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18-509: It refers to a silver chalice the Catalan félibres offered their Provençal counterparts on July 30, 1867 during a Banquet held in Avignon to thank them for hiding Victor Balaguer , a poet from Barcelona who'd sought political asylum out of Spain. The cup was made by Guillaume Fulconis and the silversmith Jarry. The cup is traditionally entrusted to the capolièr , who presides over

36-621: A liquid considered a food (such as honey ). The consumption of ambrosia was typically reserved for divine beings. Upon his assumption into immortality on Olympus, Heracles is given ambrosia by Athena , while the hero Tydeus is denied the same thing when the goddess discovers him eating human brains. In one version of the myth of Tantalus , part of Tantalus' crime is that after tasting ambrosia himself, he attempts to steal some to give to other mortals. Those who consume ambrosia typically have ichor , not blood, in their veins. Both nectar and ambrosia are fragrant, and may be used as perfume : in

54-1761: A plen bòrd Vueja abòrd Leis estrambòrds E l'enavans dei fòrts D'un vièlh pòble fièr e liure Siam bensai la finicion E se tomban lei felibres Tombarà nòstra nacion D'una raça que regrelha Siam bensai lei promiers greus Siam bensai de la patria Lei cepons e mai lei prieus Vueja-nos leis esperanças E lei raives dau jovent Dau passat la remembrança E la fe dins l'an que ven Vueja-nos la coneissença Dau verai e mai dau bèu E leis autei joïssenças Que se trufan dau tombèu Vueja-nos la Poesia Pèr cantar tot çò que viu Car es ela l'ambrosia Que tremuda l'òme en dieu Pèr la glòria dau terraire Vautres enfin que siatz consents Catalans de luenh, ò fraires Comuniem toteis ensems Provençaux, voici la coupe Qui nous vient des Catalans. Tour à tour buvons ensemble Le vin pur de notre cru. Chorus Coupe sainte Et débordante Verse à pleins bords, Verse à flots Les enthousiasmes Et l'énergie des forts! D'un ancien peuple fier et libre Nous sommes peut-être la fin; Et, si tombent les félibres, Tombera notre nation. D'une race qui regerme Peut-être sommes-nous les premiers jets; De la patrie, peut-être, nous sommes Les piliers et les chefs. Verse nous les espérances Et les rêves de la jeunesse, Le souvenir du passé Et la foi dans l'an qui vient. Verse-nous la connaissance Du Vrai comme du Beau, Et les hautes jouissances Qui se rient de la tombe. Verse-nous la Poésie Pour chanter tout ce qui vit, Car c'est elle l'ambroisie Qui transforme l'homme en Dieu. Pour la gloire du pays Vous enfin qui êtes consentants nos alliés, Catalans, de loin, oh frères, Tous ensemble communions! Provençal people, this

72-553: A technical term in contexts of cookery, medicine, and botany. Pliny used the term in connection with different plants, as did early herbalists. Additionally, some modern ethnomycologists , such as Danny Staples , identify ambrosia with the hallucinogenic mushroom Amanita muscaria : "it was the food of the gods, their ambrosia, and nectar was the pressed sap of its juices", Staples asserts. W. H. Roscher thinks that both nectar and ambrosia were kinds of honey, in which case their power of conferring immortality would be due to

90-536: A token of amity; Catalonia holds her right hand on her heart and seems to be thanking her. At the bottom of each figurine, dressed in the Latin manner and with their breasts naked, lie their respective coat of arms in an escutcheon. Around the cup and outside it, written on a braid intertwined with laurels, the following words can be read (in Catalan ): "Souvenir offered by the Catalan Patricians to

108-499: Is semantically linked to the Sanskrit अमृत ( amṛta ) as both words denote a drink or food that gods use to achieve immortality. The two words appear to be derived from the same Indo-European form * ṇ-mṛ-tós , "un-dying" ( n- : negative prefix from which the prefix a- in both Greek and Sanskrit are derived; mṛ : zero grade of * mer- , "to die"; and -to- : adjectival suffix). A semantically similar etymology exists for nectar ,

126-502: Is the cup That the Catalans gave us Let us drink in turn The wine from our wineyards Chorus Holy cup And overflowing May you pour abundantly May you pour in streams The enthusiasm And the energy of the strong Of an old and proud people We may be the very last And should the félibres fall So will our nation fall Of a race germinating again We may be

144-556: The Odyssey Menelaus and his men are disguised as seals in untanned seal skins, "and the deadly smell of the seal skins vexed us sore; but the goddess saved us; she brought ambrosia and put it under our nostrils." Homer speaks of ambrosial raiment, ambrosial locks of hair, even the gods' ambrosial sandals. Among later writers, ambrosia has been so often used with generic meanings of "delightful liquid" that such late writers as Athenaeus , Paulus and Dioscurides employ it as

