Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

h names of places demand caution, as they may be taken from men, baldar or baldheri, i therefore withhold the mention of several more. but the heavenly abode of the god was called brei&ablih, nom. pi (sa^m. 41, sn. 21-7, i.e. broad splendors, 1 the cases are hardly analogous: bseld-opr/ and regin-frtc. trans. 2 homer emphasizes the dark brows ot zeus and hera, ocfipus kvavia. conf. xevkocppvt and artemis xevko(f)pvvt, white-browed diana' germ, names of the camomile: kuhauge, rindsauge, ochsenauge (ox-eye. dalecarl. hvitet-oja (white eye, in buhuslan hvita-piga (white girl. hadu. 223 which may have reference to tlie streaks of the milky way; a place near letlira, not far from eoeskild, is said to have borne the name of brcdehlick this very expression re-appears in a poem of the twelfth cent

ulder. often in the song of the cid' sonrisose de la boca' and' alegre era^ 0v/j,o; idvdrj, il 23, 600; conf. ovfiov xatvov, hymn, in cer. 435. plalf in displeasure here laughs with her lips, not her brows: ijexaacre 'y^etxeaiv, ovse fiercotrov evr' ocjipvai kvaverjaiv lavorj, 11. 15, 102; but zeus feels joy in sending out his lightnings, he is called t p7tlkepavvo; 2, 781. 8, 2. 773. 20, 144. so artemis (diana) is lo-x^eaipa, rejoicing in arrows, 6, 428. 21, 480. od. 11, 198, at the limping of hephaestus, the assembly of gods bursts into acr/seo-to^ yexco, uncontrolled laughter, ii. 1, 599; but a gentle smile(/meisai) is peculiar to zeus, here and aj^hrodite, as^ andreas mid elene p. xxxvii^ helbl. 7, 518: diu warheit des crlachet, truth lauglis at that. ml kill. gait. pace, 62^ aphrodite

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

der their most significant one. deities of love and passion aphrodite aphrodite is the cretan and greek goddess of love and beauty. her name means 'born from the foam. she can be invoked for the gentle attraction of new love as well as for sexuality and passion (hence the term 'aphrodisiac. aphrodite is especially potent in candle and mirror spells, romance and for love rituals involving the sea. artemis artemis is the twin sister of apollo, the young greek sun god, and is goddess of chastity, virginity, the hunt, the moon and nature. although a virgin goddess, she also presides over childbirth. because of her connection with the hunt, she is altogether a more active goddess than aphrodite if you are seeking love or, perhaps, trying to encourage a reluctant lover of either sex or win love

lly love in the springtime. her planetary associations mean she is the focus in all kinds of love rituals. as the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase. apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the

arma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lu

trong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for

god on pages 83 and 86. you can use it either for a specific purpose or for increasing your spiritual awareness and it can be used by both men and women. you may wish during this ritual to focus on a specific lunar goddess form in her full moon aspect. the most famous one still central to modern wicca is diana, roman goddess of the moon, the hunt and fertility. though, like her greek counterpart, artemis, she was worshipped originally as the maiden aspect of the moon, in time she came to represent the full moon also. sometimes the triple lunar goddess of modern wicca is represented by the classical deities, diana (the greek artemis, selene and hecate, being maiden, mother and wise woman or crone. isis, the egyptian goddess who was both moon goddess and mother of the sun, is also a potent f

the light remain within as the circle is uncast without* leave the central candle burning as you write and burn wishes in it, written with a silver pen on dark paper* finally, light a small, silver candle on a cake and if you are working in a group, wish everyone present a happy moonday. it is said that the first birthday candles were lit on moon-shaped cakes on the festival of the lunar goddess artemis and as they were blown out, wishes were sent to her that they might be answered. the waning moon this is for banishing magick and for removing pain, sickness and obstacles to success and happiness. it will lessen negative influences, addictions, compulsions, negative thoughts, grief, guilt, anxiety, the envy and malice of others and destructive anger that is best let go. it can also be use

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

virgin mother; but she comes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is one particular lesson: as the yogi advances, magic powers (siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these- or the greatest- he is lost. 15. at the other end of the scale of the niyama of the moon are the fantastic developments of sensibility which harass the yogi. these are a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ota alpha-nualpha- xi soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and br

ach word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for 278 the third as the second, and thus to the end. moreover, let the adept fling forth his whole consciousness thither. then at the final word, let him bring rushing back his will within himself, steadily streaming, and let him offer himself to its point, as artemis to pan, that this perfectly pure concentration of the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge "hear me, and make, etc. with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto. let the adept take no

pan: 1 :zeus, iacchus :jupiter: 2 :athena, uranus :janus: 3 :cybele, demeter, rhea, here :juno, cybele, saturn, hecate: 4 :poseidon :jupiter: 5 :ares, hades :mars: 6 :iacchus, apollo, adonis :apollo: 7 :aphrodite, nike :venus: 8 :hermes :mercury: 9 :zeus (as air, diana of :diana (as moon: ephesus (as phallic stone: 10 :persephone (adonis, psyche :ceres :11 :zeus :jupiter: 12 :hermes :mercury: 13 :artemis, hecate :diana: 14 :aphrodite :venus: 15 :athena :mars, minerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :are

a: 14 :aphrodite :venus: 15 :athena :mars, minerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades :vulcan, pluto: 32:(athena :saturn :32 "bis:(demeter :ceres :31 "bis :iacchus:(liber: 312 table i: xxxviii: xxxix :key scale: animals, real and: plants, real and: imaginary: imaginary:

ning the life of the devotee- first let his way of life be such as is pleasing to the particular deity. thus to invoke neptune, let him go a-fishing; but if hades, let him not approach the water that is hateful to him. 392 14 "further, concerning the life of the devotee- let him cut away from his life any act, word or thought, that is hateful to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular deity is one in whom all is one. yet also he may deliberately practise cruelties, where the particular deity manifests his love in that manner, as in the case of kali, and of pan. and therefore, before the beginning of his periods

e love of sappho and atthis, and the love of romeo and juliet, and the love of dante and beatrice, and the love of paolo and francesca, and the love of caesar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, and the love of cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st. francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shira

one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24 "concerning the mantram or continuous prayer- let the philosophus weave the name of the particular deity into a sentence short and rhythmical, as, for artemis: gr:epsilon-pi-epsilon-lambda-theta-omicron-nu, gr:epsilon-pi-epsilonlambda- theta-omicron-nu, gr:alpha-rho-tau-epsilon-mu-iota-sigma; or, for shiva: namo shivaya namaha aum; or, for mary; ave maria; or for pan, gr:chi-alpha-iota-rho-epsilon gr:sigma-omega-tau-eta-rho gr:kappa-omicronsigma- mu-omicron-upsilon, gr:iota-omega gr:pi-alpha-nu, gr:iota-omega gr:pi-alpha-nu; or, for allah, hua a

ALEISTER CROWLEY MAGICK WITHOUT TEARS

so soon as its thaumaturgy is accomplished, it is, through binah, understood as the logos. thus in sex we find every one of the primary correspondences of chokmah. being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. being profaned, it is naturally more unspeakably nasty than any other of the "mysteries" you will find a good deal on this subject implied in artemis iota, attached to another of my letters to you. before tackling "sore spots" seriously, there is after all, one point which should be made clear as to this trinitarian simplification. one of the most interesting and fruitful periods of my life was when 35 i was involved in research as to the meaning of sankhara "tendencies" may be, indeed is, a good enough translation, but it leaves one ve

caught one in both hands, bit through its spine, and flung it aside. magic without tears get any book for free on: www.abika.com 306 softly repeating to myself passages from the revenge by the late alfred lord tennyson, of which the scene most powerfully reminded me "rat after rat, for half an hour, flung back as fast as it came" their courage wilted; the hunted became the huntress; i thought of artemis as i sang softly to myself "when the hounds of spring are on winter's traces" but she pursued; snapped the last spine, and flung it into the gallery with a yell of triumph. it was not so easy a victory as i have perhaps described it, once she slipped in the slime and came down with a thud; and at the end blood spurted from innumerable bites. the whole scene was too much for most of the men

ALEISTER CROWLEY THE HEART OF THE MASTER

ne, and sing! in the king's palace his daughter awaits thee. i. the true self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain

ALEISTER CROWLEY EQUINOX EQ I 3 2

etween strength and justice doth he kneel in the sign of his rising, and seeth again the cross, not now of suffering, but only of light. the god in his glory sayeth "i am amoun, the concealed one" not only osiris the justified. at the coming of that glory they bow and shade their eyes from its brilliance: for what are the sun and moon to abide his presence? but now the sun and moon are apollo and artemis, osiris and isis; the divine eye is formulated from the light of those eyes that are but as darkness, and the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of the gods descends: the divine spirit is upon him, and all bow in adoration of that white glory. the osiris stands, and by that sign uniteth h

ALEISTER CROWLEY EQUINOX EQ I 4 2

f lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i i

ALEISTER CROWLEY EQUINOX EQ I 4

scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281

ALEISTER CROWLEY EQUINOX EQ I 6 2

efore the shrine, hooded] mercury. and this word i speak unto ye["he is heard whispering" stibettchephmefshiss["a pause" mercury("loudly. konx om pax["purple light off, white light on["he seats" sor. gemini "upon his throne. she plays her babe- music<gemini. the will of the gods be accomplished["all depart" 108 the rite of luna officers luna "silver robe and veil. violin. artemis. the lady of the moon" cancer "amber robe. cup. warden of the holy graal" taurus "orange robe. bow and quiver. the lord of the bow" a nymph "white robe. the head of the dragon" a satyr "black robe. the tail of the dragon" pan "black robe, tom-tom "in the east luna is throned, cancer on her right, taurus on her left. beyond these the satyr and the nymph. at the apex of a descending triangle

withdrawn" cancer. 333-333-333. taurus. 333-333-333. cancer. 1. brother taurus, what is the hour? taurus. moonrise. cancer. 1. brother taurus, what is the place? taurus. the chapel of the holy graal. cancer. 1. what is my office? taurus. warden of the graal. cancer. 1. what is my robe? taurus. chastity. cancer. 1. what is my weapon? taurus. vigilance. cancer. 1. whom do we serve? taurus. the lady artemis. cancer. 1. how many are her servants? taurus. nine. cancer. 1. who are they? taurus. three for the dew; three for the rain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of l

. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds of spring are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the less

fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and t

come, let me set thee on my brow, and make its darkness morn! pan["rises] brother satyr, scourge forth these that profane the sanctuary of our lady: for they know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the clo

ALEX SANDERS THE KING OF THE WITCHES

tations, the. circle is formed and set up with symbols for. the guardians of the watchtowers and incense burners. within the circle the altar is set up and laid with the witch weapons, with howls of consecrated salt and water, and fresh flowers. the first invocations are made to bring the power, and the high priest says 'listen to the words of the great mother who was of old also called among men artemis, diana, aphrodite, ariapxod and by many other names 'at my.altar, whenever you have need of anything, once a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings

ALEXANDRIAN BOOK OF SHADOWS OCCULT

) for historical details. see the following (and many more) for published versions: m janet and stewart farrar the witches' way m janet and stewart farrar eight sabbats for witches m stewart farrar what witches do m the grimoire of lady sheba l the charge (prose version) hp stands to hps's left; both face coven. hp: listen to the words of the great mother; she who of old was also called among men artemis, astarte, athene, dione, melusine, aphrodite, cerridwen, cybele, arianrhod, isis, dana, bride and by many other names. at her altars the youth of lacedaemon in sparta made due sacrifice. hps: whenever ye have need of anything, once in the month, and better it be when the moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am queen of all the witcheries

he beginning; and i am that which is attained at the end of desire. notes l lots of published sources eg. janet and stewart farrar's the witches' way the charge (verse version) hps: all ye assembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give tr

