake, which can only be described as a desert of snow, now serves as a symbol of the resort itself. From nine months of natural bliss to four months of chaos and madness. Every time the ice lends its surface to polo tournaments, horse races, and the wealthy and beautiful make the pilgrimage down the mountains from their grand hotels, St. Moritz seems to transform. St. Moritz’s newest ‘gimmick’ for the past three years or so has been to serve the International Concours of Elegance St. Moritz - or The ICE St. Moritz - as a kind of classic car museum with an adventurous character.

Since the first ever The ICE St. Moritz in 2019, historic rally cars have been exhibited to the sports car-crazy public on the opening day, before demonstrating their horsepower on the ice racetrack on the second day of the event. However, the fact that The ICE is taking place on Lake St. Moritz, of all places, is no coincidence. In 1985, a group of Scottish and British sportsmen drove their vintage Bentleys to St. Moritz to celebrate the centenary of the Cresta Run (an eccentric and high spirited toboggan amateur race). As part of the festivities, they drove their cars on the racecourse across the frozen Lake St. Moritz.

This year, however, the ICE St. Moritz evolved slightly differently. For the first time, the event was held on two days: Friday 24 and Saturday 25 February. On the first day, the lake was transformed into an open-air museum, where the jury evaluated the cars on display from an aesthetic perspective. Then, on the second day, the actual race took place, whereupon the jury evaluated the classic cars from a performance perspective.

This year there were five category winners. In the ‘Open Wheels’ category, the 1958 Maserati 420M/58 “Eldorado” held its own. Meanwhile, the ‘Barchettas on the Lake’ category crowned the Ferrari 500 Mondial Series II from 1955 as the winner. My personal favourite, the aforementioned Ferrari 250 Testarossa ‘Lucybelle’ emerged as the winner in the ‘Le Mans 100’ category. As expected, Lancia Strato’s HF Zero of 1970 came out on top in the ‘Concept Cars & One Offs’ category. Last but not least, judges crowned the 1958 Bentley S1 Continental Drophead Coupé as the winner of the ‘Queens on Wheels’ category.

The evening gala took place at Badrutts Palace, which towers over the city like a castle with its high stone walls. In the stimulating semi-darkness and under shimmering candlelight, riders, collectors, enthusiasts, the public and media from all over the world celebrated the conclusion of one of the most anticipated competitions in the Engadine. Overall it’s spectacular fun and contrary to what one might believe it really does draw the car enthusiast crowd rather than the snob mob. It’s a very chilled event and bags of fun.

[thiziri]

On 10 February 1973, Princess Anne visited Asmara War Cemetery, Eritrea, during a two-week tour of what was then Ethiopia and The Sudan. 

In 2004, Princess Anne visited Malta to celebrate the 40th anniversary of the island’s independence. During her trip, she visited the CWGC’s Malta Memorial, Floriana, where she laid a wreath and paid tribute to the nearly 2,300 airmen who lost their lives during the Second World War. 

The Princess Royal was the guest of honour as they opened The CWGC Visitor Centre in France. The princess took a tour of their new site, seeing the hard work of their teams and meeting some of the key staff involved in bringing the visitors centre to life, in 2019.

Princess Anne visited Etaples Military Cemetery in celebration of the 100-year anniversary of King George V’s ‘King’s Pilgrimage’, in 2022.

Madra's War Cemetery, India, 1985.

Khartoum War Cemetery, Sudan, 1985.

Fajara War Cemetery, Gambia, 1990.

Sai Wan War Cemetery, 1997.

Port Moresby (Bomana) War Cemetery and Memorial, Papua New Guinea, 2005.

Kranji War Cemetery, Singapore, 2005.

Simon's town (Dido Valley) Cemetery, South Africa, 2012.

Jawatte Cemetery, Colombo, Sri Lanka, 2024.

The Commission’s Headquarters, Berkshire, 2024.

Princess Anne, President of the Commonwealth War Graves Commission ✨

[paeliae-occasionally]

more rambles pls

After some deliberation I have decided that I will give you the full Laith’Zairel breakdown. It is a very interesting city and also the home of our boy Xaeren.

Ok then, let’s see…

This post has 3 parts.

Maps

Houses

History

Maps

These are a few sketches of Laith’Zairel in around 60 - 0 BD under the rule of the Edrelian empire. As you can see they liked their circles.

