Michael Wynn's Occult Reference Library
DWARF,DWARFES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

fei-s zeitschr. 2, 239. 344, id the ohg. form billuiigius in zeuss, trad, wizenb. pp. 274. 287. 305. 374 heroes. wernum/ he belongs therefore to the stock of werina, who were near of kin to the angles. there was a billinga hses (heath) near whalley, and london has to this day a billingsgate. in ohg. we find a man's name billxmc (ried nos. 14. 21-3, a.d. 808. 821-2. if we take into account, that a dwarf billingr occurs in the edda, ssem. 2* 23% a hero pillunc in rol. 175, 1, and billunc and nidunc coupled together in the eenner 14126-647, the name acquires a respectable degree of importance (see suppl. the derivative billinc implies a simple bil or bili (lenitas, placiditas, from which directly [and not from our adj. billig, fair] are formed the ohg. names pilidrut, pilihilt, pilikart, pili

ragged through the dewy grass, toudregil. this ride through the corn has something in it highly mythic and suggestive of a god^ heimo appears to mean worm originally, though used elsewhere of the cricket or cicada (reinh. cxxv, for which our present heimchen (little worm) is better suited. a renowned karliiig hero was also named heimo (reinh. cciv. we lind again, that madelger is in morolt 3921 a dwarf, son of a mermaid, and in rol. 58, 17 a smith. 3 in the prophecies of the north frisian hertje (a.d. 1400) the tradition of such monstrosities is applied to the future' wehe den minschen, de den leven, wen de liide 4 arme kriegen und 2 par scho over de vote dragen und 2 hode up den kop hebben' heimreichs chron, tondern 1819; 2, 311. it may however refer merely to costume (joth. haihs, hanfs

ABRAMELIN2

ashtaroth. also a name of the goddess astarte; esther is derived from the same root. magot: may be from hebrew, movth= small stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been credited with presiding over hidden treasure. larousse derives the name either from ancient french or german. of abramelin the mage 85 asmodee: usually written asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ving us to do our will, whether it be to outsoar the condor, or to dive deeper into the demon world of disease than any of our dreamers dared to dream. since with four bits of common glass mankind has learnt to know so much, achieved so much, who dare deny that the book of thoth, the quintessentialized wisdom of our ancestors whose civilizations, perished though they be, have left monuments which dwarf ours until we wonder whether we are degenerate from them, or evolved from simians, who dare deny that such a book may be possessed of unimaginable powers? it is not so long since the methods of modern science were scoffed at by the whole cultured world. in the sacred halls themselves the roofs rang loud with the scornful laughter of the high priests as each new postulant approached with his

ALEISTER CROWLEY MAGICK WITHOUT TEARS

h shrugged his hump-shoulder, to tell the beholder, for twenty such knaves he should laugh but the bolder; and so, with his sword-hilt gallantly jutting, and dexter hand on his haunch abutting, went the little man, sir ausbruch, strutting" it's not the least bit like tokay; rather the bull's blood its neighbor, or any rough strong red wine like rioja. curious, though, his making him a hunchbacked dwarf; there must be something in this deep down. i wonder what (ask jung) magic without tears get any book for free on: www.abika.com 204 47 but hermes trismegistus is not content with any such fugues as the astronomer, however cunning and colossal his organ; his third degree demands much more than this. the astronomer's estimate has puttied every tiniest crack, he concedes it, but then waves it

is subject is perhaps the old "something of everything, and everything of something" love is the law, love under will. yours ever, 12 666 p.s. better mention, perhaps, that literacy is no test of education. for ignorance of life, the don class leaves all others at the post; and it is these monkish and monkeyish recluses, with their hideous clatter and cackle "the tittering, thin-bearded, epicene "dwarf, fringed with fear" the obscene vole, dweller by and in backwaters that has foisted upon us the grotesque and poisonous superstition that wisdom abides only in dogs-eared, worm-eaten, muleinspired long-forgotten as misbegotten folios. i like the story- it is a true tale- of the old jew millionaire who bought up the annual waste of the pennsylvania railroad- a matter of three million dollars

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free breath of life, the soun

the interplay of the dyad nuith and hadith, these being themselves conceived as complementary, as two equivalent to naught "divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason a

th have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtue of his 'going' or 'love' it is therefore wrong to worship hadit; one is to be hadit, and worship her. this is clear even from his instruction "to worship me" in verse 22 of this chapter. confer, cap.i, v.9. we are exhorted to offer ourselves unto nuit, pilgrims to all her temples. it is bad m

do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word "death" is meaningless apart

shin, not mere fire- at the apex of the triangle in the half circle of nuiot's body, and shedding spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red; and set above a black veil, as the next verse indicates. the new comment there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf-soul to those who possess- eyesight! al ii,52 "there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter" the old comment 52. this verse is very diffic

. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom of malkuth, the virgin bride, and the child is the dwarf-self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud- and especially jung- for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine of the 'silent self' or 'holy guardian angel. t

ce of the magnetic intensity and propriety of the will to create, depends almost wholly on the absolute freedom of the agent. gulliver must have no bonds of packthread. these conditions have been so rare in the past, especially with regard to love, that their occurrence has usually marked something like an epoch. practically all men work with fear of result or lust of result, and the 'child' is a dwarf or still-born. it is within the experience of most people that pleasure-parties and the like, if organized on the spur of the moment, are always a success, while the most elaborate entertainments, prepared with all possible care, often fall flat. now one cannot exactly give rules for producing a 'genius' to order, a genius in this sense being one who has the idea, and is fortified with power

ch complex by 'tribulation- note the etymological significance of the word- is the spasm of joy which is the physiological and psychological accompaniment of any relief from strain and congestion. al iii,63 "the fool readeth this book of the law, and its comment& he understandeth it not" the old comment 63. a fact. the new comment the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool, is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book

ALEISTER CROWLEY EQ I 5

is awake" v thus twisted he his dagger in the hearts of those two slaves that bore him wine; for they knew well the arts of utnar v hi- what the grey crone craves- knew how their kindred in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the desert's bastard brother thuba mleen! for he would wake, and scream aloud the word to annihilate the dream. the triumph of pan. by victor b. neuburg. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettabl

ALEISTER CROWLEY EQUINOX EQ I 2 3

thrown into the sea, dragging hempie along with them in their descent. and the sea, being rough at the time, overwhelmed them all, so that every one was drowned. when he who had caused the calamity saw what had occurred, he too plunged into the angry water, so as not to survive his friends, and thus perished with them. for a few moments a solitary figure appeared upon one of the rocks. it was the dwarf of hey. he gazed at the scene of the catastrophe, chanted a fairy dirge, and then vanished for ever. such was the end of the land-trows, and, although it put a stop to the making of further fairy-stories, it opened up a new hunting-ground for the weaver of romances in the caves beneath the sea. and even where there is no definite tale or detailed legend to tell beside the inglenook, there is

ALEISTER CROWLEY EQUINOX EQ I 2

that name a heap of dirty straw in one corner, by which stood a flattish wooden bowl, half full of what looked like a crust of bread mashed into pulp with water "half turned away from me stood the owner of the harsh voice and soul abominable. it was a woman of perhaps sixty years of age, the head of an angel- so regular were the features, so silver-white the hair- set upon the deformed body of a dwarf. hairy hands and twisted arms, a hunched back and bandy legs; in the gnarled right hand a terrible whip, the carved jade handle blossoming into a rose of fine cords, shining with silver- sharp, three-cornered chips of silver! the whole dripped black with blood. upon the angel face stood a sneer, a snarl, a malediction. the effect upon one's sense of something beyond the ordinary was, too, he

ALEISTER CROWLEY EQUINOX EQ I 4 3

uth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehen

around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known

monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother's face) that he shall know the beauteous breath and taste the goodly gift of grace who shall achieve this marvel quest" then arthur sterte up from his place, and sterte up boldly all the rest, and sware to seek this goodly thing. but now the dwarf doth beat his breast, and speak on this wise to the king, that he should worthy knight be found who with his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound 19 with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by go

his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound 19 with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by goddes reed, and pulled so strong his muscel burst, his nose and mouth brake out a-bleed; nor moved he thus the dwarf. from first to last the envious knights essayed, and all their malice had the worst, till strong sir bors his prowess played- and all his might avail d nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on t

ir bors his prowess played- and all his might avail d nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but boors on arthur rails that never a knight is worth but one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palam

; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, 23 his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor

BLAVATSKY H P ANTHROPOGENESIS

r in exact measure, the very number of lunar months to equal nineteen tropical years to complete this cycle. mount sinai being, in the esoteric language of the wisdom, the monument of the exact time of the lunar[[footnote(s* according to the wonderful chronology of bentley, who wrote in days when biblical chronology was still undisputed; and also according to that of those modern orientalists who dwarf the hindu dates as far as they can* now sri is the daughter of bhrigu, one of the prajapatis and rishis, the chief of the bhrigus "the consumers" the aerial class of gods. she is lakshmi, the wife of vishnu, and she is "the bride of siva (gauri, and she is sarasvati "the watery" the wife of brahma, because the three gods and goddesses are one, under three aspects. read the explanation by par

were no savages of the stone period. verily the question may be asked "who made them- but it is not archaeology nor yet geology that is likely to answer, though the latter recognizes in the island a portion of a submerged continent. but who cut the bamian, still more colossal, statues, the tallest and the most gigantic in the whole world, for bartholdi's "statue of liberty (now at new york) is a dwarf when compared with the largest of the five images. burnes, and several learned jesuits who have visited the place, speak of a mountain "all honeycombed with gigantic cells" with two immense giants cut in the same rock. they are referred to as the modern miaotse (vide supra, quotation from shoo-king) the last surviving witnesses of the miaotse who had "troubled the earth; the jesuits are righ

BLAVATSKY H P COSMOGENESIS

ies and with their symbols, can be seen from comparisons and parallelisms made by students of old religions. the "three strides of vishnu" through the "seven regions of the universe" of the rig veda, have been variously explained by commentators as meaning "fire, lightning and the sun" cosmically; and as having been taken in the earth, the atmosphere, and the sky; also as the "three steps" of the dwarf (vishnu's incarnation, though more philosophically- and in the astronomical sense, very correctly- they are explained by aurnavabha as being the various positions of the sun, rising, noon, and setting. esoteric philosophy alone explains it clearly, and the zohar laid it down very philosophically and comprehensively. it is said and plainly demonstrated therein that in the beginning the elohim

each presume to[[vol. 1, page] 676 the secret doctrine. correct tradition "that vox populi which nine times out of ten is vox dei" and he finally admitted that in legend alone rests real history; for "legend" he adds "is living tradition, and three times out of four it is truer than what we call history* while materialists deny everything in the universe, save matter, archaeologists are trying to dwarf antiquity, and seek to destroy every claim to ancient wisdom by tampering with chronology. our present-day orientalists and historical writers are to ancient history that which the white ants are to the buildings in india. more dangerous even than those termites, the modern archaeologists- the "authorities" of the future in the matter of universal history- are preparing for the history of pa

