e_b.txt edits - temples of fun
Hello everyone! This post contains my current edits to the e_b.txt temples of fun, which I'll be updating as I make changes. Any comments or suggestions would be greatly appreciated.
{temple_of_fun_shrine_armenia} Mound of the Sword
{temple_of_fun_shrine_armenia_desc}
This sword thrust into an earthen mound represents the Sarmatian God of War. For many Sarmatians, this is the major, if not the only, deity; one whose name is not to be spoken aloud and whom the sword, by its ability to take lives, symbolizes. For a culture to form a cult such as this reflects the central role that war plays in the lives of the fierce warriors who follow it.
{temple_of_fun_shrine_armenia_desc_short}
This sword thrust into an earthen mound represents the Sarmatian God of War. For many Sarmatians, this is the major, if not the only, deity.
{temple_of_fun_shrine_britons} Bointha Llew
{temple_of_fun_shrine_britons_desc}
Of all Celtic gods, “The Shining One” is by far the most widespread. Worshipped as Lugos or Lug on the continent, and as Llew, Lleu, Lugh, Loe, and an assortment of other names in Britain and Ireland, he is universally popular for his archetypical “Celtic” behavior, and exemplifies Celtic virtues. He obeys the law, respects his elders, defends his people, commits self-sacrifice if needed, and learns and respects the use of skills. The prototype for all Celtic heroes, he deals with a little explored part of Celtic morality; good and evil. Celts believed staunchly in goodly morals and in the evil of self-serving vices. Lugos rises above his vices and expounds virtue without fear. Worshippers of Lugos strive to follow the example of their hero and obey the law.\n\nCeltic shrines were often a monolith or pillar of some manner that rituals were held around. This spot would be used for dancing, singing, celebrations, and sacrifices. Such a “temple” was open air, and while it would be defended by locals, it was unlikely it would have any dedicated defenders, except the local priests, judges, and maybe local fanatics. These shrines would be located in a sacred grove, planted with trees representing different aspects of worship.
{temple_of_fun_shrine_britons_desc_short}
Of all Celtic gods, “The Shining One” is by far the most widespread and popular. He exemplifies Celtic virtues; he obeys the law, respects his elders, defends his people, commits self-sacrifice if needed, and learns and respects the use of skills.
{temple_of_fun_shrine_carthage} Temenos Hieron Mên\n(Sacred Precinct of Mên)
{temple_of_fun_shrine_carthage_desc}
Mên, the moon-god of Anatolia. He is often depicted as a man riding a horse or carrying a scepter or spear, always with the crescent moon behind his shoulders. Being the moon-god he is also seen as god of the Underworld, agricultural fertility and the protection of tombs. The people of Anatolia call upon him for healing, safety and prosperity, and do so by writing their wishes or confessions on a stele. In every region of Anatolia Mên carries a different epithet. The kings of Pontos, followers of the cult of Mên founded by Pharnakes (who also founded the royal dynasty of Pontos), swear their royal oaths by Mên-Pharnacou upon taking the throne. In other parts people worship the cult of Mên-Tyrannos, the Lord Mên. Cities often have their own local cult as well, an example of which is Mên-Askenos at Antiocheia in Pisidia. The cults of Mên are given wide support from the kings and a large temple-estate. The estate and affiliated villages are exempt from taxes in return for unwavering loyalty to the king.\n\nThe historic importance of Mên in the Pontic Kingdom can be plainly seen in the symbol of the royal Pontic dynasty, where Mên’s crescent moon is centrally displayed. Because the Priest of Ma was the second most important person in the realm after the king, the Pontic rulers sought to use the cults of Mên as a counter-balance to his influence and to undermine the worship of Ma.
{temple_of_fun_shrine_carthage_desc_short}
Mên, the moon-god of Anatolia. He is seen as god of the Underworld, the protection of tombs, and agricultural fertility.
