Conan, about forty in these stories, embarks on the most desperate
gamble of his life — leading a revolution against King Numedides of
Aquilonia, with the goal of making himself king in his place. From his
low point as a treasure-seeking fugitive in the Pictish Wilderness, he
is retrieved by allies from his days in the Aquilonian army to lead the
revolt. The borderlands suffer grievously during the war, but in the end
Conan takes the throne, only to suffer the customary uneasiness of the
head that wears the crown, from an attempted assassination involving
Stygian sorcerer Thoth-Amon to magical treachery on the battlefield as he strives to defend his hard-won kingship against predatory foreign powers.
The Aquilonian civil war between Conan and Numedides is not
actually depicted, but occurs offstage as background to the action of
"Wolves Beyond the Border", Howard's only non-Conan tale set in the
Hyborian Age. De Camp later made the war itself the subject of his novel
Conan the Liberator, co-written with Lin Carter.
"The Phoenix on the Sword", which Howard rewrote from an earlier Kull
story, marks his only use of Thoth-Amon as an antagonist, in a somewhat
peripheral role — he and Conan never even meet! In later stories, De
Camp and Carter would later elevate the Stygian sorcerer into one of
Conan's principal enemies.
Howard later reused the plot of "The Scarlet Citadel" as the basis of his only Conan novel, The Hour of the Dragon (afterwards retitled Conan the Conqueror).
The attributes of Tellus were the cornucopia, or bunches of flowers or fruit. She was typically depicted reclining, or rising, waist high, from a hole in the ground. Her male complement was a sky god such as Caelus (Uranus) or a form of Jupiter. Her Greek counterpart is Gaia, and among the Etruscans her name was Cel. Michael Lipka has argued that the Terra Mater who appears during the reign of Augustus is a direct transfer of the Greek Ge Mater into Roman religious practice, while Tellus, whose ancient temple was within Rome's sacred boundary (pomerium), represents the original earth goddess cultivated by the state priests.:151–152 ff
The word tellus, telluris is also a Latin common noun for "land, territory; earth," as is terra, "earth, ground". In literary uses, particularly in poetry, it may be ambiguous as to whether the goddess, a personification, or the common noun is meant.
The two words terra and tellus are thought to derive from the formulaic phrase tersa tellus, meaning "dry land".[citation needed] The etymology of tellus is uncertain; it is perhaps related to Sanskrittalam, "plain ground".
The 4th century CE Latin commentator Servius distinguishes between use of tellus and terra. Terra, he says, is properly used of the elementum, earth as one of the four classical elements with air (Ventus), water (Aqua), and fire (Ignis). Tellus is the goddess, whose name can be substituted (ponimus ... pro) for her functional sphere the earth, just as the name Vulcanus is used for fire, Ceres for produce, and Liber for wine.:1.171 Tellus thus refers to the guardian deity of Earth and by extension the globe itself. Tellus may be an aspect of the spirit called Dea Dia by the Arval priests, or at least a close collaborator with her as "divinity of the clear sky.":114
Not without cause was the Earth (Terra) called Mater and Ceres. It was believed that those who cultivated her led a pious and useful life (piam et utilem ... vitam), and that they were the sole survivors from the line of King Saturn.
Ovid distinguishes between Tellus as the locus ("site, location") of growth, and Ceres as its causa ("cause, agent").:1.671–674 Mater,
the Latin word for "mother," is often used as an honorific for
goddesses, including Vesta, who was represented as a virgin. "Mother"
therefore expresses the respect that one would owe a mother, though
Tellus and Terra are both regarded as mothers in the honorific sense as
well.
A thyle (OEþyle, ONþulr) was a member of the court associated with Scandinavian and Anglo-Saxonroyalty and chieftains in the Early Middle Ages,
whose precise role is uncertain but probably had to do with the
preservation of knowledge of the past and the judging of present
statements against it.
Most literary references are found in Icelandic and Old English literature like the Hávamál, where the term Fimbulþulr, "the great thyle", presumably refers to Odin himself, and Beowulf. In Gautreks saga, Starkad is referred to as a þulr after he sacrifices a king. The word also appears on the runic inscription of the Snoldelev Stone. Frederiksberg's original name was Tulehøj ("Thyle Hill").