In Edrelian culture circles were seen as the ‘perfect shape’ so it symbolised beauty and status to have a city made of intersecting circles and towers.

Houses

Since Tollenic rule Zairel has been run by the houses.

They have served as merchants, feudal lords, advisors to the king of the day, multiple different councils, and in and out of a monarchy.

They gained and maintain power by controlling the routes of trade in and out of the city.

The major houses have risen and fallen through time but in the modern day the three main houses are Tai’Fell, Lysandri, and Hiresias.

House Tai’fell - The house of the king and the advisory council. They are in charge of lawmaking and enforcement. Tai’fell also controls large amounts of land around Zairel and the trade of most higher value goods. You can only become a member of house Tai’Fell by birth into a noble family of the house, by marriage, or by request of the king.

House Lysandri - Also known as the tliet magesterium or tliet mysteries. This house consists of mages and druids who are trained in magic undergo trials and education to become members of the house and gain it’s secrets. They gained their power through controlling the creation and trade of magic items in Zairel. Lysandri is one of the only mage groups that does not outlaw somni (non-arcane) magic but embraces it as just another source of power. They are run by the small council (group of 5 people who are all incredibly magically capable, voiced by Febras Ollati) The house honours lineage and magic bloodlines but also welcomes talented younger students from outside of the house

House Hiresias - The oldest of the major houses and the most underestimated. Xaeren is part of this house. Hiresias claims to earn their wealth through trade of many common goods and control of a great number of dockyards, and while this is true, they also control a much more valuable resource. It is also referred to as the Court of Whispers in reference to its control over city secrets and alleged association with the criminal underworld. They have also been known to act as a check and balance for the other major houses. It is run hypothetically by the proxy king Tirr hasken but he is actually commanded by ‘the hidden king’. The existence of the hidden king is a closely kept secret within the house and very few know of their existence. This makes the house incredibly hard to depose as they can quickly and effectively switch figureheads with little impact on organisation. Hiresias is not selective by birth but by skill and loyalty. New hidden kings are selected by the current hidden king and are trained by them. They also are taught by a variety of other people around the globe on a mandatory pilgrimage where they visit leaders and politicians to learn about the world in practice rather than just theoretical understanding.

History

Zairel was named after the Zairi people who lived there in ~2500 BD

These people were conquered by the Arinites in ~2150 BD then this culture evolved through multiple faction changes (Arin-Tollenics and Tollenics) Through these periods it is a popular trade city and a military center, the city was called Zahre while under Tollenic rule. Zahre controlled a city state and was a cultural centre in Tollens. (1400s - 1000s BD)

The Tollenics were breifly conquered by the Kore who later inhabit Korlan. (870 BD) They partially sacked Zahre and while most of the culture was preserved, it was in incredibly weak city struggling to rebuild itself.

In 815 BD Zahre is conquered by the Edrels who were beginning to control the southern coast. The city is renamed Zahrelat under Edrelian rule (lat meaning city) to show Edrelian control over the people. While a part of this empire the Edrelians respect Zahre culture and Zahrelat is a major trade post as the Edrels use a lot of sea travel for transport and war. It becomes the western capital of the expanding republic of Edrel and is once again flooded with multicultural travellers and treasure as it begins to regain some of its lost status.

In 500 BD mortal arcane magic begins to permeate the world and a faction within ‘Emerilai’, as it was known at the time, rebels and takes control of the republic beginning the Edrelian Empire. This faction was originally northern so common Emresian changes to add the city ‘lat’ as a prefix not a suffix. Emerilai become Laith’Emeris and Zahrelat become Laith’Zairel.

Under the new mage rule Zaireli culture truly evolves with the houses taking on more distinct roles and House Lysandri adopting magic as a way to move up the ranks into being a major house. Because of Lysandri’s early monopolisation of powerful magic, Laith’Zairel becomes less dependent on magic than other Laith’Edrels.

Over the years under Edrelian rule, Laith’Zairel reaches its first peak of power. They are the centre of trade for the most powerful Empires on the planet and essentially manage the resources for the entire western half of the empire.

While Emeris’s focus shifts to magical research, Zairel remains intensely practical with houses competing for trade routes and contracts. This means when the other mage cities start whispering about immortality magic, Laith’Zairel is largely unfazed and does not get involved.

