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A painting (Herbert James Draper, 1909) of Lamia, the queen of Libya, who,
according to Greek mythology, became a daemon
The words "dmon" and "daimn" are Latinized versions of the Greek
"" ("godlike power, fate, god"),[1] a reference to the daemons of
ancient Greek religion and mythology, as well as later Hellenistic religion
and philosophy.[2]
Contents [hide]
1 Description
2 In mythology and philosophy
3 Categories
4 See also
5 Notes
6 External links
Description[edit]
Daemons are benevolent or benign nature spirits, beings of the same nature
as both mortals and deities, similar to ghosts, chthonic heroes, spirit guides,
forces of nature or the deities themselves (see Plato's Symposium). Walter
Burkert suggests that unlike the Christian use of demon in a strictly
malignant sense, [a] general belief in spirits is not expressed by the term
daimon until the 5th century when a doctor asserts that neurotic women
and girls can be driven to suicide by imaginary apparitions, evil daimones.
How far this is an expression of widespread popular superstition is not easy
to judge On the basis of Hesiod's myth, however, what did gain currency
was for great and powerful figures to be honoured after death as a
daimon[3] Daimon is not so much a type of quasi-divine being, according
to Burkert, but rather a non-personified peculiar mode of their activity.
In the Old Testament, evil spirits appear in the book of Judges and in Kings.
In the Greek translation of the Septuagint, made for the Greek-speaking
Jews of Alexandria, the Greek ngelos ( "messenger") translates the
Hebrew word mal'ak, while daimon (or neuter daimonion ()) carries
the meaning of a natural spirit that is less than divine (see supernatural)
and translates the Hebrew words for idols, foreign deities, certain beasts,
and natural evils.[6] The use of daimn in the New Testament's original
Greek text, caused the Greek word to be applied to the Judeo-Christian
concept of an evil spirit by the early second century AD.
Satanists have used the word demon to define a knowledge that has been
banned by the Church.[citation needed]
Plato and Proclus In the ancient Greek religion, daimon designates not a
specific class of divine beings, but a peculiar mode of activity: it is an occult
power that drives humans forward or acts against them: since daimon is the
veiled countenance of divine activity, every deity can act as daimon; a
special knowledge of daimones is claimed by Pythagoreans; for Plato,
daimon, is a spiritual being who watches over each individual, and is
tantamount to a higher self, or an angel; whereas Plato is called divine by
Neoplatonists, Aristotle is regarded as daimonios, meaning an intermediary
to deities' therefore Aristotle stands to Plato as an angel to a deity; for
Proclus, daimones are the intermediary beings located between the celestial
objects and the terrestrial inhabitants.[citation needed]
Categories[edit]
The Hellenistic Greeks divided daemons into good and evil categories:
agathodaimn ( "noble spirit"), from agaths ( "good,
brave, noble, moral, lucky, useful"), and kakdaimn (
"malevolent spirit"), from kaks ( "bad, evil"). They resemble the jinn
(or genie) of Arab folklore, and in their humble efforts to help mediate the
good and ill fortunes of human life, they resemble the Judeo-Christian
guardian angel and adversarial demon, respectively. Eudaimonia, the state
of having a eudaemon, came to mean "well-being" or "happiness". The
comparable Roman concept is the genius who accompanies and protects a
person or presides over a place (see genius loci).
Burkert suggests that, for Plato, theology rests on two Forms: the Good and
the Simple; which Xenocrates unequivocally called the unity god in sharp
contrast to the poet's gods of epic and tragedy.[3] Although much like the
deities, these figures were not always depicted without considerable moral
ambiguity:
In the Hellenistic ruler cult that began with Alexander the Great, it was not
the ruler, but his guiding daemon that was venerated. In the Archaic or early
Classical period, the daimon had been democratized and internalized for
each person, whom it served to guide, motivate, and inspire, as one
possessed of such good spirits.[18] Similarly, the first-century Roman
imperial cult began by venerating the genius or numen of Augustus, a
distinction that blurred in time.
See also[edit]
udaimonia
From Wikipedia, the free encyclopedia
For the moth, see Eudaemonia (moth). For other uses, see Eudaemon
(disambiguation).
Eudaimonia (Greek: [euu dai umona]), sometimes anglicized as
eudaemonia or eudemonia /judmoni/, is a Greek word commonly
translated as happiness or welfare; however, "human flourishing" has been
proposed as a more accurate translation.[1] Etymologically, it consists of the
words "eu" ("good") and "daimn" ("spirit"). It is a central concept in
Aristotelian ethics and political philosophy, along with the terms "aret",
most often translated as "virtue" or "excellence", and "phronesis", often
translated as "practical or ethical wisdom".[2] In Aristotle's works,
eudaimonia was (based on older Greek tradition) used as the term for the
highest human good, and so it is the aim of practical philosophy, including
ethics and political philosophy, to consider (and also experience) what it
really is, and how it can be achieved.
Contents [hide]
1 Definition
2 Main views on eudaimonia and its relation to aret
2.1 Socrates
2.2 Plato
2.3 Aristotle
2.4 Epicurus
2.5 The Stoics
3 Eudaimonia and modern moral philosophy
4 Eudaimonia and modern psychology
4.1 Genetics
The good composed of all goods; an ability which suffices for living well;
perfection in respect of virtue; resources sufficient for a living creature.
Verbally there is a very general agreement; for both the general run of men
and people of superior refinement say that it is [eudaimonia], and identify
living well and faring well with being happy; but with regard to what
[eudaimonia] is they differ, and the many do not give the same account as
the wise. For the former think it is some plain and obvious thing like
pleasure, wealth or honour [1095a17][5]
So, as Aristotle points out, saying that eudaimon life is a life which is
objectively desirable, and means living well, is not saying very much.
Everyone wants to be eudaimon; and everyone agrees that being eudaimon
is related to faring well and to an individuals well being. The really difficult
question is to specify just what sort of activities enable one to live well.
Aristotle presents various popular conceptions of the best life for human
beings. The candidates that he mentions are a (1) life of pleasure, (2) a life
of political activity and (3) a philosophical life.
As already noted, the Greek word aret is usually translated into English as
virtue. One problem with this is that we are inclined to understand virtue in
a moral sense, which is not always what the ancients had in mind. For a
Greek, aret pertains to all sorts of qualities we would not regard as relevant
to ethics, for example, physical beauty. So it is important to bear in mind
that the sense of virtue operative in ancient ethics is not exclusively moral
and includes more than states such as wisdom, courage and compassion.
The sense of virtue which aret connotes would include saying something
like "speed is a virtue in a horse", or "height is a virtue in a basketball
player". Doing anything well requires virtue, and each characteristic activity
(such as carpentry, flute playing, etc.) has its own set of virtues. The
alternative translation excellence (or "a desirable quality") might be helpful
in conveying this general meaning of the term. The moral virtues are simply
a subset of the general sense in which a human being is capable of
functioning well or excellently.
As with all other ancient ethical thinkers Socrates thought that all human
beings wanted eudaimonia more than anything else. (see Plato, Apology
30b, Euthydemus 280d282d, Meno 87d89a). However, Socrates adopted a
quite radical form of eudaimonism (see above): he seems to have thought
that virtue is both necessary and sufficient for eudaimonia. Socrates is
convinced that virtues such as self-control, courage, justice, piety, wisdom
and related qualities of mind and soul are absolutely crucial if a person is to
lead a good and happy (eudaimon) life. Virtues guarantee a happy life
eudaimonia. For example, in the Meno, with respect to wisdom, he says:
everything the soul endeavours or endures under the guidance of wisdom
ends in happiness[Meno 88c].
In the Apology, Socrates clearly presents his disagreement with those who
think that the eudaimon life is the life of honour or pleasure, when he
chastises the Athenians for caring more for riches and honour than the state
of their souls.
