#⊰ ` i. study: music / a divine hymn‚ the language of old. ´ ⊱

[rahorak-a]

tag dump 01 : portrayal.

[ladyhistorypod]

Episode 18: Three’s Company, Four’s Divine

Sources

Ishtar

Open Richly Annotated Cuneiform Corpus: Mesopotamia Timeline

Open Richly Annotated Cuneiform Corpus: Inanna/Ishtar

Electronic Text Corpus of Sumerian Literature: Inanna and Enki

Electronic Text Corpus of Sumerian Literature: Inana's Descent to the Netherworld

Cuneiform Digital Library Initiative: Composite Text of Akkadian Descent of Ištar

Journal of Near Eastern Studies

CON­STRUCT­ING THE IM­AGE OF ASSINNU BY MARTTI NISSINEN SAANA SVÄRD

Further Learning: Electronic Text Corpus of Sumerian Literature: Epic of Gilgamesh, Epic of Gilgamesh: Standard Babylonian Version

Nüwa

Oxford Reference

Mythopedia

Google Arts & Culture

Further Learning: Remarks by Ambassador Cheng Jingye

Danu & Tuatha Dé Danann

The Goddess Danu (YouTube)

Danu - Irish Goddess (YouTube)

Ancient History of Ireland, Tuatha De Danaan, Scythians, and Phoenicians (YouTube)

Celtic Mythology - An Introduction to the Tuatha De Danann (YouTube)

Further learning: House Shadow Drake - Don and Dana, Celtic Myth and Legend, Poetry and Romance, The Sacred Isle: Belief and Religion in Pre-Christian Ireland, Life Understood from a Scientific and Religious Point of View, The History of Ireland

Persephone

Hesiod’s Theogony

Homer’s Hymn to Demeter

Madeline Miller

Further Learning: Lore Olympus (webcomic), Punderworld (webcomic)

Attributions: A Ghrà by Damiano Baldon

Click below for a transcript of this episode!

