The site specific art installation at Sightfenster is located in the display windows of a temporary home for asylum seekers. Set among neon lights, cotton flags depict fictional entrance and door motifs based on photographs from areas of conflict across the world. The separated single door replicates the manifest glass entrance to the security area of the house. All textile-doors hover barely above the sand, not touching ground. The art work explores flight and migration through the themes of "house" and "home".
A house is the physical manifestation of boundaries between inside and outside – an opening, a doorway joins the two. After a house's architectural attributes and site specific context, it is the utilization of a house that defines its purpose and meaning, and therefore the impact it has on its inner environment and outer surroundings. Often a door links or separates inside from outside, reveals or hides, allows or prohibits entrance.
In the context of a home, a door separates public from private. Symbolically, it divides the known from the unknown, the familiar from the foreign or strange. The indogermanic word stem "dhwer" (door) slowly developed through "dhwor-āns" (outdoors, outside) into the English word "foreign".
What is our perception of the foreign, the other? What makes a house into a home? What do we assume happens behind others' doors? What connects us and what divides us? What conditions, expectations and rules – across scales from the personal to the collective, the individual to the political – are attached to opening a house? What do we need to feel at home?
يقع العمل الفني الخاص ب(منزل بعيد عن الموطن) وكأنك في بيتك للفنانة ليا سايل على شاشة العرض في سايت فنستر، علي هيئة منزل مؤقت لطالبي اللجوء.
ما بين أضواء النيون ترفرف الأعلام القطنية علي هيئة خيالية لأبواب مجمع عليها صور للصراعات من مختلف مناطق العالم.
يكشف العمل الفني الهجرة و الطيران من خلال موضوعي "المنزل " و "الموطن".
و لذلك تم تحديد هذين الجزءين من العمل الفني المحدد و وما الذي يجعل المنزل.
سيتم افتتاح (منزل بعيد عن الموطن) يوم الجمعة الحادي عشر من اغسطس من الساعة السابعة الي الساعة عاشرة مساءا، برعاية چاجلا اوستيلونج راوم.
مکان کارگزاری و چیدمان ویژه ی هنری HOME AWAY FROM HOME (خانه ای دور از خانه ( توسط هنرمند لیا سایلی نمایشی است درSightfenster ، که در ویترین پنجره های یک خانه ی موقت (پناهگاه) برای پناهجویان قرار دارد. مجموعه ای ساخته شده از نورهای نئون، پرچم هایی از ابریشم و پنبه ، منقوش به ورودی هایی و درهایی ساخته شده با نقوشی متاثر از عکس هایی از مناطق درگیر در سراسر جهان. این اثر هنری، پرواز و مهاجرت را از راه مضمون "خانه" به "خانه" بررسی می کند.
Die ortsspezifische Kunstinstallation HOME AWAY FROM HOME der Konzept- und Medienkünstlerin Lia Sáile, gezeigt im Off-Space Sightfenster, ist in einem Übergangswohnheim für Flüchtlinge situiert. DIe Installation ist zusammengesetzt aus Neonlichtern sowie Stofffahnen mit realen und fiktiven Tür-Motiven, die basierend auf Fotoaufnahmen aus verschiedenen Krisengebieten konstruiert wurden. Die Stoff-Türen schweben knapp über dem Sand, den Boden nicht berührend. Die Arbeit reflektiert den spannungsgeladenen Themenkomplex Flucht und Migration auf der nahbaren Ebene des Hauses sowie des Zu-Hauses.
Das sprichwörtlich "zweite Zuhause" wird im Englischen als "home away from home", als Zuhause fern von Zuhause, beschrieben. In vielen Sprachen, beispielsweise im Arabischen منزل, Persischen خانه und Armenischen տուն wird "home" zunächst als Haus übersetzt.
L'installation artistique HOME AWAY FROM HOME (second chez-soi) de l'artiste Lia Sáile, est située dans un foyer temporaire pour réfugiés. L'installation spécifique à l'endroit, constituée de néons et de motifs de portes fictifs sur de bandes de tissu, résultant de clichés pris dans diverses zones de conflit, reflète la recherche sur le thème de la fuite et la migration sur l'aspect de la maison et du sentiment d'être chez-soi.
Qu'est-ce qui fait d'une maison un chez-soi? Quelles représentations nous faisons nous de ce qui se passe derrières les portes des autres? Qu'est-ce qui nous sépare, qu'est-ce qui nous lie? Quelles conditions, attentes ou règles sont liées à l'ouverture d'une maison et ceci au niveau privé et collectif, ainsi qu'au niveau individuel et politique. De quoi avons nous besoin pour se sentir chez soi?