Good Sir, you are an Athenian, a citizen of the greatest city with the greatest
reputation for both wisdom and power; are you not ashamed of your
eagerness to possess as much wealth, reputation, and honors as possible,
while you do not care for nor give thought to wisdom or truth or the best
possible state of your soul [29d].[6]
it does not seem like human nature for me to have neglected all my own
affairs and to have tolerated this neglect for so many years while I was
always concerned with you, approaching each one of you like a father or an
elder brother to persuade you to care for virtue. [31ab; italics added]
It emerges a bit further on that this concern for ones soul, that ones soul
might be in the best possible state, amounts to acquiring moral virtue. So
Socrates point that the Athenians should care for their souls means that
they should care for their virtue, rather than pursuing honour or riches.
Virtues are states of the soul. When a soul has been properly cared for and
perfected it possesses the virtues. Moreover, according to Socrates, this
state of the soul, moral virtue, is the most important good. The health of the
soul is incomparably more important for eudaimonia than (e.g.) wealth and
political power. Someone with a virtuous soul is better off than someone
who is wealthy and honoured but whose soul is corrupted by unjust actions.
This view is confirmed in the Crito, where Socrates gets Crito to agree that
the perfection of the soul, virtue, is the most important good:
And is life worth living for us with that part of us corrupted that unjust action
harms and just action benefits? Or do we think that part of us, whatever it
is, that is concerned with justice and injustice, is inferior to the body? Not at
all. It is much more valuable? Much more (47e48a)
Here Socrates argues that life is not worth living if the soul is ruined by
wrongdoing.[7] In summary, Socrates seems to think that virtue is both
necessary and sufficient for eudaimonia. A person who is not virtuous
cannot be happy, and a person with virtue cannot fail to be happy. We shall
see later on that Stoic ethics takes its cue from this Socratic insight.
Plato[edit]
Platos great work of the middle period, the Republic, is devoted to
answering a challenge made by a sophist Thrasymachus, that conventional
morality, particularly the virtue of justice, actually prevents the strong man
from achieving eudaimonia. Thrasymachuss views are restatements of a
position which Plato discusses earlier on in his writings, in the Gorgias,
through the mouthpiece of Callicles. The basic argument presented by
Thrasymachus and Callicles is that justice (being just) hinders or prevents
the achievement of eudaimonia because conventional morality requires that
we control ourselves and hence live with un-satiated desires. This idea is
vividly illustrated in book 2 of the Republic when Glaucon, taking up
Thrasymachus challenge, recounts a myth of the magical ring of Gyges.
According to the myth, Gyges becomes king of Lydia when he stumbles
upon a magical ring, which, when he turns it a particular way, makes him
invisible, so that he can satisfy any desire he wishes without fear of
punishment. When he discovers the power of the ring he kills the king,
marries his wife and takes over the throne. The thrust of Glaucons
challenge is that no one would be just if he could escape the retribution he
would normally encounter for fulfilling his desires at whim. But if eudaimonia
is to be achieved through the satisfaction of desire, whereas being just or
acting justly requires suppression of desire, then it is not in the interests of
the strong man to act according to the dictates of conventional morality.
(This general line of argument reoccurs much later in the philosophy of
Nietzsche.) Throughout the rest of the Republic, Plato aims to refute this
claim by showing that the virtue of justice is necessary for eudaimonia.
The School of Athens by Raffaello Sanzio, 1509, showing Plato (left) and
Aristotle (right)
The argument of the Republic is lengthy, complex, and profound, and the
present context does not allow that we give it proper consideration. In a
thumbnail sketch, Plato argues that virtues are states of the soul, and that
the just person is someone whose soul is ordered and harmonious, with all
its parts functioning properly to the persons benefit. In contrast, Plato
argues that the unjust mans soul, without the virtues, is chaotic and at war
with itself, so that even if he were able to satisfy most of his desires, his lack
of inner harmony and unity thwart any chance he has of achieving
eudaimonia. Platos ethical theory is eudaimonistic because it maintains
that eudaimonia depends on virtue. On Platos version of the relationship,
virtue is depicted as the most crucial and the dominant constituent of
eudaimonia.
Aristotle[edit]
Aristotles account is articulated in the Nicomachean Ethics and the
Eudemian Ethics. In outline, for Aristotle, eudaimonia involves activity,
exhibiting virtue (aret sometimes translated as excellence) in accordance
with reason. This conception of eudaimonia derives from Aristotles
essentialist understanding of human nature, the view that reason (logos
sometimes translated as rationality) is unique to human beings and that the
ideal function or work (ergon) of a human being is the fullest or most perfect
exercise of reason. Basically, well being (eudaimonia) is gained by proper
development of one's highest and most human capabilities and human
beings are "the rational animal". It follows that eudaimonia for a human
being is the attainment of excellence (aret) in reason.
Epicurus[edit]
Sculpture of a face.
Epicurus identified eudaimonia with the life of pleasure.
Epicurus ethical theory is hedonistic. (His view proved very influential on
the founders and best proponents of utilitarianism, Jeremy Bentham and
John Stuart Mill.) Hedonism is the view that pleasure is the only intrinsic
good and that pain is the only intrinsic bad. An object, experience or state of
affairs is intrinsically valuable if it is good simply because of what it is.
Intrinsic value is to be contrasted with instrumental value. An object,
experience or state of affairs is instrumentally valuable if it serves as a
means to what is intrinsically valuable. To see this, consider the following
example. Suppose you spend your days and nights in an office, working at
not entirely pleasant activities, such as entering data into a computer, and
this, all for money. Someone asks, why do you want the money? and you
answer, So, I can buy an apartment overlooking the Mediterranean, and a
red Ferrari. This answer expresses the point that money is instrumentally
valuable because it is a means to getting your apartment and red Ferrari.
The value of making money is dependent on the value of commodities. It is
instrumentally valuable: valuable only because of what one obtains by
means of it[citation needed].
The Stoics[edit]
Stoic philosophy begins with Zeno of Citium c.300 BCE, and was developed
by Cleanthes (331232 BCE) and Chrysippus (c.280c.206 BCE) into a
formidable systematic unity.[8] Zeno believed happiness was a "good flow of
life"; Cleanthes suggested it was "living in agreement with nature", and
Chrysippus believed it was "living in accordance with experience of what
happens by nature."[8] Stoic ethics is a particularly strong version of
eudaimonism. According to the Stoics, virtue is necessary and sufficient for
eudaimonia. (This thesis is generally regarded as stemming from the
Socrates of Platos earlier dialogues.) We saw earlier that the conventional
Greek concept of arete is not quite the same as that denoted by virtue,
which has Christian connotations of charity, patience, and uprightness, since
arete includes many non-moral virtues such as physical strength and
beauty. However, the Stoic concept of arete is much nearer to the Christian
conception of virtue, which refers to the moral virtues. However, unlike
Christian understandings of virtue, righteousness or piety, the Stoic
conception does not place as great an emphasis on mercy, forgiveness, selfabasement (i.e. the ritual process of declaring complete powerlessness and
humility before God), charity and self-sacrificial love, though these
behaviors/mentalities are not necessarily spurned by the Stoics (they are
spurned by other philosophers of Antiquity). Rather Stoicism emphasizes
states such as justice, honesty, moderation, simplicity, self-discipline,
resolve, fortitude, and courage (states which Christianity also encourages).
The Stoics make a radical claim that the eudaimon life is the morally
virtuous life. Moral virtue is good, and moral vice is bad, and everything
else, such as health, honour and riches, are merely neutral.[8] The Stoics
therefore are committed to saying that external goods such as wealth and
physical beauty are not really good at all. Moral virtue is both necessary and
sufficient for eudaimonia. In this, they are akin to Cynic philosophers such as
Antisthenes and Diogenes in denying the importance to eudaimonia of
external goods and circumstances, such as were recognized by Aristotle,
who thought that severe misfortune (such as the death of ones family and
friends) could rob even the most virtuous person of eudaimonia. This Stoic
doctrine re-emerges later in the history of ethical philosophy in the writings
of Immanuel Kant, who argues that the possession of a "good will" is the
only unconditional good. One difference is that whereas the Stoics regard
external goods as neutral, as neither good nor bad, Kants position seems to
be that external goods are good, but only so far as they are a condition to
achieving happiness.
Autonomy
Personal growth
Self-acceptance
Purpose in life
Environmental mastery
Positive relations with others.
This factor structure has been debated,[13][14] but has generated much
research in wellbeing, health and successful aging.
