Hers is, by the way, very much a male deity.
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So if there's going to be a male deity, there's going to be a female counterpart, and vice versa.
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In the Kojiki, he is the father of female deity Hikawa-hime (日河比売, or Hikaha-hime) married Susanoo's grandson, the male deity Fuwanomojikunusunu (布波能母遅久奴須奴神, or Fuhanomojikunusunu) and from their union gave birth to the male deity Fukafuchi-no-Mizuyarehana (深淵之水夜礼花神). Fukafuchi- no-Mizuyarehana is the great-grandfather of the male deity Ōkuninushi (大国主神). Then, the great-grandson of Ōkuninushi, Mikanushi-hiko (甕主日子神) married Hinarashi-hime (比那良志毘売), who is the daughter of Okami, sister of Hikawa-hime. From the union of Mikanushi-hiko and Hinarashi-hime gave birth to the male deity Tahirikishimarumi (多比理岐志麻流美神).
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Rishi, for the forest Rabhas as well as village Rabhas, is a male deity. He is also known as Mahakal. Forest Rabhas worship him in all important social and religious ceremonies.
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The male deity Inti became accepted as the Christian God, but the Andean rituals centered around Inca deities have been retained and continued thereafter into the modern era by the Inca people.
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The pattern of a mother-goddess coupling with a young male deity was widespread in the entire pre-Aryan and pre-Semitic cultural zone of Orient from Southwest Asia to the Eastern Mediterranean. In this pattern, the Mother, like a goddess of fertility, was often accompanied by a young male deity who was both her son and later her husband after his father's demise: Astaroth with Tammuz, Kybele with Attis, etc. Often from sexual unions with their son-husbands, some goddesses bore numerous offsprings.
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Rabha people's religious world is pervaded with various spirits and natural objects. The main deity of the Rabhas is called Rishi. Rishi, for the forest Rabhas as well as village Rabhas, is a male deity. He is also known as Mahakal.
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Munishswaran (Tamil: முனீஸ்வரன, lit.: Sage-like Lord) is a Tamil folk deity popular in northern Tamil Nadu, India. He is a male deity usually depicted as three stones or just one stone with religious marking. The deity is considered a family or village guardian.
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A god is a male deity, in contrast with a goddess, a female deity. While the term "goddess" specifically refers to a female deity, the plural "gods" can be applied to deities collectively, regardless of gender. The Greek and Roman pantheons were ruled by Zeus, and Jupiter.
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Ranganayaki, is the presiding Goddess of Ranganatha Swamy temple at Srirangam. Affectionately called ThAyAr ("Holy Mother" in Tamil), she is the consort of Lord Ranganatha, the male deity of Srirangam. She is regarded as the manifestation of Lakshmi. She is also called Ranga NAchiAr and Periya Piratti.
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Mural, Museum of Anatolian Civilizations Neolithic hunters attacking an aurochs, Museum of Anatolian Civilizations Detail of the mural showing the hind part of the aurochs, a deer and hunters Murals, Museum of Anatolian Civilizations Seated goddess flanked by two felines, lionesses A striking feature of Çatalhöyük are its female figurines. Mellaart, the original excavator, argued that these well-formed, carefully made figurines, carved and molded from marble, blue and brown limestone, schist, calcite, basalt, alabaster, and clay, represented a female deity. Although a male deity existed as well, "statues of a female deity far outnumber those of the male deity, who moreover, does not appear to be represented at all after Level VI". To date, eighteen levels have been identified.
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25x quote). Later he quotes Jakob Boehme, "I was embraced with love as a bridegroom embraces his bride" (p.269). Abrahamic religions traditionally identify the gender of the supreme Being as male. In Islam and in Christianity, the soul of the often male sufi or mystic, following his spiritual discipline, may encounter the holy presence of the male Deity.
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A number of different gods and goddesses are commonly represented throughout Nabataean sculpture. The majority are gods and goddesses that were worshiped by the Nabataeans; however, some are representative of Greek, Roman, and Middle Eastern beliefs. In addition, the Zodiacs are periodically represented throughout their many art forms. Dushara was a principal male deity of the Nabataeans.
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Hutter M. 2003, pp. 211-280. She was represented as a dignified woman wearing a long robe, standing or seated, and holding a mirror. The main male deity of the town was Karhuha, akin to the Hittite stag-god Kurunta. In the 9th century BC, King Sangara paid tribute to Kings Ashurnasirpal II and Shalmaneser III of Assyria.
