Using the Quatrian Oracle cards:
Category: Other Page 124 of 177
According to the legend found in Plutarch’s Lives and other sources, when Lycurgus became confident in his reforms, he announced that he would go to the oracle at Delphi to sacrifice to Apollo. However, before leaving for Delphi he called an assembly of the people of Sparta and made everyone, including the kings and Gerousia, take an oath binding them to observe his laws until he returned. He made the journey to Delphi and consulted the oracle, which told him that his laws were excellent and would make his people famous. He then disappeared from history. One explanation was that being satisfied by this he starved himself to death instead of returning home, forcing the citizens of Sparta by oath to keep his laws indefinitely.[11]
Source: Lycurgus of Sparta – Wikipedia
Feronia’s name is derived from a Sabine adjective corresponding to Latin fĕrus. Feronia comes from Etruscan, but with a long vowel, i.e. Fērōnǐa. The root fer has cognate words in every Indo-European language (e.g. Greek θήρ, θήριον) and is also the root of the Vedic god Rudrá’s name. Latin fĕrus means “not cultivated, untamed” (Thesaurus Linguae Latinae), “of the field, wood”, “untamed”, “not mitigated by any cultivation” (Forcellini Totius Latinatis Lexicon) which fits the environment of the sanctuaries of Feronia and is very close to rudis (rude).[…]
Source: Feronia (mythology) – Wikipedia
The Mistress of Animals is a widespread motif in ancient art from the Mediterranean world and the Ancient Near East, showing a central human, or human-like, female figure who grasps two animals, one to each side. The oldest such depiction, the Seated Woman of Çatalhöyük is a clay sculpture from Çatalhöyük in modern Turkey, made c 6,000 BC. This motif is more common in later Near Eastern and Mesopotamian art with a male figure, called the Master of Animals.
Although the connections between images and concepts in the various ancient cultures concerned remain very unclear, such images are often referred to as of Potnia Theron (Ἡ Πότνια Θηρῶν, “Mistress of Animals”), a term first used once by Homer (Iliad 21. 470) and often used to describe female divinities associated with animals.[1] The word Potnia, meaning mistress or lady, was a Mycenaean Greek word inherited by Classical Greek, with the same meaning, cognate to Sanskrit patnī.[2]
Source: Potnia Theron – Wikipedia
While hunting a stag Placidus saw a vision of a crucifix lodged between the stag’s antlers.[5] […]
In Armenia, Erewmanavank (“Convent of the Holy Apparition”) near Egin was said to be built on the actual location of the encounter of Placidus with the deer. The earliest surviving text detailing this is a manuscript from 1446, but the monastery is far older than that and probably a Byzantine foundation; J.-M. Thierry considers it to be a 10th-century foundation, perhaps by Greeks from Cappadocia. Although the monastery was destroyed during the Armenian Genocide, Thierry, in the 1980s, noted that a transmitted form of the legend still existed among local Muslim Kurds who talked of a “deer of light” appearing at the site.[14] […]
In Georgian mythology, Saint Eustace became associated with the hunting deity Apsat, patron of game animals.[26]
Source: Saint Eustace – Wikipedia
The Svan people of Georgia regard Apsat as one among a pantheon of hunting deities, said to be assistants of the deity Ber Shishvlish, the “Lord of the Bare Mountain”.[7] To the Svan, Apsat is the patron of fish and birds. In this capacity, he works with Dzhgyrag (the Svan name for St. George), who is associated with hunters and wolves, Cxek’ish angelwez (the Angel of the Forest) who is responsible for forest animals like bears and foxes, and the goddess Dali, the patron of hoofed mountain animals like goats.[2][7] […]
To the Ossetian people, Apsat is called Avsati or Æfsati, and he is regarded as the primary deity of the hunt.[8] He appears as such in the Ossetian epic called the Nart saga.[4] Ossetian hunters referred to game as Æfsati’s cattle (Ossetian: aefsatijy fos).[1] Hunters would make offerings and sing hymns begging his favor, and if successful in the hunt, would offer roasted organs such as the heart or the liver for thanks.[8] He is most commonly portrayed as elderly, bearded, and either one-eyed or blind.[4] It was said that he dwelt in a hut deep in the forest with his wife and daughters, and would occasionally permit huntsmen to marry his daughters.[8] Occasionally he was portrayed as a man with antlers or an animal with a white coat.[4]
Source: Apsat (mythology) – Wikipedia
During Hubert’s religious vision, the Hirsch (German: deer) is said to have lectured Hubertus into holding animals in higher regard and having compassion for them as God’s creatures with a value in their own right. For example, the hunter ought to only shoot when a humane, clean and quick kill is assured. He ought shoot only old stags past their prime breeding years and to relinquish a much anticipated shot on a trophy to instead euthanize a sick or injured animal that might appear on the scene.
Further, one ought never shoot a female with young in tow to assure the young deer have a mother to guide them to food during the winter. Such is the legacy of Hubert who still today is taught and held in high regard in the extensive and rigorous German and Austrian hunter education courses.
The legacy is also followed by the French chasse à courre masters, huntsmen and followers, who hunt deer, boar and roe on horseback and are the last direct heirs of Saint Hubert in Europe. Chasse à courre (riding to hounds) is currently enjoying a revival in France. The Hunts apply a specific set of ethics, rituals, rules and tactics dating back to the early Middle-Ages. Saint Hubert is venerated every year by the Hunts in formal ceremonies.
Source: Hubertus – Wikipedia
The Barnum effect, also called the Forer effect, or less commonly the Barnum-Forer effect, is a common psychological phenomenon whereby individuals give high accuracy ratings to descriptions of their personality that supposedly are tailored specifically to them, that are in fact vague and general enough to apply to a wide range of people.[1] This effect can provide a partial explanation for the widespread acceptance of some paranormal beliefs and practices, such as astrology, fortune telling, aura reading, and some types of personality tests.[1][2]
Source: Barnum effect – Wikipedia
The subject of music within the quadrivium was originally the classical subject of harmonics, in particular the study of the proportions between the musical intervals created by the division of a monochord. A relationship to music as actually practised was not part of this study, but the framework of classical harmonics would substantially influence the content and structure of music theory as practised in both European and Islamic cultures.
Source: Quadrivium – Wikipedia