Divination is the attempt to gain insight into a question or situation by way of an occultic, standardized process or ritual. Used in various forms throughout history, diviners ascertain their interpretations of how a querent should proceed by reading signs, events, or omens, or through alleged contact with a supernatural agency. Divination can be seen as a systematic method with which to organize what appear to be disjointed, random facets of existence such that they provide insight into a problem at hand. If a distinction is to be made between divination and fortune-telling, divination has a more formal or ritualistic element and contains a more social character in a religious context, as seen in traditional African medicine. Fortune-telling, on the other hand, is a more everyday practice for personal purposes. Particular divination methods vary by religion. Divination is dismissed by skeptics as being superstition. In the 2nd century, Lucian devoted a witty essay to the career of a charlatan, "Alexander the false prophet", trained by "one of those who advertise enchantments, miraculous incantations, charms for your love-affairs, visitations for your enemies, disclosures of buried treasure, successions to estates" though most Romans believed in prophetic dreams and charms.
The Oracle of Amun at the Siwa Oasis was made famous when Alexander the Great visited it after conquering Egypt from Persia in 332 BC. Deuteronomy 18:10-12 or Leviticus 19:26 can be interpreted as categorically forbidding divination. However, some would claim that divination is indeed practiced in the Bible, such as in Exodus 28, when the Urim and Thummim are mentioned; some would say that Gideon practiced divination, though when he uses a piece of fleece or wool in Judges 6:36-40, he is not attempting to predict the outcome of an important battle. Communicating with God through prayer may in some cases be considered divination. In addition, the method of "casting lots" used in Joshua 14:1-5 and Joshua 18:1-10 to divide the conquered lands of Canaan between the twelve tribes is not seen by some as divination, but as done at the behest of God. Both oracles and seers in ancient Greece practiced divination. Oracles were the conduits for the gods on earth; because of the high demand for oracle consultations and the oracles’ limited work schedule, they were not the main source of divination for the ancient Greeks.
That role fell to the seers. Seers were not in direct contact with the gods. Seers used many methods to explicate the will of the gods including bird signs, etc.. They did not keep a limited schedule; the disadvantage to seers was. Oracles could answer more generalized questions, seers had to perform several sacrifices in order to get the most consistent answer. For example, if a general wanted to know if the omens were proper for him to advance on the enemy, he would ask his seer both that question and if it were better for him to remain on the defensive. If the seer gave consistent answers, the advice was considered valid. At battle, generals would ask seers at both the campground and at the battlefield; the hiera entailed the seer slaughtering a sheep and examining its liver for answers regarding a more generic question. The battlefield sacrifice only occurred. Neither force would advance; because the seers had such power over influential individuals in ancient Greece, many were skeptical of the accuracy and honesty of the seers.
The degree to which seers were honest depends on the individual seers. Despite the doubt surrounding individual seers, the craft as a whole was well regarded and trusted by the Greeks; the divination method of casting lots was used by the remaining eleven disciples of Jesus in Acts 1:23-26 to select a replacement for Judas Iscariot. Therefore, divination was arguably an accepted practice in the early church. However, divination became viewed as a pagan practice by Christian emperors during ancient Rome. In 692 the Quinisext Council known as the "Council in Trullo" in the Eastern Orthodox Church, passed canons to eliminate pagan and divination practices. Fortune-telling and other forms of divination were widespread through the Middle Ages. In the constitution of 1572 and public regulations of 1661 of Kur-Saxony, capital punishment was used on those predicting the future. Laws forbidding divination practice continue to this day. Småland is famous for Årsgång, a practice which occurred until the early 19th century in some parts of Småland.
Occurring on Christmas and New Year's Eve, it is a practice in which one would fast and keep themselves away from light in a room until midnight to complete a set of complex events to interpret symbols encountered throughout the journey to foresee the coming year. Divination was a central component of ancient Mesoamerican religious life. Many Aztec gods, including central creator gods, were described as diviners and were associated with sorcery. Tezcatlipoca is the pa
Amun is a major ancient Egyptian deity who appears as a member of the Hermopolitan Ogdoad. Amun was attested from the Old Kingdom together with his wife Amaunet. With the 11th dynasty, Amun rose to the position of patron deity of Thebes by replacing Montu. After the rebellion of Thebes against the Hyksos and with the rule of Ahmose I, Amun acquired national importance, expressed in his fusion with the Sun god, Ra, as Amun-Ra or Amun-Re. Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom. Amun-Ra in this period held the position of transcendental, self-created creator deity "par excellence", his position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most recorded of the Egyptian gods; as the chief deity of the Egyptian Empire, Amun-Ra came to be worshipped outside Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon, he came to be identified with Zeus in Greece.
