#kalendy

[snepperminze]

Nix Pardus Inter Astrum (Alternatively: Sub Duo Kalendis)

Snow Leopard Amongst The Stars

Alternatively: Under Two Moons

All Hallow’s Eve. A night of magic and whimsy.

Sneppermint here has made full use of the day. Halloween parties, drinking, dancing, watching Train to Busan with friends for like the fifth time, and copious amounts of candy and autumn treats.

At night, she takes to the stars. Gone is the costume of the day, only her witch’s hat and her trusty broomstick.

She marvels at the scene around her. Everything’s so… beautiful, so peaceful up here, under the light of the full moon and the stars. Clouds drift by in the distance as Sneppermint smiles. This is where she’s meant to be right now.

Her broomstick, on the other paw? It’s not so focused on the beauty around it. It does its sacred duty as a magical companion, but the big cat is no light witch to carry. A second, plusher moon has eclipsed its frame tonight.

This absolutely stunning piece was done by the trusty, talented @snepfeathers! I’m still in awe with how beautifully this turned out. The linelessness, Sneppermint’s expression of joy and wonder, the magic of a full moon, the twinkling of the stars. It’s evocative in both its playfulness and its picturesque depiction.

I keep coming back to that tail, that beauty of the patterning and the fur itself. It’s stylized, it’s pretty, and I could have asked for nothing more.

To touch the stars, to feel the wind in your fur, to embrace the night.

…to hoping your beleaguered broomstick can make it to another All Hallow’s Eve.

May your Halloween be magical. 🎃🧙‍♀️🧹🍬🍪

[cavegirl66]

"Is Arestes e S'urtzu Pretistu" Sorgono, Sardinia

Is Arestes and S’Urtzu Pretistu  of Sorgono

Man has always paid his attention to the events that Mother Nature decreed and decrees with cyclical rhythms that can be defined as eternal, and to which he has tied his fears but also his hopes making it a religion towards a god to whom he turned: Dionisio Mainoles, (Maimone in Sardinia) divinity of vegetation and ecstasy, to whom abundant rains were asked so that the earth would bear its fruits. The name of Maimone in Sardinia has remained linked to springs and watercourses. This God, source of life for men and beasts, was highly venerated by shepherds and farmers. In Sorgono and in other inhabited centers when the calends of January arrived, ritual manifestations were held in his honor, representing the most salient moments of his death.

The rite is very ancient, certainly pre-Christian.

The ritual representation took place on the calends of January: men dressed in skins, loaded with animal bones, with their faces blackened by burnt cork or covered with a black mask, capture and sacrifice the predestined victim, who is generally presented in the form of a goat, bull, deer, wild boar, all hypostases or manifestations of Dionysus who manifested himself in these aspects. Whatever the most remote origin of this manifestation, it is certain that in the writings of Saint Augustine (4th century AD) there is certain testimony to the existence of wild and animalistic masks: "What sensible person could believe that there are sane individuals who disguise themselves as deer, changing their clothes for those of beasts? Some wear sheep and goat skins, others put animal heads on their heads, happy and exultant, if they manage to transform themselves into bestial forms so much so that they no longer seem men" and then: "they dress in bestial clothes similar to goats and deer to make themselves in the image of God, and having made themselves similar they make a diabolical sacrifice". Around the 4th century, therefore, there existed feral or animal masks, a tenacious continuation of evident pagan manifestations. Masquerading in the guise of animals appeared to the Fathers of the Church and the representatives of the Christian cult as a sacrilege. In fact, the Council of Auxerre (585 AD) issued a provision that prohibited these ritual manifestations: non licet kalendis ianuarii vetola aut cervolo facere vel strenas diabolicus. Despite the work of evangelization by the ecclesiastical orders, ritual ceremonies were repeated over the centuries, even though many people, despite having converted to Christianity, disguised themselves in animal forms when the calends of January arrived, re-proposing the ancient propitiatory rituals even though they were aware that this ceremony came from a pagan religion.