ALICE BAILEY THE LABOURS OF HERCULES

nd the gate the landscape stretched in contours fair and on the far horizon stood the temple of the lord, the shrine of the sun-god, the gleaming battlements. upon a hill nearby there stood a slender fawn. and hercules, who is a son of man and yet a son of god, both watched and listened and, listening, heard a voice. the voice [78] came out from that bright circle of the moon which is the home of artemis. and artemis, the fair, spoke words of warning to the son of man "the doe is mine, so touch it not" she said "for ages long i nurtured it and tended it when young. the doe is mine and mine it must remain" then into view diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled feet towards the doe, she likewise claimed possession "not so" she said "artemis, f

o rescue it and bear it to the safety of the shrine, and leave it there. a simple thing to do, o son of man, yet (and ponder well my words) being a son of god, you thus can seek and hold the doe. go forth" through the fourth gate sprang hercules, leaving behind the many gifts received and cumbered not himself in the swift chase which lay ahead. and from a distance the quarrelling maidens watched. artemis, the fair, bending from out the moon and diana, beauteous huntress of the woods of god, followed the movements of the doe and, when due cause arose, they each deluded hercules, seeking to foil his efforts. he chased the doe from point to point and each with subtlety deceived him. and this they did, time and again. thus for the length of a full year, the son of man who is a son of god follo

il close to a quiet pool, full-length upon the untrampled grass, he saw it sleeping, wearied with its flight. with quiet step, outstretched hand and steadfast eye, he shot an arrow towards the doe and in its foot he wounded it. exciting all the will of which he was possessed, he nearer drew and yet the doe moved not. thus he drew close, and clasped the doe within his arms, close to his heart. and artemis and fair diana both looked on "the search is o'er, he chanted loud "into the northern darkness i was led, and found no doe. into the deep dark woods i fought my way, but found no doe; and over dreary plains and arid wilderness and deserts wild, i struggled towards the doe, yet found it not. at each point reached, the maidens turned my steps, but still i did persist and now the doe is mine!

he holy shrine of mykenae, hercules bore the doe, carrying it to the center of the holy place and there he laid it down. and as he laid it down before the lord, he noted on its [80] foot the wound, made by an arrow from the bow he had possessed and used. the doe was his by right of search. the doe was his by right of skill and the prowess of his arm "the doe is therefore doubly mine" he said. but artemis, standing within the outer court of that most holy place heard his loud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all

oud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may enter for a moment and tell you what she sees" into the shrine for one brief moment passed the huntress of the lord and saw the form of that which was the doe, lying before the altar, seeming dead. and in distress she said "but if its spirit rests with thee, o great apollo, noble son of god

recognition of truth and reality which is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to secure. this doe was sacred to artemis, the goddess of the moon; but diana, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus and set out to capture the gentle hind. he was a whole year hunting it, going from one forest to another, just catching sight of it and then again losing [84] it. month after month went by, and he neve

from leo to capricorn, until the time comes when, with the aid of instinct, intellect and intuition, and driven by the urge of the christ life, he again merges himself with the mass and becomes identified with the group. he then becomes the world server in aquarius and has no sense of separateness. the lesson of the labor we have seen that the hind or doe, for which hercules sought, was sacred to artemis, the moon, but was also claimed by diana, the huntress of the heavens, and by apollo. the sun god. one of the things that is often forgotten by students of psychology and those who probe the unfolding consciousness [93] of man, is the fact that there are no sharp distinctions between the various aspects of man's nature, but that all are phases of one reality. the words instinct, intellect

varying aspects of consciousness and of response to environment and to the world in- 55- the labours of hercules which the human being finds himself. man is an animal, and in company with the animal, he possesses the quality of instinct and of instinctual response to his environment. instinct is the consciousness of the form and of the cell life, the mode of awareness of the form, and, therefore, artemis, the moon, who rules over the form, claims the sacred hind. in its own place, animal instinct is as divine as those other qualities which we regard as more strictly spiritual. but man is also a human being; he is rational; he can analyze, criticise, and he possesses that something which we call the mind, and that faculty of intellectual perception and response, which differentiates him fro

doe recognized the spiritual intuition, that extension of consciousness, that highly developed sense of awareness, which gives to the disciple a vision of new fields of contact and opens up for him a new world of being. we are told that the battle is still going on between apollo, the sun god, who knew that the doe was the intuition, diana, huntress of the heavens, who knew it was intellect, and artemis, the moon, who thought that it was only instinct. both goddess claimants have a point and the problem of all disciples is to use the instinct correctly, in its right place, and in its proper way. he must learn to use the intellect under the influence of diana, the huntress, daughter of the sun, and through it become en rapport with the world of human ideas and research. he must learn to ca

ARADIA GOSPEL OF THE WITCHES

omen, and doubtless much garbled, changed, and deformed by transmission, it cannot but seemwonderful that so much classic beauty still remains in them, as, for instance, inlovely goddess of the bow!lovely goddess of the arrow!thou who walkst in starry heaven!robert browning was a great poet, but if we compare all the italian witch-poems of and to dianawith the formers much-admired speech of diana-artemis, it will certainly be admitted by impartialcritics that the spells are fully equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, surpassedby none whose temples whiten this the world:through heaven i roll my lucid moon along,i shed in hell oer my pale people peace,on earth, i, caring for the creatures, guardeach pregnant yellow wolf an

BLAVATSKY H P COSMOGENESIS

nsible (see his "guide du visiteur au musee de bulaq" p. 146[[vol. 1, page] 387 a glance at the lunar myth. last initiated father of the church died, carrying with him into his grave the secrets of the pagan temples. for the "fathers- such as origen or clemens alexandrinus- the moon was jehovah's living symbol: the giver of life and the giver of death, the disposer of being- in our world. for, if artemis was luna in heaven, and, with the greeks, diana on earth, who presided over child-birth and life: with the egyptians, she was hekat (hecate) in hell, the goddess of death, who ruled over magic and enchantments. more than this: as the personified moon, whose phenomena are triadic, diana-hecate-luna is the three in one. for she is diva triformis, tergemina, triceps- three heads on one neck*

hes and even at notre dame de paris where they can be seen to this day. no symbol- the sun included- was more complex in its manifold meanings than the lunar symbol. the sex was, of course, dual. with some it was male, e.g, the hindu "king soma" and the chaldean sin; with other nations it was female, the beauteous goddesses diana-luna, i'lythia, lucina. in tauris, human victims were sacrificed to artemis, a form of the lunar goddess; the cretans called her dictynna, and the medes and persians anaitis, as shown by an inscription of koloe[[artemidi 'anaeiti. but, we are now concerned chiefly with the most chaste and pure of the virgin goddesses, luna-artemis, to whom pamphos was the first to give the surname of[[kalliste, and of whom hippolitus wrote[[kallista polu parthenon (see pausanias v

f the lunar goddess; the cretans called her dictynna, and the medes and persians anaitis, as shown by an inscription of koloe[[artemidi 'anaeiti. but, we are now concerned chiefly with the most chaste and pure of the virgin goddesses, luna-artemis, to whom pamphos was the first to give the surname of[[kalliste, and of whom hippolitus wrote[[kallista polu parthenon (see pausanias viii, 35, 8) this artemis-lochia, the goddess that presided at conception and child-birth (iliad, pausanias, etc, etc, is, in her functions and as the triple hecate, the orphic deity, the predecessor of the god of the rabbins and pre-christian kabalists, and his lunar type. the goddess[[trimorphos] was the personified symbol of the various and successive aspects represented by the moon in each of her three phases;

ng the source and cause of spells, the personification of illusion. in religious rites the moon served a dual purpose. personified as a female goddess for exoteric purposes, or as a male god in allegory and symbol, in occult philosophy our satellite was regarded as a sexless potency to be well studied, because it was to be dreaded. with the initiated aryans, khaldii, greeks and romans, soma, sin, artemis soteira (the hermaphrodite apollo, whose attribute is the lyre, and the bearded diana of the bow and arrow, deus lunus, and especially osiris-lunus and thot-lunus* were the occult potencies of the moon. but whether male or female, whether thot or minerva, soma or astoreth, the moon is the occult mystery of mysteries, and more a symbol of evil than of good. her seven phases (original, esote

BLUE EQUINOX

hq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and

is a song, a speech, a groan, as may be; none of these have part in the silence of his heart. lapsed in that unwean d air, i awaited, unaware, what might fall. the silence wrapped veil on veil about me, trapped by the siren night, whose words the sevenfold sacrament 189 were the river and the birds. so close it swaddled me, and bound my being to the pure profound of its own stealthy intimacy, had artemis come panting by, silver-shod with bow and quiver hunting along the reedy river, and called me to the chase, i should have neither heard nor understood. or had zeus his dangerous daughter, aphrodite, from the water risen all shining, her soft arms open, all her spells and charms melted to one lure divine of her red mouth pressed to mine, i had neither heard nor seen nor felt the idalian. be

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ert pic p059- deities of love and passion [insert pic p060- aphrodite aphrodite is the cretan and greek goddess of love and beauty. her name means 'born from the foam. she can be invoked for the gentle attraction of new love as well as for sexuality and passion (hence the term 'aphrodisiac. aphrodite is especially potent in candle and mirror spells, romance and for love rituals involving the sea. artemis artemis is the twin sister of apollo, the young greek sun god, and is goddess of chastity, virginity, the hunt, the moon and nature. although a virgin goddess, she also presides over childbirth. because of her connection with the hunt, she is altogether a more active goddess than aphrodite if you are seeking love or, perhaps, trying to encourage a reluctant lover of either sex or win love

ary associations mean she is the focus in all kinds of love rituals. as the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase [insert pic p061- seite 33 wicca01.txt apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the

she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lu

trong for you, substitute dark blue, dark purple or brown candles in rituals. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for

. you can use it either for a specific purpose or for increasing your spiritual awareness seite 135 wicca01.txt and it can be used by both men and women. you may wish during this ritual to focus on a specific lunar goddess form in her full moon aspect. the most famous one still central to modern wicca is diana, roman goddess of the moon, the hunt and fertility. though, like her greek counterpart, artemis, she was worshipped originally as the maiden aspect of the moon, in time she came to represent the full moon also. sometimes the triple lunar goddess of modern wicca is represented by the classical deities, diana (the greek artemis, selene and hecate, being maiden, mother and wise woman or crone. isis, the egyptian goddess who was both moon goddess and mother of the sun, is also a potent f

the light remain within as the circle is uncast without* leave the central candle burning as you write and burn wishes in it, written with a silver pen on dark paper* finally, light a small, silver candle on a cake and if you are working in a group, wish everyone present a happy moonday. it is said that the first birthday candles were lit on moon-shaped cakes on the festival of the lunar goddess artemis and as they were blown out, wishes were sent to her that they might be answered. the waning moon this is for banishing magick and for removing pain, sickness and obstacles to success and happiness. it will lessen negative influences, addictions, compulsions, negative thoughts, grief, guilt, anxiety, the envy and malice of others and destructive anger that is best let go. it can also be use

DAVID ICKE CHILDREN OF THE MATRIX

ymbolised as a serpent, snake, sphinx, or goddess covered in snakes.49 there are some people- myself among them- who believe that the face on the sphinx on the giza plateau is a woman and not a man as officially claimed. wherever the reptilian bloodlines have located, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semiramis, el, artemis, diana, and hecate. other atlantean/lemurian colonists were known as the pelasgians("peoples of the sea, the danaans, and the female amazons.50 the pelasgians worshipped the serpent moon goddess dana, later diana (artemis, and the atlantean goat god called pan. they first landed on the peloponnese in greece and settled in arcadia, according to ancient greek records. arcadia has always been

ne, a reference to barati's legend as the goddess of fortune.36 they symbolised and described her in the same way the phoenicians did with barati and the british do with britannia. the egyptians had a goddess called brith, goddess of the waters, another version of barati, and the minoans (sumerian-egyptians) on crete knew her as brito- martis, who, in turn, is associated with the goddess diana or artemis, other versions of the same theme.37 all this information is one solution to the "mystery" of why all the major symbols of the british isles came from the middle and near east. for instance, the flags of england (cross of st george, scotland (cross of st andrew, ireland (cross of st patrick, as well as the ensigns of scandinavia, were all carried as standards of victory by the phoenicians

amian depictions portray her holding a horseshoe-shaped tool used at that time to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those

inati. the merovingians founded the city of paris in the sixth century, which they named after prince paris, the son of king priam of troy. prince paris was one of the figures in the trojan war story, which the merovingians knew their bloodline had been involved in. the merovingians were committed to the worship of diana, one of the great goddess figures of the ancient world who was also known as artemis. this was the same goddess worshipped in atlantis. the city of troy, in asia minor, now turkey, is in the same region as ephesus, a place i have visited, which was the blood brothers 81 centre of artemis (diana) worship. the merovingians founded paris on major vortex points on the earth's energy grid and built underground chambers outside the original settlement to harness that energy in t

y involved in the ritual murder of diana, descend from the merovingians. the three-pointed fleur-de-lis (formerly the trident of atlantis and lemuria) became the symbol of the merovingian bloodline and so you see it used profusely by british royalty, on official buildings (like a gate at the white house, and in churches (figure 15. the bee is also a merovingian symbol and this was associated with artemis (see picture section) and many other goddesses, including queen semiramis in babylon who is symbolised by the illuminati as a dove. thus the dove is another theme of british royalty's ritual ironmongery, sorry sacred sceptres. the reptilian bloodline is supposed to carry secret esoteric and magical powers (what the nazis called the "vril" or "serpent" power) and the merovingians were known

