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BEVERAGE LIST BEVERAGE LIST Non-Alcoholic Beers Beverages O’Doul’S (USA)
BEVERAGE LIST BEVERAGE LIST Non-Alcoholic Beers Beverages O’Doul’s (USA) ..........................................................................3.40 Lemonade, Iced Tea, Raspberry Iced Tea, Milk, Coke, Diet Coke, St. Pauli NA ................................................................................3.40 Squirt, 7-Up, Mellow Yellow, Orange, Ginger Ale, Tonic, Soda (Free Refills) – (To Go 1.25) ...............................................2.00 Sprecher Root Beer (12 oz.) ........................................................2.50 “I have never needed a beer so bad Sprecher Cream Soda (16 oz.) ....................................................2.50 in my entire life.” Hank Hill Hot Chocolate .............................................................................2.00 Juices: Orange, Grapefruit, Cranberry, Pineapple, Tomato, Apple ...........................................................2.00 Wines By The Glass Coffee, Hot Tea ...........................................................................2.00 Ginger Beer .................................................................................2.50 WINES FROM MICHIGAN Grand Traverse Select Sweet Harvest Riesling ........................7.00 “Work is the curse of the drinking classes.” Grand Traverse Semi Dry Riesling ............................................7.00 Oscar Wilde Grand Traverse Sweet Red .........................................................7.00 HOUSE WINES Beer List White Zinfandel, Cabernet, Chardonnay, Merlot, Shiraz Cabernet Blend ...............................................................7.00 -
Chapter Five: Cupid and Psyche
Chapter Five: Cupid and Psyche (from Mythology for Today Hamilton’s Mythology) 1. Venus becomes jealous because Psyche’s surpassing beauty has transfixed all the mortals, so that they forget Venus, and neglect her temples and altars. 2. Venus plans to have her son, Cupid, shoot Psyche with a love arrow, so that Psyche will fall in love with a hideous creature. Venus’ plan fails because Cupid himself falls in love with the beautiful Psyche. 3. Psyche’s father believes that he must leave her on the summit to be claimed by her serpent‐husband, for this is what he has been told by the Oracle of Apollo. However, the truth is that Cupid has arranged this himself, so that he can carry Psyche away as his own bride. 4. Her sisters become jealous of Psyche’s superior riches and treasures. 5. Psyche is torn between her love for and her faith in her husband, and the doubt and fear her sisters cause her to feel. She is unable to live with the uncertainty of not knowing the truth. 6. When Psyche sees that her husband is a beautiful youth, she feels too ashamed of her suspicion that she is about to plunge the knife intended for him into her own breast. However, her hand trembles and the knife falls. This faltering saves her own life, but also causes her to drip some lamp oil on Cupid, who sees that she has betrayed him and runs away. 7. Psyche is made to separate by kind a huge mixed mass of tiny grains; ants separate them for her. -
Names of Botanical Genera Inspired by Mythology
Names of botanical genera inspired by mythology Iliana Ilieva * University of Forestry, Sofia, Bulgaria. GSC Biological and Pharmaceutical Sciences, 2021, 14(03), 008–018 Publication history: Received on 16 January 2021; revised on 15 February 2021; accepted on 17 February 2021 Article DOI: https://doi.org/10.30574/gscbps.2021.14.3.0050 Abstract The present article is a part of the project "Linguistic structure of binomial botanical denominations". It explores the denominations of botanical genera that originate from the names of different mythological characters – deities, heroes as well as some gods’ attributes. The examined names are picked based on “Conspectus of the Bulgarian vascular flora”, Sofia, 2012. The names of the plants are arranged in alphabetical order. Beside each Latin name is indicated its English common name and the family that the particular genus belongs to. The article examines the etymology of each name, adding a short account of the myth based on which the name itself is created. An index of ancient authors at the end of the article includes the writers whose works have been used to clarify the etymology of botanical genera names. Keywords: Botanical genera names; Etymology; Mythology 1. Introduction The present research is a part of the larger project "Linguistic structure of binomial botanical denominations", based on “Conspectus of the Bulgarian vascular flora”, Sofia, 2012 [1]. The article deals with the botanical genera appellations that originate from the names of different mythological figures – deities, heroes as well as some gods’ attributes. According to ICBN (International Code of Botanical Nomenclature), "The name of a genus is a noun in the nominative singular, or a word treated as such, and is written with an initial capital letter (see Art. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
