The President of Gambia has horrified scientists by announcing that he has developed a "miracle cure" for HIV/AIDS.
Hundreds of Gambians have lined up to be "cured" by President Yahya Jammeh, who treats his patients by rubbing a mysterious herbal paste into their ribcages and then instructing them to swallow a bitter yellow drink, followed by two bananas. Mr Jammeh says “AIDS sufferers will be cured within 3 to 30 days."
Saturday 17 March 2007
Notes and Queeries
A first-ever museum display, "Against Nature?", which opened in January at the University of Oslo's Natural History Museum in Norway, presents 51 species of animals exhibiting homosexuality. Homosexuality has been noted in over 1500 species, says the exhibition coordinator. E.g. giraffes show more same-sex than heterosexual activity and most dolphins are bisexual - he’s not called “Flipper” for nothing.
A BBC radio programme promoting safer sex mentioned getting free condoms, which would be given away on “a first come, first served principle.”
Swiss operatic tenor Hugues Cuenod was singing well into his eighties. He made his debut at the New York Met aged 85. Now 104, he is looking forward to his civil partnership ceremony now that Switzerland has passed laws recognising same-sex relationships.
A BBC radio programme promoting safer sex mentioned getting free condoms, which would be given away on “a first come, first served principle.”
Swiss operatic tenor Hugues Cuenod was singing well into his eighties. He made his debut at the New York Met aged 85. Now 104, he is looking forward to his civil partnership ceremony now that Switzerland has passed laws recognising same-sex relationships.
Gay poet created Robin Hood
Even if Robin Hood wasn't gay, the man who wrote the famous ballads was. And this writer, poet Sir John Clanvowe, was also "married" to Sir William Neville, Constable of Nottingham Castle from 1381.
The first mention of Robin Hood as a subject of ballads is in 1377, but these ballads are not recorded - no Merry Men, no Nottingham. The earliest surviving ballads date between 1380 and 1400. Sir John was ideally placed to write these later ballads, which a century after his death were printed as "The Geste of Robyn Hode" - the source of all the legends we know today.
Sir John and Sir William met before 1370 and were renowned as a close, loyal couple. Almost certainly they recognised their relationship in a church ceremony. Their tombstone even shows their coats of arms as a married couple - ignoring William's real wife! As an aristocrat's youngest son, William married an heiress (Elizabeth le Waleys) to provide an income.
John and William were friends of King Richard II, who came to Nottingham many times. He was also a patron of art and literature. Perhaps, on one of his visits, bored with the old Robin Hood stories, Richard asked John to come up with some new ones.
Just like modern writers, medieval poets used real people on which to base characters, and John flattered his partner by using elements from William's and Elizabeth's family history to create new stories of Robin Hood. These coded elements would be recognised by the audience, and enjoyed as in-jokes.
In "The Geste", Robin Hood lives in Barnsdale, Yorkshire, where the le Waleys family owned many manors. The king in "The Geste" is Edward, not Richard the Lionheart. Edward II came to Nottingham many times, and in 1324 came to deal with outlaws. He made his lover Piers Gaveston Constable of the castle (William's uncle married Gaveston's widow). The sheriff in 1324 was Henry Fauconberg (William's aunt married into this family), and legend says that the Sheriff was Little John's brother.
The Merry Men live in a typical all-male community much favoured by Richard II. Even any homoerotic readings may be Sir John's coded sexual fantasies. "The Geste" is also anti-church, which fits with John's support for the religious reformer John Wycliff.
Using these elements and more, John could have woven new characters and plots into older stories and in the process create the basis of the legends we know today.
The first mention of Robin Hood as a subject of ballads is in 1377, but these ballads are not recorded - no Merry Men, no Nottingham. The earliest surviving ballads date between 1380 and 1400. Sir John was ideally placed to write these later ballads, which a century after his death were printed as "The Geste of Robyn Hode" - the source of all the legends we know today.
Sir John and Sir William met before 1370 and were renowned as a close, loyal couple. Almost certainly they recognised their relationship in a church ceremony. Their tombstone even shows their coats of arms as a married couple - ignoring William's real wife! As an aristocrat's youngest son, William married an heiress (Elizabeth le Waleys) to provide an income.
John and William were friends of King Richard II, who came to Nottingham many times. He was also a patron of art and literature. Perhaps, on one of his visits, bored with the old Robin Hood stories, Richard asked John to come up with some new ones.
