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A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
QUESTION NO I QUEST QUEST I NO QUESTION ?
ANSWERING I SAY READING THAT I ME THAT ME I THAT SAY I READING ANSWERING THE QUESTION
THE LIGHT IS RISING RISING IS THE LIGHT
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium." "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
THE LIGHT IS RISING RISING IS THE LIGHT
THE DEATH OF GODS IN ANCIENT EGYPT Jane B. Sellars 1992 Page 204 "The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling: Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10 Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days. Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him. The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time. A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12) If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth. This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations. Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability. But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920. With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024. Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting' AN IMPORTANT POSTSCRIPT Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician. Page 206 Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12 This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers. Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury. Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten. Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13 Page 207 "...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14 Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15 Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16 In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point) Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest- Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance. 'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation': "...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the
strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19 So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
OF TIME AND STARS Arthur C. Clarke 1972 FOREWORD "'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000. Page 15 The Nine Billion Names of God
Page16 'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.' Page 68 Into the Comet
I SAY THREAD THAT THREAD THREAD READ DEATH DEATH READ THREAD THREAD R DEATH DEATH R THREAD THREAD READ DEAR DAERHT
THE NEW ELIZABETHAN REFERENCE DICTIONARY An up-to-date vocabulary of the living English language Circa 1900 FOURTH EDITION Page 1472 thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
THE NEW ELIZABETHAN REFERENCE DICTIONARY An up-to-date vocabulary of the living English language FOURTH EDITION Circa 1900 Page 1472 thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
lisle thread: lisle thread A strong tightly twisted cotton thread (usually made of long-staple cotton) - lisle. Derived forms: lisle threads. Type of: cotton. Nearest ... www.wordwebonline.com/en/LISLETHREAD
Definition - of Lisle from Dictionary.net Lisle thread, a hard twisted cotton thread, originally produced at Lisle. Source: Webster's Revised Unabridged Dictionary (1913) ... www.dictionary.net/lisle - 9k
CASSELL'S ENGLISH DICTIONARY 1974 Lisle thread (lil thred) [ town in France, now Lille], n, A fine, hard thread orig. made at Lille.
I SAY THREAD THAT THREAD THREAD READ DEATH DEATH READ THREAD THREAD R DEATH DEATH R THREAD THREAD READ DEAR DAERHT
BURY MY HEART AT WOUNDED KNEE. An Indian History of the American West. Dee Brown. First Published in Vintage 1991.
"I did not know then how much was ended. When I look back now from the high hill of my old age, I can still see the butchered women and children lying heaped and scattered all along the crooked gulch as plain as when I saw them with eyes still young. And I can see that something else died there in the blood and mud, and was buried in the blizzard. A peoples dream died there. It was a beautiful dream…the nations hoop is broken and scattered. There is no centre any longer, and the sacred tree is dead. Black Elk
www.archives.govThe Declaration of Independence: A Transcription IN CONGRESS, July 4, 1776. The Unanimous Declaration of the Thirteen United States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.-That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, -That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.-Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.
King of Egypt was a position that existed in some form from approximately 3200 BC to the mid 20th century. For information on specific Egyptian monarchs and ... en.wikipedia.org/wiki/King_of_Egypt -
To Napkhuria (Akhenaten), king of Egypt, my brother, my son-in-law, who loves me and whom I love, thus speaks Tushratta, king of Mitanni, your father-in-law ... euler.slu.edu/Dept/Faculty/bart/egyptianhtml/kings
Tušrata king of Mittanni to Amenophis III, No. 1 ...... Abdu) is a variant name of Thushrata/Dushratta; Dushrati/Dushratta/Tushratta. ... www.specialtyinterests.net/eae.
Chapter III THE HITTITES two from Dushratta, King of Mitanni, in the native language of that country, though written in ..... gain most of our information about Mittanni. ... dqhall59.com/Archaeology_and_the_Bible/Chapter_
THE TOMB OF TUTANKHAMEN Howard Carter 1972 Edition "...But on the point of apparent blood relationship of the two kings the following letter from among the cuneiform correspondence found at El Amarna seems to throw considerable light: From Dushratta (King of Mittanni, Upper Mesopotamia) to Napkhuria (Akhenaten King of Egypt)."To Napkhuria, the King of Egypt, my brother my son-in-law, who loves me and whom I love, has spoken thusDushratta, the King of Mittanni, thy brother in law, who loves thee thy brother: I am in health, Mayest thou be in health..."
