Atropos: a Disk Array Volume Manager for Orchestrated Use of Disks
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Chapter 4. Hatred in Hesiod
This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Kilgallon, Silvie Title: Hatred in Hesiod General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Hatred in Hesiod Silvie Kilgallon A dissertation submitted to the University of Bristol in accordance with the requirements for award of the degree of Doctor of Philosophy in the Faculty of Arts, January 2019. Word Count: 75,322. 2 Abstract: This thesis examines the conception and role of hatred in the Theogony and Works and Days of Hesiod. -
Lecture 9 Good Morning and Welcome to LLT121 Classical Mythology
Lecture 9 Good morning and welcome to LLT121 Classical Mythology. In our last exciting class, we were discussing the various sea gods. You’ll recall that, in the beginning, Gaia produced, all by herself, Uranus, the sky, Pontus, the sea and various mountains and whatnot. Pontus is the Greek word for “ocean.” Oceanus is another one. Oceanus is one of the Titans. Guess what his name means in ancient Greek? You got it. It means “ocean.” What we have here is animism, pure and simple. By and by, as Greek civilization develops, they come to think of the sea as ruled by this bearded god, lusty, zesty kind of god. Holds a trident. He’s seriously malformed. He has an arm growing out of his neck this morning. You get the picture. This is none other than the god Poseidon, otherwise known to the Romans as Neptune. One of the things that I’m going to be mentioning as we meet the individual Olympian gods, aside from their Roman names—Molly, do you have a problem with my drawing? Oh, that was the problem. Okay, aside from their Roman names is also their quote/unquote attributes. Here’s what I mean by attributes: recognizable features of a particular god or goddess. When you’re looking at, let’s say, ancient Greek pottery, all gods and goddesses look pretty much alike. All the gods have beards and dark hair. All the goddesses have long, flowing hair and are wearing dresses. The easiest way to tell them apart is by their attributes. -
At the Feet of the Moirai
AT THE FEET OF THE MOIRAI The Moirai are three sisters, Lachesis – The Allotter, who sings of things that were; Clotho – The Spinner, who sings of things that are; and Atropos – The End, who sings of things to come. They oversee all the paths of human lives as they are spun and woven across the face of The World. As the Moirai stand above a sea of threads below, their Weavers work to create the greatest tapestry ever known – that of all there is and will be. As the sisters plan the patterns of the lives in front of them, their Weavers move each individual thread according to their grand plan. So, The World is woven. THE WEAVERS In At The Feet Of The Moirai, players take on the role of Weavers working for the Moirai. Each Weaver oversees weaving The Thread of a chosen Hero’s story. Their weft and warp will drive their Hero’s deeds and lead them on their allotted paths. Players speak for their Heroes, but may also speak as Weavers to discuss, plan or scheme the weaving of the Threads. Play takes the form of three phases – Lachesis, Clotho, and Atropos: LACHESIS is Character Creation, where a Hero is forged, their past written and their fate decided CLOTHO is the adventure, where the Thread is spun, the story told, and rolls are made to determine the outcome of a Hero’s actions ATROPOS is The End – when the Thread is cut and a Hero dies Not all players will experience these phases at the same time, though the majority of play will take place in Clotho. -
Three Fates Free Ebook
FREETHREE FATES EBOOK Nora Roberts | 496 pages | 01 Apr 2003 | Penguin Putnam Inc | 9780515135060 | English | New York, United States The Three Fates: Destiny’s Deities of Ancient Greece and Rome Known as Moirai or Moerae in Greek Mythology and Fata or Parcae by the Romans, the Fates were comprised of three women often described as elderly, stern, severe, cold and unmerciful. Their names in Greek were Clotho, (“the spinner”), Lachesis (“the apportioner”) and Atropos (“the inevitable”). However, according to the 3rd century BC grammarian Epigenes, the three Moirai, or Fates, were regarded by the Orphic tradition as representing the three divisions of the Moon, "the thirtieth and the fifteenth and the first" (i.e. the crescent moon, full moon, and dark moon, as delinted by the divisions of the calendar month). The Fates – or Moirai – are a group of three weaving goddesses who assign individual destinies to mortals at birth. Their names are Clotho (the Spinner), Lachesis (the Alloter) and Atropos (the Inflexible). In the older myths, they were the daughters of Nyx, but later, they are more often portrayed as the offspring of Zeus and Themis. Triple Goddess (Neopaganism) Known as Moirai or Moerae in Greek Mythology and Fata or Parcae by the Romans, the Fates were comprised of three women often described as elderly, stern, severe, cold and unmerciful. Their names in Greek were Clotho, (“the spinner”), Lachesis (“the apportioner”) and Atropos (“the inevitable”). In mythology, Clotho, Lachesis, and Atropus (the Three Fates) are goddesses of fate and destiny. Clotho spins, Lachesis measures, and Atropus cuts the thread of time and life. -
Greco-Roman Gods and Goddesses