Amun and Amaunet are mentioned in the Old Egyptian Pyramid Texts. The name Amun meant something like "the hidden one" or "invisible". Amun rose to the position of tutelary deity of Thebes after the end of the First Intermediate Period, under the 11th dynasty; as the patron of Thebes, his spouse was Mut. In Thebes, Amun as father, Mut as mother and the Moon god Khonsu formed a divine family or "Theban Triad"; the history of Amun as the patron god of Thebes begins in the 20th century BC, with the construction of the Precinct of Amun-Re at Karnak under Senusret I. The city of Thebes does not appear to have been of great significance before the 11th dynasty. Major construction work in the Precinct of Amun-Re took place during the 18th dynasty when Thebes became the capital of the unified ancient Egypt. Construction of the Hypostyle Hall may have begun during the 18th dynasty, though most building was undertaken under Seti I and Ramesses II. Merenptah commemorated his victories over the Sea Peoples on the walls of the Cachette Court, the start of the processional route to the Luxor Temple.
This Great Inscription shows the king's campaigns and eventual return with items of potential value and prisoners. Next to this inscription is the Victory Stela, a copy of the more famous Israel Stela found in the funerary complex of Merenptah on the west bank of the Nile in Thebes. Merenptah's son Seti II added two small obelisks in front of the Second Pylon, a triple bark-shrine to the north of the processional avenue in the same area; this was constructed with a chapel to Amun flanked by those of Mut and Khonsu. The last major change to the Precinct of Amun-Re's layout was the addition of the first pylon and the massive enclosure walls that surrounded the whole Precinct, both constructed by Nectanebo I; when the army of the founder of the Eighteenth dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, therefore became nationally important; the pharaohs of that new dynasty attributed all their successful enterprises to Amun, they lavished much of their wealth and captured spoil on the construction of temples dedicated to Amun.
The victory accomplished by pharaohs who worshipped Amun against the "foreign rulers", brought him to be seen as a champion of the less fortunate, upholding the rights of justice for the poor. By aiding those who traveled in his name, he became the Protector of the road. Since he upheld Ma'at, those who prayed to Amun were required first to demonstrate that they were worthy by confessing their sins. Votive stelae from the artisans' village at Deir el-Medina record: who comes at the voice of the poor in distress, who gives breath to him, wretched.. You are the Lord of the silent, who comes at the voice of the poor. Though the servant was disposed to do evil, the Lord is disposed to forgive; the Lord of Thebes spends not a whole day in anger. His breath comes back to us in mercy... May your kꜣ be kind. Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun; this Kush deity was depicted as ram-headed, more a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity.
A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani and Amanitore. Since rams were considered a symbol of virility, Amun became thought of as a fertility deity, so started to absorb the identity of Min, becoming Amun-Min; this association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak and with a scourge, as Min was. As the cult of Amun grew in importance, Amun became identified with the chief deity, worshipped in other areas during that period, the sun god Ra; this identification led with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of m
Wheel of the Year
The Wheel of the Year is an annual cycle of seasonal festivals, observed by many modern Pagans since its invention in the 1950s. It consists of either four or eight festivals: either the solstices and equinoxes, known as the "quarter days", or the four midpoints between, known as the "cross quarter days"; the wheel of the year was developed in the United Kingdom, by the Wiccan Bricket Wood coven and the Order of Bards and Druids. The festivals celebrated by differing sects of modern Paganism can vary in name and date. Observing the cycle of the seasons has been important to many people, both ancient and modern. Although few historical pagan holidays took place on the solstices and equinoxes, many contemporary Pagan festivals that use the wheel of the year are still based to varying degrees on folk traditions. Among Wiccans, the festivals are referred to as sabbats, with Gerald Gardner claiming this term was passed down from the Middle Ages, when the terminology for Jewish Shabbat was commingled with that of other heretical celebrations.