icant druid centres. glastonbury tor (hill or mound) was located in the isle of avalon and avalon means "island of the immortals- a name that is common to many of these "serpent" centres. the island of iona off the scottish coast was formerly known as innis nan druidhneah or "island of the druids. the arch druids were indicated by the seven "serpent eggs" displayed on their breasts.54 the goddess artemis (dana, diana) was also depicted with eggs on her chest. was the legend of the mythical st patrick chasing the snakes out of ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of

t wants a return of the "goddess" because it is equated with female energy and releasing women from suppression. on that level, so do i. but it is vital for new agers and others to understand that this is not the "goddess" symbolism the illuminati and their placemen talk about. they just want you to think it is. the serpent goddess is known under countless names around the world, including diana, artemis, athene, semiramis, barati, britannia, hecate, rhea, persephone("first serpent) and so on. these same names have also been used to symbolise esoteric concepts like the phases of the moon and female energy, but at its foundation this goddess worship of the illuminati would seem to relate to the dna transmitted through the female and possibly originating in the constellation of orion. i have

emale and possibly originating in the constellation of orion. i have heard this dna source symbolised in various cultures as the dragon queens, the orion queen or queens, and the "snake mother. from what i am told by insiders and serious researchers, the full-blown reptilian society has its own version of queen bees, which produce the eggs from which the bloodlines and their offshoots, originate. artemis, a key illuminati goddess, is depicted with eggs all over her chest and she is associated with bees. one of the prime symbols of the merovingian bloodline, so connected to artemis/diana worship, is the bee and the hive. you also find this symbolism in freemasonry. the reptilians and greys have been described over and over by abductees and experiences as having a kind of swarm or hive menta

on, who is often symbolised as a bull. james churchward reveals from ancient tablets and artwork that lemurians worshipped the goddess called "queen moo, and that lemuria/mu was called the "motherland. around the mediterranean the priest-kings were known as the "children of the serpent goddess".2 in this same region, temples and mystery schools were created in her name, most notably the temple of artemis/diana at ephesus in turkey, one of the seven wonders of the ancient world. turkey (formerly asia minor, greece, and the islands of samothrace, cyprus, and crete were among the main centres of the goddess cult. samothrace "the sacred isle, seems to have been the headquarters for this in the mediterranean/aegean region. here the rites of the "sisterhood of daughters" of the goddess hecate we

he place of judgement and eternal punishment where the "devil" and evil spirits dwell beneath the earth. the longer we go on, the more you will see how relevant this is to the races and bloodlines that manipulate this world. el is the hebrew name for "god" and she was also known as heidi and ida. the elohim, the gods of the old testament, were the race of el, a dragon queen. the greeks knew el as artemis, the cruel mother-goddess who demanded human sacrifice. artemis (also known as diana) was the major deity of the merovingians. artemis was symbolised with bees, as is the merovingian bloodline. it is the same with other versions of the goddess like demeter, the "pure mother bee, and a symbol of aphrodite was a golden honeycomb. her priestess was given the name melissa, or "queen bee. the w

in the 16th century found fighting women there. legends and accounts depict the amazons as a nomadic people dominated by women and they appeared to be extremely ritualistic. strabo, the greek geographer, said they would only "mate" during a special two-month period, just like animals do. sex was strictly for the production of children.26 among the gods and goddesses they worshipped was once again artemis, a later name for "el" of the edda texts, and hecate, the dark moon goddess and "goddess of the infernal arts. it appears that amazon means "moon woman" and this again fits with the edda texts about the serpent cult. a very important location for the amazons was sauromatia, or "lizard mother. this is in the region of the black and caspian seas and bordered the persian empire, the land of t

d they included the bloodlines that became the sicambrian franks and..the merovingians. once again we have the theme of nordic-reptilian interbreeding. the fusion of the amazon and scythian language became known as sauromatian. the scythians worshipped the same goddess as the amazons. they castrated themselves and wore women's clothing as part of their ritual to the goddess known by the greeks as artemis. one location for the scythians was called partia or "virginland" in deference to their goddess and when the llluminati moved in on america they used the same symbolism in naming virginia. the idea that it was named after elizabeth 1st, the "virgin queen, is ludicrous. first of all, she was no more a virgin than madonna. the scythians were governed by priestess-queens, who tended to be old

t the top level, they are both expressions of the serpent cult/iuuminati. their "christian" churches and cathedrals are full of goddess, astrological, sun, and sexual symbolism, as is freemasonry. of course they are. they were both created by the same force. the great cathedrals are located on ancient pagan ritual sites. notre dame("our lady) in paris was built on a site of worship to the goddess artemis/diana- el. the reptilian bloodline, the merovingians, worshipped this goddess on that same location and notre dame is covered in reptilian gargoyles. the great cathedral at chartres, not far from paris, was built by the knights templar on a sacred pagan ritual site. it was so important that druids came from all over europe to attend the ceremonies. chartres cathedral, like notre dame, was

rld. she is worshipped elsewhere as mother mary, hathor, demeter, aphrodite, and, in india, as kali. another location associated with the start of christianity is ephesus in south-west turkey. the mythical "st paul" was said to have written a letter to the ephesians, and greek myth says that the amazons founded the city. ephesus just happens to have been the headquarters of worship to the goddess artemis/diana- a goddess of the amazons. i visited ephesus in the summer of 2000 and on a hill high above the ancient ruins is a building that is claimed to have been the home of..mary, mother of "jesus. another goddess worshipped by the amazons was cybele, the mother goddess of all asia minor (turkey; she was taken to rome from phrygia, the "land of the lions" and the serpent cult. rituals to her

are two sphinx-like figures with women's faces. could this be an indication of the truth about the sphinx at giza? one of the "sphinx" figures 174 children of the matrix at the washington temple has a cobra entwined around her neck. on the neck of the other one is the image of a woman, symbolic, says shaw, of fertility and procreation.12 these are some of the gifts associated with goddesses like artemis/diana. behind the row of pillars at the front of the building is a massive depiction of the rising sun- horus or, perhaps, the sun goddess known as sol. around this sun are six large golden snakes and inside this freemasonic holy-ofholies the serpent theme continues. shaw reports..the thing that is most noticeable is the way the walls are decorated with serpents. there are all kinds, some

the matrix a bust in the vatican of thor/lndara, the king of sumer who battled with the serpent cult according to the british edda texts thor (st george) slays the dragon in a persian sculpture of around 600bc horus, the egyptian son of god, slaying set or seth, the "demon crocodile. from an egyptian bas-relief of about 1,000bc and now in the louvre museum in paris picture section 187 the goddess artemis (dana. diana) with her symbolic eggs in a statue at the ephesus museum. artemis/diana was the main deity of the merovingian bloodline and both are symbolised by bees. honey, and the hive on the left is an ancient egyptian portrayal of the "virgin mother, isis, and her saviour son. horus. on the right is the classic pose of the virgin mother, mary, and her saviour son, jesus, in a church at

the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another name for the ancient goddess known as el, isis, ishtar, barati, artemis, and diana. the christian religion, like its bed-mate judaism, sought to remove the feminine principle from the public domain, and the ancient trinity of father-son-mother became father-son-holy ghost. the grotesque suppression of women would follow "justified" by the invented words of the mythical st paul "wives submit to your husbands for the husband is the head of the wife, as christ is

uke, the one said to be written with pliny, pilate suddenly acquires the name, pontius. luke was written in the very years that pliny began to visit pontus, according to reuchlin. pliny's letters, written under his own name, say that justus piso was in bithynia in the years 96 and 98 using the name tullius justus, and that the pisos also located in ephesus, home of the great temple to the goddess artemis (diana. ephesus was also one of the birthplaces of the christian religion. they visited all the locations claimed for st paul, and reuchlin says that justus piso and pliny the younger (military name, maximus) introduced into their "st paul" letters and stories many of their friends and codes indicating their involvement. paul refers to god save us from religion 217 "greet herodion my kinsm

n sacrifice. the mayan priesthood, the nacoms and the chacs, conducted ceremonies in which the victim was held down while his or her living heart was removed and offered to the gods. it was seen as the supreme offering and it still is by the satanists today. what happened to princess diana's heart after she was ritually murdered on that ancient merovingian ritual site for the goddess diana (dana, artemis) in paris? phillip eugene de rothschild also confirms that the illuminati satanists today are the modern version of the secret sects of sumer, babylon, and other ancient cultures. he says he was initiated into. the oldest, most pristine form of satanism, the old sumero-akkadian-babylonian mystery religion..inherent in this culture is the presence and power of demonic spirits, and they beca

s, earth stones, and a depiction of ursa major, are all to be found on the salt lake temple. so, too, is the illuminati's all-seeing eye, one of their most obvious symbols. the mormons use the symbol of the beehive, a symbol of the merovingian bloodline. this is hardly surprising with the two smiths and brigham young from that genetic stream. the beehive is further symbolic of the ancient goddess artemis, also known as diana. the salt lake temple is built with granite, a rock that has been used throughout the ages for temples on earth power centres and for esoteric initiation. when i spoke in salt lake city, near the temple, i came across the fascinating book by william j. schnoebelen called mormonism's temple of doom (triple j pub, idaho falls: 1987. schnoebelen was initiated into the wic

DAVID ICKE THE BIGGEST SECRET

psyche and the planetsmagnetic field. these people afe not obsessed with it for no reason.the brotherhood and satanic symbolism surrounding dianas death is endless and tounderstand the background to her ritual murder we must, once again, go back a very longtime. diana was one of the greatest goddesses of the ancient world and she representedthe female energy also known as barati, britannia, isis, artemis, aphrodite, all thesedifferent names for the same energy. if you go back far enough, they symbolise the sameentity, also, ninkharsag. diana was known as a moon goddess. one tribe of elitebloodlines who worshipped the goddess diana were called the sicambrian franks whocan be traced from troy (that name again, through asia minor, now turkey, thecaucasus mountains (again) and up into europe

DEITUS

ome with recognition of being gods and begin to act in a manner that reflects the wisdom, enlightenment, beauty, power, and majesty which is within us. it is not required of us that we become pure or blessed, or that we become all-loving and charitable. these concepts are christian corruptions. we must become, like the gods of the ancient world, unique, powerful, and glorious beings an apollo, an artemis, a zeus, or an aphrodite. i say that such beings as these cannot be judged for they are governed each by their own laws alone. they set their own values and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ms or enigmas. amaranth a flower that is one of the symbols of immortality. it has been said by occult magicians that a crown made with this flower has supernatural properties and will bring fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derives from amarynthos, a hunter of artemis and king of euboea. there are many species of amaranth, some with poetic folk names such as prince s feather and love-lies-bleeding. the amazing randi stage name of professional conjuring magician james randi (or randall zwinge, who is the self-appointed archenemy of psychics and the paranormal. amduscias grand

tish library, london, published by him in 1657. artemisian order the artemisian order is a feminist neo-pagan group founded in the 1990s by oriethyia, a feminist poet. it is a clan of sisterhood and society of women who protect one another while serving nature. formally identified with dianic wicca (centered upon the roman goddess diana, oriethyia found herself drawn more to the greek equivalent, artemis, and decided to start a new wiccan group with artemis at the center. like all feminist wicca, artemisian faith affirms the female image of deity, which stands in sharp contrast to the primarily male image with which oriethyia had been raised. unlike most wiccan traditions, she saw no need to balance male-female energies by naming a male consort god to stand with the goddess. she believes t

ergies by naming a male consort god to stand with the goddess. she believes that the balancing of energies derives from the assertion of the feminine within a masculine-dominated culture. artemisians also identify with the ancient amazons, the legendary fighters whom even the bravest of male warriors feared and respected. they describe themselves as proud and capable women worshipping the goddess artemis. they submit to no man in the recognition that women have been subjected to patriarchal cultures that persecuted and killed women for their beliefs. they have threatened to hunt down and kill any man discovered spying upon their activities (though there is no hint that such has ever occurred. only a few men are associated with the group. they are known as the gargareans and philos of the a

iation s periodical, the key. he also authored the first book on the planet, interpreting chiron, in 1983. it was immediately followed by several others in the attempt to offer psychological insights into the new factor in the horoscope. the story of the ancient greek mythological character for whom the planet was named was detailed by dale o brien, who saw him as the first astrologer, trained by artemis and apollo. by the time that chiron was discovered to be a comet, an estimated 20 percent of practicing astrologers were regularly adding it to their clients charts (astrologers being quite conservative in making any major alteration to the preparation of charts. the discovery that chiron was a comet did not lead to any demise in its popularity, though it may slow any further acceptance by