GRECO -ROMAN GODS AND GODDESSES THE OLYMPIANS : THE “T WELVE ” Of the many major and minor gods in the Olympian dynasty the most important are the Twelve, a group chosen by the Greeks themselves as the key figures in the Olympian group and the basis for most of their religious observances. Greek law is also to some extent derived from the concept of the Twelve, and Greeks in both court proceedings and in ordinary conversation took their oath “by the Twelve.” The divinities constituting this group were: Zeus (Jupiter, Jove) Leader of the Olympians, god of lightening, and representative of the power principle. Hera (Juno) Wife of Zeus and goddess of marriage and domestic stability. Poseidon (Neptune) God of the sea. Often called “the earth shaker,” possibly because the Greeks attributed earthquakes to marine origin. Hades (Pluto, Dis) God of the Underworld and presider over the realm of the dead. Also connected with the nature myth by his marriage to Persephone (Proserpine), who spent half of her time on earth (the growing season) and half in the underworld (the winter period). Hades does not represent death itself, that function being relegated to a lesser divinity Thanatos. Pallas Athena, Athena (Minerva) Goddess of wisdom, but also associated with many other concepts from warfare to arts and crafts. Her birth was remarkable, since she sprang fully-armed from the forehead of Zeus. She was the patron goddess of Athens and to the Athenians represented the art of civilized living. Phoebus Apollo Son of Zeus and Leto, daughter of the Titans Krios and Phoebe. -
GRADE 6: MODULE 1: UNIT 2: LESSON 12 the Fates
GRADE 6: MODULE 1: UNIT 2: LESSON 12 The Fates The ancients believed that how long people lived and the destinies of mortals were regulated by three sister-goddesses, called Clotho, Lachesis, and Atropos, who were the daughters of Zeus and Themis. The power that they wielded [held] over the fate of man was symbolized by the thread of life, which they spun out for the life of each human being from his birth to the grave. They divided this job between them. Clotho wound the flax around the distaff [a stick or spindle], ready for her sister Lachesis, who spun out the thread of life, which Atropos, with her scissors, relentlessly snipped asunder [apart], when the life of an individual was about to terminate [end]. The Fates represent the moral force by which the universe is governed. Both mortals and immortals were forced to submit to this force; even Zeus is powerless to prevent the Fates’ orders. The Fates, or Moiræ, are the special deities that rule over the life and death of mortals. Poets describe the Moiræ as stern, inexorable [impossible to stop or prevent] female divinities. They are aged, hideous, and also lame, which is meant to show the slow and halting march of destiny, which they controlled. They were thought of as prophetic divinities. Adapted from: Berens, E. M. “Moiræ or Fates (Parcæ)”. Myths and Legends of Ancient Greece and Rome. New York: Maynard, Merrill and Co., 1894. 139–141. Web. 7 June 2013. Public domain. Created by Expeditionary Learning, on behalf of Public Consulting Group, Inc. -
The-Palace-Of-Olympus.Pdf
The Palace of Olympus god, and Queen Hera, the Mother-goddess. The northern end of the palace, looking across the valley of Tempe towards the wild hills of Macedonia, consisted of the kitchen, Home of the banqueting hall, armory, workshops, and gods and goddesses servants’ quarters. In between came a Ancient square court, open to the sky, with covered Greece cloisters and private rooms on each side, belonging to the other five Olympian gods and the other five Olympian goddesses. Beyond the kitchen and servants’ quarters stood cottages for smaller gods, sheds for chariots, stables for horses, kennels for hounds, and a sort of zoo where the Olympians kept their sacred animals. These included a bear, a lion, a peacock, an eagle, tigers, stags, a cow, a crane, snakes, a wild boar, white bulls, a wild cat, mice, swans, herons, an owl, a tortoise, and a tank full of fish. In the Council Hall the Olympians met at times to discuss mortal affairs – such as which army on earth should be allowed to win a war, and whether they ought to punish some king or queen who had been behaving proudly or disgustingly. But for the most part they were too busy with their own quarrels The TWELVE most important gods and lawsuits to take much notice of mortal and goddesses of ancient Greece, called the affairs. King Zeus had an enormous throne Olympians, belonged to the same large, of polished black Egyptian marble, decorated quarrelsome family. Though thinking little of in gold. Seven steps led up to it, each of the smaller, old-fashioned gods over whom them enameled with one of the seven colors they ruled, they thought even less of mortals. -
When God Alters Our Fate: Relational Freedom in Romans 5:1–11 and 8:18–39
start page: 223 Stellenbosch eological Journal 2018, Vol 4, No 2, 223–241 DOI: http://dx.doi.org/10.17570/stj.2018.v4n2.a11 Online ISSN 2413-9467 | Print ISSN 2413-9459 2018 © Pieter de Waal Neethling Trust When God alters our fate: Relational freedom in Romans 5:1–11 and 8:18–39 Stephan Joubert University of the Free State, Bloemfontein, South Africa [email protected] Abstract Fate played an enormous role in the Ancient Mediterranean world. Fate was personified in numerous ancient deities such as the Keres, the Moirae, and Fortuna. At the same time Stoic views on fate, as a chain of causes, impacted hugely on the ancients’ general view on fate as an inexorable force which cannot be opposed, or whose direction and eventual outcomes cannot be changed. Against the backdrop, Paul’s understanding of the nature of God’s presence, actions and influence in the lives of believers in Romans 5:1–10 and 8:18–39 is discussed. Fate, in the sense of that which has been predetermined and written into the lives of individuals before birth, and which comes into existence in many different, fixed forms, or fate as a chain of causes, is never on Paul’s mind. God’s foreordained plan is not a predetermined, unalterable fate for each and every person over which they have no control or say whatsoever. Rather, God’s πρόθεσις (prothesis) relates to the salvation of all believers. God refuses to surrender his people to their fate, namely death and eternal destruction. He changes fate into destiny for all who believe in Christ. -