Even in the 18th century, according to the testimonies of the Jesuit friar Bonaventura Demontis Licheri of Neoneli and the Jesuit father Giovanni Vassallo, these ancestral rites were still celebrated. In many towns in central Sardinia, propitiatory rituals with human sacrifices were practiced on the calends of January. This fact is not surprising if one considers the centuries-old isolation and the resistance of the populations of the internal areas of Sardinia to change their beliefs, as well as the agro-pastoral economy linked to the agricultural years and the spectre of drought. In his writings "Attobios a Santu Mauru d'Ennarzu" (poem in the Sardinian language) on the occasion of the celebrations in honor of San Mauro Abate in Sorgono (Santu Mauru de i Dolos) on January 15, 1767, he describes in a surprisingly clear way the representation and dynamics of the pagan ritual and of those who participate in it. The sanctuary of San Mauro, a few kilometers from Sorgono, stands at the foot of Monte Lisai in a valley rich in evidence of the Neolithic and Nuragic periods; a short distance away is the sacred complex of Bidu 'e Concas with its 200 menhirs (3000 BC) and a place of worship for the populations in the pre-Nuragic and Nuragic periods.

Licheri calls the masks “Sos Arestes” the rustic, the wild ones.

Sos Arestes, they wear a goat, sheep and cow skin, on their backs they carry animal bones, their head is covered by a cork headdress called su casiddu, completely lined with woolly skin and surmounted by goat, fallow deer, red deer and bull horns, with their faces and arms blackened by soot produced by the burnt cork. They are armed with mighty sticks, wooden clubs and pitchforks, they move with a haughty attitude, causing with little jumps the apotropaic sound of the bones tied to their shoulders, some of them are equipped with an ox horn, which they play for the entire duration of the ceremony.

They advance in a group in an apparently disorderly manner, miming clashes evoking fights or dances typical of the courtship of goats or animals present, in reality these are ancient propitiatory rites to solicit the beneficial rain. The elderly Shepherds claimed that when the goats clashed, the weather was about to change and turn to rain.

At the head of the procession one or two Arestes hold the victim destined for sacrifice tied with a chain: S'Urtzu, a man wearing an entire sheep, goat or bull skin, with the headdress surmounted by majestic bull horns but who unlike the Arestes, has no bones on his shoulders and will be beaten and prodded by all the Arestes of the group.

The ritual of sacrifice culminates with the killing of S'Urtzu, struck to death by the sticks, pitchforks and wooden clubs of the Arestes.

At the signal of the pack leader, the Arestes perform thirteen jumps around the victim, now defenseless, the number of lunar phases in a year, punctuated by the sound of the ox horn; at the new signal of the pack leader, who in the meantime holds the victim tied to the center of the circle, they remove their particular headdress, highlighting their face blackened by the soot of the burnt cork.

Under pressure from the church, the rite performed by adults has been progressively reduced to a banal masquerade whose true meaning had been lost.

In Sorgono, the last testimonies of men dressing up in animal skins and with the entire head of a bull date back to the years 1925-30.

Some old people today still remember and tell of men dressed in sheepskin who chained a man dressed in cowhide with the entire head of a bull on their head who tried to wriggle and resist.

A repetition, a continuation devoid of meaning. It is done because it is known. In the repetition of the ancient rites of the early 1900s, the deep, internal, original and truly significant reason is now missing. A tradition is maintained, a way of acting is preserved, but the way of being, the true essence has now transformed. The Church, the innovations, the changing isolation of these areas, the arrival of external elements, often even to Sardinia, in the administration, in the control of the territory, in the management of religious matters, the arrival of a more widespread culture with a slow but inexorable increase in schooling, produce a physiological and normal abandonment of what was linked to antiquity, to myth and legend. The cultural transition from rite to myth is also marked by the carnivalization (in a playful and ludic sense) of a rite. This transition occurs only when the rite has lost all contact and all meaning with the social life of the community that expresses it. Only when many of those who are part of the same community no longer recognize what was a founding segment of the common identity, and only then, that segment "falls" or "expires" at a playful level and then disappears completely.

[patrik6090]

mytjhbreain n jindnbdbndkerkkccncnrng

Mister yttenhall, the jergurisys has beheaded rigindale everyndio, and instagorla nustiona nahoruha jikundoll ibatu never died! Now boreighdor doesn't believe niroaga daintoha kalendie ever received kilundan kihudan! Can Calderon nohiao? Cus niurama riguesals nåhardø giåræ

Lost the track at the end but it held up ok enough I think

[maleuswolf]

Got asked by @klavioli to draw Kalendis as a Sailor scout. So it is written, so it is done.

[ovid-daily]

Jan 1 | A • K • IAN • F | Kalendis Ianuarius

Subscribe to Ovid Daily and witness Ovid's enlightening conversation with Janus, the Roman tutelary diety of January, doorways, transitions, and duality.

