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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

bout. the forcing of unmarried young women to take part in the festival is like the constraint put upon the weavers in eipuaria, and seems to indicate that the divine mother in her progi-ess at once looked kindly on the bond of love and ivedloclc, and punished the backward; in this sense she might fairly stand for dame a^enus, holda and frecke. the greeks dedicated a ship not only to isis, but to athene. at the panathenoea her sacred peplos was conveyed by ship to the acropolis: the sliip, to whose mast it was suspended as a sail, was built on the kerameikos, and moved on dry land by an underground mechanism, first to the temple of demeter and all round it, past the pelasgian to the pythian, and lastly to the citadel. the people followed in solemnly ordered procession^ we must not omit to

me, it has remained in use among the swedish country-folk (ihre, sub v. friggerock. the constellation is however called maridrocli, dan. mariroch (magnusen, gloss. 361. 376, the christians having passed the same old idea on to mary the heavenly mother. the greeks put spindle and distaff in the hands of several goddesses, especially aitemis(^pua7j\dkatomother leto, but also athene, amphitrite and the nereids. all this fits in with holda, who is a goddess of the chase (the wild host, and of water-springs. 1 braunsclnv. aiiz. 1760, no. 86; the dicsse is the bundle of flax on the dis-staff- this makes one think of gertrude. the peasants' almanacks in carniola represent that saint by two little mice nibbling at the thread on a spindle (vreteno, as a sign that there ought

shes to remove her favourite alexander from the perils of battle, tov s' i^ijpira 'acfipobltr) pela fidx\ m cr r e ^eo, ii. 3, 381; the same words are applied to apollo, when he snatches hector away from achilles 20, 443. the wall so laboriously built by the greeks he overturns pela fidxa, as a boy at play would a sand-heap 15, 362. with a mere breath trvoifj, blowing a little /ca p,d\a ^irv^aaa, athene turns away from achilles the spear that hector had thrown 20, 440 (see suppl. berhta also blows (p. 276, and the elves breathe (eh. xvii, on people. the sons of men grow up slowly and gradually, gods attain their full size and strength directly after hirth. no sooner had strength. precocity. size. 321 themis presented nectar and ambrosia (a/j,/3poait)v tpareivi'iv) to the newborn apollo, th

by the giantess larnsaxa: when three nights old]?rina2ttr, he flung the giant hriingni's enormous foot, under whose weight thorr lay on the ground, off his father, and said he would have beaten the said giant dead with his fist, sn. 110 (see suppl. the shape of the gods is like the human (p. 105, only vaster, often exceeding even the gigantic. when ares is felled to the ground by the stone which athene flings, his body covers seven roods of land (etrra s' evecr^^e irekeopa ireaoiv, 1. 21, 407, a size tliat wiih a slight addition the od. 11, 577 puts upon the titan i'ityos. when here takes a solemn oath, she grasps the earth with one hand and the sea with the other (ii. 14, 272. a cry that breaks from poseidon's breast sounds like that of nine or even ten thousand warriors in battle (14, 1

ing epithets for gods and especially goddesses, with w^hich our ruder poetry has only a few to set in comparison, and yet the similarity of these is significant. some epithets have to serve two or three divinities by turns, but most are confined to individuals, as characteristic of them. thus here is xevkcoxevo^ or ^ocotti (the former used also of helen, ii. 3, 121^ the latter of a nereid 18, 40, athene rf^avkw- tti? or i^vkofio'i (which again does for here, thetis dpyvpotre^a, iris aexxo7ro9, iroh/jvefmo'i, ypvaotttepo, eos pososdktv\o, demeter (ceres ^avd] 5, 500, and ka\\nr\6/ca/jlo; 14, 326, just as sif is harfogr (p. 309, in allusion to the yellow colour of the waving corn. as the sea rolls its dark waves, poseidon bears the name kvavoxaiti, ii. 14, 390. 15, 174. 20, 144. zeus could e

pearance of the gods; for wliich our older speech seems to have used goth, hvairban, ohg. imerban, as. hweorfan (verti, ferri, rotari' hivcarf him to heofenum lullig dryhten' says credm. ig, 8; and' oginn livarf];a' vanished. stem. 47. homer employs, to express the same thing, either the verb ataaw (impetu feror, or the adverbs kapiraxifxco'i (as if ap7ra\ifxo; raptim) and kpanrvco'i raptim. thus athene or here comes al^aga, od. 1, 102. h. 2, 167. 4, 74. 19, 114. 22, 187; thetis, the dream, atliene, here, all a[)pear kaptrdxi'p.co'i, h. 1, 359. 2, 17. 1g8. 5, 8g8. 19, 115. od. 2, 40g; fuseidon and here kpattrvd, kpalirvo, ii. 13, 18. 14. 292; even zeus, when he rises from his throne to look on the earth, arrrj dvai^awindow (p. 274. imuch

ickly in the air. at the same time it means the rush and din 326 condition of gods. that betoken the god's approach, the woma and omi above, from which osinn took a name (p. 144-5. the rapid movement of descending gods is sometimes likened to a shooting star, or the flight of birds, ii. 4, 75. 15, 93. 237; hence they often take even the form of some bird, as tharapila the osilian god flew (p. 77. athene flies away in the shape of a apirr (falcon, ii. 19, 350, an 6pvi; bird, od. 1, 320, or a^/pr] osprey, 3, 372; as a swallow she perches (e^er' avat^acra) on the house's fiekaopov 22, 239. the exchange of the human form for that of a bird, when the gods are departing and no longer need to conceal their wondrous being, tallies exactly with osin's taking his flight as a falcon, after he had in

is likewise said in olaf the saint's sagr cap. 199. ed. holm, while the fornm. sog. 5, 38 has it: sia svi, mannsins er a brutt gekk; conf. os humerosque deo similis, aen. 1 589. this also lingers in our devil-stories: at the evil one's departure his cloven hoof suddenly becomes visible, the 'l-xyia of the ancient god. as the incessus of venus declared the goddess, the motion (jd/jlo) of here and athene is likened to that of timorous doves, ii. 5, 778, flight. vehicles. horses. 327 but the gliding of the gods over such immense distances must have seemed from first to last like flying, especially as their departure was expressly prepared for by the assumption of a bird's form. it is therefore easy to comprehend why two several deities, hermes and athene, are provided witli peculiar sandals

more than once confounded with frigg (p. 302, other legends tell us that loki flew off in the' valsham friggjar' sn. 113. i shall come back to these falcon or swan coats in another connexion, but their resemblance to the greek pedila is unmistakable; as loki is here sent as a messenger from tlie gods to the giants, he is so far one with hermes, and freyja's feather-shift sug; rests the sandals of athene, sn. 132-7 'loki ,tti shijba, er hann rann d lopt oh log' had shoes in which he ran through air and fire. it was an easy matter, in a myth, for the investiture with winged hamr or sandals to glide insensibly into an actual assumption of a bird's form: geirrosr catches the flying loki as a veritable bird, sn. 113, and when athene starts to fly, she is a swallow (see suppl. the mighty gods wo