Haley: Which goddess is three point three seven feet tall? Kelsie: Three point three seven? Haley: Yes. Alana: Do– do you want us to say? Do you want to say? Lexi: These jokes are just a quiz for Kelsie. Haley: I have to have multiple jokes? I'm not ready. Alana: I have one it’s fine. Haley: Okay well it's Demeter. Alana: And you know you should also you know in in in COVID times, in COVID times you should be standing Demeters apart. Lexi: Oh. My. Lord Jesus. Oh my god. I should say oh my lord Ashera [Ash-er-a]. Kelsie: There you go. Alana: Oh, that's very funny. Haley: I love when Alana’s– Alana: Ashera [Ash-ay-ra], actually please. Lexi: Yeah, right. I knew as soon as I said it I said it wrong. Haley: Every couple of episodes Alana will… like Lexi and I will say something, and Alana will be like “oh that's like really funny” in this tone and like… I’m always funny. Don’t be surprised. I don't need this from you. Kelsie: Actually Haley, you're quite hilarious. Haley: Thank you. Lexi: Wait, but how does that tie into social media? Haley: I didn't get to the question yet. The question is because for… well my dad doesn't listen to my podcast, but for my dad is the worst person to get Christmas or birthday presents and his birthday is January 2, so like hop skip and a jump right after Christmas. But he loves board games, and his favorite board game is Codenames, so I have printed out over two hundred photos– like family photos– of the like stupidest photos in the world. And I'm laminating everything so it could be his own Codenames pictures, replacing all of it. Kelsie: That’s good. Haley: And my question is, is there a photo from your childhood where you're like what am I doing but you have that second jolt of like no this actually makes complete sense when you're realizing like what you're doing in the photo? For me it was crouching down in like the seventh grade next to a kangaroo, waking up a kangaroo, and then immediately after getting punched. I also had bangs but it was Australia and humidity or whatever climate that just didn't work with my curly hair. Lexi: So that was a set up so I could say that the picture of me digging up a dinosaur… Which, famously on this podcast I get mad when people think archaeologists dig up dinosaurs. Kelsie: As you should. Lexi: But yes, there is a picture of me, five years old, digging up a dinosaur. Not a real one. I don't think they’d let four year olds do that. Haley: But the best part is the goggles! Lexi: I have goggles on to protect me from the dirt. Kelsie: That’s important. You don’t want to get schmutz in your eyes. Lexi: But I’ve never been on a dig where I wore goggles. Kelsie: Maybe you should. Maybe you should wear goggles next season. Lexi: You know how much acne I’d get around my face if I wore goggles in the heat of Israel? Alana: Yeah, right? Kelsie: Who cares? Alana: No, go to Ireland! [INTRO MUSIC] Alana: Hello and welcome to Lady History; the good, the bad, and the ugly lady you missed in history class. We're back recording new episodes, so here is Lexi. Lexi, what would you be the goddess of? Lexi: Cross stitching and tricycles. Alana: Do you want to elaborate or just leave it at that? Lexi: Well right now I am cross stitching and it's what I do with my hands when I'm talking because I have mental problems and the only way I can focus on something is to do something else mindless. And the tricycle is because I have an adult tricycle and an anecdote my dad took that tries to go into the bike repair shop to get the brake fixed and he was too embarrassed to say it was his daughter’s so he said his wife bought it for his mother in law. Alana: And I really like that question so I'm also gonna ask Haley. Haley, what would you be the goddess of? Haley: I think I would be the goddess of eggs, just because I would control them and like not take it in because like I don't wanna be the goddess of something like I destroy, so like… Alana: For the irony. Haley: The irony. Eggs. Alana: And it's our third ever guest, Kelsie! Kelsie, tell the listeners a skosh about yourself. Kelsie: Hi everybody I'm Kelsie Ehalt. I am a Master’s student at Brandeis right now and I'm going to go and list the department I'm in. It's just a lot of words, so get ready. But I'm in the joint program in Near Eastern and Judaic Studies and Women, Gender, and Sexuality Studies, those are two different departments, but they both have ‘ands’ which makes things confusing. But basically I study ancient history via texts right now. I do archaeology as well but right now since digging’s not really a thing because we shouldn’t travel because of the pandemic, I'm really focusing on languages for my Masters. And then I also incorporate the gender studies side of things into the equation, so I'm just looking at how gender functions in the ancient world and thinking about it from a not straight white man perspective, basically, because that's basically all that’s been published. And there’s some better scholarship coming out now, but there's still some work to be done so I'm doing what I can there. Alana: We do love all of that. And I'm Alana and I tried to start an all goddess religion when I was like eight. (Haley laughing) Alana: Me and my friend Kay who is one of my like oldest friends in the whole world, they're gonna get a shout out a little bit later as well because they sort of helped me in my research. We like tried to start up polytheistic all goddess religion when we were like eight. We like had a list of goddesses that we wanted to name and we like created little rituals. A great time to be had. Kelsie: Everyone should have just a religion creation phase I think. Alana: Absolutely. We called it Selenism because the main goddess was Selene. Haley is shaking her head at me and it's making me feel… ways. Haley: I love it but also like… Lexi: I feel like I was like writing fan fiction before I knew it was fan fiction, while you simultaneously were making a religion. Haley: Like I'm not surprised that either of this happened. Not surprised at all. Alana: It's a true story, it's a fun story. We kept a lot of ash in bottles… related to this religion that we were making up. Kelsie: Where did you get ash from when you were like… Haley: Yeah, that’s the… Alana: I don't think we still have it, but like we had it for a while. Lexi: No no no, where did you acquire it? Kelsie: What were you burning? Alana: Oh. From like. I don't remember. Haley: No that's a body. Alana: I think we just like burned paper or something and collected the ash. Kelsie: Oh, that’s not exciting. Alana: We played with a lot of fire when I was… Kay and I… we played with a lot of fire. Haley: Yeah! Yes! Yes. Lexi: I don’t know what to say. Haley: No, playing with fire… Wait, were you a Girl Scout too? Alana: No, I was a Daisy for half an hour and then they wanted me to do all this like stupid weird shit like say my own name in a group of people so that was a no no for baby Alana. Alana said no no to being a Daisy. Kelsie: Alright so I'm going to talk about my girl Ishtar today. So Ishtar is the Akkadian name for the goddess of love and war but the Sumerian version of her name is Inanna so I might switch back and forth between Ishtar and Inanna but know that by the later period they're the same person. There's some debate about whether Ishtar was a separate goddess who became then sort of like coagulated in with this earlier Inanna, or if Ishtar is just like a direct connection to Inanna, there's a debate about this, it’s not quite clear. So I’ll probably refer to her as Ishtar. If I mess up and instead of Inanna it’s because I work with the later period stuff so I don't really see Inanna too much. But anyway so Ishtar, Inanna is the Mesopotamian goddess of love and war. And she's depicted in all kinds of different texts, but obviously we have the most interesting sort of goddess information about her from the mythological texts, but she also shows up in legal texts because they're just invoking her to you know validate decisions, things like that. And people in this period, well in Mesopotamia across all periods of history, have personal gods so she’s invoked in sort of just letters too if they're just like “hey bud I'm sending you this thing, you know, good luck, thanks Ishtar or Inanna.” like whatever, she's brought up a lot. But for today I'm gonna focus on a few of the mythological texts because I think that's where we get the most interesting information about who she is as a character in the Mesopotamian religion. So the biggest story, or the story where she has the biggest role, is– the title’s translated, there's not really a title, they don't always title these tablets. But it's translated as the Descent of Inanna or Ishtar into the Netherworld. So I'm gonna give you a little summary of what goes on in that story which is… it's a fun one. I actually– this is one of the first things I– the actual– first actual texts I worked on translating in Akkadian, not just working out of the exercise the book but actually working with text. So I'm gonna tell you the Sumerian version a slightly longer, and there are more details, so I'm gonna tell you that version, and then I can tell you how the later Akkadian versions differ later. So here, Inanna–because this is Sumerian– she's deciding to go down to the netherworld. It's kind of conceived as like a cavern type thing underground so I guess I should go over Mesopotamian cosmogony first so we have Earth here which is where you know humans and mortals lived, and above that is the heavens, which is pretty standard for what modern Abrahamic traditions follow as well. But then beneath the Earth, we have the netherworld or underworld. In Sumerian it’s kur, in Akkadian it's kurnigi… I'll just call it the