The Three Hares - Revision history

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2024-12-08T22:20:53Z

‎References

@@ Line 177: / Line 177: @@
 •	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
-•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible... <span style="color:orange">St. George</span> and <span style="color:orange">Khidr</span> (also <span style="color:orange">Ali</span> in some <span style="color:orange">Nusairi</span> lore) <span style="color:blue">cause thunder and lightning by riding a horse across the sky</span>. ’<ref name="FN74t"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of the <span style="color:orange">Thracian Rider / Mithra</span>, <span style="color:orange">St George</span>, <span style="color:orange">Al Khidr</span>, <span style="color:orange">Elijah</span>, <span style="color:orange">Ali</span> and the <span style="color:orange">Three Hares</span>.
+•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible... <span style="color:orange">St. George</span> and <span style="color:orange">Khidr</span> (also <span style="color:orange">Ali</span> in some <span style="color:orange">Nusairi</span> lore) <span style="color:blue">cause thunder and lightning by riding a horse across the sky</span>. ’<ref name="FN74s"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of the <span style="color:orange">Thracian Rider / Mithra</span>, <span style="color:orange">St George</span>, <span style="color:orange">Al Khidr</span>, <span style="color:orange">Elijah</span>, <span style="color:orange">Ali</span> and the <span style="color:orange">Three Hares</span>.
 •	Returning to the story of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span> described under '''Buddhism''', McBryde Jr. J. M. identifies this particular juxtaposition in stories from across the globe [not exhausted here]: ‘ This same belief.. seems to have penetrated into Europe, for a writer in the Cornhill Magazine for 1882, p. 440, on "Some Solar and Lunar Myths," reports that "in Swabia children are not allowed, in imitation of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span>, to make the figure of a <span style="color:orange">hare</span> on the wall with their fingers."... [Also,] it may be of interest to pass across into the New World and glance rapidly at some of the myths of the [<span style="color:orange">Native Americans</span>], in which this same deification takes place, and, remarkable to relate, the same association with the <span style="color:orange">moon</span>... And among the <span style="color:orange">Nahuas</span> of ancient Mexico Professor D. G. Brinton found the same myth of the <span style="color:orange">rabbit</span> in the <span style="color:orange">moon</span>... Among the [<span style="color:orange">Khoekhoe</span> of Africa], for example, there is a story in which ["a <span style="color:orange">hare</span> leaped into the <span style="color:orange">Moon's</span> face and stratched it so severely with his claws, that the scars may still be seen upon its bright surface"]... This very same tale appears in a collection of <span style="color:orange">Uncle Remus</span> stories, entitled ''<span style="color:orange">Uncle Remus</span> and the Little Boy'', issued [by] Small, Maynard and Company. The story, called "Brer Rabbit Has Trouble with the Moon" [is] the same in all essential details as the [<span style="color:orange">Khoekhoe</span>] version, [and] like many others, evidently imported from an African home... But to return to our hero. Though thus exalted to the moon by the [<span style="color:orange">Khoekhoe</span>] in Africa and by [<span style="color:orange">African Americans</span>], there are scarcely any other instances of deification of the <span style="color:orange">hare</span> in African folk-lore. ’<ref name="FN74t"/>

