| Dictionary | | | MANIA | 100.00% | | An old Italian goddess of the Manes, i.e. the expressionless, likewise called Lara, Larunda, Muta (the dumb), Mana Genita, who was held by some to be the mother or grandmother of the good Lares, past others of the evil Larvoe. Originally girl of the river-god Almo, and called Lara, she was deprived of her natural language past Jupiter, considering she had betrayed his love for the Nymph Juturna, and was condemned to be the Nymph of the marshy waters in the realm of the speechless. On the manner to the nether world Mercury fell in love with her, and the Lares were her offspring in early times boys are said to have been sacrificed to her, to insure the prosperity of a family unit. At a later period heads of poppies and garlic were offered to her, and woollen dolls, manioe, called subsequently her, were suspended on the doors every bit a protection. As Mana Genita she received the sacrifice of a dog and was implored not to let whatever of the family unit get a " good one," i.e. dice. In the form of time Mania became a bogy with which children were threatened. | | | LARES | 24.92% | | The Latin proper noun for the good spirits of the departed, who fifty-fifty after death go along to be agile in bringing blessing on their posterity. The origin of the worship of the Lares is traced to the fact that the Romans buried their dead in their own houses, until it was forbidden by the laws of the Twelve Tables. Every house had individually a lar familiaris, who was the " lord " tutelary spirit of the family; his chief care was to prevent its dying out. His image, habited in a toga, stood between the two Penates, in the lararium or shrine of the Lares, abreast the household hearth, which in early days was in the atrium; the group as a whole was also commonly chosen either the Lares or the Penates. The ancient Roman and his children saluted it daily with a morning prayer and an offering from the table; for, after the primary meal was over, a portion of it was laid on the fire on the hearth. When the hearth and the Lares were non in the eating-room, the offering was placed on a special table before the shrine. Regular sacrifices were offered on the calends, nones, and ides of every month and at all important family festivities, such as the altogether of the father of the family unit, the assumption by a son of the toga virilis, the marriage of a kid, or at the reception of a bride, or the return of any member of the family unit after a long absence. On such occasions the Lares were covered with garlands and cakes and honey; wine and incense, and animals, especially swine, were offered upward. Out of doors the Lares were besides honoured as tutelary divinities, and in the chapels at the cross-ways (compita) there were always ii lares compitales or vicorum (one for each of the intersecting roads) which were honoured past a popular festival (Compitalia) held iv times a year (cp. cut). Augustus added to the Lares the Genius Augusti, and allowable two regular feasts to be held in honour of these divinities, in the months of May and Baronial. Farther, at that place were Lares belonging to the whole city (lares proestites). They were invoked with the mother of the Lares, also called Lara, Larunda, or Mania (q.v.), and had an ancient altar and temple to themselves in Rome. The Lares were invoked equally protectors on a journey, in the country, in war, and, on the sea. In dissimilarity to these good spirits nosotros take the Larvae (q.v.). | | | HADES, REALM OF | xv.89% |
Deprecated: Part dissever() is deprecated in /world wide web/www-ccat/data/classics/myth/php/tools/dictionary.php on line 64 Deprecated: Part carve up() is deprecated in /www/www-ccat/information/classics/myth/php/tools/dictionary.php on line 64 Deprecated: Function split() is deprecated in /www/www-ccat/information/classics/myth/php/tools/dictionary.php on line 64 Deprecated: Function split() is deprecated in /world wide web/www-ccat/information/classics/myth/php/tools/dictionary.php on line 64
According to the conventionalities current amid the Greeks, the earth of the dead, or the spacious abode of Hades, with its wide doors, was in the dark depths of the globe. In the Odyssey, its entrance and outer court are on the western side of the river Oceanus, in the ground sacred to Persephone, with its grove of barren willows and poplars. Here is the abode of the Cimmerians, veiled in darkness and cloud where the sun never shines. The soil of this court, and indeed of the lower earth in general, is a meadow of asphodel, an unattractive weed of dreary aspect commonly planted on graves. The bodily abode of the subterranean powers is Erebos, or the impenetrable darkness. In later on times entrances to the lower world were imagined in other places where there were clangorous hollows which looked every bit if they led into the bowels of the earth. Such places were Hermione and the promontory of Taenarum in the Peloponnese, Heraclea on the Euxine, and Cumae in Italian republic, where the mythical Cimmerli were too localized. The lower world of Homer is intersected by great rivers, the Styx, the Acheron (river