BLUE EQUINOX

of sin. if you think the temple of the holy ghost to be a pig-stye, it is the equinox 30 certainly improper to perform therein the mass of the graal. therefore purify and consecrate yourselves; and then, kings and priests unto god, perform ye the miracle of the one substance. here is written also the mystery of harpocrates. one must become the .unconscious (of jung, the phallic or divine child or dwarf-self. 71. the light from the one master, the one unfading golden light of spirit, shoots its effulgent beams on the disciple from the very first. lts rays thread through the thick, dark clouds of matter. the holy guardian angel is already aspiring to union with the disciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunspark

more than a poetic meaning to these remarks upon the sacred three; but ego, non-ego, and that which is formed from their wedding, are here referred to. there are two triangles of especial importance to mystics; one is the equilateral, the other that familiar to the past master in craft masonry. the last sentence in the text refers to the .seed. of fire, the .ace of wands. the .lion-serpent. the .dwarf-self. the .winged egg. etc, etc, etc. 79. and this, o yogi of success, is what men cali dhyana, the right precursor of samadhi. these states have been sufficiently, and much better, described in book 4, q.v. 80. and now thy self is lost in self, thyself unto thyself, merged in tha t s e l f from which thou first didst radiate. in this verse is given a hint of the underlying philosophical the

the underlying philosophical theory of the cosmos. see liber cxi for a full and proper account of this. 81. where is thy individuality, lanoo, where the lanoo himself? it is the spark lost in the fire, the drop within the ocean, the ever-present ray become the all and the eternal radiance. the voice of the silence 33 again principally poetical. the man is conceived as a mere accretion about his .dwarf-self. and he is now wholly absorbed therein. for it is also all, being of the body of nuit. 82. and now, lanoo, thou art the doer and the witness, the radiator and the radiation, light in the sound, and the sound in the light. important, as indicating the attainment of a mystical state, in which you are not only involved in an action, but apart from it. there is a higher state described in t

of truth. the light that falls upon them shines from thyself, o thou who wast disciple but art teacher now. the five impediments are usually taken to be the five senses. in this case the term .master of the sixth. becomes of profound significance. the .sixth sense. is the raceinstinct, whose common manifestation is in sex; this sense is then the birth of the individual or conscious self with the .dwarf-self. the silent babe, harpocrates. the .four modes of truth (noble truths) are adequately described in science and buddhism (see crowley, collected works) 84. and of these modes of truth: hast thou not passed through knowledge of all misery. truth the first? 85. hast thou not conquered the maras. king at tsi, the portal of assembling.truth the second? the equinox 34 86. hast thou not sin at

achieved. here again is one of those unfortunate passages which enables the superficial to imagine that the task of the adept is to hunger strike, and wear the blue ribbon, and give up smoking. the first paragraph of this verse rather means that filling of the cup of babalon with every drop of blood, which is explained in liber 418. the higher ego..holy isle..is not the thinking self; it is the .dwarf-self. the self which is beyond thinking. the aspirant is now in fact beyond thought, and this talk of building high the wall or dam is too much like poetry to be good sense. what it means is .beware lest the reawakened ego, the chiah, should become self-conscious, as it is hable to do owing to its wedding with neschamah. the equinox 102 or, shall we say, with nephesch? for the organism has n

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

empty stomach, during the day. physical exertion retards the effects of diuretics. they are often used with demulcents, such as marsh mallow rt, couch grass, etc, for their soothing qualities when irritation is present. bearberry or uva ursi ivs. bilberry ivs. broom tops buchu ivs. burdock seeds button snake rt. canada fleabane hb. cleavers hb. copaiba balsam corn silk cubeb berries dog grass rt. dwarf elder bk. elecampane rt. gravel plant ivs. hair cap moss horse tail grass juniper berries kava-kava rt. matico ivs. pareira brava rt. parsley rt. princess pine ivs. seven barks stone rt. water eryngo rt. white birch ivs. wild carrot hb. emollients agents generally of oily or mucilaginous nature, used externally for their softening, supple or soothing qualities. comfrey rt. flaxseed meal mars

COSIMANO CHARLES ELEMENTARY PSIONICS

and see the person in your mind. it s sort of like psychometry, well, it is psychometry but with an advantage. in ordinary psychometric work, the experimenter will just hold a witness and take what impressions he is lucky enough to get. some people can become very adept at this and cause all manner of embarrassment to their friends. me, i never could do it. if you handed me a ring belonging to a dwarf, i would say that he was six-foot-eight and his name was wotan! with the machinery it is a different matter and with its targeting capacity you will be able to zero in on your subject and be able to come up with things you never dreamt of, and quite possibly things your subject would rather you never had and would pay you quite well not to talk about. play around with that and see what you g

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

mpression that many officials are less than enthusiastic about digging deeper into the scandal. could it be because of that rumoured list of 100 politicians that the bcci paid off? or because 'key investigators' 324..and the truth shall set you free have indicated that if they continued their probe it might take them 'into the highest levels of political power around the world' in ways that would dwarf even the wildest conspiracy theory? whoa! that would never do."37 on that note we will take our leave of george bush and welcome mr bill clinton. he defeated bush, with support from the washington post among many others, and on january 20th 1993 he officially became the 42nd president of the united states. george bush (cfr, tc, skull and bones society, 33rd degree freemason, and republican

DAVID ICKE CHILDREN OF THE MATRIX

only recently been confirmed. they said that a star orbited sirius and it was so heavy all the people of the world could not lift it.14 at the time, the star they were talking about, now called sirius b, was not yet discovered by scientists. the dogon are claimed to have said that it took about 50 years to orbit sirius a and that it was "infinitely tiny".15 we now know this is true. sirius b is a dwarf star and fantastically heavy. the story goes that they said there was a third star, which also orbits sirius a, and takes 50 years to complete a circuit. again this was undiscovered at the time, but its existence was confirmed by astronomers in 1995 and it is known as sirius c.16 the illuminati symbolism of three- the trinity- appears to be related, at least in part, to these three stars of

oints representing the three sirius stars; and the triangle symbolised water in pythagorean code;26 the eye was a symbol of osiris in egyptian myth. the bow and arrow is another symbol used by the ancients for sirius and they knew it as the "bow star. the egyptian word meaning bowman also referred to a "heavy star metal- sirius b- and their word for heavy star metal was close to the words meaning dwarf and weight.27 the sumerian account called the epic of gilamesh tells of a star that is so heavy it cannot be lifted (sirius b. this star was associated with an or anu, the leader of the anunnaki. the chief egyptian god, osiris, was also called an. in sumerian accounts, an, the jackal-dog-headed god, had a daughter, the goddess bau, the goddess of the dog. it has been suggested that bau is th

ugh lakes. michael mott continues "to remove all doubt as to their relationship with norse hidden-folk and indian nagas alike, they shunned the sunlight, and often seemed interested in crossbreeding their own bloodlines with those of human beings, or even in crossbreeding their 'livestock' or fairy cattle, horses, hounds and so forth with the surface species which were most compatible. the goblin-dwarf, rumplestiltskin, in his lust to have the human baby and its genetic bounty, is just one example of this in folklore. the elves took a regular interest in human affairs-weddings, births, and deaths (bloodlines, the success of crops and livestock, and so forth- but only for their own selfish interests. they seemed to be overly-concerned with genetic and biological diversity, and they pilfered

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

icted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] another form of ptah was ptah-seker-ausar wherein the creator of the world, the sun, and osiris as the god of the dead, were represented. a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

luge in which manu, progenitor of the human race, was saved from destruction (2) kurma (the tortoise, whose back supported great mountains while the gods and demons churned the ocean to retrieve divine objects and entities lost in the deluge (3) vahura (the boar, who raised up the earth from the seas (4) nara-sinha (the man-lion, who delivered the world from the tyranny of a demon (5) vamana (the dwarf, who recovered areas of the universe from demons (6) parasu-rama (rama with the axe, who delivered brahmins from dominion by the warrior caste during the second age of the world (7) rama, hero of the religious epic ramayana, who opposed the demon ravana (8) krishna popular incarnation chronicled in the religious epic mahabharata (especially in the bhagavad-gita section) and srimad bhagavatam

, the dance ceremony known as the sigi. operating among the dogon is a mask society. after he is recognized as an adult, each male carves himself a mask that is worn during the funeral services, and for an elaborate dance, the dama, during which the men are on 12-foot stilts. the sigi happens only once every 60 years and marks the renewal of the generations. it also marks the rebirth of the white dwarf star near the star sirius. this dance goes back many centuries. however, western astronomers had only discovered the star in 1928 and photographed it in 1970. the dogon taught that the sacred star orbited sirius every 60 years. the astronomers discovered that they were correct. the announcement of the dogon belief by temple in the sirius mystery had the initial effect of giving a small boost

nthcentury calabar society and is still quite strong, though it must now compete with christianity and a host of new religions for encyclopedia of occultism& parapsychology. 5th ed. ekpe 485 the hearts of the people. much of the ceremony and belief of the society remains a secret kept from outsiders. sources: hackett, rosalind i. j. religion in calabar. berlin: mouton de gruyter, 1989. elbegast a dwarf mentioned in the medieval semitraditional sagacycle dietrich of bern. he was friendly toward dietrich and helped him in his search for the giant grim. elberfeld horses the mathematical wonders of the animal world in elberfeld, germany. the case was described by e. clarapede, of geneva university, as the most sensational event that has happened in the psychological world. the discovery of equ

s. new york: macmillan, 1978. woodhouse, barbara. talking to animals. croxley green, england: campions, 1970. elder tree many superstitions and legends are associated with the elder tree and shrub (genus sambucus. in some cultures, it is identified with the tree on which judas hanged himself as well as with the wood used for the cross. in some parts of scotland and wales, it was believed that the dwarf elder grew only on ground that had been soaked in blood. elder was not used for a child s cradle because it could cause the child to pine or be harried by fairies. in germany it was considered unlucky to bring an elder branch into a house, because it might also bring ghosts, or, in england, the devil himself. however, elder was also believed to protect against evil, and it was thought that w

n in ultonian romance (the ossianic stories of ireland, the king of the wee folk. one day he boasted of the might of his strong man glower, who could hew down a thistle at one blow. his bard eisirt retorted that beyond the sea there existed a race of giants, any one of whom could annihilate a whole battalion of the wee folk. challenged to prove his words, eisirt returned with creda, king fergus s dwarf and bard. he then dared iubdan to go to fergus s palace and taste the king s porridge. iubdan and bebo, his queen, arrived at the palace at midnight, but while trying to get at the porridge so he could taste it and be gone before daybreak, iubdan fell in. he was found in the pot the next morning by the scullions, and he and bebo were taken before fergus, who after a while released them in ex

w laurel leaves to enhance oracular powers. the laurel also symbolized victory and peace. the victors in the pythian games were crowned with laurel. roman generals sent news of their victories in messages wrapped in laurel leaves, delivered to the senate. laurin (or der kleine rosengarten) a tyrolese romance of the late thirteenth century, attached to the saga-cycle of dietrich of bern. laurin, a dwarf, possessed a magic rose-garden into which no one could enter without losing a hand or a foot. dietrich and his follower witege entered the garden, and witege rode through the rose bushes. laurin appeared on horseback and dismounted witege. he was challenged by dietrich and, because he wore his cloak of invisibility, laurin wounded him. dietrich then persuaded him to try a wrestling match, du

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e all female figures but one, and most of them in attitudes of devotion, with bibles before them, and pointing to different passages with the apparent design of making the scriptures sanction and confirm the strange things that were going on. some of the figures were kneeling beside the beds, and some bending their faces to the floor in attitudes of deep humility. in the center of the group was a dwarf, most grotesquely arrayed; and above was a figure so suspended as to seem flying through the air. these manifestations occurred sometimes when the room was locked, and sometimes when it was known that no person had been there. measures were taken to have a special scrutiny in regard to every person who entered the room that day, and it is known with the most perfect certainty that many of th

d they were unhappy souls of the dead, envious of the living. the modern story of the lorelei has something in common with the myths of the sirens. the sirius mystery title of a book by robert k. g. temple (1972, discussing his discovery that a primitive african tribe, the dogon of mali in former french sudan, apparently had been aware for centuries that the dog star sirius was orbited by a white dwarf neighbor invisible to the naked eye and only recently discovered by astronomers. temple claimed that this knowledge of the dogon tribe was five thousand years old, that the white dwarf was known also to the ancient egyptians in pre-dynastic times prior to 3200 b.c.e, and that the dogon people may have par- encyclopedia of occultism& parapsychology. 5th ed. the sirius mystery 1411 tially desc

the class of supernatural beings who obeyed humans in answer to magical summonses, these, especially the dwarfs, often acted as instructors in the arts of magic. many instances of this are found in tales and romances of early teutonic origin. the dwarfs were usually assisted by adventitious aids in their practice of magic, such as belts that endowed the wearer with strength (like that worn by the dwarf laurin, shoes for swiftness (analogous to the seven-league boots of folk tale, caps of invisibility, and so forth. witchcraft witchcraft was much more in favor among the northern teutons than it was in germany, and this circumstance has been attributed to their proximity to the finns, a race notorious for its propensities toward magic. in norway, orkney, and shetland, the practice of sorcery

