Look to the heavens, the answers are there. The stars depict
knowledge that would not be passed on by word of mouth alone. Using a little
imagination you should be able to see where the origins and foundations of our
nation have come from. Symbology is every where you just have too open your
mind and see what is there. Things are right in plain view.
The History and the Myth of the
constellation Columba the Dove:
Columba lies
south of the Lepus the Hare, and on the meridian with Orion's Belt. Although
first formally published by Royer in 1679, there is indications that this
constellation was known in classical times. Sometimes this constellation
is known as Columba Noae 'Noah's Dove'. A constellation of the southern
hemisphere and a member of the "Heavenly Waters" constellation family.
Columba is thought to be the dove following along after Noah's Ark.
Noah's Ark and the Story of the Dove.
At the end of forty days, after the flood, Noah
opened the window of the ark that he had made and sent out the raven to see if
it could find dry land; and it went to and fro until the waters were dried up
from the earth. Then he sent out the dove from him, to see if the waters had
subsided from the face of the ground; but the dove found no place to set its
foot, and it returned to him to the ark, for the waters were still on the face
of the whole earth. So he put out his hand and took it and brought it into the
ark with him. He waited another seven days and again he sent out the dove
from the ark; and the dove came back to him in the evening, and there in its
beak was a freshly plucked olive leaf; so Noah knew that the waters had
subsided from the earth. Then he waited another seven days, and sent out
the dove; and it did not return to him any more. (Genesis 8:6-12).
The Constellation of Columba:
In ancient Greek myth it was a bird of Athena which
represented the renewal of life. In the Bible it
was a dove released from the
by Noah which returned with an olive branch to show that the Biblical flood was
over. Ever since, the dove has symbolized deliverance and God's
forgiveness. According to legend the devil and witches can turn themselves
into any bird shape except the dove. In ancient the dove
was sacred to Hackiman the god of war, but it was a dove with a sword that
announced the end to war.
The bird represents the wayfarer of the sky, and at the same time, it
represents a being who though it belongs to the earth is capable of dwelling in
the skies. The former explanation of the bird represents the idea of a soul,
whose dwelling place is heaven, and the latter represents the dweller on earth,
being able to move about in the higher spheres. Both these explanations give
the idea that the spiritual man, dwelling on the earth, is from heaven. They
also explain that the spiritual man is the inhabitant of the heavens and is
only dwelling on the earth for a while. The pigeon is used as a messenger, to
carry a message from one place to another, and therefore, the symbol of the
dove is a natural one to represent the messenger from above. Spiritual bliss is
such a wonderful experience, that if a bird or animal were to have it, it would
never return to its own kind. But it is to man's credit that after touching
that point of great happiness and bliss he comes back into the world of sorrows
and disappointments and delivers his message. This
quality can also be seen in the pigeon: when the pigeon is sent it goes, but it
faithfully comes back to its master. The spiritual man performs this duty doubly:
he reaches higher than the human plane, touches the divine plane, and brings
the message from the divine to the human plane. In this way, instead of
remaining on the divine plane, he returns to be among his fellow men for their
welfare, which is no small sacrifice. Besides, he performs a duty to God, from
whom he brings the message which he delivers to humanity. He lives as a human
being, subject to love, hate, praise, and blame. He passes his life in the
world of attachment and the life that binds him with a thousand ties on all
sides. Yet he does not forget the place whence he has come and he constantly
and eagerly looks forward to reaching the goal for which he is bound.
Therefore, in both these journeys, from earth to heaven and from heaven to earth,
the idea of the dove proves to be the most appropriate of all.
Dove used as a Symbol of Peace
The “dove” is also a symbol used by the Illuminati used in their rituals. BUT the DOVE has been the symbol of
the HOLY SPIRIT for THOUSANDS of years and still is a symbol of the Holy Spirit
today! The Dove as a symbol for the Holy Spirit is thousands of years older
than the few hundred years the Illuminati have existed. Many great beings of
Light, including Beloved Ascended Master Saint Germaine, have included the Dove
as the bringer of Light, good news, and peace in their messages. The symbol of the Dove in the service of
Divine Love, Light, Peace, and Truth. A symbol of world peace bringing forth the Golden Age of peace, prosperity, higher wisdom, and love
for all people on Earth.