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

disappearance for a day or two each month also led to additional speculations. modern werewolf lore has the wolf-like side of the person showing itself only during the evenings of the full moon. the moon was associated with various gods and goddesses, though primarily the latter. in hindu astrology, the moon was associated with the god nanna, though the more common associations are with the greek artemis, the roman luna, or the moonlight-giving mother of the zuni. it was especially associated with females as they identified the lunar cycle with the menstrual cycle. in the contemporary world, the moon has assumed a central role in the mythology developed by neo- paganism, especially its feminist element. the most comprehensive system for gathering the many observations about the moon, attem

gods evolved in greece at a comparatively late period. we find a number of them associated with the realm of the dead. the earth-god or goddess is in most countries often allied with the powers of darkness. it is from the underworld that grain arises, and therefore it is not surprising to find that demeter, ge, and aglauros are identified with the underworld. but there were also the mysteries of artemis, of hecate, and the cherites. some of which may be regarded as forms of the great earth mother. the worship of dionysus, trophonious, and zagreus was also of a mysterious nature; however it is the eleusinian and orphic mysteries that undoubtedly are the most important to the occult student, and though archaeological findings (such as vase-painting) it has been possible to glean some genera

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e. what she had experienced were vivid mental images that the aliens had beamed into her brain. at the same time, she was certain that she had not dreamed any of this; it was much too real and had none of the distinguishing characteristics of dreams. see also: hybrid beings further reading randles, jenny, and paul whetnall, 1981. alien con- tact: window on another world. london: neville spearman. artemis artemis hails from the planet miranda, located in an uncharted region of the milky way galaxy. he and the thirteen thousand beings on his team orbit earth in a giant space platform, focusing their attention on most of the north american continent. other spaceships from other places attend to the rest of earth. artemis, who channeled through anthony and lynn volpe in 1981, said that he 26 a

. certain chosen earthlings who are advanced spiritually will be taken up just before the disasters. others will be left on the surface for a time as they help suffering earth people. eventually, spiritually unenlightened but otherwise harmless persons will be taken up and resettled on uninhabited planets, while the truly evil will be left on earth. most, though not all, will perish. all of this, artemis said in 1981, will happen sooner than most people think (beckley, 1989. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. ascended masters ascended masters are human beings who achieved pure spiritual enlightenment before their deaths. along with that enlightenment, they attained mystical powers that set

GILBERT THE MAGICAL MASON

ntheir own earlier writers; and especially in the170themagical masonvenerable works of homer and hesiod, possibly because they disliked to acknowledge that any sort of learning was not in the possession oftheirancestors. sofar as can be judged the deities of the early greeks were not closely related to the sun and planets, although the later greeks identified their apollo with helios the sun, and artemis with the moon.theearlier greeks looked upon the sun as driving his chariot through the sky, but the sun was not an olympian god, and held a minor rank in the earliest pantheon. venus, the planet, was called hesperus, as the evening star, and there was the morning star eosphorus,butit was not until the time at any rate of pythagoras circa 612b.c.,that they were consideredtobe the same heave

us tells us that these festivals were performed at the vernal equinox, and that the symbolism referred to the sun in autumn and spring-time. the learned faber has a large volume on the kabeiri. herodotus tells us that cambyses, king of persia, unlawfully entered the temple of the kabeiri when in a fit of madness, defiled it, and burned the sacred images.theartemisiawere the festivals of the greek artemis, who became at a later date the goddess diana of the romans. she was fabled to be a daughter of zeus, the king of gods, by latona, and was a sister of apollo, who was often considered to represent the sun, and so diana was called the goddess of the moon. diana was deemed to be a chaste maiden goddess, and her nymphs were vowed to modesty and abstinence from sexual love. she was famous as d

modesty and abstinence from sexual love. she was famous as devoted to hunting, and alsotomusic and the dance. she was mistress of the animal world, guardian of youth, patroness of temperance, and preserver of civil rights. the artemisia were mystic festivals, held each spring in many districts of greece, as at delphi, syracuse, cyrene and ephesus. theelapheboliawas also a festival heldinhonour of artemis (diana) at hyampolis, in the district of phocis, in greece. plutarch and pausanias state that a special cake, namedelephos,an essay ontheancient mysteries 285from the word meaning a deer or stag, as related to diana as a huntress, was made for the occasion, and offered to the goddess in worship. there is no record that any secret knowledge was conferred in the elaphebolia.theattic greek fe

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

also have been designed to serve as openers of the way conduits to enable initiates to follow the trail of scientific information from one myth to another. thus, even though none of the familiar mills and whirlpools is in sight, we should perhaps sit up and pay attention when we learn that orion, the great hunter of greek myth, was the owner of a dog. when orion tried to ravish the virgin goddess artemis she produced a scorpion from the earth which killed him and the dog. orion was transported to the skies where he became the constellation that bears his name today; his dog was transformed into sirius, the dog star.38 precisely the same identification of sirius was made by the ancient egyptians,39 who linked the orion constellation specifically to their god osiris.40 it is in ancient egypt

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

icka, her spindle is made prominent; and when wuotan or a giant-hero lends his name, the herd of hunted boars is emphasized? the greek fable unfolds itself yet more fully. orion is struck blind, and is led to new light by kedalion, a marvellous child who sits on his shoulders. might not we match this hliud giant with our headless wild huuter^ a feature that strikes me still more forcibly is, that artemis (diana) causes a scorpion to come up out of the grouud, who stings orion in the ankle, so that he dies" when the sign scorpio rises in the sky, orion sinks. this is like hackelberend's foot being pierced by the wild boar's tusk, and causing his death (pp. 921. 947. orion's [cosmic] rising is at the summer, his setting at the winter solstice: he blazes through the winter nights, just when t

the wild boar's tusk, and causing his death (pp. 921. 947. orion's [cosmic] rising is at the summer, his setting at the winter solstice: he blazes through the winter nights, just when the furious host is afoot. stormy winds attend him (nimbosus orion, aen. 1, 535; the gift is given him of walking on the sea (apollod. i. 4, 3, as the steeds in the aaskereia skim over the wave. orion's relation to artemis is not like that of wuotan to holda, for these two are never seen together in the host; but holda by herself bears a strong resemblance to artemis or diana (p. 267. 270, still more to the nightly huntress hecate, at whose approach dogs ivhimper (as with frau gaude, who, like hel, is scented by the dogs (p. 667^ and for whom a paltry pittance was placed (as for berhta and the wild woman, p'

e. chambers's fireside stories p. 12, wliich prove the legend rife iu various parts of scotland. chapter xxxvi. sicknesses. by the anger of the gods diseases are decreed, yet also their mercy reveals healing remedies to man. all deities can be healers, they seem to give their names to the herbs and flowers whose healing virtues they make known. with the greeks it is chiefly apollo and his sister artemis from whom this knowledge is derived; our wuotan, where he touches apollo rather than hermes, represents him in the capacity of healer too (p. 149; with artemis and athena skilled in leechcraft, we may here match our holda and frouwa, replaced by ^lary in later legend. a special god of physic, asmepios or aesculapius, is apollo^s son and a mere emanation of him. of divine heroes, those who

r gahe tot' swift death, wigal. 3726 (nethl. ga-dot, maerl. 1, 230. 293; but also^ der grosse tod' great death, swed. diger-doden (on. digr crassus, tumidus; on. svarti daii&i, dan' den sorte dod' black death, perhaps even in allusion to surtr (p. 809. 1 to the greeks the whizzing shafts of wrathful apollo brought the plague: a man dying suddenly is slain by apollo's artillery, a woman by that of artemis; conf. the destroying angel, 2 sam. 24, 16. hermes, protector of the flock, carries round it the ram, to ward off murrain; afterwards he carries it round the city also, kpio(f)6po" virgins were sacrificed to stay the ravages of pestilence. pliny 26, 9 [60] says a maiden can cure boils (panes) by laying verbascum on them: experti afermavere plurimum referre, si virgo imponat nuda, jejuna je

indica, conf. pott's etym. for. 2, 424 7. this agrees with ohg. gotafargezzan, marrubium album (graff 4, 279, mlg. got-vorghetene (brun's beitr. p. 48) and the phrase' ergaz im* got' gramm. 4, 175 (supra p. 21; the herb is our andorn (horehound. other plants beyond a doubt derive their divine names from their healing power being first made known to mortals by the gods. with the greeks, athena and artemis appear to have been active in this line; and i think they are represented amongst our goddesses by frigg and freijja, or whoever took their place afterwards, st. marij above all. the artemisia was apparently discovered or revealed by artemis [pliny 25, 36, 25, the prose7'2nnaca by proserpine 27, 12 [104. the irapoiviov was shown by the divine uapoevo'i, as pliny relates, 22, 17 [20 'verna

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

, lith. tranas; but then the head of the bees is made a king, our weiser (pointer, mhg. wisel, ohg. wiso, dux, pliny s( rex apium/ lith. bittinis, m. lat. chosdrus (ducange sub v, yet as. beomodor, boh. matka. the gr. eaa-rjv is said to have meant originally the king-bee, and to have acquired afterwards the sense of king or priest, as jj,e\io-aa also signified priestess, especially of demeter and artemis. even gods and goddesses themselves are represented by the sacred animal, zeus (aristaeus) as a bee, yishnu as a blue bee. a eoman mellona (arnob. 4, 131, or mellonia (aug. de civ. dei 4, 24, was goddess of bees; the lith. austheia was the same, jointly with a bee-god bybylus. masculine too was the lett. uhsinsh, i.e, the hosed one, in reference to bees legs being covered with wax( waxen t

s a goddess, and she is painted in the liveliest colours. she rises from the couch (etc\^ecov, as our sun goes to bed, p. 740) of her husband tithonos, od. 5, 1; she is the early-born (r)pi&lt;yeveia, the rosyfingered (poso8d/ctv\o&lt;&gt, ii. 1, 477; she digs her ruddy fingers into the clouds as day does his claws, p. 743; she is also called xpva-oopovos golden-throned, like hera and artemis. the slavs, instead of a goddess of dawn, appear to have had a god, yutribogh (see suppl. there is another belief of the slavs and hungarians, which, having strayed over to us, must not be passed over in silence. in hungary dawn is called hajnal (esth. haggo, and the watch men there cry to one another: hajnal vagyon szep piros, hajnal, hajnal vagyon! aurora est (erumpit) pulcra purpurea, a

ISIS UNVEILED

he gnostic sects believed. it was in ephesus where flourished in those days tiie greatest college, wherein the abstruse oriental speculations and the platonic philosophy were taught in conjunction. it was a focus of the universal 'secret' doctrines; the weird laboraioiy whence, fashioned in elegant grecian ithraseology, sprang the quintessence of buddhistic, zoroastrian, and chaldaean philosophy. artemis, the gigantic concrete symbol of theo- sophico-pantfaeistic abstractions, the great mother multimamma, andro- gyne and patroness of the 'ephesian writings' was conquered by paul; but although the zealous converts of the apostles pretended to bum all their books on "curious arts" ri rtpitpya, enough of these remained for them to study when their first zeal had cooled off. it was from ephesu

JASMUHEEN THE FOOD OF GODS

y in all things. and of course, some of the greek goddesses. aphrodite. represents freshness, renewal and hope and the feminine being in all her glory. her realm is relationship and feeling and mature love. the goddess of both spiritual and passionate love. athena. the virgin goddess of war and wisdom and limitlessness, she encourages warriors to gentleness, the patron of useful and elegant arts. artemis. mistress of animals and all wild untamed things, symbolizes female independence, healing goddess, values solitude. demeter. ancient greek mother goddess of persephone. giver of fruitfulness and abundance. blesses us with coming joy, abundant life and hope. other goddesses who have made an impact through time are. kwan yin. chinese goddess of infinite mercy and compassion. said t0 be born

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

evil, though even evil was understood to be part of the natural cycle of things. this included death, which was believed to be essential for new life. the mother goddess herself was ruler of the nether regions and thus a key element in the cult of the dead. at argos she was known as hera (the lady, at eleusis she was known as demeter (mother earth, at sparta she was orthia, and at ephesus she was artemis. the epic poem, the iliad, dating to about 800 b.c.e. and traditionally assigned to the authorship of homer, signals the ascendancy of the olympian gods brought by the hellenic people. homer s view of hades is reflected in his later work, the odyssey, where odysseus needed to seek advice from a seer in the land of the dead. to do this, he sailed into the far west (in several cultures this