Genetics[edit]
Individual differences in both overall Eudaimonia, identified loosely with selfcontrol and in the facets of eudaimonia are heritable. Evidence from one
study supports 5 independent genetic mechanisms underlying the Ryff
facets of this trait, leading to a genetic construct of eudaimonia in terms of
general self-control, and four subsidiary biological mechanisms enabling the
psychological capabilities of purpose, agency, growth, and positive social
relations [15]
Eudaimonia depends on all the things that would make us happy if we knew
of their existence, but quite independently of whether we do know about
them. Ascribing eudaimonia to a person, then, may include ascribing such
things as being virtuous, being loved and having good friends. But these are
all objective judgments about someones life: they concern a persons really
being virtuous, really being loved, and really having fine friends. This implies
that a person who has evil sons and daughters will not be judged to be
eudaimonic even if he or she does not know that they are evil and feels
pleased and contented with the way they have turned out (happy).
Conversely, being loved by your children would not count towards your
happiness if you did not know that they loved you (and perhaps thought that
they did not), but it would count towards your eudaimonia. So eudaimonia
corresponds to the idea of having an objectively good or desirable life, to
some extent independently of whether one knows that certain things exist
or not. It includes conscious experiences of well being, success, and failure,
but also a whole lot more. (See Aristotles discussion: Nicomachean Ethics,
book 1.101.11.)
See also[edit]
Eudaemon (mythology)
Eudaemons
Eupraxsophy
Humanism
Maslow's hierarchy of needs
Nicomachean Ethics
Phronesis
Summum bonum
Virtue ethics
References[edit]
Jump up ^ Daniel N. Robinson. (1999). Aristotle's Psychology. Published by
Daniel N. Robinson. ISBN 0-9672066-0-X ISBN 978-0967206608
Jump up ^ Rosalind Hursthouse (July 18, 2007). "Virtue Ethics". Stanford
Encyclopedia of Philosophy. Retrieved 2010-06-05. But although modern
virtue ethics does not have to take the form known as "neo-Aristotelian",
almost any modern version still shows that its roots are in ancient Greek
philosophy by the employment of three concepts derived from it. These are
aret (excellence or virtue) phronesis (practical or moral wisdom) and
eudaimonia (usually translated as happiness or flourishing.) As modern
virtue ethics has grown and more people have become familiar with its
literature, the understanding of these terms has increased, but it is still the
case that readers familiar only with modern philosophy tend to misinterpret
them.
^ Jump up to: a b Verena von Pfetten (09-4-08). "5 Things Happy People
Do". Huffington Post. Retrieved 2010-06-05. But researchers now believe
that eudaimonic well-being may be more important. Cobbled from the Greek
eu ("good") and daimon ("spirit" or "deity"), eudaimonia means striving
toward excellence based on one's unique talents and potentialAristotle
considered it to be the noblest goal in life. In his time, the Greeks believed
that each child was blessed at birth with a personal daimon embodying the
highest possible expression of his or her nature. One way they envisioned
the daimon was as a golden figurine that would be revealed by cracking
away an outer layer of cheap pottery (the person's baser exterior). The
effort to know and realize one's most golden self"personal growth," in
today's vernacularis now the central concept of eudaimonia, which has
also come to include continually taking on new challenges and fulfilling
one's sense of purpose in life. Check date values in: |date= (help)
Jump up ^ Jacobs, J.A. (2012). Reason, Religion, and Natural Law: From Plato
to Spinoza. OUP USA. pp. 6364. ISBN 9780199767175. LCCN 2012001316.
According to Irwin, the Stoic thesis that loss and tragedy do not affect an
agents welfare does not imply that a rational agent has no reason to regret
such a loss, for on Irwins account of Stoic theory the life of virtue and
happiness and the life that accords with nature constitute independently
rational aims... A number of considerations tell against this interpretation,
however. One such consideration is merely an ex silentio appeal. No Stoic
source, to my knowledge, suggests that actions may be justified with
respect to anything other than what contributes to the end of happiness,
and virtue alone does this in the Stoics view. A few texts, moreover, are
explicit on this point. Ciceros summary of Stoics ethics in De finibus 3
considers and rejects the suggestion that Stoic theory is implicitly
committed to two final ends, virtue and a life that accords with nature,
where these are conceived as independent objectives at which a rational
agent might aim... Independent, that is, in the strong sense according to
which one of these rational objectives may be realized while the other is not.
See Irwin (2007), p. 316: 'Virtuous action. therefore, is not sufficient for
achieving the life according to nature, which includes the natural
advantages.' Irwin is certainly correct to point out that virtue is not sufficient
for attaining the natural advantages, preferred indifferents such as health
and wealth. But it is the Stoics critics, not the Stoics themselves, who
maintain that the actual possession of these items is a necessary condition
of the life according to nature.
Jump up ^ Aristotle, also David Ross, Lesley Brown (1980). "The
Nicomachean Ethics". Oxford University Press. Retrieved 2010-06-05.
Verbally there is very general agreement, for both the general run of men
and people of superior refinement...
Jump up ^ Uncertain (19 September 2008). "How "God" functioned in
Socrates' life". DD:Religion. Retrieved 2010-06-05. Men of Athens, I am
grateful and I am your friend, but I will obey the god rather than you, and as
long as I draw breath and am able, I shall not cease to practice philosophy,
to exhort you and in my usual way to point out to any of you whom I happen
to meet: "Good Sir, you are an Athenian, a citizen of the greatest city with
the greatest reputation for both wisdom and power; are you not ashamed of
your eagerness to possess as much wealth, reputation and honors as
possible, while you do not care for nor give thought to wisdom or truth, or
the best possible state of your soul?"
Jump up ^ Richard Parry (Aug 7, 2009). "Ancient Ethical Theory". Stanford
Encyclopedia of Philosophy. Retrieved 2010-06-05. Socrates says that a man
worth anything at all does not reckon whether his course of action
endangers his life or threatens death. He looks only at one thing whether
what he does is just or not, the work of a good or of a bad man (28bc).
^ Jump up to: a b c Dirk Baltzly (Feb 7, 2008). "Stoicism". Stanford
Encyclopedia of Philosophy. Retrieved 2010-06-05. But what is happiness?
The Epicureans' answer was deceptively straightforward: the happy life is
the one which is most pleasant. (But their account of what the highest
pleasure consists in was not at all straightforward.) Zeno's answer was "a
good flow of life" (Arius Didymus, 63A) or "living in agreement", and
Cleanthes clarified that with the formulation that the end was "living in
agreement with nature" (Arius Didymus, 63B). Chrysippus amplified this to
(among other formulations) "living in accordance with experience of what
happens by nature"; later Stoics inadvisably, in response to Academic
attacks, substituted such formulations as "the rational selection of the
primary things according to nature." The Stoics' specification of what
happiness consists in cannot be adequately understood apart from their
views about value and human psychology.
Jump up ^ "The ethics of virtue: The Ethics of Virtue and the Ethics of Right
Action". wutsamada.com. 2010-06-05. Retrieved 2010-06-05. legalistic
ethics rest on the incoherent notion of a "law" without a lawgiver: DCT
unacceptable; and the alternative sources of moral "legislation" are
inadequate substitutes
Jump up ^ G. E. M. Anscombe (January 1958). "Modern Moral Philosophy".
Philosophy 33, No. 124. Retrieved 2010-06-05. Originally published in
Philosophy 33, No. 124 (January 1958). ... The first is that it is not profitable
for us at present to do moral philosophy; that should be laid aside at any
rate until we have an adequate philosophy of psychology, in which we are
conspicuously lacking. The second is that the concepts of obligation, and
dutymoral obligation and moral duty, that is to sayand of what is
morally right and wrong, and of the moral sense of "ought", ought to be
jettisoned if this is psychologically possible; because they are survivals, or
derivatives from survivals, from an earlier conception of ethics which no
longer generally survives, and are only harmful without it. My third thesis is
that the differences between the well-known English writers on moral
philosophy from Sidgwick to the present day are of little importance.
Jump up ^ Julia Driver (Jul 21, 2009). "Gertrude Elizabeth Margaret
Anscombe: 5.1 Virtue Ethics". Stanford Encyclopedia of Philosophy.