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Ancient Roman divine presence
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Numen, pl. numina, is a Latin term for "divinity", or a "divine presence", "divine will." The Latin authors defined it as follows.[1] Cicero writes of a "divine mind" (divina mens), a god "whose numen everything obeys," and a "divine power" (vim divinam) "which pervades the lives of men." It causes the motions and cries of birds during augury.[2] In Virgil's recounting of the blinding of the one-eyed giant, Polyphemus, from the Odyssey, in his Aeneid, he has Odysseus and his men first "ask for the assistance of the great numina" (magna precati numina).[3] Reviewing public opinion of Augustus on the day of his funeral, the historian Tacitus reports that some thought "no honor was left to the gods" when he "established the cult of himself" (se ... coli vellet) "with temples and the effigies of numina" (effigie numinum).[4] Pliny the younger in a letter to Paternus raves about the "power," the "dignity," and "the majesty;" in short, the "numen of history."[5] Lucretius uses the expression numen mentis,[6] or "bidding of the mind,"[7] where "bidding" is numen, not, however, the divine numen, unless the mind is to be considered divine, but as simply human will.[1]
Since the early 20th century, numen has sometimes been treated in the history of religion as a pre-animistic phase; that is, a belief system inherited from an earlier time. Numen is also used by sociologists to refer to the idea of magical power residing in an object, particularly when writing about ideas in the western tradition; when used in this sense, numen is nearly synonymous with mana. However, some authors reserve use of mana for ideas about magic from Polynesia and southeast Asia.
2 Roman cults of the numina
3 Definition as a pre-animistic phase of religion
4 Numina and specific religions
5 Analogies in other societies
Etymologically, the word means "a nod of the head", here referring to a deity as it were "nodding", or making its will or its presence known). According to H. J. Rose:
The literal meaning is simply "a nod", or more accurately, for it is a passive formation, "that which is produced by nodding", just as flamen is "that which is produced by blowing", i.e., a gust of wind. It came to mean "the product or expression of power" — not, be it noted, power itself.[8]
Thus, numen (divinity) is not personified (although it can be a personal attribute) and should be distinguished from deus (god).[9]
Roman cults of the numina[edit]
Numen was also used in the imperial cult of ancient Rome, to refer to the guardian-spirit, 'godhead' or divine power of a living emperor—in other words, a means of worshiping a living emperor without literally calling him a god.[9]
The cult of Augustus was promoted by Tiberius, who dedicated the Ara Numinis Augusti.[10] In this context, a distinction can be made between the terms numen and genius.[11]
Definition as a pre-animistic phase of religion[edit]
The expression Numen inest appears in Ovid's Fasti (III, 296) and has been translated as 'There is a spirit here',[12] its interpretation, and in particular the exact sense of numen has been discussed extensively in the literature.[13]
The supposition that a numinous presence in the natural world supposed in the earliest layers of Italic religion, as it were an "animistic" element left over in historical Roman religion and especially in the etymology of Latin theonyms, has often been popularly implied, but was criticised as "mostly a scholarly fiction" by McGeough (2004).[14]
Numina and specific religions[edit]
The phrase "numen eris caeloque redux mirabere regna" appears on line 129 of the poem Metrum in Genesin,[15] attributed to Hilary of Arles.[16]
Analogies in other societies[edit]
Kami in Japanese Shinto
mana in Polynesian mythology
maban in Australian Aboriginal mythology
manetuwak in Lenape mythology
shekhinah in Semitic mythology
sila, inua in Inuit mythology
teotl in Aztec mythology
mægen in Anglo-Saxon mythology
väki in Baltic-Finnic mythology
This article appears to contain trivial, minor, or unrelated references to popular culture. Please reorganize this content to explain the subject's impact on popular culture, using references to reliable sources, rather than simply listing appearances. Unsourced material may be challenged and removed. (May 2017)
In modern times, the term (referring to the Christian God) has been used in various expressions:
Innocue vivito, numen adest (Live blameless; God is here.) was the motto of Carl Linnaeus,[17] taken from Ovid's Ars Amatoria (I, 640).
Nil sine numine is the state motto of Colorado. Its origin could be the phrase "...non haec sine numine divum eveniunt" (...these things do not come to pass without the will of Heaven) from Virgil's Aeneid (II, 777).
Numen lumen (God is the light) is the motto of the University of Wisconsin–Madison and Elon University.[18]
The term numen appears three times (142.23, 162.13, 282.21) in James Joyce's Finnegans Wake.[19]
Penates
Sacred (comparative religion)
^ a b For a more extensive account, refer to Charlton T. Lewis; Charles Short. "numen". A Latin Dictionary (in Latin). Perseus Digital Library.
^ Cicero. "De Divinatione". Loeb Classical Library; penelope.uchicago.edu. I.119-120. Marci Tulli Ciceronis. "De divinatione Prior" (in Latin). The Latin Library. I.119-120.
^ 3. 634.
^ C. Cornelius Tacitus. "Annales" (in Latin). Perseus Digital Library. 1.10.
^ C. Plinius Cæcilius Secundus. "Letters" (in Latin). Perseus Digital Library. 9.27.1.
^ T. Lucretius Carus, De Natura rerum, 3.144.
^ Lucretius; R. Allison, Translator (1919). On the Nature of Things. London: Arthur Humphries.
^ Rose, H. J. (1926). Primitive Culture in Italy. Methuen & Co. pp. 44–45.
^ a b Bailey, Cyril (1907). The Religion of Ancient Rome. Archibald Constable & Co Ltd. , freely available from Project Gutenberg
^ Fishwick, Duncan (July 1969). "Genius and Numen". Harvard Theological Review. 62 (3): 356–367. doi:10.1017/s0017816000032405. Reprinted in Fishwick, D. (1990).
^ Fishwick, Duncan (May 1970). "'Numina Augustorum". The Classical Quarterly. New Series. 20 (1): 191–197. doi:10.1017/s0009838800044773. Reprinted in Fishwick, D. (1990).
^ Ovid. Fasti. Translated by Frazer, James George. Loeb Classical Library Volume. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1931.
^ Rose, Herbert Jennings (October 1935). "Nvmen inest: 'Animism' in Greek and Roman Religion". Harvard Theological Review. 28 (4): 237–257. doi:10.1017/s0017816000023026.
^ Kevin McGeough The Romans: new perspectives 2004:179 "Numinous Forces and Other scholarly Inventions"; "Scholars may have to content themselves with nodes of meanings for the Italic gods rather than hard-and-fast definitions," observes Charles Robert Phillips III, in "A Note on Vergil's Aeneid 5, 744," Hermes 104.2 (1976:247–249) p. 248, with recent bibliography; Gerhard Radke's classification of the forms and significances of these multifarious names in Die Götter Altitaliens (Münster, 1965) was criticized as "unwarranted precision" in the review by A. Drummond in The Classical Review, New Series, 21.2 (June 1971:239–241); the coupling and uncoupling of Latin and Italic cognomina of the gods, creating the appearance of a multitude of deities, were classically dissected in Jesse Benedictus Carter, De Deorum Romanorum Cognominibus: Quaestiones Selectae (Leipzig, 1898).
^ Gottfried Kreuz; Pseudo-Hilary (2006). Pseudo-Hilarius Metrum in Genesin, Carmen de Evangelio: Einleitung, Text und Kommentar. Verlag der Österreichischen Akademie der Wissenschaften. ISBN 978-3-7001-3790-0. Retrieved 9 April 2012.
^ Pavlovskis, Zoja (December 1989). "The Pastoral World of Hilarius' "in Genesin"". The Classical Journal. 85 (2): 121–132.
^ Benjamin Daydon Jackson; Theodor Magnus Fries (22 December 2011). Linnaeus. Cambridge University Press. ISBN 978-1-108-03723-5. Retrieved 9 April 2012.
^ University of Wisconsin-Madison Unified. "Numen Lumen / School Motto". Kb.wisc.edu. Retrieved 2017-01-05.
^ Clive Hart; James Joyce (1974). A concordance to Finnegans wake. P. P. Appel. Retrieved 9 April 2012.
Fishwick, Duncan (1990). The Imperial Cult in the Latin West. Brill.
Rudolf Otto (October 2004). The Idea of the Holy: An Inquiry Into the Non Rational Factor in the Idea of the Divine 1926. Kessinger Publishing. ISBN 978-1-4179-7875-5. Retrieved 9 April 2012.
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Ancient Roman religion
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Articles with trivia sections from May 2017
Religion in the Greco-Roman world at the time of the Constantinian shift comprised three main currents: the traditional religions of ancient Greece and Rome. Early Christianity grew in Rome and the Roman Empire from the 1st to 4th centuries. In 313 it was tolerated and in 380 it became the state church of the Roman Empire with the Edict of Thessalonica. Hellenistic polytheistic traditions survived in pockets of Greece throughout Late Antiquity until they diminished after the triumph of Christianity; the Romans tended towards syncretism, seeing the same gods under different names in different places of the Empire, accommodating other Europeans such as the Hellenes and Celts, Semitic and other groups in the Middle East. Under Roman authority, the various national myths most similar to Rome were adopted by analogue into the overall Roman mythos, further cementing Imperial control; the Romans were tolerant and accommodating towards new deities and the religious experiences of other peoples who formed part of their wider Empire.
The more philosophical outlook of the Hellenic parts of the Roman empire led to a renaissance of intellectual religious thought around the start of the 2nd century. Writings pseudepigraphically attributed to Hermes Trismegistus, discussing esoteric philosophy and alchemy, began to spread from Roman Egypt throughout the empire. Although such hermetica was written with the theological aim of spiritual improvement, each text had an anonymous and spontaneous origin, rather than being part of an organised movement. A more organised form of alatrist henotheistic panentheism emerged in parallel to Hermetism. In the 1st century BC Cicero's friend Nigidius Figulus made an attempt to revive Pythagorean doctrines, an effort, successful under Apollonius of Tyana in the 1st century. At least one major meeting place for followers of this neopythagoreanism was built in Rome itself, near Porta Maggiore, to a design similar to Christian churches, though subterranean. In the 2nd century, Numenius of Apamea sought to fuse additional elements of Platonism into Neopythagoreanism, a direction which Plotinus continued, forming neoplatonism, a religion of theistic monism.
Neoplatonism began to be adopted by prominent scholars such as the Christian theologian Origen and the anti-Christian Porphyry. During the rule of Gallienus, the imperial family themselves gave patronage to Plotinus, encouraged his philosophical activities. Neoplatonism was further developed by Iamblichus, who believed that physical invocations would be able to produce soteriological results, therefore added religious ritual to the philosophy. Emperor Julian tried to unify traditional Roman religion by mixing it with Iamblichus' form of neoplatonism. At some time around the first century, the members of the Roman military began to adopt the mystery cult of Mithraism; as the Roman legions moved around, so too Mithraism spread throughout the Roman Empire. Mithraism wasn't exclusive - it was possible and common to follow Mithraism and other cults simultaneously, it became popular within Rome itself gaining members among the more aristocratic classes, counting some of the Roman senators as adherents.
