Nice...

Nice...
This is my raven Diaval, in his humanish form. Hot, isn't he???... Scroll down this page to read my history and to find out more about the Unseellie Court, of which there are myriads of denizens. (I think you'll find it fascinating!!!)

Tuesday, December 26, 2017

Of Hades & Persephone...


***I think this looks like a dark faerie lord and a sweet young thing, but it's supposed to be Hades and Persephone.  Oh, well...  Here's a bit of their story...
The myth of a goddess being abducted and taken to the Underworld is probably Pre-Greek in origin. Samuel Noah Kramer, the renowned scholar of ancient Sumer, has posited that the Greek story of the abduction of Persephone may be derived from an ancient Sumerian story in which Ereshkigal, the ancient Sumerian goddess of the Underworld, is abducted by Kur, the primeval dragon of Sumerian mythology, and forced to become ruler of the Underworld against her own will.
The location of Persephone's abduction is different in each local cult. The Homeric Hymn to Demeter mentions the "plain of Nysa".The locations of this probably mythical place may simply be conventions to show that a magically distant chthonic land of myth was intended in the remote past. Demeter found and met her daughter in Eleusis, and this is the mythical disguise of what happened in the mysteries.[
Persephone is an old chthonic deity of the agricultural communities, who received the souls of the dead into the earth, and acquired powers over the fertility of the soil, over which she reigned. The earliest depiction of a goddess who may be identified with Persephone growing out of the ground, is on a plate from the Old-Palace period in Phaistos. The goddess has a vegetable-like appearance, and she is surrounded by dancing girls between blossoming flowers. A similar representation, where the goddess appears to come down from the sky, is depicted on the Minoan ring of Isopata.

Rape of PersephoneHades with his horses and Persephone (down). An Apulian red-figure volute krater, c. 340 BC. Antikensammlung Berlin
In some forms Hades appears with his chthonic horses. The myth of the rape of Kore was derived from the idea that Hades catches the souls of the dead like his booty and then carries them with his horses into his kingdom. This idea is vague in Homer, but appears in later Greek depictions, and in Greek folklore. "Charos" appears with his horse and carries the dead into the underworld.
The cults of Persephone and Demeter in the Eleusinian mysteries and in the Thesmophoria were based on old agrarian cults. A lot of ancient beliefs were based on initiation into jealously-guarded mysteries (secret rites) because they offered prospects after death more enjoyable than the final end at the gloomy space of the Greek Hades. There is evidence that some practices were derived from the religious practices of the Mycenaean ageKerenyi asserts that these religious practices were introduced from Minoan Crete. The idea of immortality which appears in the syncretistic religions of the Near East did not exist in the Eleusinian mysteries at the very beginning.

Monday, November 6, 2017

I Saw 3 Maleficents At The North East 2017 Geek Con... EXCELLENT!!!...


A Little Drop Of Poison???...



Hmmm...  As you know, I'm not only Maleficent in cosplay.  I'm also a writer.  This looks VERY interesting.  [Cackle.  Cackle.  Cackle.]

Monday, October 23, 2017

Yes-yes-yes... Angel Trumpets, --- Beautiful, But A Bit Dangerous...

Brugmansia are large shrubs or small trees, with semi-woody, often many-branched trunks. They can reach heights of 3–11 m (10–36 ft). The leaves are alternately arranged along the stems, generally large, 10–30 cm (4–12 in) long and 4–18 cm (2–7 in) across, with an entire or coarsely toothed margin, and are often covered with fine hairs. The name "angel's trumpet" refers to the large, pendulous, trumpet-shaped flowers, 14–50 cm (6–20 in) long and 10–35 cm (4–14 in) across at the opening. They come in shades of white, yellow, pink, orange, green, or red. Most have a strong, pleasing fragrance that is most noticeable in the evening. Flowers may be single, double, or more.