Both the eightfold and fourfold Wheels of the Year are modern innovations. European cultural communities have celebrated the four main seasons, sometimes with smaller, more local seasonal festivals as well. Many historical pagan and polytheist cultures observed various equinoxes and solstices for their seasonal and agricultural significance, but none were known to have held all eight as seen in the modern, culturally syncretic "wheel", popular in Modern Paganism. Mid-20th century British Paganism had a strong influence on early adoption of an eightfold Wheel. By the late 1950s, the Wiccan Bricket Wood coven and Order of Bards and Druids had both adopted eightfold ritual calendars, in order to hold more frequent celebrations; this had the benefit of more aligning celebrations between the two Pagan orders. Due to early Wicca's influence on Modern Paganism and the syncretic adoption of Anglo-Saxon and Celtic motifs, the most used English festival names for the Wheel of the Year tend to be Celtic and Germanic when the celebrations are not based on those cultures.
The American Ásatrú movement has adopted, over time, a calendar in which the Heathen major holidays figure alongside many Days of Remembrance which celebrate heroes of the Edda and the Sagas, figures of Germanic history, the Viking Leif Ericson, who explored and settled Vinland. These festivals are not, however, as evenly distributed throughout the year as in Wicca and other Heathen denominations. In many traditions of modern Pagan cosmology, all things are considered to be cyclical, with time as a perpetual cycle of growth and retreat tied to the Sun's annual death and rebirth; this cycle is viewed as a micro- and macrocosm of other life cycles in an immeasurable series of cycles composing the Universe. The days that fall on the landmarks of the yearly cycle traditionally mark the beginnings and middles of the four seasons, they are regarded with host to major communal festivals. These eight festivals are the most common times for community celebrations. While the "major" festivals are the quarter and cross-quarter days, other festivals are celebrated throughout the year among the non-Wiccan traditions such as those of polytheistic reconstructionism and other ethnic traditions.
In Wiccan and Wicca-influenced traditions, the festivals, being tied to solar movements, have been steeped in solar mythology and symbolism, centered on the life cycles of the sun. The Wiccan esbats are traditionally tied to the lunar cycles. Together, they represent the most common celebrations in Wiccan-influenced forms of Neopaganism in contemporary Witchcraft groups. Midwinter, known as Yule or, within modern Druid traditions as Alban Arthan, has been recognised as a significant turning point in the yearly cycle since the late Stone Age; the ancient megalithic sites of Newgrange and Stonehenge aligned with the solstice sunrise and sunset, exemplify this. The reversal of the Sun's ebbing presence in the sky symbolizes the rebirth of the solar god and presages the return of fertile seasons. From Germanic to Roman tradition, this is the most important time of celebration. Practices vary, but sacrifices and gift giving are common elements of Midwinter festivities. Bringing sprigs and wreaths of evergreenery into the home and tree decorating are common during this time.
In Germanic traditions, this liminal festival marks the last month of the old year and the first month of the new year and is followed by eleven days of extended celebration. In Roman traditions additional festivities take place during the six days leading up to Midwinter; as the first cross-quarter day following Midwinter this day falls on the first of February and traditionally marks the first stirrings of spring. It aligns with the contemporary observance of Groundhog Day, it is time for spring cleaning in anticipation of the year's new life. In Rome, it was a shepherd's holiday, while the Celts associated it with the onset of ewes' lactation, prior to birthing the spring lambs. For Celtic pagans, the festival is dedicated to the goddess Brigid, daughter of The Dagda and one of the Tuatha Dé Danann. Among Reclaiming tradition Witches, this is the traditional time for pledges and rededications for the coming year and for initiation among Dianic Wiccans. Derived from a reconstruction produced by linguist Jacob Grimm of an Old High German form of the Old English goddess name Ēostre, Ostara marks the vernal equinox in some modern Pagan
Etruscan religion comprises a set of stories and religious practices of the Etruscan civilization, originating in the 7th century BC from the preceding Iron Age Villanovan culture influenced by the mythology of ancient Greece and Phoenicia, sharing similarities with concurrent Roman mythology and religion. As the Etruscan civilization was assimilated into the Roman Republic in the 4th century BC, the Etruscan religion and mythology were incorporated into classical Roman culture, following the Roman tendency to absorb some of the local gods and customs of conquered lands; the Etruscan system of belief was an immanent polytheism. Long after the assimilation of the Etruscans, Seneca the Younger said that the difference between the Romans and the Etruscans was thatWhereas we believe lightning to be released as a result of the collision of clouds, they believe that the clouds collide so as to release lightning: for as they attribute all to deity, they are led to believe not that things have a meaning insofar as they occur, but rather that they occur because they must have a meaning.