The Old English term is glossed as Latin histrio "orator" and curra "jester"; þylcræft means "elocution". Zoëga's Concise Dictionary of Old Icelandic defines þulr as "wise-man, sage," cognate to Old Norse þula (verb) "to speak" and þula (noun) "list in poetic form". The Rundata project translates þulr
as "reciter". From this it appears that the office of thyle was
connected to the keeping and reproducing of orally transmitted lore like
the Rígsþula, "Lay of Rígr".
Unferð holds the role of thyle in the poem Beowulf; it has been suggested that he was also the scop who is mentioned reciting poetry at the feast.
It might be seen as a legitimate function of a guardian of the
knowledge of the past to challenge boasts, judging them against the
heroic past.
This may have played a role in preserving the luck of the group.
Alternatively the thyle's role, including Unferth's, has also been
envisaged as part of the comitatus (war-band), channeling rage into concerted action.
Among Schiaparelli's contributions are his telescopic observations of Mars. In his initial observations, he named the "seas"
and "continents" of Mars. During the planet's "Great Opposition" of
1877, he observed a dense network of linear structures on the surface of
Mars which he called "canali" in Italian, meaning "channels" but the
term was mistranslated into English as "canals".
While the term "canals" indicates an artificial construction, the term "channels" connotes
that the observed features were natural configurations of the planetary
surface. From the incorrect translation into the term "canals", various
assumptions were made about life on Mars; as these assumptions were
popularized, the "canals" of Mars became famous, giving rise to waves of
hypotheses, speculation, and folklore about the possibility of intelligent life on Mars, the Martians. Among the most fervent supporters of the artificial-canal hypothesis was the American astronomer Percival Lowell, who spent much of his life trying to prove the existence of intelligent life on the red planet.
After Lowell's death in 1916, astronomers developed a consensus against
the canal hypothesis, but the popular concept of Martian canals
excavated by intelligent Martians remained in the public mind for the
first half of the 20th century, and inspired a corpus of works of
classic science fiction.
Later, with notable thanks to the observations of the Italian astronomer Vincenzo Cerulli, scientists came to the conclusion that the famous channels were actually mere optical illusions.
The last popular speculations about canals were finally put to rest
during the spaceflight era beginning in the 1960s, when visiting
spacecraft such as Mariner 4
photographed the surface with much higher resolution than Earth-based
telescopes, confirming that there are no structures resembling "canals".
In his book Life on Mars, Schiaparelli wrote: "Rather than
true channels in a form familiar to us, we must imagine depressions in
the soil that are not very deep, extended in a straight direction for
thousands of miles, over a width of 100, 200 kilometers and maybe more. I
have already pointed out that, in the absence of rain on Mars, these
channels are probably the main mechanism by which the water (and with it
organic life) can spread on the dry surface of the planet."
The Hunt–Lenox Globe or Lenox Globe, dating from 1504, is the second- or third-oldest known terrestrial globe, after the Erdapfel of 1492. It is housed by the Rare Book Division of the New York Public Library.
It is notable as one of only two known instances of a historical map actually using the phrase HC SVNT DRACONES (in Latin hic sunt dracones means "here are dragons".)
"Here be dragons" means dangerous or unexplored territories, in imitation of a medieval practice of putting illustrations of dragons, sea monsters and other mythological creatures on uncharted areas of maps where potential dangers were thought to exist.
In terms of cladistics, which reflects evolutionary history, mammals are the only living members of the Synapsida; this clade, together with Sauropsida (reptiles and birds) together constitute the larger Amniota clade. The early synapsid mammalian ancestors were sphenacodontpelycosaurs, a group that included the non-mammalian Dimetrodon. At the end of the Carboniferous
period around 300 million years ago, this group diverged from the
sauropsid line that led to today's reptiles and birds. The line
following the stem group
Sphenacodontia split into several diverse groups of non-mammalian
synapsids—sometimes incorrectly referred to as mammal-like
reptiles—before giving rise to Therapsida in the Early Permian period. The modern mammalian orders arose in the Paleogene and Neogene periods of the Cenozoic era, after the extinction of non-avian dinosaurs, and have been among the dominant terrestrial animal groups from 66 million years ago to the present.