netherworld. And then between the netherworld and the Earth we have the Apsu, which is sort of this underground water where things happened too, and that's where Enki lives. And that's also– that plays a role in the creation story of Enuma Elish where Tiamat, one of the primordial goddesses who's the goddess of fresh water...? Either freshwater or saltwater I’m forgetting. She mixes with Apsu which is either freshwater or saltwater, whichever one she's not, and they create the other gods from there. So the Apsu is really important because it's sort of the origin point of all of the gods within Mesopotamian… the Mesopotamian pantheon. It's also where Enki lives, and he's one of the head gods too and we'll talk about him some more in the story because he plays a role. Okay so in the Descent of Inanna… so she's going down to the underworld to visit her sister Ereshkigal, who is the goddess of the underworld. I'm forgetting what her name is in Sumerian, it might be still Ereshkigal. But she’s going down to visit Ereshkigal because her husband– Ereshkigal’s husband has died, so Inanna wants to go to his funeral. And before she goes down, she tells her assistant– it's translated as minister in the versions that I looked at– her minister whose name is Ninshubur– I'm not sure about the length of the vowels there, but Ninshubur is Inanna’s like assistant, I'm imagining like a PA. And so Inanna is like “okay Ninshubur, like I'm going down, it's kind of dangerous to go, people don't really go down to the netherworld, so if I'm not back in three days go ask these gods for help.” and she gives a list of gods. First is Enlil, and then Urim, Nanna, and Enki. That's important later because she gives a list of four and it's important that she gives a list of four because the first three don't help her, but we'll get to that in a minute. So Ninshubur is like “okay, great, have a good visit to the netherworld,” and off Inanna goes. So Inanna goes down, she’s stopped by the gatekeeper… and the gatekeeper says “hold up, what are you doing here and why are you here?” And so Inanna says “I'm visiting my sister because her husband died and I want to go to the funeral” and he's like “okay let me go ask her.” So he goes and asks Ereshkigal if it’s okay and Ereshkigal is concerned because before Inanna went down, she got these powers. And the powers are manifest in physical objects. So she gets a ring that has some sort of special power, and this lapis lazuli necklace that has a power, and there are seven other– seven total things, so five other things that have powers. And so Ereshkigal knows that Inanna brought these and she's concerned about them because there's a sort of not trusting dynamic between them even though they are sisters. So Inanna’s like okay you can let her in but close all seven gates and only open one at a time to let her in, and each gate take one of her things. So she goes through it's the same sort of structure throughout, in the Sumerian. And she goes to one gate, they take her ring. She goes to the second gate, they take her hat or whatever. And it goes on for seven gates. And then she gets to the last gate, they let her in, and basically it was a trap. Speaker 0: They… it's kind of confusing. The Sumerian is not really clear on what exactly happens. But I've sent Alana the link to the translation that I looked at, and so you can read it too if you want to see– Alana: That will be in our show notes at ladyhistorypod dot tumblr dot com. Kelsie: Yeah. So I used the version that the… the Electronic Corpus of Sumerian Literature version which is trans– it's sort of a… It's a compilation of some different translations but it's a pretty standard not too fluffy interpretive translation, so I thought it was pretty good. But basically… so she gets the last gate and then they start yelling at Inanna and then she turns into a corpse and they put her on a hook. I'm not exactly sure what the process of these things are, but I’m imagining they're yelling at her and she just sort of like desicates and like dries up and they like put her on a hook. The motivation isn't super clear, I think, and some of the tablet is broken, so there… we might be missing some of the context, of course. And you know, of course, something important happens in a break, that's always the case, it’s never something boring. So maybe there’s some sort of other story, and maybe it's orally transmitted, detailing the drama between Ereshkigal and Inanna. Maybe there's a more specific reason why Ereshkigal does not trust Inanna and therefore wants to take her powers and then trick her to stay in the netherworld. Anyway, so Inanna's dried up, on a hook, and then three days passed and so Ninshubur, you know, being the loyal personal assistant, realizes three days have passed and Inanna’s not back, so she's like “oh shit, I better go get help.” So she goes to the first person that Inanna told her to ask for help from, Enlil. Enlil says “no, I’m not helping.” And then Ninshubur goes to Urim, Urim says “no I'm not helping.” And then Ninshubur goes to Nanna, and Nanna says “no, I’m not helping.” And finally she goes to Enki, who in some versions of myths is Inanna’s father. And in this version he… the wording is that he is her father, but we have to be careful with the wording about like familial relations in Near Eastern text because sometimes they’re just using them to describe power dynamics, not actual biological relations. So even though Enki here is you know referring to Inanna as his daughter, it might just be a power dynamic thing rather than a biological relation. That's not super clear, but in other versions of the story he’s also depicted as her father so I think that's fair enough to go for the narrative. But anyway, he’s like “okay fine I'll help, what is Inanna doing?” And so Ninshubur explains that she went down to the netherworld and is stuck. So Enki's like “okay I have a plan.” So he makes these two figures and these are gonna come up later because these figures are what I'm doing my thesis on. He takes dirt from his fingernail and he makes a kurgarru and in the Sumerian it’s galutera. In later Akkadian is just galu. But these two figures– and I’ll explain a little bit more later when I talk about what I'm doing for my thesis– there are some interesting gender performance things going on with these figures. But right now I’ll just leave them as helpers that Enki makes from dirt from under his fingernail. And he gives one of them a plant and he gives one of them water, and he’s like “okay, go down to the netherworld, and give… you're gonna see a corpse, and it's gonna be confusing, but that corpse is your queen.” So I love that saying, because he's like “you’re gonna see this dead body” so he knows what happened already, which I don't understand how that happened. But he's like “you're gonna see this corpse, give her the water, give her the food, and you'll be okay.” They go down, they give Inanna the water and the plant, and she– I assume like somehow revives. And I’m imagining like a sponge, like they put the water on her and like I said before, like I’m imagining like the yelling like desiccated her, so there was sort of like… like soaking up the water. And so okay… she's like “okay I'm fine now.” So they start to leave, and these two demons stop them, the group of three who are leaving, so there’s five of them now. And they say “well, no one ever leaves the netherworld, so you need to send someone to replace you.” And she's like “okay, who do you want” and they're like “we want your assistant” and she's like “no she's too loyal” and then they're like “we want your manicurist” and she's like “no she's too good” and then they're like “what about your husband” and Inanna’s like “okay sure, I guess.” There's some other stories about her husband Demuzi, that it was an arranged marriage too so Inanna is like not too keen on her husband. But so anyway, so the demons go to take Demuzi, and he's like “oh no, I don't want to go to the netherworld.” So he talks to his brother Utu, who lives in the heavens, and he's like “Utu, turn my limbs into snakes so I can escape the demons” and Utu is like “okay, that sounds like a good idea.” And so he turns his limbs into snakes, and he escapes the demons. And then the last part of the story is really fragmented, so I have no idea what's going on, but apparently Demuzi escapes, and then some other things happen, and then Inanna talks to a fly…  like a bug, a fly, who says “I know where your husband is, we can go find him.” And then apparently the fly helps her– it's broken so it's hard to know and then the story ends somewhere there. But that's the short, sort of humorous version of the Sumerian version of the descent of Ishtar, or Inanna, rather. And then the Akkadian version is a lot shorter, it leaves out a lot of the details of… it doesn't have the story afterward, after they leave the netherworld and the demons are trying to take someone back to replace Inanna, the Akkadian version doesn't have that. One of the notable things but the Akkadian version, I think, and this sort of links into my master's thesis, which I’ll get to in a second, is that when Ishtar, in this case since we're talking about the Akkadian, is stuck in the netherworld, there's a whole series of lines repeated twice or three times where it's like all of the animals and humans aren't having sex anymore. And things are bad. And so that's how they know that something's wrong with Ishtar, instead of the assistant sending people down to help, other people realize that something's wrong, which I think is interesting. And then, you know, then she gets back and it's okay. But yeah. So, to talk about my thesis a little bit. So I'm focusing on a couple different figures in