Happy New Year!

[pepikhipik]

Knižní tip Františka Kalendy

Jestli si chcete udělat lepší představu o fungování brazilské vojenské diktatury (1964-1985), přečtěte si tuhle skvělou knížku. Je to neskutečně silný příběh otce hledající svou dceru, jež patří mezi stovky lidí, kteří v tomto období "zmizeli" - byli brutálně zavražděni.

Kucinski čerpá ze zkušenosti s vlastní sestrou, profesorkou chemie, kterou v období diktatury zavraždili. Mimo jiné výtečně popisuje mechanismy fungování vojenského režimu, způsob vyvolávání strachu a nejistoty, kolaboraci...

Přijde mi to zajímavé i z hlediska podobností s naším vlastním komunistickým režimem. Pronásledování je jen obráceno naruby - nehledají se "západní agenti", ale skuteční i domnělí "komunisté". Cílem se může stát kdokoli, kdo jen trochu vystupuje z řady, odváží se ozvat.

Většina společnosti se uzavírá do svého světa, depolitizuje se. Odvážná menšina odporuje - se zbraní v ruce nebo nenásilně. Nutno dodat, že Brazílie nikdy neměla tak brutální diktaturu jako sousední Argentina nebo vzdálenější Chile.

Ale i tak je strašné, že drtivá většina pachatelů těchto zločinů nebyla nikdy potrestána.

Zajímavý rozměr mimochodem knize dodává židovský původ hlavní postavy - a ostatně i samotného autora. Otec sotva unikl pronásledování v Evropě, jen aby nakonec přišel o dceru v zemi, která mu poskytla azyl.

Autor textu: František Kalenda

[w0nders-of-ardent]

☆ ⊹ ₊˚ KALOS

language: kalosench, galarian

pokédex size: 712

registered territories: vaniville town, aquacorde town, santalune city, lumiose city, camphrire town, cyllage city, ambrette town, geosenge town, shalour town, coumarine city, laverre city, dendemille town, anistar city, couriway town, snowbelle city, kiloude city

registered political leader(s): unknown

registered professor(s): augustine sycamore

time period: modern

key sin: pride

key virtue: patience

a region well known for its past war efforts, kalos is generally a rather loud and proud region. the weather is typically on the warmer side, and many tourists say that kalos has the harshest sunlight. additionally, this region is bustling with high fashion and the number one spot for contests of all kinds.

oc list:

kaiser [🌸✨] (birthplace)

kalendis [🌸✨] (birthplace)

[rausule]

MEGOR-MARDUK (CIM): Missa et densitas et pondus. Materia neutronum stellarum. He trahit et in se trahit. Gravitatem abyssi significat, deorsum trahentem

Animae plus quam pluma. Ultimus actus eius entropy aequat. Custos probareVoluntas, quia sola voluntas potest suam potestatem transire, eum raro invoca, exquisita cura MUSARUS (SM). Abominatio. Terminus applicatus ad Berosum nuntiis a Sirius, seu Vetus, in amphibio forma

NAGRIKSHAMISH (CIM). Indomita vis pura, Berserker. Se transcendit, transcendit rationem, Shiva et Mars. Fulmen. Ne invocatione indiget, in te habitat

NANNA (SAB) Naugerius Sin. Sphaera lunae. Vetustissimus Wanderers. pater Zonarum. Kalendis (septem) portis

NAR MATTARU (SAB) Oceanus magnus infernus. Naugerius Abu , vel Abyssus .

NATH-HORTHATH (HPL): Magnus Vetus in Celephaide colitur.

NATTIG (SAB): Una quattuor Spirituum Spatia. Ab Occidente et Mare. Aquilae figuram habet cum corpore humano, et facies et ungues aquilae. (Vide etiam Lamas, Sed. Ustar).

NEBO (SAB) Sphaera Mercurii custos deorum. Secunda porta Zonae NECRONOMICON (HPL): Liber Legis Nominum Mortuorum. Primum quae t *

NEG (NEC): Alter e geminis proles Yog Sothoth et Shubs-Niggurath. NEPHILIM (HEB Grants. Nomen significat magni Veteris

NERGAL (SAB): Sphaera Martis. Deus belli et sanguinis effusio. Antiquos agens, nam ad tempus habitavit in Catha. Quinta porta Zonae

NEXHAGUS (CIM): Ignis, solis accensus. Immoderata mutatio. Phasellus et malesuada sapien. Scurra, crudelitas risus et resina. Choroszon mentes Hominis et frater designabat canere. Prima et ultima larva choreae. Saepe eum invocate, ne serio nimis incitetis. Ne invoces eum, ne ad perniciem tuam et risus advolet te

NINAXAKADDU (nec) Carminum domina.

