If the visible spectrum is wrapped to form a color wheel, magenta (additive secondary) appears midway between red and violet:Visible spectrum wrapped to join violet and red in an additive mixture of magenta
By the early 1960s, vivid colors in the magenta range became available, and as a result many become aware that magenta, yellow, and cyan make better primary pigments than red, blue, and yellow (although this information had been discovered by printers in the 19th century; magenta, cyan, and yellow have been in continuous use as the primary colors in printing since the late 19th century).
In astronomy
Astronomers have reported that spectral class T brown dwarfs (the ones with the coolest temperatures except for the recently discovered Y brown dwarfs) are colored magenta because of absorption by sodium and potassiumatoms of light in the green portion of the spectrum
In parapsychology
To psychics who claim to be able to observe the aura with their third eye, someone who has a magenta aura is usually described as being artisticand creative. It is reported that typical occupations for someone with a magenta aura would be such professions as artist, art dealer, actor, author, costume designer, or set designer
In politics
The color magenta is used to symbolizeanti-racismby theAmsterdam-based anti-racism Magenta Foundation
Aquinas bases his doctine on the natural law, as one would expect, on his understanding of God and His relation to His creation. He grounds his theory of natural law in the notion of an eternal law (in God). In asking whether there is an eternal law, he begins by stating a general definition of all law: Law is a dictate of reason from the ruler for the community he rules. This dictate of reason is first and foremost within the reason or intellect of the ruler. It is the idea of what should be done to insure the well ordered functioning of whatever community the ruler has care for. (It is a fundamental tenet of Aquinas' political theory that rulers rule for the sake of the governed, i.e. for the good and well-being of those subject to the ruler.) Since he has elsewhere shown that God rules the world with his reason (since he is the cause of its being (cf. , Aquinas concludes that God has in His intellect an idea by which He governs the world. This Idea, in God, for the governance of things is the eternal law.
Next, Aquinas asks whether there is in us a natural law. First, he makes a distinction: A law is not only in the reason of a ruler, but may also be in the thing that is ruled. In the case of the Eternal Law, the things of creation that are ruled by that Law have it imprinted on the them through their nature or essence. Since things act according to their nature, they derive their proper acts and ends (final cause) according to the law that is written into their nature. Everything in nature, insofar as they reflects the order by which God directs them through their nature for their own benefit, reflects the Eternal Law in their own natures.
The Natural Law, as applied to the case of human beings, requires greater precision because of the fact that we have reason and free will. It is the our nature humans to act freely (i.e. to be provident for ourselves and others) by being inclined toward our proper acts and end. That is, we human beings must exercise our natural reason to discover what is best for us in order to acheive the end to which their nature inclines. Furhtermore, we must exercise our freedom, by choosing what reason determines to naturally suited to us, i.e. what is best for our nature. The natural inclination of humans to acheive their proper end through reason and free will is the natural law. Formally defined, the Natural Law is humans' participation in the Eternal Law, through reason and will. Humans actively participate in the eternal law of God (the governance of the world) by using reason in conformity with the Natural Law to discern what is good and evil.
In applying this universal notion of Natural Law to the human person, one first must decide what it is that God has ordained human nature to be inclined toward. Since each thing has a nature given it by God, and each thing has a natural end, so there is a fulfillment to human activity of living. When a person discovers by reason what the purpose of living is, he or she discover his or her natural end is. Accepting the medieval dictum "happiness is what all desire" a person is happy when he or she achieves this natural end.
Aquinas distinguishes different levels of precepts or commands that the Natural Law entails. The most universal is the command "Good is to be done and pursued and evil avoided." This applies to everything and everyone, so much so that some consider it to be more of a description or definition of what we mean by "good." For these philosophers, a thing is "good" just in case it is pursued or done by someone. Aquinas would agree with this to a certain extent; but he would say that that is a definition of an apparent good. Thus, this position of Aquinas has a certain phenomenological appeal: a person does anything and everything he or she does only because that thing at least "appears" to be good. Even when I choose something that I know is bad for myself, I nevertheless chooses it under some aspect of good, i.e. as some kind of good. I know the cake is fattening, for example, and I don't choose to eat it as fattening. I do, however, choose to eat it as tasty (which is an apparent, though not a true, good).