THE GAELIC OTHERWORLD John Gregorson Campbell's 1900/1902
SUPERSTITIONS of the highlands and islands of scotland and witchcraft and second sight IN THE HIGHLANDS AND ISLANDS Edited by Ronald Black 2005 Page 161 THE RED BOOK OF APPIN
The first who got the book rode an entire horse (an animal that no evil power can touch) to a meeting of witches.555 The devil wrote in a red book the names of the assembled company. The man, instead of letting the devil write his name, asked to be allowed to do so himself. On getting the book for that purpose he made off with it. By another account (and the person from whom it was heard was positive as to its being the only correct account) it was got by a young lad under the following circumstances. The youth was apprenticed to the miller at Bearachan on Loch Awe- side. His master was unkind, and made him work more than he was fit for. One night he was up late finishing a piece of work. About midnight a gentleman, whom he did not recognise, entered the mill and accosted him kindly. Turning the conversation that ensued on the harsh conduct of the miller, the stranger promised to better the unhappy prentice's condition if they met at the Cama-Linn (`Crooked Pool') in the Monadh Meadhonach ('Middle Mountain') on a certain night.'556 An assignation to that effect was made, but after the strange gentleman went away the lad got frightened, and next day told about the visitor he had. A conclave of sixteen ministers was called, and the matter was deliberated upon. As the youth had given his promise it was deemed necessary he should keep it, but he was advised to take a wand with him and at the place appointed trace a circle with it round himself, out of which he was not to move,, whatever temptation or terrors the stranger might bring to bear upon him. A committee of the clergy went to watch on a neighbouring eminence the result of the interview. The strange gentleman came at the appointed hour, and before giving the money promised, civilly asked the lad to write his name in a book. For this purpose the book was not handed but thrown to the youth, and he, on getting it into his possession, refused to give it up again. The strange gentleman now showed himself in his true colours. Finding remon-/ Page 162 / strances and coaxing of no avail to get the book or the lad out of the circle, he got wild, and tried the effects of terror. First he became a grizzled greyhound (mial-chu riabhach) and came wildly dashing against the circle; then a roaring bull; then a flock of crows (sgaoth rocais) sweeping above the youth, so near that the wind caused by their wings would have carried him out of the circle if he had not clung to the heather. When cock-crowing time came the devil abandoned his attempts and disappeared. The book became the 'Red Book of Appin', and was last in possession of the Stewarts of Invernahyle (Inbhir na h-Aoile).557 Page 178
An entire horse could not be touched by evil spirits, and its rider was safe from the attacks of witchcraft. A person in the neighbourhood of Luing, Argyllshire, returning from a funeral, found himself unable to make any progress on his road home, though he did his utmost all night to get on. He was retarded by some unseen influence. He rode an entire horse, and found himself safe at daybreak. His safety lay in the horse he rode.' 607 The famed 'Red Book of Appin', according to one version of the tale, was got by one who rode an entire horse to a meeting of witches, and having got hold of the book, made off with it in despite of the devil and all his servants. In a West Highland tale (ii., 87), the owner of the 'Red Book' advises the shoe of an entire horse to be nailed on the byre door to counteract the witches who were taking the milk from the cows.'608 The shoes of entire horses probably are the proper kind to use, though others came into use from being found equally efficacious.
The Judgement of Paris is a story from Greek mythology, which was one of the events that led up to the Trojan War and (in slightly later versions of the ... en.wikipedia.org/wiki/Judgement_of_Paris
THE JUDGEMENT OF PARIS was a contest between the three most beautiful goddesses of Olympos--Aphrodite, Hera and Athena--for the prize of a golden apple ... www.theoi.com/Olympios/JudgementParis.html
The Judgement of Paris is a story from Greek mythology, in which the legendary roots of the Trojan War can be found. As with many mythological tales, ... www.mlahanas.de/Greeks/Mythology/JudgsmentOfParis.html The Judgement of Paris is a story from Greek mythology, in which the legendary roots of the Trojan War can be found. As with many mythological tales, details vary depending on the source. (For a more complete treatment, see Paris) Zeus (Jupiter) held a banquet in celebration of the marriage of Peleus and Thetis. Left off the guest list was Eris (goddess of discord), and upon turning up uninvited she threw a golden apple on to the table, with the inscription καλλιστι ('for the fairest'). Three goddesses claimed the apple: Hera (Juno), Athena (Minerva) and Aphrodite (Venus). They asked Zeus to judge which of them was fairest, and eventually Zeus declared that Paris, a Phrygian mortal, would judge their cases. All three of the candidates attempted to bribe Paris; Hera offered to make him king of Europe and Asia, Athena offered skill in wisdom and war, and Aphrodite offered the love of the world's most beautiful woman. This was Helen of Sparta, wife of the Greek king Menelaus. Paris accepted Aphrodite's gift, receiving Helen and the enmity of the Greeks. The Greeks' expedition to retrieve Helen is the borderline mythological basis of the Trojan War.