NINIB(NEC) Saturnini Dominum. Naugerius Adar. Eius essentia invenitur et in plumbo, in

[luigiviazzo]

Kalendis Novembribus Catholici Catholicaeque celebrant sollemnitatem Omnium Sanctorum.

[spuriusbrocoli]

HAPPY BIRTHDAY

THANK YOU

[abookishdreamer]

Character Intro: Hecate (Kingdom of Ichor)

Nicknames- Patroness of Magic, The Triple Goddess by the people of Olympius

Lady Violet by Aphrodite

Dude by Hades

Age- 19 (immortal)

Location- The Underworld

Personality- Hecate is very confident and sure of herself. She’s very protective, but also enjoys the solitude and asserting her independence. She’s proud of her Titan heritage & she’s also very methodical and cunning. Hecate has a morbid sense of humor. She’s currently single.

As the goddess of magic, witchcraft, the mist, ghosts, & crossroads, her powers/abilities include mystiokinesis (manipulating magic & magical energy), spell and potion creation, limited vitakinesis (healing), telekinesis, pyrokinesis (her fire burns dark blue), enhanced craftsmanship, umbrakinesis, levitation, shapeshifting, necromancy, communicating with/shapeshifting into her sacred animals- like crows, ravens, dragons, snakes, & owls, and teleportation (through a thick black fog).

Hecate lives in a modern mansion in the Underworld in the Pluto Point neighborhood. All the doors are made from obsidian. Inside, the main ceiling is adorned with a gold & ebony chandelier. The walls are made of black opal (embedded with various gemstones), and there's also several quartz & crystal bookshelves that hold her spellbooks and different vials for potions, stone and black marble flooring, as well as a fireplace with a Stygian Iron cauldron over it. She has many pets- a black panther named Nyx, a lion named Clover, three black cats named Tabitha, Rue, and Cerberus jr, & a hellhorse named Black Cherry. She also owns several dogs!

She's also really close with her parents Asteria (Titaness of falling stars, astrology, magic, necromancy, and nocturnal oracles & prophecies) and Perses (Titan god of destruction). She spent her early years in Delos.

Hecate works for Hades as a royal advisor by also having a seat on The Dark Council. She's aware of the many rumors whispered about in Olympius that she was “extra friendly” towards him, thus making it possible to get the job. For other work, Hecate models for/endorses The Moirai’s fashion brand, La Petit Amour, Maison du Drame, Hot Intoxication, & Nocturnal Vibez.

Hecate is fluent in all the languages spoken in Olympius, but more often than not she prefers speaking Latin- especially when she's performing her magic & spells!

As a kid, she used to have a crush on Helios (Titan god of the sun).

Hecate wants to assert herself more as a goddess, even though she’s already beloved in the Underworld. She wants the people of Olympius to give her the respect as they do towards deities like Zeus (god of the sky, thunder, & lightning), Hera (goddess of women & marriage), and Athena (goddess of wisdom).

She recently became a vocal supporter of the minor god movement (MGM), started by Pasithea (goddess of hallucinations & relaxation).

At an Olympic Council meeting, Hecate overheard the queen whisper about her, saying that she was nothing more than “A C-list goddess."

In Olympius, she's quite popular amongst young aspiring witches! Hecate loves chatting with them during livestreams on Fatestagram!

Her favorite holidays are Halloween & the Winter Solstice.

She has a great sense of business acumen! Hecate already has a successful makeup palette called Necromantic as well as a nail polish brand called Tribus Kalendis Ink, which are sold nationwide in Olmorfia stores. Hecate wants to branch out into things like fashion, home decor, & jewelry.

She designs all the clothes, shoes & accessories that she wears.

Hecate even did the interior design for The Moirai's place as well as the apartment for Lethe (Titaness of forgetfulness, oblivion, & concealment).

In the Underworld, she owns a nightclub called Grimoire.

Hecate is well known for her eclectic individualistic fashion style!

She has a few lampades (Underworld nymphs) assistants & workers as well as many empousai on her payroll!

One notable moment in her godly career was when she slew the giant Clytius during the Gigantomachy.