the cult of Ishtar, the main ones I'm focusing on is the assinnu. The assinnu is the syllabic spelling of it in Akkadianin but there's also a logogram which in Sumerian is sagg or sag. That one you see sometimes the other one is urmunis which is literally man-woman. Haley: Fun fact, sag in Farsi is dog. Kelsie: Oh, really? Haley: Yeah. Kelsie: In Sumerian it’s head or like top. Haley: Oh that's fun. I was ready for you to be like wolf. Kelsie: No, it's the same as the Arabic it's kelb, kelbum in Akkadian. Anyway, so I think there's definitely something going on interesting gender-wise with these figures, and so actually I first came up with this topic because I was reading the descent of Ishtar in Akkadian, not the Sumerian version. But my first semester of Akkadian, and my professor was a PhD student and we got to a part where– the part where in the Akkadian version, Ea instead of Enki makes an assinnu. And it's the word assinnu in the Akkadian version, but it’s kurgarru and galla in the Sumerian version, but these are all kind of related. I'm throwing words out, I’ll explain the difference– and also the difference isn't super clear, so if you’re confused between them, everyone is. There's not a clear distinction between these roles that we found in the textual evidence so far. But I was like “okay what's an assinnu” because I never heard that word before, that's not a common word in Akkadian and he’s like “oh, it's like a third gender person” and like that raised red flags in my gender studies brain, I'm like okay like whenever you categorize something as third gender without any other discussion there's something interesting going on there. So I started reading some more about what people had written about the assinnu and it turned out to be pretty gross because as we all know being archaeology students and students of the ancient world, it's all white straight man… cis straight men writing about basically everything and so that's the case with gender as well, unfortunately. And so in all these different translations of texts, the assinnu are translated from everything as like cultic prostitute, to eunuch, to impersonator– all these gross words that I think… one, just really limit the conversation that you could have about gender in these figures because you're placing so many modern assumptions on them just with the single word that you're using, and two, especially words like eunuch and cultic prostitute like there's no textual evidence to support these interpretations anyway. So it's all this secondary scholarly interpretation being placed on these figures where you know there's not many textual instances of them, so it's hard to say what exactly is going on but there's not specific evidence for castration or prostitution. For my thesis I’m basically going through and writing about how the word assinnu and kurgarru and galu and kalu have been translated by scholars, and then going back and seeing like what can we figure out in terms of their gender performance from the actual textual evidence that we have, as opposed to just going to these simplistic, interpretive labels. And my proposition, too, at the end is to not translate words like that because any translation that we have is going to simplify the role of these figures and I think just leaving it in the Akkadian leaves more room open for describing the things that they did and leaving it open because we don't know a lot about them, and just leaving that sort of gray area there instead of just labeling them one thing or another. But yeah so that's what I'm working on for my thesis, and all of these figures are associated with Ishtar specifically. And I think there is something interesting there because of Ishtar’s liminality herself because she's the goddess of love and war and those are two kind of opposite things. And her own gender performance is kind of somewhere in between this binary because sometimes she's portrayed in cylinder seals and things with a beard, and her animal is a male lion, or a lion with a mane, at least. I mean there are female lions with manes too. So I think Ishtar herself has some interesting gender things going on, so it makes total sense that her cultic functionaries, her cultic personnel, also had some interesting gender things going on too. So I'm just trying to figure out what exactly we can say about what's going on within her temple. There’s not a lot of evidence, but just trying to figure out what's going on. Lexi: I love it. I love your thesis. Haley: My mind is blown. Lexi: I really struggled to settle on a lady for this episode because I wanted to do something interesting but I didn’t want my lady to be from the same region as like another lady that was already being covered by one of you in this episode and that's– the regions you are familiar with are the regions I am familiar with because we had the same professors. So I had to branch out of my comfort zone and explore a person I had never explored– well, a god I never explored because this is goddesses. So I did what any sensible person would do and I reached out to my sister– sorority sister, for everyone who's been following along. And I would like to thank my sister Amber for suggesting this lady. It was a very good suggestion. So I'm talking today about Nüwa. Clarification, as always, I do not speak Chinese, so that's the best that it’s going to get but it's probably not totally correct but do with that what you will. I speak Korean, not Chinese. Alana: Have I been Jewish yet? Have we said Sprinklebear McPuss-n-Boots yet? We got to get all three. Lexi: You got them in. We got them in. Nüwa is the mother goddess of traditional Chinese mythology, so you know we know of a lot of other mythologies from other parts of the world and there often is a mother figure… you know, a matriarch among the deities if you know what I mean. So she's that but in China. And her name is made up of two characters, nu which means woman and wa which is a unique character that is only a part of her name, so that's how it distinguishes her from women in general, it's Nu-Wa. And she is the sister and wife of emperor god Fuxi. And Fuxi is the god who created hunting and cooking, which is a fun combo like hunt then cook? Not vegan, but very relevant to each other. She is often depicted as a serpent, and it's her body is the figure of a serpent and she has a woman's head. And she is capable of shape shifting into anything she wants so she can change how she appears. And let me just say she looks really dope, like what a vibe, check out our Instagram, I’ll put up a picture there, or Google her, but I'm obsessed with the different looks that she has. In some depictions she's just drawn as a woman in traditional Chinese dress, which is hanfu and that's slightly less cool but like chill. And in the traditional Chinese creation story Nüwa created humankind from the earth. And we see this in a lot of creation myths. If you know of creation myths from around the world, a lot of times like the physical earth or clay or dirt is related to the creation of humankind. So the story goes that one day she was walking through the woods and she found the woods to be so beautiful that she was sad that she couldn't share the beauty with others. She wanted someone else to enjoy the beauty of the earth. So she decided to create humans from the clay around the river. So she stopped at the riverbank, she picked up the clay, and she's like “I can make humans out of this.” And it is said that she made the aristocracy, like the aristocratic class from yellow clay from the riverbank, and the lower classes were made from mud. And so Nüwa made the upper classes with her hands, she molded them, but her hands got tired and so she picked up a rope and she dipped in the mud, swung it around over her head, and the mud that dropped off became the lower classes. So there is a class distinction in this story, I assume it was at one point in history perpetuated by the upper classes to justify like the class divide in their society but that's how the story goes. And there are several versions that story with varying details so if you are curious to go explore it there are texts about her written in Chinese and Vietnamese and a couple other Asian languages, so if you speak any of those and want to go read it, feel free. But that's the general basic… things that seem to be true in every version of the story. She is credited with defeating the evil water god who is depicted as a black dragon and is named Gonggong, which… I love that name too, like I love the double syllable situation. It's like you could call a pet that, but I guess not since he's an evil water god, maybe it's not good luck to name your pet after him. And Gonggong he’d ripped a hole in the sky when he was battling another god– it was the fire god, so the water and fire god were like [fighting noises] you know? That was not good podcast audio, but they were going at it, him and the fire god. Alana: How am I supposed to transcribe that? Lexi: Ahhh noise! Kelsie: Throw in some vowels and some Hs. Lexi: They were going at it. And they were fighting. And Gonggong ripped down one of the pillars, which is a mountain. He ripped it down, and the sky got a big hole in it. This is a big problem because the sky protected the people from like crazy weather phenomena, so like rain, tsunami, crazy kind of like… crazy crap was happening in the sky. And so she repaired the hole and saved the humans because she loved them because they were her creation, and versions of the story also differ, with one suggesting that she died of exhaustion because she was so tired because she had like held up the sky and put it back together. But she saved humankind, so it was like her last great feat. And another