recursal/Fanatic-Fandom huggingface dataset:
Apedemak

**Apedemak** or **Apademak** was a lion-headed warrior god worshiped by the Meroitic peoples inhabiting Nubia. A number of Meroitic temples dedicated to this deity are known from the Butana region: Naqa, Meroë, and Musawwarat es-Sufra, which seems to be his chief religious place. In the temple of Naqa built by the rulers of Meroë, Apedemak was depicted as a three-headed leonine god with four arms and as a snake with a lion head. However, he is usually depicted as a man with a lion head.

Apedemak was a minor deity in the ancient Egyptian religion, being instead a product of the Meroitic culture.
Proteus (Roman)

According to Virgil in the fourth Georgic, at one time the bees of Aristaeus, son of Apollo, all died of a disease. Aristaeus went to his mother, Cyrene, for help; she told him that Proteus could tell him how to prevent another such disaster, but would do so only if compelled. Aristaeus had to seize Proteus and hold him, no matter what he would change into. Aristaeus did so, and Proteus eventually gave up and told him that the bees' death was a punishment for causing the death of Eurydice. To make amends, Aristaeus needed to sacrifice 12 animals to the gods, leave the carcasses in the place of sacrifice, and return three days later. He followed these instructions, and upon returning, he found in one of the carcasses a swarm of bees which he took to his apiary. The bees were never again troubled by disease.
Maahes

**Maahes** (also spelled **Mihos, Miysis, Mios, Maihes**, or **Mahes**; Greek: **Μαχές, Μιχός, Μίυσις, Μίος, or Μάιχες**) is a Nubian lion-headed god of war. He was seen as the son of the Creator god Ptah, as well as the feline goddess (Bast in Lower Egypt or Sekhmet in Upper Egypt) whose nature he shared. Maahes was a deity associated with war, protection, and weather, as well as that of knives, lotuses, and devouring captives. His cult was centred in Taremu and Per-Bast.

The first recorded reference to Maahes is from the New Kingdom. Some Egyptologists have suggested that Maahes was of foreign origin; indeed there is some evidence that he may have been identical with the lion god Apedemak worshipped in Nubia and Egypt's Western Desert.

As a lion god and patron, he was also considered the son of Ra and of Bast, the feline war goddess and patron of Lower Egypt as well as Sekhmet, the lioness war goddess and patron of Upper Egypt. Since his cult was centred in Per-Bast (Bubastis in Greek) or in Taremu (Leontopolis in Greek), he was more known as the son of Bast. As he became a tutelary deity of Egypt, his father was said to be the chief male deity at the time—either Ptah, or Ra who had by this time already merged with Atum into Atum-Ra. In his role of son of Ra, Maahes fought the serpent Apep during Ra's nightly voyage.

Maahes was pictured as a man with the head of a male lion, occasionally holding a knife and wearing the double crown of Egypt, or the *atef* crown. Sometimes he was identified with Nefertem and was shown with a bouquet of lotuses near him, but he also was depicted as a lion devouring a captive. Considered to have powerful attributes, feline deities were associated with the pharaohs, and became patrons of Egypt.

Tame lions were kept in a temple dedicated to Maahes in Taremu, where Bast/Sekhmet were worshipped, his temple was adjacent to that of Bast. The ancient Greek historian Aelian wrote:

> "In Egypt, they worship lions, and there is a city called after them. (...) The lions have temples and numerous spaces in which to roam; the flesh of oxen is supplied to them daily (...) and the lions eat to the accompaniment of song in the Egyptian language", thus the Greek name of the city Leontopolis was derived.
>
>

## Etymology

The Nubian name is lost.

The name in Egyptian means 'he who is true beside her'. The name of Maahes begins with the hieroglyphs for the male *lion*, which was used in words such as 'prince', 'masthead', 'strength', and 'power', although in isolation it also means '(one who can) see in front'. However, the first glyph also is part of the glyph for *ma'at*, meaning *truth* and *order* and so it came to be that Maahes was considered to be the Devourer of the Guilty and Protector of the Innocent. Some of the other titles of Maahes were Lord of Slaughter, Wielder of the Knife, and The Scarlet Lord.
Potamid

**Potamides** /ˌpoʊˈtæmɪˌdiːz/,[1] (Greek: Ποταμίδες),[2] were a type of water nymphs of Greco-Roman mythology. They were assigned as a class of nymphs of fresh water known as naiads, and as such belonged to a category that presided over rivers and streams.

Potamides were identified by the names associated with the rivers of their origin such as the *Anigrides*, *Ismenides*, *Amnisiades*, the *Pactolides* from the Pactolus river, and the *Acheloides* from the Achelous river.[3] However they had their individual names[2] and also sometimes could be distinguished by the name of the country in which they inhabited.[4][5]

The rivers were the domains of potamides as well as of the nymphs *Fluviales*.[6] Every creek had its potamide,[7] who as local divinities, and like all the naiads,[2] were daughters of the gods of rivers,[8] also called *Potamoi* deities.[9] Even the rivers of the marshy regions are described as having their nymphs; hence no exception was made to the waters of Greek underworld ruled by god Hades, as was quoted in Latin: "Nymphae infernae paludis and Avernales", which means "swampy *Avernales*, the infernal nymphs".[2] And many of these hellish potamides, the *Avernales*, were believed to be owners of prophetic ability, and to express that gift to their chosen men.[3]