Distribution and habitat

Brugmansia are native to tropical regions of South America, along the Andes from Venezuela to northern Chile, and also in south-eastern Brazil.[3] They are grown as ornamental container plants worldwide, and have become naturalized in isolated tropical areas around the globe, including within North America, Africa, Australia, and Asia.[4][5][6][7]

Ecology

Most Brugmansia are fragrant in the evenings to attract pollinating moths.[8] One species lacking scent, the red-flowered Brugmansia sanguinea, is pollinated by long-billed hummingbirds.[3] Brugmansia have two main stages to their life cycle. In the initial vegetative stage the young seedling grows straight up on usually a single stalk, until it reaches its first main fork at 80–150 cm (2.6–4.9 ft) high. It will not flower until after it has reached this fork, and then only on new growth above the fork. Cuttings taken from the lower vegetative region must also grow to a similar height before flowering, but cuttings from the upper flowering region will often flower at a very low height.[3]
One interesting example of plant/animal interaction involves the butterfly Placidula euryanassa, which uses Brugmansia suaveolens as one of its main larval foods. It has been shown that these can sequester the plant's tropane alkaloids and store them through the pupal stage on to the adult butterfly, where they are then used as a defense mechanism, making themselves less palatable to vertebrate predators.[9]

Taxonomy

Antique painting of the red Brugmansia sanguinea
Brugmansia sanguinea
Linnaeus first classified these plants as part of Datura with his 1753 description of Datura arborea. Then in 1805, C. H. Persoon transferred them into a separate genus, Brugmansia, named for Dutch naturalist Sebald Justinus Brugmans.[3] For another 168 years, various authors placed them back and forth between the genera of Brugmansia and Datura, until in 1973, with his detailed comparison of morphological differences, T.E. Lockwood settled them as separate genera, where they have stayed unchallenged since.[10]
Currently, there are 7 recognized species:[11]
These species are then divided into two natural, genetically isolated groups.[12] Brugmansia section Brugmansia (the warm-growing group) includes the species aureainsignissauveolens, and versicolorBrugmansia section Sphaerocarpium (the cold group) includes the species arboreasanguinea, and vulcanicola.[11]
Two of these species were challenged by Lockwood in his 1973 doctoral thesis.[13] First, Brugmansia vulcanicola was said to be a subspecies of B. sanguinea, but this was refuted by Lockwood's former mentor, R. E. Schultes in 1977.[14] Second, Lockwood proposed that the species B. insignis was instead a hybrid of the combination (B. suaveolens x B. versicolor) x B. suaveolens. This was later disproved by crossbreeding experiments done by the Preissels, published in 1997.[3]

Uses

Urarina shaman, 1988. The Urarinause Brugmansia in their rituals.
Brugmansia are most often grown today as flowering ornamental plants.
In modern medicine, important alkaloids such as scopolaminehyoscyamine, and atropine, found in Brugmansia and other related members of Solanaceae, have proven medical value for their spasmolyticanti-asthmaticanticholinergicnarcotic and anesthetic properties, although many of these alkaloids, or their equivalents, are now artificially synthesized.[15]
Brugmansia have also traditionally been used in many South American indigenous cultures in medical preparations and as an entheogen in religious or spiritual ceremonies.[16] Medicinally, they have mostly been used externally as part of a poulticetincture, ointment, or where the leaves are directly applied transdermally to the skin. Traditional external uses have included the treating of aches and pains, dermatitisorchitisarthritisrheumatism, headaches, infections, and as an anti-inflammatory. They have been used internally much more rarely due to the inherent dangers of ingestion. Internal uses, in highly diluted preparations, and often as a portion of a larger mix, have included treatments for stomach and muscle ailments, as a decongestant, to induce vomiting, to expel worms and parasites, and as a sedative.[17][18][19][20]
Several South American cultures have used Brugmansia as a treatment for unruly children, that they might be admonished directly by their ancestors in the spirit world, and thereby become more compliant. Mixed with maize beer and tobacco leaves, it has been used to drug wives and slaves before they were buried alive with their dead lord.[17][21][22]