Greek and Roman Allegories of the Dove:
A parallel Greek reference is the dove that guided the Argonauts (Argo Navis) between the Symplegades, the Symplegades, or Cyanean Rocks, were two rocks which had a habit of rushing violently against each other, crushing everything in between, they were sitiuated at the mouth of the where they crushed ships. Whenever the Symplegades saw a ship which had to pass between them, they waited until the vessel was in the middle and then came rushing together, breaking up the ship and killing everyone on board. Afterwards they would recede and leave a wide and seemingly safe space for the next victim. When the ship, Argo, approached the clashing rocks of Symplegades at the passage from the Aegean Sea to the , Jason, who had been forewarned of this danger, sent out a dove to see how it would fare as it flew between these dangerous rocks. The white dove, aided by Minerva, shot between the rocks with such speed that they crashed against each other without killing the bird, only depriving it of a few tail feathers. The success of the dove was seen as a propitious omen, so the ship Argo was rowed into the dangerous area at top speed. The rocks did clash together, and some of the oars were destroyed and there was a little damage to the stern, but the ship completed the passage without being crushed by the clashing rocks. Ever since, the rocks have stood still. Columba was placed in the sky by Minerva (Greek Athena) as a memento of the bird's daring deed. The symbol of Minerva is an Owl, Venus is a Dove, The Latin word for owl, “bubo, bubonis” Columba is the Latin word for dove. Tying Venus to Minerva interchangeably.
Chilmead's treatise has this brief
description of the stars in Columba; "of which there are two in the back
of it of the second magnitude, which they call 'the Good messengers' or
'bringers of good news'; and those in the right wing are consecrated to the
Appeased Deity; and those in the left, to 'the retiring of the waters in the
time of the Deluge'. He is locates alpha-Phact and Beta, Wazn, in the back;
in the right wing, and nu and epsilon in the left. In they were Sun, the
Child; lamda being Tsze, a Son; and the nearby small stars, She,
the Secretions. This is where the Dove was declared a national symbol of peace.
The
constellation Columba (the dove) was
chosen to symbolize peace on Earth and the
Space Shuttle Columbia. The seven stars
also represent the mission crew members
and honor the original astronauts who
paved the way to make research in space
possible. To Read more about Space Shuttle Columbia and the Odd parallels with the crew members and such that will go a different direction that I am headed here please check out this link.
St. Columba was the Cornish St. Catherine. She was the daughter of a certain King Lodan and Queen Manigilda. She had a vision in which the Holy Spirit appeared to her in the form of a white dove (Columba also means dove), promising her blessings and love. She decided to remain a virgin and refrain from attending the pagan temple with her parents. Shocked at her behaviour, they had Columba whipped and then thrown in prison. She escaped with the help of an angel who led her to the desert. Eventually a local king captured Columba and admiring her beauty and grace, offered to marry her to his son, so that they might rule together after his death. Columba declined the offer and so was tortured on a wheel and thrown into gaol once more. Again, she escaped with the help of an angel and fled to the coast where she boarded the first available ship. This took her to Trevelgvy (Trevelgue Head) in her prospective father-in-law caught up with her at Ruthwas (Ruthvoes) and chopped off her head! She was buried at near by St. Columba. It is not clear from where Columba is supposed to have originated, or how far she travelled to . The name is Irish, but was popular in through the works of St. Columba of . He, of course, was a man, however, and Baring-Gould suggests that the Cornish saint was really the Irishman, St. Columba of Ter-da-glas. There is no evidence for this. Her father Lodan probably represents King Lleuddun alias Lot Ludwock of Gododdin, and Manigilda, a corrupt anglicized version of his wife in Arthurian romance,Queen Morguase. Columba's feast day is variously given due to confusion with similarly named saints. The correct date appears to be 11th November.
St. Columba from Kells
Columba, who made Kells world-famous and without whom no-one
outside of it would ever have heard of Kells, followed, as closely as he was
able, from the information he had, the true teaching of Christ, as it had been
brought to the British Isles by Jesus' own Disciples (the Culdees), who came
with "the rich man"
Joseph of Arimaetha and continued Jesus' work of founding and establishing the first christian
community in the world, at Glastonbury, in Britain, as has been confirmed by
numerous Vatican Councils. Another tie to Mary and John the Logos. They came to
the British Isles, where Jesus had grown up; for safety, because it was the
only place not under Roman domination, when they fled the Holy
Land during the Roman persecution of "the Followers of the Way(Christ)" and Mary returned home to her native .