Although, for reasons unknown, Mithraism excluded women, by the third century it had gained a wide following. From the reign of Septimius Severus, less gender-specific, forms of sun-worship increased in popularity throughout the Roman Empire. Elagabalus used his authority to install El-Gabal as the chief deity of the Roman pantheon, merging the god with the Roman sun gods to form Deus Sol Invictus, meaning God - the Undefeated Sun, making him superior to Jupiter, assigning either Astarte, Urania, or some combination of the three, as El-Gabal's wife, he rode roughshod over other elements of traditional religion, marrying a Vestal Virgin, moved the most sacred relics of Roman religion to a new temple dedicated to El-Gabal. As much as the religiously conservative senators may have disapproved, the lavish annual public festivals held in El-Gabal's honour found favour among the popular masses on account of the festivals involving the wide distribution of food. Nearly half a century after Elagabalus, Aurelian came to power.
He was a reformer, strengthening the position of the sun-god as the main divinity of the Ro
The vocabulary of ancient Roman religion was specialized. Its study affords important information about the religion and beliefs of the ancient Romans; this legacy is conspicuous in European cultural history in its influence on juridical and religious vocabulary in Europe of the Western Church. This glossary provides explanations of concepts as they were expressed in Latin pertaining to religious practices and beliefs, with links to articles on major topics such as priesthoods, forms of divination, rituals. For theonyms, or the names and epithets of gods, see List of Roman deities. For public religious holidays, see Roman festivals. For temples see the List of Ancient Roman temples. Individual landmarks of religious topography in ancient Rome are not included in this list; the verb abominari was a term of augury for an action that rejects or averts an unfavourable omen indicated by a signum, "sign". The noun is abominatio. At the taking of formally solicited auspices, the observer was required to acknowledge any bad sign occurring within the templum he was observing, regardless of the interpretation.
He might, take certain actions in order to ignore the signa, including avoiding the sight of them, interpreting them as favourable. The latter tactic required promptness and skill based on discipline and learning, thus the omen had no validity apart from the observation of it. The aedes was the dwelling place of a god, it was thus a structure that housed the deity's image, distinguished from the templum or sacred district. Aedes is one of several Latin words that can be translated as "shrine" or "temple". For instance, the Temple of Vesta, as it is called in English, was in Latin an aedes. See the diminutive aedicula, a small shrine. In his work On Architecture, Vitruvius always uses the word templum in the technical sense of a space defined through augury, with aedes the usual word for the building itself; the design of a deity's aedes, should be appropriate to the characteristics of the deity. For a celestial deity such as Jupiter, Sol or Luna, the building should be open to the sky, thus in theory, though not always in practice, architectural aesthetics had a theological dimension.
The word aedilis, a public official, is related by etymology. The temple of Flora, for instance, was built in 241 BC by two aediles acting on Sibylline oracles; the plebeian aediles had their headquarters at the aedes of Ceres. In religious usage, ager was terrestrial space defined for the purposes of augury in relation to auspicia. There were five kinds of ager: Romanus, peregrinus and incertus; the ager Romanus included the urban space outside the pomerium and the surrounding countryside. According to Varro, the ager Gabinus pertained to the special circumstances of the oppidum of Gabii, the first to sign a sacred treaty with Rome; the ager peregrinus was other territory, brought under treaty. Ager hosticus meant foreign territory; the powers and actions of magistrates were based on and constrained by the nature of the ager on which they stood, ager in more general usage meant a territory as defined or politically. The ager Romanus could not be extended outside Italy; the focal point of sacrifice was the altar.
Most altars throughout the city of Rome and in the countryside would have been simple, open-air structures. An altar that received food offerings might be called a mensa, "table."Perhaps the best-known Roman altar is the elaborate and Greek-influenced Ara Pacis, called "the most representative work of Augustan art." Other major public altars included the Ara Maxima. A tree was categorized as felix; the adjective felix here means not only "fruitful" but more broadly "auspicious". Macrobius lists arbores felices as the oak, the birch, the hazelnut, the sorbus, the white fig, the pear, the apple, the grape, the plum, the cornus and the lotus; the oak was sacred to Jupiter, twigs of oak were used by the Vestals to ignite the sacred fire in March every year. Among the felices were the olive tree, a twig of, affixed to the hat of the Flamen Dialis, the laurel and the poplar, which crowned the Salian priests. Arbores infelices were those under the protection of chthonic gods or those gods who had the power of turning away misfortune.
As listed by Tarquitius Priscus in his lost ostentarium on trees, these were buckthorn, red cornel, black fig, "those that bear a black berry and black fruit," holly, woodland pear, butcher's broom and brambles." The verb attrectare referred in specialized religious usage to touching sacred objects while performing cultic actions. Attrectare had a positive meaning only in reference to the action
A libation is a ritual pouring of a liquid, or grains such as rice, as an offering to a god or spirit, or in memory of the dead. It continues to be offered in cultures today. Various substances have been used for libations, most wine or other alcoholic drinks, olive oil, in India, ghee; the vessels used in the ritual, including the patera had a significant form which differentiated them from secular vessels. The libation could be poured onto something of religious significance, such as an altar, or into the earth. In East Asia, pouring an offering of rice into a running stream, symbolizes the unattachment from karma and bad energy. Libation was part of ancient Egyptian society where it was a drink offering to honor and please the various divinities, sacred ancestors, humans present and not present, as well as the environment, it is suggested that libation originated somewhere in the upper Nile Valley and spread out to other regions of Africa and the world. According to Ayi Kwei Armah, "his legend explains the rise of a propitiatory custom found everywhere on the African continent: libation, the pouring of alcohol or other drinks as offerings to ancestors and divinities."
Libations were part of ancient Judaism and are mentioned in the Bible: And Jacob set up a Pillar in the place where he had spoken with him, a Pillar of Stone. Isaiah uses libation as a metaphor when describing the end of the Suffering Servant figure who "poured out his life unto death". Libation was a central and vital aspect of ancient Greek religion, one of the simplest and most common forms of religious practice, it is one of the basic religious acts that define piety in ancient Greece, dating back to the Bronze Age and prehistoric Greece. Libations were a part of daily life, the pious might perform them every day in the morning and evening, as well as to begin meals. A libation most consisted of mixed wine and water, but could be unmixed wine, oil, water, or milk; the form of libation called spondē is the ritualized pouring of wine from a jug or bowl held in the hand. The most common ritual was to pour the liquid from an oinochoē into a phiale, a shallow bowl designed for the purpose. After wine was poured from the phiale, the remainder of the contents was drunk by the celebrant.
A libation is poured any time wine is to be drunk, a practice, recorded as early as the Homeric epics. The etiquette of the symposium required that when the first bowl of wine was served, a libation was made to Zeus and the Olympian gods. Heroes received a libation from the second krater served, "Zeus the Finisher" from the third, supposed to be the last. An alternative was to offer a libation from the first bowl to the Agathos Daimon and from the third bowl to Hermes. An individual at the symposium could make an invocation of and libation to a god of his choice. Libation accompanied prayer; the Greeks stood when they prayed, either with their arms uplifted, or in the act of libation with the right arm extended to hold the phiale. In conducting animal sacrifice, wine is poured onto the victim as part of its ritual slaughter and preparation, afterwards onto the ash and flames; this scene is depicted in Greek art, which often shows sacrificers or the gods themselves holding the phiale. The Greek verb spendō, "pour a libation" "conclude a pact", derives from the Indo-European root *spend-, "make an offering, perform a rite, engage oneself by a ritual act".
The noun is spondē or spondai, "libation." In the middle voice, the verb means "enter into an agreement", in the sense that the gods are called to guarantee an action. Blood sacrifice was performed to begin a war; the formula "We the polis have made libation" was a declaration of peace or the "Truce of God", observed when the various city-states came together for the Panhellenic Games, the Olympic Games, or the festivals of the Eleusinian Mysteries: this form of libation is "bloodless, gentle and final". Libations poured onto the earth are meant for the chthonic gods. In the Book of the Dead in the Odyssey, Odysseus digs an offering pit around which he pours in order honey and water. For the form of libation called choē, a larger vessel is tipped over and emptied onto the ground for the chthonic gods, who may receive spondai. Heroes, who were divinized mortals, might receive blood libations if they had participated in the bloodshed of war, as for instance Brasidas the Spartan. In rituals of caring for the dead at their tombs, libations would include honey.
The Libation Bearers is the English title of the center tragedy from the Orestes Trilogy of Aeschylus, in reference to the offerings Electra brings to the tomb of her dead father Agamemnon. Sophocles gives one of the most detailed descriptions of libation in Greek literature in Oedipus at Colonus, performed as atonement in the grove of the Eumenides: First, water is fetched from a freshly flowing spring. Hero of Alexandria described a mechanism for automating the process by using altar fires to force oil from the cups of two statues; the English word "libation"
Gallo-Roman religion was a fusion of the traditional religious practices of the Gauls, who were Celtic speakers, the Roman and Hellenistic religions introduced to the region under Roman Imperial rule. It was the result of selective acculturation. In some cases, Gaulish deity names were used as epithets for Roman deities, vice versa, as with Lenus Mars or Jupiter Poeninus. In other cases, Roman gods were given Gaulish female partners – for example, Mercury was paired with Rosmerta and Sirona was partnered with Apollo. In at least one case – that of the equine goddess Epona – a native Celtic goddess was adopted by Romans; the Jupiter Column was a distinctive type of religious monument from Roman Gaul and Germania, combining an equestrian Jupiter overcoming a giant with panels depicting many other deities. Eastern mystery religions penetrated Gaul early on; these included the cults of Orpheus, Mithras and Isis. The imperial cult, centred on the numen of Augustus, came to play a prominent role in the public religion of Gaul, most at the Sanctuary of the Three Gauls at Lugdunum.
Roman religious practices such as offerings of incense and animal sacrifice, dedicatory inscriptions, naturalistic statuary depicting deities in anthropomorphic form were combined with specific Gaulish practices such as circumambulation around a temple. This gave rise to a characteristic Gallo-Roman fanum, identifiable in archaeology from its concentric shape. Roman Gaul Gallo-Roman culture Interpretatio romana Celtic mythology Burnand, Y.. "Notes sur le vocabulaire épigraphique de la représentation de la divinité en Gaule romaine" in Signa deorum: L'iconographie divine en Gaule romaine. Communications présentées au colloque organisé par le Centre Albert Grenier d'antiquité nationale de l'Université de Nancy II et la direction d'études d'antiquités de la Gaule romaine de la IVe section de l'École pratique des hautes études. Y. Burnand and H. Lavagne. Paris, De Boccard. Debal, J. "Vienne-en-Val, divinités et sanctuaires." Bulletin de la Société Archéologique et Historique de l'Orléanais, 42 Deyts, S..
