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trump (v.)
"fabricate, devise," 1690s, from trump "deceive, cheat" (1510s), from Middle English trumpen (late 14c.), from Old French tromper "deceive," of uncertain origin, perhaps from a verb meaning "to blow a trumpet." Related: Trumped; trumping. Trumped up "false, concocted" first recorded 1728.
Phanes is represented with the mask of a lion’s head on his breast, while from his sides the heads of a ram and a buck are budding forth: his body is encircled by a snake. This type was accepted by the Mithras mysteries, to indicate Aion, the new year, and Mithras, whose numerical value is 365. Sometimes he is also identified with Jao Adonai, the creator of the Hebrews. His hieratic attitude indicates Egyptian origin. The same is true of the monstrous figure with the head of a lion, which symbolises Time, Chronos, in Mithraism; Alexandrian origin of this type is probable.[26]
Phanes (Ancient Greek: Φάνης, from φαίνω, phainō, "I bring to light"), or Protogonos (Greek: Πρωτογόνος, "First-born"), was the mystic primeval deity of procreation and the generation of new life, who was introduced into Greek mythology by the Orphic tradition; other names for this Classical Greek Orphic concept included Ericapaeus (Ἠρικαπαῖος or Ἠρικεπαῖος "power"[citation needed]) and Metis ("thought"). In these myths Phanes is often equated with Eros and Mithras and has been depicted as a deity emerging from a cosmic egg, entwined with a serpent. He had a helmet and had broad, golden wings.
Phanes was believed to have been hatched from the World-Egg of Chronos (Time) and Ananke (Necessity). His older wife Nyx (Night) called him Protogenus. As she created nighttime, he created daytime. He also created the method of creation by mingling. He was made the ruler of the deities and passed the sceptre to Nyx. This new Orphic tradition states that Nyx later gave the sceptre to her son Uranos before it passed to Cronus and then to Zeus, who retained it.
“Samael” literally means “Blind God” or “God of the Blind” in Aramaic (Syriac sæmʻa-ʼel). This being is considered not only blind, or ignorant of its own origins, but may in addition be evil; its name is also found in Judaica as the Angel of Death and in Christian demonology. This leads to a further comparison with Satan. Another alternative title for the Demiurge, “Saklas,” is Aramaic for “fool” (Syriac sækla “the foolish one”).
The angelic name "Ariel" (meaning "the lion of God" in Hebrew)[27] has also been used to refer to the Demiurge, and is called his "perfect" name;[28] in some Gnostic lore, Ariel has been called an ancient or original name for Ialdabaoth.[29] The name has also been inscribed on amulets as "Ariel Ialdabaoth",[30][31] and the figure of the archon inscribed with "Aariel".[32]
According to Ovid, Astraea abandoned the earth during the Iron Age.[3] Fleeing from the new wickedness of humanity, she ascended to heaven to become the constellation Virgo the nearby constellation Libra[citation needed], reflected in her symbolic association with Justitia in Latin culture. In the Tarot, the 8th card, Justice, with a figure of Justitia, can thus be considered related to the figure of Astraea on historical iconographic grounds.
A crosier (crozier, pastoral staff, paterissa, pósokh) is the stylized staff of office (pastoral staff) carried by high-ranking Catholic, Eastern Orthodox, Anglican, and some Lutheran and Pentecostal prelates. The other typical insignia of most of these prelates, but not all, are the mitre, pectoral cross, and the episcopal ring.
The religious use of a shepherd's crook as a crosier has its origin in Ancient Egypt.
The Egyptian kings bore a shepherd's crook
'heqa' (ḥq3), 'heka' (ḥk3), or
'auet' (ˁwt) as one of their ruling insignia. See also the article on the Hyksos.
Later the shepherd's crook was adopted as a religious ruling insignia by the Christian clergy.[1]
Heka (/ˈhɛkə/; Egyptian: Ḥkȝ; also spelt Hike) was the deification of magic in Egyptian mythology, his name being the Egyptian word for "magic". According to Egyptian writing (Coffin text, spell 261), Heka existed "before duality had yet come into being." The term "Heka" was also used for the practice of magical ritual. The Coptic word "hik" is derived from the Ancient Egyptian.