The Blessed Virgin Mary;
like Columba, in his day; was a member of the English royal family of her day. Jesus had commanded his twelve disciples
(including Peter) not to go into the way or cities of the Gentiles (including
Rome which Peter never even visited) but to go to the lost sheep of the
"House of Israel" - the Ten "Lost" Tribes, which is
another good reason why they came to the Brit-ish Isles. Brit means The
Covenant in Hebrew and in Welsh and British Isles means the Islands of The
Covenant People - the Israelite People.In 563 he traveled to
Scotland with twelve companions, where according to his legend he first landed
at the southern tip of the Kintyre peninsula, near Southend. However, being still in sight of his
native land he moved further north up the west coast of . In 563 he was granted land
on the of Iona off the west coast
of
which became the centre of his evangelising mission to the Picts. Aside from the
services he provided, he taught people how to read. His
reputation as a holy man led to his role as a diplomat among
the tribes; there are also many stories of miracles which he performed during
his work to convert
the Picts. He visited the pagan king Bridei, king of Fortriu, at his
base in Inverness,
winning the king's respect. He subsequently played a major role in the politics
of the country. He was also very energetic in his Evangelical
work, and, in addition to founding several churches in the Hebrides, he
worked to turn his monastery at into a
school for missionaries. He was a renowned man of letters, having written
several hymns transcribed to 300 books personally. One of the few, if not
the only, time he left to
found the Monastery at Durrow. He died on
and was buried in the abbey he created.Columba is credited as being a leading figure in the revitalization of monasticism,
and his achievements illustrated the importance of the Celtic church in
bringing a revival of Christianity to Western Europe.
Lasting legacy
Vita Columbae
The main source of information about Columba's life is the Vita Columbae by Adomnán, the ninth Abbot of , who died in 704. Both the Vita Columbae and Bede record Columba's visit to Bridei. Whereas Adomnán just tells us that Columba visited Bridei, Bede relates a later, perhaps Pictish tradition, whereby the saint actually converts the Pictish king. Another early source is a poem in praise of Columba, most probably also composed in the course of the 7th century. It consists of 25 stanzas of four verses of seven syllables each.
The earliest recorded example of the name Arthur in a
British document occurs, as Arturius, in Adomnan's vita.There it
occurs as the name of a prince among the Scots, the son of
Aedan Mac Gabrain, king of Dal Riata from AD 574, far from the legendary King Arthur's familiar haunts in the southwest. The vita of Columba is also the source of the first known reference to the Loch Ness Monster. According to Adomnan, Columba came across a group of Picts who were burying a man killed by the monster, and saved a swimmer with the sign of the cross and the imprecation "You will go no further", at which the beast fled terrified, to the amazement of the assembled Picts who glorified Columba's God. Whether or not this incident is true, Adomnan's text specifically states that the monster was swimming in the River Ness -- the river flowing through the loch -- rather than in Loch Ness itself. Through the reputation of its venerable founder and its position as a major European center of learning, Columba's became a place of pilgrimage. A network of Celtic high crosses marking processional routes developed around his shrine at Iona. Columba is historically revered as a warrior saint, and was often invoked for victory in battle. His relics were finally removed in 849. Relics of Columba were carried before Scottish armies in the reliquary made at in the mid-8th century, called the Brecbennoch. Legend has it that the Brecbennoch, was carried to Bannockburn by the vastly outnumbered Scot's army and the intercession to the Saint helped them to victory. It is widely thought that the Monymusk Reliquary is this object.
O Columba spes Scotorum... "O Columba, hope of the Scots"
begins a 13th century prayer in the Antiiphoner of Inchcolm, the " of the East". St Columba's feast day is June 9 and with Saint Patrick, March 17 and Saint Brigid on February 1st, is one of the three patron saints of Ireland. Prior to the battle of Athelstaneford,
he was the sole patron saint of .
He is also venerated within the Orthodox faiths as a saint and Righteous Father
.
The Abbey of Iona was described by the founder of the contemporary Iona Community as a
"thin place" - a place where heaven and earth seemed to be separated
only by the finest of tissue papers. Certainly, even before Christianity came
to , it was recognised as a sacred place
.
The Abbey of Iona:
According to the testimony of Inman, the pyramid is an emblem of the
Trinity--three in one. The triangle typifies the flame of sacred fire emerging
from the holy lamp. With its base upwards it typifies the Delta, or the door
through which all come into the world. With its apex uppermost, it is an emblem
of the phallic triad. The union of these triangles typifies the male and female
principles uniting with each other, thus producing a new figure, a star, while
each retains its own identity. Thus the primary significance of the pyramid was
religious, and in its peculiar architectural construction was manifested the
prevailing conception of the Deity worshipped; namely, the fructifying energies
in the sun. We are informed that "all nations have at one time or another
passed through violent stages of pyrolatry, a word which reminds us that fire
and phallic cult flourished around the pyramids. . . . Every town in had a
Pyrtano.