Synapsids[a]—not to be confused with therapsids,[b] which are a subordinate group to synapsids—are a group of animals that includes mammals and every animal more closely related to mammals than to the other members of the amniotesclade, such as reptiles and birds. They are easily separated from other amniotes by having a temporal fenestra, an opening low in the skull roof behind each eye, leaving a bony arch beneath each; this accounts for their name. Primitive synapsids are usually called pelycosaurs or pelycosaur-grade
synapsids. This informal term consists of all synapsids that are not
therapsids, a monophyletic more advanced mammal-like group. The
non-mammalian synapsids were described as mammal-like reptiles in classical systematics, but this misleading terminology is no longer in use. They are now more correctly referred to as stem mammals or proto-mammals. Synapsids evolved from basal amniotes and are one of the two major groups of amniotes, the other being the sauropsids,
the group that includes reptiles and birds. The distinctive temporal
fenestra developed in the ancestral synapsid about 312 million years
ago, during the Late Carboniferous period.
At the turn of the 20th century synapsids were thought to be one of the four main subclasses of reptiles. They were differentiated from other reptiles by their distinctive temporal openings. These openings in the skull bones allowed the attachment of larger jaw muscles, hence a more efficient bite.
Synapsids were considered to be the reptilian lineage that became mammals by gradually evolving
increasingly mammalian features, hence the name "mammal-like reptiles",
which became the broad, traditional description for all Paleozoic synapsids.
The term "mammal-like reptiles" is still used colloquially, but it is
used with increasing rarity in technical literature, as it reflects a
superseded understanding of these animals' evolutionary relationships. Phylogenetically, it is now understood that synapsids comprise an independent branch of the tree of life.[8] This terminology reflects the modern cladistical
approach to animal relationships, according to which the only valid
groups are those that include all of the descendants of a common
ancestor: these are known as monophyletic groups, or clades. The term "mammal-like reptiles" includes groups that are not united in this way, which makes it a paraphyletic
term. The monophyly of Synapsida is not in doubt, however, and the
expressions such as "Synapsida contains the mammals" and "synapsids gave
rise to the mammals" both express the same phylogenetic hypothesis.
Although Synapsida includes modern mammals, the term is most often used when referring to non-mammalian, non-therapsid synapsids.
The Permian–Triassic extinction event
about 252 million years ago, which was a prolonged event due to the
accumulation of several extinction pulses, ended the dominance of
carnivorous therapsids. In the early Triassic, most medium to large land carnivore niches were taken over by archosaurs which, over an extended period (35 million years), came to include the crocodylomorphs, the pterosaurs and the dinosaurs; however, large cynodonts like Trucidocynodon and traversodontids
still occupied large sized carnivorous and herbivorous niches
respectively. By the Jurassic, the dinosaurs had come to dominate the
large terrestrial herbivore niches as well.
The first mammals (in Kemp's sense) appeared in the Late Triassic
epoch (about 225 million years ago), 40 million years after the first
therapsids. They expanded out of their nocturnal insectivore niche from the mid-Jurassic onwards; The Jurassic Castorocauda, for example, was a close relative of true mammals that had adaptations for swimming, digging and catching fish. Most, if not all, are thought to have remained nocturnal (the nocturnal bottleneck), accounting for much of the typical mammalian traits. The majority of the mammal species that existed in the Mesozoic Era were multituberculates, eutriconodonts and spalacotheriids. The earliest known metatherian is Sinodelphys, found in 125 million-year-old Early Cretaceousshale in China's northeastern Liaoning Province. The fossil is nearly complete and includes tufts of fur and imprints of soft tissues.
The Permian–Triassic extinction event, also known as the P–Tr extinction, the P–T extinction, the End-Permian Extinction, and colloquially as the Great Dying, formed the boundary between the Permian and Triassicgeologic periods, as well as between the Paleozoic and Mesozoic eras, approximately 252 million years ago. It is the Earth's most severe known extinction event, with up to 96% of all marinespecies and 70% of terrestrialvertebrate species becoming extinct. It was the largest known mass extinction of insects. Some 57% of all biological families and 83% of all genera became extinct. Because so much biodiversity was lost, the recovery of land-dwelling life took significantly longer than after any other extinction event, possibly up to 10 million years. Studies in Bear Lake County, near Paris, Idaho, showed a relatively quick rebound in a localized marine ecosystem, taking around 2 million years to recover, suggesting that the impact of the extinction may have been felt less severely in some areas than others.