Retrieved 2010-06-05. In the past God occupied that role, but systems that
dispense with God as part of the theory are lacking the proper foundation
for meaningful employment of those concepts.
^ Jump up to: a b C. D. Ryff. (1989). Happiness is everything, or is it?
Explorations on the meaning of psychological well-being. Journal of
Personality and Social Psychology, 57, 1069-1081.
Jump up ^ K. W. Springer, R. M. Hauser and J. Freese. (2006). Bad news
indeed for Ryff's six-factor model of well-being. Social Science Research, 35,
1120-1131.
Jump up ^ C. D. Ryff and B. H. Singer. (2006). Best news yet on the sixfactor model of well-being. Social Science Research, 35, 1103-1119.
Jump up ^ D. Archontaki, G. J. Lewis and T. C. Bates. (2012). Genetic
influences on psychological well-being: A nationally representative twin
study. Journal of Personality10.1111/j.1467-6494.2012.00787.x
Agathodaemon
From Wikipedia, the free encyclopedia
This article is about the Greek god. For other uses of this name, see
Agathodaemon (disambiguation).
Contents [hide]
1 Classical period
2 Late antiquity
3 See also
4 References
5 Bibliography
6 External links
Classical period[edit]
Though he was little noted in Greek mythology (Pausanias conjectured that
the name was a mere epithet of Zeus),[4] he was prominent in Greek folk
religion;[5] it was customary to drink or pour out a few drops of unmixed
wine to honor him in every symposium or formal banquet. In Aristophanes'
Peace, when War has trapped Peace ( Eirene) in a deep pit, Hermes
comes to give aid: "Now, oh Greeks! is the moment when, freed of quarrels
and fighting, we should rescue sweet Eirene and draw her out of this pit...
This is the moment to drain a cup in honor of the Agathos Daimon." A
temple dedicated to him was situated on the road from Megalopolis to
Maenalus in Arcadia.[6]
Late antiquity[edit]
This article needs additional citations for verification. Please help improve
this article by adding citations to reliable sources. Unsourced material may
be challenged and removed. (November 2007)
Contents [hide]
1 In popular culture
1.1 Games
2 See also
3 References
In popular culture[edit]
In the book The Magicians by Lev Grossman, the main characters each have
a Cacodemon magically implanted into their backs.
This article's lead section may not adequately summarize key points of its
contents. Please consider expanding the lead to provide an accessible
overview of all important aspects of the article. (May 2012)
Winged genius facing a woman with a tambourine and mirror, from southern
Italy, about 320 BC.
In ancient Roman religion, the genius is the individual instance of a general
divine nature that is present in every individual person, place, or thing.[1]
Contents [hide]
1 Nature of the genius
2 Specific genii
3 History of the concept
3.1 Origin
3.2 Genii under the monarchy
3.3 Republican genii
3.4 Imperial genii
4 Roman iconography
4.1 Coins
5 Modern-era representations
6 See also
7 References
8 Additional reading
9 External links
Nature of the genius[edit]
The rational powers and abilities of every human being were attributed to
their soul, which was a genius.[2] Each individual place had a genius (genius
loci) and so did powerful objects, such as volcanoes. The concept extended
to some specifics: the genius of the theatre, of vineyards, and of festivals,
which made performances successful, grapes grow, and celebrations
succeed, respectively. It was extremely important in the Roman mind to
propitiate the appropriate genii for the major undertakings and events of
their lives.
Specific genii[edit]
Genii were often viewed as protective spirits, as one would propitiate them
for protection. For example, to protect infants one propitiated a number of
deities concerned with birth and childrearing: Cuba ("lying down to sleep"),
Cunina ("of the cradle") and Rumina ("of breast-feeding").[5] Certainly, if
those genii did not perform their proper function well, the infant would be in
danger.
then so did the Greeks, the native Italics and many other peoples in the
near and middle east.
Republican genii[edit]
The genius appears explicitly in Roman literature relatively late as early as
Plautus, where one character in the play, Captivi, jests that the father of
another is so avaricious that he uses cheap Samian ware in sacrifices to his
own genius, so as not to tempt the genius to steal it.[10] In this passage,
the genius is not identical to the person, as to propitiate oneself would be
absurd, and yet the genius also has the avarice of the person; that is, the
same character, the implication being, like person, like genius.
Implied geniuses date to much earlier; for example, when Horatius Cocles
defends the Pons Sublicius against an Etruscan crossing at the beginning of
the Roman Republic, after the bridge is cut down he prays to the Tiber to
bear him up as he swims across: Tiberine pater te, sancte, precor ..., "Holy
father Tiber, I pray to you ...." The Tiber so addressed is a genius. Although
the word is not used here, in later literature it is identified as one.[11]
Horace describes the genius as "the companion which controls the natal
star; the god of human nature, in that he is mortal for each person, with a
changing expression, white or black".[12]
Imperial genii[edit]
Genius of Domitian
Octavius Caesar on return to Rome after the final victory of the Roman Civil
War at the Battle of Actium appeared to the Senate to be a man of great
power and success, clearly a mark of divinity. In recognition of the prodigy
they voted that all banquets should include a libation to his genius. In
concession to this sentiment he chose the name Augustus, capturing the
numinous meaning of English "august." This line of thought was probably
behind the later vote in 30 BC that he was divine, as the household cult of
the Genius Augusti dates from that time. It was propitiated at every meal
along with the other household numina.[13] The vote began the tradition of
the divine emperors; however, the divinity went with the office and not the
man. The Roman emperors gave ample evidence that they personally were
neither immortal nor divine.
Surviving from the time of the empire hundreds of dedicatory, votive and
sepulchral inscriptions ranging over the entire territory testify to a floruit of
genius worship as an official cult. Stock phrases were abbreviated: GPR,
genio populi Romani ("to the genius of the Roman people"); GHL, genio
huius loci ("to the genius of this place"); GDN, genio domini nostri ("to the
genius of our master"), and so on. In 392 AD with the final victory of
Christianity Theodosius I declared the worship of the Genii, Lares and
Penates to be treason, ending their official terms.[16] The concept, however,
continued in representation and speech under different names or with
accepted modifications.
Roman iconography[edit]
Coins[edit]
The genius of a corporate social body is often a cameo theme on ancient
coins: a denarius from Spain, 7675 BC, featuring a bust of the GPR (Genius
Populi Romani, "Genius of the Roman People") on the obverse;[17] an
aureus of Siscia in Croatia, 270275 AD, featuring a standing image of the
GENIUS ILLVR (Genius Exercitus Illyriciani,[18] "Genius of the Illyrian Army")
on the reverse;[19] an aureus of Rome, 134138 AD, with an image of a
youth holding a cornucopia and patera (sacrificial dish) and the inscription
GENIOPR, genio populi Romani, "to the genius of the Roman people," on the
reverse.[20]
udaemon (mythology)
From Wikipedia, the free encyclopedia
For the ancient Arabian city, see Eudaemon. For other uses, see Eudaemon
(disambiguation).
Contents [hide]
1 Etymology
2 Characteristics
2.1 Other definitions
3 See also
4 Notes
5 References
Etymology[edit]
The word eudaimon in Greek means having a good attendant spirit, happy.
It is composed of the words eu, which means "well" or "good" and
daimon, which means "divinity, spirit, divine power, fate, or god."[2][3][4]
Also daimon is the Greek derivative for the term demon, in which case
"demon" means "replete with knowledge".[4][5] Sometimes eudaimon is
incorrectly taken to mean literally "good spirit".[2]
Characteristics[edit]
Eudaemons in Greek mythology included deified heroes. They were
regarded intermediary spirits between gods and the men. Eudaemons, the
good daemons, were understood as guardian spirits, bestowing protection
and guidance to ones they watched over.[4][5]
Other definitions[edit]
Under philosophic views such as those by Aristotle, a happy person is one
who is eudaemon, but still in a literal manner one possessing a good or
fortunate daemon. And for Heraclitus, the mans character is his guardian
daemon.[7]
Once in a while the good daemon may also stand for the souls of the
deceased. For example, the heroine Alcestis in 438 BCE Athenian tragedy by
the Greek Euripides, is reported as a "blessed daemon" subsequent to her
death.[7]
The Lar Familiaris was a domestic guardian spirit who cared for the welfare
and prosperity of a household. A household's lararium, a shrine to the Lar
Familiaris, usually stood near the hearth or in a corner of the atrium. A
lararium often had the appearance of a cupboard or a niche containing a
small statue, a niche painted on a wall, or a small freestanding shrine.