version suggests that she could not repair the sky with just the material she had, so she herself became stone and put the sky back together. So there’s either the version of her dying of exhaustion or her actually becoming the material to repair the sky. Either way, this is her final story so she sacrifices herself to save humankind from Gonggong's mistake. Kelsie: Wait, so with the second version where she is repairing the sky herself is there like an astrological sort of connection to her then? Is there like a constellation representing her? Lexi: That's a good question. No source I read specifically dictated that. Particularly I think because she tends to be associated with the day, but I am unsure. There might be a constellation related to her. She's technically the goddess of marriage and fertility. Chinese religion has really changed over time, but despite that, Nüwa has remained an important figure to many people in China. There are many temples and shrines that are dedicated to her and preserved in her honor, including one that is seen as the ancestral shrine of all humanity, so she's very central in like the identity structure of China. And some women in China today pray to Nüwa for assistance in issues of fertility or marriage, so like if you want a husband you're supposed to go and be like “Nüwa! Give me a man!” and if you want to have a baby, you're supposed to go to Nüwa and be like “Nüwa! Birth me a son!” and so on and so forth. In addition to her role in religion, she also features prominently in pop culture in China and other parts of Asia. She has been a character in three video games, so you can go play Nüwa. I don't know exactly how these video games work, I have not played them. But if that's your jam, Google it. And in numerous television shows and films, there's films that depict all the different stories surrounding her and other deities so she factors into those stories too, and there have been film adaptations specifically of the sky fixing story. And on Earth Day in 2012, a statue of Nüwa created by a Chinese professor was revealed in Time Square as a representation of the importance of protecting the ozone layer because the theme of that year's Earth Day was the ozone layer. And so the ozone layer protects humans and is similar to the sky and Nüwa in her stories… so the statue is of her holding up a piece of the sky… Nüwa holding a piece of the sky…  and she's holding that up and that represents the ozone layer and the fact that we need to keep the ozone layer safe, so as you would give to Nüwa and worship Nüwa you should worship and protect the ozone layer… so on and so forth. Very very cool. And the statue was later moved to Vienna and I've included in the further reading the transcript of the speech that was given when the statue was installed in Vienna which is now where it lives forever, so it's really interesting if you're into that kind of thing. And also I will include a link to the Google Arts and Culture page that describes the statue and you can learn more about the statue and what it's made of if you like that kind of thing and what it looks like. Haley: I was having like a mental identity crisis with who I was gonna pick, and I was on TikTok, of course, scrolling through like just for inspiration. And I came on for my like For You Page. I think that's what it's called, the youths call it, a fun story about Danu and Tuatha Dé Danann. I really… Okay, so this is Irish mythology that we're doing a deep dive into, and I asked Robert how to pronounce these, and of course I forgot. So in Irish mythology, Danu, meaning the flowing one or the divine one who brings all things into being, is associated with both masculine and feminine things which is like right on. However, every time I pick– like, I couldn't decipher like, discern whether she was representation– like if you looked at her while she had her pronouns, or assuming from scholars now she/her pronouns, if she would represent both masculine and feminine or if she is just associated with because she's the divine one who brings all things into being. Because when you look at her it's– I put a lot in the further reading but I used a lot of YouTube videos of the people who are like kinda amateur experts in this… certainly not myself. And a lot of the representation that they put up were very feminine goddess like. Like very nature-esque, flowing long hair, flowing skirts and dresses, or sometimes like a warrior but really like honing in on that feminine side. And that's just my tangent. So she is also like the earth goddess of fertility and growth, abundance, agriculture, as well as intellect, change, and wisdom– and a whole host of others. She just does it all, apparently. She's also like the hypothetical mother goddess of the Tuatha Dé Danann which is what I'm also going to talk about. But before that, because this group of people, the Tuatha Dé Danann, which is Old Irish for the people of the goddess of Danu and the anai– the A. N. A. I. within the name means wealth and that's kind of strange because this… when I'm reading Danu is D. A. N. U. and that’s not found in any like medieval Irish text which was kind of like a point in time where people were like okay it's not in this period and afterwards type of situation. That goes for a lot of her myths and legends. And if you let me nerd out for a sec, let's go into some etymology of the name Danu. Scholars believe that the name Danu is the nominative form and the genitive form is Danann, spelled as like D. A. N. A. N. N. or D. O. N. A. N. D. or D. A. N. A. N. D., which is seen in the primary sources, that’s also how the name Tuatha Dé Danann is spelled. It's the D. A. N. A. N. N., the genitive form of Danu. Again, with these people, they are the people of the goddess of Danu. And this is the story that I'm actually gonna focus on because spoiler it's great and it's also one of the most well known sources, just if you like do a Google search this is the one that keeps popping up with her. And it's about how… basically Ireland was kind of populated. So opening our book to a short story, while there are a bunch of little stories like within this one story, I'm kind of like lumping it all up. And in Irish mythology  Tuatha Dé Danann were the first people or tribe in Ireland. Since they're supernatural and they're not necessarily human but they are human, the way they arrived to Ireland was like via dark clouds and mist which also gets strange because they landed on Connacht. Am I saying that right, Alana? Alana: Connacht. Haley: Connacht. Alana: C. O. N. N. A. C. H. T.? Haley: Yes! Yes ma’am. Alana: Connacht. Yeah Haley: Which is on the west side of Ireland. And this is where– Alana: It's– throwback to episode two, that is around where Gráinne Ní Máille was born and lived and did her pirate-y thing. Haley: Exactly. So this is like why it gets weird, why I say it's like they arrived via dark clouds and mist because they also had boats. So when I was first reading this, I was expecting like people coming out of like dark mist and clouds because clouds are in the sky! But I think now like boats come along with it, so there might be spaceship boats or like water boats. But– Alana: Like in Treasure Planet. Haley: Exactly! That’s what I was thinking. Lexi: Ancient Aliens? The aliens brought boats down and created the Irish people? Haley: NO. Alana: No no no no. Treasure Planet. Treasure Planet is the analogy that we are going with, Treasure Planet. Haley: Yes. And when they arrived, they supposedly burned the boats, hence forcing them to settle in the land they like docked. Which made little to no sense-tentacles, because you literally like, again, rode in like a cloud of mist. And also I want to know when they settled, and they were like “okay, we have food, water, shelter. Let's burn them boats.” And that's fine, that's a great tradition, I'm not like saying for the tradition. But what if, like, if it was immediate, how did you know that was like a suitable habitat? Because like wouldn't you say “oh, we don't have like one of the three basic needs, four, five basic needs that we need, let's get back on our boats and travel around.” These are also supernatural beings and I'm just overanalyzing mythology. That's what I do. Also once they were settled, so like post-burning boats, I guess… It was said that they stayed there for centuries. And for the archaeologists and all of us here part of the myth that is the ring forts, are also called like the fairy forts… Alana is making a face. And that's because that– Alana: I dug a ring fort! Haley: Connection to you and Susan. Probably Susan, why I know this story. So– Alana: This is the Susan Johnston appreciation episode part two. Haley: I actually have a book that she gave me right next to me on my desk, I have with my library background. Anywho, the fairy forts are like often called fairy forts because the Tuatha Dé Danann used them as portals to another like world. And side note, if a human were to happen across the portal they would be forced to dance until they went mad. Honestly, that’s just like… I read that and it was also kind of like– Lexi: What a way to go. Haley: Exactly. Kelsie: It wouldn't take very long for me, like you know twenty minutes I'm gone. Haley: I know! I was like I can dance through like one album of ABBA but like if we get into an album of the Beatles I might like cease to exist. Alana: (Gagging noise) I hate the Beatles. Famously I hate the Beatles. Haley: Rude. And then she is on a podcast with like one of the best Beatles lovers ever. Lexi, right there and then I’m like a– Alana: I hate the Beatles. I think they're overrated. I think it's just like mediocre white men getting more credit than they deserve. Lexi: Well, Sergeant