{temple_of_fun_shrine_dacia} Alsos Hieron Dionysou\n(Sacred Grove of Dionysus)
{temple_of_fun_shrine_dacia_desc}
For the Thracians as well as the Greeks, Dionysus is the god of wine, theatre, and agriculture. He is called the “Twice Born” and according to some accounts he was born the son of Zeus and Semele and then carried by his father as a fetus in his leg after he looked upon the true nature of Zeus, which is deadly to mortals. According to others, he is the son of Zeus and Persephone. In that storyline, after being completely eaten by Titans except for his heart, he was recreated from that single vital organ after being re-implanted in Semele’s womb.\n\nAlthough ancient authors believed that the origin of the god was in Thrace, modern scholars tend to place his origin on the other side of the Hellespont, from where worship eventually spread to the Balkans through Thrace, Macedonia and finally Greece. It is thought to have been a forcible conversion as there is an abrupt change in religious symbolism suggesting a conflict between the worshippers of the Sun-God Lycurgus, and the followers of Dionysus from which the latter emerged victorious as attested by the myth of Lycurgus' death.\n\nDionysus was depicted either as a dark, bearded man or as an attractive beardless youth. In both cases, he was often shown wearing a crown of grapes, vine leaves and ivy and carrying a thyrsus (a long staff topped with a pine cone or ivy), all signs of fertility. He was particularly associated with wild, untamed natural forces of all kinds, especially the intoxicating power of wine and with strong irrational drives within humans, especially sexual passion.\n\nThe Getai and other naturalistic tribes often worshipped places which seemed to them of geographical importance, such as an important river, grove or mountain, and their most sacred place was the mountain of Kogainon. While in some of these sacred locations shrines of some sort were built, many were left as they were or with only inscriptions or descriptions and these were the most common of places of worship for these peoples.
{temple_of_fun_shrine_dacia_desc_short}
For the Thracians as well as the Greeks, Dionysus was the god of wine, theatre, and agriculture.
{temple_of_fun_shrine_gauls} Cernunnosumill
{temple_of_fun_shrine_gauls_desc}
Cernunnos is the Gallic god of virility, fertility, transmigration of the soul, nature and wild beasts. An ancient pan-Celtic god, he is an important deity to the Druidic order. Born at each winter solstice, he weds the goddess Beltine and then dies at the summer solstice. Followers of Cernunnos believe they become the embodiment of wild spirits, and will often display their disdain for death through frenzied behavior on the battlefield. Cernunnos also fosters an overly keen interest in pro-creation amongst his followers.\n\nCeltic shrines were often a monolith or pillar of some manner where rituals were held, usually including dancing, singing, celebrations, or sacrifices. Such a “temple” was open air, and while it might be defended by locals, it was unlikely it would have any dedicated defenders other than the local priests, judges, and possibly fanatics. These shrines would be located in a sacred grove, planted with trees representing different aspects of worship.
{temple_of_fun_shrine_gauls_desc_short}
Cernunnos is the Gallic god of virility, fertility, transmigration of the soul, nature and wild beasts.
{temple_of_fun_shrine_germans} Hárugáz Nêrthuz\n(Holy Place of Nêrthuz)
{temple_of_fun_shrine_germans_desc}
Nêrthuz is the goddess of coasts, bays, lakes, shallow water, seafarers and fertility, as well as the mistress of the wind. She is especially popular among Germanic sailors, for obvious reasons.\n\nHistorically fertility was equated with riches, so Nêrthuz was considered to be extremely wealthy, begetting the expression, "As rich as Nêrthuz". The Germanic tribes had holy days dedicated to Nêrthuz; these were times of rejoicing and merrymaking, when no one went to war or took up arms, and all iron objects were locked away.
{temple_of_fun_shrine_germans_desc_short}
Nêrthuz is the goddess of coasts, bays, lakes, shallow water, seafarers and fertility, as well as the mistress of the wind.