Around the mun or muni, or tombs, were the man or mani, the souls of the ancestors. In iconography after the 5th century BC, the deceased are shown traveling to the underworld. In several instances of Etruscan art, such as in the François Tomb in Vulci, a spirit of the dead is identified by the term hinthial " underneath". A god was called an ais; the abode of a god was a sacred place, such as a favi, a grave or temple. There, one would need to make a fler, or "offering". Three layers of deities are portrayed in Etruscan art. One appears to be lesser divinities of an indigenous origin: the sun. Ruling over them were higher deities that seem to reflect the Indo-European system: Tin or Tinia, the sky, Uni his wife, Cel, the earth goddess; as a third layer, the Greek gods were adopted by the Etruscan system during the Etruscan Orientalizing Period of 750/700-600 BC. Examples are Aritimi and Pacha, over time the primary trinity became Tinia and Menrva; the Etruscans believed their religion had been revealed to them by seers, the two main ones being Tages, a childlike figure born from tilled land, gifted with prescience, Vegoia, a female figure.
The Etruscans believed in intimate contact with divinity. They did nothing without proper consultation with the signs from them; these practices were taken over in total by the Romans. The Etruscan scriptures were a corpus of texts termed the Etrusca Disciplina; this name appears in Valerius Maximus, Marcus Tullius Cicero refers to a disciplina in his writings on the subject. Massimo Pallottino summarizes the known scriptures as the Libri Haruspicini, containing the theory and rules of divination from animal entrails; the last was composed of the Libri Fatales, detailing the religiously correct methods of founding cities and shrines, draining fields, formulating laws and ordinances, measuring space and dividing time. The revelations of the prophet Tages were given in the Libri Tagetici, which included the Libri Haruspicini and the Acherontici, those of the prophetess Vegoia in the Libri Vegoici, which included the Libri Fulgurales and part of the Libri Rituales; these works did not present prophecies or scriptures in the ordinary sense: the Etrusca Disciplina foretold nothing itself.
The Etruscans appear to have had religion and no great visions. Instead they concentrated on the problem of the will of the gods: questioning why, if the gods created the universe and humanity and have a will and a plan for everyone and everything in it, they did not devise a system for communicating that will in a clear manner; the Etruscans accepted the inscrutability of their gods' wills. They did not attempt to rationalize or explain divine actions or formulate any doctrines of the gods' intentions; as answer to the problem of ascertaining the divine will, they developed an elaborate system of divination. These revelations may not be otherwise understandable and may not be pleasant or easy, but are perilous to doubt; the Etrusca Disciplina therefore was a set of rules for the conduct of all sorts of divination. Cicero saidFor a hasty acceptance of an erroneous opinion is discreditable in any case, so in an inquiry as to how much weight should be given to auspices, to sacred rites, to religious observances.
He quipped, regarding d
Hedera called ivy, is a genus of 12–15 species of evergreen climbing or ground-creeping woody plants in the family Araliaceae, native to western and southern Europe, northwestern Africa and across central-southern Asia east to Japan and Taiwan. On level ground they remain creeping, not exceeding 5–20 cm height, but on suitable surfaces for climbing, including trees, natural rock outcrops or man-made structures such as quarry rock faces or built masonry and wooden structures, they can climb to at least 30 m above the ground. Ivies have two leaf types, with palmately lobed juvenile leaves on creeping and climbing stems and unlobed cordate adult leaves on fertile flowering stems exposed to full sun high in the crowns of trees or the tops of rock faces, from 2 m or more above ground; the juvenile and adult shoots differ, the former being slender and scrambling or climbing with small aerial roots to affix the shoot to the substrate, the latter thicker, self-supporting and without roots. The flowers are greenish-yellow with five small petals.
