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Berstuk, evil Wendish god of the forest; Jarilo, god of vegetation, fertility, spring, war and harvest; Leshy, a tutelary deity of the forests. Porewit, god of the woods, who protected lost voyagers and punished those who mistreated the forest; Veles, god of earth, waters and the underworld; Mokosh, East-Slavic goddess of nature
Sijou Euphorbia milii var. splendens the living embodiment of Bathoubwrai, the supreme deity in the Bathouist religion of the Bodo people or Mech of Assam and Nepal; Spriggan Tree like creature from Cornish mythology; Tāne-mahuta, atua (deity) of the forests and birds, and one of the children of Ranginui and Papatūānuku in Māori mythology [8]
The chain begins with God and descends through angels, humans, animals and plants to minerals. [ 1 ] [ 2 ] [ 3 ] The great chain of being (from Latin scala naturae 'ladder of being') is a concept derived from Plato , Aristotle (in his Historia Animalium ), Plotinus and Proclus . [ 4 ]
Aranyani bears resemblance to latter day forest deities like Banbibi in West Bengal, Vanadevata in Goa and Konkan region, Vanadurga in parts of South India. Her worship has declined in modern-day Hinduism, and it is rare to find a temple dedicated to Aranyani. However, there is one in Arrah, Bihar known as the Aranya Devi Temple. [7]
Margays are small, wild cats that live in the evergreen and deciduous forests of Central and South America. They live primarily in trees and use their long, heavy tails for balance.
Furthermore, the Jains extend the concept of ahimsa not only to humans but to all animals, plants, micro-organisms and all beings having life or life potential. All life is sacred and everything has a right to live fearlessly to its maximum potential. Living beings need not fear those who have taken the vow of ahimsa.
The seven capital virtues or seven lively virtues (also known as the contrary or remedial virtues) [8] are those thought to stand in opposition to the seven capital vices (or deadly sins). Prudentius , writing in the 5th century, was the first author to allegorically represent Christian morality as a struggle between seven sins and seven virtues.
The distinction lies both in their source and end. The moral virtue of temperance recognizes food as a good that sustains life, but guards against the sin of gluttony. The infused virtue of temperance disposes the individual to practice fasting and abstinence. The infused moral virtues are connected to the theological virtue of Charity. [16] [14]