@@ Line 177: / Line 177: @@
 •	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
-•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible... <span style="color:orange">St. George</span> and <span style="color:orange">Khidr</span> (also <span style="color:orange">Ali</span> in some <span style="color:orange">Nusairi</span> lore) <span style="color:blue">cause thunder and lightning by riding a horse across the sky</span>. ’<ref name="FN74ee"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of the <span style="color:orange">Thracian Rider / Mithra</span>, <span style="color:orange">St George</span>, <span style="color:orange">Al Khidr</span>, <span style="color:orange">Elijah</span>, <span style="color:orange">Ali</span> and the <span style="color:orange">Three Hares</span>.
+•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible... <span style="color:orange">St. George</span> and <span style="color:orange">Khidr</span> (also <span style="color:orange">Ali</span> in some <span style="color:orange">Nusairi</span> lore) <span style="color:blue">cause thunder and lightning by riding a horse across the sky</span>. ’<ref name="FN74t"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of the <span style="color:orange">Thracian Rider / Mithra</span>, <span style="color:orange">St George</span>, <span style="color:orange">Al Khidr</span>, <span style="color:orange">Elijah</span>, <span style="color:orange">Ali</span> and the <span style="color:orange">Three Hares</span>.
 •	Returning to the story of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span> described under '''Buddhism''', McBryde Jr. J. M. identifies this particular juxtaposition in stories from across the globe [not exhausted here]: ‘ This same belief.. seems to have penetrated into Europe, for a writer in the Cornhill Magazine for 1882, p. 440, on "Some Solar and Lunar Myths," reports that "in Swabia children are not allowed, in imitation of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span>, to make the figure of a <span style="color:orange">hare</span> on the wall with their fingers."... [Also,] it may be of interest to pass across into the New World and glance rapidly at some of the myths of the [<span style="color:orange">Native Americans</span>], in which this same deification takes place, and, remarkable to relate, the same association with the <span style="color:orange">moon</span>... And among the <span style="color:orange">Nahuas</span> of ancient Mexico Professor D. G. Brinton found the same myth of the <span style="color:orange">rabbit</span> in the <span style="color:orange">moon</span>... Among the [<span style="color:orange">Khoekhoe</span> of Africa], for example, there is a story in which ["a <span style="color:orange">hare</span> leaped into the <span style="color:orange">Moon's</span> face and stratched it so severely with his claws, that the scars may still be seen upon its bright surface"]... This very same tale appears in a collection of <span style="color:orange">Uncle Remus</span> stories, entitled ''<span style="color:orange">Uncle Remus</span> and the Little Boy'', issued [by] Small, Maynard and Company. The story, called "Brer Rabbit Has Trouble with the Moon" [is] the same in all essential details as the [<span style="color:orange">Khoekhoe</span>] version, [and] like many others, evidently imported from an African home... But to return to our hero. Though thus exalted to the moon by the [<span style="color:orange">Khoekhoe</span>] in Africa and by [<span style="color:orange">African Americans</span>], there are scarcely any other instances of deification of the <span style="color:orange">hare</span> in African folk-lore. ’<ref name="FN74t"/>

@@ Line 177: / Line 177: @@
 •	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
-•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible. ’<ref name="FN74s"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of <span style="color:orange">Mithra</span>, <span style="color:orange">Elijah</span> and the <span style="color:orange">Three Hares</span>.
+•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible... <span style="color:orange">St. George</span> and <span style="color:orange">Khidr</span> (also <span style="color:orange">Ali</span> in some <span style="color:orange">Nusairi</span> lore) <span style="color:blue">cause thunder and lightning by riding a horse across the sky</span>. ’<ref name="FN74ee"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of the <span style="color:orange">Thracian Rider / Mithra</span>, <span style="color:orange">St George</span>, <span style="color:orange">Al Khidr</span>, <span style="color:orange">Elijah</span>, <span style="color:orange">Ali</span> and the <span style="color:orange">Three Hares</span>.
 •	Returning to the story of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span> described under '''Buddhism''', McBryde Jr. J. M. identifies this particular juxtaposition in stories from across the globe [not exhausted here]: ‘ This same belief.. seems to have penetrated into Europe, for a writer in the Cornhill Magazine for 1882, p. 440, on "Some Solar and Lunar Myths," reports that "in Swabia children are not allowed, in imitation of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span>, to make the figure of a <span style="color:orange">hare</span> on the wall with their fingers."... [Also,] it may be of interest to pass across into the New World and glance rapidly at some of the myths of the [<span style="color:orange">Native Americans</span>], in which this same deification takes place, and, remarkable to relate, the same association with the <span style="color:orange">moon</span>... And among the <span style="color:orange">Nahuas</span> of ancient Mexico Professor D. G. Brinton found the same myth of the <span style="color:orange">rabbit</span> in the <span style="color:orange">moon</span>... Among the [<span style="color:orange">Khoekhoe</span> of Africa], for example, there is a story in which ["a <span style="color:orange">hare</span> leaped into the <span style="color:orange">Moon's</span> face and stratched it so severely with his claws, that the scars may still be seen upon its bright surface"]... This very same tale appears in a collection of <span style="color:orange">Uncle Remus</span> stories, entitled ''<span style="color:orange">Uncle Remus</span> and the Little Boy'', issued [by] Small, Maynard and Company. The story, called "Brer Rabbit Has Trouble with the Moon" [is] the same in all essential details as the [<span style="color:orange">Khoekhoe</span>] version, [and] like many others, evidently imported from an African home... But to return to our hero. Though thus exalted to the moon by the [<span style="color:orange">Khoekhoe</span>] in Africa and by [<span style="color:orange">African Americans</span>], there are scarcely any other instances of deification of the <span style="color:orange">hare</span> in African folk-lore. ’<ref name="FN74t"/>