Like any nymph, potamides were considered subject to mortality but with a long life.[1] For the Greek historian Plutarch their term of life reached about 9720 years,[10] and according to Greek poet Hesiod there were about three thousand nymphs wandering on the world, and their lives lasted several thousand years.[11]

Potamides showed themselves very favorably inclined to young girls, and gently removed the freckles from all who bathed in their streams. On the other hand, they had an aggressive behavior directed at young men coming near their watery territories, whom they dragged down to their abodes.[8]It was believed by the ancients that they carried water for their river parents,[8] as was quoted: "In the lonely hour of noon the naiads sat with their water-pitcher at the spring-sending forth from it the warbling brook."[6]

Regarded as a profuse class of minor female divinities,[12] they were believed to inspire those that drank of their waters. Thus potamides, and nymphs in general, were conceived to be endowed with oracular power, to inspire men with the same prophetic gift, and to bestow upon them the natural talent of poetry. Hence, as water is a necessity to all the creation, the water nymphs, along with the gods Dionysus and Demeter, were also worshipped as providing life and blessings to all existing beings, and this attribute is manifested by a diversity of epithets.[2]

Accordingly, in many parts of Greece, offerings of honey, oil, milk, but never of wine, and sometimes sacrifices of a lamb or goat[2] were presented to these divinities. In Sicily was commemorated an annual celebration in their honor. Although they had no temples,[11] the most beautiful spots in forests, gardens and so forth, were regarded as the favorite places of nymphs and invisible spirits, and thus esteemed with special veneration.[5]
Koodlowetto

At Anganichen, beyond Aggo, lived a man of monstrous size, whose name was Koodlowetto. His sister was as large as he. One day he went hunting, and came to a place where a number of walrus had made a hole through the ice.

He got ready to harpoon them, and as soon as one appeared, he harpooned it. Then he took hold of his line, and got in position to hold the walrus when it should dive. While he was standing there, he stumbled on a small piece of ice which was probably thrown out by the walrus when they made the hole. He fell down, and, as the end of his line was fastened round his left wrist, he was dragged into the water. He was so large, however, that he was able to take hold of the ice at one side of the hole with one hand, while he held on to the opposite side with the other. Thus he held on until the line eased up. Then he was able to crawl out of the hole, haul in the walrus, and kill it. When he reached home, he told the people what had happened. Another day he went off with the other people to seal. In the evening a man by the name of Ikalakjew passed him on his way home. He invited him to sit down on his sledge; but as soon as he sat down, the sledge broke to pieces, and both had to walk home.
Daimon

**Daimones** are the spirits of Greece. They are general nature spirits as well as great people who have come back in the form of one, particularly those of the Golden Age. So many ancestors have gone by, the identity of many has been forgotten. Local shrines are constructed for them, so they will not wander restlessly, instead conferring protection and good fortune on those giving offerings and veneration. When one is born, there is also a guardian daimon assigned to them to follow them.

Daimons also interpret and transport human things to the gods, and divine things to men: entreaties and sacrifices from below, ordinances and requitals from above.

They very rarely, if ever, show a visible form.

## Sources

https://en.wikipedia.org/wiki/Daemon\_(classical\_mythology)
Charybdis

**Charybdis** (Ancient Greek: Χάρυβδις, pronounced [kʰárybdis], *Kharybdis*) is a sea monster in the Strait of Messina that creates whirlpools large enough to sink ships.

Charybdis lives under a small rock on one side of a narrow channel in the Strait of Messina between Sicily and the tip of Italy (the region of Calabria). Opposite her is Skylla, another sea monster, that lives inside a much larger rock. The sides of the strait are within an arrow-shot of each other, and sailors attempting to avoid one of them would come in reach of the other. To be "between Scylla and Charybdis" therefore means to be presented with two opposite dangers, the task being to find a route that avoids both.

Thrice a day, Charybdis swallows a huge amount of water, before belching it back out again, creating large whirlpools capable of dragging a ship underwater. In some variations of the story, Charybdis is simply a large whirlpool instead of a sea monster.

The theoretical size of Charybdis remains unknown, yet in order to consume Greek ships the whirlpool can be estimated to about 23 meters (75 ft) across, so the creature must have considerable musculature to be able to fit under a small rock and a whirlpool of that size (which, to clarify, the Strait of Messina is wide enough to accommodate).

Odysseus faced both Charybdis and Skylla while rowing through the strait. He ordered his men to avoid Charybdis (the small problem), thus forcing them to pass near Skylla (the big problem), which resulted in the deaths of six of his men. Later, stranded on a raft, Odysseus was swept back through the strait and passed near Charybdis. His raft was sucked into her maw, but he survived by clinging to a fig tree growing on a rock over her lair. On the next outflow of water, when his raft was expelled, Odysseus recovered it and paddled away safely.

The Argonauts were able to avoid both dangers because Hera ordered the nereid nymph Thetis, Achilleus's mother, to guide them through the perilous passage.

Aristotle mentions in his *Meteorologika* that Aesop once teased a ferryman, frightening him with a foreboding story about Charybdis. With one gulp of the sea she brought the mountains to view; islands appeared after the next. The third is yet to come and will dry the sea altogether, thus depriving the ferryman of his livelihood.