On the level that we share with all substances, the Natural Law commands that we preserve ourselves in being. Therefore, one of the most basic precepts of the Natural Law is to not commit suicide. (Nevertheless, suicide can, sadly, be chosen as an apparent good, e.g. as the sessation of pain.) On the level we share with all living things, the Natural Law commands that we take care of our life, and transmit that life to the next generation. Thus, almost as basic as the preservation of our lives, the Natural Law commands us to rear and care for offspring. On the level that is most specific to humans, the fulfillment of the Natural Law consists in the exercize those activities that are unique of humans, i.e. knowledge and love, and in a state that is also natural to human persons, i.e. society. The Natural Law, thus, commands us to develop our rational and moral capacities by growing in the virtues of intellect (prudence, art, and science) and will (justice, courage, temperance). Natural law also commands those things that make for the harmonious functioning of society ("Thou shalt not kill," "Thou shalt not steal.") Human nature also shows that each of us have a destiny beyond this world, too. Man's infinite capacity to know and love shows that he is destined to know and love an infinite being, God.
All of these levels of precepts so far outlined are only the most basic. "The good is to be done and pursued and evil is to be avoided" is not very helpful for making actual choices. Therefore, Aquinas believes that one needs one's reason to be perfected by the virtues, especially prudence, in order to discover precepts of the Natural Law that are more proximate to the choices that one has to make on a day to day basis.
The Thomistic notion of Natural Law has its roots, then, in a quite basic understanding of the universe as caused and cared for by God, and the basic notion of what a law is. It is a fairly sophisticated notion by which to ground the legitimacy of human law in something more universal than the mere agreement and decree of legislators. Yet, it allows that what the Natural Law commands or allows is not perfectly obvious when one gets to the proximate level of commanding or forbidding specific acts. It grounds the notion that there are some things that are wrong, always and everywhere, i.e. "crimes against humanity," while avoiding the obvious dificulties of claiming that this is determined by any sort of human concensus. Nevertheless, it still sees the interplay of people in social and rational discourse as necessary to determine what in particular the Natural Law requires
Rasta Ozzy from up de hill Decide fi check 'pon 'im grocery bill An' when him add up de t'ings him need De dunny done wha' him save fi buy likkle weed Him han 'pon him jaw, lord. Red him eye an' just meditate The time is so hard lord, I man now t'ink 'bout emigrate I mek up me mind lord I might as well go 'gainst I man faith So a forward a market, I sight the butcher bwoy by de gate
Chorus
( You wan' goat? ) No I might-a kill I queen ( Try de beef nuh? ) I no check fi no grass weh green ( Wha' bout fowl? ) What'cha know is time fi a change ( Mere fish ? ) Got children out a dat range ( How 'bout de steak? ) What'cha know, me no sight me rate ( Try tripe? ) Bu'n me belly when I pull me pipe ( What about de pork then? ) Hush your mouth man, me brethren hear Sell I a pound of dat t'ing there
So when the butcher pull up a stool Begin fi question Ozzy how him so fool What kind a sump'in cook in a pot From him born him never did hear 'bout dat Well what'cha know master, give I time mek'a try explain It's just like a flim show Fi protect the humble we change the name I would have feel so cute Fi come in and ask we some 'Arnold fat' I and I feel safer if we change the subject and call it Dat
( Rpt Chorus )
Ozzy pay off de butcher bill Tek de parcel and trod up the hill Like a spite who do you t'ink him meet? Rasta Jeremiah from down the street Guidance me brethren Is wha' you have in a dat dere bag? Him kinda get frighten, and begin fi hide it beneat' him rag That man no fear I lord Mek we go up me yard and take a sat Meanwhile light a fire I will help you eat off de pound a dat
SEA FEVER... I must go down to the seas again, to the lonely sea and the sky, And all I ask is a tall ship and a star to steer her by, And the wheel's kick and the wind's song and the white sail's shaking, And a grey mist on the sea's face, and a grey dawn breaking.
I must go down to the seas again, for the call of the running tide Is a wild call and a clear call that may not be denied; And all I ask is a windy day with the white clouds flying, And the flung spray and the blown spume, and the sea-gulls crying.
I must go down to the seas again, to the vagrant gypsy life, To the gull's way and the whale's way, where the wind's like a whetted knife; And all I ask is a merry yarn from a laughing fellow-rover, And quiet sleep and a sweet dream when the long trick's over. [Masefield]
The sculpture created for Liverpool City Council was named 'The Great Escape' by Cronshaw, and has become one of the city's most popular sculptures. Indeed, the "Horse's Balls" have become something of a legendary point of reference amongst the student community of Liverpool with people often using the object of this soubriquet as a meeting place. The Great Escape was quite a task for Cronshaw, coming at a time when his foundry was still far from capable of dealing with a sculpture of such mammoth proportions, but the money won to create the sculpture slowly led to the improvement of the facilities so that he was eventually able to complete the sculpture almost entirely by himself. The sculpture is a bronze cast of a horse, 15 ft high and 4 tons in weight, formed entirely from rope in a spaghetti fashion. At the horses tail a piece of rope extends to the ground where a life-size sculpture of a man steps upon the rope forcing the horse to rear and apparently unravel itself in a bid for freedom. This scene is intended to reflect man's efforts to free himself of slavery, Liverpool formerly being one of the chief ports in Great Britain supporting ships which supplied the slave trade in America. [Wikipedia]
Interesting...