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They give the example of Diana only becoming three (Daughter, Wife, Mother) through her relationship to Zeus, the male deity. They go on to state that different cultures and groups associate different numbers and cosmological bodies with gender.Jung, C. G., and Kerényi, C. (1949). Essays on a Science of Mythology: the Myth of the Divine Child and the Mysteries of Eleusis.
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In the Buddhist art of India, Bhutan, Nepal and Tibet, yab-yum is the male deity in sexual union with his female consort. The symbolism is associated with Anuttarayoga tantra where the male figure is usually linked to compassion (') and skillful means (upāya-kauśalya), and the female partner to 'insight' (prajñā).Keown, Damien. (2003). A Dictionary of Buddhism, p. 338.
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In 1899 he published Aradia, or the Gospel of the Witches, which he claimed had been a sacred text for Italian witches. It made no mention of a horned god, but did mention a male deity known as Lucifer, as well as a female deity, the goddess Diana. Leland's work would provide much of the inspiration for the neopagan witchcraft religion of Stregheria.
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Ama-no-Koyane-no-mikoto (天児屋命, 天児屋根命) is a kami, a male deity of the Japanese religion of Shinto. He is one of the deities of Kasuga Shrine, Nara and of Hiraoka Shrine, Higashiōsaka, Japan. He is considered to be an ancestor of the Nakatomi clan and, hence, its most famous branch - the Fujiwara clan.
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Kangiten has many aspects and names, associated with Vajrayana (Esoteric Buddhist, Tantric, mantrayana) schools, Shingon being one of them. Although Kangiten is depicted with an elephant's head like Ganesha as a single male deity, his most popular aspect is the Dual(-bodied) Kangiten or the Embracing Kangiten depicted as an elephant-headed male-female human couple standing in an embrace.
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Bust of Murray held in the library of the UCL Institute of Archaeology. In The Witch-Cult in Western Europe, Murray stated that she had restricted her research to Great Britain, although made some recourse to sources from France, Flanders, and New England. She drew a division between what she termed "Operative Witchcraft", which referred to the performance of charms and spells with any purpose, and "Ritual Witchcraft", by which she meant "the ancient religion of Western Europe", a fertility-based faith that she also termed "the Dianic cult". She claimed that the cult had "very probably" once been devoted to the worship of both a male deity and a "Mother Goddess" but that "at the time when the cult is recorded the worship of the male deity appears to have superseded that of the female".
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Lord Pavadairayan - At Panrutti Angalamman Mayanakollai Festival. Lord Pavadairayan is a popular regional Tamil male deity in rural Tamil Nadu, India. He is one of the Kaaval Dheivams of Tamil Nadu, India, and is of particular notability because he is the son of Angala Parameswari. In most temples he is depicted on the right knee of Angala Parameswari and is also said to be her guard.
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In 1936, Gardner and Donna left Malaya and headed for Europe. She proceeded straight to London, renting them a flat at 26 Charing Cross Road. Gardner visited Palestine, becoming involved in the archaeological excavations run by J.L. Starkey at Lachish. Here he grew particularly interested in a temple containing statues to both the male deity of Judeo-Christian theology and the pagan goddess Ashtoreth.
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Tengri may have originated in the Xiongnu confederacy, which settled on the frontiers of China in the 2nd century BC. The confederacy probably had both pre-Turkic and pre-Mongolian ethnic elements. In modern Turkish, the word for god, Tanrı, derives from the same root. Tengrism apparently engaged various shamanic practices. According to Mercia MacDermott, Tangra was the male deity connected with sky, light and the Sun.
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Emeline Hill Richardson and Graeme Barker and Tom Rasmussen also state that Tuchulcha is female. However, Tuchulcha's garment is known to classical historians as a chiton and is worn by both men and women. As well, the same clothing is worn by another male deity, Charun. The only known rendering of Tuchulcha is identified in a wall painting in the Tomb of Orcus II, in Tarquinia, Italy.
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According to David Kalupahana, the Upanishads do not strictly distinguish between the two.David Kalupahana (1975), Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 19. In contrast, Damien Keown and Charles Prebish state the texts do distinctly present both the male deity Brahma and the abstract Brahman, however, in the Upanishads, deity Brahma is only referred to a few times.
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The rice cakes were never shared; this is because the tteoks represented luck, and because of the belief that Teojushin was a greedy goddess. In Honam, the people believed in a male deity called Cheollyungshin, the god of the jangdok. Some also believe him to be the god of taste. His worship was generally similar to the worship of Teojushin, except that paper was also stored in the pot.