FAUST

low stuff adheres, whose greedy hands for hidden treasure grope, and who is glad when any worm appears! dare such a human voice resound where spirits near me throng around? yet still i thank you, poorest one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back agai

all ruined is our funthis, the beasts! they wanted done. herald. since on me, when masquerading, herald s duties ye ve been lading, stern i guard the portal, wary lest into your revels merry aught may slink of harmful savour; neither do i shrink nor waver. yet i fear lest spectres erring through the windows may be faring; if black arts and spooks beset you, from them i could never get you. of the dwarf we were suspicious. lo! back there a pageant issues! as a herald, it s my duty to explain those forms of beauty, but what s past all comprehending, for that i ve no explanation. help ye, all, my education!see what hitherward is tending! lo! a four-yoked chariot splendid through the crowd its way has wended, yet the crowd it does not sunder; i can see no crushing yonder. in the distance colou

eave it! griffins come, come! bring in a heap of gold! beneath our claws fast will we hold. they re bolts none others can excel, they guard the greatest treasure well. pygmies we are in our places truly, know not how it did befall. whence we came, don t ask unduly, for we re here now once for all. as a joyous place to settle, suitable is every land; if a rocky rift shows metal, straightway is the dwarf at hand. male and female, busy, ready, exemplary is each pair; we know not if once already this the case in eden were. our lot gratefully we treasure, for we find things here are best; mother earth brings forth with pleasure in the east as in the west. dactyls. hath in a night the earth the little ones brought to birth, the smallest she will create too, they will find each his mate too. elde

i take a great delight. the crowds rush on, are fain to leap and bound. the fools! they think that they ll be drowned, and, as if swimming, drolly thrash around, panting and snorting on the solid ground. confusion now is at its height. the ravens have returned. i ll praise you to the lofty master duly. now if you ll prove that you are masters truly, hasten ye to the glowing smithy where tireless dwarf-folk on their stithy strike sparks from metal and from stone. ask, while at length you prate and flatter, for fires that beam and flash and scatter, such as to their deep minds are known. it s true, sheet lightning in the distance dancing and fall of stars from height of heaven glancing may happen any summer night; sheet lightning, though, amid entangled bushes and stars that hiss among the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

palenque, i began to climb the steps of yet another pyramid. it was a steep building, oval rather than square in plan, 240 feet long at the base and 120 feet wide. it was, moreover, very high, rising 120 feet above the surrounding plain. since time out of mind this edifice, which did look like the castle of a necromancer, had been known as the pyramid of the magician and also as the house of the dwarf. these names were derived from a maya legend which asserted that a dwarf with supernatural powers had raised 6 the atlas of mysterious places, p. 70. 7 time among the maya, p. 298. 8 fair gods and stone faces, pp. 95-6. graham hancock fingerprints of the gods 155 the entire building in just one night.9 the steps, as i climbed them, seemed more and more perversely narrow. my instinct was to l

elation of ancient measures to the great pyramid, in secrets of the great pyramid, pp. 381-2. 2 martin bernal, black athena: the afro-asiatic roots of classical civilization, vintage books, london, 1991, p. 276. graham hancock fingerprints of the gods 241 familiar theme of catastrophe with the quite separate theme of precession. on the one hand we have an earthly disaster on a scale that seems to dwarf even the flood of noah. on the other we hear that ominous changes are taking place in the heavens and that the stars, which have come adrift in the sky, are dropping into the void. 3 such celestial imagery, repeated again and again with only relatively minor variations in myths from many different parts of the world, belongs to a category earmarked in hamlet s mill as not mere storytelling o

weller in sept, presumably suggesting that he stayed close to his mother. sirius is an unusual star. a sparkling point of light particularly prominent in the winter months in the night skies of the northern hemisphere, it consists of a binary star system, i.e. it is in fact, as the pyramid texts suggest, a dual entity. the major component, sirius-a, is what we see. sirius-b, on the other hand the dwarf-star which revolves around sirius a is absolutely invisible to the naked eye. its existence did not become known to western science until 1862, when us astronomer alvin clark spotted it through one of the largest and most advanced telescopes of the day.39 how could the scribes who wrote the pyramid 35 pyramid texts cited in the gods of the egyptians, volume i, p. 158. 36 osiris and the egypt

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glad, radost joy, and our wish, the harmony is yet stronger. kroto reminds us of kirt, molnia of miolnir (pp. 1221. 813. how near the badniak of the servians comes to our christmas fire! their cuckoo -pole to the langobardic dove-pole (p. llssn, their dodola to the fetching-in of rain (p. 594, the carrying-out of death to the fight of summer and winter, the vila to our wise-women! if the elf and dwarf legends appear less polished than they are among celts and germans, our giant legend on the other hand has much more in common with the slavic and finnic. no doubt slav mythology altogether is several degrees wilder and grosser than german, yet many things in it will make a diserent figure when once the legends and fairy tales are more fully and faithfully gathered in, and the gain to german

land in the legend quoted on p. 409. old french poems give the part of short-sighted peter to the hermit who escorts an angel through the world (meon, nouv. rec. 2, 116, and pref. to tome 1; from mielcke's lith. sprachl. p. 167 i learn that the same version prevails in samogitia, and the gesta romanor. cap. 80 tell of the angelus et eremita. as the gods lodged with philemon and baucis, so does a dwarf travelling in the grindelwald with some poor but hospitable folk, and protects their little house from the flood (ds. no. 45; in kinderm. 87 god almighty lodges with the poor man, and allows him three wishes; to riigen comes the old beggar-man= wuotan, gets a night's lodging from a poor woman, and on leaving in the morning lets her dabble in the wishing business, which turns out ill for the

on the topmost rung, the mallet's handle came off, and the poor man dropt into hell. the pikeman or blacksmith in the fairy-tale got on better by flinging his knapsack or apron (sledgehammer in asbiornsen p. 1 36 is still more archaic) into heaven. of course these wanderings of the saviour and one of his disciples have something in common with the journeys of jesus and his apostles in judea, the dwarf visitor might be compared to the angels who announced god's mercies and judgments to abraham and lot, as philemon and baucis have a certain resemblance to abraham and sarah; but the harmony with heathen legend is incomparably fuller and stronger. the angels were simply messengers; our mythology, like the greek and indian, means here an actual avatara of deity itself. another example, of smal

our own antiquity, when kings, judges, priests, heroes and minstrels wore garland and fillet, and even the people's poets used to elect a king of theu- own' au] ui ou on coruiie les biaus discour' rcuars 1g77. 910 poetey. other tlie prowess of their arms, so shehperds and poets sang for the prize of poetrj. osinn wishes to sound the wisdom (or^speki) of the sage giant, ying]7orr that of the sage dwarf, the blind guest^ that of king heisrekr; then lays are sung and riddles propounded, vafj^ru^nir expressly stipulating' hof-si ve'sja vi^ scolom hollo 1, gestr, um ge'sspeki^ ssem. 33; they are to wager heads, as in the contests between cunning smiths or chess-players. lives are staked also in the wartburg war of minstrels' nu wirt gesungen ane vride. stempfel muoz ob uns nu beiden stan alhie

s it be irreganc and girregar in a konigsberg ms (grundr. 345; but irreganc in ls. 2, 314 is the name of a wandering scholar, and irrefogel in haupt's zeitschr. 1, 438 means the same, conf. schm. 3, 588; the titurel 576 has' ein irregengel vor allem valsche' the two words vdtteaijs and elf-licht, shewing a close connexion with wights and elves, are perhaps the oldest we have. sindri (scintilla, a dwarf's name in the edda, s^m. 7^ suggests the slav homesprite iskrzycki (iskra spark, p. 513. a story is told of an inuisch getting caught, and a great many more coming soon after to claim him back: this represeiits them as an elvish people, who stick to one another^ miscell (nlirnb. 1661) p. 143-4. deut. sag. no. 279. none of these refer to souls, they are rather hapjjy omens of victory, as will

man hidi-ou^hi orerip'own with moss, who mamed about in a narrow glen a league long (jul. schmidt 140. in the iliesengebirg the nispirit is said to chase before him the riittclweihchen, who can only find protection under a tree at the felling of which the words' gott wait's (not' wait's gott) were uttered, deut. sag. no. 270. 2 deut. sag. no. 48. jul. schmidt p. 143; conf. no. 801, where the dwarf hangs a chamois before the huntsman's door* see below, the story from boccaccio and that of gronjcttc. 930 spectres. lieathenisli specfcredom. even among the vicentine and veronese german sj the keenest sportsman will not venture on the track of game at the seasons just mentioned, for fear of the wild man and the ivood-ivife. no herdsman will drive cattle out, the flocks and herds are watere

sank into the mountain, and the earth closed up again, the uproar was over and the sun shone sweetly; only a few coins remained, which when thrown away had fallen outside the serpent ring (reusch's samland no. 3. the great hoard on which fdfnir lay was made up of gold that the gods had been obliged to hand over for the covering and cramming of otter, but which loki had pi-eviously taken from the dwarf andvari. sigur'sr, having got it into his power after slaying the dragon, conveyed it all safely away on grani's back, hence gold was named byrd'r grana (granonis sarcina, ohg. nibelungs' hoard. 979 would be kraniii purdi, so, 139. it is remarkable that in a swed. folksong (arvidsson 2, 193) the maiden awaiting her betrothed says: vore det den ungersven (were he the swain) som jag skulle ha

rt niblunges not when he kills the lintrache (lithe-dragon, but when schilbunc and niblunc asked him to divide the treasure, a thing they could not manage themselves; and neither could he (94, 5. the hoard is carried' uz eime holn berge' apparently it belonged to dwarfs, so that schilbunc and niblunc were of the elf kindred. thus in both lays the hoard originates with dwarfs, and in the bdda with dwarf andvari; as elvish beings they are by nature collectors and keepers of subterranean treasure, haunting the mountains as they do (pp. 448. 452, and they delude (pp. 464. 915) like spectres. then the wishiug-hat is brought to mind by the cover-capes and mist-mantles of dwarfs (p. 915; the dwarf race, like the dragons^ cherishes and guards treasures, 1 the seifriedsburg in the rhon mts (weisth

comes thy father fin bringing thee esbern snare's heart and eyes to play with' esbern came home comforted; he stept into the church, the trold was just bringing up the stone shaft that was still wanting, when esbern hailed him by the name of fin! in a rage the ti'old shot up into the air with the half-pillar: that is why the church stands on three pillars and a lialf only. fiimr is the name of a dwarf in the edda. the german legend on p. 549 is told thus in lower hesse: a peasant on the euenbach (by the sandershiiuser mt. near cassel) had so much corn to gather in, that he knew not how to house it all: his barn was too small, and he had not the money to build a larger. as, thoughtful and anxious, he paced his fields, a gray old mannihin stept up to him, and asked the reason of his sadness

to the popular mind, they refer not to devilish doings at all, but everywhere to elvish or even christian. some of them se'em to be of high antiquity, of heathen origin, and to 1062 magic. have been handed down through a long course of oral tradition. their power to hurt or heal is founded on faith in elves and sprites, whose place is afterwards filled by angels and holy names. as elf and eljin, dwarf and she-dwarf, hilwiz and bilwizin are invoked (p. 472, so in the old as. formula (app. spell i' esa gescot (ases' shot, ylfa gescot, hcegtessan gescot' all stand side by side. such formulas, whose words must long ago have become unintelligible to witches of the 16-1 7th cent, at once prove the injustice of the charge brought against them. it is to me a significant fact, that the imagination