A guilty pleasure for her is sashimi, topped with wasabi, diced green onions, & grated garlic and ginger.

When traveling to New Olympus, Hecate loves stopping by the Chartí & Meláni stationery store where she often buys luxurious intricately crafted leather bound notebooks- where she writes her spells & potion recipes!

Her favorite nail polish color to wear from her own brand is "A Clash of Swords"- a dark blue black color.

She's really close with Hades (god of the dead). Their relationship is more like brother & sister and she loves annoying him. She’s constantly trying to get him to be more social. In the pantheon, Hecate is good friends with Hermes, Melpomene (muse of tragedy), Artemis (goddess of the hunt & moon), Eris (goddess of strife & discord), Neféloma (goddess of space & dark matter), The Furies, Thanatos (god of death), Arae (goddess of curses & hexes), Lykos (goddess of wolves), Ares (god of war), Urania (muse of astronomy), Achlys (goddess of the death mist, poison, misery, & sadness), Nemesis (goddess of retribution), Despoina (goddess of the arcadian mysteries, frost, winter, & shadows), Dionysus (god of wine), Mania (goddess of insanity), Hemera (goddess of the day), and even Aphrodite (goddess of love & beauty).

Aside from her mother, Hecate looks up to Selene (Titaness of the moon), Nyx (goddess of the night); who was also her mentor, Styx (Titaness of hatred), Empusa (goddess of shapeshifting), Demeter (goddess of the harvest & agriculture), and Gaia (goddess of the earth).

Hecate is currently the official mentor towards Circe (goddess of sorcery).

Her favorite frozen treats are lavender honey ice cream & pomegranate sorbet.

She loves watching horror and scary films! Her current TV guilty pleasure is the paranormal dramedy The Darkest Coven. It's about a group of three best friends who are witches that goes into business together with opening an inn. There's a wide range of guests and love interests including ghosts, vampires, warring warlocks, and werewolves.

Her favorite desserts include blueberry baklava, dark chocolate bundt cake with blackberry frosting, and matcha cream gelatin.

As for Hecate’s love life, she used to go out with Charon (Ferryman of the Underworld). It was only a few dates and not anything serious, so they’re still good friends. She once drunkenly made out with Hermes at a Ta Kalanta party Hades was throwing after they had gone caroling in New Olympus.

Her go-to drink is cinnamon tea sweetened with blackberry jam. She also likes rum & cokes, blackberry soda, necromancer cocktails, beer, classic martinis, matcha tea, sake, pomegranate soda, red wine, witches brew cocktails, and black martinis. The usual for her from The Roasted Bean is a large dark chocolate frappuccino and a medium pistachio matcha latte.

Hecate refers to herself as “cooking intolerant." She loves ordering takeout- her signature order being two gyro wraps, medium fried calamari rings, and an olympian burger with extra sauerkraut & feta cheese. She also enjoys her parents' homemade hoto.

In the pantheon Hecate is known for her delicious rabbit stew and smoky pumpkin chili!

In her free time, Hecate loves working on her magic and spells, tai chi, acupuncture, listening to music, archery, shopping, reading, sewing, ink painting, lava surfing, jewelry making, knitting, hanging out with friends, spending time with her parents, card games, and even photography.

“Most people happen to have two faces. I have three."

[reniametallinou]

Endpapers for this wonderful folk story I’m currently working on for @ekdoseis.kalendis ( kalendis books). #illustration #illustrationartists #ink #inkdrawing #inkillustration #folkillustration #folk #illustrations #illustration_daily #illustrationart #illustrationartist #illustrationdaily #moreillustrations #illustrationwork #childrensbookillustration #childrensbooks #childrenillustration #kidlitillustration #kidlitart #childrensillustrations #illustrationforkids #illustrationforchildren #folktale https://www.instagram.com/p/CO3P6aUHeSB/?igshid=1rfgu9myz0tnx

[bgpportfolio]

Tales of Aeora 1.6

🔷  Link

"An Analysis of Medeva’s poem, ‘Phrixus and Helle,’ in Relation to the Formation, and Orbit, of the Early Moons of Aeora”

By Thomas Apollinus, a member of the Society of Alchemists

Published in 622 A.D.