For over five billion years, Nitro have cultivated planets by
administering Gourmet Cells and then stressing them with environmental
disasters, like the Gourmet Solar Eclipse, and with predators, like Appetite Demons. The Nitro started the process on Earth several hundred million years ago when a meteorite containing Gourmet Cells struck the planet. They became source of all life and ingredients on the planet, also inducing incredible evolution of organisms and environment.
An unnamed surveyor from Boston, telling the story in the first-person perspective, attempts to uncover the secrets behind a shunned place referred to by the locals of Arkham as the "blasted heath."
Unable to garner any information from the townspeople, the protagonist
seeks out an old and allegedly crazy man by the name of Ammi Pierce, who
relates his personal experiences with a farmer who used to live on the
cursed property, Nahum Gardner. Pierce claims that the troubles began
when a meteorite crashed into Gardner's lands in June 1882.
The meteorite shrinks but does not cool, and local scientists
cannot discern its origin. As it shrinks, it leaves behind "globules of
colour" which are referred to as such only by analogy, as they fall outside the range of anything known in the visible spectrum. The stone is eventually destroyed by six bolts of lightning,
and the lab specimens are destroyed when placed in a glass beaker. The
following season, Gardner's crops grow unnaturally large and abundant.
When he discovers that, despite their appearance, they are inedible, he
becomes convinced that the meteorite has poisoned the soil. Over the
following year, the problem spreads to the surrounding vegetation and
local animals, altering them in unusual ways; the plants around the
farmhouse become "slightly luminous in the dark."
Gardner's wife goes mad, and he locks her in the attic. Over time,
Gardner isolates his family from the neighboring farmers; Pierce becomes
his only contact with the outside world.
Shortly after the onset of Mrs. Gardner's madness, the vegetation
erodes into a grey powder, and the water from the well becomes tainted.
One of Gardner's sons, Thaddeus, also goes mad, and Gardner locks him
in a different room of the attic. The livestock turns grey and dies off;
like the crops, their meat is tasteless and inedible. Thaddeus dies in
the attic. Merwin, another of Gardner's sons, vanishes while retrieving
water from the contaminated well. After two weeks with no contact from
Gardner, Pierce visits the farmstead and witnesses the tale's eponymous
horror in the attic. Gardner's final son, Zenas, has disappeared, and
the "colour" has infected Nahum's wife, whom Pierce puts out of her
misery. Pierce flees the decaying house as the horror destroys the last
surviving resident, Nahum.
Pierce returns later that day to the farmstead with six men,
including a doctor, who examine Nahum's remains. They discover both
Merwin and Zenas' eroding skeletons at the bottom of the well, as well
as bones of several other creatures. As they reflect upon their
discoveries in the house, a light begins to shine from the well; this
becomes the colour, which spreads over everything in the vicinity. The
men flee the house and escape as the horror blights the land and then
flies into the sky. Pierce alone turns back after the colour has gone;
he witnesses a small part of it try to follow the rest, only to fail and
return to the well. The knowledge that part of the alien still resides
on Earth is sufficient to disturb his mental state. When some of the men
return the following day, they find only a dead horse and acres of grey
dust. The Gardners' neighbours leave their homes and flee the area.
Arcadia is a poetic shaped space associated with bountiful natural splendor and harmony. The 'Garden' is often inhabited by shepherds. The concept also figures in Renaissancemythology. Although commonly thought of as being in line with Utopian
ideals, Arcadia differs from that tradition in that it is more often
specifically regarded as unattainable. Furthermore, it is seen as a
lost, Edenic form of life, contrasting to the progressive nature of Utopian desires.
The inhabitants were often regarded as having continued to live after the manner of the Golden Age, without the pride and avarice that corrupted other regions. It is also sometimes referred to in English poetry as Arcady. The inhabitants of this region bear an obvious connection to the figure of the noble savage, both being regarded as living close to nature, uncorrupted by civilization, and virtuous.
According to Greek mythology, Arcadia of Peloponnesus was the domain of Pan, a virgin wilderness home to the god of the forest and his court of dryads, nymphs and other spirits of nature. It was one version of paradise, though only in the sense of being the abode of supernatural entities, not an afterlife for deceased mortals.