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In The Witch-Cult in Western Europe, Murray stated that she had restricted her research to Great Britain, although made some recourse to sources from France, Flanders, and New England. She drew a division between what she termed "Operative Witchcraft", which referred to the performance of charms and spells with any purpose, and "Ritual Witchcraft", by which she meant "the ancient religion of Western Europe", a fertility-based faith that she also termed "the Dianic cult". She claimed that the cult had "very probably" once been devoted to the worship of both a male deity and a "Mother Goddess" but that "at the time when the cult is recorded the worship of the male deity appears to have superseded that of the female". In her argument, Murray claimed that the figure referred to as the Devil in the trial accounts was the witches' god, "manifest and incarnate", to whom the witches offered their prayers.
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The Shin'a'in are also traders, and have a semi-permanent settlement, Kata'shin'a'in, on the rim of the Plains. They are characterized by a certain racial type; black- haired, blue-eyed, with golden skin. Shin'a'in worship their deity in the form of a Goddess, Kal'enel (Sword of the Stars, or The Star-Eyed) with four aspects; Maiden, Warrior, Mother, Crone. They also have a male deity who does not appear much in the books.
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Wiccan celebrations encompass both the cycles of the Moon, known as Esbats and commonly associated with the Goddess (female deity), and the cycles of the Sun, seasonally based festivals known as Sabbats and commonly associated with the Horned God (male deity). An unattributed statement known as the Wiccan Rede is a popular expression of Wiccan morality, although it is not universally accepted by Wiccans. Wicca often involves the ritual practice of magic, though it is not always necessary.
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Another theory was presented by Henryk Łowmiański, who in his 1979 monograph on the religion of Slavs suggested that the idol was altogether non-Slavic, as it was made of stone, and not of wood, which was the basic construction material of the Slavs, but the legends of Swiatowid exist among all Slavic cultures nonetheless. Boris Rybakov in his 1987 work Paganism of Ancient Rus (Russian tribes) argued that four sides of the top tier represent four different Slavic gods, two female and two male, with their corresponding middle-tier entities always of the opposite gender. In Rybakov's hypothesis, the male deity with the horse and sword is the Lightning god Perun, the female with the horn of plenty is Mokosh, the female with the ring is Lada, and the male deity with the solar symbol, above the empty underworld, is Dažbog, (the God of sunlight for whom the sun was not an object but an attribute, thus the symbol's position on his clothing rather than in his hand ). Further, Rybakov suggests the underworld deity as Veles.
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The story of this book only differs in that Izanagi and Izanami volunteered to consolidate the Earth. In addition the two deities are described as "god of yang" (陽神 youshin, male deity) and "goddess of yin" (陰神 inshin, female deity) influenced by the ideas of Yin and yang. The rest of the story is identical, except that the other celestial gods (Kotoamatsukami) do not appear, nor are the last six smaller islands mentioned that were born through Izanagi and Izanami.
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The morning star may have been conceived as a male deity who presided over the arts of war and the evening star may have been conceived as a female deity who presided over the arts of love. Among the Akkadians, Assyrians, and Babylonians, the name of the male god eventually supplanted the name of his female counterpart, but, due to extensive syncretism with Inanna, the deity remained as female, despite the fact that her name was in the masculine form.
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Some are kindly, and will shower blessings on those who worship them. Others are vengeful and angry, and will unleash terror on the village unless they are propitiated. Many of these deities are especially worshipped by one particular community, for example Yellamma is worshipped especially by two Dalit communities: Malas and Madigas. Villages, especially in Tamil and Telugu regions, will also have a guardian deity: a male deity who protects the village from harms like war or famine or other evils.
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A deity ( or ) is a supernatural being considered divine or sacred. The Oxford Dictionary of English defines deity as "a god or goddess (in a polytheistic religion)", or anything revered as divine. C. Scott Littleton defines a deity as "a being with powers greater than those of ordinary humans, but who interacts with humans, positively or negatively, in ways that carry humans to new levels of consciousness, beyond the grounded preoccupations of ordinary life." A male deity is a god, while a female deity is a goddess.
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The physical body is then replaced by something called liau, which can be described as the 'spirit' of the corpse. Liau is divided into three parts: the liau of the bones, the liau of the flesh and blood, and the liau of the "spirit of the intellect". The bone liau is deemed to have been derived from the deceased's father, associated with the upperworld and the upperworld's male deity. The flesh and blood liau is derived from the deceased's mother, and is associated with the underworld and the underworld's female deity.