Summary

   "The following article attempts to reconcile the debate over whether or not Medeva had access to information regarding the formation, and evolution, of the early moons of Aeora (Phrixus and Helle). There is a modern-day belief that Medeva had access to secret knowledge through her mother, Luna, and the other gods. We argue, however, that Medeva had access to exclusive records on time-reckoning, through the Society of Alchemists, and that she used complex metaphors to describe relationships that she perceived in the natural world. Unfortunately, Medeva’s advanced metaphors (and perception of the world) led many to believe that she was not entirely mortal."

Article

Contemporary scholars wonder to what extent the ancients knew about the rotation, and formation, of the moons and planets in our solar system. When “Phrixus and Helle” was written by Medeva, sometime Before the Destruction (BD), ancient astronomers relied on three methods of calculating a year – one lunar, one solar, or a hybrid depending on the civilization. The country in which Medeva lived is unknown, but historical evidence indicates that it rested somewhere between the ancient empires of Kemet and Valentia (1). The system of time reckoning for both of these civilizations is beyond the scope of this essay, but it should suffice to say that Kemet relied (primarily) on a lunar calendar while Valentia dated their months according to the sun (2). Claims by Medeva, and her supporters, that the poem was presented to her by the spirits of the two moons – Phrixus and Helle – has prevailed into modern theological discourse. However, it seems far more likely that the poem was written using the knowledge of time calculations of the Kemetian and Valentian empires, as well as Medeva’s own knowledge concerning the formation of the moons based on her study of her former husband’s research.

The structure of the poem indicates that Medeva had some knowledge about the orbit of the moons, but to what extent is still debated. For example, each stanza is introduced by the name of a season associated with the solar year. Scansion of the poem’s form and meter, however, indicates that each stanza is made up of thirty feet of either iambs or trochees (depending on the season) plus a triplet of twenty feet at the end, or 140 feet in the entire poem, which suggests that Medeva refers to a lunar year in her work (which is comprised of 140 months and begins with the total eclipse known, to the ancients, as the Morte Kalendis — described in line 24). Her follower’s assertions that the poem was a revelation sent by Phrixus and Helle are completely unfounded; still, there is clear indication that Medeva was aware of the months in a lunar year and that they were somehow related to the seasons.

During Medeva’s lifetime, there were several groups who devised calendars based on the phases of the sun and the three moons. Many of the early calendars, specifically those in Kemet and Valentia, influenced our own modern systems of time reckoning. In the temples of the Khonsu, in Karnak (where Medeva is rumored to have visited), ancient astronomers began their lunar year at the day of total eclipse (2). Furthermore, the Society of Alchemists started to observe the orbit of the moons and developed our modern system of date-keeping. Jason would have been aware of these developments and might have shared them with his wife, or Medeva might have stolen the information from her husband’s library when she fled the country. The poem could have been written sometime after her flight since the final couplet references a “paper boat” (lines 27-28). Due to the discoveries of her husband, and the Khonsu, Medeva could have been aware of the number of times Luna orbited the earth in one rotation of Phrixus (being 140 or the number of months in a lunar year). Rather than a vision transmitted by the gods, it seems more likely that Medeva wrote poetry inspired by the early scientific discoveries of astronomers such as her husband.

The records Jason kept, translated for generations by the Society of Alchemists, describe Medeva as a sorceress who didn’t reveal her true identity until years into their marriage. On the night that she was sentenced to prison, she fled her country on a boat across the Seventh Sea – stealing several rare and valuable documents from the organization archives before she left (4). Although Jason never wrote about the conclusion with his ex-wife, historical records (see the letters of various pirates off the coast of Elithrea) suggest that she traveled toward the coast of Kemet where she settled with the Khonsu. Scientists speculate that Medeva brought the records of Jason the Astronomer with her, transplanting them on the eastern continent and in the hands of Khonsu priests and priestess (thus adding to their own research concerning the movement of the moons).

There are some documents that make it appear as if Medeva had access to information about how the solar system was formed, however this has been pure speculation. Her assertion that Phrixus “burned as punishment, thick band of ash and sulfur tore apart the sky” (lines 11-12) and that before this a “grey light, reflected, showed” (lines 1-3) demonstrates that Medeva believed that the moon, Phrixus, was not always the swirling red and black that we see today. Modern science has revealed that, before a stellar collision in our moon’s past, Phrixus would have looked like a small Luna or (more likely) a large Helle. It is likely that several large impacts from a period of heavy bombardment pummeled the moon, causing its surface to rupture and spew magma, as well as form lengthy volcano ranges – leaving behind the burning, smoky atmosphere that we witness today (3). However, the Society of Alchemists weren’t even aware of this fact during Jason’s lifetime, and it is not clear how Medeva knew as much as she did about Phrixus’ ancient past. Scientists hypothesize that the asteroids and meteors that caused Phrixus’ crust to shatter occurred before the evolution of life, and is therefore put forward by zealots as evidence that Medeva was in communication with the gods. Such assertions give too much credit to Medeva’s artistic comparison between Phrixus and the moon, Luna. It would not have been a stretch for her to imagine Phrixus, especially if he were as personable as she suggests, having once looked like one of the other moons.