The parentage of Pan is unclear; generally he is the son of Hermes, although occasionally in some myths of Dionysus, with whom his mother is said to be a wood nymph, sometimes Dryope or, even in the 5th-century AD source Dionysiaca by Nonnus (14.92), Penelope of Mantineia in Arcadia. In some early sources such as Pindar, his father is Apollo via Penelope, the wife of Odysseus. Herodotus (2.145), Cicero (ND 3.22.56), Apollodorus (7.38) and Hyginus (Fabulae 224) all make Hermes and Penelope his parents. Pausanias
8.12.5 records the story that Penelope had in fact been unfaithful to
her husband, who banished her to Mantineia upon his return. Other
sources (Duris of Samos; the Vergilian commentator Servius) report that Penelope slept with all 108 suitors in Odysseus' absence, and gave birth to Pan as a result. According to Robert Graves, his mother was called Oeneis, a nymph who consorted with Hermes.
In some accounts, two Pans were distinguished, one being the son of Zeus and Thymbreus (Thymbris? or Hybris?) and the other the son of Hermes and Penelope.
This myth reflects the folk etymology that equates Pan's name (Πάν) with the Greek word for "all" (πᾶν).
Accounts of Pan's genealogy are so varied that it must lie buried
deep in mythic time. Like other nature spirits, Pan appears to be older
than the Olympians, if it is true that he gave Artemis her hunting dogs and taught the secret of prophecy to Apollo. Pan might be multiplied as the Pans (Burkert 1985, III.3.2; Ruck and Staples, 1994, p. 132) or the Paniskoi. Kerenyi (p. 174) notes from scholia that Aeschylus in Rhesus distinguished between two Pans, one the son of Zeus and twin of Arcas, and one a son of Cronus. "In the retinue of Dionysos,
or in depictions of wild landscapes, there appeared not only a great
Pan, but also little Pans, Paniskoi, who played the same part as the Satyrs".
Comments
https://en.wikipedia.org/wiki/Terra
Terra is the Latin/Italian name for Earth.
https://www.etymonline.com/word/terra
terra (n.)
Latin, "earth," from PIE root *ters- "to dry."
Latin and other
Places
Nature
Conan, about forty in these stories, embarks on the most desperate gamble of his life — leading a revolution against King Numedides of Aquilonia, with the goal of making himself king in his place. From his low point as a treasure-seeking fugitive in the Pictish Wilderness, he is retrieved by allies from his days in the Aquilonian army to lead the revolt. The borderlands suffer grievously during the war, but in the end Conan takes the throne, only to suffer the customary uneasiness of the head that wears the crown, from an attempted assassination involving Stygian sorcerer Thoth-Amon to magical treachery on the battlefield as he strives to defend his hard-won kingship against predatory foreign powers.
The Aquilonian civil war between Conan and Numedides is not actually depicted, but occurs offstage as background to the action of "Wolves Beyond the Border", Howard's only non-Conan tale set in the Hyborian Age. De Camp later made the war itself the subject of his novel Conan the Liberator, co-written with Lin Carter.
"The Phoenix on the Sword", which Howard rewrote from an earlier Kull story, marks his only use of Thoth-Amon as an antagonist, in a somewhat peripheral role — he and Conan never even meet! In later stories, De Camp and Carter would later elevate the Stygian sorcerer into one of Conan's principal enemies.
Howard later reused the plot of "The Scarlet Citadel" as the basis of his only Conan novel, The Hour of the Dragon (afterwards retitled Conan the Conqueror).
Chronologically, the four short stories collected as Conan the Usurper fall between Conan the Warrior and Conan the Conqueror.
https://en.wikipedia.org/wiki/Terra_(mythology)
The attributes of Tellus were the cornucopia, or bunches of flowers or fruit. She was typically depicted reclining, or rising, waist high, from a hole in the ground. Her male complement was a sky god such as Caelus (Uranus) or a form of Jupiter. Her Greek counterpart is Gaia, and among the Etruscans her name was Cel. Michael Lipka has argued that the Terra Mater who appears during the reign of Augustus is a direct transfer of the Greek Ge Mater into Roman religious practice, while Tellus, whose ancient temple was within Rome's sacred boundary (pomerium), represents the original earth goddess cultivated by the state priests.:151–152 ff
The word tellus, telluris is also a Latin common noun for "land, territory; earth," as is terra, "earth, ground". In literary uses, particularly in poetry, it may be ambiguous as to whether the goddess, a personification, or the common noun is meant.