Sometimes the Genius of the head of the household, pictured as a bearded
or crested snake, or as a man with the fold of his toga covering his head, is
depicted with the Lar.
References to domestic religious practice often pair the Lares together with
the Penates. Penates, although also domestic guardian spirits, were more
specifically protectors of the master of the household and his immediate
family. The Lar Familiaris, on the other hand, protected all household
members, free or slave, and was associated with a particular place, thus did
not accompany a family who moved. Tradition holds that a family's Lar
would generously help those who honored him by devotionals and sacrifices,
but would turn his back to those who would not offer him thanks or
neglected him.
A story about these spirits occurs in the Aulularia of Plautus (Lines 1-36). In
the tale, a grandfather begs his Lar to hide the family gold, so the Lar buries
it in the hearth. When the grandfather dies, the Lar did not show the son
where the gold was hidden because the son had never remembered to
honor the Lar. The Lar kept the gold hidden until Euclio, the man's grandson,
had a daughter who was ready for marriage, yet hadn't enough money for a
dowry. Euclio, a dreadful miser, also neglected the Lar. But his daughter was
of a more pious disposition, and had become pregnant by a man whose
name she did not know. So the spirit sets in motion a complicated chain of
events whereby Euclio finds the gold, but ultimately sees the error of his
miserly ways and bestows it on his daughter for a dowry. Plautus describes
the Lar Familiaris as a young, slender figure clad in high boots, short tunic,
and a belted undergarment. Garlands adorn his head, and he is lithe,
graceful and nimble.
Lares Familiares
From Wikipedia, the free encyclopedia
The Lar Familiaris was a domestic guardian spirit who cared for the welfare
and prosperity of a household. A household's lararium, a shrine to the Lar
Familiaris, usually stood near the hearth or in a corner of the atrium. A
lararium often had the appearance of a cupboard or a niche containing a
small statue, a niche painted on a wall, or a small freestanding shrine.
Sometimes the Genius of the head of the household, pictured as a bearded
or crested snake, or as a man with the fold of his toga covering his head, is
depicted with the Lar.
References to domestic religious practice often pair the Lares together with
the Penates. Penates, although also domestic guardian spirits, were more
specifically protectors of the master of the household and his immediate
family. The Lar Familiaris, on the other hand, protected all household
members, free or slave, and was associated with a particular place, thus did
not accompany a family who moved. Tradition holds that a family's Lar
would generously help those who honored him by devotionals and sacrifices,
but would turn his back to those who would not offer him thanks or
neglected him.
A story about these spirits occurs in the Aulularia of Plautus (Lines 1-36). In
the tale, a grandfather begs his Lar to hide the family gold, so the Lar buries
it in the hearth. When the grandfather dies, the Lar did not show the son
where the gold was hidden because the son had never remembered to
honor the Lar. The Lar kept the gold hidden until Euclio, the man's grandson,
had a daughter who was ready for marriage, yet hadn't enough money for a
dowry. Euclio, a dreadful miser, also neglected the Lar. But his daughter was
of a more pious disposition, and had become pregnant by a man whose
name she did not know. So the spirit sets in motion a complicated chain of
events whereby Euclio finds the gold, but ultimately sees the error of his
miserly ways and bestows it on his daughter for a dowry. Plautus describes
the Lar Familiaris as a young, slender figure clad in high boots, short tunic,
and a belted undergarment. Garlands adorn his head, and he is lithe,
graceful and nimble.
Terafn
Function[edit]
An etymological interpretation of the Penates would make them in origin
tutelary deities of the storeroom, Latin penus, the innermost part of the
house, where they guarded the household's food, wine, oil, and other
supplies.[4] As they were originally associated with the source of food, they
eventually became a symbol of the continuing life of the family.[5] Cicero
explained that they "dwell inside, from which they are also called penetrales
by the poets".[6] The 2nd-century AD grammarian Festus defined penus,
however, as "the most secret site in the shrine of Vesta, which is surrounded
by curtains."[7] Macrobius reports the theological view of Varro that "those
who dig out truth more diligently have said that the Penates are those
through whom we breathe in our inner core (penitus), through whom we
have a body, through whom we possess a rational mind."[8]
Public Penates[edit]
The Penates of Rome (Penates Publici Populi Romani) had a temple on the
Velia near the Palatine. Dionysius of Halicarnassus says it housed statues of
two youths in the archaic style.[9]
The public cult of the ancestral gods of the Roman people originated in
Lavinium,[10] where they were also closely linked with Vesta. One tradition
identified the public Penates as the sacred objects rescued by Aeneas from
Troy and carried by him to Italy.[11] They, or perhaps rival duplicates, were
eventually housed in the Temple of Vesta in the Forum. Thus the Penates,
unlike the localized Lares, are portable deities.[12]
Domovoi.
Domovoi (ucraniano: , Domovk), (ruso: o, Domovoy) es la
deidad del hogar, que cuida de la vida de toda la familia que vive en la casa.
Literalmente significa el espritu de la casa en el folclore eslavo.
ndice [ocultar]
1 Cristianismo
2 Caractersticas del Domovoi
3 Tradicin Ucraniana
4 Ritos para atraer, mantener, echar o llevarse un Domovoi
5 Lugar de alojamiento
6 Creencias populares sobre el Domovoi
6.1 El Domovoi y los animales
6.2 Manifestaciones del Domovoi
7 La leyenda del Nio de Domovik
8 Domovoi en la poca sovitica
9 Variaciones de su nombre
10 Repercusin en la Cultura Pupular
11 Vase tambin
12 Enlaces externos
13 Literatura
Cristianismo[editar]
Con la abolicin del paganismo el ao 988, el cristianismo lo convierte en un
ente negativo.1 Tambin se le considera que en los tiempos primitivos el
Domovi era el dios del fuego del hogar, y probablemente dios benvolo que
se opona al diablo.2
En la cristiandad el Domovoi adquiere una apariencia esquiva, y se empieza
a percibir como una fuerza impura y que puede ser daina en la casa. Se
convierte en la fuente de problemas y confusiones domsticas.
No se han conservado nombres especiales para los dioses Domovoi, pero
algunos de ellos parecen ser Chur (), Tsur () y Pek (). Son voces
que originan las palabras eslavas orientales de seguridad, peligro.3
que golpear las paredes con un haz, gritando abuelo Domovoi, aydame a
echar el intruso. En caso de mudanza, se dice Domovoi, Domovoi, no
permanezcas aqu y ven nuestra la familia!
Cuando una nueva casa es construida, la tradicin polaca atrae un Domovoi
colocando un trozo de pan debajo de la estufa o cocina, mientras que en la
tradicin rusa se invita al antiguo Domovoi de la casa que ha acompaado a
la familia con el ofrecimiento de una bota vieja como lugar para alojarse en
la casa nueva. En la tradicin ucraniana, cuando una familia cambia de
casa, dicen que la ltima noche antes de cambiarse, hay que dar a Domovik
de comer y beber, y pedirle que vaya con todos la nueva vivienda, ya que la
economa domstica depende de l.
Un pan salado envuelto en una tela blanca sirve apara apaciguar al espritu,
y la colocacin de un lino blanco y limpio en la habitacin, es una invitacin
a que coma con la familia. Colgar botas viejas en el patio, es otra forma de
honrarlo.
Lugar de alojamiento[editar]
El lugar favorito para vivir estos espritus es debajo de la puerta o debajo de
la estufa o cocina. El centro de la casa es su domino tambin. El domovoi
mantiene la paz y el orden, y disfruta con una casa bien ordenada. Los
campesinos lo alimentan por la noche como pago a la proteccin de su casa.