{temple_of_fun_shrine_greek_cities} Temenos Hieron Apollonos\n(Sacred Enclosure of Apollo)
{temple_of_fun_shrine_greek_cities_desc}
Apollon is the great Olympian god of light, the obscure prophet, the musician, the healer, the protector of the Muses, the god with the silver bow, the god of oracles, music and poetry, plagues and healing. Only his father Zeus is above him in the hierarchy of the Olympian Gods.\nHe was born along with his twin sister Artemis on the small Aegean island of Delos where his mother, Leto, found refuge from the fierce jealousy of Zeus's wife, Hera. He had a poor and unlucky love life, and so his interests are mostly spiritual. Music is his primary talent, and as a musician he is second to none. He is also highly regarded for his abilities in poetry and the fine arts.\n\nApollon was said to leave his oracle of Dionysus every winter to visit Hyperborea, where he was equally admired. The shrine and oracle of Delphoi, the center of the Earth for the Hellenes and probably the single most important temple on Hellenic soil, was dedicated to him.
{temple_of_fun_shrine_greek_cities_desc_short}
Apollon is the great Olympian god of light, the obscure prophet, the musician, the healer, the protector of the Muses, the god with the silver bow, the god of oracles, music and poetry, plagues and healing. He is second only to Zeus among the Olympian gods.
{temple_of_fun_shrine_egyptian} Hakdasa Aphrodite
{temple_of_fun_shrine_egyptian_desc}
Aphrodite, the goddess of love and beauty. She was born in the foam of crashing waves near the island of Cythera, from where she traveled to Kypros. She is known for punishing those who neglect or despise her power, but also for favoring and protecting those who pay homage to her and recognize her sway. She was married to the Hellenic god of smiths, Hephaistos, but she resented the marriage and had numerous affairs with others, immortals and mortals alike, such as Ares and Anchises.\n\n
Historically, Carthaginian worship of Aphrodite started when one of their armies on Sicily was stricken by plague after desecrating a temple of hers while campaigning against Syracuse. As an act of reparation, the Carthaginians ordered the construction of many temples dedicated to the goddess.
{temple_of_fun_shrine_egyptian_desc_short}
Aphrodite is the goddess of love and beauty, adopted from the Greeks who also worship her.
{temple_of_fun_shrine_macedon} Temenos Hieron Dionysou\n(Sacred enclosure of Dionysos)
{temple_of_fun_shrine_macedon_desc}
Dionysos. Ivy-crowned, loud-crying, oft-hymned, wanderer in woody forests and foreign lands, conceived by a human mother of the great god Zeus, born not of her but of the thigh of Zeus himself, curly-locked, splendidly dressed, effeminate to some but a powerful and angry god to any who doubt him, master of panthers and mountain beasts, of everything wild and of the wine as well. Dionysos is a god of many contradictions, a late-comer according to the Hellenes. He is popular in Makedon as the wooded mountain haunts of northern Hellas are ideal settings for his worship, which involves wildly enthusiastic celebrations and secret rites. The Makedones have taken especially to paying the god respect while participating in festivals around the theater.\nHis most famous initiate and devotee was surely Olympias herself, the Epirote princess who became the mother of Megas Alexandros and who further enhanced the glory and worship of Dionysos in Makedonia and among its peoples. Euripides even came to Makedonia, and Philippos was celebrating at a festival and theatrical production for Dionysos when he was so treacherously slain.\nA conqueror also, Dionysos serves as an appropriate hero as he did for Alexandros, who patterned his looks, dress and general extravagance after the god, or so men say. But beware—even Alexandros was unable to stave off the excesses that Dionysos may sometimes bring his devotees. It is publicly stated that Alexandros died of some disease or exhaustion after his travels, or even that the gods were jealous of his exploits and called him to their number sooner than mortals would have liked, but it is no secret that he died from an overindulgence of drink.
{temple_of_fun_shrine_macedon_desc_short}
Dionysos is the wanderer in woody forests and foreign lands, master of panthers and mountain beasts, of everything wild and of the wine as well.