The two words terra and tellus are thought to derive from the formulaic phrase tersa tellus, meaning "dry land".[citation needed] The etymology of tellus is uncertain; it is perhaps related to Sanskrit talam, "plain ground".
The 4th century CE Latin commentator Servius distinguishes between use of tellus and terra. Terra, he says, is properly used of the elementum, earth as one of the four classical elements with air (Ventus), water (Aqua), and fire (Ignis). Tellus is the goddess, whose name can be substituted (ponimus ... pro) for her functional sphere the earth, just as the name Vulcanus is used for fire, Ceres for produce, and Liber for wine.:1.171 Tellus thus refers to the guardian deity of Earth and by extension the globe itself. Tellus may be an aspect of the spirit called Dea Dia by the Arval priests, or at least a close collaborator with her as "divinity of the clear sky.":114
Varro identifies Terra Mater with Ceres:
Ovid distinguishes between Tellus as the locus ("site, location") of growth, and Ceres as its causa ("cause, agent").:1.671–674 Mater, the Latin word for "mother," is often used as an honorific for goddesses, including Vesta, who was represented as a virgin. "Mother" therefore expresses the respect that one would owe a mother, though Tellus and Terra are both regarded as mothers in the honorific sense as well.
https://en.wikipedia.org/wiki/Thyle
A thyle (OE þyle, ON þulr) was a member of the court associated with Scandinavian and Anglo-Saxon royalty and chieftains in the Early Middle Ages, whose precise role is uncertain but probably had to do with the preservation of knowledge of the past and the judging of present statements against it.
Most literary references are found in Icelandic and Old English literature like the Hávamál, where the term Fimbulþulr, "the great thyle", presumably refers to Odin himself, and Beowulf. In Gautreks saga, Starkad is referred to as a þulr after he sacrifices a king. The word also appears on the runic inscription of the Snoldelev Stone. Frederiksberg's original name was Tulehøj ("Thyle Hill").
The Old English term is glossed as Latin histrio "orator" and curra "jester"; þylcræft means "elocution". Zoëga's Concise Dictionary of Old Icelandic defines þulr as "wise-man, sage," cognate to Old Norse þula (verb) "to speak" and þula (noun) "list in poetic form". The Rundata project translates þulr as "reciter". From this it appears that the office of thyle was connected to the keeping and reproducing of orally transmitted lore like the Rígsþula, "Lay of Rígr".
Among Schiaparelli's contributions are his telescopic observations of Mars. In his initial observations, he named the "seas" and "continents" of Mars. During the planet's "Great Opposition" of 1877, he observed a dense network of linear structures on the surface of Mars which he called "canali" in Italian, meaning "channels" but the term was mistranslated into English as "canals".
While the term "canals" indicates an artificial construction, the term "channels" connotes that the observed features were natural configurations of the planetary surface. From the incorrect translation into the term "canals", various assumptions were made about life on Mars; as these assumptions were popularized, the "canals" of Mars became famous, giving rise to waves of hypotheses, speculation, and folklore about the possibility of intelligent life on Mars, the Martians. Among the most fervent supporters of the artificial-canal hypothesis was the American astronomer Percival Lowell, who spent much of his life trying to prove the existence of intelligent life on the red planet. After Lowell's death in 1916, astronomers developed a consensus against the canal hypothesis, but the popular concept of Martian canals excavated by intelligent Martians remained in the public mind for the first half of the 20th century, and inspired a corpus of works of classic science fiction.
Later, with notable thanks to the observations of the Italian astronomer Vincenzo Cerulli, scientists came to the conclusion that the famous channels were actually mere optical illusions. The last popular speculations about canals were finally put to rest during the spaceflight era beginning in the 1960s, when visiting spacecraft such as Mariner 4 photographed the surface with much higher resolution than Earth-based telescopes, confirming that there are no structures resembling "canals".
In his book Life on Mars, Schiaparelli wrote: "Rather than true channels in a form familiar to us, we must imagine depressions in the soil that are not very deep, extended in a straight direction for thousands of miles, over a width of 100, 200 kilometers and maybe more. I have already pointed out that, in the absence of rain on Mars, these channels are probably the main mechanism by which the water (and with it organic life) can spread on the dry surface of the planet."
