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Have your deer scored by a professional taxidermist or someone in a related field, and document with a photo copy. What do I win?

First and foremost, the highly coveted Horny Cup. It's true value has been debated by scholars, but may never be truly determined.

But wait Below, is a list of our sponsors and items provided for the contest. Stewart Farrar , a High Priest of the Alexandrian tradition referred to the Horned God as Karnayna , which he believed was a corruption of the word Cernunnos.

Margaret Murray had mentioned this information in her book The God of the Witches , and Hutton theorised that Alex Sanders had taken it from there, enjoying the fact that he shared his name with the ancient Macedonian emperor.

Howard had a wooden statue of Atho's head which he claimed was years old, but the statue was stolen in April Howard's son later admitted that his father had carved the statue himself.

In Cochrane's Craft , which was founded by Robert Cochrane , the Horned God was often referred to by a Biblical name; Tubal-cain , who, according to the Bible was the first blacksmith.

Sherry Salman considers the image of the Horned God in Jungian terms, as an archetypal protector and mediator of the outside world to the objective psyche.

In her theory the male psyche's 'Horned God' frequently compensates for inadequate fathering. When first encountered, the figure is a dangerous, 'hairy chthonic wildman' possessed of kindness and intelligence.

If split off entirely, he leads to violence, substance abuse and sexual perversion. When integrated he gives the male an ego 'in possession of its own destructiveness' and for the female psyche gives an effective animus relating to both the physical body and the psyche.

In considering the Horned God as a symbol recurring in women's literature, Richard Sugg suggests the Horned God represents the 'natural Eros', a masculine lover subjugating the social-conformist nature of the female shadow, thus encompassing a combination of the shadow and animus.

Sugg goes on to note that female characters who are paired with this character usually end up socially ostracised, or worse — in an inverted ending to the male hero-story.

Following the work of Robert Bly in the Mythopoetic men's movement , John Rowan proposes the Horned God as a " Wild Man " be used as a fantasy image or "sub-personality" [22] : 38 helpful to men in humanistic psychology , and escaping from "narrow societal images of masculinity" [23] : encompassing excessive deference to women and paraphillia.

Many horned deities are known to have been worshipped in various cultures throughout history. Evidence for horned gods appear very early in the human record.

The so-called Sorcerer dates from perhaps 13, BCE. Twenty-one red deer headdresses, made from the skulls of the red deer and likely fitted with leather laces, have been uncovered at the Mesolithic site of Star Carr.

They are thought to date from roughly 9, BCE. Following the writings of suffragist Matilda Joslyn Gage [25] and others, Margaret Murray , in her book The Witch-Cult in Western Europe , proposed the theory that the witches of the early-modern period were remnants of a pagan cult and that the Christian Church had declared the god of the witches was in fact the Devil.

Without recourse to any specific representation of this deity, Murray speculates that the head coverings common in inquisition -derived descriptions of the devil "may throw light on one of the possible origins of the cult.

In Murray published a sequel, The God of the Witches , which tries to gather evidence in support of her witch-cult theory.

In Chapter 1 "The Horned God". Murray derived this model of a horned god cult from James Frazer and Jules Michelet.

In dealing with " The Sorcerer ", [26] : 23—4 the earliest evidence claimed, Murray based her observations on a drawing by Henri Breuil , which some modern scholars such as Ronald Hutton claim is inaccurate.

Hutton states that modern photographs show the original cave art lacks horns, a human torso or any other significant detail on its upper half.

Clottes stated that "I have seen it myself perhaps 20 times over the years". Breuil considered his drawing to represent a shaman or magician - an interpretation which gives the image its name.

Murray having seen the drawing called Breuil's image "the first depiction of a deity", an idea which Breuil and others later adopted. Murray also used an inaccurate drawing of a mesolithic rock-painting at Cogul in northeast Spain as evidence of group religious ceremony of the cult, although the central male figure is not horned.