{temple_of_fun_shrine_numidia} Temenos Hieron Sarapidos\n(Sacred Enclosure of Sarapis)
{temple_of_fun_shrine_numidia_desc}
Sarapis is the patron-god of Alexandreia and the Ptolemaioi dynasty, as well as god of the Underworld and the harvest. He is also the husband of Isis and father of Horus, called Harpokrates. According to legend, Ptolemaios Soter saw in his dreams a colossal statue of a god which resided in Sinope. That god asked him to bring his image to Alexandreia, which he did, and as soon as it arrived it was identified by wise men as a Hellenic god and given the name Sarapis. Priests also said the god’s true name was Osor-Hapi, a union between the god Osiris and the sacred cow Apis. He is depicted as a majestic man dressed with a long Hellenic tunic and sandals on his feet. He has long hair, a beard and on his head he bears either the calathos, the Greek measurement for grain, or the atef crown of Osiris. He also regularly carries a scepter, symbol of royalty, and the cornucopia, the Horn of Plenty.\n\nSarapis was not in fact an imported god from the Hellenes; he was a totally new creation of the Ptolemaic dynasty, fabricated to serve their new political regime which was desperately seeking approval from the native population. When Sarapis took the place of Osiris as husband of Isis and father of Horus, the three deities formed a legitimate divine triad that guaranteed royal balance. Through this trinity he became the Ptolemaioi god of the Underworld. By adopting fertility iconography he became their harvest god as well as a healing one, which was a common characteristic of Aigyptian deities.
{temple_of_fun_shrine_numidia_desc_short}
Sarapis is the patron-god of Alexandreia and the Ptolemaioi dynasty, as well as god of the Underworld and the harvest. He was brought to Aigyptos by Ptolemaios Soter and replaced Osiris as the husband of Isis and father of child-Horus.
{temple_of_fun_shrine_parthia} Atarsh Dadgah Mithras
{temple_of_fun_shrine_parthia_desc}
Mithras was born of Anahita, an immaculate virgin mother worshipped throughout the Iranian lands. A fertility goddess herself, Anahita was said to have conceived him from the seed of Zarathustra preserved in the waters of Lake Hamun in the Persian province of Sistan. Mithras remained celibate throughout his life, and valued self-control and renunciation of sensuality among his worshippers. He became the divine representative of Ahura-Mazda on earth, and was directed by him to protect the righteous from the demonic forces of Angra Mainyu. To accomplish this, Mithras wore a golden cuirass and carried a spear of pure silver, golden shafted arrows and a mace, the symbol of his unrelenting war against evil. His followers promoted an ethic of brotherhood in order to unify the forces of good to fight evil wherever it might be found.\n\nIn Persia, Mithra was the protector god of the Iranian nomads and held a major place of honor until the reforms of the prophet Zarathustra. Ahura-Mazda, god of the skies, and Angra Mainyu, god of darkness, formed the two halves of a dualism. The reforms of Zarathustra left Mithras with the epithets “Judger of Souls”, “God of Truth”, and “Lord of Heavenly Light”. His role was to conduct the souls of the Ashavan, the good and righteous, to paradise. As a protector god he shielded the followers of truth and punished the followers of the lie. Because of this he was associated with warriors and was adopted by the Romans as Sol Invictus, a god of soldiers, although to the Persians he was mostly a god of contracts. Indeed, his very name was the Avestan word for pact, contract, or covenant.\n\nThe worship of Mithras greatly influenced the culture of Persia. The Mithrakana was the prime festival of Mithra, and was celebrated on the autumn equinox. Only the legitimate rulers of the Iranians were privileged to possess the Kavaya Hvarenah, or Divine Glory of Mithra, which would abandon a king if he strayed from the path of righteousness. It was for this reason that many of the Hellenic rulers were never seen as true rulers of the Iranian people. Death, symbolized by the raven, was an important part of Persian religion. It was a custom to expose dead bodies on the Dakhmas, or Towers of Silence, to be eaten by ravens and vultures. These vulture towers followed an ancient practice of the Magi and to this day remain a part of Parsis life in parts of India and Pakistan. Angra Mainyu, the god of darkness, chose to do evil by his own free will and in this way allowed death to enter the world. The earth as part of Ahura-Mazda is seen as good and to bury the dead who are the work of Angra Mainyu in the good earth would be a defilement. The influences of Mithraism were not limited to Persia, however, and even today we can see its effects. The handshake arose out of the beliefs of Mithraists as a token of friendship and a gesture to show that they were unarmed. This same handshake found its way west with the Roman soldiers who worshipped Mithras and soon spread throughout the Mediterranean and Europe. Another contribution to world culture was the Persian crown, designed to represent the golden sun-disc sacred to Mithras and the archetype from which all crowns are derived.\n\nRemains of Mithraic temples can be found throughout the Roman Empire, from Palestine to northern England. The largest of these Mithraeums was built in western Persia at Kangavar, dedicated to “Anahita, the Immaculate Virgin Mother of the Lord Mithras”. Other Mithraic temples were built in northern and central Iran, while the temple of Khorheh lies in ruins near present-day Mahallat. Mithraic mausoleums and shrines have also been found at Nisa, Dura Europos and Hatra.