@@ Line 177: / Line 177: @@
 •	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
-•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible. ’<ref name="FN74s"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span> and the <span style="color:orange">Three Hares</span>.
+•	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible. ’<ref name="FN74s"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the <span style="color:orange">Green Man</span>, the figures of <span style="color:orange">Mithra</span>, <span style="color:orange">Elijah</span> and the <span style="color:orange">Three Hares</span>.
 •	Returning to the story of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span> described under '''Buddhism''', McBryde Jr. J. M. identifies this particular juxtaposition in stories from across the globe [not exhausted here]: ‘ This same belief.. seems to have penetrated into Europe, for a writer in the Cornhill Magazine for 1882, p. 440, on "Some Solar and Lunar Myths," reports that "in Swabia children are not allowed, in imitation of the <span style="color:orange">hare</span> in the <span style="color:orange">moon</span>, to make the figure of a <span style="color:orange">hare</span> on the wall with their fingers."... [Also,] it may be of interest to pass across into the New World and glance rapidly at some of the myths of the [<span style="color:orange">Native Americans</span>], in which this same deification takes place, and, remarkable to relate, the same association with the <span style="color:orange">moon</span>... And among the <span style="color:orange">Nahuas</span> of ancient Mexico Professor D. G. Brinton found the same myth of the <span style="color:orange">rabbit</span> in the <span style="color:orange">moon</span>... Among the [<span style="color:orange">Khoekhoe</span> of Africa], for example, there is a story in which ["a <span style="color:orange">hare</span> leaped into the <span style="color:orange">Moon's</span> face and stratched it so severely with his claws, that the scars may still be seen upon its bright surface"]... This very same tale appears in a collection of <span style="color:orange">Uncle Remus</span> stories, entitled ''<span style="color:orange">Uncle Remus</span> and the Little Boy'', issued [by] Small, Maynard and Company. The story, called "Brer Rabbit Has Trouble with the Moon" [is] the same in all essential details as the [<span style="color:orange">Khoekhoe</span>] version, [and] like many others, evidently imported from an African home... But to return to our hero. Though thus exalted to the moon by the [<span style="color:orange">Khoekhoe</span>] in Africa and by [<span style="color:orange">African Americans</span>], there are scarcely any other instances of deification of the <span style="color:orange">hare</span> in African folk-lore. ’<ref name="FN74t"/>

@@ Line 244: / Line 244: @@
 •	‘ Mesopotamian literature contains sporadic references to <span style="color:blue">seven sages</span> (''apkallus'') who lived before the flood and who were apparently regarded as the originators of the arts and skills of civilisation. Who were these extraordinary beings? They are given very strange physical characteristics (<span style="color:green">fish-like bodies</span> with human heads) and, to all intents and purposes, are mythological creatures (credit to [[User:פטר חמור|פטר חמור]])... According to the ''apkallu'' tradition, the first and greatest of the sages [was] <span style="color:orange">Adapa</span> or <span style="color:orange">Uan-Adapa</span>, who <span style="color:blue">"ascended to heaven"</span>. Berossus calls him <span style="color:orange">Oannes (from Uan)</span>... Many Sumerologists and biblical scholars have made the direct connection between <span style="color:orange">Adapa</span> and the biblical <span style="color:orange">Adam</span>. One simple shift from the consonantal ''p'' to ''m'' gives us the biblical name... [Interestingly] the last of the sages - ''Utuabzu'' - is said not to have died and been buried but instead, like <span style="color:orange">Adapa</span>, was <span style="color:blue">taken up to heaven</span>. [And] the last element of the name [of Utuabzu's King] <span style="color:orange">En-me-dur-''anki''</span> is equivalent to the biblical <span style="color:orange">''Hanok''</span>. ’<ref name="FN97"/>
-'''Igbo or Odinani Pantheon''' -  text by Oruwari D. , (2024) [[User:המשיח הוא יהדות|המשיח הוא יהדות]]].
+'''Igbo or Odinani Pantheon''' -  text by Oruwari D. (2024), [[User:המשיח הוא יהדות|המשיח הוא יהדות]].
 •	The <span style="color:blue">Odinani Igbo</span> cosmology features a complex pantheon of deities, with <span style="color:orange">Chukwu</span>, <span style="color:orange">Anyanwu</span>, and <span style="color:orange">Agbala</span> forming a significant <span style="color:orange">trifecta</span>.<ref name="FN102"/> It's important to note that interpretations and names of deities may vary across different Igbo communities<ref name="FN103a"/>, reflecting the diverse and dynamic nature o f <span style="color:blue">Odinani</span>.