Just like modern writers, medieval poets used real people on which to base characters, and John flattered his partner by using elements from William's and Elizabeth's family history to create new stories of Robin Hood. These coded elements would be recognised by the audience, and enjoyed as in-jokes.
In "The Geste", Robin Hood lives in Barnsdale, Yorkshire, where the le Waleys family owned many manors. The king in "The Geste" is Edward, not Richard the Lionheart. Edward II came to Nottingham many times, and in 1324 came to deal with outlaws. He made his lover Piers Gaveston Constable of the castle (William's uncle married Gaveston's widow). The sheriff in 1324 was Henry Fauconberg (William's aunt married into this family), and legend says that the Sheriff was Little John's brother.
The Merry Men live in a typical all-male community much favoured by Richard II. Even any homoerotic readings may be Sir John's coded sexual fantasies. "The Geste" is also anti-church, which fits with John's support for the religious reformer John Wycliff.
Using these elements and more, John could have woven new characters and plots into older stories and in the process create the basis of the legends we know today.
A letter to the Vicar
Dear Vicar,
I am having problems abiding by some of the requirements set out in the Book of Leviticus. I hope that you can provide me with advice.
1. I know from Leviticus 11:6-8 that touching the skin of a dead pig makes me unclean, but may I still play football if I wear gloves?
2. My uncle has a farm. He violates Leviticus 19:19 by planting two different crops in the same field, as does his wife by wearing garments made of two different kinds of thread (cotton/polyester blend). He also tends to curse and blaspheme a lot. Is it really necessary that we go to all the trouble of getting the whole town together to stone them? (Leviticus 24:10-16) Couldn't we just burn them to death at a private family affair like we do with people who sleep with their in-laws? (Leviticus. 20:14)
3. When I burn a bull as a sacrifice on the altar on my patio, I know it creates a pleasing odour for the Lord (Leviticus 1:9). The problem is my neighbours. They claim the odour is not pleasing to them. Should I smite them?
4. A friend of mine has pointed out that eating shellfish is an Abomination (Lev 11:10), but Leviticus also says that homosexuality is an Abomination. Are these 2 sins equally abominable, or is there a scale of Abomination by which I can compare them, as I must admit I am partial to the occasional cockle?
5. Leviticus 21:20 states that I may not approach the altar of God if I have a defect in my sight. I have to admit that I wear reading glasses. Does my vision have to be absolutely 20/20, or is there some wiggle room here? Would it be acceptable to hide my affliction by wearing contact lenses?
I know you have studied these things extensively, so I am confident you can help. Thank you again for reminding us that God's word is eternal and unchanging.
Yours, Confused of Clifton
I am having problems abiding by some of the requirements set out in the Book of Leviticus. I hope that you can provide me with advice.
1. I know from Leviticus 11:6-8 that touching the skin of a dead pig makes me unclean, but may I still play football if I wear gloves?
2. My uncle has a farm. He violates Leviticus 19:19 by planting two different crops in the same field, as does his wife by wearing garments made of two different kinds of thread (cotton/polyester blend). He also tends to curse and blaspheme a lot. Is it really necessary that we go to all the trouble of getting the whole town together to stone them? (Leviticus 24:10-16) Couldn't we just burn them to death at a private family affair like we do with people who sleep with their in-laws? (Leviticus. 20:14)
3. When I burn a bull as a sacrifice on the altar on my patio, I know it creates a pleasing odour for the Lord (Leviticus 1:9). The problem is my neighbours. They claim the odour is not pleasing to them. Should I smite them?
4. A friend of mine has pointed out that eating shellfish is an Abomination (Lev 11:10), but Leviticus also says that homosexuality is an Abomination. Are these 2 sins equally abominable, or is there a scale of Abomination by which I can compare them, as I must admit I am partial to the occasional cockle?
5. Leviticus 21:20 states that I may not approach the altar of God if I have a defect in my sight. I have to admit that I wear reading glasses. Does my vision have to be absolutely 20/20, or is there some wiggle room here? Would it be acceptable to hide my affliction by wearing contact lenses?
I know you have studied these things extensively, so I am confident you can help. Thank you again for reminding us that God's word is eternal and unchanging.
Yours, Confused of Clifton
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