Pepper takes your note and kindly throws it out.The bird. Haley: He took a nice poop on it. Alana: That's fine. Whatever. Haley: Okay so back to my story, because it’s about me right now. We all went mad. And then lastly, this is my last note, so when the Celts invaded, the legend goes that they all turned themselves into fairies, hence, fairy forts! And then they keep watch over the land. That's them. That's Danu. Kelsie: What's the– I don't know if you know this, and maybe I… maybe there’s not an answer, but what's the significance of… between fairies and circles around things? Like when I think of like– like I know about ring forts, I didn't realize there was a connection to fairy forts. But then like winding up like fairies and circles like… Haley: Yeah. Kelsie: Mushrooms, like that’s also a circle-y thing on the ground. Is that a bigger thing? Haley: So, the circle is like the portal, and the reason why it's called fairies is that the legend says they turned into fairies. So it's like fairy forts, that’s their fort. Kelsie: That makes sense. Haley: That's the most I can tell you. I'm sure there's more. There are a lot of YouTubers out there. Lexi: Also, circles is magic. Alana: I'm talking about Persephone the Greek theological figure, ancient Greek. I identify with her very strongly because I also contain multitudes. There is a poem by Nichole McElhaney who is the author of A Sisterhood of Thorns and Vengeance, a book that apparently just like does not exist, because I cannot find it in print anywhere. But the poem goes “Do not worry about your contradictions - Persephone is both floral maiden and queen of death. You, too, can be both.” And I love that. But apparently like the book doesn't exist Nichole McElhaney has a couple of other poetry books with really interesting cool names similar to A Sisterhood of Thorns and Vengeance. She is also known as Proserpina in Rome, and also known as Kora or Kore, which means maiden. And she becomes Persephone when she is like queen of the underworld which we will get to… the stuff that you might know… because of the Percy Jackson series. So in Homer's Hymn to Demeter… Homer's Hymn to Demeter is kind of the primary source we have for the story of Persephone being taken to the underworld. Homer describes her as slim-ankled, which my friend Kay, shout out Kay, who I brought up earlier, we tried to make a religion together, they are an expert in classical literature and they said that that probably meant like a graceful or delicate or something along those lines. So the story is Hades saw her in a field, abducted her, and took her to the underworld and like made her his queen and something about pomegranate seeds, that he forced her only one in Homer’s hymn. It’s only like one seed. You hear it like three or six other places, but in Homer it's just one. Here's what you might not know about that myth, according to Homer. Hades had Zeus’s permission to do this, but not Demeter’s, who is Persephone’s mother. And Demeter goes searching all over like the whole world for Persephone, and everyone saw what happened– like the sun god saw what happened and was like yeah we're not gonna help you because like basically they said she could do a lot worse as far as a husband goes. She's like queen of the underworld right now. I think like that's a pretty good deal… you know Hades isn't going cheating on his wife like someone we know. Zeus. But according to Homer, one pomegranate seed meant three months in the underworld. Anyway Persephone– this is a really short story I'm sorry– Persephone. She is part of the agrarian triad which is a group of three agricultural slash harvest deities with Demeter and a god called Triptolemus. Kelsie: Lexi would call this an agricultural throuple. Alana: That's an excellent point. I don't think there is any evidence for that but I do like the idea of it being a throuple. So Persephone as queen of the underworld kind of gives a more pleasant face to the concept of death and the afterlife, so it kind of like helps Hades’s reputation and there's not as much stigma about it because yeah you're dying but look the goddess of spring is also queen of the underworld, so that's pretty cool. Now I'm going to cede the rest of my time to modern reinterpretations that are all written by women or some other marginalized group. The only one whose like gender I don't know is married to a man and cis straight men don't marry other men by definition, so this person is marginalized in some other way. I don't know if they know that, but it's really cool story. So first of all, Hadestown. Wow. Anais Mitchell. It's beautiful. It's jazzy. It's so much fun. It's Hades and Persephone but they've like fallen out of love after so long and also the myth of Orpheus and Eurydice is in there. I want a live recording of it– it's a Broadway show– I want a live recording of it the way that Hamilton has been. I think that is what we deserve. There is also a couple of webcomics, the first one is Punderworld, which has a very– why are you shaking your head Kelsie? Kelsie: It’s such a bad pun and it has pun in the word! Alana: It’s a bad pun and it has pun in the word. It's a very realistic art style, there are not a ton of episodes, one of them made the rounds on tumblr while ago if you were still there. And it takes place in a more realistic like ancient Greek Olympian kind of setting. Links to the webcomics by the way will be in further learning which is what I've been calling it lately because it's not always reading. The other one is called Lore Olympus. There are a lot of episodes of this one. It is more whimsical but also somehow grittier? Like all the characters are kind of color-coded. Athena has a very androgynous, ace, butch lesbian vibe like someone else in the Zoom right now. So it’s like Olympus is a modern city, but the mortal realm is still in ancient Greece. It's really cool, I was up until five AM last night reading it because I just like gave up and was like I just have to read this. Shout out to my friend Em who told me about those webcomics. Also Madeline Miller, who wrote Circe which was an incredible book and Song of Achilles which I haven't read yet, wrote a really cool piece about Persephone several years ago that basically ends with if Madeline Miller were Persephone we would always have winter because she loves pomegranates so much and that is a mood. Lexi: I love that you brought up Percy Jackson because it always bothers me but there are so many cool modern literary takes on a lot of these things but that's the one that had to get famous? Haley: I'm rereading and I finished the Percy Jackson series, forgot how much like I invested myself into it. I think I only read like the first book and like half of the second because I don't remember the third, fourth, fifth but I have the next series which is like… Alana: The Heroes of Olympus or something? And it’s the Roman? Haley: Maybe. I think that's the next one. Alana: I read the first four Percy Jackson books in a weekend, and I would have read the fifth one in a weekend but it was not out yet. Lexi: I was a fan of them as a child. Alana: I was in like fourth grade. Lexi: Yeah probably fourth grade. But my mom decided I was still a fan of them and for my twenty third birthday I asked for a single ticket to go see Hamilton by myself, but for the same price my mother bought four tickets to see Percy Jackson the Musical. Picture this– Haley: Wait, where was it first? Lexi: It was on Broadway. I mean a real Broadway– Haley: They had Broadway? Lexi: Yes. Picture a thirty two year old gay twink dancing around the stage pretending to be a twelve year old boy. Alana: That just sounds like the Percy Jackson Lightning Thief movie. Lexi: Yes. Alana: But with singing. Haley: To be fair Logan Lehrman because I– Alana: Oh, Logan Lehrman is incredible. Lexi: Also, I won't spoil the musical, the musical's gone now it doesn't run anymore, but in case they ever do another iteration and people want to see I won’t completely spoil it. But it is written where there's only a cast of eight people but all the characters are covered by those eight people, and so there are some weird interesting things where that really take you out of the story because like they have to do double duty as characters and all they do to change is like throw on a jacket. Haley: Is it just the first book? Lexi: Yes and no like how the movie was the first book, but like not. You know I mean? Haley: Yeah. Lexi: It's not a truthful direct adaptation. The songs were like “when your dad’s a god, your dad's a god. The one other thing I want to say about it is my brother and I had both for the books as kids and were like okay we'll go see this as like a family thing, whatever. During the intermission, a girl behind us who was probably maybe fourteen or fifteen would not shut up about Percy Jackson to her family and my brother leaned in and was like if we’d come here seven years ago that would have been you. And I mean probably. But to that team who put that on. Lexi: You can find this podcast on Twitter and Instagram at LadyHistoryPod. Our show notes and a transcript of this episode will be on ladyhistorypod dot tumblr dot com. If you like the show, leave us a review, or tell your friends, and if you don't like the show, keep it to yourself. Alana: Our logo is by Alexia Ibarra you can find her on Twitter and Instagram at LexiBDraws. Our theme music is by me, GarageBand, and Amelia Earhart. Lexi is doing the editing. You will not see us, and we will not see you, but you will hear us, next time, on Lady History. Haley: Next week on Lady History, she’s going to blind us with some science. We're doing a deep dive into the women of twentieth century science. Haley: We good. Alana: Amazing.