Creencias populares sobre el Domovoi[editar]
El Domovoi era tambin un orculo, y su conducta poda indicar o prevenir
sobre el futuro. El Domovoi le tirara del pelo a la mujer para prevenirla de
un hombre cruel. Aullara o gemira para advertir de los problemas que
vienen. Si el Domovoi se deja ver, es un anuncio de una muerte, y si solloza,
se dice que habr una muerte en la familia. Si se re, se esperan buenos
tiempos, si frota un peine, habr una boda en el futuro.
El Domovoi tiene un lado mas malicioso. Aunque cuando uno posee un
Domovoi, se le considera un aliado, el Domovoi de una casa vecina trae
infelicidad. El folclore ruso dice que el Domovoi puede molestar a los
caballos en el establo toda la noche, as como robar grano al vecino para
alimentar sus propios caballos. Tambin el Domovoi puede hacerse amigo
de otro, y se dice que para organizar ruidosas veladas invernales.
El Domovoi y los animales[editar]
La tradicin indica que en la casa permanecen nicamente los animales que
el Domovoi quiere, atormentando a los que rechaza.
En invierno vive al lado de la estufa, pero si el dueo tiene caballos o cuadra
pasa el invierno all. Si le gusta el caballo, le cuidar, le har trenzas de su
crin y rabo, le dar comida y si no le gusta lo har sufrir (a veces hasta
puede matarlo).
Vase tambin[editar]
Tomte (Escandinavo)
Kobold (Alemn)
Zashiki-warashi (japons)
Lares (mitologa)
Manes (mitologa)
Genius loci
Penates
Brownie (mitologa)
Duende
Duende
Para otros usos de este trmino, vase Duende (desambiguacin).
Alemania: Kobolde.
Romaa: Mazapgul.
Espaa: Trasgos, Martinicos, Diaos, Gnomos, Hadas, Encantadas,
Trastolillus, Trentis, Tentirujus, Nuberus, Trasnos en Galicia, Follets en
Catalua, Iratxoak (y otros nombres) en el Pas Vasco y Navarra, Trasgus en
Asturias, Menutos o Menudos en Valle de Hecho y en otras partes del Alto
Aragn, Mengues (Sur de Espaa).
Asia:
Turqua: Cin.
Norteamrica:
Estados Unidos: "elves" (tambin usada para los Elfos), goblins.
Mxico: Chaneques, Aluxes y Duendes.
Sudamrica: tambin existen duendes en el folclore local de esos pases:
Paraguay: Pombero, Yasy Yater y Kurup (seres mitolgicos de la cultura
guaran).
Argentina: Se denominan duendes. Adems hay seres mitolgicos de las
culturas originarias que son similares a los duendes (Pombero, Yasy Yater y
Kurup en el nordeste, rea culturalmente guaran; y Coquena en el
noroeste).
Chile (En la cultura Mapuche son conocidos como Laftraches); y en el
folklore chileno igualmente se denominan duendes.
Colombia Su nombre es variado segn su grupo tnico.
Ecuador: El Tin tn (duende flico de la costa), Chuzalongo (duende flico de
la serrana).
Venezuela: Momoyes.
Per: Muqui (duende minero de los Andes peruanos), Chullachaqui,
Chinchilico, Shapishico, (en la amazona del Per).
Brasil: Duende.
Bolivia: Particularmente en el Departamento de Santa Cruz en esta regin es
curioso observar como muchas personas aseguran haber tenido una
experiencia en su niez con este ser. Por otro lado en la regin occidental se
los denomina como anchancho en aymar y como muki en quechua en la
zona de los valles5
Centroamrica:
Take the Fair Face of Woman, and Gently Suspending, With Butterflies,
Flowers, and Jewels Attending, Thus Your Fairy is Made of Most Beautiful
Things por Sophie Anderson (1823-1903).
Un hada (del latn fatum: hado, destino) es una criatura fantstica y etrea.
En la mitologa griega y romana las llaman Hados, pero generalmente en
forma de mujer hermosa, que segn la tradicin son protectoras de la
naturaleza, producto de la imaginacin, la tradicin o las creencias y
perteneciente a ese fabuloso mundo de los elfos, gnomos, duendes, sirenas
y gigantes que da color a las leyendas y mitologas de todos los pueblos
antiguos. Se puede provocar el contacto con ellas desarrollando la visin
etrea segn las leyendas. La mayora de ellas se representan con alas. Se
conoce de un caso en el que Sir Arthur Conan Doyle, creador de Sherlock
Holmes, fue engaado por unas nias que se fotografiaron con figuras de
papel en forma de hadas, a las que el consagrado escritor atribuy
autenticidad.
ndice [ocultar]
1 Caractersticas
2 Clases de hadas
3 Vase tambin
4 Bibliografa
5 Enlaces externos
Caractersticas[editar]
Las leyendas celtas hablan del reino de los es Sdhe (pronunciado Os Shi)
tambin conocido en idioma ingls como Fairy Folk, y donde la mejor
traduccin a nuestro idioma sera Hadas, si bien es importante recalcar que
no se habla de la concepcin victoriana de la Hadas, esos seres diminutos
con alas de mariposa, las cuales son en realidad pixies. Los es Sdhe, son
seres semidivinos que viven entre este y el otro mundo, con conexiones
importantes con la naturaleza y las deidades, la mayora de los relatos los
representan como gente no muy alta, pero de aspecto y altura humana, de
tez blanca, ojos claros y pelo muy negro.
En los relatos medievales, las hadas (a veces llamadas El Buen Pueblo o
La Buena Gente) aparecen relacionadas con encantamientos y hechizos,
conocedoras del poder y las virtudes de las palabras, las leyendas y las
hierbas, que les permitan mantenerse jvenes y bellas, y acumular grandes
riquezas.
En algunos libros, se menciona que las hadas hacen todas las cosas
inocentemente, aunque su comportamiento pueda llegar a ser perverso. En
muchos escudos herldicos de esta poca se refleja el mundo de las hadas.
Muchos aristcratas queran hacer ver que provenan de un linaje de las
hadas.
En la mitologa cntabra se las llama anjanas, entre las que estn las Ijanas
del Valle de Aras, cuya caracterstica es que tienen pechos descomunales y
son feas, pero pueden cambiar de apariencia a voluntad. Este mismo tipo de
hadas se encuentra en la isla de Gotland, en Suecia. En Galicia se llaman
fadas, en Asturias reciben el nombre de xanas, en Catalua adems de
fada, se le llaman goljas y en Baleares Dames d'aigua.
La mitologa nrdica y la griega -encarnada en las ninfas y drades de
Homero y Ovidio- influyeron en el concepto que los primeros bardos se
formaron de las hadas, pero andando el tiempo los escoceses, irlandeses,
galeses y otros pueblos europeos llegaron a poseer un cuerpo lleno vivo de
tradiciones, fundado principalmente en las leyendas celtas.
Clases de hadas[editar]
Hay muchas clases de hadas, pero todas ellas independientes de la
mitologa celta en la que tienen origen, siendo todas ellas especulaciones y
mezclas de distintas mitologa. Estas clasificaciones y asociaciones con los
elementos son contemporneas, creadas por los creyentes de esoterismo y
espiritismo. Algunas de estas clasificaciones son:
Lamias, hadas de la mitologa vasca. Poseen largos cabellos que peinan con
peines de oro que son muy preciados. Sus pies son palmeados, como los de
un pato, exceptuando a las Itxaslamiak, las lamias marinas, semejantes a
sirenas.
Ninfas, hadas de la mitologa griega que pueden ser:
Nyades: ninfas que pueblan los ros, a veces son hijas de stos, por
ejemplo, Eurdice;
Nereidas: ninfas del mar Mediterrneo, hijas de Nereo. A veces son descritas
como mujeres con cola de pez. Destacan Anfitrite y Tetis;
Ocenides: ninfas del ocano, hijas de ste. Destacan Metis (madre de
Atenea) y Doris (madre de las nereidas);
Drades: ninfas de los bosques, a veces asociadas a los robles;
Hamadrades: ninfas ligadas a un rbol concreto de tal modo que si ste era
cortado, la ninfa mora con l;
Melades: ninfas de los fresnos, nacen de la sangre de Urano (dios del Cielo).
Son las ninfas ms antiguas.
Slfides, hadas de los vientos; Paracelso es el primero en citarlas, y son,
segn l, los seres elementales del aire.