{temple_of_fun_shrine_parthia_desc_short}
In Persia Mithra was the protector God of the Iranian nomads and held a major place of honor until the dualistic reforms of Zarathustra.
{temple_of_fun_shrine_pontus} Altar of Ssandramata
{temple_of_fun_shrine_pontus_desc}
Ssandramata is the pre-Zoroastran goddess of Earth.
{temple_of_fun_shrine_pontus_desc_short}
Ssandramata is the pre-Zoroastran goddess of Earth.
{temple_of_fun_shrine_romans_brutii} Temenos Hieron Dionysou\n(Sacred Enclosure of Dionysos)
{temple_of_fun_shrine_romans_brutii_desc}
Dionysos. Ivy-crowned, loud-crying, oft-hymned, wanderer in woody forests and foreign lands, conceived by a human mother of the great god himself, born not of her but of the thigh of Zeus himself, curly-locked, splendidly dressed, effeminate to some but a powerful and angry god to any who doubt him, master of panthers and mountain beasts, of everything wild and of the wine as well. Dionysos is a god of many contradictions, and a late-comer according to the Hellenes. His richly decorated temples are the scene of joyous festivals which are much loved by the populace. In Baktria, the easternmost Greek kingdom and the eastern border of Hellenism, Dionysos is held in high regard. Indeed, the banner of the King himself and thus the Baktrian kingdom is a leopard and a grape vine, sure symbols of Dionysos. The Baktrian lands have some similarity to far away Makedonia, such as mountains and secluded forests, which are perfect for the ecstatic parties the Baktrians throw in Dionysos’ honour.
{temple_of_fun_shrine_romans_brutii_desc_short}
Dionysos is the wanderer in woody forests and foreign lands, master of panthers and mountain beasts, of everything wild and of the wine as well.
{temple_of_fun_shrine_romans_julii} Temenos Hieron Apollonos\n(Sacred Enclosure of Apollo)
{temple_of_fun_shrine_romans_julii_desc}
Apollon is the great Olympian god of light, the obscure prophet, the musician, the healer, the protector of the Muses, the god with the silver bow, the god of oracles, music and poetry, plagues and healing. Only his father Zeus is above him in the hierarchy of the Olympian Gods. He was born along with his twin sister Artemis on the small Aegean island of Delos where his mother, Leto, found refuge from the fierce jealousy of Zeus's wife, Hera. He had a poor and unlucky love life, and so his interests are mostly spiritual. Music is his primary talent, and as a musician he is second to none. He is also highly recognized for his abilities in poetry and the fine arts.\n\nApollon was said to leave his oracle of Dionysus every winter to visit Hyperborea, where he was equally admired. The shrine and oracle of Delphoi, the center of the Earth for the Hellenes and probably the single most important temple on Hellenic soil, was dedicated to him.
{temple_of_fun_shrine_romans_julii_desc_short}
Apollon is the great Olympian god of light, the obscure prophet, the musician, the healer, the protector of the Muses, the god with the silver bow, the god of oracles, music and poetry, plagues and healing. He is second only to Zeus among the Olympian gods.