t and pair ascribed to them, as their kings and heroes in battle also fight in chariots. an 6xni^ for the god of thunder would at once be suggested by the natural phenomenon itself; and the conception of the sun-chariot driven by helios must also be very ancient. tlie' 0. miiller's archaeol. 559. 328 condition of gods. car of here, and how she harnesses her steeds to it, mounts it in company with athene, and guides it, is gorgeously depicted in ii. 5, 720-76; so likewise demeter and kora appear seated in a carriage. hermes is drawn by rams^ as the norse thorr [by hegoats. the okeanides too have their vehicle, aesch, prom. 135. but never are zeus, apollo, hermes or any of the most ancient gods imagined riding on horseback; it is dionysos, belonging to a different order of deities, that firs

he coarser representations of later times. from heroes it was transferred to gods, though this must have been done pretty early too, as we may venture to allow a considerable antiquity to the story of sleipnir and that of l)alder's horse or foal. the slavs also generally furnished their god svantovit with a horse to ride on. some few divinities made use of a ship, as may be seen by the stories of athene's ship and that of isis, and frey's skisblasnir, the best of all ships. stem. 45^ but whichever way the gods might move, on earth, through air or in water, their walk and tread, their riding and driving is represented as so vehement, that it produces a loud noise, and the din of the elements is explained by it. the driving of zeus or thorr awakens thunder in the clouds; mountains and forest

n for slaying the sons of lonakr. the greek gods also, when they drew nigh to counsel or defend, appeared in the form of a human warrior, a herald, an old man, or they made themselves known to their hero himself, but not to others. in such a case they stand before, heside or behind him trapd, ii. 2, 279. eyyvdi, od. 1, 120. dyxoo, ii. 2, 172. 3, 129. 4, 92. 5, 123. irpoaeev 4, 129. oindev 1, 197; athene leads by the hand through the battle, and wards the arrows off 4, 52; she throws the dreadful egis round achilles 18, 204; aphrodite shields aeneas by holding her veil before him 5, 315; and other heroes are removed from the midst of the fray by protecting deities (p. 320. venus makes herself visible to hippomenes alone, ovid met. 10, 650. now they appear in friendly guise, od. 7, 201 sleep

at weddings; osinn, hoenir and loki travelled in company; medieval legend makes god the father seek a lodging, or the saviour and st. peter, or merely three angels (as the servian song does, vuk 4, no. 3. most frequent however are the solitary a^ipearanccs of gods, who, invoked or uninvoked, suddenly bring succour to their favoured ones in every time of need; the greek epos is quite full of this. athene, poseidon, ares, aphrodite mingle with the warriors, warning, advising, covering; and just as often do jniary and saints from heaven appear in christian legends. the lithuanian perkunos also walks on earth (see suppl. but when they descend, they are not always visible; you may hear the car of the god rush by, and not get sight of him bodily; like ghosts the blessed gods flit past the human

arning, advising, covering; and just as often do jniary and saints from heaven appear in christian legends. the lithuanian perkunos also walks on earth (see suppl. but when they descend, they are not always visible; you may hear the car of the god rush by, and not get sight of him bodily; like ghosts the blessed gods flit past the human eye unnoticed, till the obstructive mist be removed from it. athene seizes achilles by the hair, only by him and no other is she seen, ii, 1, 197; to make the succouring deities visible to diomed, she has' taken the mist from his eyes, that was on them before' 5, 127: a)(kvv s' av rot cm oc^daxfioov exov, fj irplv etrijev, 6(f>p' ev 'yi'yvoiakrj'i ijfxep 6eov rjhe koi avspa. just so biarco, in saxo gram, p. 37, is unable to spy othin riding a white steed an

by the arm of a spirit- seeing woman: a medium that elsewhere makes the elfin race visible to the bleared eyes of man. in another way the gods, even when they showed themselves bodily, concealed their divine nature, by assuming the form of a human acquaintance, or of an animal. poseidon stept into the host, disguised as kalchas, ii. 13, 45, hermes escorted priam as a myrmidon warrior 24, 397, and athene the young telemachus as mentor, in the same way othin appeared as the chariot-driver bruno (p. 330, or as a one-eyed old man. metamorphoses of gods into animals in teutonic mythology take place only for a definite momentary purpose, to which the character of the animal supplies the key; e.g, o'isinn takes the shape of a snake, to slip throu ,di a 22 338 condition of gods. hole lie has bored

place only for a definite momentary purpose, to which the character of the animal supplies the key; e.g, o'isinn takes the shape of a snake, to slip throu ,di a 22 338 condition of gods. hole lie has bored (sn. 86, and of an eagle, to fly away in haste (86, loki that of a fly, in order to sting (131, or to creep through a keyhole (356; no larger designs are ever compassed by such means. so, when athene flies away as a bird, it expresses the divinity of her nature and the suddenness of her departure. but the swan or bvill, into which zeus transformed himself, can only be explained on the supposition that leda too, and lo and europa, whom he was woomg, were thought of as swan-maidens or kine. the form of animal would then be determined by the mythus, and the egg-birth of the dioscuri can be

ans; possibly even the on. vala (nympha) is a kindred word? an ohg. name wieldrud seems the very thing for a wise-woman. this development of an intrinsic significance in the hero's name finds an unexpected confirmation in the striking similarity of the greek fables of hephtestus, erichthonius and dsedalus. as weland offers violence to beadohild (volundr to bosvildr, so hephoestus lays a snare for athene, when she comes to order weapons of him; both hephaestus and volundr are punished with lameness, erichthonius too is lame, and therefore invents the four-horse chariot, as volundr does the boat and wings. one with erichthonius are the later erechtheus and his descendant daedalus, who invented various arts, a ringdance, building &c, and on whose wings his son icarus was soaring when he fell

valkyrior. but several isolated names might be compared in the same way, as for instance, nur or victoria with some sigrun or sigrdrifa "ept? and 'evvdo or bellona with a hildr and gunnr. eris, like iris, is sent forth on an errand by zeus (ii. 11, 3, as skogul or gondul by osiun, i often find these grecian figures in attendance on individual gods: in ii. 5, 333 ittox.l'ttopoo'i ^evvco gocs wltli athene; in 5, 592 ttotvl ^euvco with^ a leyden parclim. ims. of the 13th century contains the following legend of charles the great: aquisgrani dicitur ays (aix, et dicitur eo qnod karolus tenebat ibi quandam mulierem fatatam, sive quandam fatam, que alio nomine nimpha vel dea vel adriades (1. dryas) appellutur, et ad banc consuetudineia habebat et earn cognoscebat, et ita erat, quod ipso accedent