@@ Line 175: / Line 175: @@
 '''Paganism'''
 [[File:Norwich-Cathedaral-Green-Man-1.jpg|200px|thumb|right|Figure 16: Green Man on roof boss]]
-•	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
+•	According to Three Hares photographer Chris Chapman, several [occurrences of the <span style="color:orange">three hares</span> in Churches] ‘ adjoin a boss depicting a <span style="color:orange">Green Man</span> ([[Media:Norwich-Cathedaral-Green-Man-1.jpg|Figure 16]]). ’<ref name="FN74a"/> Stephen Winick, folklorist at the American Folklife Center of the Library of Congress, records the <span style="color:orange">Green Man's</span> polysemic connections, not limited to the <span style="color:orange">May Day Festival</span> and <span style="color:orange">Jack-in-the-Green</span>, the <span style="color:orange">Folk Saint</span> (<span style="color:orange">St George</span>, <span style="color:orange">Al-Khidr</span>), <span style="color:orange">Roman foliate heads</span> [and] the deity <span style="color:orange">Silvanus</span>, the <span style="color:blue">Tree of Life</span> and in modern times <span style="color:orange">environmental concerns</span>, the Mythopoetic Men’s Movement, and the Radical Faeries: ‘ As the referential meaning of the phrase “<span style="color:orange">Green Man</span>” has changed, so have the deeper meanings of all the characters and figures to which it was applied. At the root of all such meanings lies the essence of the figures themselves: the combination of a <span style="color:orange">human form with leaves and flowers</span>. This combination obviously had significance in both pre-Christian and Christian religious contexts, since some of these figures appeared in churches and temples; but these meanings are obscure and remain the subject of scholarly speculation. Nonetheless, the <span style="color:orange">Green Man</span> continues as a figure of vernacular veneration to this day. ’<ref name="FN74b"/><ref name="FN74c"/><ref name="FN74d"/><ref name="FN74e"/>
 •	On the <span style="color:orange">Folk Saint</span>, Winick makes the point that ‘ [m]any writers on the <span style="color:orange">Green Man</span> point out that he resembles the Islamic figure <span style="color:orange">Al-Khidr</span> or <span style="color:orange">Al-Khadir</span>, who is a prophet or ''wali'' not mentioned by name in the Koran; essentially a <span style="color:orange">Muslim folk saint</span>. <span style="color:orange">Al-Khidr</span> means <span style="color:orange">“The Green One”</span> or <span style="color:orange">“The Green Man”</span> in Arabic... Walker and Uysal reported that <span style="color:orange">Hizir</span> was especially revered on May 6, which corresponds to April 23 of the Julian Calendar, <span style="color:orange">St. George’s Day</span>, and opined that it is “it is no accident that [<span style="color:orange">St. George’s Day</span>] is April 23, the day sacred to <span style="color:orange">Hizir</span> [<span style="color:orange">Al-Khidr</span>] on the older calendar.” According to historian Jonathan Good and Arabic scholar Diana Darke, in some areas of the Islamic world, including Palestine, the Christian <span style="color:orange">St. George</span> is still believed by many Muslims to be the same spirit as <span style="color:orange">Al-Khidr</span>, and Muslim pilgrims visit Christian churches and shrines dedicated to <span style="color:orange">St. George</span> to ask for help from <span style="color:orange">Al-Khidr</span>... Throughout the Balkan world, <span style="color:orange">St. George’s Day</span> features a <span style="color:orange">“Zeleni Jurij”</span> or <span style="color:orange">“Green George,”</span> the same kind of figure as <span style="color:orange">“Jack-in-the-Green.”</span> ’<ref name="FN74c"/> R. Pettazoni, referencing F. Cumont in "St George and Mithra" (1937), states: ‘ By an analogous development the pagan steles of the <span style="color:orange">ancient "rider god" of the Thracians</span> [<span style="color:orange">Mithra</span>] became, and still are, the object of Christian cult in some country churches of <span style="color:orange">Bulgaria</span>, because the faithful see in the cavalier god the image of <span style="color:orange">Saint George</span>. ’<ref name="FN66"/> Furthermore, H. S. Haddad in Numen (1969) notes: ‘ In the Levant <span style="color:orange">St. George</span> is identified with <span style="color:orange">Khidr</span> of the Muslims. <span style="color:orange">Khidr</span>, in turn is identified with <span style="color:orange">St. Elias</span>, the <span style="color:orange">Elijah</span> of the Bible. ’<ref name="FN74s"/> With reference to academia, [[User:המשיח הוא יהדות|המשיח הוא יהדות]]] has identified a potentially significant nexus between the symbolism of the Green Man and the Three Hares.