{temple_of_fun_shrine_romans_scipii} Surp Tajar Mihr
{temple_of_fun_shrine_romans_scipii_desc}
Mihr, The Bull-Slayer, The Good Shepherd. The Mihr of the Haikakan peoples was not the same as the Mithra of the Iranians. The birth of Mihr took place at the winter solstice in a cave, where shepherds attended him and bestowed upon him gifts and offerings. This was celebrated every year as "The Birth of the Invincible Sun", Dies Natalis Solis Invicti to the Romans. Mihr had two symbols, the sun in the sky and the sacred fire on earth. In his mehian temples, or Mithraion to the Greeks, a sacred fire was rekindled once a year. These temples were usually built underground in imitation of caves and filled with an extremely elaborate iconography: carved reliefs of pearl, dolphin, and lotus. To the Haikakan, Mehir was the divine warrior, the invincible god of soldiers and lord of power—a fearless enemy of the powers of darkness.\n\nThe slaying of the Bull of Heaven was the central motif in the Western form of Mithraism and was present within every Temple. Surrounded by the twelve signs of the zodiac and flanked by the twin torchbearers, Mihr reluctantly slays the bull. From the blood spilled comes wine and all growing things that cover the earth. The torchbearers bring the sacred meal, and by his partaking the salvation of mankind is symbolized in the obtaining of blessed eternal life. Following this Mihr ascends to heaven on his horse-drawn chariot to fulfill his role as the cosmic ruler. It was said that he would return to earth as savior, or Sosyant, to awaken the dead and pass judgment on the wicked. Mihr, as mankind’s defender and champion, would in the final days bring forth a new order in which the faithful would enjoy blessings and immortality. In return for this, Mihr demanded good conduct and adherence to a rigorous moral code.
{temple_of_fun_shrine_romans_scipii_desc_short}
Mihr the Bull-Slayer is said to one day return to earth as savior to pass judgment on the wicked and bring forth a new world order. He demands good conduct and adherence to a rigorous moral code.
{temple_of_fun_shrine_scythia} Sucellosumill
{temple_of_fun_shrine_scythia_desc}
Sucellos existed since almost the beginning of Celtic culture in some form or another. Contrary to numerous modern misconceptions, Celts by and large believed a god, not a goddess, created the world. Sucellos was generally seen as that god. He was widely worshipped, even by Lusitanians in Iberia, and by Goidils who knew him as Dagda. He had many names, but he was almost always depicted with a cup and hammer. While in most places he had only small, humble shrines, the Arverni and their allies built large temples to him. Sucellos’s worship was encouraged by Arverni leaders to help staunch worship of Cernunnos, another Gallic god who was supported by the druids; in this way, the hold of druids over their people was loosened. Sucellos was a god of creation, fertility, law, and strength, amid numerous other aspects, so while his worship was most widely espoused by the Arverni, other Celts would not be averse to using his temples. As a creator god, he was highly favored by smiths.\n\nCeltic shrines were often a monolith or pillar of some manner that rituals were held around. This spot would be used for dancing, singing, celebrations, and sacrifices. Such a “temple” was open air, and while it would be defended by locals, it was unlikely it would have any dedicated defenders, except the local priests, judges, and maybe local fanatics. These shrines would be located in a sacred grove, planted with trees representing different aspects of worship.
{temple_of_fun_shrine_scythia_desc_short}
Sucellos, creator of the world, is a god of creation, fertility, law, and strength.
{temple_of_fun_shrine_seleucid} Fanvm Vestae\n(Holy Site of Vesta)
{temple_of_fun_shrine_seleucid_desc}
Vesta is one of the sisters of Zeus, and virgin goddess of the earth and family affairs. Both Neptune and Apollo have asked for her hand in marriage, but she refused them both preferring to remain a virgin. She is associated with the symbol of her virginity, which is the eternal flame tended by the Vestales, her virgin priestesses. Vesta watches over and protects the state and the family.\n\nVesta was one of the earliest Roman gods, possibly adapted by the Romans from their Sabine neighbors, and later associated with the Greek goddess Hestia. Unlike Hestia, Vesta was almost never represented in human form. Early Roman gods were given no personal history or human form, a practice later borrowed from the Greeks.\n\nThe most sacred days to Vesta were the 1st of Martius and the week from Junius 7th to the 15th. The 1st of Martius was the first day in the old Roman year and the day her eternal flame was renewed. On the 7th, the curtains of her temple in Rome were opened and women were allowed to perform sacrifices at her temple. December, the 10th month in the Roman year, was also sacred to Vesta.\n\nRoman temples were not used to house mass congregations, but to store a statue of the god or goddess the temple was dedicated to and whatever equipment was necessary to the cult of the god. Ceremonies were performed outside of the temple, and usually consisted of some form of ritual sacrifice, offering or feast in honor of the god. Roman priests were generally taken from the ruling class of Rome, and were divided into various sub-groups and colleges, such as augurs (who read the auspices—the flight of birds, thunder, lightning and other signs sent by the gods), haruspices (consulted about prodigies), flamines, pontiffs, and many others. The head of all religion was known as the Pontifex Maximus.\n\nRoman religion was never strictly imposed on her provinces, and throughout most of the Republic and Empire there was free worship in all Roman territories, as long as these religions were not threats to Roman hegemony. For this reason, the Mithraic cult was able to gain widespread following under Rome.