À la rencontre des Dieux gaulois, un défi à César. Paris: Réunion des Musées Nationaux. Faudet, I. Les temples de tradition celtique en Gaule Romaine. Paris, Éditions Errance. ISBN 2-87772-074-8 Green, M. Gods of the Celts. Stroud: Sutton Publishing Limited. ISBN 0-7509-1581-1. Jufer, N.. Paris, Éditions Errance. ISBN 2-87772-200-7 Weisgerber, G.. Das Pilgerheiligtum des Apollo und der Sirona von Hochscheid im Hunsruck. Bonn: Rudolf Habelt Press. Woolf, G.. Becoming Roman: the origins of provincial civilization in Gaul. Cambridge: Cambridge University Press
Ancient Greek religion encompasses the collection of beliefs and mythology originating in ancient Greece in the form of both popular public religion and cult practices. These groups varied enough for it to be possible to speak of Greek religions or "cults" in the plural, though most of them shared similarities. Most ancient Greeks recognized the twelve major Olympian gods and goddesses:, although philosophies such as Stoicism and some forms of Platonism used language that seems to assume a single transcendent deity; the worship of these deities, several others, was found across the Greek world, though they have different epithets that distinguished aspects of the deity, reflect the absorption of other local deities into the pan-Hellenic scheme. The religious practices of the Greeks extended beyond mainland Greece, to the islands and coasts of Ionia in Asia Minor, to Magna Graecia, to scattered Greek colonies in the Western Mediterranean, such as Massalia. Early Italian religions such as the Etruscan were influenced by Greek religion in forming much of the ancient Roman religion.
While there were few concepts universal to all the Greek peoples, there were common beliefs shared by many. Ancient Greek theology was polytheistic, based on the assumption that there were many gods and goddesses, as well as a range of lesser supernatural beings of various types. There was a hierarchy of deities, with Zeus, the king of the gods, having a level of control over all the others, although he was not almighty; some deities had dominion over certain aspects of nature. For instance, Zeus was the sky-god, sending thunder and lightning, Poseidon ruled over the sea and earthquakes, Hades projected his remarkable power throughout the realms of death and the Underworld, Helios controlled the sun. Other deities ruled over abstract concepts. All significant deities were visualized as "human" in form, although able to transform themselves into animals or natural phenomena. While being immortal, the gods were not all-good or all-powerful, they had to obey fate, known to Greek mythology as the Moirai, which overrode any of their divine powers or wills.
For instance, in mythology, it was Odysseus' fate to return home to Ithaca after the Trojan War, the gods could only lengthen his journey and make it harder for him, but they could not stop him. The gods had human vices, they would interact with humans, sometimes spawning children with them. At times certain gods would be opposed to others, they would try to outdo each other. In the Iliad, Aphrodite and Apollo support the Trojan side in the Trojan War, while Hera and Poseidon support the Greeks; some gods were associated with a certain city. Athena was associated with the city of Athens, Apollo with Delphi and Delos, Zeus with Olympia and Aphrodite with Corinth, but other gods were worshipped in these cities. Other deities were associated with nations outside of Greece. Identity of names was not a guarantee of a similar cultus. Though the worship of the major deities spread from one locality to another, though most larger cities boasted temples to several major gods, the identification of different gods with different places remained strong to the end.
The Greeks believed in an underworld. One of the most widespread areas of this underworld was ruled over by Hades, a brother of Zeus, was known as Hades. Other well known realms are Tartarus, a place of torment for the damned, Elysium, a place of pleasures for the virtuous. In the early Mycenean religion all the dead went to Hades, but the rise of mystery cults in the Archaic age led to the development of places such as Tartarus and Elysium. A few Greeks, like Achilles, Amphiaraus Ganymede, Melicertes, Peleus, a great number of those who fought in the Trojan and Theban wars, were considered to have been physically immortalized and brought to live forever in either Elysium, the Islands of the Blessed, the ocean, or beneath the ground; such beliefs are found in the most ancient such as Homer and Hesiod. This belief remained strong into the Christian era. For most people at the moment of death there was, however, no hope of anything but continued existence as a disembodied soul; some Greeks, such as the philosophers Pythagoras and Plato embraced the idea of reincarnation, though this was only accepted by a few.
Epicurus taught that the soul was atoms which dissolved at death, so there was no existence after death. Greek religion had an extensive mythology, it consisted of stories of the gods and how they interacted with humans. Myths revolved around heroes and their actions, such as Heracles and his twelve labors and his voyage home and the quest for the Golden Fleece and Theseus and the Minotaur. Many species existed in Greek mythology. Chief among these were the gods and humans, though the Titans frequently appeared in Greek myths. Lesser species included the half-man-half-horse centaurs, the nature based nymphs and the half man, half goat satyrs; some creatures in Greek mythology were monstrous, such as the one-eyed giant Cyclop
Interpretatio graeca is a discourse in which ancient Greek religious concepts and practices and myths are used to interpret or attempt to understand the mythology and religion of other cultures. It is thus a comparative methodology that looks for shared characteristics; the phrase may describe Greek efforts to explain others' beliefs and myths, as when Herodotus describes Egyptian religion in terms of perceived Greek analogues, or when Dionysius of Halicarnassus and Plutarch document Roman cults and practices under the names of equivalent Greek deities. Interpretatio graeca may describe non-Greeks' interpretation of their own belief systems by comparison or assimilation with Greek models, as when Romans adapt Greek myths and iconography under the names of their own gods. Interpretatio romana is comparative discourse in reference to ancient Roman religion and myth, as in the formation of a distinctive Gallo-Roman religion. Both the Romans and the Gauls reinterpreted Gallic religious traditions in relation to Roman models Imperial cult.
Jan Assmann considers the polytheistic approach to internationalizing gods as a form of "intercultural translation": The great achievement of polytheism is the articulation of a common semantic universe.... The meaning of a deity is his or her specific character as it unfolded in myths, rites, so on; this character makes a deity comparable to other deities with similar traits. The similarity of gods makes their names mutually translatable. … The practice of translating the names of the gods created a concept of similarity and produced the idea or conviction that the gods are international. Pliny the Elder expressed the "translatability" of deities as "different names to different peoples"; this capacity made possible the religious syncretism of the Hellenistic era and the pre-Christian Roman Empire. Herodotus was one of the earliest authors to engage in this form of interpretation. In his observations regarding the Egyptians, he establishes Greco-Egyptian equivalents that endured into the Hellenistic era, including Amon/Zeus, Osiris/Dionysus, Ptah/Hephaestus.
In his observations regarding the Scythians, he equates their queen of the gods, Tabiti, to Hestia and Api to Zeus and Gaia and Argimpasa to Aphrodite Urania, whilst claiming that the Scythians worshipped equivalents to Herakles and Ares, but which he doesn't name. Some pairs of Greek and Roman gods, such as Zeus and Jupiter, are thought to derive from a common Indo-European archetype, thus exhibit shared functions by nature. Others required more expansive theological and poetic efforts: though both Ares and Mars are war gods, Ares was a minor figure in Greek religious practice and deprecated by the poets, while Mars was a father of the Roman people and a central figure of archaic Roman religion; some deities dating to Rome's oldest religious stratum, such as Janus and Terminus, had no Greek equivalent. Other Greek divine figures, most notably Apollo, were adopted directly into Roman culture, but underwent a distinctly Roman development, as when Augustus made Apollo one of his patron deities.
In the early period, Etruscan culture played an intermediary role in transmitting Greek myth and religion to the Romans, as evidenced in the linguistic transformation of Greek Heracles to Etruscan Hercle to Roman Hercules. The phrase interpretatio romana was first used by the Imperial-era historian Tacitus in the Germania. Tacitus reports that in a sacred grove of the Nahanarvali, "a priest adorned as a woman presides, but they commemorate gods who in Roman terms are Castor and Pollux." Elsewhere, he identifies the principal god of the Germans as Mercury referring to Wotan. Some information about the deities of the ancient Gauls, who left no written literature other than inscriptions, is preserved by Greco-Roman sources under the names of Greek and Latin equivalents. A large number of Gaulish theonyms or cult titles are preserved, for instance, in association with Mars; as with some Greek and Roman divine counterparts, the perceived similarities between a Gallic and a Roman or Greek deity may reflect a common Indo-European origin.
Lugus was identified with Nodens with Mars as healer and protector, Sulis with Minerva. In some cases, however, a Gallic deity is given an interpretatio romana by means of more than one god, varying among literary texts or inscriptions. Since the religions of the Greco-Roman world were not dogmatic, polytheism lent itself to multiplicity, the concept of "deity" was expansive, permitting multiple and contradictory functions within a single divinity, overlapping powers and functions among the diverse figures of each pantheon; these tendencies extended to cross-cultural identifications. In the Eastern empire, the Anatolian storm god with his double-headed axe became Jupiter Dolichenus, a favorite cult figure among soldiers. Roman scholars such as Varro interpreted the monotheistic god of the Jews into Roman terms as Caelus or Jupiter Optimus Maximus; some Greco-Roman authors seem to have understood the Jewish invocation of Yahweh Sabaoth as Sabazius. Interpretatio germanica is the practice by the Germanic peoples of identifying Roman gods with the names of Germanic deities.
According to Rudolf Simek, this occurred around the 1st century AD, when both cultures came into closer contact. Some evidence for interpretatio germanica exists in the Germanic translations of the Roman names for the days of the week: Sunday, the day of Sunnǭ, the sun, was earlier the day of Sol Invictus, th
Augustus was a Roman statesman and military leader, the first emperor of the Roman Empire, reigning from 27 BC until his death in AD 14. His status as the founder of the Roman Principate has consolidated an enduring legacy as one of the most effective and controversial leaders in human history; the reign of Augustus initiated an era of relative peace known as the Pax Romana. The Roman world was free from large-scale conflict for more than two centuries, despite continuous wars of imperial expansion on the Empire's frontiers and the year-long civil war known as the "Year of the Four Emperors" over the imperial succession. Augustus was born Gaius Octavius Thurinus into an old and wealthy equestrian branch of the plebeian gens Octavia, his maternal great-uncle Julius Caesar was assassinated in 44 BC, Octavius was named in Caesar's will as his adopted son and heir. Along with Mark Antony and Marcus Lepidus, he formed the Second Triumvirate to defeat the assassins of Caesar. Following their victory at the Battle of Philippi, the Triumvirate divided the Roman Republic among themselves and ruled as military dictators.