of woe), Cocytus (river of cries), a branch of the Styx, Phlegethon and Pyriphlegethon (rivers of fire). The last two unite and bring together the waters; of the Acheron. In the mail-Homeric fable, these rivers are represented every bit surrounding the infernal regions, and some other river appears with them, that of Lethe, or oblivion. In the waters of Lethe the souls of the dead drink forgetfulness of their earthly existence. The lower earth once conceived as separated from the upper by these rivers, the idea of a ferryman arose. This was Charon, the son of Erebos and of Nyx, a gloomy, sullen former homo, who takes the souls in his boat across Acheron into the realm of shadows. The souls are brought downwards from the upper world by Hermes, and pay the ferryman an obolos, which was put for this purpose into the mouths of the expressionless. Charon has the right to decline a passage to souls whose bodies have not been duly buried. In Homer it is the spirits themselves who reject to receive any one to whom funeral honours accept not been paid. At the gate lies the domestic dog Cerberus, son of Typhaon and Echidna. He is a terrible monster with iii heads, and mane and tail of snakes. He is friendly to the spirits who enter, merely if anyone tries to got out he seizes him and holds him fast. The ghosts of the expressionless were in ancient times conceived every bit incorporeal images of their one-time selves, without listen or consciousness. In the Odyssey the seer Tiresias is the simply one who has retained his consciousness and judgment, and this as an infrequent gift of Persephone. Simply they have the power of drinking the blood of animals, and having washed so they recover their consciousness and power of speech. The soul therefore is not conceived as entirely annihilated. The ghosts retain the outer form of their body, and follow, but instinctively only, what was their favourite pursuit in life. Orion in Homer is still a hunter, Minos sits in judgment as when alive. Perhaps the punishments inflicted in Homer on Tityus, Tantalus, and Sisyphus (for Ixion, the Danaides, Peirithous, and others belong to a later story) should exist regarded in this light. The penalties inflicted on them in the upper world may be merely transferred by Homer to their ghostly existence. For the idea of a sensible punishment is not consistent with that of an unconscious continuance in being. It must be remembered, at the aforementioned fourth dimension, that Homer several times mentions that the Erinyes punish perjurers after death. We are forced then to conclude that the aboriginal belief is, in this instance, found next with the afterwards and more often than not received thought, that the dead, even without drinking blood, preserved their consciousness and power of speech. Connected with it is the notion that the have the power of influencing men's life on globe in various means. The most ancient conventionalities knows nothing of future rewards of the righteous, or indeed of whatsoever complete separation betwixt the just and the unjust, or of a judgment to make the necessary awards. The judges of the expressionless are in the subsequently fable Minos, Rhadamanthys, Aecus, and Triptlemus. Information technology was a later age, too, which transferred Elysium and Tartarus to the lower world, Elysium every bit the dwelling house of the blessed, and Tartarus as that of the damned. In the earlier belief these regions had nothing to exercise with the realm of Hades (Encounter HADES). The proper name Tartarus was in later times often applied to the whole of the lower world. The ghosts of those who had lived a life of average merit were imagined equally wandering on the asphodel meadow. In general it must exist said that the ancient ideas of a future life were always subject field to considerable changes, attributable to the influence of the doctrines taught in the mysteries, and the representations of poets, philosophers, sculptors, and painters (come across POLYGNOTUS). The general tendency was to multiply the terrors of Hades, particularly at the gates, and in Tartarus. (For the deities cf the lower world see HADES, PERSEPHONE, and ERINYES.) The Greek beliefs on the bailiwick found their way to Rome through the instrumentality of the poets, especially Vergil. But they did not entirely supplant the national traditions. (See ORCUS, MANIA, MANES, LARES, and LARVAe. ) | | | ARISTOTLE | 11.60% | | I of the ii greatest philosophers of antiquity, born B.C. 384 at Stageira, a Greek colony in Thrace. He was the son of Nicomachus, who died while acting as physician in ordinary to Amyntas II at Pella in Macedonia. In B.C. 367, after the expiry of his parents and the completion of his seventeenth year, Axistotle betook himself to Athens, became a pupil of Plato, and remained twenty years, latterly working every bit a teacher of rhetoric. About his relations with Plato unfavourable rumours were current, which may accept had their origin in his subsequent opposition to the Platonic doctrine of ideas. That he arrived pretty early at reverse opinions, and gave emphatic expression to them, is quite credible. This may