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

able resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husb

ALEXANDRIAN BOOK OF SHADOWS OCCULT

etails. 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. there shall ye a

BLAVATSKY H P ANTHROPOGENESIS

ically and astronomically this hyperborean god is the sun personified, which during the course of the sidereal year (25,868 y) changes the climates on the earth's surface, making of tropical, frigid regions, and vice versa. psychically and spiritually his significance is far more important. as mr. gladstone pertinently remarks in his "greater gods of olympos "the qualities of apollo (jointly with athene) are impossible to be accounted for without repairing to sources, which lie beyond the limit of the traditions most commonly explored for the elucidation of the greek mythology (nineteenth century, july, 1887) the history of latona (leto, apollo's mother, is most pregnant in various meanings. astronomically, latona is the polar region and the night, giving birth to the sun, apollo, phoebus

more, the land where "the magnolia blossomed" became the desolate forbidding land of the farthest north and eternal ices. this allegory covers then the events of two pralayas; and if well understood ought to be a demonstration of the enormous antiquity of the human races[[vol. 2, page] 771 the children of niobe. when the astronomical meaning cedes its place to the spiritual and divine- apollo and athene transforming themselves into the form of birds, the symbol and glyph of the higher divinities and angels- then the bright god assumes divine creative powers. apollo becomes the personification of seership, when he sends the astral double of aeneas to the battle field (ii. 431-53, and has the gift of appearing to his seers without being visible to other persons present (iliad, xvii, 322-36

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

able resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husb

DAVID ICKE CHILDREN OF THE MATRIX

ge. plato wrote of this war and official historians have dismissed it because they say that greece did not exist that long ago. they are mistaken. the "classic greece" they ruled by the gods 41 focus upon was a later expression of that culture, not the first. the original greece existed before the cataclysms that sank atlantis. the atlantean colonists of greece worshipped a serpent goddess called athene or neith.48 the greek historians, jane harrison and robert graves, say that this deity was symbolised 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

ert graves, say that this deity was symbolised 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 g

e matrix among other danaan settlements and they travelled from atlantis to britain where they became known as tuatha de danaan or the "people of the sea. these carried the anunnaki reptilian bloodlines. the female amazons were another branch of the atlanteans and lemurians and myths say they came from a paradise called hesperides or hespera, a name for atlantis.56 they, too, followed the goddess athene or nieth and venerated her symbol, the double-headed axe. they founded shrines to the serpent goddess in many places, including the famous centre for diana worship at ephesus and other locations along the turkish coast. the "canaanites" also descended from atlantis/lemuria.57 mark amaru pinkham describes the migration of atlanteans to "canaan" in the return of the serpents of wisdom "one br

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 heard th

the sons of the serpent goddess because, once again, the aryan line is the purest of the reptilian hybrids. these were the serpent kings who ruled atlantis and the later sumer empire. ancient crete, as with other connected centres, was famous for its labyrinth, a word meaning "house of the double axe" or "house of the serpent goddess".8 greece was another serpent goddess culture. they called her athene and at delphi, the oracles (interdimensional channellers) would speak the words of the serpent goddess, known there as delphinia.9 the oracle would go into a trance state while staring into the eyes of a snake. she would also use cannabis and chew laurel leaves, the sacred herb of the goddess or "pythoness. the laurel leaves are used by the illuminati in the symbol of freemasonry and the lo

tree of knowledge" and the apple from this tree could be the one in the garden of eden story, the "forbidden fruit, he says. in the edda, the serpent leader, el, taunts eve for changing sides and becoming a priestess "of the rowan. the edda refers to eve as "idun, who dispenses life-giving apples to the goths from their sacred tree. idun was adueni or atueni to the sumerians and this later became athene, mother goddess of the greeks (figure 26. the levite fairy tales waddell says the levite priests of the hebrews took this symbolism and produced the make-believe story of adam and eve with the serpent in the garden of eden in which they were punished for eating from the tree of knowledge, the rowan tree, symbolic of the nordic religion. the levites were serpent worshippers of el and the old

that balder("abel) of the serpent cult went to thor's banqueting hall in himin/heaven. there he began a riotous quarrel and insulted eve. with this, balder of the serpent cult was ejected by gunn or "cain" or miok (michael, the son of eve and adam. this is the origin, waddell says, of st michael casting out satan/lucifer from heaven.40 figure 26: the sumerian goddess adueni or atueni depicted as athene in a greek vase painting of the 5th century bc. she is dressed as a warrior goddess of the amazons or valkyries. note the snakes around her shoulders and the mass of swastikas on the robe 162 children of the matrix the battle of eden the edda tells of a war between the serpent cult and the forces of thor/indara for control of eden. as waddell remarks, the whole feel of the wolf-tribe, serpe

DAVID ICKE THE BIGGEST SECRET

tant men of this entire era was the rosicrucian, francis bacon. hisinfluence was colossal. he was the grand master of the rosicrucians in england, amajor force in the creation of freemasonry, the father of modern science, and thepossible author of the shakespeare plays. he was also a member of a secret societycalled the order of the helmet, dedicated to the worship of the goddess of wisdom,pallas athene, who was portrayed as wearing a helmet and holding a spear.8 researchersand investigators like manly p. hall, the renowned freemasonic historian, have littledoubt that bacon was born from a liaison between queen elizabeth i, the virgin queen,and her lover robert dudley, the earl of leicester.9 he was brought up by nicholas andanne bacon and would become the most influential man in the count

en of the babylonians,hebrews, canaanites, phoenicians and carthaginians, were sacrificially burned. thispicture provided visual support for the claims over many years that druid rituals werebeing performed at the grove with people in red robes marching in procession chantingto the great owl, moloch. the romans called the owl by the same word that meantwitch. the greeks said the owl was sacred to athene, the ancient mesopotamian eyegoddess, and her staring owl-like images have been found throughout the middleeast.27 the owl was also the totem of lilith, the symbol of the bloodline genes passedon through the female, and other versions of the triple goddess of the moon. the owlhas been symbolised as a witch in bird form and is associated with witches in thesymbols of halloween. the symbolism

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rt.[3] net or neith "the divine mother, the lady of heaven, the mistress of the gods" was one of the most ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she was the goddess of the loom and shuttle, and also of the chase; in this aspect she was identified by the greeks with athene. she is depicted in the form of a woman, having upon her head the shuttle or arrows, or she wears the crown and holds arrows, a bow, and a sceptre in her left hand; she also appears in the form of a cow.[5] sekhet was in memphis the wife of ptah, and the mother of nefer-tmu and of i-em-hetep. she was the personification of the burning heat of the sun, and as such was the destroyer of the en