The people who were dominant in long before the rise of the late Assyrian monarchy, are said to be those whom scriptural writers represent as Cushim, and the Hindoos as Cushas. They were the descendants of Cush, or Cuth, and were believed to have been the architects of the . Epiphanius, Eusebius, and others assert that at the time of the building of this tower there existed two rival beliefs, the one demonstrated as Scuthism, the other as Ionism, or Hellenism, the latter of which embodied the worship of the Great Mother, or the female element, which was worshipped in the shape of the mystic " or Dove." The Scuths, on the other hand, believed in the pre-eminence of a Great Father, or, perhaps I should say, in a Deity composed of a triad containing the elements of a male parent. Upon this subject the learned Faber remarks: "I am much mistaken if some dissension on these points did not prevail at itself; and I think there is reason for believing that the altercation between the rival sects aided the confusion of languages in producing the dispersion."
Those who believed in the superiority of the male in the processes of
reproduction, adored the male element in the Deity, while those who held that
the female is the more important, worshipped the female energy throughout
Nature under one or another of its symbols, sometimes as a woman with her child
and sometimes as a dove, but often as an ark, box, or chest. There is a sweet and wonderful book about the discovery of Sophia on this
magical island in the .Its title is The Dove in the Stone. Finding the Dove in the Stone is a way
of expressing what we do when we see the spiritual Sophia in the material
world.
Jonah, Son of the Dove:
Coincidentally, perhaps, Columba is Latin for dove, and Iona is also Hebrew for dove. When Jesus called Peter, 'son of Jonas' it could have meant 'son of the dove.' Columba arrived at this utterly magical place on the Eve of Pentecost, May 12, 563 the day of the ascent of the Holy Spirit in the Christian calendar...symbolized by a dove. Another coincidence.In hebrew the letter I and J are inter-related.
The whale is also depicted as the constellation of Cetus. The water monster.
The Cult of Columba:
Columba’s monastery became a centre of pilgrimage. At first, access was
restricted to high status pilgrims: royal and ecclesiastical visitors, or those
in serious trouble, who stayed at its guest house, but later more humble
pilgrims would have been allowed access to the monastery.
The pilgrims traveled to in life and in death. Many of the kings of , , and even of the Vikings, were buried there. Some of the most famous Kings of Alba, from Kenneth MacAlpine to MacBeth, made their final journey there - across the sound to , onto the harbour, and up the Street of the Dead to the burial ground, the Relig Oran.
This royal tradition was only broken twice whilst The Western Isles stayed a part of the of - once by mac Aed (buried St Andrews) and again by Malcolm Canmore (buried at ). The last king to be interred on was Malcolm’s brother, Donald Bane, before Malcolm’s son, Edgar, surrendered the island to Magnus, King of Norway, after he subdued the isles to his will in 1098 AD. Recently the tradition was revived, and was again the centre of national mourning when the Labour leader, John Smith, was buried there.
Wealthy pilgrims brought money to the monastery, and in the 8th century some of the finest Dark Age works of art were created to glorify Columba. The Book of Kells, now held in Trinity College Dublin, was crafted on Iona, along with the Celtic high crosses from the 8th and 9th centuries - dedicated to St Martin, St Odhrain, and St Matthew. The crosses are of exquisite Celtic design and were given by wealthy patrons to promote the Cult of Columba.
In 794 AD experienced the first of many Viking raids that eventually forced the monastery into decline. As one historian has commented: rich monasteries like were the Dark Age equivalent of drive-in banks to the Vikings.
In 806 AD, a total of 68 monks were slain by the Vikings at , just south of the Ferry landing. By 825 AD the monastery, thanks to its exposed position, was virtually abandoned. St Blathmac refused to leave, and suffered martyrdom at the hands of Vikings for refusing to divulge the treasures and relics of Columba. In 849 AD Columba’s relics were removed.
The beliefs of the Kells may have been abandoned, but in the 10th century its power was revived after the Vikings converted to Christianity and intermarried with the local Gaelic populace. New building works began, such as St Oran’s Chapel, beside The Road of the Dead; and Margaret, Queen of Alba, made donations to promote the Cult of Columba.