Giants: Legends & Lore of Goliaths
PERHAPS MYTHOLOGY CONTAINS MORE TRUTH THAN WE REALIZE! The word “myth” has come to mean “fiction” in our minds, and so some people take Bible accounts, Aesop’s fables, and Greek myths and place them all in the same category. But what if some of the old legends are true? Rather than dismiss these narratives, perhaps we should investigate them. In this case, the world is filled with giant legends that speak of heroes and wars. In this highly engaging book of giants you will discover ? Unique glimpses into the ancient accounts of giants from around the world @ What does the Bible say about giants? ? Full-color artistry developed in an interactive format with fold outs and flaps, booklets, and more! @ A spectacular center spread stretching 4-feet across! It is fascinating that the ancient world agreed on many aspects of the Martin Bible, one of these being that early in the history of mankind, a race of violent, yet intelligent giants walked the earth, were destroyed by the Flood. Through historical records, the pre-Flood and post-Flood worlds are reconstructed, with giants re-emerging in and around Israel, and you’ll see one more reason that the Bible can be trusted. RELIGION/Biblical Studies/General JUVENILE NONFICTION/Religious/ Christian/General $18.99 U.S. ISBN-13: 978-0-89051-864-9 EAN First printing: June 2015 Copyright © 2015 Master Books. All rights reserved. No part of this book may be used Odysseus Blinds Polyphemus or reproduced in any manner whatsoever without written permission of the publisher, except in the case of brief quotations in articles and reviews. -
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FAVORITE GREEK MYTHS VARVAKEION STATUETTE Antique Copy of the Athena of Phidias National Museum, Athens FAVORITE GREEK MYTHS
FAVORITE GREEK MYTHS VARVAKEION STATUETTE Antique copy of the Athena of Phidias National Museum, Athens FAVORITE GREEK MYTHS BY LILIAN STOUGHTON HYDE YESTERDAY’S CLASSICS CHAPEL HILL, NORTH CAROLINA Cover and arrangement © 2008 Yesterday’s Classics, LLC. Th is edition, fi rst published in 2008 by Yesterday’s Classics, an imprint of Yesterday’s Classics, LLC, is an unabridged republication of the work originally published by D. C. Heath and Company in 1904. For the complete listing of the books that are published by Yesterday’s Classics, please visit www.yesterdaysclassics.com. Yesterday’s Classics is the publishing arm of the Baldwin Online Children’s Literature Project which presents the complete text of hundreds of classic books for children at www.mainlesson.com. ISBN-10: 1-59915-261-4 ISBN-13: 978-1-59915-261-5 Yesterday’s Classics, LLC PO Box 3418 Chapel Hill, NC 27515 PREFACE In the preparation of this book, the aim has been to present in a manner suited to young readers the Greek myths that have been world favorites through the centuries, and that have in some measure exercised a formative infl uence on literature and the fi ne arts in many countries. While a knowledge of these myths is undoubtedly necessary to a clear understanding of much in literature and the arts, yet it is not for this reason alone that they have been selected; the myths that have appealed to the poets, the painters, and the sculptors for so many ages are the very ones that have the greatest depth of meaning, and that are the most beautiful and the best worth telling. -
Ambrosia and Nectar
AMBROSIA AND NECTAR. BY PETER J. POPOFF. COMPARATIVE study of eating and drinking makes a new A chapter in the science of rehgions. Men eat and drink to live. Yet they die, because they have not nourishment that would give them immortality. Only gods have such food and drink, ambrosia and nectar, as the Greek mythology teaches. Eating and drinking, however, are considered as an absolutely necessary condition of life of all beings, be they gods or men. It is necessary to notice that this anthropomorphic idea is found in all religions. As creation of hu- man imagination, all gods are endowed with human qualities : they eat and drink, enjoy sweet meats and perfumes, singing and danc- ing; they love and beget children, make peace and war. Evidently, workmanship clearly indicates the workman. Here is a picture of life of the Olympian immortals: "On the topmost peak of Olympus there was a great hall where gods and goddesses gathered for deliberations and feasting. Ambrosia was the food served at these banquets, and nectar, poured into the cups by Hebe, the goddess of youth, nourished the inhor flowing in the gods" veins instead of blood. The nostrils of the feasters were filled with rich odor of sacrifices offered on earth, and their ears were charmed by the songs the Muses sung to the accompaniment of Apollo's lyre. The Graces, adorned with spring- flowers, presided over the feats and the dances, conducted by Terpsichore herself, the Muse of the choral lyric and the dance." (Greek and Roman Mythology. Jess M. Tatlock). -
