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St Mark's Eve Quick reference
A Dictionary of English Folklore
... Mark's Eve (24/5 April). This was the night for keeping watch to see the wraiths of those who would die during the year. The practice has been recorded throughout England from the 17th century till late in the 19th century, especially in northern and western countries. The first reference to it is in 1608 , when a woman in Walesbie (Nottinghamshire) was charged before a church court ‘for watching upon Saint Markes even at Nighte laste in the Church porche to presage by divelishe demonstraction the deathe of somme neighbours within this yeere’ ( Transactions...
Eve of St. Mark, The (1942) Reference library
The Oxford Companion to American Theatre (3 ed.)
... of St. Mark, The ( 1942 ) , a drama by Maxwell Anderson . [ Cort Theatre , 305 perf.] Shortly before America enters World War II, Private Quizz West ( William Prince ) returns home on leave to his family's farm in upstate New York and announces to his mother, Nell ( Aline McMahon ), and father, Deck ( Matt Crowley ), that he has fallen in love with a neighbor girl, Janet Feller ( Mary Rolfe ). Back at camp he remains loyal when his buddies take him to a local honky‐tonk, while Janet, too, is faithful at home. After the war comes, Quizz is sent to the...
Eve of St. Mark
St Mark's Eve
Folklore, Customs, and Civic Ritual Quick reference
Charles Phythian-Adams
The Oxford Companion to Local and Family History (2 ed.)
...carnival); and the Midsummer eve and St Peter's eve torchlight marching watches (often with ‘giants’) at London, Bristol, or Coventry, for example. Medieval cities also added supra‐parochial levels of performance to established or new observances of the Church, especially in those cases where superior socio‐religious guilds (containing the more powerful official elements in civic society) took responsibility for open‐air spectacles to mark major feasts. The three most common of these were the processions associated with St George's Day (with the dragon),...
1 Peter Reference library
Eric Eve and Eric Eve
The Oxford Bible Commentary
...century) had been in 587 bce . It is unclear whether ‘my son Mark’ is a reference to the John Mark mentioned in Acts. This Mark was associated with Paul and Barnabas rather than Peter, though it may be that the author knew the tradition that Mark acted as Peter's interpreter. But since Mark was a very common name in the Roman empire it is conceivable that ‘my son Mark’ is an oblique self-reference to the Petrine disciple who was the actual author of the letter. The kiss of love ( v. 14 ) was a mark of early Christian communities, and here our author takes one...
22 The History of the Book in France Reference library
Vincent Giroud
The Oxford Companion to the Book
...particular interest in bindings. The 16 th century can rightly be called the golden age of French binding, with names like Étienne Roffet (named Royal Binder in 1533 ), Jean Picard, Claude Picques, Gomar Estienne (no relation of the printing dynasty), and Nicolas and Clovis *Eve (the latter active during the 1630s ). Progress was also made in printing music, first by *Haultin , then by Pierre Attaingnant of Douai ( fl . 1525–51 ), who became the first royal printer of music, to be succeeded by Robert Ballard, whose family retained the office for more...
Poetry Reference library
An Oxford Companion to the Romantic Age
...as an order of pure language. It is important to emphasize this further differential because so much Romantic description involves imaginative acts of projection. Keats is a particularly important figure in this kind of Romantic writing because his projections, as in ‘The Eve of St Agnes’ ( 1820 ), are carried to wonderful linguistic extremes: And still she slept an azure-lidded sleep, In blanched linen, smooth, and lavender'd, While he from forth the closet brought a heap Of candied apple, quince, and plum, and gourd; With jellies soother than the creamy...
The Wisdom of Solomon Reference library
William Horbury and William Horbury
The Oxford Bible Commentary
...emphasis on his glory ( 2:23; Sir 49:16 ) and salvation; in the Life of Adam and Eve ( Sparks 1984 : 141–67 ) they find mercy after penitence, cf. v. 1 b. Cain ( v. 3 ), thought to favour views like those of the ungodly in wis 2:1–20, perished not precisely ‘because…he killed’ but rather ‘in fratricidal passions’ (my tr.); he is seen as a soul, lost in irrational anger ( wis a .9; 1 Jn 3:15 ). Concern with individual morality and the career of the soul marks the whole series of examples ( vv. 1, 5, 7, 9, 11, 13, 17, 21 ), and is promoted by their...