In around 60BD Laith’Zairel starts to think of itself as a seperate people to the Edrelians having become such a world city. Their culture is such a mixing pot of prior Kaitere refugees or people from Illeran or of Tollenic or Kairel descent, that they don’t feel attached to the empire’s ideals anymore.

By 0 BD Laith’Zairel is already on the edge of declaring itself independent so when the Dissolution begins they just step back.

There is so much more about history, house wars, magestones in Zairel, The vying for power over magic post dissolution etc. but I can’t fit it in this post. The rest will be added as soon as I have time to type it up.

Tagging the tag list~

@thelovelymachinery, @an-indecisive-nerd, @the-letterbox-archives, @oliolioxenfreewrites, @winvyre

@happypup-kitcat24, @wyked-ao3, @leahnardo-da-veggie, @alnaperera, @dearunreliablenarrator

@rumeysawrites, @urnumber1star, @seastarblue, @thecomfywriter

[ancestorsalive]

Photo: Statue of Aethelflaed, Lady of the Mercians, who passed away in 918. Her nephew Aethelstan, future king of all England, looks up at her.

"Aethelflaed was one of three daughters of Alfred the Great, and her name meant "noble beauty". She married Aethelraed of Mercia at some point during the 880s and while this union meant a strong alliance between Wessex and Mercia the pair embarked on a "Mercian revival" with the city of Worcester at its centre.

When Aethelraed died in 911 after years of ill-health Aethelflaed remained as Lady of Mercia and held this position until her death, making her the only female ruler of a kingdom during the entire Anglo-Saxon era. The only compromise she made was to agree to her brother Edward, now king of Wessex, taking some of Mercia's southern lands under his control.

Their father Alfred the Great had fortified dozens of Wessex towns as "burhs" and Edward continued this work, connecting his burhs with those in Mercia to represent a united front against viking incursions, and it wasn't long before this was put to the test.

A force of vikings, pushed out of Ireland, landed in the mouth of the Dee after unsuccessfully trying to take land in Wales, and asked Aethelflaed if they could settle for a time outside the old Roman walled town of Chester. Permission was granted but the Norsemen raided and robbed the area at will so Aethelflaed led a force to shut them down. She had Chester fortified and waited for the inevitable viking attack, it came and was repulsed, the Scandinavian chancers sent packing in complete disarray.

This same Norse army was brought to battle at Tettenhall near Wolverhampton where Aethelflaed's forces destroyed them. The writing was now on the wall - the vikings had to go. Together with Edward she raided deep into Danelaw territory on a mission to rescue the bones of St Oswald - who had been killed and ritually dismembered by the pagan king of Mercia Penda - from a church in Lincolnshire then brought the relics down to Gloucestershire where a new church was built to house them...more on that presently.

The burhs continued to be built, and the Dane strongholds fell as Aethelflaed campaigned hard against them. Her forces defeated three Norse armies before finally taking the city of Derby, then Leicester, before the Danes of York came to her to pledge their loyalty. The vikings in Anglia capitulated to Edward and so all of England south of Northumbria was now back under Anglo-Saxon rule.

Aethelflaed died at Tamworth in 918 and so will be forever associated with the town, but she was carried down to Gloucestershire to be buried in the church she had built for St Oswald. Unfortunately the monastery there fell into decline over the centuries, was dissolved in 1536, then almost completely destroyed during the English Civil War. Nobody knows where Aethelflaed's resting place is now, but the ruins of St Oswalds are as good a place as any as a pilgrimage destination for those wishing to follow in the footsteps of the Lady of Mercia." - Source: Hugh Williams via Medieval England on FB.

Photo: Statue of Aethelflaed and Aethelstan at Tamworth Castle, by EG Bramwell, unveiled in 1913.

[mioritic]

Pilgrimage certificate with illustration of the Ka'ba, Saudi Arabia or Iran, 1778 (1193 A.H.)

"This pilgrimage (hajj) certificate shows the holy city of Mecca, with the Ka'ba at centre and various monuments surrounding it. The style of domed arches that surround the map suggests that they may have been painted by Indian artists in Arabia. This image would have provided a way for the pious Muslim to imaginatively re-trace the path of pilgrimage, as well as to share that journey with those still waiting to depart. The inscription reveals that this certificate belonged to a woman, Bibi Khanum, who paid Sayyid 'Ali Wali to perform the pilgrimage in her place, perhaps due to poor health. The seal of Sayyid 'Ali Wali appears below, guaranteeing the completion of Bibi Khanum’s spiritual obligation."