Rocket Fizz Soda Products
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Queens and Ruler Cults in Early Hellenism Festivals, Administration, and Ideology
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 25 | 2012 Varia Queens and Ruler Cults in Early Hellenism Festivals, Administration, and Ideology Stefano Caneva Electronic version URL: http://journals.openedition.org/kernos/2104 DOI: 10.4000/kernos.2104 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 26 October 2012 Number of pages: 75-101 ISSN: 0776-3824 Electronic reference Stefano Caneva, “Queens and Ruler Cults in Early Hellenism”, Kernos [Online], 25 | 2012, Online since 20 November 2014, connection on 24 February 2021. URL: http://journals.openedition.org/kernos/ 2104 ; DOI: https://doi.org/10.4000/kernos.2104 Kernos Kernos 25(2012),p.75-101. Queens and Ruler Cults in Early Hellenism: Festivals, Administration, and Ideology * Abstract : How can a new deity, with her/his specific attributes, timai and epiphanies,becreated?Bywhom?Andforwhatpurposes?Whowillher/hispriests andbelieversbe?Hellenisticdocumentationbringsanhistoricalperspectivetothe cultic,socialandideologicalaspectsofreligiousphenomena,andrulercultsarea particular case of establishing/accepting new gods. Female ruler cults have only recently received specific attention. The paper examines the cases of Berenike I, ArsinoeII,andLaodikeIVinordertoprovidenewinterpretationsofsomedynas- ticfestivals andtostudytherelationshipbetweenrulercultsandthelegitimationof femalepower.Thediscussionreliesmostlyonpapyriandinscriptions,butthefinal analysis of Theocritus XVII argues -
Mythology, Greek, Roman Allusions
Advanced Placement Tool Box Mythological Allusions –Classical (Greek), Roman, Norse – a short reference • Achilles –the greatest warrior on the Greek side in the Trojan war whose mother tried to make immortal when as an infant she bathed him in magical river, but the heel by which she held him remained vulnerable. • Adonis –an extremely beautiful boy who was loved by Aphrodite, the goddess of love. By extension, an “Adonis” is any handsome young man. • Aeneas –a famous warrior, a leader in the Trojan War on the Trojan side; hero of the Aeneid by Virgil. Because he carried his elderly father out of the ruined city of Troy on his back, Aeneas represents filial devotion and duty. The doomed love of Aeneas and Dido has been a source for artistic creation since ancient times. • Aeolus –god of the winds, ruler of a floating island, who extends hospitality to Odysseus on his long trip home • Agamemnon –The king who led the Greeks against Troy. To gain favorable wind for the Greek sailing fleet to Troy, he sacrificed his daughter Iphigenia to the goddess Artemis, and so came under a curse. After he returned home victorious, he was murdered by his wife Clytemnestra, and her lover, Aegisthus. • Ajax –a Greek warrior in the Trojan War who is described as being of colossal stature, second only to Achilles in courage and strength. He was however slow witted and excessively proud. • Amazons –a nation of warrior women. The Amazons burned off their right breasts so that they could use a bow and arrow more efficiently in war. -
The Source of the Gods' Immortality in Archaic Greek Literature1
The Source of the Gods' Immortality in Archaic Greek Literature1 Amit Baratz No other trait of the gods is envied by men as bitterly as their immortality. This abyss between men and gods is one of the main themes of ancient literature and archaic Greek literature is no exception. The gods of archaic literature are γένος αἰὲν ἐόντων (‘race of those who always are’), ἀθάνατοι (‘immortals’) and αἰειγενέται (‘ever-living’). This paper first examines the opinion of some scholars that the eternal life of the gods is closely related to their godly aliments ambrosia and nectar,2 and will further try to describe the relationship and weight of this observation with a more widespread archaic conception of gods’ immortality. Ambrosia and nectar, unlike many divine items, have no exact parallel in the human world, and can thus be called “mythical items”. Although they share a few qualities with the food and drink of men, their nature and functions depend mostly on the creative imagination of the poets who describe them.3 At times they are liquid, at other times solid; they are multi-functional, used as bathing cosmetics, preventers of stench, preservatives of corpses, and granters of immortality, but their main function is to serve as the nutriment of the gods.4 What, according to basic archaic understanding, is the purpose of this divine meal? What end does it serve in the lives of the gods? The first to address this question was Aristotle. In his Metaphysics, discussing the principles of perishable and imperishable things, he writes: The school of Hesiod (οἱ μὲν οὖν περὶ Ἡσίοδον) and all the mythologists (ὅσοι θεολόγοι) thought only of what was plausible to themselves, and had no regard to us.