← Older revision		Revision as of 22:23, 8 December 2024
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	<ref name="FN97">Rohl, D. (1998) ''Legend: Genesis of Civilisation'', pp.200-202. Copyright ® 1998 by David M. Rohl, All rights reserved. First published in the United Kingdom in 1998 by Century, Random House UK Ltd., 20 Vauxhall Bridge Road, London, SW1V 2SA</ref>		<ref name="FN97">Rohl, D. (1998) ''Legend: Genesis of Civilisation'', pp.200-202. Copyright ® 1998 by David M. Rohl, All rights reserved. First published in the United Kingdom in 1998 by Century, Random House UK Ltd., 20 Vauxhall Bridge Road, London, SW1V 2SA</ref>
−
−	<ref name="FN100">Ubah, C. N. (1982) ''The Supreme Being, Divinities and Ancestors in Igbo Traditional Religion: Evidence from Otanchara and Otanzu'', Africa: Journal of the International African Institute , 1982, Vol. 52, No. 2 (1982), pp. 90-91, Published by: Cambridge University Press on behalf of the International African Institute</ref>
−
−	<ref name="FN101">Ubah, C. N. (1982) ''The Supreme Being, Divinities and Ancestors in Igbo Traditional Religion: Evidence from Otanchara and Otanzu'', Africa: Journal of the International African Institute , 1982, Vol. 52, No. 2 (1982), pp. 102-103, Published by: Cambridge University Press on behalf of the International African Institute</ref>

	<ref name="FN102">Jeffreys, M. D. W. (1972) ''Anthropos'', Bd. 67, H. 5./6. (1972), p. 724, Published by: Nomos Verlagsgesellschaft mbH (Accessed: 27 October 2024 07:50 UTC).</ref>		<ref name="FN102">Jeffreys, M. D. W. (1972) ''Anthropos'', Bd. 67, H. 5./6. (1972), p. 724, Published by: Nomos Verlagsgesellschaft mbH (Accessed: 27 October 2024 07:50 UTC).</ref>

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 ==Credit==
-Original research and article by WikiNoah contributor [[User:המשיח הוא יהדות|המשיח הוא יהדות]], key contributions from WikiNoah contributor [[User:פטר חמור|פטר חמור]], contributions from Eric the Great, Data Oruwari and special thanks to the author/s of ''The Three Hares: A Curiosity Worth Regarding'' notwithstanding.
+Original research and article by WikiNoah contributor [[User:המשיח הוא יהדות|המשיח הוא יהדות]], key contributions from WikiNoah contributor [[User:פטר חמור|פטר חמור]], contributions from Data Oruwari, Eric the Great and special thanks to the author/s of ''The Three Hares: A Curiosity Worth Regarding'' notwithstanding.
 ==References==

@@ Line 501: / Line 501: @@
 <ref name="FN74e">Winick, S. (2023) [https://web.archive.org/web/20240927183937/https://blogs.loc.gov/folklife/2023/12/the-green-man-in-the-modern-world/ The Green Man in the Modern World]. (Archived: 03 October 2024).</ref>
-<ref name="FN74s">Haddad H. S. ''”Georgic” Cults and Saints of the Levant'', Numen , Apr., 1969, Vol. 16, Fasc. 1 (Apr., 1969), p. 21, Published by: Brill. https://doi.org/10.2307/3269569 (Accessed from JSTOR: 08 December 2024).
+<ref name="FN74s">Haddad H. S. ''”Georgic” Cults and Saints of the Levant'', Numen , Apr., 1969, Vol. 16, Fasc. 1 (Apr., 1969), p. 21, Published by: Brill. https://doi.org/10.2307/3269569 (Accessed from JSTOR: 08 December 2024).</ref>
 <ref name="FN74t">McBryde Jr. J. M. ''Brer Rabbit in the Folk-Tales of the Negro and Other Races'', The Sewanee Review , Apr., 1911, Vol. 19, No. 2 (Apr., 1911), pp. 193,195,201,202, Published by: The Johns Hopkins University Press, Stable URL: https://www.jstor.org/stable/27532441 (Accessed from JSTOR: 01 February 2024).</ref>