Aga Khan Museum

[liverpoollomo]

Strawberry Field gates. Nikon F65. Expired Kodak 400.

Strawberry Field was a children's home operated by The Salvation Army up until 2005. It was opened to the public in 2019 and now consists of a shop, cafe and training centre.

The gates which stand on Beaconsfield Road have been a tourist attraction and place of pilgrimage for some years due to the Beatles song.

When io visited I was unable to go into the new facility due to a private function so all i could photograph was the gates.

[fredomotophoto]

Basilique Sainte-Thérèse de Lisieux

Canon EOS R / 24-105mm F4 DG OS HSM Art 24.0 mm / ƒ/8.0 / 1/200 / ISO : 100 3 photos (portrait mode) stitched

Visite de la Basilique Sainte Thérèse de Lisieux

in English below

La Basilique Sainte-Thérèse de Lisieux est un édifice religieux catholique situé à Lisieux, dans le département du Calvados, en Normandie (France). Elle est dédiée à Sainte Thérèse de Lisieux, une religieuse française canonisée en 1925.

La basilique a été construite entre 1929 et 1954, dans un style romano-byzantin, et mesure 107 mètres de long et 35 mètres de large. Elle est considérée comme l’une des plus grandes églises catholiques du XXe siècle.

La basilique abrite le tombeau de Sainte Thérèse de Lisieux, qui y est enterrée depuis 1925. Elle est également le centre de pèlerinage de la ville de Lisieux, qui attire chaque année plus de 150 000 pèlerins. Les visiteurs peuvent accéder au dôme de la basilique, qui offre une vue panoramique sur la ville de Lisieux et la campagne environnante. La basilique abrite également un musée consacré à la vie de Sainte Thérèse, ainsi qu’un cinéma qui diffuse un film sur sa vie.

Les visiteurs peuvent également visiter la crypte de la basilique, qui est décorée de mosaïques représentant la vie de Sainte Thérèse. La crypte est également le lieu de repos de plusieurs religieux et religieuses de l’ordre carmélite. Pour monter jusqu'en haut il nous a fallu monter 500 marches nous a-t'on dit... Je ne les ai pas compté personnellement mais mes jambes s'en sont rappelé toute la nuit...

Visit to the Basilica of Saint Thérèse of Lisieux

The Basilica of Sainte-Thérèse de Lisieux is a Catholic religious building located in Lisieux, in the Calvados department, in Normandy (France). It is dedicated to Saint Thérèse of Lisieux, a French nun canonized in 1925.

The basilica was built between 1929 and 1954, in a Roman-Byzantine style, and measures 107 meters long and 35 meters wide. It is considered one of the largest Catholic churches of the 20th century.

The basilica houses the tomb of Saint Thérèse of Lisieux, who has been buried there since 1925. It is also the pilgrimage center of the city of Lisieux, which attracts more than 150,000 pilgrims each year. Visitors can access the dome of the basilica, which offers panoramic views of the city of Lisieux and the surrounding countryside. The basilica also houses a museum dedicated to the life of Saint Thérèse, as well as a cinema which shows a film about her life.

Visitors can also tour the basilica's crypt, which is decorated with mosaics depicting the life of Saint Teresa. The crypt is also the resting place of several monks and nuns of the Carmelite order.

To get to the top we had to climb 500 steps, we were told… I didn't count them personally but my legs remembered them all night…

Photo : Frédéric Poirier

[natequarter]

frankly the idea that putting services into english was for "the good of the people" and that medieval people did not understand religion due to the use of latin feels rather insulting; it seems to suggest that the christianity of the (protestant) educated elite was the correct form of worship and that a more popular [in the sense of 'of the people'] form of (at least in medieval and tudor england) catholicism was a wrong of the uneducated that needed to be righted - despite the fact that the average medieval/tudor person would not exactly have been unaware of the religion that pervaded their life. there were other ways to reinforce the messages of christ to an illiterate or monolingual populace beyond translating scripture into english: mystery plays; paintings; preaching; parables; holy days; literature; pilgrimage; and, of course, more. particularly in england this tends to be an aspect of a protestant narrative of history - that protestantism's return to scripture and vernacular bibles would encourage a better, personal understanding of faith, and that being able to understand the bible and communion was for the good of the people. yet if the western rising was anything to go by, many people actually objected to the intrusion of english worship on latin as the liturgical language of the church - part of this may have been due to cornish being the native of language of many of the rebels and therefore making english an incomprehensible intrusion as much as if not more so than latin, but the fact remains that plenty of ostensibly uneducated and illiterate people saw the possibility of worship in a language they understood (the rebellion was centred in cornwall and devon, so many rebels would have spoken english) and rejected it.