It has been described as the "most famous diamond in the world".[8]
According to specious accounts in the late nineteenth and early twentieth century, the original form of the Hope Diamond was stolen from an eye of a sculpted statue of the goddess Sita, the wife of Rama, the seventh Avatar of Vishnu.
Cassiopeia has been variously portrayed throughout her history as a constellation. In Persia, she was drawn by al-Sufi as a queen holding a staff with a crescent moon in her right hand, wearing a crown. In France, she was portrayed as having a marble throne and a palm leaf in her left hand, holding her robe in her right hand.
In the 1600s, various Biblical figures were depicted in the stars of Cassiopeia. These included Bathsheba, Solomon's mother; Deborah, an Old Testament prophet; and Mary Magdalene. a disciple of Jesus.[7]
A figure called the "Tinted Hand" also appeared in the stars of Cassiopeia in some Arab atlases. This is variously said to represent a woman's hand dyed red with henna, as well as the bloodied hand of Muhammad's daughter Fatima.
Another Arab constellation that incorporated the stars of Cassiopeia was the Camel.
Other cultures see a hand or moose antlers in the pattern.[8] These include the Lapps, for whom the W of Cassiopeia forms an elk antler. The Chukchee of Siberia similarly saw the five main stars as five reindeer stags.[7]
Little is known of her oldest Anatolian cults, other than her association with mountains, hawks and lions.
In Rome, Cybele was known as Magna Mater ("Great Mother").
She was partially assimilated to aspects of the Earth-goddess Gaia, her Minoan equivalent Rhea, and the Corn-Mother goddess Demeter.
Uniquely in Greek religion, she had a transgender or eunuch mendicant priesthood. Many of her Greek cults included rites to a divine Phrygian castrate shepherd-consort Attis, who was probably a Greek invention. In Greece, Cybele is associated with mountains, town and city walls, fertile nature, and wild animals, especially lions.
In Greek mythology, the Golden Fleece (Greek: χρυσόμαλλον δέρας chrysómallon déras) is the fleece of the gold-hair[1] winged ram, which was held in Colchis. It figures in the tale of the hero Jason and his band of Argonauts, who set out on a quest for the fleece by order of King Pelias, in order to place Jason rightfully on the throne of Iolcus in Thessaly. The story is of great antiquity and was current in the time of Homer (eighth century BC). It survives in various forms, among which details vary.
According to Hyginus,[5] Poseidon carried Theophane to an island where he made her into an ewe, so that he could have his way with her among the flocks. There Theophane's other suitors could not distinguish the ram-god and his consort.[6]
There Phrixus sacrificed the winged ram to Poseidon, essentially returning him to the god.[8] The ram became the constellation Aries.
Phrixus settled in the house of Aeetes, son of Helios the sun-Titan, where he lived to a ripe old age. He hung the Golden Fleece reserved from the sacrifice of the ram on an oak in a grove sacred to Ares, the god of war and one of the Twelve Olympians. There it was guarded by a dragon. It remained until Jason came and took it.
The myths involving Jason have been interpreted by specialists[3] as part of a class of myths that tell how the Hellenes of the distant heroic age, before the Trojan War, faced the challenges of the pre-Greek "Pelasgian" cultures of mainland Greece, the Aegean and Anatolia. Jason, Perseus, Theseus, and above all Heracles, are all "liminal" figures, poised on the threshold between the old world of shamans, chthonic earth deities, and the new Bronze Age Greek ways.[4]
In Greek mythology, Helen of Troy (in Greek, Ἑλένη, Helénē; pronounced [helénɛ:]), also known as Helen of Sparta, was the daughter of Zeus and either Leda or Nemesis, and was a sister of Castor, Pollux, and Clytemnestra. In Greek myths she was considered to be the most beautiful woman in the world. Her abduction by Paris brought about the Trojan War.
eel (n.)
Old English æl, from Proto-Germanic *ælaz (cf. Old Frisian -el, Middle Dutch ael, Dutch aal, Old Saxon and Old High German al, German Aal, Old Norse all), of unknown origin, with no certain cognates outside Germanic. Used figuratively for slipperiness from at least 1520s.