The Triumvirate was torn apart by the competing ambitions of its members. Lepidus was driven into exile and stripped of his position, Antony committed suicide following his defeat at the Battle of Actium by Octavian in 31 BC. After the demise of the Second Triumvirate, Augustus restored the outward façade of the free Republic, with governmental power vested in the Roman Senate, the executive magistrates, the legislative assemblies. In reality, however, he retained his autocratic power over the Republic as a military dictator. By law, Augustus held a collection of powers granted to him for life by the Senate, including supreme military command, those of tribune and censor, it took several years for Augustus to develop the framework within which a formally republican state could be led under his sole rule. He rejected monarchical titles, instead called himself Princeps Civitatis; the resulting constitutional framework became known as the Principate, the first phase of the Roman Empire. Augustus enlarged the Empire, annexing Egypt, Pannonia and Raetia, expanding possessions in Africa, completing the conquest of Hispania, but suffered a major setback in Germania.
Beyond the frontiers, he secured the Empire with a buffer region of client states and made peace with the Parthian Empire through diplomacy. He reformed the Roman system of taxation, developed networks of roads with an official courier system, established a standing army, established the Praetorian Guard, created official police and fire-fighting services for Rome, rebuilt much of the city during his reign. Augustus died in AD 14 at the age of 75 from natural causes. However, there were unconfirmed rumors, he was succeeded as emperor by his adopted son Tiberius. As a consequence of Roman customs and personal preference, Augustus was known by many names throughout his life: Gaius Octavius Thurinus: He received his birth name, after his biological father, in 63 BC. "Gaius" was his praenomen, "Octavius" was his nomen, "Thurinus" was his cognomen. His rival Mark Antony used the name "Thurinus" as an insult, to which Augustus replied, surprised that "using his old name was thought to be an insult".
Gaius Julius Caesar: After he was adopted by Julius Caesar, he adopted Caesar's name in accordance with Roman naming conventions. While he dropped all references to the gens Octavia, people colloquially added the epithet Octavianus to his legal name, either to differentiate him from his adoptive father or to highlight his more modest origins. Modern historians refer to him using the anglicized form "Octavian" between 44 BC and 27 BC. Gaius Julius Caesar Divi Filius: Two years after his adoption, he founded the Temple of Caesar additionally adding the title Divi Filius to his name in attempt to strengthen his political ties to Caesar's former soldiers, following the deification of Caesar. Imperator Caesar Divi Filius: From 38 BC, Octavian opted to use Imperator, the title by which troops hailed their leader after military success, his name is translated as "Commander Caesar, Son of the Divine". Imperator Caesar Divi Filius Augustus: Following his 31 BC defeat of Mark Antony and Cleopatra on his own insistence, the Roman Senate granted him the additional name, "Augustus", which he added to his previous names thereafter.
Historians use this name to refer to him from 27 BC until his death in AD 14. While his paternal family was from the town of Velletri 40 kilometres from Rome, Augustus was born in the city of Rome on 23 September 63 BC, he was born at Ox Head, a small property on the Palatine Hill close to the Roman Forum. He was given the name Gaius Octavius Thurinus, his cognomen commemorating his father's victory at Thurii over a rebellious band of slaves. Suetonius wrote: "There are many indications that the Octavian family was in days of old a distinguished one at Velitrae; this man was leader in a war with a neighbouring town..." Due to the crowded nature of Rome at the time, Octavius was taken to his father's home village at Velletri to be raised. Octavius mentions his father's equestrian family only in his memoirs, his paternal great-grandfather Gaius Octavius was a military tribune in Sicily during the Second Punic War. His grandfather had served in several lo
Religion in ancient Rome [videos]
Religion in Ancient Rome includes the ancestral ethnic religion of the city of Rome that the Romans used to define themselves as a people, as well as the religious practices of peoples brought under Roman rule, in so far as they became widely followed in Rome and Italy. The Romans thought of …
Defaced Dea Roma holding Victory and regarding an altar with a cornucopia and other offerings, copy of a relief panel from an altar or statue base
Augustus as Pontifex Maximus (Via Labicana Augustus)
Marcus Aurelius [videos]
Marcus Aurelius, called the Philosopher, was a Roman emperor from 161 to 180. He ruled the Roman Empire with his adoptive brother Lucius Verus until Lucius' death in 169. He was the last …
A marble bust of Marcus Aurelius at The Walters Art Museum
Bust of Marcus Aurelius in the Archaeological Museum of Istanbul, Turkey
A bust of young Marcus Aurelius (Capitoline Museum). Anthony Birley, his modern biographer, writes of the bust: 'This is certainly a grave young man.'
Sestertius of Antoninus Pius (AD 140–144). It celebrates the betrothal of Marcus Aurelus and Faustina the Younger in 139, pictured below Antoninus, who is holding a statuette of Concordia and clasping hands with Faustina the Elder.
Glossary of ancient Roman religion [videos]
The vocabulary of ancient Roman religion was highly specialized. Its study affords important information about the religion, traditions and beliefs of the ancient Romans. This legacy is conspicuous in European cultural history in its influence on later juridical and religious vocabulary in Europe …
Ruins of the aedes of Vesta
Altar (ara) from Roman Spain
Augustus, capite velato
Etruscan liver of Piacenza
Libation [videos]
A libation is a ritual pouring of a liquid, or grains such as rice, as an offering to a god or spirit, or in memory of the dead. It was common in many religions of antiquity and continues to be offered in cultures today. — Various substances have been used for libations, most commonly wine or other …
Roman bronze statuette of a priest, his head ritually covered, extending a patera in a gesture of libation, 2nd-3rd century AD.
Buryat shaman performing a libation.
Apollo pouring a libation from a phiale onto the omphalos, with his sister Artemis attending; a bucranium hangs above
Scene of sacrifice, with a libation poured from a jug (Pothos Painter, Attic red-figure krater, 430–420 BC)
Roman temple [videos]
Ancient Roman temples were among the most important buildings in Roman culture, and some of the richest buildings in Roman architecture, though only a few survive in any sort of complete state. Today they remain "the most obvious symbol of Roman architecture". Their construction and maintenance …
The Maison Carrée in Nîmes, one of the best-preserved Roman temples. It is a mid-sized Augustan provincial temple of the Imperial cult.
The Temple of Hercules Victor, in the Forum Boarium in Rome; the entablature is lost and the roof later.
Roman temple of Alcántara, in Spain, a tiny votive temple built with an important bridge under Trajan
Temple of Augustus in Pula, Croatia, an early temple of the Imperial cult
Roman funerary practices [videos]
Roman funerary practices include the Ancient Romans' religious rituals concerning funerals, cremations, and burials. They were part of the Tradition, the unwritten code from which Romans derived their social norms.Roman cemeteries were located outside the sacred boundary of its …
Tomb of the Scipios, in use from the 3rd century BC to the 1st century AD
Fragment of a relief from a sarcophagus depicting stages of the deceased's life: religious initiation, military service, and wedding (mid-2nd century AD)
Mummy portrait of a girl wearing a gold wreath, from Roman Egypt
Tombstone of a Germanic cavalryman (1st century AD, Xanten)
Vestal Virgin [videos]
In ancient Rome, the Vestals or Vestal Virgins were priestesses of Vesta, goddess of the hearth. The College of the Vestals and its well-being were regarded as fundamental to the continuance and security of Rome. They cultivated the sacred fire that …
House of the Vestals and Temple of Vesta from the Palatine
Early 18th-century depiction of the dedication of a Vestal, by Alessandro Marchesini
The most prominent feature of the ruins that were once the Temple of Vesta is the hearth (seen here in the foreground).
Image: Chief Vestal
Julius Caesar [videos]
Gaius Julius Caesar, known by his nomen and cognomen Julius Caesar, was a Roman politician, military general, and historian who played a critical role in the events that led to the demise of the Roman …
The Tusculum portrait, possibly the only surviving sculpture of Caesar made during his lifetime. Archaeological Museum, Turin, Italy
Gaius Marius, Caesar's uncle.
Dictator Lucius Cornelius Sulla stripped Caesar of the priesthood
A Roman bust of Crassus in the Louvre, Paris, France
Augustus [videos]
Augustus was a Roman statesman and military leader who was the first Emperor of the Roman Empire, controlling Imperial Rome from 27 BC until his death in AD 14. His status as the founder of the Roman Principate has …
The Death of Caesar, by Jean-Léon Gérôme (1867). On 15 March 44 BC, Octavius' adoptive father Julius Caesar was assassinated by a conspiracy led by Marcus Junius Brutus and Gaius Cassius Longinus. Walters Art Museum, Baltimore.
A reconstructed statue of Augustus as a younger Octavian, dated ca. 30 BC
Bust of Augustus in Musei Capitolini, Rome
Roman aureus bearing the portraits of Mark Antony (left) and Octavian (right), issued in 41 BC to celebrate the establishment of the Second Triumvirate by Octavian, Antony and Marcus Lepidus in 43 BC. Both sides bear the inscription "III VIR R P C", meaning "One of Three Men for the Regulation of the Republic".
Ancient Greek religion [videos]
Ancient Greek religion encompasses the collection of beliefs, rituals, and mythology originating in ancient Greece in the form of both popular public religion and cult practices. These groups varied enough for it to be possible to speak of Greek religions or "cults" in the plural, though most of …
Aegeus at right consults the Pythia or oracle of Delphi. Vase 440–430 BC. He was told "Do not loosen the bulging mouth of the wineskin until you have reached the height of Athens, lest you die of grief", which at first he did not understand.
The (first) Piraeus Artemis, probably the cult image from a temple, 4th century BC
Aphrodite riding a swan: Attic white-ground red-figured kylix, c. 460, found at Kameiros (Rhodes)
Asclepios, god of medicine. Marble Roman copy (2nd century AD) of a Greek original of the early 4th century BC. Asclepios was not one of the Twelve Olympians, but popular with doctors like Pausanias, and their patients.
Etruscan religion [videos]
Etruscan religion comprises a set of stories, beliefs, and religious practices of the Etruscan civilization, originating in the 7th century BC from the preceding Iron Age Villanovan culture, heavily influenced by the mythology of ancient Greece and Phoenicia, and sharing similarities with …
Etruscan mural of Typhon, from Tarquinia
Reconstruction of an Etruscan temple, Museo di Villa Giulia, Rome, which is heavily influenced by studies of the Temple of Apollo at Portonaccio (Veio)
The Mars of Todi, a life-sized Etruscan bronze sculpture of a soldier making a votive offering, most likely to Laran, the Etruscan god of war, late 5th to early 4th century BC
Rare Etruscan fanu located at Orvieto.
Interpretatio graeca [videos]
Interpretatio graeca is a discourse in which ancient Greek religious concepts and practices, deities, and myths are used to interpret or attempt to understand the mythology and religion of other cultures. It is thus a …
The goddess Isis (seated right) welcoming the Greek heroine Io into Egypt, as depicted in a Roman wall painting from Pompeii