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ences of a new guinea resident magistrate (1927) told the story of ghostly footsteps at samarai, in the house where he was staying. in brilliant illumination he could see depressions at the spots from which the sound of the footsteps came. perhaps the most ancient case of haunting is attributed to the spirit of the traitorous general pausanias (second century c.e) who was immured in the temple of athene of sparta to die of starvation. terrifying noises were heard in the temple until a necromancer finally laid the ghost to rest. encyclopedia of occultism& parapsychology. 5th ed. haunting 701 john h. ingram, in the haunted homes and family traditions of great britain (1890, published many accounts of haunting. according to him there are at least 150 haunted houses in britain. from one accoun

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

nce, juster or more correct ideas came to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force--female and male. this force, or agency, constituted one god, which, as woman's functions in those ages were accounted of more importance than those of man, was oftener worshipped under the form of a female figure. neith, minerva, athene, and cybele, the most important deities of their respective countries, were adored as perceptive wisdom, or light, while ceres and others represented fertility. with the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes were power and might. notwithstanding the effort

we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the female principle was formerly regarded as the soul of the world. he says "isis was the same as neith or minerva; hence the inscription at sais was likewise applied to that goddess. athenagoras informs us that neith or the athene of the greeks was supposed to be wisdom passing and diffusing itself through all things. hence it is manifest that she was thought to be the soul of the world; for such is precisely the character sustained by that mythological personage"[34 [34] pagan idolatry, book i, p. 170. the same writer says further "ovid gives a similar character to venus. he represents her as moderating the whole wo

ce of procreative energy and as influencing the generative processes, is shown by various passages in the avestas. in the khordah avesta, praise is offered to "the moon which contains the seed of cattle, to the only begotten bull, to the bull of many kinds" perhaps the most widely diffused and universally adored representation of the ancient female deity in egypt was the virgin neit or neith, the athene of the greeks and the minerva of the romans. her name signifies "i came from myself" this deity represents not only creative power, but abstract intelligence, wisdom or light. her temple at sais was the largest in egypt. it was open at the top and bore the following inscription "i am all that was and is and is to be; no mortal has lifted up my veil, and the fruit which i brought forth was t

from the sun. minerva is wisdom--the logos, the word. she is perception, light, etc. at a later stage in the history of religion, all emanations from the deity are males who are "saviors" that the office of the male as a creative agency is dependent on the female, is a fact so patent that for ages the mother principle could not be eliminated from the conception of a deity, and the homage paid to athene or minerva, even after women had become only sexual slaves and household tools, shows the extent to which the idea of female supremacy in nature and in the deity had taken root. notwithstanding the efforts which during numberless ages were made to dethrone the female principle in the god-idea, the great mother, under some one of her various appellations, continued, down to a late period in

as, but lingajas as well, came to accept the doctrine of the incarnation of the sun in the bodies of earthly virgins. by lingaites, however, it was the seed of the woman and not the woman herself who was to conquer evil. finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. athene herself has acquiesced in the doctrine of male superiority. thalat, the great chaldean deity, who presided over chaos prior to the existence of organized matter, is finally transformed into a male god. the hindoo vishnu, who as she slept on the bottom of the sea brought forth all creation, has changed her sex. brahm, the creator, is male, and appears as a triplicated deity in the form of th

ught their patriarch to sprinkle and to bless them. finally, the great czar put the cup to his lips, humbly and reverently, and then filled it to overflowing with a wealth of golden pieces, for it is the still living representative in the nineteenth century a.c. of 'the golden boat' of hea of the nineteenth century b.c'[77 [77] forlong, rivers of life, vol. ii, p. 95. the symbol of neith or muth, athene or minerva, the great universal female principle of the egyptians, greeks, and romans, was the shield and serpent. in celtic druids i find that nath, the egyptian neith, the "goddess of wisdom and science whose symbol was the shield and serpent, was worshipped among the ancient irish" the male god associated with her was naith, and according to higgins represented "the opposite of neith" in

al woman was the handiwork of vulcan the firegod, who, being commissioned by jove to execute "a snare for gods and man" moulded the beauteous form of woman. this is a worthy example of the contempt and scorn shown by the greeks for women during the later period of their career as a nation. that such contempt was a later development is shown in the fact that woman was originally the gift of pallas athene, or wisdom. when she first appeared on the scene she was crowned by the gods, in fact she was the first object honored with a crown. concerning the conceptions regarding women as held at an earlier age, and those which came to prevail after she had become "the cause of evil in the world" we have the following from tertullian "if there was a pandora, whom hesiod mentions as the first woman

ged to the creator. the change which the ideas concerning womanhood underwent from the time when the natural feminine characters and qualities were worshipped as god, to the days of solon the grecian law-giver, when women had become merely tools or slaves for the use and pleasure of men, is forcibly shown by a comparison of the character ascribed to the female deities at the two epochs mentioned. athene who in an earlier age had represented wisdom had in the age of solon degenerated into a patroness of heroes; but even as a goddess of war her patronage was as nought compared with that of the courtesan venus, at whose shrine "every man in greece worshipped" the extent to which women, in the name of religion, have been degraded, and the part which in the past they have been compelled to assu

GILBERT THE MAGICAL MASON

is learnedly explained by olympiodorus, a neo-platonic philosopher of the sixth century. clemens, of alexandria, tells us of the special attributes or symbols which were used- the thyrsus, the pine cone, the golden apples, a wheel, a fleece of wool, the bone of the ankle, and a spotted animal skin.thepanathenaiawere another very important series of religious festivals. they were held in honour of athene255 minerva, the patroness of athens. in this case also there were two stages of reception.thelesser rites were performed every third year, and the greater ones every five years. the lesser festival was chiefly notable for the contests of strength and skill, special dances, and a competition of musicians. in the greater festival there was a grand procession, in which the peplos, or cloak, sa

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

earliest monolith. all the obelisks, each often a single stone, of prodigious weight, all the singular, solitary, wonderful pillars and monuments of egypt, as of other lands, are, as it were, only tombstones of the fire! all testify to the great, so darkly hinted secret. in troy was the image of pallas, the myth of knowledge, of the world, of manifestation, of the fire-soul. in athens was pallas- athene, or minerva. in the greek cities, the form of the deity changed variously to bacchus, to hercules, to phoebus- apollo; to the tri-formed minerva, dian, and hecate; to the dusky ceres, or the darker cybele. in the wilds of sarmathia, in the wastes of northern asia, the luminous rays descended from heaven, and, animating the lama, or light-born spoke the same story. the flames of the greeks

t. the mithraic or phrygian cap is the origin of the priestly mitre in all faiths. it was worn by the priest in sacrifice. when worn by a male, it had its crest, comb, or point, set jutting forward; when worn by a female, it bore the same prominent part of the cap in reverse, or on the nape of the neck, as in the instances of the amazon s helmet, displayed in all old sculptures, or that of pallas-athene, as exhibited in the figures of minerva. the peak, pic, or point, of caps or hats (the term cocked hat is a case in point) all refer to the same idea. this point had a sanctifying meaning afterwards attributed to it, when it was called the christa, crista, or crest, which signifies a triumphal top, or tuft. the grenadier cap, and the loose black hussar cap, derive remotely from the same sac

