Производитель | Ash Gaming |
Кол-во линий | 1915 |
Кол-во барабанов | 26 |
Фриспины | Есть |
Бонусный раунд | Нет |
Мобильная версия | Есть |
Игра на удвоение | Есть |
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Skyleada Vulcan - The Vintage Model Company
The Vulcanalia was the annual festival held August 23 in his honor. His Greek counterpart is Hephaestus, the god of fire and smithery. In Etruscan religion, he is identified with Sethlans. Vulcan belongs to the most ancient stage of Roman religion: Varro, the ancient Roman scholar and writer, citing the Annales Maximi, records that king Titus Tatius dedicated altars to a series of deities including Vulcan.
Вулкан 24 🤴 официальный сайт казино Вулкан с игровыми автоматами
Meid and Vasily Abaev have proposed on their side a matching theonym in the Ossetic legendary smith of the Nart saga Kurd-Alä-Wärgon ("the Alan smith Wärgon"), and postulated an original PIE smith god named *wl̩kānos. But since the name in its normal form is stable and has a clear meaning—kurd ("smith") on ("of the family") Alaeg (the name of one of the Nartic families)—this hypothesis has been considered unacceptable by Dumezil. Gérard Capdeville finds a continuity between Cretan Minoan god Velchanos and Etruscan Velchans.
The Minoan god's identity would be that of a young deity, master of fire and companion of the Great Goddess. West, Volcanus may represent a god of the fire named *Volca and attached to the suffix -no-, the typical appendage indicating the god's domain in Indo-European languages. *Volca could therefore be a cognate of the Sanskrit words ulkā ("darting flame") and/or várcas- ("brilliance, glare"). Vulcan became associated like his Greek counterpart with the constructive use of fire in metalworking.
A fragment of a Greek pot showing Hephaestus found at the Volcanal has been dated to the 6th century BC, suggesting that the two gods were already associated at this date. The Vulcanalia was part of the cycle of the four festivities of the second half of August (Consualia on August 21, Vulcanalia on 23, Opiconsivia on 25 and Vulturnalia on 27) related to the agrarian activities of that month and in symmetric correlation with those of the second half of July (Lucaria on July 19 and 21, Neptunalia on 23 and Furrinalia on 25). While the festivals of July dealt with untamed nature (woods) and waters (superficial waters the Neptunalia and underground waters the Furrinalia) at a time of danger caused by their relative deficiency, those of August were devoted to the results of human endeavour on nature with the storing of harvested grain (Consualia) and their relationship to human society and regality (Opiconsivia) which at that time were at risk and required protection from the dangers of the excessive strength of the two elements of fire (Vulcanalia) and wind (Vulturnalia) reinforced by dryness. The Ludi Vulcanalici, were held just once on August 23, 20 BC, within the temple precinct of Vulcan, and used by Augustus to mark the treaty with Parthia and the return of the legionary standards that had been lost at the Battle of Carrhae in 53 BC. A flamen, one of the flamines minors, named flamen Vulcanalis was in charge of the cult of the god.
Vulcan bullpup pcp.25 a 82m - YouTube
The flamen Vulcanalis officiated at a sacrifice to the goddess Maia, held every year at the Kalendae of May. In response to the same fire, Domitian (emperor 81–96) established a new altar to Vulcan on the Quirinal Hill. At the same time a red bull-calf and red boar were added to the sacrifices made on the Vulcanalia, at least in that region of the city.
The nature of the god is connected with religious ideas concerning fire. The Roman concept of the god seems to associate him to both the destructive and the fertilizing powers of fire. In the first aspect he is worshipped in the Volcanalia to avert its potential danger to harvested wheat.
His cult is located outside the boundaries of the original city to avoid the risk of fires caused by the god in the city itself. This power is, however, considered useful if directed against enemies and such a choice for the location of the god's cult could be interpreted in this way too.
The same idea underlies the dedication of the arms of the defeated enemies, In such theory three fires are necessary to the discharge of a religious ceremony: the hearth of the landlord, which has the function of establishing a referential on Earth in that precise location connecting it with Heaven; the sacrificial fire, which conveys the offer to Heaven; and the defensive fire, which is usually located on the southern boundary of the sacred space and has a protective function against evil influences. Since the territory of the city of Rome was seen as a magnified temple in itself, the three fires should be identified as the hearth of the landlord in the temple of Vesta (aedes Vestae); the sacrificial fires of each temple, shrine or altar; and the defensive fire in the temple of Vulcan. Another meaning of Vulcan is related to male fertilizing power.
Vulcan Materials
In various Latin and Roman legends he is the father of famous characters, such as the founder of Praeneste Caeculus, a primordial being or king, later transformed into a monster that inhabited the site of the Aventine in Rome, and Roman king Servius Tullius. In a variant of the story of the birth of Romulus the details are identical even though Vulcan is not explicitly mentioned. Punishment of Ixion: in the center is Mercury holding the caduceus and on the right Juno sits on her throne. On the left is Vulcanus (blond figure) standing behind the wheel, manning it, with Ixion already tied to it. Nephele sits at Mercury's feet; a Roman fresco from the eastern wall of the triclinium in the House of the Vettii, Pompeii, Fourth Style (60–79 AD). This view is though in conflict with that which links the goddess to Jupiter, as his daughter (puer Jovis) and his mother too, as primigenia, meaning "primordial". In all of the above-mentioned stories the god's fertilizing power is related to that of the fire of the house hearth. In the case of Caeculus, his mother was impregnated by a spark that dropped on her womb from the hearth while she was sitting nearby.
Through the comparative analysis of these myths archaeologist Andrea Carandini opines that Cacus and Caca were the sons of Vulcan and of a local divine being or a virgin as in the case of Caeculus. Cacus and Caca would represent the metallurgic and the domestic fire, projections of Vulcan and of Vesta.