gottes, ettn. unw. doct. 224 'traf mich gottes gevmlt= 1 had a stroke, brunsw. auz. 1745. p. 2022 (from life of mat. schwarz, an. 1547; couf. supra p. 19n. yet the 'stroke of god^ expresses also the quickness and ease of this mode of death (mors lenis repentina, compared with those that chain us long to a bed o pain: hence another name for apoplexy was' das selig' the blessed. we may compare the dwarf-stroke, dverg-slagr, palsy, p. 461. the bohemians distinguish bozj moc (god^'s might) epilepsy, from bozj rujca (god's hand) apoplexy (see suppl. the term falling sickness for epilepsy occurs as early as diut, 2, 193' vajjandia suht (caducum moi-bum 'daz fallende ilbel' fundgr. 325' fallender siechtag' hutten 5, 171. otherwise: the sorrow, the miser, the sore trouble, the evil being, the sco

severed and held open by wedges, while ruptured children stript naked were pushed tlcrough the apertures, under a persuasion that by such a process the poor babes would be cured of their infirmity. as soon as the operation was over, the tree in the suffering part was plastered with loam, and care' pauli hentzueri itincrar (an. 1598-9, breslau 1017. p. 5- n.b, in the o.fr. tristan 1321 31 when the dwarf frociue confides to the blackthorn the secret of king mark having horse's ears, he first puts his head under the hollow root, and then speaks. his secret thus passes on to the thorn. 1168 sicknesses. fully swatlied up. if the part coalesced and soldered together^ as usually fell out where the feat was performed with any adroitness at all, the party was cured; but where the cleft continued to

volkslieder der polen, coll. by w. p, leipzig 1833, p. 90. 2 as. herb-names, wbeu once critically edited from the mss, promise rich gleanings for mythology, of which i have given several specimens. i will here add a tew obscure names: dweorges dwostle, dwosle, dwysle (pulegium, pennyroyal, was quoted p. 448, and if conn, with on' dustl' levis opera, perh. quisquilife, and' dustla' everrere, it is dwarf's sweepings; collaii-crofi is achillea or uymphaea, and as' collen-ferh's' in the poems is proud-hearted, so proud crocus (ohg. kruogo) or crock, pitcher, whichever we take crog to mean (clf-j'one, ohg. alb-dono, our alpranke (bittersweet; wulfes comb, chamaelea; foxes glofa, buglossa, ohg. hrindeszunga, ox-tongue [or, digitalis; uind-helese, paeonia, engl, hind-hele, appar' cervam celans, d

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the house (swed. bo-tra, dwelling-tree. you must not break a bough off such a tree, or the offended goblin will make his escape, and all the luck of the house go with him; moreover, he cannot abide any chopping in the yard or spinning on a thursday evening (superst. swed. no. 110. 3 in household occupations they shew themselves friendly and furthersome, particularly in the kitchen and stable. the dwarf-king goldemar (pp. 453. 466) is said to have lived on in timate terms with neveling of hardenberg at the hardenstein, and often shared his bed. he played charmingly on the harp, and got rid of much money at dice; he called neveling brotherin- law, and often admonished him, he spoke to everybody, and made the clergy blush by discovering their secret sins. his hands were lean like those of a f

children, to throw them into the water, to puff their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a happy time, had at his side some merry elf or dwarf as his attendant embodying to the vulgar eye the bless ings that he brought. 1 strongly in favour of this view are the north franconian names hullepopel (popowitsch 522, hollepeter (schm. 2, 174, the bavarian semper, of whom they say he cuts naughty children s bodies open and stuffs them with pebbles (schm. 3, 12. 250, exactly after the manner of holla and berhta (p. 273) 2; and consider fai

d characters of heathenism. the greeks enlivened the seriousness of their tragedy by satyric plays, in which e.g. proteus, similar to our sea-sprite (p. 434, played a leading part. 2 there is yet another way in which a former connexion between gods, wise-women and these genii now and then comes to light. the elf who showers his darts is servant or assistant to the high god of thunder, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worshi

given. 1 bruder rausch (friar rush) a veritable goblin, is without hesitation [described as being] despatched from hell among the monks; his name is to be derived from russ= fuligo (as kohlrausch was formerly spelt kolruss. chapter xviii. giants. the relation in which giants stand to dwarfs and men has been touched upon in p. 449. by so much of bodily size and strength as man surpasses the elf or dwarf, he falls short of the giant; on the other hand, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which r

d, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of e

irungmo&gi (superbus) 77a; hardrdffr (saevus) 54a; our derivation of the words iotunn and]?urs finds itself confirmed in poetic epithet and graphic touch: kostmo&r iotunn (cibo gravatus, saem. 56b; oh (ebrius) ertu geirrosr, hefir]?u ofdruccit (overdrunk) 47a (see suppl. from this it is an easy step, to impute to the giants a stupidity contrasting with man s common sense and the shrewdness of the dwarf. the on. has ginna alia sem pussa (decipere omnes sicut thursos, nialssaga p. 263. dumm in our old speech was mutus as well as hebes, and dumbr in on. actually stands for gigas; to which dumbi (dat) the adj. pumbi (hebes, inconcinnus) seems nearly related. a remarkable spell of the llth cent, runs thus < tumbo saz in berke mit tumbemo kinde in arme, tamb hiez der berc, tumb hiez daz k

wyvan and dwyvach, who escaped in a naked (sailless) ship, and afterwards repeopled the land. this ship is also named that of nevydd nav neivion, and had on board a male and female of every creature; again it is told, that the oxen of hu gadarn dragged the avanc (beaver) ashore out of the llion lake, and it has never broken out since.3 of still narrower limits are our german tales, as that of the dwarf seeking a lodging at ralligen on l. thun (no. 45, which is very like the philemon-myth; of arendsee (no. ill, where again only a husband and wife are saved; of seeburg (no. 131; and frauensee (no. 239. a danish folktale is given by thiele 1, 227. fresh and graceful touches abound in the servian lay of the three angels sent by god to the sinful world, and the origin of the plattensee or balat

lence, pp. 229, 230 (see suppl. sacrifices were offered at such springs. of the salutary effect of hot and chalybeate springs people must have been aware from immemorial time, witness the aquae mattiacae in the koman time and those 1 the hardening and repairing of sroords in water (sverft herfta, ssem. 136h) was certainly believed in by the germans too. the vilkinasaga, cap. 40 p. 100, eays: when dwarf alberich had fashioned nailring, he searched nine kingdoms before he found the water in which the sword could be tempered; at last he arrived at the water treya, and there it was tempered. our eckenlied, str. 81, agrees with this, but is still more precise: dannoch was ez niht vollebraht, do fuorten z zwei wildiu getwerc wol durch niun kiinecriche, biz daz si kamen zuo der dral, diu da ze tr

his caesar, cap. 19) and clement of alex (stromat. 1, 305) assure us that the german prophetesses watched the eddies of rivers, and by their whirl and noise explored the future. the norse name for such a vortex is fors, dan. fos, and the isl. sog. 1, 226 expressly say, blotafti forsin (worshipped the. the legend of the river- sprite fossegrim was touched upon, p. 493; and in such a fors dwelt the dwarf andvari (seem. 180. fornald. sog. 1, 152. but animal sacrifices seem to have been specially due to the whirlpool (80/09, as the black lamb (or goat) to the fossegrim; arid the passages quoted from agathias on pp. 47, 100, about the alamanns offering horses to the rivers and ravines, are to the same purpose. the iliad 21, 131 says of the skamander: co brf sr)9a troxet? lepevere ravpov, cool&a

as, grizulas is thill, and wezimmas waggon. 4 can this be reconciled with the statement, p. 729, that finn, otawa=bear? the mongol, for bear is utege. teans. 5 don quixote 1, 20 (ed. ideler 1, 232; conf. 5, 261. 726 sky and staes. the small, almost invisible star just above the middle one in the waggon s thill has a story to itself. it is called waggoner, hind, in lower germany diimeke, thumbkin, dwarf, osuabr. dumlte, meckl. duming, in holstein hans diimken, hans diiinkl sitt opm wagn. they say that once a waggoner, having given our saviour a lift, was offered the kingdom of heaven for his reward; but he said he would sooner be driving from east to west to all eternity (as the wild hunter wished for evermore to hunt. his desire was granted, there stands his waggon in the sky, and the high

cies of antiquity respecting day and night are intertwined with those about the sun, moon and stars: day and night are holy godlike beings, near akin to the gods. the edda makes day the child of night. norvi, a iotunn, had a daughter named nott, black and dingy like the stock she came of (svort oc dock sem hon atti sett til* several husbands fell to her share, first naglfari, then anar (onar) 2 a dwarf, by whom she had a daughter ior<5, who afterwards became osin s wife and thorns mother. her last husband was of the fair race of the ases, he was called delliagr, and to him she bore a son dagr, light and beautiful as his paternal ancestry. then all-father took night and her son day, set them in the sky, and gave to each of them a horse and a car, wherewith to journey round the earth

s its a into o (uo; yet conf. my kleinere schriften 3, 11 7.3 on the other hand, in dies and all that is like it in other languages, there plainly appeared 1 this passage was not taken into account, p. 528; that night and helle should be black, stands to reason, but no conclusion can be drawn from that about giants as a body. notice too the combination- svort ok dock, conf. p. 446. here giant and dwarf genealogies have evidently overlapped. 2 conf. haupt s zeitschr. 3, 144. 3 [sanskr. dah urere, ardere (bopp s gl. 165) does seems the root both of dies and goth, dags, which has exceptionally kept prim, d unchanged. mhg. tac still retained the sense of heat: fur der heizen sunnen tac, ms. 2, 84. suppl] 735 736 day and night. an interlacing of the notions day, sky, god/ p. 193. as day and don

ps. 2, 12, in a movement of the eyelid (conf. slegiprdwa palpebra, graff 3, 316; f ante- 1 in dihan, dihsmo the d remained, in zit it degenerated. just so the goth ?vahan first became regularly ohgr. duahan, then irregularly tuahan, now zwagen; the os. thuingan first ohgr. duingan, then tuingan, now zwingen. less anomal ous by one degree are ohg. zi for goth, du (to, and our zwerg for on. dvergr (dwarf, mhg. twerc. 2 numeral adverbs of repetition our language forms with stunt as well as mdl, but also by some words borrowed from space, gramm. 3, 230. 3 beside the inf. brehen (ms. 1, 47a. 185a. gudr. 1356, 2) we are only sure of the pres. part: onge-brehender kle, ms. 1, 3b. brehender schin 2, 231a; for the pret. brach, ms. 2, 52a. bon. 48. 68, could be referred to brechen, conf. break of da

he end old minne de clares that she hopes some day to appear again among men, and drag the false minne openly to justice, a song in msh. 3, 43 7a describes how dame honour sits in judgment, with loyalty, charity and manhood on her right, shame, chastity and modera tion on her left. p. suchenwirt xxiv: the poet follows a narrow path into a great forest, where a high mountain rises to the clouds: a dwarf meets him at the mouth of a cave, and informs him of a court to be held in that neighbourhood by dame con stancy and justice, he goes on his way, till he comes to the judgment-seat, before which he sees minne appear as plaintiff, followed by moderation, chastity, shame, and modesty, he hears her cause pleaded and decided, but frau minne spies him in his lurking-place. h. sachs i. 273b: in ma

HAMIL THE ROSICRUCIAN SEER

planets, when the sun has reached his greatest northern declination, is said to be the best time.concerning the room containing the circle &c.theinvocant must in order to carry out his work have a smalltheburtonepisode101 old man keeps onspitting-helooks sospiteful-mrburton only smiles. now the boy has jumped up, i don't know hardly what shape he is. i never saw such a droll boy he looks almost a dwarf.theone that is smoking would be good looking if he had somehair-theblack boy has gone up to him and laid holdofhis pipe and took it outofhismouth-nowthey seem quarrelling there's two or three more round them. now there's such a beautiful house come up, and a man with a turban at the sideofit-he'sthe only one with a turbanon-theyall seemquarrelling-theold man seems exactly as though he was go