In some accounts Charybdis is the daughter of Poseidon and Gaia and living as a loyal servant to her father. She aided her father Poseidon in his feud with her paternal uncle Zeus and, as such, helped him engulf lands and islands in water. Zeus, angry for the land she stole from him, captured and chained her to the sea-bed. Charybdis was then cursed by the god into becoming a hideous bladder-shaped monster, with flippers for arms and legs, and an uncontrollable thirst for the sea. As such, she drinks the water from the sea thrice a day to quench that thirst, which creates the whirlpool. She lingers on a rock with Skylla facing her directly on another rock when they emerge to drink.
Heros

The **Thracian Horseman** (also "Thracian Rider" or "Thracian Heros") is the name given to a recurring motif of a horseman depicted in reliefs of the Hellenistic and Roman periods in the Balkans (Thrace, Macedonia, Moesia, roughly from the 3rd century BC to the 3rd century AD).

From Thrace to Moesia and Scythia Minor, and at Odessos (Varna), **Heros Karabazmos**, was described as a god of the underworld usually depicted on funeral statues as a horseman slaying a beast with a spear.

Its depiction is in the tradition of the funerary steles of Roman cavalrymen, with the addition of syncretistic elements from Hellenistic and Paleo-Balkanic religious or mythological tradition. The Thracian horseman is depicted as a hunter on horseback, riding from left to right. Between the horse's hooves is depicted either a hunting dog or a boar. In some instances, the dog is replaced by a lion.

Inscriptions found in Romania identify the horseman as ***Heros*** (also *Eros, Eron, Herros, Herron*), apparently the word *heros* used as a proper name.[1] The Cult of the Thracian horseman was especially important in Philippi, where the Heros had the epithets of soter(saviour) and *epekoos* "answerer of prayers". Funerary stelae depicting the horseman belong to the middle or lower classes (while the upper classes preferred the depiction of banquet scenes).[2] The motif most likely represents a composite figure, a Thracian heros possibly based on Rhesus, the Thracian king mentioned in the Iliad,[3] to which Scythian, Hellenistic and possibly other elements had been added.

In the Roman era, the "Thracian horseman" iconography is further syncretised. The rider is now sometimes shown as approaching a tree entwined by a serpent, or as approaching a goddess. These motifs are partly of Greco-Roman and partly of possible Scythian origin. The motif of a horseman with his right arm raised advancing towards a seated female figure is related to Scythian iconographic tradition. It is frequently found in Bulgaria, associated with Asclepius and Hygeia.[5] The motif of a standing goddess flanked by two horsemen, identified as Artemis flanked by the Dioscuri, and a tree entwined by a serpent flanked by the Dioscuri on horseback is transformed into a motif of a *single* horseman approaching the goddess or the tree. [6] Related to the Dioscuri motif is the so-called "Danubian Horsemen" motif of two horsemen flanking standing goddess.[7]

The motif of the Thracian horseman is not to be confused with the depiction of a rider slaying a barbarian enemy on funerary stelae, as on the stele of Dexileos, interpreted as depictions of a heroic episode from the life of the deceased.[8]

Under the Roman Emperor Gordian III the god on horseback appears on coins minted at Tlos, in neighboring Lycia, and at Istrus, in the province of Lower Moesia, between Thrace and the Danube.[9]

The motif of the Thracian horseman was continued in Christianised form in the equestrian iconography of both Saint George and Saint Demetrius.
Aigis

The **Aigis** is the cloak (or brestplate) made by Athena from Medusa's head. It produced a sound as from a myriad roaring dragons and was worn by Athena in battle. The Aigis is of great value, ageless and immortal: a hundred tassels of pure gold hang fluttering from it, each of them tightly woven, and each the worth of a hundred oxen. It is a fearsome thing with a surface of gold like scaly snakeskin and linked serpents with the gorgon herself upon the goddess's chest—a severed head rolling its eyes, the gorgoneion.
Amphisbaina

The **amphisbaina** /ˌæmfɪsˈbiːnə/ is a North African ant-eating serpent or semi-reptilian beast with a head at each end, the additional one being on the tail. The creature is alternatively called the **amphisbaena**, **amphisbene**, **amphisboena**, **amphisbona**, **amphista**, **amfivena**; **amphivena,** or **anphivena** (the last two being feminine) and is also known as the "Mother of Ants".

According to the Greeks, the amphisbaina was spawned from Medusa's blood that dripped from her head as Perseus flew over the Libyan Desert with it in his hand. After their formation, Cato's army then encountered them along with other serpents on the march. Amphisbainas fed off the corpses left behind.

The amphisbaena has a twin head, that is one at the tail end as well, as though it were not enough for poison to be poured out of one mouth.

— Pliny the Elder, *Naturalis Historia*

This early description of the amphisbaina depicts a venomous, dual-headed snakelike creature. However, medieval and later drawings often show it with two or more scaled feet, particularly chicken feet, and feathered wings. Some even depict it as a horned, dragon-like creature with a serpent-headed tail and small, round ears, while others have both "necks" of equal size so that it cannot be determined which is the rear head. Many descriptions of the amphisbaina say its eyes glow like candles or lightning, but the poet Nicander seems to contradict this by describing it as "always dull of eye". He also says: "From either end protrudes a blunt chin; each is far from each other."

Amphisbainas makes their home in the desert.