Despite widespread criticism of Murray's scholarship some minor aspects of her work continued to have supporters. The popular image of the Greek god Pan was removed from its classical context in the writings of the Romantics of the 18th century and connected with their ideals of a pastoral England.

This, along with the general public's increasing lack of familiarity of Greek mythology at the time led to the figure of Pan becoming generalised as a 'horned god', and applying connotations to the character, such as benevolence that were not evident in the original Greek myths which in turn gave rise to the popular acceptance of Murray's hypothetical horned god of the witches.

The reception of Aradia amongst Neopagans has not been entirely positive. Clifton suggests that modern claims of revealing an Italian pagan witchcraft tradition, for example those of Leo Martello and Raven Grimassi , must be "match[ed] against", and compared with the claims in Aradia.

He further suggests that a lack of comfort with Aradia may be due to an "insecurity" within Neopaganism about the movement's claim to authenticity as a religious revival.

Valiente offers another explanation for the negative reaction of some neopagans; that the identification of Lucifer as the god of the witches in Aradia was "too strong meat" for Wiccans who were used to the gentler, romantic paganism of Gerald Gardner and were especially quick to reject any relationship between witchcraft and Satanism.

Eliphas Levi's image of " Baphomet " serves as an example of the transformation of the Devil into a benevolent fertility deity and provided the prototype for Murray's horned god.

Herodotus relates how all male goats were held in great reverence by the Mendesians, and how in his time a woman publicly copulated with a goat.

Wallis Budge writes,. At several places in the Delta, e. Hermopolis, Lycopolis, and Mendes, the god Pan and a goat were worshipped; Strabo, quoting xvii.

The Mendisians, according to this last writer, paid reverence to all goats, and more to the males than to the females, and particularly to one he-goat, on the death of which public mourning is observed throughout the whole Mendesian district; they call both Pan and the goat Mendes, and both were worshipped as gods of generation and fecundity.

Diodorus i. The goat referred to by all these writers is the famous Mendean Ram, or Ram of Mendes, the cult of which was, according to Manetho, established by Kakau, the king of the IInd dynasty.

Historically, the deity that was venerated at Egyptian Mendes was a ram deity Banebdjedet literally Ba of the lord of djed, and titled "the Lord of Mendes" , who was the soul of Osiris.

Margaret Murray 's theory of the historical origins of the Horned God has been used by Wiccans to create a myth of historical origins for their religion.

Modern scholarship has disproved Margaret Murray's theory, however various horned gods and mother goddesses were indeed worshipped in the British Isles during the ancient and early Medieval periods.

The "father of Wicca", Gerald Gardner , who adopted Margaret Murray's thesis, claimed Wicca was a modern survival of an ancient pan-European pagan religion.

Gerald Gardner was initiated into the O. Various scholars on early Wiccan history, such as Ronald Hutton , Philip Heselton , and Leo Ruickbie concur that witchcraft's early rituals, as devised by Gardner, contained much from Crowley's writings such as the Gnostic Mass.

The third degree initiation ceremony in Gardnerian Wicca including the Great Rite is derived almost completely from the Gnostic Mass.

Outside of works that predate the publication of Murray's thesis, horned god motifs and characters appear in fantasy literature that draws upon her work and that of her followers.

In the novel Childhood's End by Arthur C. Clarke , all humans have a collective premonition, also described as a memory of the future, of horned aliens which arrive to usher in a new phase of human evolution.

The collective subconscious image of the horned aliens is what accounts for mankind's image of the devil or Satan. In the critically acclaimed and influential s TV series created by Nigel Kneale , Quatermass and the Pit , depictions of supernatural horned entities, with specific reference to prehistoric cave-art and shamanistic horned head-dress are revealed to be a "race-memory" of psychic Martian grasshoppers, manifested at the climax of the film by a fiery horned god.

Murray's theories has been seen to have had influence on The Blood on Satan's Claw , where a murderous female-led cult worships a horned deity named Behemoth.