A Roman fresco from Herculaneum depicting Hercules (from Etruscan Hercle and ultimately Greek Heracles) and Achelous (patron deity of the Achelous River in Greece) from Greco-Roman mythology, 1st century AD
Gilt bronze head from the cult statue of Sulis Minerva from the Temple at Bath
Image: Museo Barracco Giove Ammone 1010637
Cicero [videos]
Marcus Tullius Cicero was a Roman statesman, orator, lawyer and philosopher, who served as consul in the year 63 BC. He came from a wealthy municipal family of the Roman equestrian order, and is considered …
A first-century AD bust of Cicero in the Capitoline Museums, Rome
The Young Cicero Reading by Vincenzo Foppa (fresco, 1464), now at the Wallace Collection
Cicero Denounces Catiline, fresco by Cesare Maccari, 1882–88
Cicero's death (France, 15th century)
Virgil [videos]
Publius Vergilius Maro, usually called Virgil or Vergil in English, was an ancient Roman poet of the Augustan period. He wrote three of the most famous poems in Latin literature: the …
Depiction of Virgil
Page from the beginning of the Eclogues in the 5th-century Vergilius Romanus
Late 17th-century illustration of a passage from the Georgics by Jerzy Siemiginowski-Eleuter
A 1st-century terracotta expressing the pietas of Aeneas, who carries his aged father and leads his young son
Polyphemus [videos]
Polyphemus is the giant son of Poseidon and Thoosa in Greek mythology, one of the Cyclopes described in Homer's Odyssey. His name means "abounding in songs and legends". Polyphemus first appears as a savage man-eating giant in the ninth book of the Odyssey. Some …
The blinding of Polyphemus, a reconstruction from the villa of Tiberius at Sperlonga, 1st century AD
Christoffer Wilhelm Eckersberg, Ulysses Fleeing the Cave of Polyphemus, 1812, Princeton University Art Museum
Polyphemus receives a love-letter from Galatea, a 1st-century AD fresco from Pompeii
Offspring of Polyphemus and Galatea
Aeneid [videos]
The Aeneid is a Latin epic poem, written by Virgil between 29 and 19 BC, that tells the legendary story of Aeneas, a Trojan who travelled to Italy, where he became the ancestor of the Romans. It comprises 9,896 lines in dactylic hexameter. The first six of the poem's …
Manuscript circa 1470, Cristoforo Majorana
Aeneas Flees Burning Troy, by Federico Barocci (1598). Galleria Borghese, Rome, Italy
Paul Cézanne, Aeneas Meeting Dido at Carthage, ca. 1875, Princeton University Art Museum
Boxing scene from the Aeneid (book 5), mosaic floor from a Gallo-Roman villa in Villelaure (France), ca. 175 AD, Getty Villa (71.AH.106)
Pliny the Younger [videos]
Gaius Plinius Caecilius Secundus, born Gaius Caecilius or Gaius Caecilius Cilo, better known as Pliny the Younger, was a lawyer, author, and magistrate of Ancient Rome. Pliny's uncle, Pliny the Elder, helped raise and educate him. — Pliny the Younger wrote hundreds of letters, of …
Statue of Pliny the Younger on the facade of Cathedral of S. Maria Maggiore in Como
Como and Lake Como in 1834, painted by Jean-Baptiste-Camille Corot
The Younger Pliny Reproved, colorized copperplate print by Thomas Burke (1749–1815)
Eruption of Vesuvius, 1826 painting by I.C. Dahl
Magic (supernatural) [videos]
Magic is a category in Western culture into which have been placed various beliefs and practices considered separate from both religion and science. Historically, the term often had pejorative connotations, with things labelled magical perceived as being primitive, foreign, and Other. The concept …
The Magician (I), an illustration from the Rider-Waite tarot deck first published in 1910.
One of the earliest surviving accounts of the Persian mágoi was provided by the Greek historian Herodotus.
A 17th century depiction of the medieval writer Isidore of Seville, who provided a list of activities he regarded as magical.
Frontispiece of an English translation of Natural Magick published in London in 1658.
Polynesia [videos]
Polynesia is a subregion of Oceania, made up of more than 1,000 islands scattered over the central and southern Pacific Ocean. The …
Cook's Bay on Moorea, French Polynesia
Mokoliʻi Isle near Oahu, Hawaii
Moai at Ahu Tongariki on Rapa Nui
Grinding stones discovered from archaeology in Samoa
Asia [videos]
Asia is Earth's largest and most populous continent, located primarily in the Eastern and Northern Hemispheres. It shares the continental landmass of Eurasia with the continent of Europe and the continental landmass of Afro-Eurasia with both Europe and Africa. Asia covers an area of …
Statue representing Asia at Palazzo Ferreria, in Valletta, Malta
Ptolemy's Asia
The Silk Road connected civilizations across Asia
The Mongol Empire at its greatest extent. The gray area is the later Timurid Empire.
Deity [videos]
A deity is a supernatural being considered divine or sacred. The Oxford Dictionary of English defines deity as "a god or goddess", or anything revered as divine. C. Scott Littleton defines a deity as "a being with powers greater than those of …
Pantheists believe that the universe itself and everything in it forms a single, all-encompassing deity.
The Kirkby Stephen Stone, discovered in Kirkby Stephen, England, depicts a bound figure, who some have theorized may be the Germanic god Loki.
The zoomorphic feathered serpent deity (Kukulkan, Quetzalcoatl).
Deities of Polynesia carved from wood (bottom two are demons).
Genius (mythology) [videos]
In Roman religion, the genius is the individual instance of a general divine nature that is present in every individual person, place, or thing. Much like a guardian angel, the genius would follow each man from the hour of his birth until the day he died. For …
Winged genius facing a woman with a tambourine and mirror, from southern Italy, about 320 BC.
Bronze genius depicted as pater familias (1st century CE)
Head of a genius worshipped by Roman soldiers (found at Vindobona, 2nd century CE)
Genius of Domitian
Tiberius [videos]
Tiberius was Roman emperor from 14 AD to 37 AD, succeeding the first emperor, Augustus. — Born to Tiberius Claudius Nero and Livia Drusilla in a Claudian family, he was given the personal name Tiberius …
Tiberius and his mother Livia, AD 14-19, from Paestum, National Archaeological Museum of Spain, Madrid
The campaigns of Tiberius, Ahenobarbus, and Saturninus in Germania between 6 BC and 1 BC.
Remnants of Tiberius' villa at Sperlonga, on the coast midway between Rome and Naples
Aureus of Tiberius, c. 27-30 AD
Ovid [videos]
Publius Ovidius Naso, known as Ovid in the English-speaking world, was a Roman poet who lived during the reign of Augustus. He was a contemporary of the older Virgil and Horace, with whom he is often ranked as one of …
Statue (1887) by Ettore Ferrari commemorating Ovid's exile in Tomis (present-day Constanța, Romania)
A second statue of Ovid by Ettore Ferrari in the Piazza XX Settembre, Sulmona, Italy.
Ovid Banished from Rome (1838) by J.M.W. Turner.
Medea in a fresco from Herculaneum.
Imperial cult of ancient Rome [videos]
The Imperial cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority of the Roman State. Its framework was based on Roman and Greek precedents, and was formulated during the early Principate of Augustus. It was rapidly …
Venus and Mars sculpture group reworked to portray an Imperial couple (created 120–140 AD, reworked 170–175)
Repoussé pendant of Alexander the Great, horned and diademed like Zeus Ammon: images of Alexander were worn as magic charms (4th-century Roman).
Augustus as Jove, holding scepter and orb (first half of 1st century AD)
Roman mythology [videos]
Roman mythology is the body of traditional stories pertaining to ancient Rome's legendary origins and religious system, as represented in the literature and visual arts of the Romans. "Roman mythology" may also refer to the modern study of these representations, and to the subject matter as …
Mucius Scaevola in the Presence of Lars Porsenna (early 1640s) by Matthias Stom
Polyphemus hears of the arrival of Galatea; ancient Roman fresco painted in the "Fourth Style" of Pompeii (45-79 AD)
Decline of Greco-Roman polytheism [videos]
Religion in the Greco-Roman world at the time of the Constantinian shift mostly comprised three main currents: — the traditional religions of ancient Greece and Rome; — the official Roman imperial cult; — various mystery religions, such as the Dionysian and Eleusinian Mysteries and the mystery cults of …
A cult statue of the divinized Augustus, disfigured by a Christian cross carved into the emperor's forehead.
Saint Ambrose and Emperor Theodosius, Anthony van Dyck.
Ivory diptych of a priestess of Ceres, in classical style, ca. 400: the "idol" was defaced and thrown in a well at Montier-en-Der (later an abbey) where it was found. (Musée de Cluny)
Tacitus [videos]
Publius Cornelius Tacitus was a senator and a historian of the Roman Empire. The surviving portions of his two major works—the Annals and the Histories—examine the reigns of the emperors Tiberius, Claudius, Nero, and those who reigned …
The title page of Justus Lipsius's 1598 edition of the complete works of Tacitus, bearing the stamps of the Bibliotheca Comunale in Empoli, Italy.
The style of the Dialogus follows Cicero's models for Latin rhetoric.
Image: Wien Parlament Tacitus
Animism [videos]
Animism is the religious belief that objects, places and creatures all possess a distinct spiritual essence. Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork and perhaps even words—as animated and …
Edward Tylor developed animism as an anthropological theory.
Five Ojibwe chiefs in the 19th century; it was anthropological studies of Ojibwe religion that resulted in the development of the "new animism".
Animist altar, Bozo village, Mopti, Bandiagara, Mali in 1972
Ludi [videos]
Ludi were public games held for the benefit and entertainment of the Roman people. Ludi were held in conjunction with, or sometimes as the major feature of, Roman religious festivals, and were also presented as part of the cult of state. — The earliest ludi were horse …
Chariot races, as depicted on this 2nd-century relief, were among the ludi presented at Roman religious festivals
Terracotta plaque (1st century) depicting a venatio, or human-animal blood sport
Roman festivals [videos]
Festivals in ancient Rome were a very important part of Roman religious life during both the Republican and Imperial eras, and one of the primary features of the Roman calendar. Feriae were either public or …
Piece of the fragmentary Fasti Praenestini for April, showing the Vinalia (VIN) and Robigalia (ROB)
A rare depiction of Roman men wearing the toga praetexta and participating in what is probably the Compitalia
Gallo-Roman religion [videos]
Gallo-Roman religion was a fusion of the traditional religious practices of the Gauls, who were originally Celtic speakers, and the Roman and Hellenistic religions introduced to the region under Roman Imperial rule. It was the result of selective acculturation. — Deities — In some cases, Gaulish …
Epona from Auxois
A votive offering to an unnamed deity
Mana [videos]
Mana, in Austronesian languages, means "power", "effectiveness", and "prestige". In most cases, this power and its source are understood to be supernatural and inexplicable. Its semantics are language-dependent. The concept is significant in Polynesian culture and is part of contemporary Pacific …
The 1891 Southern Cross, one of the ships at Norfolk Island's Melanesian Mission where Codrington taught and worked
Image: Norfolk Island St Barnabas Chapel
Capitoline Triad [videos]
The Capitoline Triad was a group of three deities who were worshipped in ancient Roman religion in an elaborate temple on Rome's Capitoline Hill. It comprised Jupiter, Juno and Minerva. The triad held a central place in the public religion of Rome. — The Triad — The three …
Jupiter, the supreme Roman god of the sky.
Votum [videos]
In ancient Roman religion, a votum, plural vota, is a vow or promise made to a deity. The word comes from the past participle of the Latin verb voveo, vovere, "vow, promise". As the result of this verbal action, a votum is also that which fulfills a vow, that is, the thing promised, such as …
Votive statue for the god Silvanus; the inscription ends with the abbreviation V.S.L.M. (votum solvit libens merito)