Toxicity

All parts of Brugmansia are potentially poisonous, with the seeds and leaves being especially dangerous.[19][23] Brugmansia are rich in scopolamine (hyoscine), hyoscyamine, and several other tropane alkaloids.[24] Effects of ingestion can include paralysis of smooth muscles, confusion, tachycardia, dry mouth, diarrhea, migraine headaches, visual and auditory hallucinations, mydriasis, rapid onset cycloplegia, and death.[25][26][27]
The hallucinogenic effects of Brugmansia were described in the journal Pathology as "terrifying rather than pleasurable".[28] The author Christina Pratt, in An Encyclopedia of Shamanism, says that "Brugmansia induces a powerful trance with violent and unpleasant effects, sickening after effects, and at times temporary insanity".[19] These hallucinations are often characterized by complete loss of awareness that one is hallucinating, disconnection from reality, and amnesia of the episode, such as one example reported in Psychiatry and Clinical Neuroscience of a young man who amputated his own penis and tongue after drinking only 1 cup of Brugmansia tea.[29] The Swiss naturalist and explorer Johann von Tschudi described the effects of Brugmansia ingestion on one individual in Peru:
Soon after drinking the Tonga, the man fell into a dull brooding, he stared vacantly at the ground, his mouth was closed firmly, almost convulsively and his nostrils were flared. Cold sweat covered his forehead. He was deathly pale. The jugular veins on his throat were swollen as large as a finger and he was wheezing as his chest rose and sank slowly. His arms hung down stiffly by his body. Then his eyes misted over and filled with huge tears and his lips twitched convulsively for a brief moment. His carotids were visibly beating, his respiration increased and his extremities twitched and shuddered of their own accord. This condition would have lasted about a quarter of an hour, then all these actions increased in intensity. His eyes were now dry but had become bright red and rolled about wildly in their sockets and all his facial muscles were horribly distorted. A thick white foam leaked out between his half open lips. The pulses on his forehead and throat were beating too fast to be counted. His breathing was short, extraordinarily fast and did not seem to lift the chest, which was visibly fibrillating. A mass of sticky sweat covered his whole body which continued to be shaken by the most dreadful convulsions. His limbs were hideously contorted. He alternated between murmuring quietly and incomprehensibly and uttering loud, heart-rending shrieks, howling dully and moaning and groaning.[3]

In 1994 in Florida, 112 people were admitted to hospitals from ingesting Brugmansia,[30] leading one municipality to prohibit the purchase, sale, or cultivation of Brugmansiaplants.[3][31][32] The concentrations of alkaloids in all parts of the plant differ markedly. They even vary with the seasons and the level of hydration, so it is nearly impossible to determine a safe level of alkaloid exposure.[25]

Cultivation[edit]

Brugmansia are easily grown in a moist, fertile, well-drained soil, in sun to part shade, in frost-free climates. They begin to flower in mid to late spring in warm climates and continue into the fall, often continuing as late as early winter in warm conditions. In cool winters, outdoor plants need protection from frost, but the roots are hardier, and may resprout in late spring. The species from the higher elevations, in B. section Sphaerocarpium, prefer moderate temperatures and cool nights, and may not flower if temperatures are very hot. Most Brugmansia may be propagated easily by rooting 10–20 cm (4–8 in) cuttings taken from the end of a branch during the summer.
Several hybrids and numerous cultivars have been developed for use as ornamental plants. B. × candida is a hybrid between B. aurea and B. versicolorB. × flava is a hybrid between B. arborea and B. sanguinea; and B. × cubensis[12] is a hybrid between B. suaveolensB. versicolor, and B. aurea. There are cultivars producing double flowers, and some with variegated leaves. The cultivar B. × candida 'Grand Marnier' has gained the Royal Horticultural Society's Award of Garden Merit.[33]

The Pooka...