The fruit is a greenish-black, dark purple or yellow berry 5–10 mm diameter with one to five seeds, ripening in late winter to mid-spring. The seeds are dispersed by birds; the species differ in detail of the leaf shape and size and in the structure of the leaf trichomes, in the size and, to a lesser extent, the colour of the flowers and fruit. The chromosome number differs between species; the basic diploid number is 48, while some are tetraploid with 96, others hexaploid with 144 and octaploid with 192 chromosomes. Ivies are natives of Eurasia and North Africa but have been introduced to North America and Australia, they invade disturbed forest areas in North America. Ivy seeds are spread by birds. Ivies are of major ecological importance for their nectar and fruit production, both produced at times of the year when few other nectar or fruit sources are available; the ivy bee Colletes hederae is dependent on ivy flowers, timing its entire life cycle around ivy flowering. The fruit are eaten by a range of birds, including thrushes and woodpigeons.
The leaves are eaten by the larvae of some species of Lepidoptera such as angle shades, lesser broad-bordered yellow underwing, scalloped hazel, small angle shades, small dusty wave, swallow-tailed moth and willow beauty. A wide range of invertebrates shelter and overwinter in the dense woody tangle of ivy. Birds and small mammals nest in ivy, it serves to increase the surface complexity of woodland environments. The following species are accepted. Algeria, Tunisia. Hedera canariensis Willd. – Canaries ivy. Canary Islands. Hedera colchica K. Koch – Persian ivy. Alborz, Turkey. Hedera cypria McAllister – Cyprus ivy. Cyprus Hedera iberica Ackerfield & J. Wen – Iberian ivy. SW Iberian coasts. Hedera maderensis – Madeiran ivy. Madeira. Hedera maroccana McAllister – Moroccan ivy. Morocco. Hedera nepalensis K. Koch – Himalayan ivy. Himalaya, SW China. Hedera pastuchovii G. Woronow – Pastuchov's ivy. Caucasus, Alborz. Hedera rhombea Siebold ex Bean – Japanese ivy. Japan, Taiwan. Trichomes stellate Hedera azorica Carrière – Azores ivy.
Azores. Hedera helix L. – Common ivy. Europe, widespread. Hedera hibernica Bean – Atlantic ivy. Atlantic western Europe; the species of ivy are allopatric and related, many have on occasion been treated as varieties or subspecies of H. helix, the first species described. Several additional species have been described in the southern parts of the former Soviet Union, but are not regarded as distinct by most botanists; the only verified hybrid involving ivies is the intergeneric hybrid × Fatshedera lizei, a cross between Fatsia japonica and Hedera hibernica. This hybrid was produced once in a garden in France in 1910 and never repeated, the hybrid being maintained in cultivation by vegetative propagation. Despite the close relationship between Hedera helix and H. hibernica, no hybrids between them have yet been found. Hybridisation may however have played a part in the evolution of some species in the genus. Ivies are popular in cultivation within their native range and compatible climates elsewhere, for their evergreen foliage, attracting wildlife, for adaptable design uses in narrow planting spaces and on tall or wide walls for aesthetic addition, or to hide unsightly walls and tree stumps.
Numerous cultivars with variegated foliage and/or unusual leaf shapes have been selected for horticultural use. Much discussion has involved. In Europe, the harm is minor although there can be competition for soil nutrients and water, senescent trees supporting heavy ivy growth can be liable to windthrow damage. Harm and problems are more significant in North America, where ivy is without the natural pests and diseases that control its vigour in its native continents.