cock( cocked. fig. 206. phyrgian cap (classic shepherds. the forms of grenadier caps, and of those worn by pioneers also, are those of the head-covers of the fireworkers or fire-raisers (vulcanists) of an army. 256 the rosicrucians. all the black fur caps militarily called busbies are bohemian, ishmaelitish, heathen, irregular; their origin lies in the magic east. 207 208 209 210 fig. 207. pallas-athene. fig. 208. athene (minerva. fig. 209. jitra, persia. fig. 210. persia. few would suspect the uniform of the hussars to have had a religious origin; both the flaps which depend from their bushy fur caps, and the loose jacket or dolman which hangs from their left shoulder, are mythic. the long triangular flaps, which hang down like a jelly-bag, consist in a double slip of cloth, which, when n

ud ha-gooros, in greek it is putha-goras, in english it is pythagoras; the whole, budha's spiritual teacher. the crista, or crest, or symbolic knob of the phrygian cap or median bonnet, is found also, in a feminine form, in the same mythic head-cover or helmet, for it unites both sexes in its generative idea, being an idol. in the feminine case as obviously in all the statues of minerva or pallas-athene, and in the representations of the amazons, or woman-champions, or warriors, everywhere the cap or helmet has the elongated, rhomboidal, or globed, or salient part in reverse, or dependent on the nape of the neck. this is seen in the illustration of the figure of the armed pallas276 the rosicrucians. athene, among our array of these phallic caps. the whole is deeply mythic in its origin. th

greeks into dress and personal appointments. in the temples, and in templar furniture, mythological theosophic hints abound; every curve and every figure, every colour and every boss and point, being significant among the grecian contrivers, and among those from whom they borrowed the egyptians. we may assume that this classic grecian form of the headcover or helmet of the athenian goddess pallas-athene, or minerva, not only originated the well-known grecian mode of arranging women s hair at the back, but that this style is also the far-off, classic progenitor of its clumsy, inelegant imitation, the modern chignon, which is only an abused copy of the antique. in our deduction (as shown in a previous group of illustrations) of the modern military fur caps particularly the grenadier caps of

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but as my father hath taught me, and he that sent me is with me. h 488. the t c of g c r c, it is said, has already been heard in his favour in the lodge. this phrase has a double sense. it may undoubtedly be taken as referring to the te

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rection are accepted as facts universally admitted(*sir e. a. wallis budge, the papyrus of ani, p. 53) it would appear, however, that in ancient times it was not lawful to speak of the tradition in any detail, at least to strangers, for herodotus says: 141. also at sais there is the burial place of him whom i account it not pious to name in connection with such a matter, which is in the temple of athene (isis) behind the house of the goddess, stretching along the whole wall of it; and in the sacred enclosure stand great obelisks of stone, and near them is a lake adorned with an edging of stone, and fairly made in a circle, being in size, as it seemed to me, equal to that which is called the round pool in delos. on this lake they perform by night the show of his sufferings, and this the egy

nted and ensouled by great angels, who may be compared to some extent to those adored in christian lands- s. michael, s. gabriel, s. raphael and others. the gods of greece were no less real than these great ones, although they belonged to an entirely different type, resembling rather the presiding angels of the various countries than the rulers of the nine orders of the angelic hosts. 328. pallas athene, the grey-eyed goddess of wisdom, was a magnificent and splendid being, who practically governed athens in the old days through her devotees. her influence was enormously stimulating, but she was not so much an embodiment of compassion or of love, as is the blessed virgin mary, but rather of efficiency and of that perfect accuracy of form that is the essence of all true art. much of the won

ove, as is the blessed virgin mary, but rather of efficiency and of that perfect accuracy of form that is the essence of all true art. much of the wonderful art of greece was inspired directly by her; and to satisfy her it had to be the very highest and truest and most accurate. she could not tolerate a single line misplaced, even in the smallest thing. there was something of polished steel about athene; she was cold and keen like a rapier, tremendously powerful, keeping the people up to the highest, the noblest, the purest, the most beautiful; and yet less for the sake of an abstract love of beauty than because it would have been a disgrace to be otherwise than beautiful. there was practically no emotion connected with pallas athene; we had an intellectual appreciation of her greatness, a

ventured upon anything like personal affection. she kept athens in perfect order, directing it, governing it, brooding over its people with her wonderful inspiration; and she watched the development of her city with the closest interest, determined that it should be ahead of sparta and corinth and the other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

riswill normally disintegrate in it. sumerian cosmologyapsu sunea neptuneanu uranusmommu mercurylahamu v enuslahmu marstiama t same as electra (planet of our system, utterly destroyed)kishar jupiteranshar saturngaga chironkingu the satellite of tiamat, caught and dragged by marduk. it disintegrated in earths roche limit and caused monumental destruction (see p. 254.)enlil, phaeton, marduk, pallas athene like lucifer, the transgressor, banished from heaven to the pit. enlil was marduk.appendix b: book abstracts170atlantis, alien visitation, and genetic manipulation the combined separation of kingu from phaeton and the stopping or slowing of earths axial spincaused terrible havoc on earth. the waters of the worlds rivers, lakes and oceans were drained fromtheir original basins and drawn grav

MORALS AND DOGMA

of liberty and innovation is reduced by bayonets, and principles are struck dumb by cannonshot; while the monks mingle with the troopers, and the church militant and jubilant, catholic or puritan, sings te deums for victories over rebellion. the military power, not subordinate to the civil power, again the hammer or mace of force, independent of the rule, is an armed tyranny, born full-grown, as athene sprung from the brain of zeus. it spawns a dynasty, and begins with c sar to rot into vitellius and commodus. at the present day it inclines to _begin_ where formerly dynasties _ended. constantly the people put forth immense strength, only to end in immense weakness. the force of the people is exhausted in indefinitely prolonging things long since dead; in governing mankind by embalming old

hura masda 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. t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds and improve their condition in every way; he therefore taught them astronomy, mathematics, the alphabet, how to cure diseases, and the art of divination. he created this race in page 24 such great numbers that the gods began to see the necessity of instituting

of clay, and determined that through her instrumentality trouble and misery should be brought into the world. the gods were so charmed with the graceful and artistic creation of hephastus, that they all determined to endow her with some special gift. hermes (mercury) bestowed on her a smooth persuasive tongue, aphrodite gave her beauty and the art of pleasing; the graces made her fascinating, and athene (minerva) gifted her with the possession of feminine accomplishments. she was called pandora, which means all-gifted, having received every attribute necessary to make her charming and irresistible. thus beautifully formed and endowed, this exquisite creature, attired by page 25 the graces, and crowned with flowers by the seasons, was conducted to the house of epimetheus[9] by hermes the me