HANDBOOK OF EGYPTIAN MYTHOLOGY

approach the angry goddess. he alternately harangues and cajoles her. thoth lectures her about her duty and dignity as the daughter of ra. he tells her about the desolate and gloomy state that egypt has fallen into without her bright presence. he paints word pictures of the delicious food offerings and the singing and dancing she will receive in the 72 handbook of egyptian mythology figure 14. a dwarf god celebrating the return of the distant goddess. a relief in a temple which originally stood on the island of philae (courtesy of geraldine pinch) temples of egypt if she returns. thoth also tells her a series of entertaining animal fables on the theme of cosmic justice. the best known of these is the story of the lion and the mouse.22 it tells of a mighty lion who (like the distant goddes

also atum; birds; primeval mound; ra references and further reading: r. t. rundle clark. the phoenix. in myth and symbol in ancient egypt. london: 1959, 245 249. s. quirke. benu bird of ra, the phoenix of egypt. in the cult of ra sun-worship in ancient egypt. london: 2001, 27 30. primary sources: pt 600; ct 76, 335; bd 13, 17, 29b, 83; herodotus h ii.73 bes and beset bes and beset were protective dwarf deities closely associated with childbirth and rebirth. a number of dwarf deities are known from egyptian art under the names of aha, hity (haty, or bes. they often appear in groups strangling snakes, waving knives, or playing musical instruments. aha, whose name means fighter, attacked and overcame the forces of evil such as demons, chaos serpents, and foreign sorcerers. hity was a kind of

haos serpents, and foreign sorcerers. hity was a kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterpart whom egyptologists call beset, performed similar functions. by the end of the second millennium bce, bes and beset were sometimes identified with the divine siblings, shu and tefnut. paradoxically, bes became a giant dwarf whose body reached from the underworld to the heavens. he could also be regarded as a special embryonic form of the creator sun god. it may be in this role that bes can be shown as an androgynous being suckling or cuddling baby bes figures, monkeys, or kittens. in the first millennium bce, the joint deity horus-bes figured in magic as a divine healer and protector. egyptian old wives probabl

yonic form of the creator sun god. it may be in this role that bes can be shown as an androgynous being suckling or cuddling baby bes figures, monkeys, or kittens. in the first millennium bce, the joint deity horus-bes figured in magic as a divine healer and protector. egyptian old wives probably told stories about the antics of bes, but they do not survive in the written record. the evidence for dwarf deities is mainly pictorial. they appear on magical objects, bedroom furniture, and items used to contain or apply makeup. bes amulets and figurines were popular for over 2,000 years. some women even decorated their bodies with bes tattoos to improve their sex life or fertility. 118 handbook of egyptian mythology the masklike face of bes has wide eyes, a flat nose, and a projecting tongue. i

ems used to contain or apply makeup. bes amulets and figurines were popular for over 2,000 years. some women even decorated their bodies with bes tattoos to improve their sex life or fertility. 118 handbook of egyptian mythology the masklike face of bes has wide eyes, a flat nose, and a projecting tongue. it is framed by hair that sometimes looks like a lion s mane. originally bes may have been a dwarf wearing the entire skin of a lion or a leopard. by the later second millennium bce he is usually a half-human, half-animal creature, with a furry body, a long tail, and a face as ugly as an old monkey. the spotted pelt of some bes and beset figures may relate to the myth in which the flayed skin of anti or seth becomes a protective garment for the champions of order. the ugliness of bes and

e as ugly as an old monkey. the spotted pelt of some bes and beset figures may relate to the myth in which the flayed skin of anti or seth becomes a protective garment for the champions of order. the ugliness of bes and the way in which he often displays oversized genitals added to his effectiveness as an apotropaic deity. beset had the same lion-mask features as bes. she was sometimes shown as a dwarf and sometimes with a body of normal proportions. beset is unusual in being portrayed naked. in egyptian myth, goddesses seem to undress for one of two reasons: to overcome some hostile force by their sexual power or to give birth. some figurines of beset may show her pregnant. as a divine mother, beset could be a form of isis or hathor. complex bes and beset figurines of the third intermedia

h. some figurines of beset may show her pregnant. as a divine mother, beset could be a form of isis or hathor. complex bes and beset figurines of the third intermediate period include visual allusions to the myth of the distant goddess hathor-tefnut. she wandered as a cat in the nubian or libyan deserts until she was persuaded to return by shu and thoth, who had taken the form of apes or monkeys. dwarf deities such as bes and hity are shown in temples of the greco-roman period capering like monkeys and making music to pacify the returning goddess (see figure 14. during the new kingdom, bes was usually paired with the fearsome hippopotamus goddess taweret rather than with beset. the two deities appear in scenes celebrating the births of kings and commoners. bes and taweret were also the gua

other deities. important goddesses such as hathor, bastet, and mut can be called both the eye of atum and the eye of ra. other egyptian texts refer to these two eyes as if they were separate entities. this may be to distinguish between the creative and destructive aspect of the eye goddess. the pupil of the eye could be thought of as a womb in which gods and other beings were formed. a child or a dwarf can be shown inside the eye, representing the sun that will be born in the red sky of dawn. deities, themes, and concepts 129 figure 28. a king is given power over foreign lands by sekhmet, one of the goddesses who could be known as the eye of ra. relief in the temple of seti i at abydos (courtesy of richard pinch) the unblinking gaze of the eye of ra could embody the dangerous aspects of th

goddess gives birth to a divine child who is destined to rule. taweret is shown among other fighters savaging foreign captives, brandishing knives or torches, or holding the sa symbol of protection (see figure 30. her role as protector of the divine child is repeated in later temple reliefs showing the birth and upbringing of kings and gods. she usually appears in the birth chamber with the lion-dwarf bes. on a magical stela, isis tells her son horus that a sow and a dwarf were the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus go

is how horus the child appears. he was the most important of the child gods who formed the third member of divine triads in many temples. such child gods had two main functions in egyptian myth and iconography. the first was to symbolize the renewal of the cosmos. the second was to overcome the wild creatures who threatened the cosmic order. in both roles, child gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddes

eriod, harpokrates became a popular amuletic symbol, often carved on magical gems. he was revered as a god of dawn, which was thought to be the most effective time to perform magical spells. plutarch (c. 46 126 ce) thought that harpokrates was a second son of isis who had been born prematurely with deformed legs. the horus figures on cippi often have a body that resembles that of the bandy-legged dwarf god bes. a mask of bes is found on most cippi, and horus the child seems to have taken over bes s role as one who drove off demons and protected women and children. in spite of the triumphant visual image of the horus child overcoming chaotic animals, the texts on cippi and magical statues usually describe how horus was poisoned by a snake or a scorpion. his mother, isis, has to use her magi

mansion of the ka of ptah (egyptian h. wt ka ptah; greek aigyptos) that eventually gave its name to the whole country. in the middle kingdom, ptah was already known as a divine craftsman who could make a new body for a dead person. ptah became the particular patron of metalworkers and sculptors. that dwarfs were traditionally employed to make jewelry may have been a factor in the development of a dwarf form (pataikos) of ptah. the greeks later equated ptah with their bandy-legged smith god, hephaistos. deities, themes, and concepts 181 ptah was said to have invented the opening of the mouth ritual that was used to symbolically animate cult and ka statues and reanimate mummies. osiris was the mythical prototype for all mummies, so in coffin texts spell 62 ptah helps horus to break open the

ce where these answers are given. egyptian oracles usually involved the movement of a cult statue toward a particular person or between a choice of two written answers. ostracon (pl. ostraca) a potsherd or flake of stone used as a surface for writing or drawing. papyrus a type of reed, the paper made from its stems, or a book-scroll formed from sheets of papyrus. pataikos (pl. pataikoi) a type of dwarf deity used as a protective amulet. pharaoh a title meaning great house (the palace; a respectful way of referring to an egyptian king. polytheism the worship of many gods within a religious tradition. ptolemaic something belonging to the period when the greek ptolemy family ruled egypt. pylon a pair of trapezoidal towers that formed the entrance to a temple. the towers were identified with t

HELENA BLAVATSKY NIGHTMARE TALES

it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated flame. during this process, tatmos, who had sat till then altogether unconcerned and motionless, removed heryellow slippers from her naked feet, and throwing them into a corner, disclosed as an additional beauty, asixth toe on each deformed foot. the dervish now reached over into the circle and seizing the dwarf's anklesgave her a jerk, as if he had been lifting a bag of corn, and raised her clear off the ground, then, stepping backa pace, held her head downward. he shook her as one might a sack to pack its contents, the motion beingregular and easy. he then swung her to and fro like a pendulum until the necessary momentum was acquired,when letting go one foot and seizing the other with both hands

passive. the motion increased in rapidity until the eye could hardly follow thebody in its circuit. this continued for perhaps two or three minutes, until, gradually slackening the motion heat length stopped it altogether, and in an instant had landed the girl on her knees in the middle of the lamp-litcircle. such was the eastern mode of mesmerization as practised among the dervishes. and now the dwarf seemed entirely oblivious of external objects and in a deep trance. her head and jawdropped on her chest, her eyes were glazed and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should have been intotal obscurity but that there was a hole bored in it, through which entered a bright ray of sunl

fect then occurred: the room, which had been previously partially lighted by the sunbeam,grew darker and darker as the star increased in radiance, until we found ourselves in an egyptian gloom. thestar twinkled, trembled and turned, at first with a slow gyratory motion, then faster and faster, increasing itscircumference at every rotation until it formed a brilliant disk, and we no longer saw the dwarf, who seemedabsorbed into its light. having gradually attained an extremely rapid velocity, as the girl had done whenwhirled by the dervish, the motion began to decrease and finally merged into a feeble vibration, like theshimmer of moonbeams on rippling water. then it flickered for a moment longer, emitted a few last flashes,and assuming the density and irridescence of an immense opal, it re

HINE PHIL ASPECTS OF EVOCATION

scribed by michael persinger as possible side-effects of encounters with earth light phenomena. unbeknown to me at the time (which was later discovered when i related this tale) two friends of mine who were members of the west yorkshire earth mysteries group had experienced a strange encounter at the then newly-uncovered backstone stone circle. their experience included seeing earth lights, small dwarf-like shades, and lines of energy around the stone circle that they spent a night sitting in. it seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. what this experience did do, was to lead me to making a more intensive study of earth mysteries and magithwhat is magick? what is magick? several d

INITIATION INTO HERMETICS

ale or a female being, depending on the kind of task it is expected to fulfill. the same is true for the clothing for it; your fantasy may decide. according to the task ahead, you may link the elementary by imagination to a self-selected ritual. impress on your elementary right from the beginning the command that it should adopt the size you choose for it. you can have your elementary shrink to a dwarf or grow to a giant. it depends absolutely on your will and your liking whether you want to give the elementary an attractive or less beautiful form. the purpose on which you decide also plays a part here. as every astral and mental body is independent of time and space, matter being no obstacle for it, it is necessary for you to communicate this property to your elementary by imagination rig