LIBER 141

a (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise

LIBER 777

er, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the higher self, the various dhyanas or jhanas. persephone [adonis, psych 11 vaya-bhawana valkyries zeus 12. hermes 13 vision of chandra. artemis, hekat 14 success in bhaktioga freya aphrodit 15. athena 16 success in hathayoga, asana and prana-yama [her] 17. castor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demeter [borne by lions] 20 [attis] 21. zeus 22. themis, minos, aeacus and rhadamanthus 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [ere

in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15: budge has hands. line 32 bis: alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxiv. line 13: add selene who was a personification of the moon as distinct from the goddesses with lunar aspects such as artemis, hekate, etc. similarly helios was a personification of the sun. see betz (ed. the greek magical papyri in translation. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) g vulcan b venus h mars c phoebus i diana d mercury j vesta e jupiter k juno f ceres l neptune. crowley om

LIBER ASTARTE

erning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invoke neptune, let him go a-fishing; but if hades, let him not approach the water that is hateful to him. 14. further, concerning the life of the devotee. let him cut away from his life any act, word, or thought, that is hateful to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular deity is one in whom all is one. yet also may he deliberately practise cruelties, where the particular deity manifests his love in that manner; as in the case of kali, and of pan. and therefore, before the beginning of his period o

ning libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani, and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shira

one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continuous prayer. let the philsophus weave the name of the particular deity into a sentence short and rhythmical; as, for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya namaha aum; or, for mary, ave maria;1 or, for pan, caire swthr kosmou 'iw pan 'iw pan;2 or, for allah: hua allahu alazi lailaha illa hua.3 let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25. concerning the active and the passi

LIBER SAMEKH

ch word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreover, let the adept fling forth his whole consciousness thither. then at the final wword, let him bring rushing back his will within himself, steadily streaming, and let him offer himself to its point, as artemis to pan, that this perfectly pure concentration of the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge ghear me, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience o

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

an, germanic, and scandinavian myth and religion. those who can read german will find profit in consulting the articles in the new edition of the reallexikon der germanischen altertumskunde, ed. heinrich beck et al (berlin and new york: w. de gruyter, 1973, many of which are detailed studies of myths and religious topics in their own right. the lexikon des mittelalters, 9 vols (munich and zurich: artemis verlag, 1980.1998, has good articles on medieval history and literature. scandinavian medieval literature and mythology are also treated in carl lindahl, john mcnamara, and john lindow, eds, medieval folklore: an encyclopedia of myths, legends, tales, beliefs, and customs, 2 vols (santa barbara, ca: abc-clio, 2000. 332 norse mythology primary sources.translations although several attempts

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

us marked that city as sacred to the mystery religion, for the seven wonders of the ancient world were erected to indicate the repositories of recondite knowledge. of ephesus, h. p. blavatsky writes "it was a focus of the universal 'secret' doctrines; the weird laboratory whence, fashioned in elegant grecian phraseology, sprang the quintessence of buddhistic, zoroastrian, and chaldean philosophy. artemis, the gigantic concrete symbol of theosophico-pantheistic abstractions, the great mother multimamma, androgyne and patroness of the 'ephesian writings' was conquered by paul; but although the zealous converts of the apostles pretended to burn all their books on 'curious arts, ta perierga, enough of these remained for them to study when their first zeal had cooled off (see isis unveiled) bei

here also is introduced a symbolic figure, termed "the harlot of babylon "which is described as a woman seated upon a scarlet-colored beast having seven heads and ten horns. the woman was arrayed in purple and scarlet and bedecked with gold, precious stones, and pearls, having in her hand a golden cup full of abominations. this figure may be an effort (probably interpolated) to vilify cybele, or artemis, the great mother goddess of antiquity. because the pagans venerated the mater deorum through symbols appropriate to the feminine generative principle they were accused by the early christians of worshiping a courtesan. as nearly all the ancient mysteries included a test of the neophyte's moral character, the temptress (the animal soul) is here portrayed as a pagan goddess. in the nineteen

MASTERING WITCHCRAFT

e cord as previously. he is then led round the circle and proclaimed to the east, south, west, and north watchtowers as a prospective candidate for admission. at this point the charge of the goddess is made to the candidate by the high priestess. it is claimed to be traditional, and because of that, i shall quote it in full: listen to the words of the great mother, who was of old called among men artemis, astarte, dione, melusine, aphrodite, and many other names. at mine altars the youth of lacedaemon made due sacrifice. once a month and better it be when the moon is full, meet in some secret place and adore me, who am the queen of all magics. there assemble, and to those who would learn sorcery, i will teach things yet unknown. and you shall be free, and as a sign that you be really so, b

MICHAEL WYNN THE SOUL TRAVELERS

apon as a goddess. at the behest of the god ra, sekhmet almost destroyed all of humanity; she was unable to halt her bloodlust, and had to be tricked into desisting. she is symbolized by a lion headed woman, wearing red; she even has titles like the scarlet lady. in rome, lilith was known as diana. diana is a goddess of the hunt, the moon, and childbirth. she was also known as the virgin goddess. artemis, the greek equivalent of diana, is also a goddess of the hunt, childbirth, the moon and also known as the virgin goddess. artemis is also closely related to selene, yet another moon goddess. in hinduism, lilith goes by the name kali. kali is a goddess identified with death, carnage, and the feminine principle. she often called mother kali and the mother goddess who is the consort of the go

MORALS AND DOGMA

veloped as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and warden

ny as to the value of the mysteries generally. the ordinary phenomena of vegetation, the death of the seed in giving birth to the plant, connecting the sublimest hopes with the plainest occurrences, was the simple yet beautiful formula assumed by the great mystery in almost all religions, from the zend-avesta to the gospel. as proserpina, the divine power is as the seed decaying and destroyed; as artemis, she is the principle of its destruction; but artemis proserpina is also cote soteria, the saviour, who leads the spirits of hercules and hyacinthus to heaven. many other emblems were employed in the mysteries--as the dove, the myrtle-wreath, and others, all significant of life rising out of death, and of the equivocal condition of dying yet immortal man. the horrors and punishments of tar

was _anaitis _tien, heaven, in chinese, reversed, is _neit, or _neith, worshipped at _sais_ in egypt. reverse neitha, drop the _i, and add an _e, and we, as before said _athen. mitra_ was the name of venus among the ancient persians. herodotus, who tells us this, also informs us that her name, among the scythians, was _artim pasa. artim_ is _mitra, reversed. so, by reversing it, the greeks formed artemis, diana. one of the meanings of _rama, in sanscrit, is _kama, the deity of _love. reverse this, and we have _amar, and by changing _a_ into _o, amor, the latin word for _love. probably, as the verb is _amare, the oldest reading was _amar_ and not _amor. so _dipaka, in sanscrit, one of the meanings whereof is _love, is often written _dipuc. reverse this, and we have, adding _o, the latin wor

da or ormuzd and the six amshaspands, the first three of whom were lords of the empires of light, fire, and splendor; the babylonians, bal and the gods; the chinese, shangti, and the six chief spirits; and the greeks, kronos, and the six great male gods, his progeny, zeus, poseidon, apollo, ares, hephaistos, and hermes; while the female deities were also seven: rhea, wife of kronos, here, athene, artemis, aphrodite, hestia, and demetei. in the orphic theogony, gaia produced the fourteen titans, seven male and seven female, kronos being the most potent of the males; and as the number _seven_ appears in these, nine by threes, or the triple triangle, is found in the three m ra or fates, the three centimanes, and the three cyclopes, offspring of ouranos and gaia, or heaven and earth. the metal

MOTTA MARCELO THE COMMENTARIES OF AL

ret name babalon of nuit. there are presumably further hidden meanings in the key-word 'all. the reader is here referred to our previous warning on the matter of the vampire of this ordeal (commentary in italics to verse 27. if you seek her only, you cannot confuse any one of her manifestations with her. on the other hand, as long as a particular priestess shows her to you, concentrate! see liber artemis iota and liber a'ash for further information on this very difficult point. nor should aspirants fall into the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 33. then the pri

s; and she is the diana of the ephesians, frenetically copulating with, and giving suck to, all her creatures: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sensed this. artemis was the virgin goddess, patroness of maidens. she had never submitted to the embrace of any god but pan and one of the great riddles of eleusis was that artemis, having surrendered herself to pan that is, to all remained pure and virgin. this is also what was meant by that aphorism "who wishes to keep his life, shall lose it. who loses it, shall gain eternal life" every woman of false chas

ll she see& strike at the worship of nu: she shall achieve hadit. this verse can be fully understood only by the scarlet woman or magisters. however "pinnacles of power" spiritual power. see liber 90, v.43 "child mightier than all the kings of the earth: the crowned and conquering child, of course. the babe of the abyss "joy" 10+ 70+ 10=90. see liber tzaddi "the worship of nu" see liber nv. also, artemis iota "she shall achieve had it" see liber had. 46. i am the warrior lord of the forties: the eighties cower before me& are abased. i will bring you to victory& joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any! forty is mem, water, the hanged man; and eighty is pe, mar

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ion her weary wanderings and agonized fears, resolved to create for her some place of refuge, however humble, where she might feel herself safe from the venomous attacks of the serpent. he therefore brought her to delos, a floating island in the agean sea, which he made stationary by attaching it with chains of adamant to the bottom of the sea. here she gave birth to her twin-children, apollo and artemis (diana, two of the most beautiful of the immortals. according to some versions of the story of leto, zeus transformed her into a quail, in order that she might thus elude the vigilance of hera, and she is said to have [32]resumed her true form when she arrived at the island of delos. hera, being the principal wife of zeus and queen of heaven, a detailed account will be given of her in a sp

wam across the sea with her to the island of crete. europa was the mother of minos, aeacus, and rhadamanthus. minos, who became king of crete, was celebrated for his justice and moderation, and after death he was created one of the judges of the lower world, which office he held in conjunction with his brothers [35] callisto, the daughter of lycaon, king of arcadia, was a huntress in the train of artemis, devoted to the pleasures of the chase, who had made a vow never to marry; but zeus, under the form of the huntress-goddess, succeeded in obtaining her affections. hera, being extremely jealous of her, changed her into a bear, and caused artemis (who failed to recognize her attendant under this form) to hunt her in the chase, and put an end to her existence. after her death she was placed

sun, he is a life-giving and life-preserving power, who, by his genial influence, dispels the cold of winter, he is, at the same time, the god who, by means of his fiercely darting rays, could spread disease and send sudden death page 77 to men and animals; and it is to this phase of his character that we must look for the explanation of his being considered, in conjunction with his twin-sister, artemis (as moon-goddess, a divinity of death. the brother and sister share this function between them, he taking man and she woman as her aim, and those especially who died in the bloom of youth, or at an advanced age, were believed to have been killed by their gentle arrows. but apollo did not always send an easy death. we see in the iliad how, when angry with the greeks, the "god of the silver

to those who in any way incurred his displeasure. niobe was the proud mother of seven sons and seven daughters, and exulting in the number of her children, she, upon one occasion, ridiculed the worship of leto [80]because she had but one son and daughter, and desired the thebans, for the future, to give to her the honours and sacrifices which they had hitherto offered to the mother of apollo and artemis. the sacrilegious words had scarcely passed her lips before apollo called upon his sister artemis to assist him in avenging the insult offered to their mother, and soon their invisible arrows sped through the air. apollo slew all the sons, and artemis had already slain all the daughters save one, the youngest and best beloved, whom niobe clasped in her arms, when the agonized mother implor

ghted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the faculty of sleeping whenever he desired, and as long as he wished. seeing this lovely youth fast asleep on mount latmus, selene was so struck with his beauty, that she came down every night from heaven to watch over and protect him. artemis (diana. artemis was worshipped by the greeks under various appellations, to each of which belonged special characteristics. thus she is known as the arcadian, ephesian and brauronian artemis, and also as selene-artemis, and in order fully to comprehend the worship of this divinity, we must consider her under each aspect. arcadian artemis. the arcadian artemis (the real artemis of the greek

d in order fully to comprehend the worship of this divinity, we must consider her under each aspect. arcadian artemis. the arcadian artemis (the real artemis of the greeks) was the daughter of zeus and leto, and twin-sister of apollo. she was the page 95 goddess of hunting and chastity, and having obtained from her father permission to lead a life of celibacy, she ever remained a maiden-divinity. artemis is the feminine counterpart of her brother, the glorious god of light, and, like him, though she deals out destruction and sudden death to men and animals, she is also able to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]a