the idea of translation and returning to scripture was also not the sole property of protestants - renaissance humanism was the domain of many catholics as well, including the famous erasmus and thomas more, who also saw the virtues of returning to the latin and original greek! the new testament was even translated into english by catholics in 1582 - less than fifty years after the first complete bible in english was published in england, itself hardly renowned for being protestant despite being heavily influenced by william tyndale's translations. one of the problems lies in the fact that henry viii's faith was largely idiosyncratic and doctrinally conservative despite his genuine interest in reform; the second lies in the fact that before the second half of the sixteenth century, catholic and protestant were not coherently defined ideologies or positions, and in fact the words catholic and protestant did not exist. the history of vernacular translations and its relationship with the catholic church and heresy is complicated, but there exist translations of the four gospels as early back as the tenth century; alfred the great ordered the translation of the ten commandments and the laws from exodus; richard rolle translated the psalms into english in the 1340s. the suggestion that the catholic church forbade vernacular translation throughout its history first of all rather misses the point - at the point that the vulgate bible was written, latin was a vernacular language. this is why the latin bible is known as the vulgate - vulgate comes from latin vulgātus, and literally means 'broadcast, published, having been made known among the people[/common]'. it also ties into the idea that the medieval catholic church was a backwards institute which wished to repress... every form of learning? which is obviously false - the catholic church wished to condemn and repress heresy, as it indeed did when john wycliffe produced the wycliffe bible, notorious both for being an early translation of the bible into english and for wycliffe's association with 'proto-protestant' ideas. medieval and catholic are not synoymous with backwards!

insert conclusion here about how patronising it is to assume that all working class english catholics were simply ignorant to the truth and discovering protestantism would instantly make sense to them and how frustrating it is when people conflate commonly held protestant ideals with Things Catholics Never Do. the end

[scotianostra]

September 15th is St Mirren/Mirrin Day the patron saint of Paisley.

The history of St Mirin has grown dim and much of what is known about the saint is difficult to separate from fable. However, it is believed that Mirin was of noble birth. While still a young boy, his mother took him to the monastery of Bangor Abbey in County Down in the north east of Ireland, where he was placed under the care of St. Comgall. St Mirin later took oversight of the monastery and thus became the prior of Bangor Abbey, where he accepted visitors and sojourners.

Later on, St Mirin travelled to the camp of the High King of Ireland with the purpose of spreading the Christian faith. Having heard of Mirin’s arrival, the king refused to allow the saint to enter the camp. Mirin, thus slighted, was said to have prayed to God that the king might feel his wife’s labour pangs, her time being near. The legend continues that, just as St Mirin had prayed, the king fell ill and roared in pain for three days and nights. In desperation the king sought out Mirin and granted him all he wished, including the right to go out and preach the Gospel to the men of his camp. In response to these concessions St Mirin prayed on his behalf and he was freed from his pain.

Thereafter he was appointed to the west of Scotland and, after a long and difficult journey, arrived where the town of Paisley now stands. The area had recently been abandoned by the Romans and was in the possession of a powerful local chieftain. This chief took a liking to Mirin and the saint was allotted a small field near the river in the southern part of town. This plot was called St Mirin’s Croft until it was later developed. He founded the first church in Paisley, thought to be at Seedhill and after his death the shrine of Saint Mirin became a centre of pilgrimage.

In various charters and Papal Bulls Mirin is referred to as The glorious confessor, Saint Mirin. His image was engraved on the seal of the Abbey, depicting him in the vestments of a bishop. Around the seal was inscribed the prayer O Mirin, pray for your servants. In King James IV’s Charter of 1488 raising Paisley to the status of burgh of barony, one of the reasons cited was “the singular respect we have for the glorious confessor, Saint Mirin”

There is a chapel within Paisley Abbey, dedicated to Mirin containing a sculptured stone frieze depicting the life of the saint. The Roman Catholic St Mirin’s Cathedral is also named in his honour. St Mirren F.C., a football club from Paisley, is named after him. The St Mirin Burn flows into the White Cart Water close to the town centre. He is also commemorated by St Mirren Street which links Paisley Cross to Causeyside Street. Since the closure of St Mirin’s High School in 2001, there has been no school in the town dedicated to the saint. However, there is a St. Mirin’s Primary School in the Croftfoot area of the neighbouring city of Glasgow.