ISIS UNVEILED

day when it resumes its form and awakes again from its primitive darkness* if we now examine the ten mythical avatars of vishnu, we find them recorded in the following progression: 1. matgya-avat&ra: asasah. it will also be his tenth and last avatar, at the end t^ the kali-yuga. 2. kdrma-avatdra: as a tortoise. 3. variuta: as a boar. 4. ndra-sinha: as a manaion; last animal stage. 5. vdmana &s a dwarf; first step toward the human form. 6. parasu-rdma: as a hero, but yet an imperfect man. 7. rdma-chandra: as the hero of rdnuljfana. i^iysically a perfect man; his next of kin, friend and ally, hanuman the monkey-god. ths mojucey endowed wuh epeedi' 8. kriskna'atiatdta: the son of the virgin deoandgi (or deeam) one formed by god, or rather by the manifested deity\^hnu, who is identical with a

reatire germ, ve pass through the palaeozoic and mesozoic times, covered b; the first and second iqcamatioos as the fish and tortoise; and the cenozoic, which is embraced by the incarnations in the animal and semi-human forms of the boor and man-lion; and we come to the fifth and crowning geological period, designated as the "era of mind, or age of man" whoae symbol in the hindfl mythology is the dwarf the first attempt of nature at the creation of man. in this list we should follow the main idea, not judge the degree of knowledge of the ancient philosophers by the literal acc^taoce of the popular form in which it is presented to us in the grand epic poem of mah^ladrata and its chapter the even the four ages of the hinda chronology contain a far more philo- sophical idea than appears on th

ng the form which sits upon the mys- terious wagon of ezekiet. nor do we see less clearly carried out in this succession of avatars the truly philosophical idea of a simultaneous spiritual and physical evolution of creatures and man. from a fish the progress of this dual transformation carries on the physical form through the shape of a tortoise, a boar, and a man-lion; and then, appearing in the dwarf of humanity, it shows paratu-rdma physically a p^ect, spiritually an undeveloped entity, until it carries mankind, personified by one god-like man, to the apex of physical and spiritual perfection a god on earth. in krishna and the other saviors of the worid we see the philosophical idea of the progressive dual development understood and as dearly expressed in the zohar. the 'heavenly man' w

JESSUP MK THE CASE FOR THE UFO

grinding and fitting stones, in situ. these walls are also noted for the very large stones which make up the lower of three tiers, and it is these in which we are more interested (see fate, vol. ii, no. 1, and american anthropologist, 1936) the stones making up the corners of the reentrant angles, of this lower tier, appear to be a dark basalt; heavy, hard, and rugged. they are so large that they dwarf a man on horseback standing beside them. some of them are about twelve feet square at the base, and eighteen to twenty feet high. they are estimated to weigh about two hundred tons each. other stones in the same walls range from small ones of only a few hundred pounds, through continuous gradations up to the largest. all of them were crudely rough quarried, and were then ground into their de

LIBER CXCVII STORY OF SIR PALAMEDES

uth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehen

around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. quod he .by goddes holy spell, so high a venture was not known

cen knight 17 as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother.s face) that he shall know the beauteous breath and taste the goodly gift of grace who shall achieve this marvel quest. then arthur sterte up from his place, and sterte up boldly all the rest, and sware to seek this goodly thing. but now the dwarf doth beat his breast, and speak on this wise to the king, that he should worthy knight be found who with his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by godde

ith his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by goddes reed, and pulled so strong his muscel burst, his nose and mouth brake out a-bleed; nor moved he thus the dwarf. from first to last the envious knights essayed, and all their malice had the worst, liber cxcvii 18 till strong sir bors his prowess played. and all his might availed nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of

ir bors his prowess played. and all his might availed nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but bors on arthur rails that never a knight is worth but one .by goddes death (quod he .what ails us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen. then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes

; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fe

LIBER SAMEKH

51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a greek corruption of asar un-nefer( gosiris the beautiful h, as the standard early 20th-century transliteration went. see also crowley fs remarks on this line in point ii. 2 the goetia version has giabas h( fiabaj. besz (bec) is a coptic spelling of the dwarf-god bes, as employed in the golden dawn, where for some inexplicable reason he had become one of the three elements making up the gevil persona h and was described as the gbrutal power of demonic force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3

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

ary (the words of all-wise. volundarkvida has no gods in it and to us today looks like a heroic poem, but the compiler of codex regius of the poetic edda must have thought that volund fs elfish background was good reason to situate the poem here, elves being creatures from the glower mythology h (neither of the gods nor of the giants. alvissmal has another such creature in alviss, the gall-wise h dwarf who sues for the hand of thor fs daughter and is kept dispensing synonyms by the god until the sun comes up and turns the dwarf to stone. at this point the heroic poems begin, but the gods are by no means wholly absent, especially from the poems telling the early parts of the story of sigurd the dragon-slayer. odin, hoenir, and loki appear in the prose header to reginsmal (reginn fs poem, an

ntroduces the story of thor fs duel with hrungnir and of thor fs journey to geirrod, but thereafter it is dropped. additional mythic narratives in skaldskaparmal include the acquisition from one set of dwarfs of sif fs golden hair, the ship skidbladnir, odin fs spear gungnir, odin fs ring draupnir, frey fs boar gullinborsti, and thor fs hammer mjollnir, and the subsequent acquisition from another dwarf of the gold and cursed ring that play a large role in heroic legend. a good deal of heroic legend is also recounted in skaldskaparmal. it seems that snorri next was moved to write up the rest of the myths and to do so with a frame story consistently carried out. the result was gylfaginning (deluding of gylfi. here the frame story has a swedish king, gylfi, come to visit asgard. he does so be

he describes the world crumbling about them at ragnarok, for example, the seeress of voluspa asks: gwhat fs with the asir/ what fs with the elves? h (stanza 48, a formula that is repeated in thrymskvida, stanza 7. in the ljodatal section of havamal, odin boasts that he can discern the difference between asir and alfar (stanza 159) and adds that the fifteenth song he has learned was chanted by the dwarf thjodorir, before the doors of delling: ghe chanted strength for the asir/ advancement for the alfar/ and mind for hroptaty lr [odin] h (stanza 160. the formulaic association of asir and alfar is also found in grimnismal, skirnismal, and lokasenna. although the plural refers to all the gods, the singular seems to have a special association with thor. thus, when thor tells loki about the thef

es, viking society text series, 5 (london: viking society; university college london, 1972, 1.19. alvissmal eddic poem, gthe words of all-wise. h found only in codex regius of the poetic edda, the poem is situated between volundarkvida and helgakvida hundingsbana i, the first of the heroic poems in the manuscript. alvissmal may be the last of the poems in the mythological section because it has a dwarf as a main character; volundarkvida has an elf, and the two together may therefore represent a transitional section from poems of gods to poems of men. alvissmal consists of 35 stanzas of dialogue in the meter usually used for dialogue, ljo.ahattr. in the first stanzas one of the speakers announces that he has come for a bride, and when challenged about his identity says, gi am named alviss [

nd when challenged about his identity says, gi am named alviss [all-wise/ i live down under the earth/ i have my dwelling under a stone. h in 56 norse mythology stanza 6 the other speaker, the father of the bride, identifies himself as vingthor, the son of sidgrani; that is, thor, the son of odin. thor will only give up the girl, whose troth was, he says, given while he was away (stanza 4, if the dwarf will tell him everything he wishes to know. what follows is a series of 13 questions. each of them begins with the formula gtell me that, alviss .all the fates of men/ i expect that you know, dwarf. h the questions themselves concern vocabulary: what is something called, by which thor seems to desire a list of synonyms. in his responses alviss provides these synonyms according to the races o

an epiphany, as in grimnismal or vafthrudnismal, leading to the death of the one contending in wisdom with the god, and here something similar happens: night, the eleventh category, has ended. thor has the last word, and in his final half-stanza he uses the gmagic h meter galdralag. gin one breast/ i never saw/ more ancient wisdom/ with great deceits/ i declare you trapped/ you are gdayed out, h dwarf/ now the sun shines in the hall. h we surmise that the ray of sunlight shatters the dwarf or turns him to stone, as in many dwarf legends; a giantess is turned to stone under precisely the same circumstances in a heroic eddic peom, helgakvida hjorvardssonar. neither thor nor dwarfs are ordinarily known for skill at verbal dueling, and despite tantalizing hints associating some dwarfs with wi

cookpot as he worked his culinary magic. see also eldhrimnir; sahrimnir andlang the second of three heavens in the cosmology of snorri fs gylfaginning. no other text refers to this place or to a second heaven, so it may be snorri fs invention. the name appears to mean gstretched out h but might conceivably derive from a longer form meaning gspiritual heaven. h see also vidblainn andvari (careful) dwarf from whom loki and the gods extract gold to pay compensation for their killing of otr, the son of hreidmar. the story is told in snorri fs skaldskaparmal, in the prose header and opening stanzas of reginsmal in the poetic edda, and in volsunga saga. the gods involved are odin, hoenir, and loki. loki kills otr( gotter, h who had in fact taken the form of an otter, and hreidmar demands compens

r and opening stanzas of reginsmal in the poetic edda, and in volsunga saga. the gods involved are odin, hoenir, and loki. loki kills otr( gotter, h who had in fact taken the form of an otter, and hreidmar demands compensation. using ran fs 58 norse mythology net, loki captures andvari, who has been swimming about in the form of a pike, and extracts from him all his gold, right down to a ring the dwarf wishes to keep. when loki insists on having it anyway, the dwarf curses it, saying that it will lead to death and discord. so it does. andvari is also mentioned in the catalog of dwarfs in voluspa and in the thulur. the thulur also include the word as a noun for gfish. h see also dwarfs angrboda (she-who-offers-sorrow) giantess mate of loki and mother of monsters. the name is found only once

s for reins, and when she dismounted, odin called to four berserks to look after the horse, and they could not hold it unless they killed it. then hyrrokkin went to the prow of the ship and shot it forward at the first try so that sparks leapt out of the runners and all the lands shook. h thor was enraged and would have killed her had the gods not pleaded for amnesty for her. thor kicked a little dwarf named lit into the fire, and nanna died of grief and was put on the pyre with baldr. the ring draupnir and baldr fs horse were also burned with him. the vengeance sequence comprises two parts. the first, regarding which snorri is silent in gylfaginning, is told in voluspa: gbaldr fs brother was/ quickly born/ that son of odin/ killed when he was one night old. h in skaldskaparmal, snorri rep

the magic of billing fs girl, who thwarted odin fs advances by deflecting his magic powers onto a dog on her bed. in this light, the binding of the dog would be a magic binding imposed by odin in anticipation of a rape. most other observers content themselves with contrasting the failed seduction with the successful seduction of gunnlod in the following episode in the poem. billing is listed as a dwarf name in the hauksbok version of voluspa and is found in a kenning for poetry: gcup of the son of billing. h since both the dwarfs and giants possessed the mead of poetry before odin retrieved it, this kenning works whether billing is a dwarf or a giant. the problem with understanding billing as a dwarf is not one of sexual congress between gods and dwarfs, for freyja slept with three dwarfs

f voluspa and is found in a kenning for poetry: gcup of the son of billing. h since both the dwarfs and giants possessed the mead of poetry before odin retrieved it, this kenning works whether billing is a dwarf or a giant. the problem with understanding billing as a dwarf is not one of sexual congress between gods and dwarfs, for freyja slept with three dwarfs to obtain the brisinga men, and the dwarf alviss coveted thor fs daughter and even claimed to have affianced himself to her (alvissmal. however, if billing is a dwarf, his ggirl h (presumably daughter) would be one of the very few female dwarfs in the mythology. certainly billing fs girl is a member of an out-group, and odin seduces and rapes many of these. the most telling analogue is stanza 18 of harbardsljod, in which odin boasts

rlasting. h see also thrudvangar blain in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the adjective gblue, h the name might refer to the blue sky. it is, however, also found in the thulur as a dwarf name. see also brimir bolthor(n) father or grandfather of bestla, odin fs giant mother. the form gbolthor h is found in havamal, stanza 140, where he is referred to as the father of bestla and of a famous but unnamed son, from whom odin got or learned nine magic songs. the form gbolthorn h is found in snorri, who says that odin married that woman who was called bestla, the daughter of boltho