[blackkudos]

Florence Cole Talbert

Florence Cole Talbert-McCleave (born Florence Cole, June 17, 1890 – April 3, 1961), also known as Madame Florence Cole-Talbert, was an American operatic soprano, music educator, and musician. Called "The First Lady in Grand Opera" by the National Negro Opera Guild, she was one of the first African American women and black opera artists performing abroad who received success and critical acclaim in classical and operatic music in the 20th Century. Through her career as a singer, a music educator, and an active member of the National Association of Negro Musicians, she became a legendary figure within the African American music community, also earning the titles of "Queen of the Concert Stage" and "Our Divine Florence."

Most notably, she is credited with being the first African American woman to play the titular role of Verdi's Aida in a European staging of the opera. Talbert was also one of the first African-American classical artists to record commercially.

After retirement, Talbert became a music educator. She taught in historically black colleges and universities such as Fisk University, Tuskegee University, and Rust College. Notably, she is credited with encouraging Marion Anderson, one of the most celebrated opera singers of the 20th Century, to pursue a career in classical music. During this time, she also composed the words to Delta Sigma Theta's official hymn.

Talbert died in Memphis at the age of 70. Although she did not receive the same fame as black female artists who came after her, such as Marian Anderson and Leontyne Price, her work in the 1910s and 1920s was instrumental in paving a path for black musicians in the classical world.

Early life and training

Florence Cole was born on June 17, 1890 in Detroit, Michigan to a family with deep roots in music and the performing arts. Her mother, Sadie Chandler Cole, was a mezzo soprano and civil rights activist, who had gained considerable recognition as a member of the Fisk Jubilee Singers. Her father was a basso and was well known as a dramatic reader. In an interview in 1930, Talbert further revealed that her maternal grandmother, Mrs. Hatfield Chandler, was a patron of music who had founded the first "colored" Baptist choir in Cincinnati, Ohio.

Florence began her musical training as a pianist when she was six years old. This training continued even when her family moved to Los Angeles, California, in 1898, when she was eight years old. By the time she was twelve, she had already started accompanying for her mother's concerts. When she was a teenager, she started attending the Los Angeles High School as the first black student to do so. There, she studied music theory with ancient and modern languages and participated in the school's music program, gaining accolades for her performances as a pianist.

She decided to become a singer, however, when she first watched a production of Aida at age fifteen. "I was impressed by the opera as nothing had ever moved me before. I sat breathlessly watching the artists, and as the opera progressed, a desire (an impossible desire, so it seemed at the time) took possession of me. I wanted to sing the title role in Aida," she said in an interview with Ruby Goodwin. Consequently, she joined her school's glee club, becoming the first black soloist to join it. By this time, she had already begun her voice training under Gloria Mayne Windsor, a soprano who performed globally. Notably, she accompanied Madam Emma Azalia Hackley, a renowned black soprano and founder of the Colored Women's League, at a concert in Los Angeles at age sixteen. Seeing her talent, Hackley encouraged her to continue her voice training. As a result, she continued her voice training under mentors like Oscar Saenger, John B. Miller, and Herman Devries. Attesting to her talent, Saenger was quoted saying, "her voice [was] a beautiful soprano, which she [used] with consummate skill," in Negro Musicians and Their Music by Maud Cuney Hare, an African American musician and musicologist. She also performed with Eusebio Concialdi, an Italian baritone, who encouraged her to specifically pursue studying Italian operatic roles. Due to her talent, she was selected as the soloist for commencement exercises at her school, becoming the first black student to partake in a high school commencement program in LA.

She began her college education at the University of Southern California College of Music, where she specialized in oratorio.

Career

In 1915, Florence left college during her senior year and started touring with Hahn's Jubilee Singers all over the U.S. and Canada. Here she also met her first husband, Wendall P. Talbert, a Hann's pianist at the time. Through her work with Hahn's Jubilee Singers, she also had the opportunity to interact with eminent musicians like Noble Sissle. By the end of 1915, she had separated from her husband, but she kept his last name for professional purposes.

In 1916, she left the Jubilee Singers and started making solo performances. Simultaneously, she moved to Chicago, Illinois to attend the Chicago Musical College. From early on, she started appearing in student programs, becoming the first black student to appear in the school's programs. In June 1916, she graduated, having completed her music education in one year instead of the typical four. At the graduation ceremony, she received the highest honor, the Diamond Medal, for outstanding achievement in vocal studies and for the highest average in her graduating class. That same year, she was featured on the cover of Half Century Magazine, which began publication in August 1916 in Chicago, in recognition of her work.