have been the occasion of Plato's comparing him (and then it is said) to a colt that kicks his female parent; however Plato is also said to have called him "the intellect" of his schoolhouse, and " the reader," on business relationship of his habit of ceaseless study. Comparing him with Xenocrates, he remarked, that the ane wanted a spur, the other a bridle. On the other hand, Aristotle, in ane of his writings, combating his erstwhile primary's theory of ideas, lays down the proverb that friendship, specially amidst philosophers, must not exist allowed to violate the sanctity of truth; and in a fragment of an elegy he calls Plato the first man who showed in give-and-take and deed how a man is to become skillful and happy. Afterwards Plato had handed over his school to his sister'due south son Speusippus, Aristotle quitted Athens, B.C. 347, and repaired to his friend Hermeias, despot of Atarneus in Mysia. When that prince had fallen a casualty to Farsi intrigues he withdrew, B.C. 345, with his wife Pythias, his friend'southward sis, to Mitylene in Lesbos; and two years later accepted an invitation to Macedonia to be tutor to Alexander, and so 13 years old. He lived at the court eight years, though his tenure of function seems to have lasted barely half that fourth dimension. Both Philip and his son esteemed him highly, and most liberally seconded his studies in natural science, for which he inherited his begetter's predilection. Alexander continued till his death to respect and love him, though the affair of Callisthenes (q.v.) occasioned some coolness between them. When the king undertook his trek in Asia, Aristotle betook himself over again to Athens, and taught for thirteen years in the Gymnasium called the Lyceum. In the mornings he conversed with his maturer pupils on the higher problems of philosophy, walking upwardly and downwards the shady avenues, from which do the school received the name of Peripatetics. In the evenings he delivered courses of lectures on philosophy and rhetoric to a larger audience. After Alexander's decease, when all adherents of the Macedonian supremacy were persecuted at Athens, a certain Demophilus brought against him a charge of impiety, where upon Aristotle, "to salve the Athenians from sinning a second time against philosophy" and so he is reported to have said, alluding to the fate of Socrates retired to Chalcis in Eubcaea. There he died late in the summertime of the next year, B.C. 322. Of the very numerous writings of Aristotle, some were composed in a popular, others in a scientific form. A considerable number of the latter kind have come down to us, simply of the erstwhile, which were written in the form of dialogues, just a few fragments. The strictly scientific works may be classed according to their contents, as they care for of Logic, Metaphysics, Natural Science or Ethics. (ane) Those on LOGIC were comprehended by the later Aristotelians nether the name of Organon ("musical instrument"), because they treat of Method, the instrument of research. They in clude the Categories, on the primal forms of ideas : the De Interpretatifte, on the doctrine of the judgment and on the proposition, important as an authorization on philosophical terminology; the Analytica Priora and Posteriora, each in 2 books, the former on the syllogism, the latter on demonstration, definition, and distribution; the Topica in eight books, on dialectic inferences (those of probability); on Sophisms, the fallacies of sophists, and their solution. (two) The METAPHYSICS every bit they were called by late writers, in fourteen books, consist of one connected treatise and several shorter essays on what Aristotle himself calls " first philosophy," the doctrine of Being in itself and the ultimate grounds of Existence; a work left unfinished past Aristotle and supplemented past foreign ingredients. The works on NATURAL Science are headed by the Physics in eight books, treating of the most general bases and relations of nature as a whole. This is followed up by iv books on the Heavens or Universe, ii on Beginning to exist and Perishing, and the Meteorologica in iv books, on the phenomena of the air. A brusque treaties On the Creation is spurious: that on the Directions and Names of Winds is a fragment of a larger work on the signs of storms; and the Problems (physical) is a collection gradually formed out of Aristotelian extracts. Of mathematical import are the Mechanical Problems (on the lever and residue) and the volume about Indivisible Lines. Natural history is handled in the 10 books of Animal History, and in four books on the Parts, five on the Generation, and i on the mode of Progression of Animals. The work on The Motion of Animals is probably spurious, certainly and then the one on Plants in two books. Aristotle'south treatise on this subject is lost. Turning to Psychology, nosotros have the three books On the Soul and a number of smaller treatises (on the Senses and the Objects of Perception; on Memory and Recollection; on Sleep and Waking; on Dreams; on Divination by Sleep; on the Length and Shortness of Life; on Youth and Historic period, Life and Death; on Breathing; on