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Brahma (, brahmā) is distinct from Brahman. Brahma is a male deity, in the post-Vedic Puranic literature, who creates but neither preserves nor destroys anything. He is envisioned in some Hindu texts to have emerged from the metaphysical Brahman along with Vishnu (preserver), Shiva (destroyer), all other gods, goddesses, matter and other beings. In theistic schools of Hinduism where deity Brahma is described as part of its cosmology, he is a mortal like all gods and goddesses, and dissolves into the abstract immortal Brahman when the universe ends, then a new cosmic cycle (kalpa) restarts.
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Brahma is distinct from Brahman. Brahma is a male deity, in the post-Vedic Puranic literature, who creates but neither preserves nor destroys anything. He is envisioned in some Hindu texts to have emerged from the metaphysical Brahman along with Vishnu (preserver), Shiva (destroyer), all other gods, goddesses, matter and other beings. In theistic schools of Hinduism where deity Brahma is described as part of its cosmology, he is a mortal like all gods and goddesses, dissolving into the abstract immortal Brahman when the universe ends and a new cosmic cycle (kalpa) restarts again.
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Ponrasu (Vignesh) returns to his village after studying in the city. Ponrasu's father Veeramuthu Naicker (Vinu Chakravarthy) is the religious figure of the village called "Samiyaadi" (disguised as the male deity Sudalai Madan) who delivers divine judgement and kills those who faced him during the ceremony. Ponrasu loves the village belle Chinna Thayee (Padmashri) since his childhood and Chinna Thayee develops a soft corner for Ponrasu. Chinna Thayee's mother Raasamma (Sabitha Anand) is against their love because in the past Raasamma was in love with a singer and he dumped her after consummating their relationship.
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Karuppu Sami () (also called by many other names) is one of the regional Tamil male deities who is popular among the rural social groups of South India, especially Tamil Nadu and small parts of Kerala. He is one of the 21 associate folk-deities of Ayyanar and is hence one of the so-called Kaval Deivams of the Tamils. Sudalai Madan or Madan, is a regional Tamil male deity who is popular in South India, particularly Tamil Nadu. He is considered to be the son of Shiva and Parvati.
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Jona Lendering notes the similarity between her iconography and that of Nehalennia, who was worshipped in Germania Inferior, while Beck sees no significant difference between her attributes and those of the Matres and Matronae. Geographically, the areas in which Erecura and Dis Pater were worshipped appear to be in complementary distribution with those where the cult of Sucellus and Nantosuelta is attested, and Beck suggests that these cults were functionally similar although iconographically distinct.Beck (2009), p. 137. A male deity called Arecurius or Aericurus is named on an altar-stone in Northumberland, England,R.
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She is also said to have played a role in the formation of Rangitoto Island, asking Ruaumoko, god of earthquakes and eruptions, to destroy a couple that had cursed her. In some parts of New Zealand, Mahuika is a male deity. This is also the case in some parts of tropical Polynesia; for instance, in the Tuamotu archipelago and the Marquesas, Mahu-ika is the fire god who lives in the underworld in addition to being the grandfather of Maui. Maui wrestled him in order to win the secret of making fire.
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Apsat (also Avsati or Æfsati; ) is a male deity of birds and animals in the mythology of the peoples of the Caucasus. His name may come from the Abkhaz language word a-psaatʷ, meaning "bird", or possibly from the name of the Christian saint with whom he was popularly associated, Saint Eustathios. Some sources regard him as responsible for all hunted game, while others consider him to watch over fish and birds specifically. In some cycles, he is the primary hunting god, while in others, he is part of a pantheon of hunting deities.
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Thus, images in which Hathor nurses the pharaoh represent his right to rule. Hathor's relationship with Horus gave a healing aspect to her character, as she was said to have restored Horus's missing eye or eyes after Set attacked him. In the version of this episode in "The Contendings of Horus and Set", Hathor finds Horus with his eyes torn out and heals the wounds with gazelle's milk. Beginning in the Late Period (664–323 BC), temples focused on the worship of a divine family: an adult male deity, his wife, and their immature son.
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The Vedic and non-Vedic people assimilated from each other. Even though there are diversified characteristics between the Vedic and the folk tradition, various communities inducted these deities in their spectrum and created various sthalapuranas which emphasized the relation between these gods and goddesses from differing traditions. For example, a male deity called Kuttandavar is worshipped in many parts of Tamil Nadu, especially in the former South Arcot district. The image consists of a head like a big mask with a fierce face and lion's teeth projecting downwards outside the mouth.