Another problematic piece of evidence — Medeva claims, at first glance in accordance with modern scientific discourse, that after he burned Phrixus “called his twin flame,” Helle (line 13). It is known that Helle and Phrixus were formed together during a probable collision between Aeora and a large stellar body billions of years ago, making them “twins” in a sense. It is likely, however, that Helle received a large portion of ice from Phrixus during the most recent period of heavy bombardment – causing its current, oceanic appearance. Once again, modern philosophers are baffled by how Medeva could have known these facts but the answer is simple: she didn’t know them. The description of Helle being summoned by Phrixus is a reference to their (obviously) dependent relationship in space. If zealots would peer more closely into Medeva’s work, they would note that her poetics are not a revelation but a metaphorical analysis of what she perceived in the night sky coupled with the knowledge she stole from early astronomers. The “mysterious” methods by which she obtained this knowledge was not divine or visionary, but a byproduct of human reflection on the natural world.

The author hopes that this article will dispel the assertions that Medeva was linked to a divine world and reveal, instead, that the ancients were more aware of their natural world than we used to believe. The relics found in Valentia, such as the Antikythra, as well as the records of the Khonsu, indicate that early man was more adept at time calculation than we previously thought. There is no evidence that Medeva was connected to a divine agent, or that she was aware of astronomical patterns and events, before the observations of the Society of Alchemists. Like the “lost cities of Yis and Lyonesse” (lines 9-10) that she describes in her poem, any “evidence” to the contrary is a fantastical and unsupported conclusion derived from the whims of a hopeful, new-age delusion.

Additional Sources

Mythologies of the Anantian People, Polek Helena (598 A.D.)

Ancient Calendars of Kemet, Timot the Builder (474 A.D.)

Modern Thought on the Destruction, Hiratio Derus (603 A.D.)

Analyzing Ancient Mythologies, Stephan Mendac (615 A.D.)

[andylarocquenroll]

Exigit Sinceræ Devotionis (1478)

Signed by Pope Sixtus IV, this papal bull allowed Queen Isabel I of Castile and King Fernando II of Aragón to create the Spanish Inquisition. The Inquisition targeted religious minorities, particularly Jews and Moslems. This comes after centuries of Islamic rule that stretched from 711 to the Guerra de Granada (1482-91), when Isabel and Fernando "took back" the land from the Arabs (hence la Reconquista). I have included the original notes from la Academia, which I have roughly translated into English.

Xistus Episcopus, Servum servorum dei, charissimo in Cristo filio nostro Ferdinando regi et charissime in christo filie nostre Elisabeth Regine Castelle et Legionis (I) illustribus, salutem et apostolicam benedictionem.

Exigit Sincere Devotionis affectus et integra fides, quibus nos er Romanum ecclesiam reveremini ut petitionibus vestris, in His pesertim que catholice fidei exaltationem et animarum salutem concernunt, quantum cum Deo possumus, annuamus. Sane pro parte vestris nobis nuper exhibita petitio continebat quod in diversis civitatibus, terris et locis Regnorum Hispaniarum ditionis vestre signati sunt quamplurimi, qui sacro baptismatum lavacro in christo regenerati, non tamen ad id precise coacti, pro christianis aparientia se gerentes, ad ritus et mores iudeorum transire vel redire et indaice superstitionis ac perfidie dogmata et precepta servare, et a veritate ortodoxe fidei, cultu illiusque articulorum credulitate recedere, ac latas heretice pravitatis sectatores censuras et penas, iuxta constitutiones felicis recordatuonis Bonifacii Pape Octavi predecessoris nostri desuper editas, propterea incurare hactenus veriti non fuerint, nec verentes In dies: et non solum ipsi in sua cocitate perdurant, sed et alii qui ex eiis nascuntur et alii conversantes cum eisdem in corum perfidia infinciuntur, Cres[c]itque