The dangerous amphisbaina had many uses in the art of folk medicine and other such remedies. Expecting women wearing a live amphisbaina around their necks will have safe pregnancies. However, if one's goal was to cure ailments such as arthritis or the common cold, one should wear only its skin. By eating the meat of the amphisbaina, one could supposedly attract many lovers of the opposite sex and slaying one during the full moon could give power to one who is pure of heart and mind. Woodcutters suffering from cold weather on the job could nail its carcass or skin to a tree to keep warm, while in the process allowing the tree to be felled more easily.

## Etymology

Its name comes from the Greek words *amphis*, meaning "both ways", and *bainein*, meaning "to go".
Kourete

The **Kuretes** or **Kouretes** (Κουρῆτες) were nine dancers who venerate Rhea, the Cretan counterpart of Cybele. A fragment from Strabo's Book VII[4] gives a sense of the roughly analogous character of these male confraternities, and the confusion rampant among those not initiated:

Many assert that the gods worshipped in Samothrace as well as the Kurbantes and the Korybantes and in like manner the Kouretes and the Idaean Daktyls are the same as the Kabeiroi, but as to the Kabeiroi they are unable to tell who they are.

These armored male dancers kept time to a drum and the rhythmic stamping of their feet. Dance, according to Greek thought, was one of the civilizing activities, like wine-making or music. The dance in armor (the "Pyrrhic dance" or pyrrhichios [Πυρρίχη]) was a male coming-of-age initiation ritual linked to a warrior victory celebration. Both Jane Ellen Harrison and the French classicist Henri Jeanmaire[6] have shown that both the Kouretes (Κουρῆτες) and Cretan Zeus, who was called "the greatest *kouros* (κοῦρος)",[7] were intimately connected with the transition of boys into manhood in Cretan cities.

The English "Pyrrhic Dance" is a corruption of the original *Pyrríkhē* or the *Pyrríkhios Khorós* "Pyrrhichian Dance". It has no relationship with the king Pyrrhus of Epirus, who invaded Italy in the 3rd century BC, and who gave his name to the Pyrrhic victory, which was achieved at such cost that it was tantamount to a defeat.

The Kouretes Daktyloi (Curetes, Dactyls) were three, five, or nine rustic daimones (spirits) appointed by Rhea to guard the infant god Zeus in a cave on Mount Ida in Krete (Crete). To keep the boy hidden from his cannibalistic father Kronos (Cronus), they drowned out his cries with a frenzied dance of clashing spear and shield. The Kouretes were gods of the wild mountainside, inventors of the rustic arts of metalworking, shepherding, hunting and beekeeping. They were also the first armoured warriors and gods of the orgiastic war-dance performed by the youths of Krete (Crete) and Euboia (Euboea).

The Kouretes were closely identified with, if not the same as, a number of other rustic daimones--namely, the Korybantes Euboioi (Euboean Corybantes), the Korybantes Samothrakioi (Samothracian Corybantes), the Kabeiroi(Cabeiri), as well as Hoplodamos and his Gigantes, and the Kourete Anytos (Curete Anytus).
One of the Kouretes, Pyrrhikhos (Pyrrhichus), was sometimes identified with Seilenos (Silenus), the elderly satyr companion of Dionysos. Another, Melisseus, appears to be have been connected with Aristaios (Aristaeus), discoverer of honey.
Graiai

The **Graiai** (Γραῖαι 'old women', 'grey ones', or implying 'grey witches') are three sisters who shared one eye and one tooth among them, which they must take turns using. They are also called the **Grey Sisters** and the **Phorkides** as they are the daughters of Phorkys. Their names were **Deino** **Persis** (Δεινώ 'dread'), **Enuo** (Ἐνυώ 'horror'), and **Pemphredo** (Πεμφρηδώ 'alarm'). They are the daughters of the sea deities Phorkys and Keto. The Graiai usually take the form of old, grey-haired women, but some times fashion themselves half swan. Their age is so great that a human childhood for them is hardly conceivable. They are yet fair-cheeked, though.

* **Deino**/**Persis** is the well-dressed one
* **Enuo** is the saffron-robbed waster of cities and also functions as a spirit of war accompanying Ares.

The Graiai are the aboveworld, sea counterparts to the Moirai.
Qimmikussualuk

There was once a man who had a giant dog; it could swim in the sea, and was so big that it could drag whales and narwhals to land. The narwhals it just hung on its grinders, when it wanted to swim to land with them. The man who owned it had cut holes in its jaws and fastened thongs to the holes, so he just pulled at these thongs when he wanted it to turn.

When they wished to go on a journey, he and his wife sat on its back.
The man had long wished for a son, but as he could not get one, he gave his dog the amulet that the child should have had. It was a knot of wood from a tree, and it was to make the dog hard against death.

Then one day the dog ate a person, so the man had to go away and settle down elsewhere. One day while he was living in that place a kayak came in sight a long way off, and the man had to make haste and hide his dog, so that it should not eat the stranger. He led it a long way up in the hills, and gave it a large bone that it could gnaw and amuse itself with.

But one day the dog smelt the stranger, all the same, and came down from the hills; and its master then had to hide the man and his kayak far away, so that the dog should not tear them to pieces; so dangerous was it.

But as it was so large and so ferocious, its master made many enemies, and one day there came a strange man in a sledge with three dogs as large as bears, to kill the giant dog. The man went to meet the sledge with the dog after him. At first the dog pretended to be afraid, and only when the strange dogs lunged for it did it fling itself upon them and bite through the skulls of all three.