over [31]him. in order, therefore, to avert the possibility of the prediction being fulfilled he swallowed her before any children were born to them. feeling page 31 afterwards violent pains in his head, he sent for hephastus, and ordered him to open it with an axe. his command was obeyed, and out sprang, with a loud and martial shout, a beautiful being, clad in armour from head to foot. this was athene (minerva, goddess of armed resistance and wisdom. themis was the goddess of justice, law, and order. eurynome was one of the oceanides, and the mother of the charites or graces. demeter,[13] the daughter of cronus and rhea, was the goddess of agriculture. mnemosyne, the daughter of uranus and gaa, was the goddess of memory and the mother of the nine muses. leto (latona) was the daughter of

iscord. indignant at not being invited, she determined to cause dissension in the assembly, and for this purpose threw into the midst of the guests a golden apple with the inscription on it "for the fairest" now, as all the goddesses were extremely beautiful, each claimed the apple; but at length, the rest having relinquished their pretensions, the number of candidates was reduced to three, hera, athene, and aphrodite, who agreed to appeal to paris for a settlement of this delicate question, he being noted for the wisdom he had displayed in his judgment upon page 39 several occasions. paris was the son of priam, king of troy, who, ignorant of his noble birth, was at this time feeding his flocks on mount ida, in phrygia. hermes, as messenger of the gods, conducted the three rival beauties t

the son of priam, king of troy, who, ignorant of his noble birth, was at this time feeding his flocks on mount ida, in phrygia. hermes, as messenger of the gods, conducted the three rival beauties to the young shepherd, and with breathless anxiety they awaited his decision. each fair candidate endeavoured [40]to secure his favour by the most tempting offers. hera promised him extensive dominions; athene, martial fame and glory; and aphrodite, the loveliest woman in the world. but whether he really considered aphrodite the fairest of the three, or preferred a beautiful wife to fame and power, we cannot tell; all we know is that to her he awarded the golden apple, and she became ever after universally acknowledged as the goddess of beauty. hera, having fully expected that paris would give he

the other on the capitoline hill. she had also a temple on the arx, in which she was worshipped as juno moneta, or the [43]warning goddess. adjacent to this shrine was the public mint.[18] on the 1st of march a grand annual festival, called the matronalia, was celebrated in her honour by all the married women of rome, and this religious institution was accompanied with much solemnity.[19] pallas-athene (minerva. pallas-athene, goddess of wisdom and armed resistance, was a purely greek divinity; that is to say, no other nation possessed a corresponding conception. she was supposed, as already related, to have issued from the head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped

zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" remained throughout chaste in word and deed, and kind at heart, without exhibiting any of those failings which somewhat

d kind at heart, without exhibiting any of those failings which somewhat mar the nobler features in the character of zeus. this direct emanation from his own self, justly his favourite child, his better and purer counterpart, received from him several important prerogatives. she page 44 was permitted to hurl the thunderbolts, to prolong the life of man, and to bestow the gift of prophecy; in fact athene was the only divinity whose authority was equal to that of zeus himself, and when he had ceased to visit the earth in person [44]she was empowered by him to act as his deputy. it was her especial duty to protect the state and all peaceful associations of mankind, which she possessed the power of defending when occasion required. she encouraged the maintenance of law and order, and defended

pposed to watch over the defence of the walls, fortifications, harbours &c. a divinity who so faithfully guarded the best interests of the state, by not only protecting it from the attacks of enemies, but also by developing its chief resources of wealth and prosperity, was worthily chosen as the presiding deity of the state, and in this character as an essentially political goddess she was called athene-polias. the fact of athene having been born clad in armour, which merely signified that her virtue and purity were unassailable, has given rise to the erroneous supposition that she was the presiding goddess of war; but a deeper [45]study of her character in all its bearings proves that, in contradistinction to her brother ares, the page 45 god of war, who loved strife for its own sake, she

nce all antagonistic influences; hence her name pallas, from pallo, i swing. in the centre of this shield, which was covered with dragon's scales, bordered with serpents, and which she sometimes wore as a breastplate, was the awe-inspiring head of the medusa, which had the effect of turning to stone all beholders. in addition to the many functions which she exercised in connection with the state, athene presided over the two chief departments of feminine industry, spinning and weaving. in the latter art she herself displayed unrivalled ability and exquisite taste. she wove her own robe and that of hera, which last she is said to have embroidered very richly; she also gave jason a cloak wrought by herself, when he set forth in quest of the golden fleece. being on one occasion challenged to

shment by a mortal maiden named arachne, whom she had instructed in the art of weaving, she accepted the challenge and was completely vanquished by her pupil. angry at her defeat, she struck the unfortunate maiden on the forehead with the shuttle which she held in her hand; and arachne, being of a sensitive nature, was so hurt by this indignity that she hung herself in despair, and was changed by athene into a spider. this goddess is said to have invented the flute,[21] upon [46]which she played with considerable talent, until one day, being laughed at by the assembled gods and goddesses for the contortions which her countenance assumed during these musical efforts, she hastily ran to a fountain in order to convince herself whether she deserved their ridicule. finding to her intense disgus

able talent, until one day, being laughed at by the assembled gods and goddesses for the contortions which her countenance assumed during these musical efforts, she hastily ran to a fountain in order to convince herself whether she deserved their ridicule. finding to her intense disgust that such was indeed the fact, she threw the flute away, and never raised it to her lips again. page 46 page 47 athene is usually represented fully draped; she has a serious and thoughtful aspect, as though replete with earnestness and wisdom; the beautiful oval contour of her countenance is adorned by the luxuriance of her wealth of hair, which is drawn back from the temples and hangs down in careless grace; she looks the embodiment of strength, grandeur, and majesty; whilst her broad shoulders and small h

ment of strength, grandeur, and majesty; whilst her broad shoulders and small hips give her a slightly masculine appearance. when represented as the war-goddess she appears clad in armour, with a helmet on her head, from which waves a large plume; she carries the agis on her arm, and in her hand a golden staff, which possessed the property of endowing her chosen favourites with youth and dignity. athene was universally worshipped throughout greece, but was regarded with special veneration by the athenians, she being the guardian deity of athens. her most celebrated temple was the parthenon, which stood on the [47]acropolis at athens, and contained her world-renowned statue by phidias, which ranks second only to that of zeus by the same great artist. this colossal statue was 39 feet high, a

possessed such marvellous vitality, that when the persians burned it after sacking the town it immediately burst forth into new shoots. the principal festival held in honour of this divinity was the panathenaa. the owl, cock, and serpent were the animals sacred to her, and her sacrifices were rams, bulls, and cows. page 48 page 49 minerva. the minerva of the romans was identified with the pallas-athene of the greeks. like her she presides over learning and all useful arts, and is the patroness of the feminine accomplishments of sewing, spinning, weaving &c. schools were under her especial care, and schoolboys, therefore, had holidays during her festivals (the greater quinquatria, when they always brought a gift to their master, called the minerval. it is worthy of notice that the only thr