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THE POOKA IN IRISH FOLKLORE

Pooka pronounced poo-ka is from the old Irish ‘Puca, which means ‘goblin’
There are many variations of the spelling Pooka some of which are Puca, Plica, Phuca,Pwwka, Puka or Pookha all of which are totally acceptable. It is possible that the origin of the word Pooka may come from the Scandinavian word Pook or Puke meaning ‘nature sprit’.
What is a Pooka?
A Pooka is a shape-shifter and can take any form it chooses but usually it is seen in the form of a dog, rabbit, goat, goblin or even an old man. Traditionally a Pooka is seen as a dark, sleek horse with a long wild flowing mane and luminescent golden eyes.
An important thing to always remember about a Pooka is that they have the power of human speech and when inclined make great sport of those they talk to as they like to embellish the truth.
In Ireland, the Pooka seems to be the most feared Faerie possibly because it appears only at night and enjoys creating havoc and mischief. We feel this is doing the Pooka an injustice because there are no recorded incidences of a Pooka actually causing a human any harm.
Where can you find a Pooka?
Pooka’s can be found in any rural location, every county in Ireland has its very own Pooka. They like open mountainous areas so that they can run free while in horse form.
Many small mountainous lakes and springs in Ireland are called ‘Pooka Pools’ or ‘Pollaphuca’, which means Pooka or Demon hole. Some of these are found at the sources of major Irish rivers such as the Liffey that runs through Dublin or the River Bann, which is the longest river in the north of Ireland that runs through Coleraine in County Derry.
Over the last thousand years Christians have changed the name of some of the Pooka Pools to St. Patrick’s Wells.
Pooka superstitions & Irish customs
There are a lot of superstitions and customs that are still observed today in Ireland regarding the Pooka and these vary depending on which region you happen to find yourself in.
Although there seems to be a common ground when you talk about a Pooka some of the stories are alike and just differ on the minor details.
The drunken horse ride home
When a Pooka is in horse form he tends to have fun by inviting a rider to jump on his back. This usually happens when the rider has had a little too much to drink and is making his weary way home from the pub. Thus starts the wildest trip the rider will ever know for the Pooka loves to terrify the rider with its great prowess jumping over hedges and rocks and making death-defying leaps. Come the grey dawn the rider is thrown off the horses back and left trembling but none the worse from the night’s events to find his own way home.
This is maybe where the their reputation slips a bit as while on a wild night out like this they do tend to run through crop fields and knock down fences without a care.
A conversation with a Pooka
Another thing the Pooka love, as with all us Irish people, is to chat and will happily stop and ‘shoot the breeze’ with you, sometimes giving great advice and making exceptional prophecies.
In some rural areas you will see houses that will have a bench on the right side of the door and the gate post on the right will be smooth whereas on the left there will be a rockery or some sort of uncomfortable mound. This is because a good Pooka will always sit on the right and the more mischievous sprite will favour the left.
They tend to use the same opening gambit to introduce himself it will be something like, “You are new here I think. Many years ago I used to live in this house..” One of his favourite topics is how the family lost its fortune or was swindled out of their money and lands.
The odd thing about a conversation with a Pooka is that you may have sat and chatted to him for over an hour but he will suddenly disappear without saying good-bye, they never says good-bye, and you will be left with the uncomfortable feeling of not knowing for sure if the past hour was real. They’ll never leave any sign that he was there.
The Pookas Share
Mainly associated with Samhain (31st Oct) and November 1st is considered Pookas Day. This coincides with the harvest and the traditional customs that when the harvest is being brought in the reaper must leave a few stalks behind. This is called the Pookas share and must be left to appease the Pooka because we for one would not like to incur his wrath.
It is said that when we see the rain falling on a sunny day, which it does a lot in Ireland, the Pooka will definitely be out and about that night.
Also berries that have been killed by a frosty overnight should never be eaten as it is the Pookas spit that is on them and that would render them poisonous.

I AM MALEFICENT...

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Sunday, July 30, 2017

Monsters, #7, --- The will-o-the-wisp...


