Constantius married her in Antioch in 361, after the death of his second wife, Eusebia in 360.Prosopography of the Later Roman Empire, vol. 1 Ammianus simply reports that the marriage took place while Constantius was wintering in Antioch, taking a break from the ongoing Roman–Persian Wars. "At that same time Constantius took to wife Faustina, having long since lost Eusebia".
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According to the Book of Mormon, the people commonly referred to as the Amulonites ()churchofjesuschrist.org: "Book of Mormon Pronunciation Guide" (retrieved 2012-02-25), IPA-ified from «ăm´ya-län´īts» were composed of the priests of king Noah and the daughters of the Lamanites, whom the Amulonites took to wife by force.Mosiah 23:31-34 They are named after Amulon, their leader.
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Just as little is known of Ælfgifu's life, so the precise date and circumstances of her death cannot be recovered.It has been suggested that she died in giving birth. Trow, Cnut: Emperor of the North, p. 54. In any event, she appears to have died by 1002, possibly in childbirth, when Æthelred took to wife Emma of Normandy, daughter of Count Richard of Rouen, who received or adopted her predecessor's Anglo-Saxon name, Ælfgifu.
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Translation by Philip R. Amidon, Book 7, chapter 4, pages 67-68 Constantius married his next wife, Faustina after the death of Eusebia in 360. The period can be estimated by Ammianus who reports that this marriage took place while Constantius was wintering in Antioch, taking a break from the ongoing Roman–Persian Wars. "At that same time Constantius took to wife Faustina, having long since lost Eusebia".The Roman History of Ammianus Marcellinus, vol.
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Pili's parents were foreigners named Muli-o-vai-lele and Tagaloa-a-lagi. Being something of a rascal, Pili had a falling out with his father Tagaloa of the Heavens and was cast out under threat of death. His mother encouraged him to travel to Manu'a and begin a new life on the frontier. Once there he took to wife the daughter of Tuimanu'a and was for a time even granted the title of Tuimanu'a for educating the locals on taro cultivation and cooking,Dr.
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Pharaoh's decree affected only this world, but Amram's decree deprived children of both this world and the world to come. And doubt existed whether Pharaoh's decree would be fulfilled, but because Amram was righteous, it was certain that his decree would be fulfilled. Persuaded by her arguments, Amram took back his wife, and the Israelite men followed suit and took back their wives. The Gemara thus asked why reported that Amram "took to wife" Jochebed when it should have read that he took her back.
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Suffolk Institute of Archaeology 10 Part 2, 199. He abandoned his monastic vocation, and got married, saying, "that I might never more serve so execrable a beast, I took to wife the faithful Dorothy." He obtained the living of Thorndon, Suffolk, but in 1534 was summoned before the Archbishop of York for a sermon against the invocation of saints preached at Doncaster, and afterwards before John Stokesley, Bishop of London, but he escaped through the powerful protection of Thomas Cromwell, whose notice he is said to have attracted by his miracle plays. In these plays Bale denounced the monastic system and its supporters in unrestrained language and coarse imagery.
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The plot centers on a royal family, long tainted by a curse put upon them by the emperor many hundreds of years before. The son of every Palindrake (literally meaning Water Dragon) king was named Valraven; according to the traditional mythology, any woman that he took to wife would immediately become the Sea Wife, a being who could capture and hold the dragon daughters within herself. The emperor tries twice, once unsuccessfully and once successfully, to awaken the dragon queen and her daughters. Part One The novel starts with Pharinet describing her life as a young girl, playing in the gardens with her best friends Ellony and Khaster, and thinking about her brother's future.
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At the opening of his reign, Liutprand's chief ally among neighboring rulers was the Agilolfing Theodo I, the Frankish duke of Bavaria. Theodo I's intervention on Ansprand's behalf helped him gain the throne. Theodo had taken him in, when he and his father were temporarily expelled by Aripert II in 702, and the hospitality was later cemented with a marriage connection: Liutprand took to wife the Agilolfing Guntrud. The core of Theodo's policy was resistance to the Merovingian mayors of the palaces in their encroachments north of the Alps, concerns that did not much occupy Liutprand, and maintaining strategic control of the eastern Alpine passes in what is now the Italian Alps, which did. In the spring of 712, Theodo’s son Theodebert, with Ansprand and Liutprand, attacked Lombard strongholds, and with the drowning of their fleeing rival Aripert, Ansprand's faction were back in power at Pavia.
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A common usage of Notarikon in the practice of Kabbalah, is to form sacred names of God derived from religious or biblical verses. Agla, an acronym for Atah Gibor Le-olam Adonai, translated, "You, O Lord, are mighty forever," is one of the most famous examples of Notarikon. Dozens of examples are found in the Berit Menuchah, as is referenced in the following passage: > And it was discovered that the Malachim were created from the wind and the > fine and enlightening air, and that the name of their origin > עַמַרֻמְאֵליוְהָ was derived from the verse (Psalms 104:4): ‘Who makest the > winds thy messengers, fire and flame thy ministers’ (.....) And when the > lights reach this Sefira, they unite and receive a name that is derived from > the central letters of the following verse (Genesis 6:2): ‘The sons of God > saw that the daughters of men were fair; and they took to wife such of them > as they chose.’ And this valiant name, which is drawn in the Gevura, is > .
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The Berit Menuḥah focuses on a complex system describing the various hypostases of the divine world and God, and associating them with the vowel points (Nikudim) of the Hebrew language. Especially central is the role of divine, angelic, and magical names associated with the various emanations described. They are often given magical uses, and the text often specifies whether the practitioner needs to be pure or not in order to use them. Some of the names are typical Kabbalistic names of God, but the majority are derived by Notarikon from biblical verses: > And it was discovered that the Malachim were created from the wind and the > fine and enlightening air, and that the name of their origin > עַמַרֻמְאֵליוְהָ was derived from the verse (Psalms 104:4): ‘Who makest the > winds thy messengers, fire and flame thy ministers’ (.....) And when the > lights reach this Sefira, they unite and receive a name that is derived from > the central letters of the following verse (Genesis 6:2): ‘The sons of God > saw that the daughters of men were fair; and they took to wife such of them > as they chose.’ And this valiant name, which is drawn in the Gevura, is > רְנֵלבֺנקְהֵכשְיִהְ.
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