At last the man noticed that the giant dog used to disappear occasionally on long excursions inland, and sometimes it came back with the leg of an inland-dweller. Then he understood that it attacked the inland-dwellers, and brought its master their legs. That they were the legs of inland-dwellers he could tell by their having boots on with long hairs.

From this giant dog dates the great terror that the inland-dwellers have of dogs. It always used to show itself suddenly in the opening of the window and haul them out. But it was a very good thing for the inland-dwellers to get a little fright sometimes, for they were very much given to carrying off people who were alone, especially women who had lost their way in the fog.

Now I do not know any more about the giant dog.
Darzalas

**Derzelas** (*Darzalas*) was a Dacian or Thracian chthonic god of abundance and the underworld, health and human spirit's vitality.

Darzalas was the god of Hellenistic period Odessos (modern Varna) and was frequently depicted on its coinage from the third century BCE to the third century CE and portrayed in numerous terracotta figurines, as well as in a rare 4th century BC lead one (photo), found in the city. Darzalas was often depicted in himation, holding cornucopiaewith altars by his side. There was a temple dedicated to him with a cult statue, and games (*Darzaleia*) were held in his honor every five years, possibly attended by Gordian III in 238 CE.

Another temple dedicated to Derzelas was built at Histria - a Greek colony on the shore of the Black Sea in the third century BC.

Darzalas Peak on Trinity Peninsula in Antarctica is named after the god.
Kinnara

In the Mahabharata, **Kinnara Kingdom** refers to the territory of a tribe called Kinnaras, who were one among the exotic tribes. They, along with others, were inhabitants of the Himalaya mountains. The people of the Gangetic Plain looked upon them with wonder and considered them as super-human.

Kinnaras were mysteriously linked with horses. The Puranas mention them as being horse-necked beings.

The epic Mahabharata mentions Kinnaras, not as horse-headed beings but as beings who were half-man and half-horse (similar to the centaur). The Mahabharata and the Puranas describe regions north of the Himalayas as the abode of Kinnaras. This region was also the abode of a tribe of people called Kambojas. They were fierce warriors skilled in horse riding and horse warfare. Some of them were robber-tribes who invaded village-settlements, by raiding them using their skilled cavalry-forces. The myth of Kinnaras probably came from these horsemen. Another reference in the epic considers them as a sub-group of the Gandharvas.

Mandara mountain is said to be the abode of the Kinnaras: There is a mountain called Mandara adorned with cloud-like peaks. It is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about.

Kinnaras are mentioned as half-men and half-horses. They are described as kinsmen of other exotic tribes.

Kinnaras were mentioned along with other exotic tribes like the Nagas, Uragas, Pannagas, Suparnas, Vidyadharas, Siddhas, Charanas, Valikhilyas, Pisachas, Gandharvas, Apsaras, Kimpurushas, Yakshas, Rakhsasas, and Vanaras at various places. In the Ramnayana, the kinnars are mentioned along with the Devas, gandharvas, sidhas and Apsaras. The kinnars were an efferminate race, always represented as indulging in the amorous sports. In Manusmriti, Manu mentions that the sons of Atri are said to be the fathers of Daityas, Danavas, Yakshas, Gandharvas, Uragas, Rakshasas and Kinnars.
Menhit

**Menhit** /ˈmɛnˌhɪt/ (also spelt Menchit) was originally a Nubian war goddess in Egyptian mythology. Her name depicts a warrior status, as it means *(she who) massacres*.

Due to the aggressive attributes possessed by and hunting methods used by lionesses, most things connected to warfare in Egypt were depicted as leonine, and Menhit was no exception, being depicted as a lioness-goddess.

She also was believed to advance ahead of the Egyptian armies and cut down their enemies with fiery arrows, similar to other war deities[3] She was less known to the people as a crown goddess[4] and was one of the goddesses who represented the protective uraeus on royal crowns.[5]

In the 3rd Nome of Upper Egypt, particularly at Esna, Menhit was said to be the wife of Khnum and the mother of Heka.

She was also worshipped in Lower Egypt, where she was linked with the goddesses Wadjet and Neith.[5]

As the centre of her cult was toward the southern border of Egypt, in Upper Egypt, she became strongly identified with Sekhmet, who was originally the lion-goddess of war for Upper Egypt, after unification of the two Egyptian kingdoms, this goddess began to be considered simply another aspect of Sekhmet.
Tauragrios

A **tauragrios** or **tauros agrios** (Greek 'wild bull'), also **sarkotauros** 'flesh[-eating] bull', is a giant carnivorous bovine of East Africa, living in the same habit as a krokouttas. They are both larger than an aurochs and faster than a bull.

## Source

English: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0239%3Abook%3D16

Greek: http://www.perseus.tufts.edu/hopper/text?doc=Strab.+16.4.16&fromdoc=Perseus%3Atext%3A1999.01.0197
Kurbant

According to the Greek mythology, the **Korybantes** (/ˌkɒr.ɪˈbænt.iːz/; Greek: Κορύβαντες) were the armed and crested dancers who worshipped the Phrygian goddess Cybele with drumming and dancing. They are also called the ***Kurbantes*** in Phrygia. The conventional English equivalent is "**Corybants**". The Korybantes were the offspring of Thalia and Apollo.