Salamandras, hadas del fuego.
Drinfas, hadas de la tierra.
Vase tambin[editar]
Cuento de hadas
Ferico
Hada madrina
Melusina
Las hadas de Cottingley
Melusina
3 Referencias
4 Enlaces Externos
Generalidades[editar]
En la mitologa germana, un kobold era un tipo de espritu menor que
habitaba en cuadras, cuevas y casas. Se dedicaba a las labores domsticas
cuando sus dueos se ausentaban de la casa, es decir, iba a por agua,
parta la lea, daba de comer al ganado. A cambio de su trabajo exiga un
poco de leche y los restos de comida, pero si al dueo de la casa se le
olvidaba alimentarlo, se vengaba de ellos haciendo toda clase de maldades
y pilleras.
En la Edad Media era voz derivada del trmino utilizado por los mineros de
Sajonia para describir a un mineral de cobalto. Los mineros consideraban
entonces este metal sin valor, ya que eran buscadores de plata y tenan la
creencia que un duende haba robado la plata.1 En el diccionario castellano
del siglo XVIII aparece como cobalt.
Los mineros dieron el nombre de Kobold al mineral de cobalto que extraan y
que, aunque se pareca al mineral de plata, no podan extraer nada de l.
Los mineros pensaron que el mineral contena un demonio de la tierra.
Zashiki-warashi
Zashiki Warashi (Japons: , zashiki warashi) es un tipo de fantasma
en la mitologa japonesa. Protege las casas y a sus habitantes de cualquier
peligro, proporcionando felicidad y prosperidad. Segn la mitologa podra
ser un antepasado de la familia y se le representa como una nia de corta
edad vestida a la manera tradicional del Japn, con pelo corto y kimono. Un
Zashiki-warashi es un ykai japons de la prefectura de Iwate similar a
domovoi.
ndice [ocultar]
1 Etimologa
2 Caractersticas
3 Conducta
4 En la Cultura Popular
5 Referencias
Etimologa[editar]
El nombre proviene de zashiki, haciendo referencia a un cuarto japons
tpico (tatami) y de warashi, trmino regional arcaico que se le da a un nio.
Caractersticas[editar]
Yasy Yater.
El Yasy Yater, Yacyyater o Jasy Jatere (en la actual ortografa del avae')
es una especie de duende o gnomo de la mitologa guaran. Su creencia se
extiende por todo el territorio del Paraguay y noreste de Argentina.
ndice [ocultar]
1 Etimologa
2 Caractersticas
3 Vase tambin
4 Bibliografa
5 Enlaces externos
Etimologa[editar]
Algunas fuentes sostienen que Yasy Yater es una derivacin o deformacin
del nombre original que significara "fragmento de luna" en guaran. De all
que inicialmente este personaje tuviera el cabello de color blanco o plateado
y fuera un personaje nocturno. Sin embargo actualmente se lo considera un
personaje ms bien diurno.
Caractersticas[editar]
Muchas de las caractersticas de este personaje se confunden con las del
Pombero. El Yasy Yater suele ser representado como un enano o un nio
pequeo, desnudo, hermoso, de cabellos dorados, (en algunas variantes
barbudo), con un sombrero de paja y un bastn de oro donde residen sus
poderes mgicos [1].
Suele recorrer el monte a la hora de la siesta, atrayendo a los nios con un
silbido hipntico que imita al de un ave. Se dice que aparece sobre todo
durante la poca del avatiky (cosecha del choclo o maz tierno) que gusta
comer. [2]
El Yasy Yater se vale de su silbido o de su bastn mgico para atraer a los
nios, a los que rapta. Los lleva al monte donde los retiene un tiempo para
jugar con ellos y alimentarlos con miel y frutas. Luego los abandona o los
deja enredados en un ysypo (liana).
Antes de abandonarlos, el Yasy Yater los lame o los besa, dejndolos tontos
o idiotas (tavy: ak tavy), mudos (e' engu) o sordomudos. Sin embargo,
stos se recuperan despus de un cierto tiempo. En algunas zonas se cree
que al cumplirse un ao del rapto, el nio tiene un "ataque" con
convulsiones (epilepsia).[3]
En otras versiones, si el Yasy Yater se cansa del nio, puede llevarlo al ro
donde lo ahoga [4].
Una forma de volver inofensivo a este personaje es quitndole su bastn
dorado, sin el cual se carece de poderes. Entonces el Yasy se pone a llorar
como un nio pequeo. Para conseguir esto, basta con embriagarlo con
caa (aguardiente), bebida a la que es muy aficionado.
ndice [ocultar]
1 Etimologa
2 Origen de la leyenda
2.1 Otro origen
3 Tipos de gnomos
4 Los gnomos y la filosofa
5 Los gnomos y la msica
6 Cuentos populares
7 Los gnomos y los videojuegos
8 Los gnomos y las redes sociales
9 Vase tambin
10 Referencias
11 Enlaces externos
Etimologa[editar]
La etimologa del trmino no es clara. Para algunos proviene de la raz
griega gnosein, que significa conocer. Para otros, derivara del griego
genoms, que quiere decir terrestre.
Probablemente la palabra gnomo procede de una simple mala traduccin en
la que se unen la raz del latn medieval gnomus y el verbo griego
conocer. Tambin se deriva o es una equivocada traduccin de una
palabra griega que significa del mar o procedente del mar, podra muy
bien pensarse que significaba de la tierra. De todos modos, el nombre
resultante se emple probablemente referido a una raza de gente menuda
que se encuentra en las ms remotas regiones del Hemisferio Norte y
singularmente en los Montes Crpatos. Estas gentes, hace ya muchos siglos,
solan minar las canteras rocosas de las montaas y de ah que la leyenda
popular pudiera decir de ellas que en realidad habitaban en las entraas de
la tierra ms bien que a la manera de los enanos o los aldaboneros. Tambin
se dice que estaban ntimamente relacionados con los lugares donde hay
metales y piedras preciosas.
Sin embargo, es probable que la teora ms verosmil sea la de que la
palabra gnomo vino a ser empleada en el idioma ingls a travs de los
escritos de Paracelso, el alquimista suizo del siglo XVI. A Paracelso se le ha
considerado diversamente como un sabio, un mago y un pcaro, pero
evidentemente al hombre no le caba duda sobre sus facultades, pues se
llamaba a s mismo Paracelso para proclamar su superioridad sobre Aulius
Los gnomos del bosque: son los ms comunes. Viven en los bosques
ayudando a todos los animales, usan una tnica azul que les llegan hasta
las rodillas, un pantaln del mismo color con tirantes y un gorro rojo grande
y puntiagudo que nunca se quitan, ya que sin gorro no es un gnomo, ellos
mismos lo dicen. El sexo femenino usa una tnica de colores verde y blanco
que le llega hasta la cintura, una falda de color verde y un gorro verde
grande y puntiagudo; si se casan usan un pauelo que le cubre el pelo, si no
estn casadas usan el pelo suelto.
Gnomos siberiano: son los ms altos de todos los gnomos, usa ropas
abrigadas y es ms malhumorado.
Gnomos de las selvas: son los ms pequeos, tienen la piel tostada y est
semidesnudo por el calor. Usa un arco y flechas para alcanzar las frutas de
los rboles.
Existen cuatro ms, iguales al gnomo del bosque, pero con algunas
diferencias:
Gnomos de los desiertos: se diferencian en que son un poco ms altos y los
colores de sus prendas son ms claros.
Gnomos de las granjas: ayudan a los animales de la granja.
Gnomos de los jardines: ayudan a crecer las plantas.
Gnomo de las casas: le gusta vivir en casas grandes y amplias, prefiriendo
los stanos por encontrarse all ms tranquilo. Repara todo lo roto.
Los gnomos y la filosofa[editar]
El pueblo de los gnomos se acomoda al sistema de Ren Descartes en
cuanto a la inteligencia de los brutos. Segn dicho filsofo, la vida, la
facultad de moverse y trasladarse de un punto a otro y hasta los mismos
apetitos de los animales, no son otra cosa que el efecto de una actividad
que se agita por cierto tiempo como un reloj insensible. De igual modo, los
cabalistas pretendan que todas las bestias, desde el mastodonte hasta los
seres microscpicos, estaban animados por gnomos. De aqu que el
cartesianismo dijera que en cada rbol, en cada planta y en cada flor viva
un gnomo y que cuando un vegetal mora era porque el gnomo se haba ido
de l. Cada gnomo se haca, segn su preferencia, elefante, cndor, pjaro,
mosca, etc.
