Itzamná Mayan Supreme Being, Father of the Universe

Itzamnà ¡ (pronounced Eetz-am-NAH and sometimes spelled Itzam Na), is one of the most important of the Mayan pantheon of gods, the creator of the world and supreme father of the universe who ruled based on his esoteric knowledge, rather than his strength. Itzamns Power Itzamna was a fantastic mythological being that embodied the opposites of our world (earth-sky, life-death, male-female, light-dark). According to Maya mythology, Itzamnà ¡ was part of the supreme power couple, husband to the elder version of the goddess Ix Chel (Goddess O), and together they were parents of all the other gods. In the Mayan language, Itzamnà ¡ means caiman, lizard, or large fish. The Itz part of his name means a number of things, among them dew or stuff of the clouds in Quechua; divination or witchcraft in Colonial Yucatec; and foretell or contemplate, in the Nahuatl version of the word. As the supreme being he has several names, Kukulcan (underwater serpent or feathered snake) or Itzam Cab Ain, the Itzam Earth Caiman, but archaeologists refer to him prosaically as God D. Aspects of God D Itzamnà ¡ is credited with inventing writing and the sciences and bringing them to the Maya people. Often he is portrayed as an aged man, with the written form of his name including the Ahau for leadership alongside his conventional glyph. His name is sometimes prefixed by the Akbal sign, a symbol of blackness and night that at least to a degree associates Itzamnà ¡ with the moon. He is considered a force with multiple aspects, combining the earth, heavens, and underworld. He is associated with birth and creation, and maize. In Yucatan, during the Postclassic period, Itzamnà ¡ was also worshiped as the god of medicine. Illnesses associated with Itzamnà ¡ included chills, asthma, and respiratory ailments. Itzamnà ¡ was also connected with the sacred World Tree (ceiba), which for the Maya linked together the sky, earth, and Xibalba, the Mayan underworld. God D is described in ancient texts from sculpture and codices as a scribe (ah dzib) or learned person (idzat). He is the top god of the Mayan hierarchy of gods, and important representations of him appear at Copan (Altar D), Palenque (House E) and Piedras Negras (Stela 25). Images of Itzamn Drawings of Itzamnà ¡ in sculptures, codexes, and wall paintings illustrate him in several ways. He is often illustrated as a very old man seated on a throne facing other, subsidiary deities such as God N or L. In his human form, Itzamnà ¡ is portrayed as an old, wise priest with a hooked nose and large square eyes. He wears a tall cylindrical headdress with a beaded mirror, a hat that often resembles a flower with a long outpouring stream. Itzamnà ¡ is also often represented as a two-headed underwater serpent, a caiman, or a mix of human and caiman characteristics. The reptilian Itzamnà ¡, which archaeologists sometimes refer to as the Terrestrial, Bicephalic, and/or Celestial Monster, is thought to represent what the Maya considered the reptilian structure of the universe. In drawings of Itzamna in the underworld, God D takes the form of the skeletal representation of crocodiles. The Bird of Heaven One of the important manifestations of Itzamnà ¡ is the Bird of Heaven, Itzam Yeh, a bird often portrayed standing on top of the World Tree. This bird is usually identified with Vucub Caquix, the mythical monster killed by the hero twins Hunapuh and Xbalanque (One Hunter and Jaguar Deer) in the stories found in the Popol Vuh. The Bird of Heaven is a more than an associate of Itzamnà ¡, it is his counterpart, both a separate entity living alongside Itzamnà ¡ and sometimes Itzamnà ¡ himself, transformed. Sources This glossary entry is a part of the About.com guide to Maya Civilization  and the Dictionary of Archaeology. Boskovic A. 1989. The Meaning of Maya Myths. Anthropos 84(1/3):203-212.Grube N, editor. 2001. Maya Divine Kings of the Rain Forest. Cologne, Germany: Konemann. Kerr B, and Kerr J. 2005. The Way of God L: The Princeton Vase Revisited. Record of the Art Museum, Princeton University 64:71-79.Miller M, and Taube K. 1993. An Illustrated Dictionary of the Gods and Symbols of Ancient Mexico and the Maya. London: Thames and Hudson.Peck DT. 2005. Re-Examination of Spanish Colonial Period Documents Related to Prehistoric Maya History and Mythology. Revista de Historia de Amà ©rica 136:21-35.Taube K. 2001. Maya Deities. In: Evans ST, and Webster DL, editors. Archaeology of Ancient Mexico and Central America: An Encyclopedia. New York: Garland Publishing Inc. p 431-433.Taube KA. 1992. The Major Gods of Ancient Yucatan. Washington, DC: Dumbarton Oaks, Trustees for Harvard University. i-160 p. ​Updated by  Ã¢â‚¬â€¹Ã¢â‚¬â€¹K. Kris Hirst