ting themselves with the utmost nicety into the places designed for them. but though apollo was so renowned in the art of music, there were two individuals who had the effrontery to consider themselves equal to him in this respect, and, accordingly, each challenged him to compete with them in a musical contest. these were marsyas and pan. marsyas was a satyr, who, having picked up the flute which athene had thrown away in disgust, discovered, to his great delight and astonishment, that, in consequence of its having touched the lips of a goddess, it played of itself in the most charming manner. marsyas, who was a great lover of music, and much beloved on this account by all the elf-like denizens of the woods and glens, was so intoxicated with joy at this discovery, that he foolishly challen

h foretold misfortune to atalanta, in the event of page 100 her marriage, was verified, for she and her husband, having strayed unsanctioned into 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

as harassed by the attacks of the giants, he proved himself a most powerful ally, engaging in single combat with a hideous giant named polybotes, whom he followed over the sea, and at last succeeded in destroying, by hurling upon him the island of cos. these amicable relations between the brothers were, however, sometimes interrupted. thus, for instance, upon one occasion poseidon joined hera and athene in a secret conspiracy to seize upon the ruler of heaven, place him in fetters, and deprive him of the sovereign power. the conspiracy being discovered, hera, as the chief instigator of this sacrilegious attempt on the divine person of zeus, was severely chastised, and even beaten, by her enraged spouse, as a punishment for her rebellion and treachery, whilst poseidon was condemned, for the

r mother tyro was attached to the river-god enipeus, whose form poseidon assumed, and thus won her love. pelias became afterwards famous in the story of the argonauts, and neleus was the father of nestor, who was distinguished in the trojan war. the greeks believed that it was to poseidon they were indebted for the existence of the horse, which he is said to have produced in the following manner: athene and poseidon both claiming the right to name cecropia (the ancient name of athens, a violent dispute arose, which was finally settled by an assembly of the olympian gods, who decided that whichever of the contending parties presented mankind with the most useful gift, should obtain the privilege of naming the city. upon this poseidon struck the ground with his trident, and the horse sprang

ame of athens, a violent dispute arose, which was finally settled by an assembly of the olympian gods, who decided that whichever of the contending parties presented mankind with the most useful gift, should obtain the privilege of naming the city. upon this poseidon struck the ground with his trident, and the horse sprang forth in all his untamed strength and graceful beauty. from the spot which athene touched page 116 with her wand, issued the olive-tree, whereupon the gods unanimously awarded to her the victory, declaring her gift to be the emblem of peace and plenty, whilst that of poseidon was thought to be the symbol of war and [107]bloodshed. athene accordingly called the city athens, after herself, and it has ever since retained this name. poseidon tamed the horse for the use of ma

nevolent aspect which could possibly react favourably upon human life. epic poets, in particular, represent the god of battles as a wild ungovernable warrior, who passes through the armies like a whirlwind, hurling to the ground the brave and cowardly alike; destroying chariots and helmets, and triumphing over the terrible desolation which he produces. in all the myths concerning ares, his sister athene ever appears in opposition to him, endeavouring by every means in her power to defeat his bloodthirsty designs. thus she assists the divine hero diomedes at the siege of troy, to overcome ares in battle, and so well does he profit by her timely aid, that he succeeds in wounding the sanguinary war-god, who makes his exit from the field, roaring like ten thousand bulls [113] page 123 ares app

nce in the other. page 128 a temple was erected to her on the campus martius. before the entrance to this edifice stood a pillar, over which a spear was thrown when war was publicly declared [117] nike (victoria. nike, the goddess of victory, was the daughter of the titan pallas, and of styx, the presiding nymph of the river of that name in the lower world. in her statues, nike somewhat resembles athene, but may easily be recognized by her large, graceful wings and flowing drapery, which is negligently fastened on the right shoulder, and only partially conceals her lovely form. in her left hand, she holds aloft a crown of laurel, and in the right, a palm-branch. in ancient sculpture, nike is usually represented in connection with colossal statues of zeus or pallas-athene, in which case she

PROMETHEUS

the titanes had children. atlas (who holds the sky on his shoulders, prometheus, epimetheus, and menoitios (whom zeus struck with a thunderbolt in the titane battle and confined to tartaros, were all sons of iapetos and asia -apollodorus 1.8 -9 "when it came time for the birth, prometheus (or hephaistos, according to some) by the river tiron struck the head of zeus with and ax, and from his crown athene sprang up, clad in her armor -apollodorus 1.20 "prometheus, after forming men from water and earth, gave them fire, which he had hidden in a stalk of giant fennel to escape the notice of zeus. when zeus found out, he ordered hephaistos to rivet the body of prometheus to mount kaukasos, a skythian mountain, where he was kept fastened and bound for many years. each day an eagle would fly to h

as he was casting about, prometheus arrived to examine his distribution, and saw that whereas the other creatures were fully and suitably provided, man was naked, unshod, unbedded, unarmed; and already the destined day was come, whereon man like the rest should emerge from earth to light. then prometheus, in his perplexity as to what preservation he could devise for man, stole from hephaistos and athene wisdom in the arts together with fire--since by no means without fire could it be acquired or helpfully used by any--and he handed it there and then as a gift to man. now although man acquired in this way the wisdom of daily life, civic wisdom he had not, since this was in the possession of zeus; prometheus could not make so free as to enter the citadel which is the dwelling-place of zeus

d or helpfully used by any--and he handed it there and then as a gift to man. now although man acquired in this way the wisdom of daily life, civic wisdom he had not, since this was in the possession of zeus; prometheus could not make so free as to enter the citadel which is the dwelling-place of zeus, and moreover the guards of zeus were terrible: but he entered unobserved the building shared by athene and hephaistos for the pursuit of their arts, and stealing hephaistos's fiery art and all athene's also he gave them to man, and hence it is that man gets facility for his livelihood, but prometheus, through epimetheus' fault, later on (the story goes) stood his trial for theft -plato protagoras 320c-322a "and asia [was named] after the wife of prometheus; yet the lydians claim a share in t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rifice. bethought: thought. world religions: primary sources 77 the odyssey son of agamemnon, farfamed orestes, slew. thinking upon him he spake out among the immortals: lo you now, how vainly mortal men do blame the gods! for of us they say comes evil, whereas they even of themselves through the blindness of their own hearts, have sorrows beyond that which is ordained. and the goddess, grey-eyed athene [athena, answered him, saying: o father, our father cronides, throned in the highest; that man assuredly lies in a death that is his due; so perish likewise all who work such deeds! but my heart is rent for wise odysseus, that happless one, who far from his friends this long while suffereth affliction in a seagirt isle, where is the naval of the sea, as woodland isle, and therein a goddess