Los gnomos y la msica[editar]
Adems de un extraordinario odo musical los gnomos fabrican sus propios
instrumentos musicales inimaginables. No desdean los creados por los
humanos, sino que los hacen a su manera. Estos son algunos ejemplos de
sus instrumentos preferidos: el violn de ocho cuerdas, la flauta travesera, el
timpal, la trompa o corno francs, el arpa de boca, la krotta (arpa) con la
que acompaan sus canciones.
Manes (mitologa)
entre ellos sacrificaba en seguida un toro negro, suplicando a los manes que
saliesen de sus moradas para beber la sangre de aquella vctima.
Era opinin generalmente recibida en los tiempos heroicos que los manes
de aquellos que haban muerto en un pas extranjero iban errantes
procurando retornar a su patria. Los griegos y romanos invocaban a los
manes como divinidades, les erigan altares y les ofrecan toros para
obligarles a que protegiesen sus campos y espantasen a los que iban a
robar los frutos cuya invocacin o frmula nos ha conservado Catn. De
Roma pas el culto de los manes a todas las regiones de Italia. Por todas
partes se les elev altares y se pusieron bajo su proteccin los sepulcros,
cuyos epitafios principiaban siempre Dis manibus. Los lugares destinados a
la sepultura de los muertos dedicados a los dioses de abajo Dis inferis, eran
llamados loca religiosa mientras que los dedicados a los dioses de arriba,
Dis superis, se llamaban loca sacra.
Aquellos fanticos que tenan una devocin particular por los manes y que
queran tener con ellos relaciones o un comercio ntimo, se quedaban a
dormir sobre los sepulcros a fin de tener sueos profticos por medio de las
apariciones de las almas de los difuntos.
Los altares que erigan a los manes en la Lucania, en la Etruria y en la
Calabria eran siempre de dos en dos, puestos el uno al lado del otro. Solan
circuirlos de ramas de ciprs y se tena cuidado de no inmolar la vctima
hasta el momento en que tena la vista fija en la tierra. Sus entraas,
conducidas tres veces entorno del lugar sagrado eran enseguida echadas al
fuego, en el cual haba de consumirse toda la vctima. Estas ceremonias no
se comenzaban nunca sino a la entrada de la noche.
Simbolismo[editar]
El ciprs era el rbol consagrado a los dioses manes. Se les representaba en
los monumentos unas veces sosteniendo un rbol funerario, otras dando
hachazos y esforzndose en derribar un ciprs porque este rbol no da
renuevos una vez cortado y para indicar que despus que la muerte nos ha
herido no debemos esperar renacer sino milagrosamente. El nmero nueve
les estaba dedicado como el ltimo trmino de la progresin numrica por
cuya razn era mirado como el emblema del trmino de la vida. Las habas
que segn la creencia de los antiguos se parecen a las puertas de los
infiernos, les estaban asimismo consagradas.
El sonido del bronce y del hierro les era inaguantable y les ahuyentaba lo
mismo que a las sombras infernales, pero la vista del fuego les era grata.
Por esta razn, casi todos los pueblos de Italia solan poner en las urnas o
sepulcros una lmpara. Las personas ricas dejaban en su testamento un
caudal destinado para la conservacin de estas lmparas y manutencin de
uno o ms esclavos para cuidar de ellas. Era un crimen el mayor apagar
estas lmparas que castigaban rigurosamente las leyes romanas lo mismo
que a los que violaban el sagrado de los sepulcros. Sobre algunos
monumentos antiguos los dioses manes son llamados tan pronto Dii sacri,
dioses sagrados, tan pronto Dii patrii, dioses protectores de la familia.
Etimologa y contexto[editar]
Los manes tambin eran llamados Di Manes (Di significa "dioses"), y las
lpidas romanas a menudo incluan las letras D. M., que representaban dis
manibus, o dedicado a los dioses manes. La palabra tambin se utilizaba
como una metfora para referirse al Averno.
El vocablo manes (espritus de los muertos) deriva del protoindoeuropeo
*men-, "pensar". Son palabras relacionadas el griego antiguo menos ("vida,
fuerza") y el avstico mainyu ("espritu").
Lares (mitologa)
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Para otros usos de este trmino, vase Lares (desambiguacin).
Ananke (mythology)
From Wikipedia, the free encyclopedia
This article is about the mythological figure. For Jupiter's irregular moon, see
Ananke (moon).
Greek deities
series
Titans and Olympians
Aquatic deities
Chthonic deities
Mycenaean deities
Personified concepts
Other deities
Primordial deities
Aether
Ananke
Chaos
Chronos
Erebus
Eros
Gaia
Hemera
Nyx
Phanes
Pontus
Tartarus
Thalassa
Uranus
vte
In Greek mythology, Ananke (/nki/), also spelled Anangke, Anance, or
Anagke (Greek: , from the common noun , "force, constraint,
necessity"), was the personification of destiny, necessity and fate, depicted
as holding a spindle. She marks the beginning of the cosmos, along with
Chronos. She was seen as the most powerful dictator of all fate and
circumstance which meant that mortals, as well as the Gods, respected her
and paid homage. Considered as the mother of the Fates according to one
version, she is the only one to have control over their decisions[1] (except,
according to some sources, also Zeus[2]).
Contents [hide]
1 Etymology
2 Ananke in literature
3 Ananke in popular culture
4 See also
5 References
6 External links
Etymology[edit]
"Ananke" is derived from the common Ancient Greek noun (Ionic:
anankai), meaning "force, constraint or necessity." The common
noun itself is of uncertain etymology.[4] Homer uses the word meaning
necessity ( , "t is necessary to fight") or force (
, "by force").[5] In Ancient Greek literature the word is also used
meaning "fate" or "destiny" ( , "fate by the daemons or by
the gods"), and by extension "compulsion or torture by a superior."[6] The
word is often personified in poetry, as Simonides does: "Even the gods dont
fight against ananke".[7]
Ananke in literature[edit]
Toute la Lyre, Hugo also mentions Ananke as a symbol of love. Here is what
Hugo had to write about it in 1866.
Religion, society, nature; these are the three struggles of man. These three
conflicts are, at the same time, his three needs: it is necessary for him to
believe, hence the temple; it is necessary for him to create, hence the city;
it is necessary for him to live, hence the plow and the ship. But these three
solutions contain three conflicts. The mysterious difficulty of life springs
from all three. Man has to deal with obstacles under the form of superstition,
under the form of prejudice, and under the form of the elements. A triple
ananke (necessity) weighs upon us, the ananke of dogmas, the ananke of
laws, the ananke of things. In "Notre Dame de Paris" the author has
denounced the first; in "Les Misrables" he has pointed out the second; in
this book (Toilers of the Sea) he indicates the third. With these three
fatalities which envelop man is mingled the interior fatality, that supreme
ananke, the human heart.
Hautevillk House, March, 1866 VH. Victor Hugo, Toilers of the Sea, 1866, p.
5[10]
Sigmund Freud in "Civilization and Its Discontents" (W. W. Norton, New York:
1961, p. 104) said: "We can only be satisfied, therefore, if we assert that the
process of civilization is a modification which the vital process experiences
under the influence of a task that is set it by Eros and instigated by Ananke
-- by the exigencies of reality; and that this task is one of uniting separate
individuals into a community bound together by libidinal ties."
She is also the title of a science fiction short story by Stanisaw Lem, in the
series of the Tales of Pirx the Pilot. Ananke, used in the meaning of force and
obsession (Anankastic personality disorder), is the key to the solution of a
disastrous spaceship accident.
In Kieron Gillen and Jamie McKelvie's comic book series The Wicked + The
Divine, Ananke is the immortal caretaker of the Gods of The Recurrence.
See also[edit]
Mother Goddess
Virtude
Origem: Wikipdia, a enciclopdia livre.