Romans Reference library
Craig C. Hill and Craig C. Hill
The Oxford Bible Commentary
...death, the prohibition was used to lure them to death. The identification with Adam also explains the radical anthropomorphizing of sin in this same section: sin is like the serpent that ‘deceived’ Adam and Eve ( v. 11; Gen 3:1, 4 ), enticing them to covet the forbidden fruit. (They ate, desiring to be ‘as God’, Gen 3:5 . Note the description of Eve's response in Gen 3:6 .) vv. 14–24 , if Paul is speaking in the place of unregenerate humanity, especially from the perspective of Adam, it follows that these verses do not describe the situation of believers....
Ecclesiasticus, or The Wisdom of Jesus Son of Sirach Reference library
John J. Collins and John J. Collins
The Oxford Bible Commentary
..., and 24:1–34 ). These passages seem to mark stresses in the first part of the book, but they have no discernible effect on the passages that precede or follow them ( Gilbert 1984 : 292–3 ). There are some indications that the book grew by a series of additions. The personal reflection in 24:30–4 appears to be the conclusion of a section rather than the beginning of the second half of the book. A similar autobiographical note is found in 33:16–18 . First-person statements at 39:12 and 42:15 may also mark new beginnings, and the Praise of the Fathers...
2 Esdras Reference library
Peter Hayman and Peter Hayman
The Oxford Bible Commentary
...7 is obviously summarizing the story of Gen 2–3 , though whether it is a correct exegesis is another matter. There is nothing in Gen 2 to suggest that Adam was created immortal and that death was his punishment for transgressing God's command. Gen 3:22–3 says that Adam and Eve were driven out of the Garden in order to prevent them from becoming immortal ( Hayman 1984 : 15 ). However, the author's exegesis of Gen 2–3 is in line with that first hinted at in Sir 25:24 , and then more systematically in Wis 2:23–4 , and, of course, Paul in Rom 5:12 ;...
Introduction to the Pentateuch Reference library
G. I. Davies
The Oxford Bible Commentary
...of a new heart. 17. The Theology of P. As regards its shape , P stands somewhere between J and E on the one hand and D on the other. It does have a narrative structure, with its story extending from creation (this time explicitly including the natural world) to at least the eve of the Israelites' entry into Canaan. But in Genesis one can scarcely speak of a real story, as hardly any episodes are described in detail and the P material is mostly genealogies and chronological notes. And throughout this source long speeches (as in D) are very much in...
Essay with Commentary on Post-Biblical Jewish Literature Reference library
Philip S. Alexander
The Oxford Bible Commentary
...that the temple sacrifices were not efficacious in themselves, but only as a re-enactment and recollection of the sacrifice of Isaac. On Josephus see maj gen a .9. 7. Targum Pseudo-Jonathan to Gen 4:1–8 : The Reason for the World's First Murder ( 4:1 ) And Adam knew that Eve his wife had conceived from Sammael the angel, and she became pregnant and gave birth to Cain , and he was like those on high, not like those below; and she said, ‘I have acquired a man , the angel of the Lord .’ (2) And she went on to bear from Adam, her husband, his twin...
1 Corinthians Reference library
John Barclay and John Barclay
The Oxford Bible Commentary
...female are created ‘in the image of God’). The logic of the verse is obscure, but perhaps suggests that in worship of God the man's head should not be covered (since it brings glory to God), while the woman's should (since it brings glory to man). vv. 8–9 draw from Genesis 2 (Eve's creation from and for Adam) in order to reinforce the hierarchy suggested by the opening chain ( v. 3 ). Thus a woman is required to have, literally, ‘authority on her head’ ( v. 10 ). This must refer to the head-covering, but it is unclear whether it is a symbol of her authority...
fernseed
wraiths
hemp seed divination
backwards