vine odysseus, who in understanding is beyond mortals and beyond all men hath done sacrifice to the deathless gods, who keep the wide heaven? nay, but it is poseidon, the girdler of the earth, that hath been wroth continually with quenchless anger for the cyclops sake whom he blinded of his eye, even godlike polyphemus whose power is mightiest amongst all the cyclopes. then the goddess, grey-eyed athene, answered him, and said: o father, our father cronides, throned in the highest, if indeed this thing is now well pleasing to the blessed gods, that wise odysseus should return to his own home, let us then speed hermes the messenger, the slayer of argos, to the island of ogygia. there with all speed let him declare to the lady of the braided tresses our unerring counsel, even the return of t

th, and others were carving flesh in plenty. and godlike telemachus was far the first to descry her, for he was sitting with a heavy heart among the wooers dreaming on his good father, if haply he might come somewhence, and make a scattering of the wooers there throughout the palace, and himself get honour and bear rule among his own possessions. thinking thereupon, as he sat among wooers, he saw athene and he went straight to the outer porch, for he thought it blame in his heart that a stranger should stand long at the gates: and halting nigh her he clasped her right hand and took from her the spear of bronze, and uttered his voice and spake unto her winged words: hail, stranger, with us thou shalt be kindly entreated, and thereafter, when thou hast tasted meat, thou shalt tell us that wh

ught it blame in his heart that a stranger should stand long at the gates: and halting nigh her he clasped her right hand and took from her the spear of bronze, and uttered his voice and spake unto her winged words: hail, stranger, with us thou shalt be kindly entreated, and thereafter, when thou hast tasted meat, thou shalt tell us that whereof thou hast need. but telemachus spake unto grey-eyed athene, holding his head close to her that those others might not hear: dear stranger, wilt thou of a truth be wroth at the word i shall say? yonder men verily care for such things as these, the lyre and song, lightly, as they that devour the livelihood of another without atonement, of that man whose white bones, it may be, lie wasting in the rain upon the mainland, or the billow rolls them in the

thereupon: on that. nigh: near. winged words: beautiful language. entreated: treated. whereof: whatever. yonder: at a distance. verily: truly. lyre: a musical instrument similar to a harp. billow: waves. brine: seawater. rainment: fine clothes. minish: diminish; use up all the supplies of. ere: before. world religions: primary sources 79 the odyssey then in heavy displeasure spake unto him pallas athene: god help thee! thou art surely sore in need of odysseus that is afar, to stretch forth his hands upon the shameless wooers. if he could but come now and stand at the entering in of the gate, with helmet and shield and lances twain, as mighty a man as when first i marked him in our house drinking and making merry what time he came up out of ephyra from ilus son of mermerus! for even thither

the bed and took off his soft doublet, and put it in the wise old woman s hands. so she folded the doublet and smoothed it, and hung it on a pin by the jointed bedstead, and went forth on her way from the room, and pulled to the door with the silver handle, and drew home the bar with the thong. there, all night through, wrapped in a fleece of wool, he meditated in his heart upon the journey that athene had showed him. what happened next. books ii through iv of the odyssey depict the situation in ithaca, where penelope and telemachus attempt to hold on to their authority in odysseus s absence. in book v, zeus orders calypso to release odysseus, who sets out on a raft that is destroyed by his enemy, poseidon. odysseus washes ashore on the land of the phaeacians, portrayed in books vi marvel

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e exemplified in a study of the myths about dionysus. dionysus is the son of zeus and a mortal mother, semele. but the mother is killed by lightning. zeus, however, snatches the still unformed child and allows it to grow within his own thigh where it lies concealed. hera, the mother of the gods, stirs up the enmity of the titans against dionysus, and they tear the child limb from limb. but pallas athene rescues the still-beating heart and brings it to zeus. out of it he engenders his son for a second time.69 the myth can be seen as representing a psychological process of an extremely inward character. let us interpret it after the fashion of the egyptian priest who instructed solon in the nature of myths. it is related that dionysus was born as the son of god and a mortal mother, was disme

on the other hand, nothing good awaits him. his wife penelope is besieged by a crowd of suitors, and has promised them that she will choose a husband when she has completed a garment she is weaving. she evades keeping her promise by unraveling every night what she has woven during the day. before he can rest, united again with his wife, odysseus therefore has to overcome the suitors. the goddess athene changes him into a beggar, so that he can enter unrecognized, and in this way the suitors are conquered. what odysseus is seeking is his own deeper consciousness, the divine powers in the soul. it is with these that he wishes to be united. but before the mystai can discover them, they must conquer everything that comes as a suitor for the favor of their consciousness that is, the world of m

powers in the soul. it is with these that he wishes to be united. but before the mystai can discover them, they must conquer everything that comes as a suitor for the favor of their consciousness that is, the world of mundane reality, transient nature, from which the horde of suitors stems. the logic that pertains to them is a weaving that unravels itself when it has been spun. wisdom the goddess athene is a sure guide to the deepest powers that the soul possesses. she turns one into a beggar, meaning that she divests one of all that is transitory in origin. the myth and mysteries of eleusis the spirit of mysteriosophy is all-pervasive in the festivals celebrated at eleusis in greece in honor of demeter and dionysus. a sacred way stretched to eleusis from athens, lined with mysterious sign

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ythagoras 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" as we are told by some[fn

WESTERN MANDALAS OF TRANSFORMATION SR AL

75, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of venus is often represented as riding a chariot drawn by doves. the ancient pythagoreans attributed the number seven to athene, a warrior goddess who also ruled craftsmanship. this number was thought to be important in the dynamic symmetry of art and in the actual structure of physical forms throughout the universe. one of the words that equals seven when the letters are added together is bahdah (bda, which means to form, fashion, or produce something new. most students will know that venus is most often associated

WICCA WITCHCRAFT TODAY

age 'orphism was the most important of these deriving its name from its alleged founder. it was a particular form of that orgiastic and ecstatic religion which originated in the worship of dionysus and consisted in living over again his myth. zagreus, the son of zeus and kore (persephone, is slain at hera's instigation by the titans who tear him to pieces and devour him except for his heart which athene saves and of which is born, as the son of zeus and semele, the second dionysus. palingenesis here consisted in dying and being reborn again in zagreus. mankind had birth from the ashes of the titans smitten by the thunderbolt of zeus in punishment for their crime. this is why all men bear the burden of the titans' crime; but as the titans devoured zagreus, man has within him also the nature

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

are produced. just as of the three intervals, length, breadth, and depth, there are four boundaries in corporeal existence point, line superficies and solid. it is called agelia, from agelai, herds, as groups of stars were called by the babylonian sages, over which herds ruled 7 angels. also phylakikos, guardian, because the seven planets direct and guide our universe. 73. also aegis, from pallas athene, or minerva, the bearer of the breastplate or aegis, also telesphoros, leading to the end, because the 7th month is prolific; and judgment, because their physicians looked for a crisis on the 7th day in many diseases. among other curious problems and speculations, the pythagorean philosophers attempted to prove that offspring born at the full term, 9 months, or at 7 months, were viable, i.e

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