In 1200 AD, Raghnall, son of Somerled, virtual King of the Isles, brought in the Benedictine Order and built the great abbey. He also established St Ronan’s Nunnery, named after one of ’s monks, which accomodated up to 400 Augustinian nuns - the ruins of this building still stand within the village. Raghnall's sister, Bethag, was instated as St Ronan’s first prioress.
The importation of Reformed Monastic Orders, like the Benedictines, to the heart of Columban monasticism wasn’t without controversy. The Bishop of Derry attacked the building works, but Raghnall prevailed and the abbey was completed. The Benedictines revitalized the Columban cult on until the Reformation when the abbey was abandoned and slowly fell into ruin.For just under 400 years the settlement lay in ruins until, in 1938, the
Iona Community, an Ecumenical Christian group, was founded there by the Rev
George MacLeod. Committed to finding the relevance of the Gospel, they
set about restoring the ruined abbey.
The thinkers of this early period are generally classified
in groups as "Ionians" and "Eleatics" (so named from their
geographical origin in Ionia and ),
"Pythagoreans," "Atomists," and "Sophists." First
philosophers.
THE STORY OF ION
IN the temple of Apollo at Delphi there dwelt a fair youth, whose name was Ion. Tall he was and comely, like to the son of a King, but of his birth no man knew anything; for he had been laid, being yet a babe, at the door of the temple, and the priestess had brought him up for her son. So he had served the God from a child, being fed from the altar and from the gifts of the strangers that were wont to resort to the place. Now it was the lad's custom to rise early in the morning and to sweep the temple with boughs of bay, and to sprinkle it with water from the fountain of Castalia. Also he was wont to keep the birds from the temple—for they would come from the woods of hard by, eagles, and swans, and others—lest they should settle on the pinnacles or defile the altar with their prey. And for this end he carried arrows and a bow, slaying the birds if need was, but rather seeking to frighten them away, for he knew that some carried messages from the Gods to mortal men, and warned them of things to come, even as did Apollo that was his master.
Now it befell on a day, when he had done his office in the temple, that there drew near to the doors a company of women. Maidens they were from the , and they had come with Creüsa, who was Queen of the country. And first they marvelled at the graved work that was on the doors and in the porch, for some cunning workmen had wrought thereon Hercules slaying the great dragon of Lerna, and Iolaüs standing with a torch to sear that which he cut with his knife. Also Bellerophon was to be seen on a horse with wings, slaying the Chimæra; and Pallas fighting against the Sons of Earth, with the thunderbolt of her father Zeus and the shield of the Gorgon head. And when they had made an end of seeing these things came the Queen Creüsa herself and had speech with Ion. And she told him that she was the daughter of Erechtheus, King of Athens, and that she was married to Xuthus, a Prince from the . And when Ion would know how it had come to pass that Xuthus, being a stranger and a foreigner, had received her that was a Princess of the land in marriage, she said that the Prince had fought for the men of against the , and had subdued it, and so had won for himself this reward. Also when the youth would know for what end she had come to the oracles of Delphi, she said that she had come because having been long married she was yet childless, and that her husband also was with her, and that he was even then making inquiry about this same matter in the . For there also was an oracle giving answers to men about things to come. Then the Queen asked Ion of his estate, and heard from him that the priestess of Apollo had brought him up, having found him laid at the door of the temple.
After these things came King Xuthus himself, who, after he had greeted the Queen, said that Trophonius would not indeed go before the answer of Apollo, yet promised this, that he should not go to his home childless. So the two went together into the shrine that they might inquire yet further of the matter; and Ion abode without, meditating much on the things which these strangers had said.
But after a while the King came forth in great joy, and when he saw the youth Ion standing without the shrine, he caught him by the hand, and would have thrown his arms about him, but the youth drew back, thinking that the God had smitten him with madness, and even would have drawn his bow against him. Then the King set forth to him the answer that Apollo had given him. For the God had said, "Thou art not childless as thou thinkest, but the father of a fair son. And thy son is he whom first thou shalt meet going forth from my shrine." "And now," said the King, "thou art he whom first I meet coming forth, and I claim thee to be my son." And when Ion would know how this might be, the King said that in days past, before he had married the Princess Creüsa, being young and foolish, he had taken to wife a maiden of low degree in this very city of Delphi, and that if she had borne him a son—for that he knew not, having left her long since—the child would bear such age as Ion. And when Ion heard this he was glad, for he had feared lest haply he should be found to be the son of some slave. Only he said to himself, "O my dear mother, shall I ever see thee? For now do I long more than ever to look upon thee; but haply thou art dead and this may never be."