redpajama_set_name: RedPajamaCommonCrawl


Ramp up your foraging expeditions with these springtime plants. Some can help you clear out the buildup of winter crud in the body and transition into spring.
If you're like me and love the land and all it provides, the first hints of warm weather and bits of greenery emerging from the brown landscape probably have you feeling giddy. We plant lovers aren't busy only this time of year getting our seeds started, we're also heading outdoors in search of spring ephemerals. Spring foraging can be exciting as we rediscover the plants that have been dormant over the long, dark winter months, and that can offer us nourishment as we break out of winter's clutch.
Some common plants that spring foragers hunt for, including dandelions, chickweed and plantain, are easy to find and have amazing benefits, but let's look at a few less-considered plants that you can "forage" new relationships with this year.
In my region, the blooming of the Eastern Redbud tree is a sure sign that spring has arrived. Although some foresters consider it a "trash tree" because it's one of the first trees to emerge in a newly wooded area, almost in a weed-like fashion, I believe it's far from rubbish. Not only does its showy flowers make the landscape come alive in early spring, it's a little-known fact that the flowers and fruits of this tree are edible.
How to Spot It: You can't miss the redbud tree's purplish-pink flowers when they emerge in March to April, and its heart-shaped leaves are a dead giveaway to its identity. The tree itself isn't tall—about 40 feet—with a rounded crown.
How to Use It: The flowers are sweet, and while they make a beautiful addition to a salad, you can add them to just about anything you're cooking this season for a boost of vitamin C. I've seen recipes for redbud spring rolls, muffins and jelly. You can also pickle the buds as a local alternative to capers. The fruits are edible, as well, and being in the legume family, look and taste just like peas.
Cleavers, also called bedstraw, is one of my springtime favorites I find when foraging because of its historical use. Because of this plant's propensity to stick—or cleave—to itself, it was once used to create a sieve for straining milk. It was also used for stuffing mattresses.
How to Spot It: Cleavers is one of the first bits of greenery to emerge in spring. It can be identified by groups of eight delicate, lance-shaped leaves whorled around a flimsy stem. When you stroke the plant, it will feel sticky, and if you pick it, it will stick to your clothes or itself.
Where to Find It: thickets across the U.S.
How to Use It: Cleavers is best used fresh, not dried, and is great in herbal teas. Considered one of the best blood-purifying herbs, its timing is perfect for helping clear out the buildup of winter crud in the body, and it excels at treating swollen lymph nodes, bladder infections and skin eruptions such as psoriasis. I love how the ancient herbalist Nicholas Culpeper talks about using it to bathe the aching feet of travelers—I imagine a good soak in cleavers this time of year helping wash away the heaviness of winter, leaving you feeling light and energetic.
When foraging, I often find these wild shamrocks with delicate yellow flowers growing at the base of trees in spring. They are high in oxalic acid (also found in spinach), which gives it its sour flavor.
How to Spot It: Wood sorrel has three heart-shaped leaves that resemble clover and yellow, five-petaled flowers.
How to Use It: Wood sorrel makes a great wild addition to your spring salad greens. Use it in fresh salads and soups, as a flavoring, or as a tea sweetened with honey. As with redbuds, your imagination is the limit when it comes to its use. I've seen recipes for wood sorrel sauces to accompany seafood, wood sorrel tarts, wood sorrel smoothies and more. It has cooling, astringent, diuretic properties, which can be helpful during the transition from cold to warm weather this season.
Other Considerations: Consume greens or vegetables containing high amounts oxalic acid—such as wood sorrel, spinach or broccoli—as part of a varied and balanced diet. While oxalic acid is a naturally occurring and needed nutrient, high amounts can cause problems, particularly if you have rheumatism, gout, arthritis or kidney problems. When in doubt, steaming or blanching foods containing oxalic acid can lessen the potency.
Known colloquially as the five-fingered plant, cinquefoil resembles a hand and as such, is said to guard against meddling and interference. I'm always fond of the folk stories attached to plants and am delighted when this sweet plant in the rose family emerges.
How to Spot It: Cinquefoil has five-toothed leaves in a hand-like shape and yellow flowers with five rounded petals.
Where to Find It: fields and wooded areas in the eastern half of the U.S.
How to Use It: Cinquefoil has many medicinal uses. As a highly astringent herb, it can be used treat illnesses such as diarrhea and thrush. It also can be used for pain relief, particularly for hand pain. You can juice the herb and mix it with honey to help remedy a sore throat. Young shoots and leaves can be used as a spring green.


The New Charleston Chairside Table brings together all that is charming about a traditional, Southern-style home but places it squarely in the 21st century. It is perfect tucked next to an upholstered chair, with easy access to a single top drawer, a door that hides an adjustable shelf, and an electric/USB charging station. Mahogany veneers and custom drawer pull give it old-fashioned, refined style.


Landscape Sonification #MusicMonday « Adafruit Industries – Makers, hackers, artists, designers and engineers!
The project is a small prototype exploring the sonification* of elevation data. It was created within a course on the use of audio within interaction design at my university. I wanted to keep the sonification set up as simple as possible hence I designed the higher elevation to coincide with a higher note. The topographic model used for the sonification is a fictional landscape. The layers were created with laser cut poplar plywood and painted with conductive ink to enable touch sensitivity. Hook-up wires are located beneath each layer, connecting the surfaces of conductive ink with an arduino leonardo board and an additional adafruit mpr121 touch sensor. Every touch generates an audible note in real-time via a web browser that utilizes the tone.js; an amazing library for programming your own synthesizers.


text:
Hidden gems in Trump's victory speech
Donald Trump's victory speech received surprisingly little attention. After Hillary Clinton phoned in her concession, the world's most famous Twitter troll chose his iconic tweeting hour — 3:00 a.m. — to address the world last Wednesday. The press reported primarily on the speech's traditional elements — kind words for his defeated opponent, a call for unity, gratitude to his supporters — but mostly missed the parts that give real insights into how he intends to govern:
"Now it's time for America to bind the wounds of division. We have to get together. To all Republicans and Democrats and independents across this nation, I say it's time for us to come together as one united people…."
Translation: Having achieved victory by insulting women, immigrants, Latinos, Muslims, Jews, blacks and disabled people, Trump now calls on his scapegoats to submit meekly to him and his base: the GOP, the religious right, misogynists, bigots, nativists, and white nationalists like the Ku Klux Klan.
"For those who have chosen not to support me in the past, of which there were a few people, I'm reaching out to you for your guidance and your help so that we can work together and unify our great country…."
Clarification: As of this writing, "a few people" = 166.6 million Americans (62.6 million voted for Clinton, 6.9 million for third-party candidates, and 97 million did not vote), compared to the 61.3 million who cast ballots for Trump.
Translation: Trump just won the White House by making promises he can't possibly keep to his credulous supporters. Tell him what you need so he can lie to you, too.
"As I've said from the beginning, ours was not a campaign but rather an incredible and great movement… comprised of Americans… who want and expect our government to serve the president and serve the president it will…."
In a democracy, we want and expect our government to serve us, the people.
Our Constitution requires the executive — one of three co-equal branches of the federal government — to share power with the 50 states, and the people.
Trump is describing a different kind of government that we've never had in this country. The term for a regime that serves the president is "authoritarian."
"America will no longer settle for anything less than the best…."
By electing Trump, we already did.
"We're going to dream of things for our country and beautiful things and successful things once again…."
"And now I'd like to take this moment to thank some of the people who really helped me with this, what they are calling tonight very, very historic victory. First I want to thank my parents, who I know are looking down on me right now. Great people. I've learned so much from them."
Trump's dad — a former Klansman — taught him how to hate and discriminate, and gave him a ton of money.
Never Trump


text:
Šaran (Cyprinus carpio) riba je iz porodice Cyprinidae. Ima produljeno, debelo tijelo potpuno prekriveno ljuskama. Masivna se glava završava ustima s četiri brka, a usta može produljiti u obliku cijevi kojom šaran pretražuje i usisava hranu s dna. Jedina leđna peraja ima na početku nazubljenu i veoma oštru zraku.

Prema staništu, boja mu varira od bijelo zlatne do smeđe po leđima, a postaje svjetlija s bakrenim odsjajima po bokovima te završava više ili manje svijetlim trbuhom.

Stanište i ponašanje

Šaran više voli vode stajaćice ili rijeke sporijeg toka, koje se ljeti jako zagriju. Posebno su mu drage vode bogate vodenom vegetacijom, a podnosi maleni postotak otopljenog kisika u vodi. U prvim godinama života šarani rado žive u plovi, ali kada ostare veći primjerci pribjegavaju samotnjačkom životu.

Aktivnost šarana je i noćna i dnevna, ali je u svakom slučaju povezana s temperaturom vode. Ako je voda hladna, šaran ograničava svoje kretanje i prehrambenu aktivnost i troši sve manje energije.

Šaranovo tijelo može biti veliko od 50 do 100 cm, a može živjeti i do 30 godina života.