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The trio of Sokotsutsuno'o, Nakatsutsuno'o and Uhatsutsuno'o make up the Sumiyoshi Sanjin group of deities, gods of fishing and sea, to whom tribute is paid at Sumiyoshi Taisha. In the last step of the purification ceremony, Izanagi washed his left eye from which the female deity was born; washed his right eye from which the genderless deity and spirit was born; and when washing his nose from which the male deity = commonly known as Susano'o was born. With these three gods called , Izanagi ordered their investiture. Amaterasu received the mandate to govern Takamagahara and a necklace of jewels called from Izanagi.
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The Judge goes on at length about the history of Suenteus Po, most of which Cerebus misses as he wanders off around the moon. The Judge then goes on to explain to Cerebus the nature of Tarim, the Void, and male deity, who the Judge tells Cerebus is real, as is Terim, the Light, who the Cirinists worship and who Cerebus believed didn't exist. The Big Bang was a result of their meeting. Now, the Light is slowly coming back, and the Void is awaiting her arrival—"Part of the void plans their reunion and part of the void plots his revenge".
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In Egyptian art, Min was depicted as an anthropomorphic male deity with a masculine body, covered in shrouds, wearing a crown with feathers, and often holding his penis erect in his left hand and a flail (referring to his authority, or rather that of the Pharaohs) in his upward facing right hand. Around his forehead, Min wears a red ribbon that trails to the ground, claimed by some to represent sexual energy. The legs are bandaged because of his chthonic force, in the same manner as Ptah and Osiris. His skin was usually painted black, which symbolized the fertile soil of the Nile.
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Each day of the matsuri corresponds to a wedding event celebrating the marriage of the deities. On day 1 (day of the snake) the male deity who will be the bridegroom and resides in Aso shrine is transferred to a mikoshi (portable shrine) by three Shinto priests and taken to the house of one of the priests of the shrine. On day 4 (day of the monkey) two of the shrine priests go to Yoshimatsu Shrine in Akamizu, Aso, to collect the "shintai" of the bride deity. The "shintai" is an object of worship believed to contain the spirit of a deity.
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According to Dr Birinchi Kumar Baruah and Dr Srinivas Murthi, the sculpture is of Ma (mother) Manasha while the Archaeological Survey of India has identified it as a male deity which was tempered with thick plaster into a female one subsequently. There is a series of rock carvings on either side of this prominent figure. The notable remains are the Ganesha, Hari Hara (or Harihara), Vishnupadas, etc. Most of these carved figures are assigned to circa 9th century AD. Similar to the Surya Chakra, there also exists a 'Chandra Chakra', but the natural vagaries have eroded it badly.
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Shani Dev (, ), or Śanaiśchara, refers to the planet Saturn, and is one of the nine heavenly objects known as Navagraha in Hindu astrology. Shani is also a male deity in the Puranas, whose iconography consists of a handsome figure carrying a sword or danda (sceptre), and sitting on a crow. He is the God of Justice in Hindu religion and delivers results to all, depending upon their thoughts, speech and deeds (karmakarma is the combined deeds of a person, comprising their expressed thoughts, words and actions, some of which may be good, and some bad. The judgement on such karma is delivered by Lord Shani dev, a.k.
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Traditional flower offering to a Lingam in Varanasi Shiva, the most widely worshipped and edified male deity in the Hindu pantheon, is worshipped much more commonly in the form of the lingam, or the phallus. Evidence of the lingam in India dates back to prehistoric times. Stone Lingams with several varieties of stylized "heads", or the glans, are found to this date in many of the old temples, and in museums in India and abroad. The famous "man-size" lingam in the Parashurameshwar Temple in Gudimallam, Chitoor District of Andhra Pradesh known as the Gudimallam Lingam, is about in height, carved in polished black granite.
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Because of their close association with kitsune, Inari is often believed to be a fox; though this belief is widespread, both Shinto and Buddhist priests discourage it. Inari also appears in the form of a snake or dragon, and one folktale has Inari appear to a wicked man in the shape of a monstrous spider as a way of teaching him a lesson. Inari is sometimes identified with other mythological figures. Some scholars suggest that Inari is the figure known in classical Japanese mythology as the Shinto male deity Uka-no-Mitama (or possibly Uke Mochi); others suggest Inari is the same figure as the Shinto female deity, Toyouke.