in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this becomes an all-distinguishing feature. armed with her bow and quiver, and attended by her train of huntresses, who were nymphs of the woods and springs, she roamed over the mountains in pursuit of her favourite exercise, destroying in her course the wild animals of the forest. when the chase was ended, artemis and her maidens loved to assemble in a shady grove, or on the banks of a favourite stream, where they joined in the merry song, or graceful dance, and made the hills resound with their joyous shouts. as the type of purity and chastity, artemis was especially venerated by young maidens, who, before marrying, sacrificed their hair to her. she was also the patroness of those vowed to celibacy

an. in this statue, the goddess appears in the act of rescuing a hunted deer from its pursuers, on whom she is turning with angry mien. one hand is laid protectingly on the head page 96 of the stag, whilst with the other she draws an arrow from the quiver which hangs over her shoulder. her attributes are the bow, quiver, and spear. the animals sacred to her are the hind, dog, bear, and wild boar. artemis promptly resented any disregard or neglect of [89]her worship; a remarkable instance of this is shown in the story of the calydonian boar-hunt, which is as follows. page 97 page 98 oeneus, king of calydon in atolia, had incurred the displeasure of artemis by neglecting to include her in a general sacrifice to the gods which he had offered up, out of gratitude for a bountiful harvest. the g

boar with her spear, but not before two of the heroes had met their death from his fierce tusks. after a long and desperate encounter, meleager succeeded in killing the monster, and presented the head and hide to atalanta, as trophies of the victory. the uncles of meleager, however, forcibly took the hide from the maiden, claiming their right to the spoil as next of kin, if meleager resigned it. artemis, whose anger was still unappeased, caused a violent quarrel to arise between uncles and nephew, and, page 99 in the struggle which ensued, meleager killed his mother's brothers, and then restored the hide to atalanta. when althea beheld the dead bodies of the slain heroes, her grief and anger knew no bounds. she swore to revenge the death of her brothers on her own son, and unfortunately f

a sacred grove of zeus, were both transformed into lions. the trophies of the ever-memorable boar-hunt had been carried by atalanta into arcadia, and, for many centuries, the identical hide and enormous tusks of the calydonian boar hung in the temple of athene at tegea. the tusks were afterwards conveyed to rome, and shown there among other curiosities. a forcible instance of the manner in which artemis resented any intrusion on her retirement, is seen in the fate which befell the famous hunter actaeon, who happening one day to see artemis and her attendants bathing, imprudently ventured to approach the spot. the goddess, incensed at his audacity, sprinkled him with water, and transformed him into a stag, whereupon he was torn in pieces and devoured by his own dogs [92] ephesian artemis

ted any intrusion on her retirement, is seen in the fate which befell the famous hunter actaeon, who happening one day to see artemis and her attendants bathing, imprudently ventured to approach the spot. the goddess, incensed at his audacity, sprinkled him with water, and transformed him into a stag, whereupon he was torn in pieces and devoured by his own dogs [92] ephesian artemis. the ephesian artemis, known to us as "diana of the ephesians" was a very ancient asiatic divinity of persian origin called metra,[33] whose worship the greek colonists found already established, when they first settled in asia minor, and whom they identified with their own greek artemis, though she really possessed but one single attribute in common with their home deity. metra was a twofold divinity, and repr

metra,[33] whose worship the greek colonists found already established, when they first settled in asia minor, and whom they identified with their own greek artemis, though she really possessed but one single attribute in common with their home deity. metra was a twofold divinity, and represented, in one phase of her character, all-pervading love; in the other she was the light of heaven; and as artemis, in her character as selene, was the only greek female divinity who represented celestial light, the greek settlers, according to their custom of fusing foreign deities into their own, seized at once upon this point of resemblance, and decided that metra should henceforth be regarded as identical with artemis. in her character as the love which pervades all nature, and penetrates everywher

t ancient divinity hecate, and page 101 partly usurping also the place of persephone, as mistress of the lower world. thus they believed that it was she who permitted the spirits of the departed to revisit the earth, in order to communicate with those they loved, and to give them timely warning of coming evil. in fact, this great, mighty, and omnipresent power of love, as embodied in the ephesian artemis, was believed by the great thinkers of old, to be the ruling spirit of the universe, and it was to her influence, that all the mysterious and beneficent workings of nature were ascribed. there was a magnificent temple erected to this divinity at ephesus (a city of asia minor, which was ranked among the seven wonders of the world, and was unequalled in beauty and grandeur. the interior of t

rations, set fire to it and completely destroyed it.[34] so great was the indignation and sorrow of the ephesians at this calamity, that they enacted a law, forbidding the incendiary's name to be mentioned, thereby however, defeating their own object, for thus the name of herostratus has been handed down to posterity, and will live as long as the memory of the famous temple of ephesus. brauronian artemis. in ancient times, the country which we now call the crimea, was known by the name of the taurica chersonnesus. it was colonized by greek settlers, who, finding that the scythian inhabitants had a page 102 native divinity somewhat resembling their own artemis, identified her with the huntress-goddess of the mother-country. the worship of this taurian artemis was attended with the most barb

for, in accordance with a law which she had enacted, all strangers, whether male or female, landing, or shipwrecked on her shores, were sacrificed upon her altars. it is supposed that this decree was [94]issued by the taurian goddess of chastity, to protect the purity of her followers, by keeping them apart from foreign influences. the interesting story of iphigenia, a priestess in the temple of artemis at tauris, forms the subject of one of schiller's most beautiful plays. the circumstances occurred at the commencement of the trojan war, and are as follows:.the fleet, collected by the greeks for the siege of troy, had assembled at aulis, in boeotia, and was about to set sail, when agamemnon, the commander-in-chief, had the misfortune to kill accidentally a stag which was grazing in a gro

ris, forms the subject of one of schiller's most beautiful plays. the circumstances occurred at the commencement of the trojan war, and are as follows:.the fleet, collected by the greeks for the siege of troy, had assembled at aulis, in boeotia, and was about to set sail, when agamemnon, the commander-in-chief, had the misfortune to kill accidentally a stag which was grazing in a grove, sacred to artemis. the offended goddess sent continuous calms that delayed the departure of the fleet, and calchas, the soothsayer, who had accompanied the expedition, declared that nothing less than the sacrifice of agamemnon's favorite daughter, iphigenia, would appease the wrath of the goddess. at these words, the heroic heart of the brave leader sank within him, and he declared that rather than consent

103 have mercy on her, and to spare her young life. but alas! her doom was sealed, and her now repentant and [95]heart-broken father was powerless to avert it. the unfortunate victim was bound to the altar, and already the fatal knife was raised to deal the death-blow, when suddenly iphigenia disappeared from view, and in her place on the altar, lay a beautiful deer ready to be sacrificed. it was artemis herself, who, pitying the youth and beauty of her victim, caused her to be conveyed in a cloud to taurica, where she became one of her priestesses, and intrusted with the charge of her temple; a dignity, however, which necessitated the offering of those human sacrifices presented to artemis. many years passed away, during which time the long and wearisome siege of troy had come to an end

friends, when one day two greek strangers landed on taurica's inhospitable shores. these were orestes and pylades, whose romantic attachment to each other has made their names synonymous for devoted self-sacrificing friendship. orestes was iphigenia's brother, and pylades her cousin, and their object in undertaking an expedition fraught with so much peril, was to obtain the statue of the taurian artemis. orestes, having incurred the anger of the furies for avenging the murder of his father agamemnon, was pursued by them wherever he went, until at last he was informed by the oracle of delphi that, in order to pacify them, he must convey the image of the taurian artemis from tauris to attica. this he at once resolved to do, and accompanied by his faithful friend pylades, who insisted on sha

pacify them, he must convey the image of the taurian artemis from tauris to attica. this he at once resolved to do, and accompanied by his faithful friend pylades, who insisted on sharing the dangers of the undertaking, he set out for taurica. but the unfortunate youths had hardly stepped on shore before they were seized by the natives, who, as usual, conveyed them for sacrifice to the temple of artemis. iphigenia, discovering that they were greeks, though unaware of their near relationship to herself, thought the [96]opportunity a favourable one for sending tidings of her existence to her native country, and, accordingly, requested one of the strangers to be the bearer of a letter from her to her family. page 104 a magnanimous dispute now arose between the friends, and each besought the

, that it was addressed to orestes. hereupon an explanation followed; the brother and sister recognized each other, amid joyful tears and loving embraces, and assisted by her friends and kinsmen, iphigenia escaped with them from a country where she had spent so many unhappy days, and witnessed so many scenes of horror and anguish. the fugitives, having contrived to obtain the image of the taurian artemis, carried it with them to brauron in attica. this divinity was henceforth known as the brauronian artemis, and the rites which had rendered her worship so infamous in taurica were now introduced into greece, and human victims bled freely under the sacrificial knife, both in athens and sparta. the revolting practice of offering human sacrifices to her, was continued until the time of lycurgu

into greece, and human victims bled freely under the sacrificial knife, both in athens and sparta. the revolting practice of offering human sacrifices to her, was continued until the time of lycurgus, the great spartan lawgiver, who put an end to it by substituting in its place one, which was hardly less barbarous, namely, the scourging of youths, who were whipped on the altars of the brauronian artemis in the most cruel manner; sometimes indeed they expired under the lash, in which case their mothers, far from lamenting their fate, are said to have rejoiced, considering this an honourable death for their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself by degrees the attributes of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ing made drunk, gradually became revered under a more gentle guise as the cat goddess bastet. the domestic cat was regarded as sacred to her, and many cats were mummified in religious rituals. young girls were often nicknamed kitten. but cats were also trained for the hunt, and are depicted in egyptian art retrieving birds felled by their masters throwing sticks. the greeks identified bastet with artemis, goddess of the hunt (see pp. 36 37, and herodotus describes her annual festival as an orgy. osiris, isis, and horus 16 like the greek demeter during her search for persephone (see p. 29, isis, in her search for osiris, becomes a nursemaid to a prince; both goddesses try to give the boys immortality by burning away their mortal parts, but they are interrupted. isis uttered so terrible a cr

est peak in greece. later their home was conceived of as a heaven in the skies. from olympus, the gods loved, quarrelled, watched the world, and helped and hindered mortals according to their whims. presided over by zeus (roman jupiter, ruler of heaven and earth, there were many gods and immortals of whom 12 are usually regarded as the most important: aphrodite (venus, apollo (apollo, ares (mars, artemis (diana, athena (minerva, demeter (ceres, dionysus (bacchus, hephaestus (vulcan, hera (juno, hermes (mercury, hestia (vesta, and poseidon (neptune. hades (pluto, zeus brother, ruled the underworld. these olympian gods succeeded earlier generations of gods. gaia (mother earth) was the first goddess, and bore the race of titans by her son uranus. the titans, led by cronos (saturn, seized powe

e sky, the sea, and the underworld. eros eros, the god of love, represented as a child or a youth, is usually said to be aphrodite s son. he is shown here as winged cherub, carrying his arrows of desire. aphrodite aphrodite (see pp. 26 27, the goddess of sexual love, was born from the foam after cronos cast his father s genitals into the sea. she had power over everyone except hestia, athena, and artemis. poseidon poseidon was the god of the sea. he is shown here astride a fish, carrying his three-pronged trident. poseidon is particularly noted for his persecution of the hero odysseus (see pp. 64 65. persephone persephone was the daughter of demeter and zeus. she was seized by hades to be his bride in the underworld (see pp. 28 29. hestia hestia, zeus sister, was goddess of the hearth and

was the supreme ruler of heaven and earth. he was married to hera but had many other sexual liaisons. zeus brandishes thunderbolts, his chief weapons, made for him by the cyclopes the gods of olympus by giulio romano (c. 1499 1546) this 16th-century ceiling painting shows the gods and some of the immortals of mount olympus. it would have been painted to suggest the power and glory of the patron. artemis artemis (see pp. 36 37) was apollo s twin sister and the goddess of hunting and archery. all wild animals were in her care. demeter demeter, zeus sister, was the greek earth-goddess. her brother zeus fathered her daughter, persephone. her search for persephone formed the basis of the mysteries of eleusis (see p. 29. dionysus dionysus (see pp. 58 59, god of ecstasy and wine, was the child o

e his cup-bearer on olympus. hera, queen of the gods hera was zeus wife and sister. in one account it was she, not her mother rhea, who saved zeus from being swallowed by their father cronos (see above. she was the goddess of marriage, and many of the stories about her centre on her jealousy of zeus many affairs. saturn by francisco de goya (1746 1828) apollo apollo (see pp. 38 39) and his sister artemis were zeus children by the titaness leto. he was god of prophecy, divination, and the arts, especially music, and also a sun-god, although he was not the sun itself this was represented by the god helios. hephaestus hephaestus, the lame blacksmith god (see pp. 26 27, was the son of hera produced without a mate, although some sources say that zeus was his father. he was married to aphrodite

psyche acted upon the tower s advice and took two pieces of bread soaked in honey to appease the watch dog cerberus, and two coins in her mouth to pay charon, the ferryman, to take her across the river styx and back. but against its advice, she opened the box, and fell into a deathly sleep. finally she was revived by cupid, granted immortality, and gave birth to their daughter voluptas (pleasure. artemis and actaeon 36 dogs of death actaeon s faithful hounds did not recognize their master once the furious artemis had transformed him into a stag. true to their nature, they chased and killed him. artemis and actaeon artemis (roman diana) was goddess of the hunt and the moon. like her brother apollo (see pp. 38 39, she was a child of zeus and the titan leto. she was also the goddess of childb