## Etymology

The name Korybantes is of uncertain etymology. Edzard Johan Furnée and R. S. P. Beekes have suggested a Pre-Greek origin.[1][2]

Others refer the name to \**κορυβή* (korybé), the Macedonian version of *κορυφή* (koryphé) "crown, top, mountain peak", explaining their association with mountains, particularly Olympus.[3]
Midas

There are many stories about the first king named Midas, often connecting him with a mythological tale concerning Attis. This shadowy figure resided at Pessinus and attempted to marry his daughter to the young Attis in spite of the opposition of his lover Agdestis and his mother, the goddess Cybele. When Agdestis or Cybele appear and cast madness upon the members of the wedding feast. Midas is said to have died in the ensuing chaos.

The famous king Midas was said to be a son of the kind Gordias. He is said to have associated himself with Silenus and other satyrs and with Dionysus, who granted him the famous "golden touch".

The mythic Midas of Thrace, accompanied by a band of his people, traveled to Asia Minor to wash away the taint of his unwelcome "golden touch" in the river Pactolus. Leaving the gold in the river's sands, Midas found himself in Phrygia, where he was adopted by the childless king Gordias and taken under the protection of Cybele. Acting as the visible representative of Cybele, and under her authority, it would seem, a Phrygian king could designate his successor.
Qalupalik

Qalupalik is a myth/legend told by Inuit parents and elders to prevent children from wandering to the shore. Qalupalik are human-like creatures with long hair, green skin, and long finger nails that live in the sea. They wear amautiit, in which they carry away babies and children who disobey their parents or wander off alone. They take the children underwater, where they adopt them as their own. Qalupaliks have a distinctive humming sound, and the elders have said you can hear the Qalupaliks humming when they are near. Up to today the Qalupalik story is still being told in schools and books, and by parents who don’t want their children to wander off to the dangerous shore.

It is a human-like creature that lives in the sea, with long hair, green skin, and long fingernails.[1] The myth is that qalupaliks wear an amautiit (a form of pouch that Inuit parents wear to carry their children) so they can take babies and children away who disobey their parents.[2] The story was used to prevent children from wandering off alone, lest the qalupalik take the children in her amautik underwater and keep them forever.
Qalupaliks are said to make a distinctive humming sound; therefore, they can be heard before they appear.
Lykanthropos (Balkan)

Mircea Eliade attempted, in his book *From Zalmoxis to Genghis Khan*, to give a mythological foundation to an alleged special relation between Dacians and the wolves:

* Dacians might have called themselves "wolves" or "ones the same with wolves", suggesting religious significance.
* Dacians draw their name from a god or a legendary ancestor who appeared as a wolf.
* Dacians had taken their name from a group of fugitive immigrants arrived from other regions or from their own young outlaws, who acted similarly to the wolves circling villages and living from looting. As was the case in other societies, those young members of the community went through an initiation, perhaps up to a year, during which they lived as a "wolf". Comparatively, Hittite laws referred to fugitive outlaws as "wolves".
* The existence of a ritual that provides one with the ability to turn into a wolf. Such a transformation may be related either to lycanthropy itself, a widespread phenomenon, but attested especially in the Balkans-Carpathian region, or a ritual imitation of the behavior and appearance of the wolf. Such a ritual was presumably a military initiation, potentially reserved to a secret brotherhood of warriors (or Männerbünde). To become formidable warriors they would assimilate behavior of the wolf, wearing wolf skins during the ritual. Traces related to wolves as a cult or as totems were found in this area since the Neolithic period, including the Vinča culture artifacts: wolf statues and fairly rudimentary figurines representing dancers with a wolf mask. The items could indicate warrior initiation rites, or ceremonies in which young people put on their seasonal wolf masks. The element of unity of beliefs about werewolves and lycanthropy exists in the magical-religious experience of mystical solidarity with the wolf by whatever means used to obtain it. But all have one original myth, a primary event.
Moroi

A **moroi** (plural also *moroi*) is a type of vampire or ghost in Romania. A female moroi is called a **moroaică** (pl. *moroaice*). In some versions, a moroi is a phantom of a dead person which leaves the grave to draw energy from the living.

Moroi are often associated with other figures in Romania, such as strigoi (another type of vampire), vârcolac (werewolf), or pricolici (werewolf). As with most concepts in folklore, the exact characteristics ascribed to moroi are variable from source to source. Wlislocki reported a belief that the child of a woman impregnated by a *nosferat* (a sort of incubus-vampire) would be extremely ugly and covered with thick hair, very quickly becoming a moroi.

They are also sometimes referred to in modern myth as the live-born offspring of two strigoi. It may signify an infant who died before being baptized. The origins of the term "moroi" are unclear, but it is thought by the Romanian Academy to have possibly originated from the Old Slavonic word *mora* ("nightmare") (compare the Russian *kikimora*).

Moroi can also be forms of demons which possess a living body, usually the body of a bear. Moroi can be put under the control of a strigoi.
Irihemesnefer

**Irihemesnefer** (Egyptian: Iryhemesnefer *ỉrỉ-ḥms-nfr* 'the good companion') or **Arensnuphis** is a deity from the Kingdom of Kush in ancient Nubia, first attested at Musawwarat el-Sufra in the 3rd century BC. His worship spread to the Egyptian-controlled portion of Nubia in the Ptolemaic Period (305–30 BC). His exact role is unknown; he was depicted as a lion and as a human with a crown of feathers and sometimes a spear.