{temple_of_fun_shrine_seleucid_desc_short}
Vesta was one of the sisters of Zeus, the virgin goddess of the hearth and family affairs. Vesta watched over the state and the family, and was also known as the goddess of the earth.
{temple_of_fun_shrine_spain} Treonos Lugus
{temple_of_fun_shrine_spain_desc}
Lugus is a Celtic sun god. He is a warrior by definition as well as a god of harvest. He shows ability and energy in everything he sets out to accomplish, and is a patron of blacksmiths and other artisans. A champion of the gods, he is armed with a spear which he wields with great prowess.\n\nHis main role was to provide a work ethic that the various sectors of society could follow, farmers, craftsmen and warriors alike. The Celtiberians were known for being great warriors as well as expert metalworkers and as such, this deity was extremely important to them. Lugus, like other Celtic Gods, was brought to Celtiberia by migratory waves that occurred in the early 10th century BC. These peoples mingled with the native population and gave enormous cultural contribution to them, creating a distinct sub-culture within the peninsula.\n\nCeltic and other peninsular shrines were often simply places of geographical relevance, such as a cave, stream, crossroad, mountain, hill or grove. Nothing was built, but there were often paintings and inscriptions clearly marking a place of heavy worship by locals or pilgrims. These natural spots were sacred, and many lesser deities were associated with them.
{temple_of_fun_shrine_spain_desc_short}
Lugus is a Celtic sun god, a warrior and god of harvest, and patron of artisans. A paragon of work ethic and ability, he provides a role model for many Celtiberians.
{temple_of_fun_shrine_thrace} Temenos Hieron Dionysou\n(Sacred enclosure of Dionysos)
{temple_of_fun_shrine_thrace_desc}
Dionysos. Ivy-crowned, loud-crying, oft-hymned, wanderer in woody forests and foreign lands, conceived by a human mother of the great god Zeus, born not of her but of the thigh of Zeus himself, curly-locked, splendidly dressed, effeminate to some but a powerful and angry god to any who doubt him, master of panthers and mountain beasts, of everything wild and of the wine as well. Dionysos is a god of many contradictions, a late-comer according to the Hellenes. The wooded mountain haunts of northern Hellas are ideal settings for his worship, which involves wildly enthusiastic celebrations and secret rites.\n\nWorship of Dionysos in Epeiros is common, and his most famous initiate and devotee was surely Olympias herself, the Epirote princess who became the mother of Megas Alexandros. He is the chief god of the theater, and our great leader Pyrrhos constructed a giant theater at Dodona in his honor. A conqueror as well, Dionysos serves as an appropriate hero as he did for Alexandros, who patterned his looks, dress and general extravagance on the god, or so men say. But beware—even Alexandros was unable to stave off the excesses that Dionysos may sometimes bring his devotees. It is publicly stated that Alexandros died of some disease or exhaustion after his travels, or even that the gods were jealous of his exploits and called him to their number sooner than mortals would have liked, but it is no secret that he died from an overindulgence of drink.
{temple_of_fun_shrine_thrace_desc_short}
Dionysos is the wanderer in woody forests and foreign lands, master of panthers and mountain beasts, of everything wild and of the wine as well.
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Re: e_b.txt edits - temples of fun
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