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What is The Chase for the Horny Cup? The Chase for the Horny Cup is a Whitetail Big Buck contest, with a grand prize comprised of a number of hunting related products, supplied by our generous sponsors.

Purchase a qualified product from one of our participating sponsors. Store bought items qualify, as well, with proof of purchase. Contact sponsor for eligible purchase options.

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. 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.

The Witches' bible. Robert Hale Ltd. Enchanted Feminism. Witching Culture. University of Pennsylvania Press. A Popular Dictionary of Paganism.

The Rebirth of Witchcraft. What Witches Do. Oxford Paperbacks. Culture and Cosmos , 19 1 : Archived from the original on

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