Irihemesnefer was worshipped at Philae, where he was called the "companion" of the Egyptian goddess Isis, as well as at Dendur. Egyptians saw him as the same or combined with their gods Anhur and Shu.
Attis (Phrygian)

**Attis** /ˈætɪs/ (Greek: Ἄττις or Ἄττης) was the consort of Kubileya. His priests were eunuchs, the Galli, as explained by origin myths pertaining to Attis and castration. Attis was also a Phrygian god of vegetation, and in his self-mutilation, death, and resurrection he represents the fruits of the earth, which die in winter only to rise again in the spring.

An Attis cult began around 1250 BCE in Dindymon (today's Murat Dağı of Gediz, Kütahya, Turkey). He was originally a local semi-deity of Phrygia, associated with the great Phrygian trading city of Pessinos, which lay under the lee of Mount Agdistis. The mountain was personified as a *daemon*, whom foreigners associated with the Great Mother Cybel
Tizheruk

hi The **Tizheruk** is a mythical large snake-like creature that is said to inhabit the waters near Key Island, Alaska. ho

This legend was first started by the Inuit. It is said to have a 7-foot head and a tail with a flipper. The local Inuit claim that it has snatched people off piers without their noticing its presence. It is also called Pal-Rai-Yûk. It is said to be similar to Naitaka of the Okanakanes (Ogopogo) and the Haietlik of the Nootka.
Ketos

A ***kētos*** (κῆτος, plural *kētē* or *kētea*, κήτη or κήτεα)—Latinized as **cetus** (pl. *cetea*)—denotes a large fish, a whale, a shark, or a sea monster. The sea monsters slain by Perseus and Herakles were each referred to as a ketos by ancient sources. A ketos is commonly a fishlike or serpentine aquatic creature with a long muzzle. Alternate depictions may include long ears, horns, and legs instead of fins.

One is often depicted fighting Perseus or as the mount of a Nereid.

When Queen Kassiopeia boasted that her daughter Andromeda was more beautiful than the nereids, this invoked the wrath of Poseidon who sent the sea monster Ketos to attack Æthiopia. Upon consulting a wise oracle, King Kepheus and Queen Kassiopeia were told to sacrifice Andromeda to Ketos. So they had Andromeda chained to a rock near the ocean so that he could devour her. Perseus found Andromeda chained to the rock and learned of her abondonment and impending doom. When Ketos emerged from the ocean to devour Andromeda, Perseus managed to slayed him. In one version, Perseus drove his sword into Ketos' back, while in another version, Perseus used Medusa's head to turn Ketos to stone.

## Legacy

The term *cetacean* (meaning 'whale') originates from *cetus*. In Greek art, ketea were depicted as serpentine fish. The name of the mythological figure Keto is also derived from ketea, as well as the constellation Cetus.

*Cetus* is commonly used as a ship's name or figurehead denoting either a ship unafraid of the sea or a ruthless pirate ship to be feared. *Cetus* (and its translations) are also viewed as misfortune or bad omen by sailors. Superstitious sailors believed in a *cetus*
 as the bringer of a great storm or misfortune on the ship. They
associated it with lost cargo, the presence of pirates, or being swept
off course, and avoided any talk of it aboard ship.

## Meta

Some scholars theorize that images of the ketos in Central Asia influenced depictions of the Chinese dragon and Indian makara. They suggest that after contact with Silk Road images of the ketos, the Chinese dragon appeared more reptilian and shifted head shape.
Semi

A **semi** (also written **zemi** or **cemi**) is a Taíno divine, nature, or ancestral spirit, as well as the a sculptural object housing the spirit. The sculptures are also made among the wider Arawakan peoples.

Taíno religion, as recorded by late 15th and 16th century Spaniards, centered on a supreme creator god and a fertility goddess. The creator god is Yúkahu Maórokoti and he governs the growth of the staple food—the cassava (*kasabi*). The chief goddess is Atabɛra, who governs water, rivers, and seas. The lesser deities who govern natural forces are also semi. Boinayel, the Rain Giver, is one such semi. Spirits of ancestors, also semi, were highly honored, particularly those of *kasikɛ* (chiefs). Bones or skulls might be incorporated into sculptural semi or reliquary urns. Ancestral remains would be housed in shrines and given offerings, such as food.

Semi can be consulted by a *bohuti* (healer/priest/shaman, also *buhuitihu*) for advice and healing. During these consultation ceremonies, images of the semi could be painted or tattooed on the body of the *bohuti.* The reliquary semi help their own descendants in particular.

## Statues

Sculptural semi or "amuletic semis" take many forms, but the most characteristically Taíno art form is the three-point stone semi. One side of the stone might have a human or animal head with the opposite side having hunched legs. These are sometimes known as "frog's legs" due to their positioning. The fierce face of the creator god is often portrayed. Very small ceramic three-point semis have been uncovered by archaeologists in the Lesser Antilles, as well as Colombia and Venezuela, dating back to 200 BCE. Small amuletic semis would be worn on warrior's foreheads for protection in battle.