Marion Zimmer Bradley , who acknowledges the influence of Murray, uses the figure of the "horned god" in her feminist fantasy transformation of Arthurian myth , Mists of Avalon , and portrays ritualistic incest between King Arthur as the representative of the horned god and his sister Morgaine as the "spring maiden".

In the popular video game Morrowind , its expansion Bloodmoon has a plot enemy known as Hircine, the Daedric god of the Hunt, who appears as a horned man with the face of a deer skull.

He condemned his "hounds" werewolves to walk the mortal ground during the Bloodmoon until a champion defeats him or Bloodmoon falls.

When in combat, Hircine appears as a horned wolf or bear. Although not worshipped by the witches who are the heroines of the book indeed, quite the reverse , they temporarily ally themselves with him out of necessity.

From Wikipedia, the free encyclopedia. This article is about the Wiccan deity. For gods with horns or antlers on their heads, see Horned deity. Retrieved The Witches' god: Lord of the Dance.

London: Robert Hale. Horns of Power. London: Avalonia. The Encyclopedia of Fantasy. Introduction to Pagan Studies. AltaMira Press.

The nature of magic. Berg Publishers. New Age Religion and Western Culture. State University of New York Press.

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Have your deer scored by a professional taxidermist or someone in a related field, and document with a photo copy. What do I win?

First and foremost, the highly coveted Horny Cup. It's true value has been debated by scholars, but may never be truly determined. But wait Below, is a list of our sponsors and items provided for the contest.

The Chase for the Horny Cup is a nationwide contest. A Whitetail Buck Deer from any state, is eligible so long as it meets the following criteria:.

In traditional Wicca British Traditional Wicca , he is generally regarded as a dualistic god of twofold aspects: bright and dark, night and day, summer and winter, the Oak King and the Holly King.

In this dualistic view, his two horns symbolize, in part, his dual nature. The use of horns to symbolize duality is also reflected in the phrase "on the horns of a dilemma.

In some other systems, he is represented as a triune god , split into three aspects that reflect those of the Triple goddess: the Youth Warrior , the Father , and the Sage.

The Horned god has been explored within several psychological theories and has become a recurrent theme in fantasy literature. In traditional and mainstream Wicca, the Horned God is viewed as the divine male principality, being both equal and opposite to the Goddess.

The Wiccan god himself can be represented in many forms, including as the Sun God , the Sacrificed God and the Vegetation God, [3] although the Horned God is the most popular representation.

The pioneers of the various Wiccan or Witchcraft traditions, such as Gerald Gardner , Doreen Valiente and Robert Cochrane , all claimed that their religion was a continuation of the pagan religion of the Witch-Cult following historians who had purported the Witch-Cult's existence, such as Jules Michelet and Margaret Murray.

For Wiccans, the Horned God is "the personification of the life force energy in animals and the wild" [6] and is associated with the wilderness , virility and the hunt.

Wiccans generally, as well as some other neopagans, tend to conceive of the universe as polarized into gender opposites of male and female energies.

In traditional Wicca, the Horned God and the Goddess are seen as equal and opposite in gender polarity. However, in some of the newer traditions of Wicca, and especially those influenced by feminist ideology, there is more emphasis on the Goddess, and consequently the symbolism of the Horned God is less developed than that of the Goddess.

The seasonal cycle is imagined to follow the relationship between the Horned God and the Goddess. There is some variation between Wiccan groups as to which sabbat corresponds to which part of the cycle.

Some Wiccans regard the Horned God as dying at Lammas, August 1; also known as Lughnasadh, which is the first harvest sabbat.

Others may see him dying at Mabon, the autumn equinox , or the second harvest festival. Still other Wiccans conceive of the Horned God dying on October 31, which Wiccans call Samhain , the ritual of which is focused on death.