Audio and Voice, etc.; that on Physiognomy is probably spurious). (4) Of the iii general works on Ideals, the Nicomachean Ethics in ten books, the Eudemian Ethics in seven, and the and then-called Magna Moralia in two, the first lone, addressed to his son Nicomachus, and of marked excellence in matter and mode, is by Aristotle himself. The second is past his pupil Eudemus of Rhodes, and the third a mere abstract of the other ii, especially of the 2nd. The essay on Virtues and Vices is spurious. Closely connected with the Ethics is the Politics in eight books, a masterly work in spite of its incompleteness, treating of the aim and elements of a State, the various forms of Government, the ideal of a State and of Teaching. A valuable work on the Constitution of 158 states is lost, all but a few fragments.i Of the two books on Aeconomics the first is spurious. Corresponding partly with the Logic, and partly with the Ethics, is the Rhetoric in iii books,2 and the Poetics, a piece of work of inestimable worth, not withstanding the ruinous condition in which its text has come clown to u.s.a.. [The Rhetoric is a masterly treatise on oratory, regarded every bit an instrument for working upon the various passions and feelings of humanity.] Sundry other prose writings are preserved nether Aristotle's name, e.g., that on Colours; the and so-called Mirabiles Auscultationes, a drove of memoranda on all sorts of strange phenomena and occurrences, mostly bearing on natural scientific discipline; on Melissus, Zeno, and Gorgias; 6 Letters which withal are not regarded every bit genuine, any more than the 63 epigrams out of supposed mythological miscellany entitled Peplos. But nosotros may safely assign to him he beautiful Scolion, or impromptu song, on his friend Hermeias, which takes the class of a Hymn to Virtue. A story dating from antiquity informs us that Aristotle bequeathed his own writings and his very considerable library to his pupil and successor in the office of teacher, Theophrastus, who again fabricated them over to his educatee Mileus, of Scepsis in the Troad. After his death his relations are said to take buried them in a cellar, to guard them against the mania for collecting books which characterized the Pergamene princes. At terminal they were unearthed by Apellieon of Teos, a rich bibliophile, who brought them to Athens most 100 B.C., and tried to restore them from the wretched country into which they had fallen through the neglect of 130 years. Soon after, at the taking of Athens past the Romans, they fell into Sulla's easily, who brought them to Rome. Here the grammarian Tyrannion took copies of them, and on this footing the Peripatetic Andronicus of Rhodes prepared an edition of Aristotle'south works. This would indeed partly account for the wretched condition in which some of them are preserved. At the same time it can be proved that the principal works were known during the tertiary and 2nd centuries B.C., 80 that the story affects only the author's original MSS., among which a number of works till then unpublished may accept come to light. Though the writings preserved form rather less than half of the number which he actually wrote, at that place is quite enough to evidence the universality of Aristotle'south intellect, which sought with equal ardour and acumen to explore and subdue the entire domain of inquiry. He was the originator of many lines of report unknown before him,-Logic, Grammar, Rhetoric in its scientific aspect, Literary Criticism, Natural History, Physiology, Psychology; he was the first to attempt a History of Philosophy and of the forms of government then existing. His method, of which he must be considered the creator, is disquisitional and empirical at once. In all cases he starts from facts, which he collects, sifts and groups as completely as he can, so equally to go some general leading points of view, and with the assist of these to arrive at a systematic organization of the subject, and a cognition of its in most existence, its crusade. For to him the Cause is the essential office of knowledge, and the philosophy that searches into ultimate causes for the mere sake of knowing is the best and freest scientific discipline. The form of Aristotle'south works is by no means equal to their contents. Of the beautiful harmony between mode and subject, that so charms us in Plato, there is non a trace in Aristotle; his mode of expression, though scientifically exact, lacks flavour, fine art, and elegance. But of exact scientific terminology he is the true founder. When the ancients gloat the "golden stream" of his writing, the opinion tin simply refer to his lost popular works. Aristotle's personality is i of those which have affected the history of the world. His writings, Us those of Plato, were to the Christian centuries of artifact a most stimulating incentive to scientific inquiry; in the Heart Ages they were for the Christian nations of the West and the Arabs the master guide to philosophical method; and in the province of logic his potency remains unshaken to this day. | | | 
0 Response to "Mania Goddess Family Is Gods Who Song Song"
Post a Comment