In historiography, ancient Rome is Roman civilization from the founding of the Italian city of Rome in the 8th century BC to the collapse of the Western Roman Empire in the 5th century AD, encompassing the Roman Kingdom, Roman Republic and Roman Empire until the fall of the western empire. The civilization began as an Italic settlement in the Italian Peninsula, conventionally founded in 753 BC, that grew into the city of Rome and which subsequently gave its name to the empire over which it ruled and to the widespread civilisation the empire developed; the Roman Empire expanded to become one of the largest empires in the ancient world, though still ruled from the city, with an estimated 50 to 90 million inhabitants and covering 5.0 million square kilometres at its height in AD 117. In its many centuries of existence, the Roman state evolved from a monarchy to a classical republic and to an autocratic semi-elective empire. Through conquest and assimilation, it dominated the North African coast and most of Western Europe, the Balkans and much of the Middle East.
It is grouped into classical antiquity together with ancient Greece, their similar cultures and societies are known as the Greco-Roman world. Ancient Roman civilisation has contributed to modern language, society, law, government, art, literature and engineering. Rome professionalised and expanded its military and created a system of government called res publica, the inspiration for modern republics such as the United States and France, it achieved impressive technological and architectural feats, such as the construction of an extensive system of aqueducts and roads, as well as the construction of large monuments and public facilities. The Punic Wars with Carthage were decisive in establishing Rome as a world power. In this series of wars Rome gained control of the strategic islands of Corsica and Sicily. By the end of the Republic, Rome had conquered the lands around the Mediterranean and beyond: its domain extended from the Atlantic to Arabia and from the mouth of the Rhine to North Africa.
The Roman Empire emerged with the dictatorship of Augustus Caesar. 721 years of Roman–Persian Wars started in 92 BC with their first war against Parthia. It would become the longest conflict in human history, have major lasting effects and consequences for both empires. Under Trajan, the Empire reached its territorial peak, it stretched from the entire Mediterranean Basin to the beaches of the North Sea in the north, to the shores of the Red and Caspian Seas in the East. Republican mores and traditions started to decline during the imperial period, with civil wars becoming a prelude common to the rise of a new emperor. Splinter states, such as the Palmyrene Empire, would temporarily divide the Empire during the crisis of the 3rd century. Plagued by internal instability and attacked by various migrating peoples, the western part of the empire broke up into independent "barbarian" kingdoms in the 5th century; this splintering is a landmark historians use to divide the ancient period of universal history from the pre-medieval "Dark Ages" of Europe.
The eastern part of the empire endured through the 5th century and remained a power throughout the "Dark Ages" and medieval times until its fall in 1453 AD. Although the citizens of the empire made no distinction, the empire is most referred to as the "Byzantine Empire" by modern historians during the Middle Ages to differentiate between the state of antiquity and the nation it grew into. According to the founding myth of Rome, the city was founded on 21 April 753 BC on the banks of the river Tiber in central Italy, by the twin brothers Romulus and Remus, who descended from the Trojan prince Aeneas, who were grandsons of the Latin King Numitor of Alba Longa. King Numitor was deposed by his brother, while Numitor's daughter, Rhea Silvia, gave birth to the twins. Since Rhea Silvia had been raped and impregnated by Mars, the Roman god of war, the twins were considered half-divine; the new king, feared Romulus and Remus would take back the throne, so he ordered them to be drowned. A she-wolf saved and raised them, when they were old enough, they returned the throne of Alba Longa to Numitor.
The twins founded their own city, but Romulus killed Remus in a quarrel over the location of the Roman Kingdom, though some sources state the quarrel was about, going to rule or give his name to the city. Romulus became the source of the city's name. In order to attract people to the city, Rome became a sanctuary for the indigent and unwanted; this caused a problem, in that Rome was bereft of women. Romulus visited neighboring towns and tribes and attempted to secure marriage rights, but as Rome was so full of undesirables he was refused. Legend says that the Latins invited the Sabines to a festival and stole their unmarried maidens, leading to the integration of the Latins with the Sabines. Another legend, recorded by Greek historian Dionysius of Halicarnassus, says that Prince Aeneas led a group of Trojans on a sea voyage to found a new Troy, since the original was destroyed at the end of the Trojan War. After a long time in rough seas, they landed on the banks of the Tiber River. Not long after they landed, the men wanted to take to the sea again, but the women who were traveling with them did not want to leave.