. 38 39, she was a child of zeus and the titan leto. she was also the goddess of childbirth and, by extension, of all young creatures, because her mother gave birth to her without pain. the story of actaeon seeing her bathe and her revenge in turning him into a stag to be set upon by his own dogs, is best told in ovid s metamorphoses. this is a roman source, although the story is greek in origin. artemis reaction may be accounted for by the importance of her eternal virginity, which she begged zeus to grant her at the age of three. however, some sources claim she was taking revenge on actaeon for having claimed to be a better hunter than she was. zeus seduces callisto disguised as artemis by jean-simon barth lemy (1743 1811) zeus kneels before callisto disguised, wearing the crescent moon

emis reaction may be accounted for by the importance of her eternal virginity, which she begged zeus to grant her at the age of three. however, some sources claim she was taking revenge on actaeon for having claimed to be a better hunter than she was. zeus seduces callisto disguised as artemis by jean-simon barth lemy (1743 1811) zeus kneels before callisto disguised, wearing the crescent moon of artemis. actaeon actaeon s father aristaeus was the son of apollo; his mother autono was the daughter of cadmus, founder of thebes (see p. 49, and brother of europa (see p. 45. artemis surprised by actaeon by titian, originally tiziano vecelli(o (c. 1488/90 1576) this picture shows the moment when actaeon, while hunting in the forest, accidentally comes upon artemis and her nymphs bathing. the vir

ee p. 45. artemis surprised by actaeon by titian, originally tiziano vecelli(o (c. 1488/90 1576) this picture shows the moment when actaeon, while hunting in the forest, accidentally comes upon artemis and her nymphs bathing. the virgin goddess is horrified, tries to cover herself, and will avenge herself by turning actaeon into a stag to be hunted down and killed by his own hounds. crescent moon artemis wears a crescent-moon diadem in her hair, showing her also to be a moon goddess. callisto, tricked by zeus callisto, artemis favorite nymph, caught the eye of zeus, who seduced her disguised as artemis. artemis was furious when she learned of this and banished callisto, even though she had tried to resist zeus advances. shortly afterward, when callisto gave birth to a son, arco, zeus jealo

t zeus advances. shortly afterward, when callisto gave birth to a son, arco, zeus jealous wife, hera (juno, turned her into a bear and callisto fled. arco was rescued and 15 years later pursued and caught his mother during a hunt. to prevent him from killing her, zeus whisked them both up into the sky where they became the constellations of the great bear and arctophylax, or guardian of the bear. artemis and actaeon 37 sacred grotto artemis is seen bathing in her secret cave at the heart of the valley of gargaphie near thebes. she carved the arches from the living rock, and made the pool from a spring of pure water. daughter of the river artemis is attended by the nymph crocale whose father was ismenus, god of the river ismenus in boeotia, near thebes, and a son of apollo and the nereid, m

tto artemis is seen bathing in her secret cave at the heart of the valley of gargaphie near thebes. she carved the arches from the living rock, and made the pool from a spring of pure water. daughter of the river artemis is attended by the nymph crocale whose father was ismenus, god of the river ismenus in boeotia, near thebes, and a son of apollo and the nereid, melia. as crocale binds her hair, artemis suddenly starts back in horror at the sight of actaeon. artemis maids of honor the six nymphs depicted here are crocale, nephele, hyale, rhanis, psecas, phiale just a handful of artemis huge retinue which included 60 ocean nymphs, who acted as maids of honor, and 20 river nymphs, who looked after her clothes and her dogs. artemis, goddess of hunting, used her skills to protect her mother l

here are crocale, nephele, hyale, rhanis, psecas, phiale just a handful of artemis huge retinue which included 60 ocean nymphs, who acted as maids of honor, and 20 river nymphs, who looked after her clothes and her dogs. artemis, goddess of hunting, used her skills to protect her mother leto in the sacred grove at delphi, striking down the giant tityus who was trying to rape her. water nymphs of artemis artemis was always attended by water nymphs, both naiads spring, river, and lake nymphs and nereids, or sea nymphs. in classical mythology, every principal spring and river was inhabited by one or more naiads. unarmed godd ess unprotected, her bow and arrow in the care of her nymphs, artemis could do nothing but dash spring water in actaeon s face. at the first touch of water, he sprouted

ce. at the first touch of water, he sprouted antlers and gradually turned into a stag, a form in which he would be unable to tell anyone that he had seen her naked. the blazing eye of a young girl does not escape me, if she has tasted of a man: for such i have an experienced eye actaeon, in toxotides of aeschylus animal skins animal skins hang out to dry from the boughs of a tree, reminding us of artemis role as the goddess of hunting. stag s head the stag s skull placed on a column is a forewarning of actaeon s metamorphosis and death. godd ess of the crossroads hecate was the greek goddess of the night, ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each road. hecate is said to

s a forewarning of actaeon s metamorphosis and death. godd ess of the crossroads hecate was the greek goddess of the night, ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each road. hecate is said to be the daughter of asteria, leto s sister. she is sometimes identified with her cousin, artemis, and like her she is closely associated with the moon. in her triple aspect she is said to represent selene (luna) in heaven, artemis on earth, and persephone (proserpine) in the underworld (see pp. 28 29. apollo and daphne 38 apollo and daphne apollo, the god of archery, music, prophecy, and light, was very powerful, but not always successful in love. his first love was the nymph daphne

n leucippus removed his clothes, his deception was discovered and the nymphs tore him to pieces. river god daphne s father listens to her desperate pleas and saves her. the oar and the overturned water urn are traditional symbols of a river god. spiteful child eros, the cause of apollo s unhappy love affair, hides from the god behind daphne. he is sometimes punished for his deeds, particularly by artemis (diana) and athena (minerva) who both represent chastity. daphne was one of artemis retinue of nymphs (see pp. 36 37. arrows it was apollo s role as the archer god that led him to be identified with the sun, whose rays fall like arrows to earth, and earned him the name phoebus, the bright. the laurel was sacred to apollo as a result of his love for daphne. at his shrine at delphi, his high

racing hercules. hercules kicked pan out of bed and across the floor. caduceus, a messenger s emblem in ancient greece to ensure safe passage winged sandals for swift travel hermes hermes, shown here on a greek red-figure cup dating from the late 5th century bce, is depicted as an athletic young man. beautiful nymph syrinx was so beautiful that she was often mistaken for her mistress, the goddess artemis. the only way to tell them apart was that syrinx carried a bow made of horn and artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transformed into a fir tree. river goddess the river goddess heard syrinx s cries and came to her rescue. clasping her in her arms, she transformed her into a clump of reeds, thus disappointing pan

horn and artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transformed into a fir tree. river goddess the river goddess heard syrinx s cries and came to her rescue. clasping her in her arms, she transformed her into a clump of reeds, thus disappointing pan in his amorous pursuit. chaste nymph syrinx was a nymph of the virgin goddess artemis (diana, see pp. 36 37, who demanded chastity from her attendants. pursued by pan, she was run to ground on the banks of the river ladon, where, unable to escape and terrified of artemis fury, she called upon the river goddess to help her. the river ladon the river ladon is shown here as a nymph with a water jar. in some versions of the story, the river ladon, who transforms syrinx, is her

hem back, not wishing to incur the goddess anger. they were returned to the garden by athena. the twelve labors 1. hercules strangled the nemean lion and wore its invulnerable pelt as armor, with its head as a helmet. 2. hercules killed the nine-headed hydra whose heads grew back in duplicate each time one was cut off. 3. hercules captured the bronzehoofed, golden-horned ceryneian hind, sacred to artemis. he blamed the sacrilege on eurystheus. 4. hercules captured and killed the erymanthian boar that had been devastating the countryside. in killing it, he also accidentally shot the centaur cheiron (see p. 39. 5. hercules was told to clean out the filthy stables of augeias in one day, so he diverted two rivers to run through and sluice the yard. 6. hercules shot down the flesheating stympha

was the son of theseus by either the amazon queen, hippolyta, or her sister antiope. when theseus rejected her to marry phaedra, sister of his former love ariadne (see pp. 56 57, hippolyta appeared at the wedding fully armed and in the ensuing battle was killed. phaedra bore theseus two children but then she fell madly in love with her stepson hippolytus who, being a devotee of the virgin goddess artemis (diana, refused her. phaedra, afraid lest her secret would be revealed, broke down the door of her chamber, ripped her clothes, and accused him of rape. theseus, horrified, believed her and prayed to poseidon to avenge her. in response, poseidon sent a bull up from the waves to frighten hippolytus horses as he drove his chariot on the seashore. as planned, the horses panicked, hippolytus f

be revealed, broke down the door of her chamber, ripped her clothes, and accused him of rape. theseus, horrified, believed her and prayed to poseidon to avenge her. in response, poseidon sent a bull up from the waves to frighten hippolytus horses as he drove his chariot on the seashore. as planned, the horses panicked, hippolytus fell, became entangled in the reins, and was dragged to his death. artemis then revealed the truth to theseus and phaedra hanged herself in shame. shortly afterward, artemis persuaded asclepius (see p. 39) to bring hippolytus back to life; the romans said that in gratitude he instituted the cult of diana (artemis) at nemi. cercyon the minotaur 56 the minotaur the minotaur was the son of pasipha, the wife of king minos of crete, and a white bull belonging to the s

he island of naxos, where she had been abandoned while sleeping by her lover, theseus (see pp. 54 55. why he did this is unclear he seems either to have tired of her, or feared taking her home to athens as his bride. some accounts say that when ariadne awoke to discover that he had left her, she either hanged herself in her grief or, as she was pregnant, was destroyed in childbirth by the goddess artemis (diana, urged on by dionysus who was furious that theseus and ariadne had profaned his sacred grotto on naxos. but other sources say that dionysus wanted ariadne, and scared theseus away by appearing to him in a dream, causing him to forget her. dionysus then married ariadne, although their first two children, oenopion and thoas, are sometimes referred to as fathered by theseus. music and

RUBY TABLET OF SET

aving no meaning. the correspondences above are listed in order to open the doors of thought to the thoth deck as they may have meaning for the setian looking not only for current nuances related through the cards, but also in the direction of historical relevance. now back to the second trump "this card" wrote ipsissimus crowley "represents the most spiritual form of isis the eternal virgin; the artemis of the greeks" beyond the fact that trump ii displays a perfect balance, one of the key points to observe is the cluster of forms about the base of the card. crowley relates that these are the beginnings of life. when coupled with the balanced lines of the priestess, the veiled figure becomes a goal to be attained, a xem, an aristos to be sought. on her own the priestess is not the last wo

SABBATIC KABALA OF THE CROOKED PATH

sions and the abysmal waters resting in the lunar realms. it is in these domains the congress with the devil is sought and where the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar w