162-577: The Félibrige . It is showcased every year at the society's annual congress, called la Santa Estèla . The banquet is officially closed when the Copa Santa gets sung. It was initially written by Frédéric Mistral to commemorate the fraternal bond that unites the Occitan and Catalan nations, and the music was taken from a Christmas carol from Friar Serapion: Guilhaume, Tòni, Pèire . It stands among

180-510: The nymph named Ambrosia , a nurse of Dionysus . Ambrosia is very closely related to the gods' other form of sustenance, nectar . The two terms may not have originally been distinguished; though in Homer 's poems nectar is usually the drink and ambrosia the food of the gods; it was with ambrosia that Hera "cleansed all defilement from her lovely flesh", and with ambrosia Athena prepared Penelope in her sleep, so that when she appeared for

198-1519: The Provençal Félibres for the hospitality given to the Catalan poet Victor Balaguer, 1867." And on the pedestal these other finely engraved inscriptions can be found: "They say it is dead, But to me, it's still alive. V. Balaguer Ah! if only they could hear me! Ah! if only they would follow me! F. Mistral" Prouvençau, veici la Coupo Que nous vèn di Catalan A-de-rèng beguen en troupo Lou vin pur de nostre plan Chorus Coupo Santo E versanto Vuejo à plen bord, Vuejo abord Lis estrambord E l'enavans di fort! D'un vièi pople fièr e libre Sian bessai la finicioun; E, se toumbon li felibre, Toumbara nosto nacioun D'uno raço que regreio Sian bessai li proumié gréu; Sian bessai de la patrìo Li cepoun emai li priéu. Vuejo-nous lis esperanço E li raive dóu jouvènt, Dóu passat la remembranço, E la fe dins l'an que vèn, Vuejo-nous la couneissènço Dóu Verai emai dóu Bèu, E lis àuti jouïssènço Que se trufon dóu toumbèu Vuejo-nous la Pouësìo Pèr canta tout ço que viéu, Car es elo l'ambrousìo, Que tremudo l'ome en diéu Pèr la glòri dóu terraire Vautre enfin que sias counsènt. Catalan, de liuen, o fraire, Coumunien tóutis ensèn! Provençaus, vaicí la copa Que nos ven dei Catalans A de rèng beguem en tropa Lo vin pur de nòstre plant Chorus Copa santa E versanta Vueja

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216-555: The ancient Greek myths , ambrosia ( / æ m ˈ b r oʊ z i ə , - ʒ ə / , Ancient Greek : ἀμβροσία 'immortality' ) is the food or drink of the Greek gods , and is often depicted as conferring longevity or immortality upon whoever consumed it. It was brought to the gods in Olympus by doves and served either by Hebe or by Ganymede at the heavenly feast . Ancient art sometimes depicted ambrosia as distributed by

234-472: The best-known anthems of Occitania alongside Se Canta and De cap tà l'immortèla . The audience is supposed to stand up for the last verse. Frédéric Mistral described the cup with these words in L'Armana prouvençau : It is a cup of antique shape, supported by a palm tree. Against the palm tree, standing up and facing each other, two gentle figurines that depict Catalonia and Provence as sisters. Provence wraps its right arm around her friend's neck, as

252-542: The beverage of the gods (Greek: νέκταρ néktar ) presumed to be a compound of the PIE roots *nek- , "death", and -*tar , "overcoming". Lycurgus, king of Thrace, forbade the cult of Dionysus , whom he drove from Thrace , and attacked the gods' entourage when they celebrated the god. Among them was Ambrosia, who turned herself into a grapevine to hide from his wrath. Dionysus, enraged by the king's actions, drove him mad. In his fit of insanity he killed his son, whom he mistook for

270-591: The final time before her suitors, the effects of years had been stripped away, and they were inflamed with passion at the sight of her. On the other hand, in Alcman , nectar is the food, and in Sappho and Anaxandrides , ambrosia is the drink. A character in Aristophanes ' Knights says, "I dreamed the goddess poured ambrosia over your head—out of a ladle." Both descriptions could be correct, as ambrosia could be

288-408: The first shoots We may be of our motherland The pillars and the leaders May you pour us the hopes And the dreams of the youth Of the past the memories And the faith in next year May you pour us the knowledge Of truth and beauty And the other pleasures That defy the tomb May you pour us the poetry To sing all that lives For this is the ambrosia That turns man into a god For

306-627: The glory of the land You our allies at last Catalans from afar, o brothers Let us receive communion together Notice: For both norms of Provençal orthography, pronunciation is almost the same. Chalice (cup) Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.133 via cp1102 cp1102, Varnish XID 545834957 Upstream caches: cp1102 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 05:35:55 GMT Ambrosia In

324-452: The supposed healing and cleansing powers of honey, and because fermented honey ( mead ) preceded wine as an entheogen in the Aegean world; on some Minoan seals, goddesses were represented with bee faces (compare Merope and Melissa ). The concept of an immortality drink is attested in at least two ancient Indo-European languages: Greek and Sanskrit . The Greek ἀμβροσία ( ambrosia )

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