One woman, named Roma, suggested that the women burn the ships out at sea to prevent their leaving
A deity is a supernatural being considered divine or sacred. The Oxford Dictionary of English defines deity as "a god or goddess". C. Scott Littleton defines a deity as "a being with powers greater than those of ordinary humans, but who interacts with humans, positively or negatively, in ways that carry humans to new levels of consciousness, beyond the grounded preoccupations of ordinary life". In the English language, a male deity is referred to as a god, while a female deity is referred to as a goddess. Religions can be categorized by. Monotheistic religions accept only one deity, polytheistic religions accept multiple deities. Henotheistic religions accept one supreme deity without denying other deities, considering them as aspects of the same divine principle. Although most monotheistic religions traditionally envision their God as omnipotent, omniscient and eternal, none of these qualities are essential to the definition of a "deity" and various cultures conceptualized their deities differently.
Monotheistic religions refer to God in masculine terms, while other religions refer to their deities in a variety of ways – masculine, feminine and without gender. Many ancient cultures – including the ancient Mesopotamians, Greeks and Norsemen– personified natural phenomena, variously as either deliberate causes or effects; some Avestan and Vedic deities were viewed as ethical concepts. In Indian religions, deities were envisioned as manifesting within the temple of every living being's body, as sensory organs and mind. Deities were envisioned as a form of existence after rebirth, for human beings who gain merit through an ethical life, where they become guardian deities and live blissfully in heaven, but are subject to death when their merit is lost; the English language word "deity" derives from Old French deité, the Latin deitatem or "divine nature", coined by Augustine of Hippo from deus. Deus is related through a common Proto-Indo-European origin to *deiwos; this root yields the ancient Indian word Deva meaning "to gleam, a shining one", from *div- "to shine", as well as Greek dios "divine" and Zeus.
Deva is masculine, the related feminine equivalent is devi. Etymologically, the cognates of Devi are Greek thea. In Old Persian, daiva- means "demon, evil god", while in Sanskrit it means the opposite, referring to the "heavenly, terrestrial things of high excellence, shining ones"; the linked term "god" refers to "supreme being, deity", according to Douglas Harper, is derived from Proto-Germanic *guthan, from PIE *ghut-, which means "that, invoked". Guth in the Irish language means "voice"; the term *ghut- is the source of Old Church Slavonic zovo, Sanskrit huta-, from the root *gheu-,An alternate etymology for the term "god" comes from the Proto-Germanic Gaut, which traces it to the PIE root *ghu-to-, derived from the root *gheu-. The term *gheu- is the source of the Greek khein "to pour"; the German root was a neuter noun. The gender of the monotheistic God shifted to masculine under the influence of Christianity. In contrast, all ancient Indo-European cultures and mythologies recognized both masculine and feminine deities.
There is no universally accepted consensus on what a deity is, concepts of deities vary across cultures. Huw Owen states that the term "deity or god or its equivalent in other languages" has a bewildering range of meanings and significance, it has ranged from "infinite transcendent being who created and lords over the universe", to a "finite entity or experience, with special significance or which evokes a special feeling", to "a concept in religious or philosophical context that relates to nature or magnified beings or a supra-mundane realm", to "numerous other usages". A deity is conceptualized as a supernatural or divine concept, manifesting in ideas and knowledge, in a form that combines excellence in some or all aspects, wrestling with weakness and questions in other aspects, heroic in outlook and actions, yet tied up with emotions and desires. In other cases, the deity is a principle or reality such as the idea of "soul"; the Upanishads of Hinduism, for example, characterize Atman as deva, thereby asserting that the deva and eternal supreme principle is part of every living creature, that this soul is spiritual and divine, that to realize self-knowledge is to know the supreme.
Theism is the belief in the existence of one or more deities. Polytheism is the belief in and worship of multiple deities, which are assembled into a pantheon of gods and goddesses, with accompanying rituals. In most polytheistic religions, the different gods and goddesses are representations of forces of nature or ancestral principles, can be viewed either as autonomous or as aspects or emanations of a creator God or transcendental absolute principle, which manifests immanently in nature. Henotheism accepts the existence of more than one deity, but considers all deities as equivalent representations or aspects of the same divine principle, the highest. Monolatry is the belief that many deities exist, but that only one of these deities may be validly worshipped. Monotheism is the belief. A monotheistic deity, known as "God", is u