In Greek mythology, Cassandra (Greek Κασσάνδρα, also Κασάνδρα)[1] was the daughter of King Priam and Queen Hecuba of Troy. Her beauty caused Apollo to grant her the gift of prophecy. In an alternative version, she spent a night at Apollo's temple, at which time the temple snakes licked her ears clean so that she was able to hear the future (this is a recurring theme in Greek mythology, though sometimes it brings an ability to understand the language of animals rather than an ability to know the future).[2] When Cassandra refused Apollo's attempted seduction, he placed a curse on her so that her predictions and those of all her descendants would not be believed. She is a figure of both epic tradition and of tragedy.
In Greek mythology Medusa (Greek: Μέδουσα (Médousa), "guardian, protectress")[1] was a monster, a Gorgon, generally described as having the face of a hideous human female with living venomous snakes in place of hair. Gazing directly upon her would turn onlookers to stone.
In a late version of the Medusa myth, related by the Roman poet Ovid (Metamorphoses 4.770), Medusa was originally a ravishingly beautiful maiden, "the jealous aspiration of many suitors," but when she was caught being raped by the "Lord of the Sea" Poseidon in Athena's temple, the enraged Athena transformed Medusa's beautiful hair to serpents and made her face so terrible to behold that the mere sight of it would turn onlookers to stone. In Ovid's telling, Perseus describes Medusa's punishment by Minerva (Athena) as just and well earned.
Medusa was beheaded by the hero Perseus, who thereafter used her head as a weapon[4] until he gave it to the goddess Athena to place on her shield.
medusa (n.)
"jellyfish," 1758, as genus name, from the name of one of the three Gorgons with snakes for hair, whose glance turned to stone him who looked upon it (attested in English from late 14c.). Her name is from Greek Medousa, literally "guardian," fem. present participle of the verb medein "to protect, rule over" (see Medea). The zoological name was chosen by Linnæus, suggested by the creature's long tentacles. Related: Medusoid.
In most versions of the story, she was beheaded by the hero Perseus, who was sent to fetch her head by King Polydectes of Seriphus. In his conquest, he received a mirrored shield from Athena, gold, winged sandals from Hermes, a sword from Hephaestus and Hades' helm of invisibility. Medusa was the only one of the three Gorgons who was mortal, so Perseus was able to slay her while looking at the reflection from the mirrored shield he received from Athena. During that time, Medusa was pregnant by Poseidon. When Perseus beheaded her, Pegasus, a winged horse, and Chrysaor, a golden sword-wielding giant, sprang from her body.
In the Odyssey xi, Homer does not specifically mention the Gorgon Medusa:
Lest for my daring Persephone the dread,
From Hades should send up an awful monster's grisly head.
A cockatrice is a mythical beast, essentially a two-legged dragon with a rooster's head. Described by Laurence Breiner as "an ornament in the drama and poetry of the Elizabethans", it featured prominently in English thought and myth for centuries.
According to Alexander Neckam's De naturis rerum (ca 1180), the cockatrice was supposed to be born from an egg laid by a chicken and incubated by a toad; a snake might be substituted in re-tellings. Cockatrice became seen as synonymous with basilisk when the basiliscus in Bartholomeus Anglicus' De proprietatibus rerum (ca 1260) was translated by John Trevisa as cockatrice (1397).[4] A basilisk, however, is usually depicted without wings.
It is thought that a Cock egg would birth a cockatrice, and could be prevented by tossing the yolkless egg over the family house, landing on the other side of the house, without allowing the egg to hit the house.
Its reputed magical abilities include turning people to stone[5] or killing them by either looking at them—"the death-darting eye of Cockatrice"[6]—touching them, or sometimes breathing on them. Like the head of Medusa, the cockatrice's powers of petrification were thought still active after death.[citation needed]
It was repeated in the late-medieval bestiaries that the weasel is the only animal that is immune to the glance of a cockatrice. It was also thought that a cockatrice would die instantly upon hearing a rooster crow,[7] and according to legend, having a cockatrice look itself in a mirror is one of the few sure-fire ways to kill it.[8]
The cockatrice was also said to fly using the set of wings affixed to its back.[citation needed]
The first use of the word in English was in John Wyclif's 1382 translation of the Bible. This usage was followed by the King James Version, the word being used several times, to translate Hebrew tziph'oni:
And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
—Isaiah 11 8
Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.