Granate (3) Regnum et illi adiacentia loca, que infideles incolunt, nostris etiam temporibus vestre ditioni subiicere et infideles ipsos ad fidem rectam convertere, divina operante clementia, cum effectu curabitis, quantum predecessores diversimode impediti nequiverunt, in eiusmodi vere fidei exaltationem, animarum salutem et ad vestram perfectam laudem cum eterni beatitudinis premii conservatione votiva, ac volentes petitionibus vestris huiusmodi supplicationibus vestris inclinati volumus et vobis concedimus quod tres episcopi, vel superioris ipsis, aut alii viri probi presbiteri seculares, vel mendicantium aut non mendicantium ordinum religiosi, quadragesimum sue etatis annum transcendentes, bone conscientie et vite laudabilis, theologia Magistri seu Bacalaurei, aut in iure canonico doctores, vel cum rigore examinis Licenciati, Deum timentes, quos in segulis Civitatibus et Diocesibus Regnorum predictorum iuxta locorum exigentiam duxeritis eligendos pro tempore, aut saltem duo ex eis, huiusmodi criminum reos et receptatores et fautores eorum, eisdem prorsus iurisdictione proprietate et auctoritate fungantur, quibus funguntur de iure vel consuetudine locorum Ordinariiet heretice pravitatis inquisitores; non obstantibus constitutionum ordinationibus Apostolicis contraiis quibuscumque, seu si aliquibus communiter vel divisim a Sede Apostolica indultum existad quom interdici suspendi auti excommunicari non possint per litteras Apostolicas, non facientes plenam et expressam ac de verbo ad verbum de indulto huiusmodi mentionem. Nos enim vobis probos viros huiusmodi totiens quotiens vobis videbitur assumendi, et assumtos amovendi, ac alios eurum loco subrogandi, necnon eisdem probis viris, quos per vos assumi contingerit pro tempore, iurisdictione proprietate et auctoritate predictis huiusmodi criminum reos ac fautores et receptatores eurum utendi, facultatum concedimus per presentes. Vos autem ad premissa tales viros eligere et assumere studeatis, quorum probitate integritate et diligentia optati fructus exaltationis fidei et salutis animarum incessanter proveniant adeo speramus. 

Nulli ergo omnino hominum liceat hanc paginam nostre concessionis et voluntatis infringere, vel ei ausu temerario contraire. Siquis autem hoc attemptare presumserit, indignationis omnipotentis Dei et beatorum Petri et Pauli Apostolorum eius se noverit incursurum.

Dat Rome apud sanctum Petrum, anno Incarnationis dominice millesimo quadringentesimo septuagesimo octavo, kalendis Novembris, Pontificatus nostrils anno octavo

Esta facultad, no especificándose la voluntad y concurso de los Ordinarios, y tal como lo entendieron y aplicaron los reyes, era anormal y anticanónico. Así lo declaró Sixto IV en la bula que cortó de raíz semejante abuso.

Obsérvese que no se llaman reyes de Aragón. Juan II, padre de D. Fernando, se murió el primero de enero de 1479.

El designio de conquistar el reino de Granada, que anbrigaban los Reyes, consta en las capitulaciones de su matrimonio.

This faculty, without the will and cooperation of the Ordinaries, was recognized by the monarchs to be abnormal and anticanonical. This was reinforced in the bull by Sixtus IV, which put to an end a great deal of abuse.

Notice that they do not refer to themselves as the kings of Aragón. King John II, father of Fernando II, died on New Years of the next year.

The plan to retake the Emirate of Granada, which the monarchs harbored, is in their marriage contract

Si ve un error en la tradución ó transcripción, digame por favor! Deje sus correciónes en los comentarios, y lo corrigaré lo más pronto posible

Any of corrections of the translation or transcription are welcomed. Leave a comment detailing the correction and I will get to it ASAP.

[maleuswolf]

My take on Kalendis' paladin abilities. Not learned from any job stone or class quest, but instead a combination of her martial and magical knowledge with the desire to expand her versatility and protect her allies.

[ovid-daily]

Feb 1 | H•K•FEB•N | Kal. Feb.

Ovid speaks on the restorations of the temple of Juno Sospita on this date. He mentions that rites are performed at the grove of Alernus, at the temple of Vesta, and at the temple of Jupiter on the Capitoline.

Ovid also highlights the gray and gloomy weather that so often accompanies the start of February.