Essay Femininity in Homer’s Iliad - 1882 Words

Femininity in Homer’s Iliad In Homer’s Iliad, predominant feminine presence inspires the events of the poem and the destinies of the men involved. This feminine presence is not a product of the actions and decisions of the women in the poem, but rather a conceptual, creative feminine force without which the poem and even human life would not exist. Homer personifies this presence in nature and maintains it through the voice of the Muse, his inspiration. There is a deeper essence of a feminine presence in the poem, however, which lies in the characteristics of life itself. It is the woman who gives birth to the heroes and therefore she is the first to bring her child to life and to put him on the road to death. This biological†¦show more content†¦In Book One, the reader discovers that the Trojan War, the main focus of the poem, is in its ninth year. Out of ten years of battle, what did the Muse find so crucial about the ninth? At this point in the poem, the number is arguably insignificant, but its continuous reappearance suggests a natural connection to the length of human gestation. Beginning with the length of the Trojan War, the number nine reappears four more times within the central plot and most often the number is linked to a suffering that is resolved before the incident in question reaches its tenth unit. For example, Apollo sends â€Å"shameful plague† (1.97)* that spreads among the Achaians for nine days before resolution. There is one image in particular that not only makes use of the â€Å"nine† analogy but also relates directly to the mother/child relationship at hand. In Book Eighteen, Hephaestus describes how Hera chained him to a rock for nine years â€Å"for being lame† (18.397). This particular scenario is particularly significant because it pertains to Hera and Hephaestus as well Thetis and Achilleus. 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Conveyancing Process

Question: Discuss about the case study Conveyancing Process. Answer: Facts of the Case: Victor Batrouney and Muriel Elsie Batrouney owned a property on the Morington Peninsula at Whitecliffes Road. In the year 1998, the defendants asked their solicitor John Crump to prepare a vendors statement in accordance with the provisions that is contained in section 32 of the Sale of Land Act, 1962. While Mr. Crump, the solicitor prepared the vendors statement he found that the property was marked as Highdunes Residential. This information was contained as part of the vendors statement. In the year 1999, five municipalities were amalgamated to form new Morningtion Peninsula Shire. The property was part of one such segment and the property was marked Residential 1. In the year 1999, Mr. Crump was instructed to prepare a statement as per section 32 of the Act as the defendants wanted to sell their property. However, Mr. Crump prepared it in a hurry and failed to include the necessary information in the statement as per the new changes. Consequentially, property was sold to Janet Pat erson that was to come in effect on 31st May 2000. On 8th May 2000 the solicitor of the plaintiff were informed about the property that was marked as Residential 1. The defendant received a letter from the solicitor of the plaintiff demanding rescission of contract and return of the deposited amount under section 32 (5) of the Sale of Land Act. Summary of the Legal Issues: Based on the facts that is stated above, the issue that arises here are the following: Whether the defendant provided false information to the plaintiff under section 32 (2) (c) of the Act? Can the plaintiff claim for rescission of contract and refund of the deposit? and; Did the defendants act honestly and reasonably in the matter? Decisions of the Case: The case was decided in the joint Judgement of Judge Charles, Judge Callaway and Judge Brooking. In deciding this case, Judges Charles and Callaway considered the requirements of section 32 (7) of the Act and the decision that was taken by the Court of Appeal in Fifty Eighth Highware Pty Ltd v. Cohen and Another. In their Joint Judgement, the Judges focused on the four requirements that were stated in section 32 subsection 7 of the Act. To adjudicate the vendors liability, whether or not he acted reasonably is a matter of judicial discretion. This was part of the first three requirements, the final requirement focused on the purchaser, and whether, he acted in compliance with section 32 of the Act. The Judges declared stating, It will be usually inappropriate to visit the negligence of the solicitor on his client. Judge Brooking was the third member and he gave reasons justifying the thoughts of the other two Judges, passed an order that the plaintiff pay the procedural and additiona l costs to the defendants not holding the client vicariously liable for the negligence his solicitor conducted. Reasons for decision of the Case: The following are the reasons of the decision of this case: The statement of the vendor that was prepared by the plaintiffs solicitor was faulty due to the negligence of the solicitor and not the client themselves. In the given case, the defendants were eighty years old and they gave the responsibility to Mr. Crump and K. M. Norris for executing their sale. In the opinion of the Judge, they acted quite reasonably and should not be held vicariously liable for the negligence of the solicitor. Hence, in dealing with the conduct of the vendor, whether or not he acted reasonably, the conduct of the vendor should be dealt with personally. There was no intention on the part of the plaintiff to sub divide the two allotments nor there was any proof that she wanted to be released from the contract due to the change in the planning requirements. Had she had any such intention, the division may have been difficult for her. However, she may not have to encounter such difficulties any further. The Judge decided the case holding the plaintiff to be in a good position and that she has complied with all the provisions of section 32 of the Act and that the defendant should be excused for the contravention as the negligence was on the part of the solicitor and not the client themselves. References: Bridge, Michael.Personal property law. OUP Oxford, 2015. Fifty-Eighth Highwire Pty. Ltd. v. Cohen and Another [1996] VicRp 57; (1996) 2 V.R. 64. Fitzpatrick, Daniel, and Andrew McWilliam.Property and social resilience in times of conflict: land, custom and law in East Timor. Routledge, 2016. Grigg, Brendan.The Boundaries of Australian Property Law. Cambridge University Press, 2016. Megarry, Robert, et al.The law of real property. Sweet Maxwell, 2012. Rembar, Charles.The law of the land: The evolution of our legal system. Open Road Media, 2015.