The Gospel of Hellas
the gospel of hellas THE GOSPEL OF HELLAS The Mission of Ancient Greece and The Advent of Christ the gospel of hellas eneral view of side, W. view ofeneral side, G Athens: Acropolis Acropolis Athens: THE GOSPEL OF HELLAS The Mission of Ancient Greece and The Advent of Christ by F R E D E R I C K H I E B E L We must not follow those who advise us mortals to think of mortal things, but we must, so far as we can, make ourselves immortal. – aristotle (Nikomachean Ethics) 1949 ANTHROPOSOPHIC PRESS new york 2008 Research InstitUte for Waldorf EDUcation Wilton, NH the gospel of hellas The electronic publication was funded by the Waldorf Curriculum Fund © Research Institute for Waldorf Education, 2008 Editor: David Mitchell Scanning and Copyediting: Ann Erwin Cover design: Scribner Ames Antrhrposophic Press, 1943 ISBN: None Preface Out of print reference books are often difficult to locate. Through the foresight and support of the Waldorf Curriculum Fund, this title has been resurrected and is now available gratis in an electronic version on www.waldorflibrary.org, one of the websites of the Research Institute for Waldorf Education. We hope you will find this resource valuable. Please contact us if you have other books that you would like to see posted. – David Mitchell Research Institute for Waldorf Education Boulder, CO August 2008 the gospel of hellas To my dear wife Beulah Emmet Hiebel By the same author: shakespeare and the awakening of modern consciousness TABLE OF CONTENTS preface ........................................................................................................11 introduction: A New View of Hellenic Culture ....................................13 chapter I: The Hellenic Consciousness ....................................................18 1. -
[PDF]The Myths and Legends of Ancient Greece and Rome
The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and official government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia -
Misleading and Unclear to the Many: Allegory in the Derveni Papyrus and the Orphic Theogony of Hieronymus
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Scholarship, Research, and Creative Work at Bryn Mawr College | Bryn Mawr College... Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2019 Misleading and Unclear to the Many: Allegory in the Derveni Papyrus and the Orphic Theogony of Hieronymus Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: https://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. 2019. "The eD rveni Papyrus: Unearthing Ancient Mysteries." In The eD rveni Papyrus: Unearthing Ancient Mysteries, edited by Marco Antonio Santamaria, 77-99. Leiden: Brill. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/classics_pubs/122 For more information, please contact [email protected]. chapter 6 Misleading and Unclear to the Many: Allegory in the Derveni Papyrus and the Orphic Theogony of Hieronymus Radcliffe G. Edmonds III 1 Introduction was composed, by whom, for whom, or even why it was included on the pyre.2 This verse has been made misleading and it is un- Scholars have, for the most part, focused upon the clear to the many, but to those who understand content of the treatise in the Derveni Papyrus, trying to correctly -
Clotho, Spunning the Wire of Life; Then Ends
MOIRE By Roberto Grassi This game is played with three players, a When Clotho thinks it's time to finish the clew and a pair of scissors. story (or when Atropos does, without any Each Player will control one of the Moire: notice), Atropos will tell the death of the protagonist, cutting the wire. The game Clotho, spunning the wire of life; then ends. Lachesis, wrapping it around a spindle; This game was written for the first G2P edi- Atropos, cutting it tion of the competition, in with shiny scissors. 2012. G2P is a competition At the beginning of the in Italian community to game each player will write a roleplaying game in choose one Moira. a maximum of 2 pages. Then Clotho starts to tell the story of a woman's English Translation, courte- life. sy of Enrico Pasi. The player who controls Clotho will always have the exclusive right to narrate. He or she will tell what happen. Clotho must follow this restriction: all characters in the story are women. In doing so, he or she will spun the wire. When he introduces a male character, shall immediately use the ritual phrase "But we don't care about him". The wire is wrapped by the player who plays Lachesis. When the player who plays Lachesis does not agree with Clotho, he stops wrapping. Game Duration Variable Clotho and Lachesis will ask Atropos who is N. of Players 3 right. Clotho will therefore continue to tell Level Easy on the basis of what decided by Atropos. Needed A spindle, scissors .