And the maidens of standing by heard the talk between the two, and said, "It is well for the people that the royal house should prosper. Yet it had pleased us well that our lady the Queen should have hope of offspring, and that the house of Erechtheus should not be left without an heir."
Then said the King to Ion, "My son, it is well both with thee and me, for I have found that which I most desired and thou also. And as to that which thou now sayest about thy mother, haply, if only we have patience, this also shall be as thou wouldst have it. But now I would have thee leave the of and this thy subsistence of alms, and come with me to the great city of , where thou shalt have great wealth, and in due time this sceptre that I hold. But why art thou silent] and castest thine eyes to the ground? Suddenly art thou changed from joy to sorrow, and the heart of thy father misgiveth him."
Then spoke Ion, saying, "My father, the aspect of many things changeth according as a man seeth them, whether it be near or afar off. Right glad was I to find a father in thee; but as to what else thou sayest, hearken to me. Men say that the Athenians are a people that have dwelt in the land from the beginning. Wherefore I shall have among them a double reproach, being both basely born and also a foreigner. And if I come to high place in the state, they that are beneath me shall hate me, seeing that men love not those that are above them. Also those that are of high account among the citizens shall have much jealousy against me, for such men have ever great enmity against their rivals. Think also of thy house, how matters shall stand there. For before, thy wife the Queen shared with thee this reproach of childlessness, but now will she stand alone and bear her sorrow by herself. How then shall she not hate me when she seeth me at thy right hand? And so shalt thou either for love of her go back from what thou hast promised to me, or else, seeking my profit, shalt trouble thine own house. For thou knowest what deadly deeds with the sword and with poison women holding themselves to be wronged have wrought against their husbands. And of a truth, my father, I hold that thy wife, seeing that she groweth old without hope of children, is most miserable among women. And then as to kingship, I count that this is more pleasant to regard from afar than to possess; for how can he be happy who liveth in daily fear of death? And if thou sayest that great store of wealth outweigheth all other things, and that it is pleasant to be rich, I hold otherwise. I would have neither poverty nor riches, but to live quietly and without trouble. For listen, my father, to the good things that I have had in this place—that which all men count dear, even leisure; and such labour as I did, not toilsome, and to be free from all ill company, and to be constant in prayers to the Gods, or in talk with men, ever consorting with new company among such as came to inquire of the god. Surely, my father, this life is better than that which thou promisest to me."
"My son," the King made answer, "learn to take the good which the Gods have provided for thee. First, then, I will bring thee to the feast which I purpose to hold in this place as though thou wert a stranger. And afterwards I will take thee to the city of , yet not declaring at the first thy birth, for I would not vex my wife with my good luck, seeing that she is yet childless. Only in time I will work with her that thou shalt bear rule in the land with her good will. And now call such of thy friends as thou wilt to the feast, for thou must even bid farewell to this city of ."
And Ion made answer, "Let it be so; only if I find not my mother, my life is nothing worth."
And to the maidens the King said, "Take heed that ye keep silence on these matters, or ye shall surely die."
But they were much troubled in heart for their mistress that she should be childless, while the King her husband had found a son. Also they doubted much whether they should not tell the Queen the things which they had heard.
And now there was seen to come near to the shrine an old man who had in days past been servant to King Erechtheus; and when the Queen saw him, she reached her hand to him, and helped him to climb the steps of the temple, for he was very feeble with age. And when he was come to the top, the Queen turned her to the maidens that stood by and inquired of them whether they knew aught of the answer which the God had given to her husband in the matter of his childlessness. But they were loath to make answer, remembering that the King had bidden them to be silent under pain of death; but at the last, for the thing pleased them not, both for pity of their mistress and also for hatred that a stranger should be King in Athens, they said, "O lady, thou must never hold a child in thy arms or nurse a babe at thy breast." And when the old man asked—for the Queen was distraught with grief—whether the King also shared this trouble, they said, "Not so, old man; to him Apollo giveth a son."
"How so?" said he; "is this son yet to be born, or doth he live already?"
"He is a youth full grown. For the God said, 'He whom thou shalt first meet, coming forth from this shrine, is thy son.' And know, lady, that this youth is he who is wont to serve in this shrine, with whom thou talkedst at the first. But more than this I know not; only that thy husband is gone without thy knowledge to hold a great feast, and that the lad sitteth thereat in much honour."