—Isaiah 14 29
They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.
—Isaiah 59 5
For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the lord.
—Jeremiah 8 17
In all these instances, the Revised Version—following the tradition established by Jerome's Vulgate basiliscus—renders the word "basilisk", and the New International Version translates it as "viper". In Proverbs 23:32 the similar Hebrew tzeph'a is rendered "adder", both in the Authorized Version and the Revised Version.
In England the town most associated with the cockatrice is the village of Wherwell, near Andover in Hampshire. The story is that the cockatrice terrorised the village until it was imprisoned in the dungeons below Wherwell Priory. A prize of land was offered to anyone who could kill the creature. None was successful, until a man named Green lowered a mirror into the dungeon. The cockatrice battled against its own reflection until exhausted, at which point Green was able to kill it. Today there is an area of land near Wherwell called Green's Acres. For many years a weather vane in the shape of a cockatrice adorned the church of St. Peter and Holy Cross in Wherwell until it was removed to Andover Museum.
Laurence Breiner also identified the uses of the cockatrice in alchemy (Breiner 1979).
Coatlicue, also known as Teteoinan (also transcribed Teteo Inan), "The Mother of Gods" (Classical Nahuatl: Cōhuātlīcue [koːwaːˈt͡ɬiːkʷe], Tēteô īnnān), is the Aztec goddess who gave birth to the moon, stars, and Huitzilopochtli, the god of the sun and war. She is also known as Toci (Tocî, "our grandmother") and Cihuacoatl (Cihuācōhuātl, "the lady of the serpent"), the patron of women who die in childbirth.
The word Coatlicue is Nahuatl for "the one with the skirt of serpents". The word for serpent is coātl. "Mother Goddess of the Earth who gives birth to all celestial things", "Goddess of Fire and Fertility", "Goddess of Life, Death and Rebirth", and "Mother of the Southern Stars."
According to Aztec legend, she was once magically impregnated by a ball of feathers that fell on her while she was sweeping a temple, and subsequently gave birth to the gods Quetzalcoatl and Xolotl. Her daughter Coyolxauhqui then rallied Coatlicue's four hundred other children together and goaded them into attacking and decapitating their mother. The instant she was killed, the god Huitzilopochtli suddenly emerged from her womb fully grown and armed for battle. He killed many of his brothers and sisters, including Coyolxauhqui, whose head he cut off and threw into the sky to become the moon. In one variation on this legend, Huitzilopochtli himself is the child conceived in the ball-of-feathers incident and is born just in time to save his mother from harm.
Olympian version
Although Athena appears before Zeus at Knossos —in Linear B, as a-ta-na po-ti-ni-ja, "Mistress Athena"[16]—in the Classical Olympian pantheon, Athena was remade as the favorite daughter of Zeus, born fully armed from his forehead.[17]
The story of her birth comes in several versions. In the one most commonly cited, Zeus lay with Metis, the goddess of crafty thought and wisdom, but he immediately feared the consequences. It had been prophesied that Metis would bear children more powerful than the sire,[18] even Zeus himself. In order to forestall these dire consequences, after lying with Metis, Zeus "put her away inside his own belly;" he "swallowed her down all of a sudden."[19] He was too late: Metis had already conceived.
Eventually Zeus experienced an enormous headache; Prometheus, Hephaestus, Hermes, Ares, or Palaemon (depending on the sources examined) cleaved Zeus's head with the double-headed Minoan axe, the labrys. Athena leaped from Zeus's head, fully grown and armed, with a shout— "and pealed to the broad sky her clarion cry of war. And Ouranos trembled to hear, and Mother Gaia..." (Pindar, Seventh Olympian Ode). Plato, in the Laws, attributes the cult of Athena to the culture of Crete, introduced, he thought, from Libya during the dawn of Greek culture.