Rooted in the related but distinct Indo-European word *deiwos is the Latin word for deity, deus. The Latin word is also continued in English divine, "deity", and the original Germanic word remains visible in "Tuesday" ("Day of Tīwaz") and Old Norsetívar, which may be continued in the toponym Tiveden ("Wood of the Gods", or of Týr).
Possible Slavic mythologydivu (demons — meaning acquired from Iranian)
EstonianTharapita bears similarity to Dyaus Pita in name, although it has been interpreted as being related to the god Thor.
Dyeus was addressed as Dyeu Ph2ter, literally "Sky father" or "shining father", as reflected in Latin Iūpiter, Diēspiter, possibly Dis Pater and deus pater, Greek Zeu pater, Sanskrit Dyàuṣpítaḥ. In his aspect as a father god, his consort was Pltwih2 Mh2ter, "Earth Mother".
As the pantheons of the individual mythologies related to the Proto-Indo-European religion evolved, attributes of Dyeus were sometimes redistributed to other deities. In Greek and Roman mythology, Dyeus remained the chief god, but in Vedic mythology, the etymological continuant of Dyeus became a very abstract god, and his original attributes, and his dominance over other gods, were transferred to gods such as Agni or Indra.
O'Brien (1982) reconstructs a horse goddess with twin offspring, pointing to Gaulish Epona, Irish Macha (the twins reflected in Macha's pair, Liath Macha and Dub Sainglend), Welsh Rhiannon, and Eddaic Freyja in the tale of the construction of the walls of Asgard, seeing a vestige of the birth of hippomorphic twins in Loki in the form of a mare (in place of Freyja) giving birth to eight-legged Sleipnir. The myths surrounding Hengest and Horsa could come from a common source, since they were descendants of Woden and Hengest's name meant "stallion" (in German: Hengst) Shapiro (1982) points to Slavic Volos and Veles, and collects the following comparative properties:
Steven O'Brien, Dioscuric Elements in Celtic and Germanic Mythology, JIES 10 (1982), 117-136.
Michael Shapiro, Neglected Evidence of Dioscurism (Divine Twinning) in the Old Slavic Pantheon, JIES 10 (1982), 137-166.
Donald Ward, The Divine Twins: An Indo-European Myth in Germanic Tradition
Linguists are able to reconstruct the names of some deities in the Proto-Indo-European language (PIE) from many types of sources. Some of the proposed deity names are more readily accepted among scholars than others.[3]
The term for "a god" was *deiwos,[4] reflected in Hittite, sius; Latin, deus, Sanskrit deva; Avestan, daeva (later, Persian, divs); Welsh duw; Irish dia, Lithuanian, Dievas; Latvian,Dievs.[citation needed]
*Dyēus Ph2tēr is the god of the day-lit sky and the chief god of the Indo-European pantheon. The name survives in Greek Zeus with a vocative form Zeu pater; Latin Jūpiter (from the archaic Latin Iovis pater; Diēspiter), Sanskrit Dyáus Pitā, and Illyrian Dei-pátrous.[5]
*Plth2wih2 is reconstructed[6] as Plenty, a goddess of wide flat lands and the rivers that meander across them. Forms include Hittite Lelwanni, a goddess of the underworld, "the pourer",[7] and Sanskrit Prthivi.
*H2eus(os), is believed to have been the goddess of dawn,[9] continued in Greek mythology as Eos, in Rome as Aurora, in Vedic as Ushas, in Lithuanian mythology as Aušra 'dawn' or Auštaras (Auštra) 'the god (goddess) of the northeast wind', Latvian Auseklis, the morning star (Lithuanian Aušrinė, 'morning star'); Ausera, and Ausrina, goddesses of dawn or of the planet Venus; Hittite, assu 'lord, god';[citation needed] Gallic Esus, a god of hearths; Slavic, Iaro, a god of summer. The form Arap Ushas appears in Albanian folklore, but is a name of the Moon. See also the names for the Sun which follow. An extension of the name may have been *H2eust(e)ro,[10] but see also the form *as-t-r, with intrusive -t- [between s and r] in northern dialects".[11]Anatolian dialects: Estan, Istanus, Istara; Greek, Hestia, goddess of the hearth; Latin Vesta, goddess of the hearth; in Armenian as Astghik, a star goddess; possibly also in Germanic mythology as Eostre or Ostara; and Baltic, Austija.
*PriHeh2, is reconstructed (Mallory & Adams 2006, pp. 208) as "beloved, friend" (Sanskrit priya), the love goddess.