He is then reborn on Winter Solstice, December Other important dates for the Horned God include Imbolc when, according to Valiente, he leads a wild hunt.

In Wiccan liturgy in the Book of Shadows, this conception of an unknowable supreme deity is referred to as "Dryghtyn. Whilst the Horned God is the most common depiction of masculine divinity in Wicca, he is not the only representation.

Other examples include the Green Man and the Sun God. Sometimes this is shown by adding horns or antlers to the iconography. The Green Man, for example, may be shown with branches resembling antlers; and the Sun God may be depicted with a crown or halo of solar rays, that may resemble horns.

These other conceptions of the Wiccan god should not be regarded as displacing the Horned God, but rather as elaborating on various facets of his nature.

Wiccans believe that The Horned God, as Lord of Death, is their "comforter and consoler" after death and before reincarnation; and that he rules the Underworld or Summerland where the souls of the dead reside as they await rebirth.

Some, such as Joanne Pearson, believe that this is based on the Mesopotamian myth of Inanna 's descent into the underworld , though this has not been confirmed.

Doreen Valiente , a former High Priestess of the Gardnerian tradition , claimed that Gerald Gardner's Bricket Wood coven referred to the god as Cernunnos , or Kernunno , which is a Latin word, discovered on a stone carving found in France , meaning "the Horned One".

Valiente claimed that the coven also referred to the god as Janicot , [ needs IPA ] which she theorised was of Basque origin, and Gardner also used this name in his novel High Magic's Aid.

Stewart Farrar , a High Priest of the Alexandrian tradition referred to the Horned God as Karnayna , which he believed was a corruption of the word Cernunnos.

Margaret Murray had mentioned this information in her book The God of the Witches , and Hutton theorised that Alex Sanders had taken it from there, enjoying the fact that he shared his name with the ancient Macedonian emperor.

Howard had a wooden statue of Atho's head which he claimed was years old, but the statue was stolen in April Howard's son later admitted that his father had carved the statue himself.

In Cochrane's Craft , which was founded by Robert Cochrane , the Horned God was often referred to by a Biblical name; Tubal-cain , who, according to the Bible was the first blacksmith.

Sherry Salman considers the image of the Horned God in Jungian terms, as an archetypal protector and mediator of the outside world to the objective psyche.

In her theory the male psyche's 'Horned God' frequently compensates for inadequate fathering. When first encountered, the figure is a dangerous, 'hairy chthonic wildman' possessed of kindness and intelligence.

If split off entirely, he leads to violence, substance abuse and sexual perversion. When integrated he gives the male an ego 'in possession of its own destructiveness' and for the female psyche gives an effective animus relating to both the physical body and the psyche.

In considering the Horned God as a symbol recurring in women's literature, Richard Sugg suggests the Horned God represents the 'natural Eros', a masculine lover subjugating the social-conformist nature of the female shadow, thus encompassing a combination of the shadow and animus.

Sugg goes on to note that female characters who are paired with this character usually end up socially ostracised, or worse — in an inverted ending to the male hero-story.

Following the work of Robert Bly in the Mythopoetic men's movement , John Rowan proposes the Horned God as a " Wild Man " be used as a fantasy image or "sub-personality" [22] : 38 helpful to men in humanistic psychology , and escaping from "narrow societal images of masculinity" [23] : encompassing excessive deference to women and paraphillia.

Many horned deities are known to have been worshipped in various cultures throughout history. Evidence for horned gods appear very early in the human record.

The so-called Sorcerer dates from perhaps 13, BCE. Twenty-one red deer headdresses, made from the skulls of the red deer and likely fitted with leather laces, have been uncovered at the Mesolithic site of Star Carr.

They are thought to date from roughly 9, BCE. Following the writings of suffragist Matilda Joslyn Gage [25] and others, Margaret Murray , in her book The Witch-Cult in Western Europe , proposed the theory that the witches of the early-modern period were remnants of a pagan cult and that the Christian Church had declared the god of the witches was in fact the Devil.