And when the old man heard these things he waxed wroth and said, "Lady, there is treachery in this matter. We are betrayed by thy husband, and of fixed purpose set at naught, that he may drive us out of the house of thy father, King Erechtheus. And this I say not because I hate thy husband, but that I love thee more. Hearken, then, to my words. He came a stranger to the city of Athens, and took thee to wife, and had with thee the inheritance of thy father's kingdom; and when he found thee childless, he was not content to bear this reproach with thee, but wedded secretly some slave woman, and gave the child whom she bare to him to some citizen of Delphi to rear for him. And the child grew up, as thou knowest, a minister in the . And when thy husband knew that he was come to full age he devised this device that thou and he should come to this place, and make inquiry of the god, whether there might be any remedy for thy childlessness. And now thou wilt suffer the foulest wrong, for he will bring this son of a bondwoman to be lord in thy house. Wherefore I give thee this counsel. Devise some device, and be it with the sword or with poison, or with whatever thou wilt, slay thy husband and his son, or they shall surely slay thee. For if thou spare them thou wilt surely die. For if there be two enemies under one roof, it must needs be that the one perish. And now, if thou wilt, I will do this deed for thee, and slay them at the feast which he prepareth; for I have had sustenance in the house of thy father to this day, for which I would fain make this return."
Then the Queen and the old man talked together about the matter. And when he would have had her slay her husband, she refused, saying that she could not do the deed, for that she thought of the time when he was faithful and loving to her. But when he would have her execute vengeance on the youth, she consented. Only she doubted how this might be done. Then the old man cried, "Arm thine attendants with the sword and slay him."
"Aye," said the Queen, "and I would lead them myself; but where shall I slay him?"
"Slay him," said the old man, "in the tent where he feasteth his friends."
"Nay," answered the Queen, "the deed would be too manifest; the hands also of slaves are ever feeble."
Then the old man cried in a rage, "I see thou playest the coward. Take counsel for thyself."
Then said the Queen, "I have a plan in my heart that is both crafty and sure. Listen now, and I will unfold it to thee. Thou knowest how in time past the Giants that were the sons of Earth made war against the Gods in the plain of Phlegra; and that Earth, seeking to help her children, brought forth the Gorgon; and that Pallas, the daughter of Zeus, slew the monster. Know then that Pallas gave to Ericthonius, who was the first King of the land of Attica, being sprung from the earth, two drops of the blood of the Gorgon, whereof the one hath the power to kill whomsoever it shall touch, and the other to heal all manner of diseases. And these she shut in gold to keep them; and Ericthonius gave them to King Erechtheus my father, and he, when he died, gave them to me. And I carry them in a bracelet on my wrist. And thou shalt take the one that worketh death, and with it thou shalt slay this youth."
" 'Tis well thought," the old man made answer; but where shall I do the deed?"
"In ," said the Queen, "when he shall have come to my house."
But the old man said, "That is not well; for thou wilt have the repute of the deed, even if thou slay him not. Slay him rather in this place, where thou shalt be more likely to deceive thy husband, for it must not be that he know it."
When the Queen heard this she said, "Hear, then, what thou must do. Go to the place where my husband maketh a sacrifice and a feast following. And when the guests are even now ready to cease from their feasting and make libations to the Gods, drop his drop of death into the cup of him who would lord it over my house. Of a surety if it pass his throat he shall never come to the city of ."
So the old man went on his errand, and as he went he said to himself, "Old foot of mine, do this thy business as though thou wert young. Thou hast to help the house of thy master against an enemy. Let them that are happy talk of piety; he that would work his adversary woe must take no account of laws."
But meanwhile Xuthus had bidden the youth Ion have a care for the feast, for that he himself had yet sacrifice to make, at which he might haply tarry long time. Wherefore Ion set up a great tent on poles, looking neither wholly to the south nor to the west, but between the two. And the tent he made foursquare, being of a hundred feet each way, for he purposed to call the whole people of to the feast. Then he took curtains from the treasure-house to cover it within, very marvellous to behold; for on them was wrought the Heaven with all the gathering of the stars, and the Sun driving his chariot to the west, and dark-robed Night, with the stars following her, the Pleiades, and Orion with his sword, and the Bear turning about the Pole, and the bright circle of the Moon; and on the other side the Morning chasing the stars. Also there were tapestries from foreign land, ships fighting with ships, and strange shapes, half men half beasts, and the hunting of stags and lions.