57 (1962: 79.101, and gzum symbolischen sinn des almadin im fruheren mittelalter, h fruhmittelalterliche studien 3 (1969: 47.59. the parallel between brosinge mene and brisinga men is treated by ursula dronke, gbeowulf and ragnaro c k, h saga-book of the viking society 17 (1968: 302.325, and helen damico, gsorla attr and the hama episode in beowulf, h scandinavian studies 55 (1983: 222.235. brokk dwarf; helped create some of the precious objects of the gods. snorri tells the story in skaldskaparmal. loki had cut the hair off sif, thor fs wife, and he avoided a beating only by promising to have the dwarfs make for sif a headpiece that would grow into golden hair. after having the sons of ivaldi make the headpiece and also the ship skidbladnir and odin fs spear, gungnir, he bets the dwarf br

h a horse and carriage and put them up in the sky, where they go around the earth once a day. gthe horse that dag has is called skinfaxi, and all the sky and earth glow from its mane. h see also delling; nott; nari and/or narfi dain (dead) according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil; elsewhere an appropriate and much-used dwarf name, except in havamal, stanza 143, where he appears to be an elf. this last stanza lists various people who carve runes, and since odin carves for the asir, the others presumably are of the race for which they carve, and dain carves for the elves. perhaps the name gdead h was just very useful mythologically. see also dvalin; yggdrasil delling father of dag, who is day personified. delling

ypical mythological emphasis on patriliny. dag is of the asir because his father was of the asir, even though his mother was not. delling probably means something like gshining, h which would be an appropriate name for the father of the day. but the situation is complicated by havamal, stanza 160, in which odin is enumerating charms he has learned: i know a fifteenth, which thjodrorir howled, the dwarf, before delling fs door. unless delling fs door is a metaphor for sunrise, there may have been two figures called delling, the second a dwarf, and delling is indeed listed in the thulur as a dwarf name. see also dag references and further reading: rudolf much, gder germanische himmelsgott, h in the volume abhandlungen zur germanischen philologie: festgabe fur r. heinzel (halle an der saale:

181.191. for a discussion of thidranda thattr, see also merrill kaplan, gprefiguration and the writing of history in attr i.randa ok orhalls, h journal of english and germanic philology 99 (2000: 379.394. draupnir (dripper) odin fs golden arm ring. many skalds use gdraupnir h in kennings for gold, so it must have been well known, although the only draupnir to be found in eddic poetry by name is a dwarf in the catalog of dwarfs in voluspa. however, in skirnismal, stanza 21, deities, themes, and concepts 97 skirnir offers gerd a ring that had been burned with odin fs young son, from which drip every ninth night eight rings of equal weight. this can only be draupnir, for in gylfaginning snorri says that odin put the ring draupnir on baldr fs funeral pyre and adds the information about its mag

grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. the name appears to mean gdark-ear. h see also dain; durathror; yggdrasil durathror according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. the meaning of the name is unclear. see also dain; duneyr; yggdrasil dvalin (delayed) dwarf name; also according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil. dvalin is mentioned in stanza 11 of voluspa in the catalog of dwarfs, then again in stanza 17, as the catalog of dwarfs is drawing to a close, when the gdwarfs in 98 norse mythology dvalin fs group h are mentioned. in stanza 145 of havamal, dvalin stands as a re

arfs are what is meant. the skalds often used gdvalin fs drink h or something similar as a kenning for poetry, clearly because the mead of poetry had at one time been in the possession of dwarfs. finally, dvalin is the name of one of the dwarfs to whom freyja gave herself in sorla thattr in exchange for a golden necklace, presumably the brisinga men. dvalin is, then, one of the most common of the dwarf names. why he should be gdelayed h is not clear. as for the hart, the thulur list gdvalar h as a hart name, but not gdvalin, h and some observers think that the hart who gnaws at yggdrasil should be dvalar. see also dwarfs dwarfs mythological beings. voluspa turns its attention to the dwarfs just after the asir have created the cosmos, arranged for time reckoning, and acquired gold. the asir

so tells in skaldskaparmal of the creation of some of the most important and precious possessions of the gods. loki had cut the hair off sif, thor fs wife, and loki avoided a beating only by promising to have the dwarfs make for sif a headpiece that would grow into golden hair. he has the sons of ivaldi make the headpiece, and also the ship skidbladnir and odin fs spear, gungnir. then he bets the dwarf brokk that brokk fs brother eitri cannot make three equally good objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, and finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was nearly interrupted when the fly bit him between the ey

o had precious objects fashioned by the dwarfs: she had her own gold-bristled boar (hyndluljod, stanza 7) and obtained a necklace (sorla thattr, which is probably a rather late text, perhaps the brisinga men. besides making precious objects for the gods, the dwarfs may also have supported them with magic. according to havamal, stanza 160, 100 norse mythology odin learned a charm first sung by the dwarf thjodrorir: g[h]e sang wealth for the asir/ and prosperity for the elves/ mind for hroptaty lr. h hroptaty lr is odin, and to have endowed him with mind would be a great gift. however, in the overall scheme of scandinavian mythology, the dwarfs appear to occupy a position closer to that of the giants than to some kind of allies of the gods. the flow of goods is always from the dwarfs to the

when loki gets gold from andvari to compensate hreidmar for the death of otr. alviss wishes to marry thor fs daughter and winds up dead for this presumption (alvissmal, just as did the giants thrym and thjazi, who coveted freyja and idun (freyja did, however, apparently sleep with some dwarfs to get her necklace in sorla thattr. the poet thjodolf of hvin said in his ynglinga tal (stanza 5) that a dwarf tricked the swedish king sveigdir, when the king jumped into the rock after the dwarf, and gthe bright hall of sokmimir and his people, inhabited by giants [jotnar, gaped open. h paraphrasing the poem in ynglinga saga, snorri tells us that the king sveigdir one evening after sundown at a farm called steinn (stone) saw a dwarf sitting by the stone and was summoned into the stone by the dwarf

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s mutation. subsequently, these variants would have survived and proliferated because no predators would have taken advantage of their inability to escape by flying away. over time, these variants could have turned into entirely new species, such as the modern kiwi and kakapo. we show in chapter 4 that geographical circumstances also played a role in the evolution of homo floresiensis, an extinct dwarf member of our own genus, homo. in fact, dwarfism (reduction in size) is observed when mammals migrate out of their original niches to reach isolated islands, as happened to the nile basin hippopotamus (very large animals) after some of them swam across the mozambique channel to reach madagascar a long time ago. hippos in madagascar are known as pygmy hippos, in reference what is evolutionary

reptiles, mammals, birds, and so on, and yes, human beings. this is not the place to give a detailed account of mendel s discoveries, however. rather, we focus on just two of mendel s conceptual approaches. first, mendel concentrated on the breeding of pea plants that showed sharp, visible differences (these are called contrasting traits by geneticists. some of his plants were tall, and some were dwarf. some set yellow seeds, and some set green seeds. some set round seeds, and others set wrinkled seeds. today, we would call these plants mutants or variants of one another (for the purpose of this book, these two words are equivalent. for example, wrinkled seeds are the result of a variant in a gene that determines the formation of some compounds necessary to make the seeds look round. the v

of this book, these two words are equivalent. for example, wrinkled seeds are the result of a variant in a gene that determines the formation of some compounds necessary to make the seeds look round. the variant gene no longer produces this compound, and as a result, the seeds look wrinkled. mendel then mated plants bearing green seeds with plants bearing yellow seeds, as well as tall plants with dwarf plants, and he studied the properties of the progeny plants. this was his first great insight: he used as experimental objects plants that were easy to differentiate by the unaided human eye. he 40 evolution and religious creation myths observed in the offspring of his mating crosses that progeny plants continued to show in very precise proportions the visible properties of the parents. for

es of the progeny plants. this was his first great insight: he used as experimental objects plants that were easy to differentiate by the unaided human eye. he 40 evolution and religious creation myths observed in the offspring of his mating crosses that progeny plants continued to show in very precise proportions the visible properties of the parents. for example, a cross between tall plants and dwarf plants yielded both tall and dwarf progeny plants in the second-generation offspring. this result contradicted how heredity, as it was understood in those days, was supposed to function. for breeders at that time, the idea was that heredity resulted in the blending of parental characters. in that view, mendel s experiments with tall and dwarf plants should have yielded intermediate-height pl

MAGIC AND SPELLS

: bane, cyric, garagos, ilneval, istishia, kossuth, lolth, talona, talos, umberlee, yurtrus. drow domain deities: eilistraee, ghaunadaur, kiaransalee, lolth selvetarm, vhaeraun. granted power: free lightning reflexes feat. drow domain spells 1 cloak of dark power 6 greater dispelling 2 clairaudience/clairvoyance 7 word of chaos 3 suggestion 8 greater planar'ally 9 4 discern lies gate 5 spiderform dwarf domain deities: abbathor, berronar truesilver, clangeddin, deep duerra, dugmaren brightmantle, dumathoin, gorm gulthyn, haela brightaxe, laduguer, marthammor duin, moradin, sharindlar, thard harr, vergadain. granted power? free great fortitude feat. earth domain deities: callarduran smoothhands, chauntea, dumathoin, geb, gond, grumbar, luthic, moradin, segojan earthcaller, urdlen, urogalan

callarduran smoothhands, chauntea, dumathoin, geb, gond, grumbar, luthic, moradin, segojan earthcaller, urdlen, urogalan. elf domain deities: aerdrie faenya, angharradh, corellon larethian, deep sashelas, eilistraee, erevan ilesere, fenmarel mestarine, hanali celanil, labelas enoreth, rillifane rallathil, sehanine moonbow, shevarash, solonor thelandira. granted power: free point blank shot feat. dwarf domain spells 1 magic weapon 6 stone tell 2 endurance 7 dictum 3 glyph of warding 8 protection from spells 4 greater magic weapon 9 elemental swarm 5 fabricate (earth spell only) darkness domain spells 1 obscuring mist 6 prying eyes 2 blindness/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood sha

d, and can operate- multiple times per day (up to the total daily limit of rounds. deities: bahgtru, gruumsh, ilneval, luthic, shargaas, yurtrus. granted power: you gain the smite power, the supernatural ability to make a single melee attack with a damage bonus equal to your cleric level (if you hit. you must declare the smite before making the attack. it is usable once per day. if used against a dwarf or an elf, you get a +4 bonus on the smite attack roll. 1 deathwatch 2 augury- 3 clairaudience/clairvoyance 4 status 5 detect scrying 1 summon monster i 2 analyze portal 3 dimensional anchor ocean' domain ocean domain spells orc domain 7 greater scrying 8 discern location 9 time stop plant' domain' deities: angharradh, baervan wildwanderer, chauntea, eldath, fenmarel mestarine, gwaeron winds

MORALS AND DOGMA

ho sees in great calamities the hand of god, be silent, and fear his judgments. men are great or small in stature as it pleases god. but their nature is great or small as it pleases themselves. men are not born, some with great souls and some with little souls. one by taking thought cannot add to his stature, but he can enlarge his soul. by an act of the will he can make himself a moral giant, or dwarf himself to a pigmy. there are two natures in man, the higher and the lower, the great and the mean, the noble and the ignoble; and he can and must, by his own voluntary act, identify himself with the one or with the other. freemasonry is continual effort to exalt the nobler nature over the ignoble, the spiritual over the material, the divine in man over the human. in this great effort and pu

MOTTA MARCELO THE COMMENTARIES OF AL

liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause, and the free breath

existence of the virgin mary; on the contrary, he is obviously putting her on the same footing with europa, semele and others. the virgin birth, like the dying god, is a much older myth than christianity; and the virgin was usually seeded by a god under the form of a beast. far from being original, christian theology is a pot-pourri of stolen goods) but the "small person" of hindu mysticism, the dwarf insane, yet crafty, of many legends in many lands,is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown unaccountable, the silent spirit, blowing "whither it listeth, but canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and ju

t. because if you respect him, you stop meddling in his affairs! 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. again hadit (aiwass speaking for him, of course) lays down the law in no uncertain manner. he is heru-pa-kraath, and who worships him is doing ill, not only to himself or herself, but to mankind as a whole "i am the worshipper. harpocrates is also the dwarf-soul the secret self of every man, the serpent with the lion's head. now, hadit knows nuit by virtue of his 'going' or 'love. it is therefore wrong to worship hadit; one is to be hadit, and worship her. this is clear even from his instruction "to worship me" in verse 22 of this chapter. confer cap. i, verse 9. we are exhorted to offer ourselves unto nuit, pilgrims to all her temples. it is b

his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word 'death' is meaningless apart

am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. mohammed struck at the root of the insane superstiti

. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom is malkuth, the virgin bride, and the child is the dwarf- self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud and especially jung for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine of the 'silent self' or 'holy guardian angel. th

nce of the magnetic intensity and propriety of the will to create, depends almost wholly on the absolute freedom of the agent. gulliver must have no bonds of packthread. these conditions have been so rare in the past, specially with regard to love, that their occurrence has usually marked something like an epoch. practically all men work with fear of result or lust of result, and the 'child' is a dwarf or still-born. it is within the experience of most people that pleasure-parties and the like, if organized on the spur of the moment, are always a success, while the most elaborate entertainments, prepared with all possible care, often fall flat. now one cannot exactly give rules for producing a 'genius' to order, a genius in this sense being one who has the idea, and is fortified with power

ii, 48-49. why is the tribulation of ordeal "bliss? that should need no explaining. it is hard to do something good and great; it is hard to grow up and play the man; but it is bliss, and when we look back we think "it was worth it. see al, ii, 9. 63. the fool readeth this book of the law, and its comment& he understandeth it not. the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool' is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book

PHILIP NEIL MYTHS LEGENDS EXPLAINED

r the otter was his own son, otter. skilled in magic, hreidmar made the gods helpless and, with his other sons fafnir and regin, tied them up and threatened to kill them. instead, odin offered to pay a ransom, so hreidmar demanded as much gold as would fill and then completely cover otter s flayed skin. loki was released to search for the gold. helped by aegir and ran, the sea gods, he caught the dwarf andvari, who was hiding disguised as a fish, and forced him to hand over his treasure. loki would not even allow him to keep a magic ring that would enable him to build up his fortune again; so andvari cursed the ring to bring misfortune to whoever owned it. when loki returned, he had almost enough gold to pay the ransom one whisker was still left uncovered. so malicious loki took out andvar

action takes place in cornwall and ireland. this medieval manuscript illumination shows sir bertilak s wife trying to seduce sir gawain. tristan in disguise tristan returned briefly to cornwall disguised as a minstrel, tantris. by pretending to be mad, he was able to see isolde and remind her of their love. like king midas (see pp. 40 41, king mark was said to have the ears of an animal. only his dwarf knew, but when the responsibility became too great, the dwarf confided the truth to a hawthorn bush: king mark has horse s ears. mark means horse in all celtic languages. sir gawain and the green knight gawain and the green knight is a poem dating from c. 1400, which tells how sir gawain s courage and virtue were tested. one new year s day, a huge green knight challenged gawain, one of king

ate. eshu tests human beings to discover their true nature. if they resist temptation, he rewards them; if they give in, he punishes them. a shango staff doubleheaded ax a symbol of thunder eshu throws a stone today and kills a bird yesterday yoruba poem transformation eshu can assume 256 different forms, and the most constant thing about him is his changeability. he can appear as a giant or as a dwarf; as a cheeky boy or as a wise old man. he can speak all languages. shango, god of thunder shango was the fourth king of old oyo, and only later became the god of thunder and lightning. his reign on earth ended when he was banished from oyo by the superior power of the hero gbonka. shango hanged himself in the forest in shame, but rather than dying, he returned to his place in the sky. from h

the world. he was cruel and wicked, and invulnerable to men, animals, or gods, inside or outside his house, by day or by night. one day, as a joke, hiranya-kashipu struck a pillar in his palace, and asked if vishnu was in there. to his amazement, vishnu emerged, roaring, as a ferocious man-lion (his fourth avatar, and tore the demon to pieces at twilight on the veranda of the palace. vamana, the dwarf vishnu s fifth avatar, vamana the dwarf, was born to curb the power of another demon king, bali. when he begged bali for only as much land as he could cover in three strides, the king laughed and granted his wish. he was horrified when vamana covered the whole world, leaving bali only the kingdom of patala, underneath the earth. kurma, the tortoise kurma the tortoise, vishnu s second avatar

iva to help them destroy the demon taraka for which purpose skanda was born. lord of the dance shiva, called the destroyer, is shown as a family man; as a holy man with matted hair and an ash-smeared body; as bhuteswara, lord of the ghosts, wearing a skull necklace; and as here, as lord of the tandava, the universal dance in which he dances the creation and destruction of the world, trampling the dwarf of human ignorance. by the ferocious concentration of this dance, shiva reveals the cosmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of

ine vision the gaze of the goddess as it falls upon intruders may bring either blessing or death. tadatsune tadatsune was a vassal of the emperor minamoto no yoritomo, who became the first shogun (emperor) after his victory at the battle of dannourra in 1185. his brother yoshitsune was a legendary hero who appears in many noh plays. river home every river has its own god, but is also home to evil dwarf vampires known as kappa, who drown their victims and then suck out their blood. the only way to outwit a kappa is to cause it to bow, thus spilling the water from its skull and dispersing its power. fallen warriors tadatsune s companions like him, samurai warriors lie dead on the ground, victims of the goddess displeasure after they attempted to trespass on her holy ground. izanami and izana

RUBY TABLET OF SET

an be as absolute as these forms. instead, everything changes at least a little, partaking of xeper, and everything remains somewhat the same, partaking of the immutable. change is continuous and pervasive throughout the objective universe. weather becomes stormy and then clears. the egg becomes the wriggler who becomes the mosquito. a sphere of gas becomes a fiery star and then a relatively cool dwarf. child becomes man. we do not recognize these changes as xeper. they are beautiful but natural, worldly, mundane reflections of the principle. all change is a manifestation of xeper, and every being and every object undergoes change. change is the manifestation of xeper. willfully embraced change is the function of xeper. every being that willfully seeks and causes change xepers; such beings

other being replaced by the right eye of ra (the sun.(4) now intrigued, i took out volume al and leafed through the hadit-chapter. my eye fell on verse #51 "purple beyond purple; it is the light higher than eyesight" and then on crowley's own footnote to this verse "there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf- soul to those who possess- eyesight"(5) the implied link between the v of the temple of set and a "certain identity" of hadit sparked my curiosity. i decided to look at the word abrahadabra, which crowley had termed the magical formula of the aeon of horus. like the formula of the aeon of set (xxx, it could be separated into three units: abra had abra. the central unit, as crowley himself n

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ed not fear" said glyndon, smiling "my preceptor is too wise and too good for such a compact. but here we are, i suppose. a noble ruin, a glorious prospect" glyndon paused delightedly, and surveyed the scene before and below with the eye of a painter. insensibly, while listening to the bandit, he had wound up a considerable ascent, and now he was upon a broad ledge of rock covered with mosses and dwarf shrubs. between this eminence and another of equal height, upon which the castle was built, there was a deep but narrow fissure, overgrown with the most profuse foliage, so that the eye could not penetrate many yards below the rugged surface of the abyss; but the profoundness might be well conjectured by the hoarse, low, monotonous roar of waters unseen that rolled below, and the subsequent

SIR WALLIS BUDGE EGYPTIAN MAGIC

he first head was like that of the goddess pekhat and had plumes; the second was like that of a man and had upon it the crowns of the south and north; the third was like that of a vulture and had upon it plumes; the figure had a pair of wings, and the claws of a lion. this figure was painted in black, green, and yellow colours upon a piece of anes linen; in front of it and behind it was painted a dwarf who wore plumes upon his head. one hand and arm of each dwarf were raised, and each had two faces, one being that of a hawk and the other that of a man; the body of each was fat. these figures having been made, we are told that the deceased shall be "like unto a god with the gods of the underworld; he shall never, never be turned back; his flesh and his bones shall be like p. 122 those of on

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

g the story of a radioactive, prehistoric monster s devastation of japan s capital. burr s scenes were deftly spliced into the original japanese footage to ensure the film obtaining a worldwide audience. in the devil within her (1975, joan collins (1933, the manipulative alexis of the television series dynasty (1981 89, had the role of a nightclub entertainer whose baby had been cursed by an evil dwarf. she fared little better in empire of the ants (1977, when collins portrayed a real estate broker who, through a bizarre transformation machine, became a slave to intelligent, human-sized ants. in the science fiction classic donovan s brain (1953, nancy davis (mrs. ronald reagan (1921) played the girlfriend of a scientist who falls under the telepathic control of the rich man s brain that he

THE KEY TO THE MYSTERIES

or of osiris. in modern times again we find frater iehi aour trying to handle buddhism. others again have attempted to use freemasonry. there have been even exceptionally foolish magicians who have tried to use a sword long since rusted. wagner illustrates this point very clearly in "siegfried" the great sword nothung has been broken, and it is the viii only weapon that can destroy the gods. the dwarf mime tries uselessly to mend it. when siegfried comes he makes no such error. he melts its fragments and forges a new sword. in spite of the intense labour which this costs, it is the best plan to adopt. levi completely failed to capture catholicism; and his hope of using imperialism, his endeavour to persuade the emperor that he was the chosen instrument of the almighty, a belief which woul

THE HOLY BIBLE KING JAMES VERSION

ng, 21:17 speak unto aaron, saying, whosoever [he be] of thy seed in their generations that hath [any] blemish, let him not approach to offer the bread of his god. 21:18 for whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 21:19 or a man that is brokenfooted, or brokenhanded, 21:20 or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; 21:21 no man that hath a blemish of the seed of aaron the priest shall come nigh to offer the offerings of the lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his god. 21:22 he shall eat the bread of his god [both] of the most holy, and of the holy. 21:23 only he shall

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

re in the arms of death? evil, evil is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life. by his words of power thoth transferred the fluid of life of ra, and as soon as this came upon the child's body the poison of the scorpion flowed out of him, and he once more breathed and lived. when this was done thoth returned to the

dweller in his disk,[fn#243] who lighteth up the two lands by the splendour of his two eyes;[fn#244] and he who is under the knife is likewise protected. horus is protected as the first-born son in heaven,[fn#245] who is ordained to be the guide of the things which exist and of the things which are not yet created; and he who under the knife is protected likewise. horus is protected as that great dwarf (nemu)[fn#246] who goeth round about the two lands in the darkness; and he who is under the knife is protected likewise. horus is protected as the lord) in the night, who revolveth at the head of the land of the sunset (manu; and he who is under the knife is protected likewise. horus is protected as the mighty ram[fn#247] who is hidden, and who goeth round about in front of his eyes; and he

WICCA WITCHCRAFT TODAY

leged descendants, who were a kind of gibeonites or hereditary servants to the stewarts of appin. irish manuscripts of the eleventh century state that in the ninth century when the danes overran ireland there was nothing in the various secret places belonging to the fians, or fairies, which they did not discover and steal. in brittany legend says that the old people who built the megaliths were a dwarf people known as the kerions, small in stature but very strong. there is an expression used 'as strong as a kerion, much the same as one the scots use in speaking of the picts 'verra sma' but unco' strong' all these peoples seem to be remembered by the same characteristics: good friends but dangerous enemies, very strong, able to disappear at will, having great festivals at night and making u

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

be found 10 names for gold all extracted from the old testament; they are there related to the sephirah geburah. the hindu puranas tell us of the 10 avatars of the god vishnu, the preserver of the brahmanic religion; they are periodical incarnations of the god and are as follows. 1. first as the fish, matsya; 2. kurma, the tortoise. 3. varaha, the boar. 4. narasingha, the man-lion. 5. vamana, the dwarf. 6. parasu-rama. 7. rama chandra. 8. krishna. 9. buddha. 10. kalki, the horse, is yet to come. these avatars are susceptible of a mystical explanation on the plane of cosmogony. it has been given in the garuda temple of the oriental order of light by frater numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott t. h. pattinson of bradford, a very notable mystic and occult

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