SATANGEL

. segal (grimorium verum. a subordinate spirit of lucifer. has power to cause all manner of prodigies visibility, both natural and supernatual. se irim, sahirim (hebrew sa ir, meaning hairy goats. demons in the shape of goats, to whom the children of israel offered sacrifice (leviticus 17:7. selene (greek. also called mene, moon, a tutelary deity of sorcerers and magickians, fused with hekate and artemis, the romans knew her as luna. later, she is identified as a queen of hell. serguthy (grimorium verum. a subordinate spirit of satanachia. has power over wives and virgins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exists between the tale of the two brothers in genesi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ns from the east in the fourth and third millennia bce by warrior tribes from central asia introduced religions based on patriarchal beliefs. with the development and spread of judaism, christianity, and islam, the earlier pagan religions and their goddess worship were replaced with religions dominated by males. nevertheless, at the time of jesus s birth, the worship of goddesses such as demeter, artemis, aphrodite, and cybele (also known as the great mother) was widespread throughout italy, greece, and the middle east. some historians of religion believe that the great admiration and respect held for mary, the mother of jesus christ, especially in the roman catholic faith, may be a holdover of this earlier form of goddess worship. by the time the first civilizations sprang up in what is n

oman citizens were obliged to follow the religion. this symbolized their obedience and loyalty to the state. name of god. the main god in the ancient greek religion was zeus, who was known to romans as jupiter. symbols. images of the gods were often displayed in paintings and sculptures. the gods often carried objects that represented them and their powers. for instance, the arrow was a symbol of artemis, goddess of the hunt. worship. ritual sacrifices were a common element of greco-roman religion. daily prayers were offered privately in the home. dress. worshippers wore no special attire. texts. the works of homer, hesiod, ovid, and virgil collected and organized greco-roman myths. homer s iliad and the odyssey remain popular with modern readers. sites. delphi was a special location to gr

t heraclitus s links with eastern religions. for example, the idea of permanent flux or change is similar to the buddhist concept of impermanence. the logos is often equated with the dao, or the way, in daoist belief. world religions: almanac 221 greco-roman religion and philosophy directly from zeus s forehead. because she was the protector and defender of athens, she is often depicted as armed. artemis, the goddess of hunting and wild places, was also a moon goddess. she was apollo s twin sister, and young men and girls held her sacred because she was a virgin. hermes was the messenger of the gods. apollo was the sun god and the god of music and prophesy, or predictions on the future. he also represented law and order, appearing in court in aeschylus s plays. hephaestus was the god of fi

orld religions: almanac 229 greco-roman religion and philosophy sacred symbols there is no one powerful symbol that represents either greek or roman religion. instead, various gods and goddesses have symbols attaching to them. athena, the patroness of athens, carried a shield, or aegis, representing her role as a divine protector of the city. the arrow was the symbol for the greek gods apollo and artemis, as well as for eros, god of love; for the romans the arrow was the symbol of cupid, god of love. the arrow was also used on roman coins to represent the god mithra. the lightning bolt was a symbol for zeus and his roman equivalent, jupiter. it would be thrown by these sky gods to punish, water, or fertilize the earth or its creatures. the greeks also adapted the egyptian sphinx, the lion

mp over a broom, which represents a threshold. the couple often has their hands bound with a cord, explaining the term handfasting. david hoffman photo library/ alamy. 382 world religions: almanac neo-paganism throughout history many cultures, including the ancient greeks, romans, and egyptians, worshipped goddesses. the names of some of these goddesses include anat, aphrodite, aradia, arianrhod, artemis, astarte, brigid, ceres, demeter, diana, eostre, freya, gaia, hera, ishtar, isis, juno, kali, lilith, maat, mary, minerva, ostare, persephone, venus, and vesta. some historians of religion would add mary, the mother of jesus christ (c. 6 bce c. 30 ce, to this list because mary has been venerated, or highly respected, by many christians throughout history. in modern times the feminist movem

documented with archaeological evidence as having taken place. archaeological evidence are physical remains from history, such as ancient records. afterward paul began his third missionary journey, which again took him through asia minor to macedonia and antioch. in ephesus, a region of greece, he caused an uproar when he spoke out against the practice of worshipping statues of the greek goddess artemis. many of the city s silversmiths earned their living making and selling such statues. paul and his companions almost lost their lives to an angry mob of ephesians. final years paul eventually arrived back in jerusalem, bringing money that he had gathered on his travels for victims of a food shortage in the region. outside the jewish temple, he was recognized and nearly beaten to death by a

an religions fell to upstart christianity in europe. most of the rites vanished, but they weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh, hera, cybele, inanna, maui, ea, athena, lono, marduk the list is virtually endless. many of these deities, with their corresponding histories, rites and mythic information, furnish the concept of deity for wiccans. some feel comfortable associating such names and forms with the goddess and god, feeling that they can t possibly revere nam

SOLOMON

ouls away from all piety, and many other evil traits are mine. but i have an angel that frustrates me, uriel [1. cp. testam. of symeon, ch. 3. 2. see i kings ii. 25. 3. a reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself] 41. likewise also the seventh said "i am the worst, and i make thee worse off than thou wast; because i will impose the bonds of artemis. but the locust [1] will set me free, for by means thereof is it fated that thou shalt achieve my desire. for if one were wise, he would not turn his steps toward me [1. this refers to the closing incident narrated in the testament, the sacrificing by solomon of five locusts to moloch. tatian, orat. ad graecos, cap. 12, speaks of artemis magos. she is the same as hecate] 42. so i solomon

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

phesus (c. 535 475 b.c) to the mysteries is immediately clear from a saying that is handed down about him, to the effect that his thoughts were an impassable road. anyone who was not an initiate would find in them nothing but obscurity and darkness, but they were brighter than the sun to those who approached them in the company of the mystai. it is said that he deposited his book in the temple of artemis indicating that he could be understood only by the initiated.22 heraclitus was called the obscure, because the key of the mysteries alone cast light on his views. in heraclitus we witness a figure of the utmost earnestness in his approach to life. it is evident, when we reconstruct his thought in its essentials, that for him knowledge bore an inner meaning that words could gesture toward r

ofield, the presocratic philosophers, pp. 18lff. in fragment 1 heraclitus introduces his logos idea a universal meaning inherent in and sustaining the world; but despite its universality it is accessible only to the few, the understanders. this is orphic mystery-terminology; cf. m.l.west, the orphic poems (oxford, 1983, p. 110. according to steiner, the logosdoctrine had roots in the mysteries of artemis in ephesus, which were concerned with sacred speech (the primary meaning of logos) and the origins of the universe; steiner, mystery notes 215 knowledge and mystery centres (rudolf steiner press, london, 1973, pp. 81ff. he points out that when the logos appears again, in christianity, it is in the gospel of john, and john is associated in legend with ephesus too. steiner also referred here

ely physical power in human nature and taming it. then his killing of the nine-headed hydra, conquering it with firebrands and dipping his arrows in its gall, which made them unerring, shows him overcoming the lower, sense-derived knowledge by means of the fire of the spirit: by conquering it he gains the power of seeing lower things in the light of spiritual vision. heracles captures the hind of artemis, the divine huntress: he hunts down all that wild nature can offer to the human soul. the other labors may be similarly interpreted the aim here was only to establish the general principle that they point to a process of inner development (r.st) for heracles as the type of a certain process of initiation, see further steiner, egyptian myths and mysteries, pp. 36 39. there were no mysteries

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

f beliefs and religions. new york: larousse, 1994. delphi for centuries, the temple of apollo at delphi in central greece contained the most prestigious oracle in the graeco-roman world, a favorite of public officials and individuals alike. the oracle was said to relay prophetic messages and words of counsel from python, the wise serpent son of the mother-goddess delphyne or from the moon-goddess artemis through their priestess daughters, the pythonesses or pythia. according to myth, the god apollo murdered delphyne and claimed the shrine and the pythia for himself, imprisoning the serpent seer in the recesses of a cave beneath the temple. the historian plutarch (c. 46 120 c.e, author of plutarch s lives, served for a time as high priest at the delphic oracle and explained why its oracles

st. germain de pres, however, parishioners worshipped a black statue of isis until it was destroyed in 1514. christianity warred against goddess worship from the days of the apostles when st. paul (d. 62 68 c.e) found to his great frustration that his message was being shouted down by the crowds at ephesus who pledged their obeisance to diana. until they had been romanized and westernized, diana/artemis, together with the other two preeminent goddesses of the east, isis and cybele, were first represented as black madonnas. and before the people of the east bent their knees to diana, isis, and cybele, they had worshipped the great mother as inanna in sumeria, as ishtar in babylonia, and as astarte among the hebrews. most scholars agree that among the first images of the black madonna and h

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

m the gods. for centuries, the temple of apollo at delphi in central greece contained the most prestigious oracle in the graeco- roman world, a favorite of public officials and individuals alike. at various times throughout its long history, the oracle was said to relay prophetic messages and words of counsel from python, the wise serpent son of the mother-goddess delphyne or from the moongoddess artemis through their priestess daugh- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 154 prophecy and divination painting depicting aegeus of athens consulting the oracle of delphi (fortean picture library) ters, the pythonesses or pythia. then, according to myth, the god apollo murdered delphyne and claimed the shrine and the pythia for himself, impriso

ng nebuchadnezzar ii and built about 600 b.c.e, it featured a series of terraces with stone arches. the terraces were filled with plants, and an elaborate tunnel and pulley system brought water from the nearby euphrates river. the statue of zeus. dated to the mid-fifth century b.c.e. and credited to the greek sculptor phidias, it was located at the temple of zeus at olympia, greece. the temple of artemis at ephesus in greece. erected in 356 b.c.e. in a marshy area where several earlier temples had stood, it was destroyed by the goths in 262. the mausoleum of halicarnassus. built around 353 b.c.e, it was a marble tomb for king mausolus of caria in asia minor. it was damaged by an earthquake, and during medieval times its marble was used to fortify a castle. the colossus of rhodes. a 100-foo

THE MAGICIAN S KABBALAH

: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, in its generative aspect (merging to netzach, diana-artemis of epheseus, the many-breasted. threshold: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of the threshold. this latter entity is encountered as the first "fear" on the ne

THE MIDDLE PILLAR

s an inexact science at best. the associations given here are only one of several that are possible. a list of deity correspondences sephirah egypfian greek roman celtic norse hindu kether chokmah binah chesed geburah tiphareth netzach hod yesod malkuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

se, lust or renown, lie as cankering worms in our hearts; and the cold bought lust of our marriage-beds and our streets fill our days with woe. chivalry is dead, and the gilded ass reigns in the place of the champing stallion, and brays its goatish desires over the naked form of the sterile mule. no longer in this ice-bound age of frozen phalli do we hear sung: for, swooning at the fervid lips of artemis, the maiden kisses sob, and the languid body slips down to enamelled wildernesses. fallen and loose the shaken tresses; fallen the sandal and girdling gold, fallen the music manifold of moving limbs and strange caresses, and deadly passion that possesses the magic ecstasy of these mad maidens, tender as blue seas *the temple of the holy ghost, vol. i. p. 170. for this is passion, if not qu

THE SECRET RITUALS OF THE OTO

of orpheus with eurydice a nymph, and the fatal nets that laura, melusina, the sirens, lilith and many another cast for men. it is even said that to every neophyte of the order of a\a\ appeareth a demon in the form of a woman to pervert him; within our own knowledge have not less than nine brethren been utterly cast out thereby. there are also vain loves, as that of ixion for hera, of actaeon for artemis. consider of this. vii of certain greek rites among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false christianity, is hidden the wheat of demeter. and even as the muslim trust to be united by death to the hur al ayn of paradise, so do these others yet think that earthly marriage is but fornication, for that death is a nuptial wherein the soul i

h of their false christianity, is hidden the wheat of demeter. and even as the muslim trust to be united by death to the hur al ayn of paradise, so do these others yet think that earthly marriage is but fornication, for that death is a nuptial wherein the soul is united to that god or goddess to whom on earth his lust aspired. thus, even in the embraces of their lovers, their hearts were fixed on artemis or on aphrodite or on ares or on apollo, as the inner tendency urges and the intuition thereof proclaims. consider of this. viii file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (5 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of succubi and incubi from all time the life of man has now and again overflowed, in sleep, without will

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

any of the precepts of pythagoras come nothing short of the hieroglyphical representations themselves, such as "eat not in a chariot "sit not on a measure (choenix "plant not a palm-tree" and "stir not the fire with a sword in the house" and i myself am of the opinion that, when the pythagoreans appropriated the names of several of the gods to particular numbers, as that of apollo to the unit, of artemis to the duad, of athene to the seven, and of poseidon to the first cube, in this they allude to something which the founder of their sect saw in the egyptian temples, or to some ceremonies performed in them, or to some symbols there exhibited. thus, their great king and lord osiris is represented by the hieroglyphics for an eye and a sceptre,[fn#286] the name itself signifying "many-eyed" a

WICCA WITCHCRAFT TODAY

d know and love him again in the new life. the goddess of the witch cult is obviously the great mother, the giver of life, incarnate love. she rules spring pleasure, feasting and all the delights at a later time with other goddesses and has special affinity with the moon. before an initiation a charge is read beginning: listen to the words of the great mother, who of old was also called among men artemis, astarte, dione, melusine, aphrodite and many other names. at mine altars the youth of lacedaemon made due sacrifice. once in the month, and better it be when the moon is full, meet in some secret place and adore me, who am queen of all the magics. for i am a gracious goddess, i give joy on earth, certainty, not faith, while in life; and upon death, peace unutterable, rest and the ecstasy

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