Cybele - Wikipedia, the free encyclopedia ... and that many a time he cried out evoe saboe, and hyes attes, attes hyes; for these words are in the ritual of Sabazios and the Mother [Rhea]." ... en.wikipedia.org/wiki/Cybele Aegean CybeleThe worship of Cybele spread from inland areas of Anatolia and Syria to the Aegean coast, to Crete and other Aegean islands, and to mainland Greece. She was particularly welcomed at Athens. The geographer Strabo (book x, 3:18) made some useful observations: "Just as in all other respects the Athenians continue to be hospitable to things foreign, so also in their worship of the gods; for they welcomed so many of the foreign rites ... the Phrygian [rites of Rhea-Cybele are mentioned] by Demosthenes, when he casts the reproach upon Aeskhines' mother and Aeskhines himself, that he was with her when she conducted initiations, that he joined her in leading the Dionysiac march, and that many a time he cried out evoe saboe, and hyes attes, attes hyes; for these words are in the ritual of Sabazios and the Mother [Rhea]."
CULT OF KYBELE Ancient Greek and Phyrgian religion ... he cried out 'evoe saboe,' and 'hyes attes, attes hyes' ; for these words are in the ritual of Sabazios [the Phrygian Dionysos] and the Meter (Mother)." ... www.theoi.com/Cult/KybeleCult. Strabo, Geography 10. 3. 18 :
SHEBA CONQUERS KYBELE Going back again to the Kabeiri shouting of, "evoe saboe," and "'hyes attes," we might translate "evoe," as do many websites, as Eve, but this may not be ... www.tribwatch.com/sheba.htm "It's interesting that Zagreus was cut into pieces with a knife by Titans (Dedanites?), this having the meaning that a single peoples was scattered in many directions so as to make many branches (and such were the Apiru as per historical documents, clinging to various peoples/rulers wherever they found acceptance). And so I went to a website explaining Zagreus, and when I came across the phrase written by Strabo, "...Aeskhines' mother and Aeskhines himself...", my mind focused in because I had been looking for such a term to describe the Ashkenazi Hebrews of Iran, for it was in Iran that the Ashkenazi Aryans lived, and so I expected that the proto-Kabala Hebrews had mixed with them there. Ashkenaz was the literal brother of Togarmah, and they were literal sons of Gomer (Genesis 10:3), for we can't compare the literal approach of the Bible to the non-literal approach of mythology. I also noticed the spelling of "Aeskhines," starting with "Aes" as it does, and wondered if the Aesir pantheon of Scandinavia wasn't from this very Hebrew-Aryan mix. I was about to be proven correct within minutes, for immediately afterward, in the same Strabo sentence, there was this that caught my eye : "...when [Aeskhines' mother] conducted initiations, that [Aeskhines] joined her in leading the Dionysiac march, and that many a time he cried out 'evoe saboe,' and 'hyes attes, attes hyes'; for these words are in the ritual of Sabazios [Zagreos] and the Mother... - Strabo, Geography 10.3.18" (Zagreos brackets not mine). http://www.theoi.com/Georgikos/Zagreus.html I stared at that cry. What did it mean. I went searching online to find the meaning because it wasn't given in the article. I couldn't find the translation. But as I stared at the phrase, knowing that "attes" was Attis, it hit me like a ton of bullion that "saboe" was Kybele! And when I saw that Zagreus was the same as Sabazios, it was like when a man searches for pecans under a pecan tree, months after harvest when nuts are scarce, and when he sees one and stoops to pick it up, he looks forward and sees two more, and as he picks them up he looks slightly to the side and sees four more. Then he looks up and sees that he is directly under a pay-load branch that had held its fruit for an extra-ordinary span of time."