The Will o' the Wisp and the Snake by Hermann Hendrich (1854-1931)
The term "will-o'-the-wisp" comes from "wisp," a bundle of sticks or paper sometimes used as a torch, and the name "Will," thus meaning "Will of the torch." The term jack-o'-lantern (Jack of the lantern) has a similar meaning. In the United States, they are often called "spook-lights," "ghost-lights," or "orbs" by folklorists and paranormal enthusiasts.[2][3][4]
Folk belief attributes the phenomenon to fairies or elemental spirits, explicitly in the term "hobby lanterns" found in the 19th century Denham Tracts. Briggs' A Dictionary of Fairies provides an extensive list of other names for the same phenomenon, though the place where they are observed (graveyard, bogs, etc.) influences the naming considerably. When observed in graveyards, they are known as "ghost candles," also a term from the Denham Tracts.
The names will-o'-the-wisp and jack-o'-lantern are explained in etiological folk-tales, recorded in many variant forms in IrelandScotlandEnglandWalesAppalachia, and Newfoundland.[citation needed] In these tales, protagonists named either Will or Jack are doomed to haunt the marshes with a light for some misdeed. One version from Shropshire is recounted by K. M. Briggs in her book A Dictionary of Fairies and refers to Will the Smith. Will is a wicked blacksmith who is given a second chance by Saint Peter at the gates of heaven, but leads such a bad life that he ends up being doomed to wander the earth. The Devil provides him with a single burning coal with which to warm himself, which he then uses to lure foolish travellers into the marshes.
An Irish version of the tale has a ne'er-do-well named Drunk Jack or Stingy Jack who makes a deal with the Devil, offering up his soul in exchange for payment of his pub tab. When the Devil comes to collect his due, Jack tricks him by making him climb a tree and then carving a cross underneath, preventing him from climbing down. In exchange for removing the cross, the Devil forgives Jack's debt. However, no one as bad as Jack would ever be allowed into heaven, so Jack is forced upon his death to travel to hell and ask for a place there. The Devil denies him entrance in revenge but grants him an ember from the fires of hell to light his way through the twilight world to which lost souls are forever condemned. Jack places it in a carved turnip to serve as a lantern.[5] Another version of the tale is "Willy the Whisp," related in Irish Folktales by Henry GlassieSéadna by Peadar Ua Laoghaire is yet another version—and also the first modern novel in the Irish language.

Folklore

Asia

Aleya (or marsh ghost-light) is the name given to an unexplained strange light phenomena occurring over the marshes as observed by Bengalis, especially the fishermen of West Bengal and Bangladesh. This marsh light is attributed to some kind of unexplained marsh gas apparitions that confuse fishermen, make them lose their bearings, and may even lead to drowning if one decided to follow them moving over the marshes. Local communities in the region believe that these strange hovering marsh-lights are in fact Ghost-lights representing the ghosts of fisherman who died fishing. Sometimes they confuse the fishermen, and sometimes they help them avoid future dangers.[6][7]

A Japanese rendition of a Russian will-o'-the-wisp
Chir batti (ghost-light), also spelled chhir batti or cheer batti, is a yet unexplained strange dancing light phenomenon occurring on dark nights reported from the Banni grasslands, its seasonal marshy wetlands[8] and the adjoining desert of the marshy salt flats of the Rann of Kutch[9] near Indo-Pakistani border in Kutch districtGujarat State, India. Local villagers have been seeing these sometimes hovering, sometimes flying balls of lights since time immemorial and call it Chir Batti in their KutchhiSindhi language, with Chir meaning ghost and Batti meaning light.[8]
Similar phenomena are described in Japanese folklore, including Hitodama (literally "Human Soul" as a ball of energy), Hi no Tama (Ball of Flame), Aburagae, Koemonbi, Ushionibi, etc. All these phenomena are described as balls of flame or light, at times associated with graveyards, but occurring across Japan as a whole in a wide variety of situations and locations. Kitsune, mythical yokai demons, are also associated with will 'o the wisp, with the marriage of two kitsune producing kitsune-bi (狐火), literally meaning 'fox-fire'.[10] These phenomena are described in Shigeru Mizuki's 1985 book Graphic World of Japanese Phantoms (妖怪伝 in Japanese).[11]

Australia

The Australian equivalent, known as the Min Min light is reportedly seen in parts of the outback after dark.[12][13] The majority of sightings are reported to have occurred in the Channel Country region.[12]
Stories about the lights can be found in aboriginal myth pre-dating western settlement of the region and have since become part of wider Australian folklore.[12] Indigenous Australians hold that the number of sightings has increased alongside the increasing ingression of Europeans into the region.[12] According to folklore, the lights sometimes followed or approached people and have disappeared when fired upon, only to reappear later on.