[hayatheauthor]

Tips To Consider When Writing A Fantasy Religious Story

This was requested by @saltykidcreation if you want to request something send me an ask!

A fantasy religious story is a fantasy story where, even if a God-like character does not exist, true biblical values are made obvious in the book's theme because of the author's worldview. I personally don’t write fantasy religious stories, however, since this was requested I decided to come up with some tips for this genre.

Establishing a Rich Mythology

At the heart of every captivating fantasy religious story lies a well-crafted mythology that breathes life into the beliefs, deities, and rituals of your fictional world. Just as our world's religions have intricate backstories, your fantasy realm's mythology provides the framework for understanding the spiritual landscape. Here's how to create a mythology that resonates:

Deities and Powers

Develop a pantheon of gods and goddesses, each with distinct personalities, domains, and motivations. Consider drawing inspiration from real-world mythologies or inventing entirely new divine beings. For instance, in Neil Gaiman's "American Gods," gods from various cultures manifest in modern-day America, reflecting changing beliefs.

Rituals and Traditions

Infuse your world with rituals, ceremonies, and festivals that reflect the beliefs of your fictional religion. Whether it's a solemn pilgrimage to a sacred site or a joyful celebration of a deity's favour, these rituals offer opportunities to reveal cultural norms and values. Take the example of "The Name of the Wind" by Patrick Rothfuss, where the University's Archives hold religious significance, connecting knowledge and faith.

Holy Texts and Prophecies

Craft ancient texts, prophecies, or scriptures that guide your characters' beliefs and actions. These texts can hold hidden truths, enigmatic predictions, or moral codes that shape the course of the story. In Philip Pullman's "His Dark Materials" trilogy, a mysterious device called the Alethiometer becomes a tool of divination, echoing themes of destiny and belief.

Cultural Impact

Consider how your fictional religion influences art, architecture, fashion, and daily life in your world. Are there specific symbols associated with the faith? Does the religion inspire grand cathedrals, tranquil monasteries, or vibrant marketplaces? J.K. Rowling's "Harry Potter" series exemplifies this through the majestic Hogwarts Castle and its hidden rooms dedicated to various founders' beliefs.

A well-developed mythology adds depth and authenticity to your fantasy religious story, enriching readers' immersion and emotional engagement. As your characters interact with these elements, their beliefs will take centre stage, shaping their decisions and driving the narrative forward. 

Worldbuilding and Cultural Depth

Creating a compelling fantasy religious story extends beyond the spiritual realm—it involves crafting an immersive world where faith intertwines with culture, society, and daily life. As you build your fantastical universe, keep these worldbuilding aspects in mind to ensure a rich and authentic backdrop for your narrative:

Cultural Diversity:

Just as our world hosts a tapestry of cultures, your fantasy realm should embrace diversity. Explore how different regions or communities within your world interpret and practice the same religion. George R.R. Martin's "A Song of Ice and Fire" series masterfully showcases distinct religious beliefs held by various societies, adding layers of complexity to the narrative.

Social Impact:

Consider how religion shapes social hierarchies, class systems, and power dynamics. Does the priesthood hold political sway? Are certain religious groups marginalized or revered? In Ursula K. Le Guin's "The Left Hand of Darkness," the planet Gethen's religious beliefs are deeply tied to its unique genderless society.

Iconography and Architecture: 

Infuse religious symbolism into architecture, art, and everyday objects. Temples, sculptures, and artefacts can embody beliefs and tell stories within your world. The stained glass windows of Notre Dame Cathedral in Victor Hugo's "The Hunchback of Notre Dame" visually depict biblical narratives while reflecting the spiritual essence of the setting.

Language and Terminology: 

Develop specialized terminology, prayers, and phrases specific to your fantasy religion. This linguistic distinctiveness adds authenticity and depth to the faith. J.R.R. Tolkien's "The Lord of the Rings" features languages like Elvish that enrich the cultures and religions of Middle-earth.