The Hunt–Lenox Globe or Lenox Globe, dating from 1504, is the second- or third-oldest known terrestrial globe, after the Erdapfel of 1492. It is housed by the Rare Book Division of the New York Public Library.
It is notable as one of only two known instances of a historical map actually using the phrase HC SVNT DRACONES (in Latin hic sunt dracones means "here are dragons".)
https://en.wikipedia.org/wiki/Here_be_dragonsThe term "mammal-like reptiles" is still used colloquially, but it is used with increasing rarity in technical literature, as it reflects a superseded understanding of these animals' evolutionary relationships. Phylogenetically, it is now understood that synapsids comprise an independent branch of the tree of life.[8] This terminology reflects the modern cladistical approach to animal relationships, according to which the only valid groups are those that include all of the descendants of a common ancestor: these are known as monophyletic groups, or clades. The term "mammal-like reptiles" includes groups that are not united in this way, which makes it a paraphyletic term. The monophyly of Synapsida is not in doubt, however, and the expressions such as "Synapsida contains the mammals" and "synapsids gave rise to the mammals" both express the same phylogenetic hypothesis.
Although Synapsida includes modern mammals, the term is most often used when referring to non-mammalian, non-therapsid synapsids.
The Permian–Triassic extinction event about 252 million years ago, which was a prolonged event due to the accumulation of several extinction pulses, ended the dominance of carnivorous therapsids. In the early Triassic, most medium to large land carnivore niches were taken over by archosaurs which, over an extended period (35 million years), came to include the crocodylomorphs, the pterosaurs and the dinosaurs; however, large cynodonts like Trucidocynodon and traversodontids still occupied large sized carnivorous and herbivorous niches respectively. By the Jurassic, the dinosaurs had come to dominate the large terrestrial herbivore niches as well.
The first mammals (in Kemp's sense) appeared in the Late Triassic epoch (about 225 million years ago), 40 million years after the first therapsids. They expanded out of their nocturnal insectivore niche from the mid-Jurassic onwards; The Jurassic Castorocauda, for example, was a close relative of true mammals that had adaptations for swimming, digging and catching fish. Most, if not all, are thought to have remained nocturnal (the nocturnal bottleneck), accounting for much of the typical mammalian traits. The majority of the mammal species that existed in the Mesozoic Era were multituberculates, eutriconodonts and spalacotheriids. The earliest known metatherian is Sinodelphys, found in 125 million-year-old Early Cretaceous shale in China's northeastern Liaoning Province. The fossil is nearly complete and includes tufts of fur and imprints of soft tissues.The Permian–Triassic extinction event, also known as the P–Tr extinction, the P–T extinction, the End-Permian Extinction, and colloquially as the Great Dying, formed the boundary between the Permian and Triassic geologic periods, as well as between the Paleozoic and Mesozoic eras, approximately 252 million years ago. It is the Earth's most severe known extinction event, with up to 96% of all marine species and 70% of terrestrial vertebrate species becoming extinct. It was the largest known mass extinction of insects. Some 57% of all biological families and 83% of all genera became extinct. Because so much biodiversity was lost, the recovery of land-dwelling life took significantly longer than after any other extinction event, possibly up to 10 million years. Studies in Bear Lake County, near Paris, Idaho, showed a relatively quick rebound in a localized marine ecosystem, taking around 2 million years to recover, suggesting that the impact of the extinction may have been felt less severely in some areas than others.
Antivirus software
https://en.wikipedia.org/wiki/The_Colour_Out_of_SpaceAn unnamed surveyor from Boston, telling the story in the first-person perspective, attempts to uncover the secrets behind a shunned place referred to by the locals of Arkham as the "blasted heath." Unable to garner any information from the townspeople, the protagonist seeks out an old and allegedly crazy man by the name of Ammi Pierce, who relates his personal experiences with a farmer who used to live on the cursed property, Nahum Gardner. Pierce claims that the troubles began when a meteorite crashed into Gardner's lands in June 1882.