In Aztec religion, Huitzilopochtli (Classical Nahuatl: Huītzilopōchtli [wi:t͡siloˈpoːt͡ʃt͡ɬi]), is a Mesoamerican deity of war, sun, human sacrifice and the patron of the city of Tenochtitlan.
Upon seeing Bahamut, Jesus (Isa) passes into unconsciousness:
At this sight Isa fell down aswoon, and when he came to himself, Allah spake to him by inspiration, saying, 'O Isa, hast thou seen the fish and comprehended its length and its breadth?' He replied, 'By Thy honour and glory, O Lord, I saw no fish; but there passed me by a great bull, whose length was three days' journey, and I know not what manner of thing this bull is.' Quoth Allah, 'O Isa, this that thou sawest and which was three days in passing by thee, was but the head of the fish; and know that every day I create forty fishes like unto this.'[6]
Borges cites the idea of Bahamut as part of a layered cosmology as an illustration of the cosmological proof of the existence of God, which infers a first cause from the impossibility of infinite prior causes.[2] He also draws parallels between Bahamut and the mythical Japanese fish Jinshin-Uwo.[7]
Traditions around the two brothers had started to develop already during the Old Testament time, arguing that descendants of Cain had had sexual intercourse with fallen angels, producing giants, "mighty men which were of old, men of renown".[3]
In the epic poem Beowulf, the antagonists Grendel and Grendel's mother are described as descendants of Cain, which some scholars argue, links them to the Cain Tradition.[6]
Peter Dickinson (1979) argued that seeing as the considered distinction between man and beast at the time the poem was written was simply man's bipedalism, the given description of Grendel being man-like does not necessarily imply that Grendel is meant to be humanoid, going as far as stating that Grendel could easily have been a bipedal dragon.[5]
Other scholars such as Kuhn (1979) have questioned a monstrous description, stating:
There are five disputed instances of āglǣca [three of which are in Beowulf] 649, 1269, 1512...In the first...the referent can be either Beowulf or Grendel. If the poet and his audience felt the word to have two meanings, 'monster,' and 'hero,' the ambiguity would be troublesome; but if by āglǣca they understood a 'fighter,' the ambiguity would be of little consequence, for battle was destined for both Beowulf and Grendel and both were fierce fighters (216–7).
O'Keefe has suggested that Grendel resembles a Berserker, because of numerous associations that seem to point to this possibility.[6]
The Metamorphoses of Apuleius, which St. Augustine referred to as The Golden Ass (Asinus aureus),[1] is the only Latin novel to survive in its entirety.
Charite starts crying, so an elderly woman who is in league with the thieves begins to tell her the story of Cupid and Psyche.
Psyche is the most beautiful woman on earth, and Venus jealously arranges for Psyche's destruction.
In Book Four, an elderly woman tells the story to comfort the bandits' captives. The story is continued through Books Five and Six.
Psyche, the most beautiful woman in the world is envied by her family as well as by Venus. An oracle of Venus demands she be sent to a mountaintop and wed to a murderous beast. Sent by Venus to destroy her, Cupid falls in love and flies her away to his castle. There she is directed to never seek to see the face of her husband, who visits and makes love to her in the dark of night. Eventually, Psyche wishes to see her sisters, who jealously demand she seek to discover the identity of her husband. That night, Psyche discovers her husband is Cupid while he is sleeping, but wakes and scars him with her candle. Infuriated, he flies to heaven and leaves her banished from her castle. In attempted atonement, Psyche seeks the temple of Venus and offers herself as a slave. Venus assigns Psyche four impossible tasks.
First, she is commanded to sort through a great hill of mixed grains. In pity, many ants aid her in completing the task. Next, she is commanded to retrieve wool of the dangerous golden sheep. A river god aids Psyche and tells her to gather clumps of wool from thorn bushes nearby. Venus next requests water from a cleft high beyond mortal reach. An eagle gathers the water for Psyche. Next, Psyche is demanded to seek some beauty from Proserpina, Queen of the Underworld. Attempting to kill herself to reach the underworld, Psyche ascends a great tower and prepares to throw herself down. The tower speaks, and teaches Psyche the way of the underworld. Psyche retrieves the beauty in a box, and, hoping to gain the approval of her husband, opens the box to use a little. She is put into a coma. Cupid rescues her, and begs Zeus that she may become immortal. Psyche is granted Ambrosia, and the two are forever united.