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The ALLATRA symbol is made up of a circle representing the sun, the symbol of the male deity Ra, and a crescent underneath it representing the moon, the symbol of the female deity Al-Lat. The ALLATRA International Public Movement (Ukrainian: Міжнародний громадський рух «АЛЛАТРА», Russian: Международное общественное движение «АЛЛАТРА») is a Kyiv-based group founded in 2011 that promotes a self-published book named AllatRa. There seems to be a debate among some religious scholars in the Russosphere on whether ALLATRA is a religious organization, with some researchers classify ALLATRA as a new religious movement with characteristics of syncreticism, Apocalypticism, Pan-Slavism, New Thought and New Age.
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Pearson theorized that during the Christian era, the religion began to emphasise the male deity, which was then equated with the Christian Devil. Pearson also made the claim that Joan of Arc had been one of the last few priestesses of the religion. He was, however, unlike Michelet or Gage, opposed to the group and to Goddess worship in general, believing that it was primitive and savage.The Triumph of the Moon - The Rise of Modern Pagan Witchcraft, Ronald Hutton, Oxford University Press, 1999, page 149-150 Charles Leland was an American folklorist and occultist who travelled around Europe in the latter 19th century and was a supporter of Michelet's theories.
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The First Sex is a 1971 book by the American librarian Elizabeth Gould Davis, considered part of the second wave of feminism. In the book, Gould Davis aimed to show that early human society consisted of matriarchal "queendoms" based around worship of the "Great Goddess", and characterised by pacifism and democracy. Gould Davis argued that the early matriarchal societies attained a high level of civilization, which was largely wiped out as a result of the "patriarchal revolution". She asserted that patriarchy introduced a new system of society, based on property rights rather than human rights, and worshipping a stern and vengeful male deity instead of the caring and nurturing Mother Goddess.
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Her husband was the god Dumuzid (later known as Tammuz) and her sukkal, or personal attendant, was the goddess Ninshubur (who later became the male deity Papsukkal). Inanna was worshiped in Sumer at least as early as the Uruk period ( 4000 BC – 3100 BC), but she had little cult prior to the conquest of Sargon of Akkad. During the post-Sargonic era, she became one of the most widely venerated deities in the Sumerian pantheon, with temples across Mesopotamia. The cult of Inanna/Ishtar, which may have been associated with a variety of sexual rites, was continued by the East Semitic-speaking people (Akkadians, Assyrians and Babylonians) who succeeded and absorbed the Sumerians in the region.
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This 7th century sculpture of Harihara is from Phnom Da in Cambodia. The name "Hariharalaya" is derived from the name of Harihara, a Hindu deity prominent in pre-Angkorian Cambodia. The name "Harihara" in turn is a composite of "Hari" (one of Vishnu's names listed in Vishnu sahasranama) and "Hara" (meaning the Hindu god Shiva). Cambodian representations of Harihara were of a male deity whose one side bore the attributes of Vishnu and whose other side bore the attributes of Shiva. For example, the deity’s head-covering consisted of a mitre-type hat (the attribute of Vishnu) on one side and as twisted locks of hair (the attribute of Shiva) on the other.
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He described the use of the word in reference to males as "ancient", but also quoted Shakespeare using it to satirise a man by likening him to the shrewish woman central to his play: "By this reckoning he is more shrew than she." (Cf. modern use toward men of other female-targeted slurs like bitch.) As a synonym for the shrew in literature and theatre, the word termagant derives from the name Termagant, an invented, mock-Muslim, male deity used in mediaeval mystery plays, characterised as violent and overbearing. Termagant features in many period works of the 11th through 15th centuries, from The Song of Roland to Chaucer's Canterbury Tales (in "The Tale of Sir Thopas").
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The large figure of a local god is carved from highly polished wood indigenous to the archipelago. It is relatively intact with only parts of its arms and feet missing. The standing male deity has a large head with distinctive features that are unique to artwork from the island. The exact meaning and name of this idol has not been definitively identified, although scholars think it may represent either the Polynesian god of agriculture Rongo or the principal god of Mangareva, Tu. Two types of figures were sent to Europe in the nineteenth century: The first group, of which this is an example, were anthropomorphic in design; the second (and rarer) group were more abstract.
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In the first part of The First Sex, Gould Davis used evidence from archaeology and anthropology to support a theory of matriarchal prehistory. The chapters in this section of the book focus on individual parts of the evidence for peaceful matriarchal queendoms: three are titled "Mythology Speaks", "Anthropology Speaks" and "Archaeology Speaks". Gould Davis said that the "loss of paradise" when the "Great Goddess" was replaced by a vengeful male deity is the theme of all surviving myth. She argued that evidence from the Neolithic site at Çatal Hüyük showed there to be no wars or even violent death, and that even physical injury to animals may not have been permissible there.