Način hranjenja

Tijekom cijeloga života, šarani se hrane ličinkama, kukcima, mekušcima, ali i različitim raslinjem kao što su biljne mladice, sjemenke, korijenje... Neprestano pretražuju taloge do dubine koja zna prelaziti 20 cm. Mladi se hrane planktonom, a stariji mogu, ako treba, postati i grabežljivci.

Šarani su sposobni ustima formirati oblik cijevi kojom tada pretražuju taloge i kopaju po mulju.

Razmnožavanje

Za razmnožavanje, šaranu je potrebna temperatura vode od barem 20°C tijekom desetak dana. Čim se dostigne ta temperatura, u nekim vodama već u svibnju, ali češće u lipnju ili srpnju, ženke kreću prema travnatim zonama. Tu polažu od 120 000 do 130 000 jajašaca po kilogramu težine što za ženku od 15 kilograma predstavlja više od 1,8 milijuna jajašaca. Mlađ se rađa četiri do pet dana nakon što ih oplode mužjaci.

Strani nazivi

Carp (engleski); Karpfen; Karp (njemački); Karp (poljski), Kapr (češki); carpa, carpio (talijanski); karpa (španjolski); carpe (francuski); сазан, карп (više kao kultivirana forma) (ruski).

Vanjske poveznice

Ribolov šarana u Hrvatskoj
 Sportski ribolov na jezerima Savice (ŠRD Pešćenica)

Ostali projekti

Šarani

redpajama_set_name: RedPajamaWikipedia


text:
Stagnicola is an agaric fungal genus that contains the single species Stagnicola perplexa. This fungus colonizes plant debris in wet coniferous forest floor depressions and shallow pools, and fruits after the pools drain or dry in late summer to early fall in North America (Canada, USA) and Europe.  The genus is characterized by smooth, yellowish brown basidiospores lacking a germ pore, and a naucorioid appearance, with brownish mycelium at the base of the stems. Phylogenetically, Stagnicola appeared rather isolated and proved to be closest to Mythicomyces and Mythicomyces was closest to the Psathyrellaceae. In 2019 the two genera were shown to be closely related and placed in a new family, Mythicomycetaceae sister to the Psathyrellaceae.

Stagnicola perplexa is considered to be a rare fungus and is on list of rare mushrooms in the Pacific Northwest of the USA and in Europe.

Etymology

The name Stagnicola refers to colonizing (-cola) of its habitat, stagnant pools. Unfortunately, when the authors coined the name, they were unaware of a genus of snails with the same name, Stagnicola. The International Code of Zoological Nomenclature is independent of the International Code of Nomenclature for algae, fungi, and plants, and therefore both the snail and mushroom generic names are valid and available.

References

External links
 USDA - Forest Service - Handbook to Additional Fungal Species of Special Concern in the Northwest Forest Plan ROD list
 E-Flora BC Stagnicola perplexa
 MycoKey - Stagnicola perplexa
 Karl Soop - Stagnicola perplexa

Fungi of North America
Fungi of Europe
Monotypic Basidiomycota genera
Psathyrellaceae


Send2Press › Wire › U.S. Business › California Business › San Francisco Business › Parents Will Pay For Better Neighborhoods, But Can They Find Them?
Parents Will Pay For Better Neighborhoods, But Can They Find Them?
PALO ALTO, Calif., Nov. 28 (SEND2PRESS NEWSWIRE) — Parents are concerned that their children are not playing outside, and they are willing to pay a lot of extra money for a house in a better neighborhood. That's the conclusion of a new survey published on Playborhood.com, an online community for parents who want their children to play outside in their neighborhoods.
Two thirds said they would move to a house with substantially better play opportunities for their children, and they would pay tens of thousands or hundreds of thousands of dollars extra for those houses. Almost 50% of parents said they would pay over $50,000, and over 15% said they would pay over $200,000.
They survey also found that "school district" and "type of street" were the two most important neighborhood- and child-related considerations that parents used when buying their present home. However many complained that the weren't able to find out how many children were in the neighborhood or if those children played outside prior to buying their house.
Playborhood recently launched its first Playborhood Local site for Palo Alto and Menlo Park, CA, to help parents there create more play opportunities for their children. The company plans to launch other Playborhood Local sites for many other American communities in 2008.
"Childhood as we parents experienced it decades ago is vanishing in America," said Lanza. "Kids used to play on their own in their neighborhoods every day." Over 80% of all children in the United States never play in their neighborhoods without adults present, according to a the survey. In the San Francisco Bay Area, the figure is even higher – over 90%.
Today, in their free time, most children either stay inside in front of screens – TVs or computers – or they are driven around to adult-organized activities by their parents. Experts such as Kenneth Ginsburg of the American Academy of Pediatrics argue that free play – i.e. play that is driven by children, not adults – is essential to children's development, and they regret the marked decrease in free play experienced by children in America.
The Playborhood.com survey finds that parents are also very concerned by this. Over 80% expressed a desire that their children's play time increase in the coming years.
To see Playborhood online, visit Playborhood.com at playborhood.com or Playborhood Palo Alto / Menlo Park at pamp.playborhood.com.


This title is a major enlargement of Israel: Past, Present, and Future, which was published in 2010.
Jews in Fighter Jews covers the past 2,500 years of the history of the most important and amazing nation on earth, the only nation directly created by God and called by God "my people," the nation to whom "were committed the oracles of God" and "of whom, as concerning the flesh Christ came" (Romans 3:2; 9:5).
The author has been studying Israel for nearly 45 years and has visited Israel multiple times, traveling from the Red Sea to Mt. Hermon. For starters, I have traveled the entire length of the Jordan River, taken a boat entirely around the Sea of Galilee, observed the Plain of Megiddo from a hot air balloon, and gone to many places where tourists never go. I've interviewed Netafim engineers and Biobee representatives, toured banana, mango, and dairy farms, visited many of the kibbutzim and a great number of Israel's museums. Israel is still in apostasy today, but her conversion is on the horizon.
When I visit Israel, I feel as if the whole place is vibrating, as it were, in the anticipation of the fulfillment of prophecy. The stage is set!
Israel Past: 2,500 Years of Fulfilled Prophecy. This section covers the Assyrian captivity, the Babylonian captivity, the Syrian wars (the Maccabees), the Jewish-Roman wars (AD 70 and 135), the Emperor Hadrian's role in attempting to eradicate Israel, the 2000-year Diaspora, including Hitler's Final Solution Synagogues, the Talmud, and Kabbalah.
Israel Present: The Modern State of Israel. This section covers the amazing Ezekiel 37 prophecy of Israel's return to the land in a spiritually-dead condition. We cover the prayer movement of the 19th century for the return of Israel to her land, the Zionist movement, the kibbutzim, the Balfour Declaration, the fall of Palestine to Britain, the British Mandate, the Haganah, the founding of the state of Israel, the War of Independence, the Six-day War, the War of Attrition, the Yom Kippur War, the intifadas, Israel's modern military, national development, technological prowess.
Israel Future: A Prophetic View. This section covers false Messiahs, the Antichrist, the Third Temple, the 144,000 Jewish evangelists, the Two Witnesses, the battle of Armageddon, the conversion of Israel, the New Covenant, the Regathering, the Millennial Temple, and Christ's glorious kingdom.
Jews in Fighter Jets is a package consisting of a 555 page book and a series of 16 PowerPoint presentations packed with more than 2,670 high quality color photos, drawings, historic recreations, and video clips. Keynote presentations (for Mac and iOS) are also available.
Book: Softcover, 555 pages, 5.5 x 8.5 in.
Download: eBook with Powerpoint or Keynote files.
You'll select Powerpoints or Keynotes on the download page.
Your download link will be in your receipt email. If you don't have it within 5 or 10 minutes check your junk mail.


Cosequin Equine is a joint health supplement that slows the breakdown of cartilage to maintain joint health and ease of movement.
Cosequin Equine protects horse's joints by reducing cartilage breakdown and stimulating it to produce compounds that keep it healthy.
A key component of cartilage that helps keep it strong and blocks the enzymes responsible for cartilage breakdown.
A compound that helps prevents harmful enzyme activity.
How is Cosequin Equine different?
Cosequin Equine is the only joint supplement on the market to contain the patented combination of Glucosamine HCl (FCHG49®) and Chondroitin Sulphate (TRH122®), alongside Manganese Sulphate and has over 50 published articles demonstrating safety, bioavailability and efficacy1.
Studies have shown that Cosequin Equine's unique formulation of Glucosamine HCl, Chondroitin Sulphate and Manganese Sulphate is safe and effective in horses, and the combination of ingredients is more effective than when the ingredients are administered separately.
Cosequin Equine is available in 700g tubs.
1. Data on file. Protexin Equine Premium (from Nutramax Laboratories Ltd).
Feed recommended amount daily for 2-4 weeks, or as recommended by your veterinary surgeon.
After initial loading programme, reduce daily amount by 1 level scoop each week until the maintenance level is reached. This maintenance level can be used long term to support joint health.
Cosequin Equine has a 4 year shelf life from the date of manufacture. Once open replace the lid and store in a cool dry area. Stored correctly Cosequin Equine will last until the Best Before End date even if it has been opened.
Licensed by Probiotics International Ltd. Cosequin®, FCHG49®, TRH122® trademarks and Cosequin® manufacturing rights are licensed to Probiotics International Ltd from Nutramax Laboratories, Inc. Used with permission. All rights reserved.


Meaning of name: Persoonia is named after Christian Hendrik Persoon (1755 – 1837), a botanist specializing in fungi. Saccata is from the Latin word saccus, meaning bag.
Aboriginal use: The fruits of Persoonia saccata were eaten.
Distribution: Occurs from Lake Pinjar to Yallingup.
Remarks: A shrub to 1.5 metres tall. The yellow flowers are produced from July to January.
Bush Tucker Plants of the South-West. B Daw, T Walley, G Keighery. 1997.