They were all very beautiful, but only the youngest, twenty-year-old Belle, was lovely and pure of heart; her sisters, in contrast, were wicked and selfish.
At the christening of a king and queen's long-wished-for child, seven fairies are invited to be godmothers to the infant princess. At the banquet back at the palace, the fairies seat themselves with a golden casket containing golden jeweled utensils laid before them. However, a wicked fairy who was overlooked, having been within a certain tower for many years and thought to be either dead or enchanted, enters and is offered a seating, but not a golden casket since only seven were made.
After the girl's chores were done for the day, she would retire to the barren and cold room given to her, and would curl up near the fireplace in an effort to stay warm. She would often arise covered in cinders, giving rise to the mocking nickname "Cinderella". Cinderella bore the abuse patiently and dared not tell her father, since his wife controlled him entirely.
At the beginning of the story, a queen sits sewing at an open window during a winter snowfall when she pricks her finger with her needle, causing three drops of blood to fall onto the snow on the ebony window frame. Admiring the beauty of the resulting color combination, she says to herself: "Oh, how I wish that I had a daughter as white as snow, as red as blood, and as black as that wood of the window frame!". Soon after, the queen indeed gives birth to a baby girl as white as snow, as red as blood, and with hair as black as ebony. They name her Snow White, and not long after, the queen dies.[1][4]
The new queen possesses a Magic Mirror which she asks every morning: "Magic mirror in my hand, who is the fairest in the land?". The mirror always replies: "My Queen, you are the fairest in the land."
Proserpina (/proʊˈsɜrpɪnə/)[1] or Proserpine (/proʊˈsɜrpɪˌni/; /ˈprɒsərˌpaɪn/)[1] is an ancient Roman goddess whose story is the basis of a myth of springtime. Her Greek goddess equivalent is Persephone.[2]
The probable origin of her name comes from the Latin, "proserpere" or "to emerge," in respect to the growing of grain. Proserpina was subsumed by the cult of Libera,[3] an ancient fertility goddess, wife of Liber and is also considered a life–death–rebirth deity.
The fairy tale features such elements as the magic mirror, the poisoned apple, the glass coffin, and the seven dwarfs,
The celebration on March 17 was meant to honor Liber Pater, an ancient god of fertility and wine (like Bacchus, the Roman version of the Greek god, Dionysus). Liber Pater is also a vegetation god, responsible for protecting seed. Liber, again like Dionysius, had female priests although Liber's priests were older women. Wearing wreaths of ivy, the priestesses made special cakes, or libia, of oil and honey which passing devotees would have them sacrifice on their behalf. Over time this feast evolved and included the goddess Libera, Liber Pater's consort, and the feast divided so that Liber governed the male seed and Libera the female. This ancient Italian ceremony was a "country" or rustic ceremony. The processional featured a large phallus which the devotees carried throughout the countryside to bring the blessing of fertility to the land and the people. The procession and the phallus were meant also to protect the crops from evil. At the end of the procession, a virtuous and respected matron placed a wreath upon the phallus.
According to legend, Saint Patrick used the three-leaved shamrock to explain the Holy Trinity to Irish pagans.
The banshee can appear in a variety of guises. Most often she appears as an ugly, frightening hag, but she can also appear as a stunningly beautiful woman of any age that suits her. In some tales, the figure who first appears to be a "banshee" is later revealed to be the Irish battle goddess, the Morrígan.
The banshee may also appear in a variety of other forms, such as that of a hooded crow, stoat, hare and weasel - animals associated in Ireland with witchcraft.
She is often depicted as a trio of goddesses, all sisters,[1][2][3] although membership of the triad varies; the most common combinations are Badb, Macha and Nemain,[4] or Badb, Macha and Anand; Anand is also given as an alternate name for Morrigu.[5] Other accounts name Fea, and others.[4]