Semis are sculpted from a wide variety of materials, including bone, clay, wood, shell, sandstone, and stone. They are found in the remains of many Taíno settlements across Kubao (Cuba), Ɛti (Haiti/Hispaniola), Hamaika/Hɛmaka (Jamaica), Borĩkẽ (Puerto Rico), and other Caribbean islands. Some are quite large, up to 100 cm tall. Some are effigies of birds, snakes, alligators and other animals, but most are human effigies. Even twin human figures are portrayed.
Pleistoros

**Pleistoros** was, according to Herodotus (The Histories, IX, 119), a Thracian god adored by the Gauls and the tribe "Absinthe" ( Apsintieni ) as the god of war. According to Josephus Flavius (in his Antiquities of the Jews, XVIII, 22) Pleistoros was the god of war of the Dacian pleistoi, to which these Thracians offered sacrifices of men. The priests were recruited between nobles, some of whom are warriors.
Soul of Smite

***"You feel the air getting colder around you..."*** This article is a work-in-progress! When it is completed, please remove this template.

Soul of Smite. Soul of Smite is a type of Soul (See here for details) that can be obtained when Super mode is unlocked.

## Obtaining

Souls of Smite have a 2 - 2.5% chance of being dropped any enemy (pre-hardmode, hardmode and Supermode enemies count) that has over 700 health and over 15 defense.

## Uses

Souls of Smite can be used to make several items and boss-summoning items. This is so far a WIP.
Opia

An **opia** (in related languages possibly *opi'a*, *op'a*, *operito*; also *hupia* in Spanish) is a ghost, the spirit of a Taíno who has died.

Opias contrast with woyaisa (wowaisa, wayisa), the spirits of the living. While a living woyaisa had definite form, after passing away the spirit is released as an opia and goes to live in a remote earthly paradise called Koɛbɛ.

An opia is able to assume many forms, sometimes appearing as faceless people or taking the form of a deceased loved one. In human form they can always be distinguished by their lack of a belly button. Opias were also associated with bats and said to hide or sleep during the day and come out at night to eat wayaba (guava).

As ghosts active at night, opias were feared and said to seduce women and kidnap people who ventured outside after dark.
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Eidolon

An **eidolon** (plural: **eidola**) (Greek: εἴδωλον 'image, idol, double, apparition, phantom, ghost') is a manifestation of the spirit of both a living or dead person. In contrast, a dead person's form in the underworld is called a skia.

Helen of Troy's eidolon is the most famous example. In one way it gives Helen life after death, but can also be seen as a product of her *kleos* (fame, renown). So when she appeared in Troy, she was never physically present in the city at all. Penelope encounters the eidola of the dead, constantly laboring against the eidolon of Klytamnestra and then later of Helen herself. Also after the death of the suitors, Theoklymenos notes that he sees the doorway of the court filled with their eidola.

## Etymology

The Ancient Greek εἴδωλον (eídōlon, 'figure, representation') derives from εἶδος (eîdos, 'sight'), which is in turn from the verb εἴδω (eídō, 'I see'). Thus it could be said that the term describes the experience of seeing something that is not fully or not at all there. Ultimately from Proto-Indo-European *\*weyd-* ('to know; see').
Telchis

The **Telchines** (Ancient Greek: Τελχῖνες, *Telkhines*; singular **telchis**, also **telchine**) were the original inhabitants of the island of Rhodes, and were known in Crete and Cyprus.

Their parents were either Pontus and Gaia, or Tartarus and Nemesis, or else they were born from the blood of castrated Uranus along with the Erinyes.[1] In another story there were nine Telchines, children of Thalassa and Pontus; they had flippers instead of hands and the heads of dogs and were known as fish children.[2]

They were regarded as excellent metallurgists: various accounts[3][4] state that they were skilled metal workers in brass and iron, and made a trident for Poseidon and a sickle for Cronus, both ceremonial weapons.[5] By some accounts, their children were highly worshipped as gods in the three ancient Rhodian towns of Ialysos (Ἰαλυσός), Kamiros(Κάμειρος) and Lindos (Λίνδος).

The Telchines were entrusted by Rhea with the upbringing of Poseidon, which they accomplished with the aid of Capheira (Καφείρα), one of Oceanus' daughters.[3] Another version says that Rhea accompanied them to Crete from Rhodes, where nine of the Telchines, known as the Curetes, were selected to bring up Zeus.[6]

The Telchines were associated and sometimes confused with the Cyclopes, Dactyls and Curetes.[7]

They were believed to bring about hailstorms, snow, and rain at will, to assume any shape they pleased,[8] and produced a substance poisonous to living things.

The gods (Zeus, Poseidon or Apollo) eventually killed them because they began to use magic for malignant purposes;[9] particularly, they produced a mixture of Stygian water and sulfur, which killed animals and plants[10] (according to Nonnus, they did so as a revenge for being driven out of Rhodes by the Heliadae).[11] Accounts vary on how exactly they were destroyed: by flood,[9] or Zeus's thunderbolt,[12] or Poseidon's trident,[13] or else Apollo assumed the shape of a wolf to kill them.[14] They apparently lost one of the titanomachias, the battles between the gods and the Titans.

Known female Telchines were Makelo, Dexithea (one of Damon's daughters)[20] and probably Lysagora (the attesting text is severely damaged).[21] Ovid in his *Ibis* mentions that Makelo, like the other Telchines, was killed with a thunderbolt;[22] according to Callimachus[23] and Nonnus,[13] however, Makelo was the only one to be spared. According to Bacchylides,[21] the survivor is Dexithea. Bacchylides also mentions that Dexithea later had a son Euxanthios by Minos.