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Hermaphroditus in a wall painting from Herculaneum (first half of the 1st century AD) From early history, societies have been aware of intersex people. Some of the earliest evidence is found in mythology: the Greek historian Diodorus Siculus wrote of the mythological Hermaphroditus in the first century BCE, who was "born with a physical body which is a combination of that of a man and that of a woman", and reputedly possessed supernatural properties. Ardhanarishvara, an androgynous composite form of male deity Shiva and female deity Parvati, originated in Kushan culture as far back as the first century CE. A statue depicting Ardhanarishvara is included in India's Meenkashi Temple; this statue clearly shows both male and female bodily elements. Hippocrates (c.
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Mitoshi is the son of the Shinto male deity Toshigami (年神) or known by local as Ōtoshi (大歳神, Ōtoshi-no-kami) and grandson of the Shinto deity Susanoo. Tamahime is a princess and the daughter of Ō'arata (大荒田命, Ō'arata-no- Mikoto), the matriarch of Owari clan (尾張氏) of her husband Take'inadane (健稲種命, Take'inadane-no-mikoto) who were blessed with two sons and four daughters. After her husband's death, she returned to his hometown Arata (situated close to Komaki), encouraged to cultivate with the help of her father Ō'arata, honor and achieved his achievements. The best known of these festivals takes place in the town of Komaki, just north of Nagoya City.
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In the Kamiumi ("birth of the gods") episodes of the Kojiki, the god of creation Izanagi severs the head of the fire deity Kagu-tsuchi, whereupon the blood from the sword (Totsuka-no-Tsurugi) splattered the rocks and gave birth to several deities. The blood from the sword-tip engendered one triad of deities, and the blood from near the base of the blade produced another triad that included Takemikazuchi (here given as "Brave-Awful-Possessing-Male-Deity" by Chamberlain). The name of the ten-fist sword wielded by Izanagi is given postscripturally as , otherwise known as Itsu-no-ohabari., gives sword as "Itsu-no-o habari" (Accordingly, Takemikazuchi is referred in some passages as the child of Itsu-no-o habari.
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A cylinder seal, known as the Adam and Eve cylinder seal, from post-Akkadian periods in Mesopotamia (c. 23rd – 22nd century BCE), has been linked to the Adam and Eve story. Assyriologist George Smith (1840–1876) describes the seal as having two facing figures (male and female) seated on each side of a tree, holding out their hands to the fruit, while between their backs is a serpent, giving evidence that the fall of man account was known in early times of Babylonia. The British Museum disputes this interpretation and holds that it is a common image from the period depicting a male deity being worshiped by a woman, with no reason to connect the scene with the Book of Genesis.
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The Bhumijs revere the sun under the name of Sing-Bonga and Dharam, both considered to be their supreme deities. They worship Jahuburu in the sacred grove of the village at the Sarhul festival in Baisakh (April–May) and Phalgun (February–March). Karakata, a female deity, responsible for rains and bumper crops, Baghut or Bagh-Bhut, a male deity, responsible to ward off the animals and protect the crops in Kartik (October–November), Gram-Deota and Deoshali, the village deities to ward off sickness and watch over supply of water for drinking and irrigation in Ashadh (July–August), Buru, a mountain deity, for general prosperity in Magh, Panchbahini and Baradela, local deities of Bankura Bhumijs, etc., are worshipped by the Bhumijs.
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Wajima's festival kiriko are especially distinctive because of their Wajima lacquer coatings. The lanterns bear the inscription of a three-character kanji poem and, on the reverse side, the village crest from where the kiriko originate. The Story of the Taisai (Great Festival) depicts the love story between two Kami (gods): the Kami of the forest (a half blind male deity) and the Kami of the seven islands (the female deity) that are just off the coast of Wajima. Once a year the people of Noto guide the male Kami from his forest home through the city, while stopping at every business, home, and shrine to give blessings to the people of Wajima, and eventually to meet his wife at the sea.
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A painted wooden head of Iravan (Aravan), Asian Civilization Museum in Singapore Ardhanarishvara, an androgynous composite form of male deity Shiva and female deity Parvati, originated in Kushan culture as far back as the first century CE. A statue depicting Ardhanarishvara is included in India's Meenkashi Temple; this statue clearly shows both male and female bodily elements. Thirunar (Indigenous Gendervariants) meet in Koovagam, a village in Villupuram district, in the Tamil month of Chitrai (April/May) for an annual festival which takes place for fifteen days. During this festival, the participants worship Aravan and are married to him by temple priests, thus reenacting an ancient myth of Lord Vishnu who married him after taking the form of a woman named Mohini. The following days, dressed in white sarees, they mourn his death though ritual dances.