The meteorite shrinks but does not cool, and local scientists cannot discern its origin. As it shrinks, it leaves behind "globules of colour" which are referred to as such only by analogy, as they fall outside the range of anything known in the visible spectrum. The stone is eventually destroyed by six bolts of lightning, and the lab specimens are destroyed when placed in a glass beaker. The following season, Gardner's crops grow unnaturally large and abundant. When he discovers that, despite their appearance, they are inedible, he becomes convinced that the meteorite has poisoned the soil. Over the following year, the problem spreads to the surrounding vegetation and local animals, altering them in unusual ways; the plants around the farmhouse become "slightly luminous in the dark." Gardner's wife goes mad, and he locks her in the attic. Over time, Gardner isolates his family from the neighboring farmers; Pierce becomes his only contact with the outside world.
Shortly after the onset of Mrs. Gardner's madness, the vegetation erodes into a grey powder, and the water from the well becomes tainted. One of Gardner's sons, Thaddeus, also goes mad, and Gardner locks him in a different room of the attic. The livestock turns grey and dies off; like the crops, their meat is tasteless and inedible. Thaddeus dies in the attic. Merwin, another of Gardner's sons, vanishes while retrieving water from the contaminated well. After two weeks with no contact from Gardner, Pierce visits the farmstead and witnesses the tale's eponymous horror in the attic. Gardner's final son, Zenas, has disappeared, and the "colour" has infected Nahum's wife, whom Pierce puts out of her misery. Pierce flees the decaying house as the horror destroys the last surviving resident, Nahum.
Pierce returns later that day to the farmstead with six men, including a doctor, who examine Nahum's remains. They discover both Merwin and Zenas' eroding skeletons at the bottom of the well, as well as bones of several other creatures. As they reflect upon their discoveries in the house, a light begins to shine from the well; this becomes the colour, which spreads over everything in the vicinity. The men flee the house and escape as the horror blights the land and then flies into the sky. Pierce alone turns back after the colour has gone; he witnesses a small part of it try to follow the rest, only to fail and return to the well. The knowledge that part of the alien still resides on Earth is sufficient to disturb his mental state. When some of the men return the following day, they find only a dead horse and acres of grey dust. The Gardners' neighbours leave their homes and flee the area.The inhabitants were often regarded as having continued to live after the manner of the Golden Age, without the pride and avarice that corrupted other regions. It is also sometimes referred to in English poetry as Arcady. The inhabitants of this region bear an obvious connection to the figure of the noble savage, both being regarded as living close to nature, uncorrupted by civilization, and virtuous.
https://en.wikipedia.org/wiki/Pan_(god)
The parentage of Pan is unclear; generally he is the son of Hermes, although occasionally in some myths of Dionysus, with whom his mother is said to be a wood nymph, sometimes Dryope or, even in the 5th-century AD source Dionysiaca by Nonnus (14.92), Penelope of Mantineia in Arcadia. In some early sources such as Pindar, his father is Apollo via Penelope, the wife of Odysseus. Herodotus (2.145), Cicero (ND 3.22.56), Apollodorus (7.38) and Hyginus (Fabulae 224) all make Hermes and Penelope his parents. Pausanias 8.12.5 records the story that Penelope had in fact been unfaithful to her husband, who banished her to Mantineia upon his return. Other sources (Duris of Samos; the Vergilian commentator Servius) report that Penelope slept with all 108 suitors in Odysseus' absence, and gave birth to Pan as a result. According to Robert Graves, his mother was called Oeneis, a nymph who consorted with Hermes.
In some accounts, two Pans were distinguished, one being the son of Zeus and Thymbreus (Thymbris? or Hybris?) and the other the son of Hermes and Penelope.
This myth reflects the folk etymology that equates Pan's name (Πάν) with the Greek word for "all" (πᾶν).
In the mystery cults of the highly syncretic Hellenistic era, Pan is made cognate with Phanes/Protogonos, Zeus, Dionysus and Eros.
Accounts of Pan's genealogy are so varied that it must lie buried deep in mythic time. Like other nature spirits, Pan appears to be older than the Olympians, if it is true that he gave Artemis her hunting dogs and taught the secret of prophecy to Apollo. Pan might be multiplied as the Pans (Burkert 1985, III.3.2; Ruck and Staples, 1994, p. 132) or the Paniskoi. Kerenyi (p. 174) notes from scholia that Aeschylus in Rhesus distinguished between two Pans, one the son of Zeus and twin of Arcas, and one a son of Cronus. "In the retinue of Dionysos, or in depictions of wild landscapes, there appeared not only a great Pan, but also little Pans, Paniskoi, who played the same part as the Satyrs".