ISISIS ZERO ONE ONE ZERO NINE NINE NINE ONE TWO SIX SIX TWO ONE THREE FOUR FIVE FIVE FIVE FIVE FIFTY FOUR FOUR FIFTY THREE SIX NINE NINE SIX THREE EIGHTEEN EIGHTEEN THIRTY SIX SIX SIX THIRTY EIGHTEEN THIRTY SIX SIX THIRTY EIGHTEEN
ZEROOREZ ONEENO TWOOWT THREEEERHT FOURROUF FIVEEVIF SIXXIS SEVENNEVES EIGHTTHGIE NINEENIN
Good Friday, 1613. Riding Westward - John Donne (detailed notes) ... Starts to write these religious poems when he’s older because he’s matured, ... Good Friday, 1613. Riding Westward
LET man’s soul be a sphere, and then, in this, Sin had eternally benighted all. On His distressed Mother cast mine eye, Who was God’s partner here, and furnish’d thus
THE DEAD SEA SCROLLS J. M. Allegro 1956 CHAPTER NINE
Page 124 THE basic philosophical and religious conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says; And He assigned to Man two Spirits in which he should
until the time of His visitation, They are the
spirits of Truth and Perversity: Truth born out of the
spring of Light, Perversity from the well of Darkness. The
dominion of all the children of righteousness is in the Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave: Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth. Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned. To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge. The reward to those who show these qualities in their lives is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light. To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape. Page 126 Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection. For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words. Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul. As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart. And again, If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal. The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect' In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church. Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted). God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7). The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus : Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3). Perhaps most familiar is the Prologue of the Gospel: In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9). Page 128 It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions. In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34, for he giveth not the Spirit by measure has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water. Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective, the darkness is passing away, and the true Light already shineth (I. ii. 8). This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd: and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8). If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut : He that is not with me is against me (Matt. xii. 3o). To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind. 'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the
Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted 'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience. The Mysteries God, through the.mysteries of His understanding and his glorious wisdom
and His glorious wisdom, has ordained a set period for Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans: according to the revelation of the rnysstery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26). Page 131 And again to the Corinthians: but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10). And speaking to the.Ephesianst So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk: to whom God made known all the secrets of the words of His servants; the prophets. The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
OSIRIS ISIS SISI SIRISO SO IRIS ISIS SISI ISRI OS ISIS IS IRIS SIRI SI SISI SIRIUS SUIRIS
URANUS SUNARU U R A SUN URANUS SUNARU
I ME NAME NAME MAN E NAM NAMES MAN MAN NAMES
I ME ME AND AND ME MAN AND MEN MEN AND MAN WOMEN AND WOMAN WOMAN AND WOMEN
I ME NAME I MEAN MEAN I NAME HUMAN YOU I NAME NAME I YOU HUMAN
I ME NAME NAME MAN E NAM ME AND AND ME NAMES MAN MAN NAMES MAN AND MEN MEN AND MAN WOMEN AND WOMAN WOMAN AND WOMEN
ADVENT 881 ADVENT
NUMBER = 534259 = 1 = 534259 NUMBER NUMBER = 234559 NUMBER NUMBER = 534259 = 1 = 534259 NUMBER
NUMBERS = 5342591 = 2 = 5342591 NUMBERS NUMBERS = 1234559 = NUMBERS NUMBERS = 5342591 = 2 = 5342591 NUMBERS
SO U LIVE REMEMBER ME I ME REMEMBER LIVE U SO SO U LEARN REMEMBER ME I ME REMEMBER LEARN U SO SO U LOVE REMEMBER ME I ME REMEMBER LOVE U SO CREATION REACTION CREATION REACTION CREATION REACTION CREATORS REACTORS CREATORS REACTORS CREATORS REACTORS SO U LOVE REMEMBER ME I ME REMEMBER LOVE U SO SO U LEARN REMEMBER ME I ME REMEMBER LEARN U SO SO U LIVE REMEMBER ME I ME REMEMBER LIVE U SO
"INRI" is an abbreviation for the Latin "Iesus Nazarenus, Rex Iudaeorum" ("Jesus the Nazarene, King of the Jews"), posted on the cross by order of the Roman procurator, Pontius Pilate. King James Bible
Matthew 27:46 About three in the afternoon Jesus cried out ... And about the ninth hour, Jesus cried out in a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God What does ELI ELI LAMA SABACHTHANI mean?
www.biblestudy.org/.../meaning-of-eli-eli-lama-sabachthani-spoken-by-j... 45 Now from the sixth hour darkness fell upon all the land until the ninth hour. 46 About the ninth hour Jesus cried out with a loud voice, saying, 'Eli, Eli, lama sabachthani?' that is, 'My God, My God, why have You forsaken Me?' " (Matthew 27:45 - 46,
What is the ninth hour in the Bible?
Now from the sixth hour there was darkness over all the land unto the ninth hour. From noon until three in the afternoon darkness came over the whole land. From noon on, darkness came over the whole land until three in the afternoon.
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