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Muhammad ibn 'Abd Allah Al-Azraqi () was a 9th-century Islamic commentator and historian, and author of the Kitab Akhbar Makka (Book of Reports about Mecca). Al-Azraqi was from a family who lived in Mecca for hundreds of years. He gave information on the design and layout of the pre-Islamic Ka'aba at Mecca after its rebuilding following a fire in 603 AD until its possession by Mohammed in 630 AD. The contents included a statue of Hubal, the principal male deity of Mecca, and a number of other pagan items, which were destroyed in 630 as idolatrous. They also included a pair of ram’s horns said to have belonged to the ram sacrificed by the Prophet Abraham in place of his son, the Prophet Ismail, and a painting (probably a fresco) of Jesus and Mary.
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Sometimes Neith was pictured as a woman nursing a baby crocodile, and she then was addressed with the title, "Nurse of Crocodiles", reflecting a southern provincial mythology that she served as either the mother of the crocodile god, Sobek, (or he was her consort). As mother of Ra, in her Mehet- Weret form, she was sometimes described as the "Great Cow who gave birth to Ra". As a maternal figure (beyond being the birth-mother of the sun-god Ra) Neith is associated with Sobek as her son (as far back as the Pyramid Texts), but in later religious conventions that paired deities, no male deity is consistently identified with her as a consort and she often is represented without one. Later triad associations made with her have little or no religious or mythological supporting references, appearing to have been made by political or regional associations only.
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In line with custom of Tamil Hindu temple compounds, the complex houses shrines to several deities. Koneswaram is the easternmost shrine of the 5 ancient Iswarams of Lord Shiva on the island, the others being Naguleswaram (Keerimalai), Thiruketheeswaram (Mannar), Munneswaram (Chilaw) and Tenavaram (Tevan Thurai). Koneswaram has attracted thousands of pilgrims from across Asia, its Shiva shrine mentioned in the Ramayana and the Mahabharata written from 400–100 B.C. describe at length its attraction to pilgrims from many countries and from 600—660, it has been glorified as one of 275 Shiva Sthalams, or holy Shiva dwellings on the continent in Tevaram. Swami Rock is heralded as a Shiva Upa Peetha (base) of Lanka in the Sivacharita, a Sanskrit work in praise of Shiva, and subsequent manuscripts of the Pithanirnaya (Maha Piitha Nirupana) as a general Sakta Peetha of Lanka with a temple of the compounds dedicated to the goddess Indraksi Devi and a male deity Raksasesvara – a reference to Ravana.
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Ithyphallic creature embracing nobleman, Naj Tunich cave Chin, together with Cu, Cavil ('idol'), and Maran, is mentioned as the name of the male deity said to have demonstrated sexual intercourse with other male deities and humans. In describing the customs of the Mayas inhabiting the Verapaz province (including the Alta Verapaz and Baja Verapaz) of 16th-century Guatemala, Bishop Bartolomé de las CasasLas Casas 1967: 515, 522 mentions sexual relationships, regulated by customary law, between unmarried young men and boys, as well as similar relations prevailing among adolescents receiving instruction in the temples. Chin, is said to have demonstrated sexual intercourse with another 'demon', and thereby to have introduced such relationships. De las Casas writes "From that time on some fathers gave their sons a little boy to be used as a woman; and if someone else took the boy, they demanded pay as is done when someone violates another's wife."Miles 1957: 763 Institutionalized pederastic prostitution, including transvestism, is recorded in 17th-century Spanish reports of the Itzá Mayas living in the Petén.
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An early description and analysis of the seal's iconography was provided by archaeologist John Marshall who had served as the Director-General of the Archaeological Survey of India and led the excavations of the Indus Valley sites. In addition to the general features of the seal described above, he also saw the central figure as a male deity; as three-faced, with a possible fourth face towards the back; and, as ithyphallic, while conceding that what appeared to be the exposed phallus could instead be a tassel hanging from the waistband. Most significantly he identified the seal as an early prototype of the Hindu god Shiva (or, his Vedic predecessor, Rudra), who also was known by the title Pashupati ('lord or father of all the animals') in historic times. In a 1928–29 publication, Marshall summarized his reasons for the identification as follows: Later, in 1931, he expanded his reasons to include the fact that Shiva is associated with the phallus in the form of linga, and that in medieval art he is shown with deer or ibexes, as are seen below the throne on the seal.
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