Impact on Conflict and Plot: 

Explore how religious differences can drive conflict or cooperation within your story. Religious tensions can lead to political strife, wars, or alliances. In Frank Herbert's "Dune," the complex interplay between the Fremen's religious beliefs and the political landscape fuels the narrative's intrigue.

Remember, effective worldbuilding integrates religious aspects seamlessly into every facet of your fictional world. By intertwining faith with culture, you'll create a vivid and immersive environment that enriches your readers' experience and deepens their connection to your story.

Weaving Themes of Faith and Doubt

Central to any fantasy religious story are the themes of faith, doubt, and the profound quest for meaning. These themes can elevate your narrative, sparking introspection and emotional resonance. Here's how to skillfully weave these threads throughout your story:

Character Beliefs

Explore how characters' beliefs shape their worldviews, actions, and interactions. Does a protagonist's unwavering faith lead them on a heroic journey, while a sceptical character questions the mystical elements surrounding them? In C.S. Lewis's "The Chronicles of Narnia," characters' diverse beliefs guide their roles in the unfolding saga.

Spiritual Journeys

Craft character arcs that mirror spiritual journeys, complete with challenges and revelations. Allow characters to grapple with doubts, undergo transformative experiences, and emerge with a deeper connection to their faith. The character Eowyn in J.R.R. Tolkien's "The Lord of the Rings" confronts her inner struggles and finds a newfound purpose.

Crisis of Faith

Introduce moments of crisis where characters' faith is tested to its limits. These moments can lead to internal turmoil, moral dilemmas, and choices that define their paths. In Philip K. Dick's "Do Androids Dream of Electric Sheep?" the protagonist questions the nature of humanity, blending themes of religion with questions of identity.

Divine Intervention

Explore the concept of divine intervention and its impact on characters' lives. This can be a source of guidance, trials, or even scepticism. In "American Gods" by Neil Gaiman, the gods' involvement in human affairs raises questions about their true motivations and the nature of belief.

Existential Quests

Delve into existential themes as characters search for meaning beyond the material world. Incorporate quests that transcend physical boundaries, encouraging characters to uncover truths about existence, mortality, and the afterlife. Terry Pratchett and Neil Gaiman's "Good Omens" humorously navigates themes of fate, destiny, and the cosmic battle between good and evil.

By exploring the intricate balance between faith and doubt, you'll create characters who resonate with readers on a deeply human level. These themes not only enrich your narrative but also invite readers to ponder their own beliefs and uncertainties

Utilizing Symbolism and Allegory

In the realm of fantasy religious storytelling, symbolism and allegory serve as potent tools to convey layers of meaning and depth. These literary devices can bridge the gap between the fantastical and the profound, enriching your narrative in powerful ways:

Symbolic Artifacts

Introduce artefacts or objects that hold symbolic significance within your world. A mystical amulet, an ancient tome, or a sacred tree could embody themes of faith, wisdom, or protection. Consider the One Ring in J.R.R. Tolkien's "The Lord of the Rings," representing the corrupting influence of power.

Allegorical Journeys

Craft allegorical quests that mirror spiritual journeys or moral dilemmas. Characters might embark on physical journeys that parallel inner transformations, mirroring the trials and growth inherent in belief systems. In John Bunyan's "The Pilgrim's Progress," the protagonist's journey to the Celestial City mirrors the Christian path.

Metaphorical Creatures

Introduce fantastical creatures that symbolize spiritual concepts. A mythical phoenix representing rebirth or a guardian dragon embodying both danger and enlightenment can add layers of meaning to your narrative. In "The Chronicles of Narnia," Aslan the lion is a symbolic representation of Christ.

Cosmic Forces

Use cosmic events or celestial phenomena as metaphors for divine influence or moral alignments. A comet's appearance could herald significant events, while an eclipse might signify moments of transformation or impending conflict. The Dark Tower series by Stephen King weaves cosmic forces into the fabric of its multiverse narrative.

Subtextual Commentary

Employ allegory to comment on real-world issues or philosophical concepts. By grounding your fantastical narrative in allegorical discussions, you invite readers to reflect on broader themes while engaging with your story. George Orwell's "Animal Farm" is an allegory for political corruption and societal manipulation.

By artfully integrating symbolism and allegory, you add depth and resonance to your narrative. These devices not only enhance the fantastical elements of your story but also invite readers to explore the layers of meaning hidden beneath the surface.