Without recourse to any specific representation of this deity, Murray speculates that the head coverings common in inquisition -derived descriptions of the devil "may throw light on one of the possible origins of the cult.

In Murray published a sequel, The God of the Witches , which tries to gather evidence in support of her witch-cult theory.

In Chapter 1 "The Horned God". Murray derived this model of a horned god cult from James Frazer and Jules Michelet. In dealing with " The Sorcerer ", [26] : 23—4 the earliest evidence claimed, Murray based her observations on a drawing by Henri Breuil , which some modern scholars such as Ronald Hutton claim is inaccurate.

Hutton states that modern photographs show the original cave art lacks horns, a human torso or any other significant detail on its upper half.

Clottes stated that "I have seen it myself perhaps 20 times over the years". Breuil considered his drawing to represent a shaman or magician - an interpretation which gives the image its name.

Murray having seen the drawing called Breuil's image "the first depiction of a deity", an idea which Breuil and others later adopted. Murray also used an inaccurate drawing of a mesolithic rock-painting at Cogul in northeast Spain as evidence of group religious ceremony of the cult, although the central male figure is not horned.

Despite widespread criticism of Murray's scholarship some minor aspects of her work continued to have supporters.

The popular image of the Greek god Pan was removed from its classical context in the writings of the Romantics of the 18th century and connected with their ideals of a pastoral England.

This, along with the general public's increasing lack of familiarity of Greek mythology at the time led to the figure of Pan becoming generalised as a 'horned god', and applying connotations to the character, such as benevolence that were not evident in the original Greek myths which in turn gave rise to the popular acceptance of Murray's hypothetical horned god of the witches.

The reception of Aradia amongst Neopagans has not been entirely positive. Clifton suggests that modern claims of revealing an Italian pagan witchcraft tradition, for example those of Leo Martello and Raven Grimassi , must be "match[ed] against", and compared with the claims in Aradia.

He further suggests that a lack of comfort with Aradia may be due to an "insecurity" within Neopaganism about the movement's claim to authenticity as a religious revival.

Valiente offers another explanation for the negative reaction of some neopagans; that the identification of Lucifer as the god of the witches in Aradia was "too strong meat" for Wiccans who were used to the gentler, romantic paganism of Gerald Gardner and were especially quick to reject any relationship between witchcraft and Satanism.

Eliphas Levi's image of " Baphomet " serves as an example of the transformation of the Devil into a benevolent fertility deity and provided the prototype for Murray's horned god.

Herodotus relates how all male goats were held in great reverence by the Mendesians, and how in his time a woman publicly copulated with a goat.

Wallis Budge writes,. At several places in the Delta, e. Hermopolis, Lycopolis, and Mendes, the god Pan and a goat were worshipped; Strabo, quoting xvii.

The Mendisians, according to this last writer, paid reverence to all goats, and more to the males than to the females, and particularly to one he-goat, on the death of which public mourning is observed throughout the whole Mendesian district; they call both Pan and the goat Mendes, and both were worshipped as gods of generation and fecundity.

Diodorus i. The goat referred to by all these writers is the famous Mendean Ram, or Ram of Mendes, the cult of which was, according to Manetho, established by Kakau, the king of the IInd dynasty.

Historically, the deity that was venerated at Egyptian Mendes was a ram deity Banebdjedet literally Ba of the lord of djed, and titled "the Lord of Mendes" , who was the soul of Osiris.

Margaret Murray 's theory of the historical origins of the Horned God has been used by Wiccans to create a myth of historical origins for their religion.

Modern scholarship has disproved Margaret Murray's theory, however various horned gods and mother goddesses were indeed worshipped in the British Isles during the ancient and early Medieval periods.

The "father of Wicca", Gerald Gardner , who adopted Margaret Murray's thesis, claimed Wicca was a modern survival of an ancient pan-European pagan religion.

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2 Comments

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