Debut and early days

After graduation, she started appearing in concerts in Chicago, Detroit, and Los Angeles. In 1916, she was a soloist with the Chicago Symphony Orchestra. Within that same year on April 16, she made her New York recital debut at Aeolian Hall. Then from 1918 to 1925, she toured across the U.S., receiving critical acclaim in local newspapers and contemporary publications such as The Chicago Defender and the Competitor. In fact, the Competitor called her "An Idol of the Concert Stage."

While touring, she continued training under Oscar Saenger and shared recital programs with renowned artists such Daisey Tapley, a contralto from New York who also sponsored Cole Talbert's New York debut and represented the soprano for a while. One noteworthy collaboration was when she performed Handel's Messiah with the Howard University Choral Society under the direction of Lulu Vere Childers in 1919. Reviewing her performance, a critic from The Washington Times wrote that Talbert's "voice was pure and high and held appealing expression that was exquisite at times, then full of the sunlight of spring, or again told this gripping tale with pathos and sympathy."

Repertoire and recordings

Talbert made recordings very early in her career, starting in 1919. In fact she was one of the first few black classical artists to be recorded, unlike many of her peers whose work was not recorded due to record companies' hesitance to record black classical artists. Her repertoire was extensive and versatile—covering styles from opera arias, songs of contemporary composers like William Grant Still, to spirituals arranged by composers such as Hall Johnson. She recorded with the following labels and recording companies:

Broome Special Phonograph Label

In 1919, George W. Broome of the Broome Special Phonograph label approached her to record with them. She recorded three songs for them, including "Nobody Knows the Trouble I've Seen" and "Villanelle."

Black Swan Records

She also recorded with Black Swan Records—the first widely distributed label to be owned and operated by and marketed to African Americans—thus becoming the first classical musician to record with them. In 1921, she recorded at least four titles for them, and in 1923, she recorded three titles with them, including "Bell Song" from Lakmé, "Il Bacio" by Luigi Arditi, and "The Last Rose of Summer" from Martha by Friedrich von Flotow.

Paramount Records

In 1924, she recorded two additional titles for Paramount Records. These included "Homing" by Teresa del Riego and "Swing Echo Song" by Henry Bishop.

Aida and Europe

From 1925 to 1927, Talbert studied music in Europe—specifically, Italy and France—like many artists of the times. Before she left, The Cosmopolitan Arts Society of Los Angeles organized a farewell reception on June 22, 1925. In Rome, she studied with Delia Valeri and Vito Carnevale at the Summer School for Americans at the Villa d'Este and in Milan, she studied with Julian Quezada. During her two years in Europe, some of her other teachers included Sylvo Puccetti, Mario Bellini, and Marcel Picheran of Opera Comique.

One of the breakthrough moments in Talbert's career came in March 1927. It was her debut at the Teatro Communale in Cosenza, Italy in the title role of Giuseppe Verdi's Aida. She is credited with being the first black woman to play Aida with an all white, European professional company to receive critical acclaim and success, that too, in Europe. In fact, she received critical acclaim in Paris, London, and Rome. Due to this performance, she was invited to be a member of the Facista Group of Lyric Artists. Furthermore, she was even offered a five-year contract to sing as Aida in the opera, however, she had to refuse the offer since she needed to return to the U.S. with her mother. After three performances of Aida, Talbert continued doing concerts in Rome, Southern Italy, and Paris, which were also received with critical acclaim.

Career in the U.S.

When Talbert returned to the U.S. in 1927, she continued her recitals by touring extensively across the U.S. Although she received recognition for her performances in the African American music community, she had difficulty finding opportunities in opera in the U.S. As she toured, she also started taking on voice students to mentor.

When she was on a tour in Tennessee, she met her second husband, Benjamin F. McCleave, eventually marrying him in 1930.

Retirement and mentoring

In 1930, Talbert decided to focus on teaching. She accepted her first teaching position at Bishop College in Marshall, Texas, where she was the first black director of music. In the future, she headed the voice department at the Tuskegee Institute and the Fisk University. Simultaneously, she also opened her own studio to teach students privately in Memphis, Tennessee, where she eventually settled.

During her career as a music educator, she mentored several voice artists, who went on to become renowned classical musicians in their own right. These students included:

Vera Little: she was a mezzo soprano, who debuted as Carmen at the State Opera House in Berlin in 1957.

Marian Anderson: she was a world renowned contralto, who became the first black artist to perform at the Metropolitan Opera in New York. Talbert is credited with encouraging a young Anderson to pursue a career in singing. She even hosted a benefit concert to raise money for a scholarship for Anderson's training.

La Julia Rhea: she was an operatic soprano, who is known to be the first black artist to have been granted an audition by the Metropolitan Opera. Rhea was Talbert's protege, who like Talbert, became one of the early black musicians to play Aida.

During this period of her career, she was also instrumental in bringing world-famous artists such as Leontyne Price to sing at LeMoyne–Owen College, so that young black musicians in Memphis could have the opportunity to learn about and from top class artists.

Community involvement

Throughout her career, Talbert was an active member of the African American community in addition to her contributions as a performer, musician, and music educator. In 1919, she became an active member of the National Association of Negro Musicians. As a member, she sang at annual conferences as well as served as chairperson of the Conference of Artists and the Voice Conference. She also co-founded the Memphis Music Association with Mrs. T.H. Watkins. Additionally, she was an active member and co-founder of the Christian Science Society Church in Memphis.

As the honorary member of the Delta Sigma Theta sorority, a historically black sorority, Talbert composed its national hymn.

Critical acclaim and accolades

Talbert was widely celebrated within the African American musical community for her talent, receiving titles such as "Queen of the Concert Stage." An example of the critical acclaim she received in the U.S. was when she performed in Houston in 1930 with well known local pianist, Ernestine Covington. Critics in the Informer wrote the following about her performance, "[it was] the greatest operatic soprano the race has ever produced" and called her "among the greatest singers the world has ever known." So loved was she in the Los Angeles community, she also gained the title of "Our Divine Florence."

In June 25, 1953, the National Negro Opera Guild, founded by Mary Cardwell Dawson,—another celebrated opera singer—awarded Talbert with a Certificate of Merit, naming her "The First Lady of Grand Opera."

Legacy

Opera Memphis recently announced the McCleave Project. It includes the McCleave Fellowship for singers, directors, and coaches of color as a way to continue the legacy of Talbert. Further, through conversations, free showings of The Telephone, and other initiatives, it aims to start dialogues about how Opera Memphis can better engage with communities of color in Memphis and the mid-South to diversify their audience.