Crafting Moral Dilemmas and Choices

A hallmark of captivating storytelling is the inclusion of moral dilemmas that challenge characters' beliefs, forcing them to confront their convictions and make difficult choices. Within the realm of fantasy religious stories, these dilemmas become even more potent, as characters navigate the intersection of faith, ethics, and personal growth:

Clashes of Belief

Introduce conflicts where characters' divergent beliefs clash, sparking debates and raising questions about the nature of truth and morality. Such clashes can lead to both external conflicts and internal struggles. In "The Golden Compass" by Philip Pullman, characters' differing beliefs influence their actions in a world with soul-representing daemons.

Test of Principles

Develop scenarios where characters must make choices that challenge their faith or require them to compromise their values. These choices can lead to soul-searching moments that reveal the depths of their character. Guy Gavriel Kay's "Tigana" explores characters' moral choices amid political and religious conflicts.

Consequences of Devotion

Examine the consequences of extreme devotion to a religious cause. Characters who blindly follow their faith might be driven to commit ethically questionable acts, raising questions about the balance between devotion and ethics. In "The Sparrow" by Mary Doria Russell, the characters' missionary zeal leads to unforeseen moral dilemmas on an alien planet.

Doubt and Redemption

Narrate character arcs that involve doubt and eventual redemption. Characters who experience crises of faith might embark on journeys of self-discovery and growth, ultimately finding renewed purpose or understanding. In "The Magicians" by Lev Grossman, the protagonist's journey of doubt and rediscovery aligns with themes of magic and faith.

Personal Growth Through Struggle

Showcase characters who emerge stronger from moral challenges, reflecting personal growth as they navigate the complexities of their beliefs. These experiences can lead to a deeper understanding of faith and a more profound connection to the divine. Jacqueline Carey's "Kushiel's Dart" features a protagonist whose unique perspective challenges and evolves her understanding of religion.

By infusing your narrative with moral dilemmas, you encourage readers to grapple with complex questions, fostering empathy and introspection. These dilemmas illuminate the nuances of faith and the intricate choices that define the paths characters undertake.

I hope this blog on Tips To Consider When Writing A Fantasy Religious Story will help you in your writing journey. Be sure to comment any tips of your own to help your fellow authors prosper, and follow my blog for new blog updates every Monday and Thursday.  

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Pilgrimage in the Byzantine Empire

Pilgrimage in the Byzantine Empire involved the Christian faithful travelling often huge distances to visit such holy sites as Jerusalem or to see in person relics of holy figures and miraculous icons on show from Thessaloniki to Antioch. Well-worn routes resulted along which regular stopping points allowed pilgrims to sleep, eat, and be cared for in a network of monasteries and churches. For many pilgrims, their journey was the last they would ever make, and Jerusalem, especially, became a place where hospitals and hospices catered for the faithful until they were interred in the tombs they had pre-booked so as to rest in peace at the very centre of the Christian world.

Origins & Purpose of Pilgrimage

Saint Helena, the mother of Constantine I (r. 306-337 CE), was one of the great founders of churches, notably in Jerusalem and Bethlehem, and it was during her visit to the Holy Land in 326 CE that she claimed to have discovered the True Cross, that is the actual wooden cross on which Jesus Christ was crucified. Helena is widely credited with being one of the most important figures in making pilgrimage fashionable amongst devout Christians. The practice got another boost when Constantine himself made a visit to Jerusalem in 335 CE.

Pilgrimage really took off in the 5th and 6th centuries CE as other sacred sites sprang up across the empire. The skeletal remains, items of clothing, and tombs associated with holy figures, famous holy artworks and their potential for working miracles, the healing waters of sacred shrines, and even famous living holy men and women were all reasons for Christians to leave their homes and travel great distances. Pilgrimage in the Byzantine period was, though, less about making an arduous journey which had value in itself and more about getting to a final destination and being able to see and venerate Christianity's treasures in person, to actually be for a time in the places where wondrous things had occurred in the distant past, and by so doing reaffirm one's faith.

The travel plans of pilgrims were disrupted, if not actually ended, by the Arab conquest of the Levant by the mid-7th century CE. Byzantine armies reconquered parts of the Middle East in the 10th century CE, and the Crusaders, too, ensured a steady stream of pilgrims could still make the arduous journey to the Holy Land. Constantinople, too, was a major attraction to pilgrims from within and outside the empire's territories and remained so until the 15th century CE.

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