*Deh2nu- 'River goddess' is reconstructed (Mallory & Adams 2006, p. 434) from Sanskrit Danu, Irish Danu; Welsh Dôn, and a masc. form Ossetic Donbettys. The name has been connected with the Dan rivers which run into the Black Sea (Dnieper, Dniester, Don, and Danube) and other river names in Celtic areas.
*Welnos, is reconstructed as a god of cattle from Slavic Veles, and Lithuanian Velnias (in archaic Lithuanian vėlės means 'shades' or 'spirits of the departed'), "protector of flocks"; as well as Old Norse Ullr, and Old English Wuldor, and even the Elysian fields in Greek myth and ritual (according to Jaan Puhvel). There may be a god of cattle in the northern lands, but the argument is very thin. These names were also once thought to be connected to Sanskrit Varuna and Greek Ouranos, for example by Max Muller (Comparative Mythology p. 84), but this is now rejected on linguistic grounds, ("the etymology is disputed" Shapiro, JIES 10, 1&2, p. 155[12]).
Divine Twins: There are several sets, which may or may not be related.
Analysis of different Indo-European tales indicate the Proto-Indo-Europeans believed there were two progenitors of mankind: *Manu- ("Man"; Indic Manu; Germanic Mannus) and *Yemo-("Twin"; Indic Yama; Germanic Ymir), his twin brother. Cognates of this set of twins appear as the first mortals, or the first gods to die, sometimes becoming the ancestors of everyone and/or king(s) of the dead.[13][14]
The Sun and Moon as discussed in the next section.
Horse Twins, usually have a name that means 'horse' *ekwa-, but the names are not always cognate, because there is no lexical set (Mallory & Adams 2006, p. 432). They are always male and usually have a horse form, or sometimes, one is a horse and the other is a boy. They are brothers of the Sun Maiden or Dawn goddess, sons of the Sky god, continued in Sanskrit Ashvins and Lithuanian Ašvieniai, identical to Latvian Dieva deli. Other horse twins are: Greek, Dioskouroi (Polydeukes and Kastor); borrowed into Latin as Castor and Pollux; Irish, the twins of Macha; Old English, Hengist and Horsa (both words mean 'stallion'), and possibly Old Norse Sleipnir, the eight-legged horse born of Loki; Slavic Lel and Polel; possibly Christianized in Albanian as Sts. Flori and Lori. The horse twins may be based on the morning and evening star (the planet Venus) and they often have stories about them in which they "accompany" the Sun goddess, because of the close orbit of the planet Venus to the sun (JIES 10, 1&2, pp. 137–166, Michael Shapiro, who references D. Ward, The Divine Twins,Folklore Studies, No. 19, Univ. Calif. Press, Berkeley, 1968).
A water or sea god is reconstructed (Mallory & Adams 2006, p. 438) as *H2epom Nepots 'grandson/nephew of waters' from Avestan and Vedic Apam Napat, and as *neptonos from CelticNechtan, Etruscan Nethuns, and Latin Neptune. This god may be related[clarification needed] to the Germanic water spirit, the Nix.[15] Similarly, most major Lithuanian rivers begin in ne- (e.g.Nemunas, Neris, Nevėžis). Poseidon fulfills the same role in Greek mythology, but although the etymology of his name is highly arguable, it is certainly not cognate to Apam Napat.
The Sun and Moon are often seen as the twin children of various deities, but in fact the sun and moon were deified several times and are often found in competing forms within the same language. The usual scheme is that one of these celestial deities is male and the other female, though the exact gender of the Sun or Moon tends to vary among subsequent Indo-European mythologies. Here are two of the most common PIE forms:
*Seh2ul with a genitive form *Sh2-en-s, Sun, appears as Sanskrit Surya, Avestan Hvara; Greek Helios, Latin Sol, Germanic *Sowilo (Old Norse Sól; Old English Sigel and Sunna, modern English Sun), Lithuanian Saulė, Latvian Saule; Albanian Diell.[16]
*Meh1not Moon, gives Avestan, Mah; Greek Selene (unrelated), although they also use a form Mene; Latin, Luna, later Diana (unrelated), ON Mani, Old English Mona; Slavic Myesyats; Lithuanian, *Meno, or Mėnuo (Mėnulis); Latvian Meness. In Albanian, Hane is the name of Monday, but this is not related. (Encyclopedia of IE Culture, p. 385, gives the forms but does not have an entry for a moon goddess.)
*Peh2uson is reconstructed (Mallory & Adams 2006, p. 434) as a pastoral god, based on the Greek god Pan, the Roman god Faunus and the Fauns, and Vedic Pashupati, and Pushan. See also Pax.
A fuller treatment of the subject of the Indo-European Pantheon would not merely list the cognate names but describe additional correspondences in the "family relationships", festival dates, associated myths (but see Mythology section) and special powers.