But in the midst of the tent great bowls were set for wine; and a herald bade all the men of to the feast. But when they had had enough of eating and drinking, the old man, the servant of the Queen, came forward; and all men laughed to see him how busy he was. For he took the water that should have been mixed with the wine and used it for the washing of hands, and burnt the incense, and took upon himself the ordering of the cups. And after a while he said, "Take away those cups, and bring greater that we may be merry." So they brought great cups of gold and silver. And the old man took one that was more beautiful than the rest, and filled it to the brim and gave it to the youth Ion, as though he would do him great honour; but he dropped into it the deadly drop. Only no man saw the thing that he did. But when they were all about to drink, some one spake an evil word to his neighbor, and Ion heard it, and having full knowledge of augury, held it to be of ill omen, and bade them fill another bowl; and that every one should pour out upon the ground that which was in his cup. And on this there came down a flight of doves, for such dwelt in the without fear, and sipped of the wine that had been poured forth. And all the rest drank and suffered no harm; but that which had settled where the youth Ion had poured out from his cup shook and reeled and screamed aloud, and so died, being sorely rent with the pangs of death. And when the youth saw this he cried, "Who is it that hath plotted my death? Tell me, old man, for thou gavest me the cup." And he leapt over the table and laid hands on him. And at last the old man, being sorely pressed, unfolded the whole matter. Then Ion gathered all the Princes of Delphi together, and told them that the strange woman, the daughter of Erechtheus, had plotted his death by poison. And the sentence of the Princes was that she should be cast down from the rock on which their city was built, because she had sought to slay with poison the minister of the god.
Then one who had seen the whole matter from the beginning to the end, ran with all speed and told it to the Queen; and she, when she heard it, and that the officers of the people were coming to lay hands on her, fled to the altar of Apollo, and sat upon it in the place whereon the sacrifice was laid; for they that flee to the altar are sacred, and it is a sin against the god if any man touch them. But in a short space came Ion with a troop of armed men, breathing out threats and fury against the Queen. And when he saw her he said, "What a viper is this that thou hast brought forth, ! Worse is she than the drop of Gorgon's blood wherewith she would have slain me. Seize her that she may be thrown from the rock. 'Tis well for me that I set not foot in her house in ; for then had she caught me in a net, and I had surely died. But now the altar of Apollo shall not save her."
And he bade the men drag her from the holy place. But even as he spake came in the Pythia, the priestess. And when Ion had greeted her, asking her whether she knew how this woman had sought to slay him, she answered that she knew it, but that he too was fierce above measure, and that he must not defile with blood the house whereto he went in the city of . And when he was loath to listen to her, she said, "Seest thou this that I hold in my hand?" Now what she held was a basket with tufts of wool about it. "This is that in which I found thee, long ago, a new-born babe. And Apollo hath laid it upon me not to say aught of this before, but now to give it into thy hands. Take it, therefore, for the swaddling clothes wherein thou wast wrapped are within, and find out for thyself of what race thou art. And now, farewell; for I love thee as a mother loveth her child."
Then Ion said to himself, "This is a sorrowful thing to see, this basket in which my mother laid me long since, putting me away from her in secret, so that I have grown up as one without a name in this temple. The god hath dealt kindly with me, yet hath my fortune and the fortune of my mother been but ill. And what if I find that I am the son of some bondwoman. It was better to know nought than to know this. But I may not fight against the will of the god; wherefore I will open it and hear my past whatever it be."
So he opened the basket, and marvelled that it was not wasted with time, and that there was no decay upon that which was within. But when the Queen saw the basket, she knew it, and leapt from where she sat upon the altar, and told him all that was in her heart, that in time past, before she was wedded to King Xuthus, she had borne a son to Apollo, and had laid the babe in this basket, and with him swaddling clothes of things which she had woven with her own hands, and "Thou," she said, "art my son, whom I see after this long time."
And when the young man doubted whether this was so, the Queen told him the pattern of the clothes; that there was one which she had woven being yet a girl, not finished with skill, but like rather to the task of one that learns, and that there was wrought upon it the head of the Gorgon, and that it was fringed about with snakes, like to Pallas's shield, the ægis. Also she said that there were necklaces wrought like to the scales of a snake, and a wreath of olive besides, as befitted the child of a daughter of .
Then Ion knew that the Queen was his mother; yet was he sore perplexed, for the god had given him as a son to King Xuthus, nor did he doubt but that the god ever speaketh that which is true. Then he said that he would himself inquire of Apollo. But as he turned to go, lo! a great brightness in the air, and the shape as of one of the dwellers in heaven. And when he was afraid, and would have fled with the Queen, there came a voice, saying, "Flee not, for I am a friend and not an enemy. I am Pallas, and I come from King Apollo with a message to this youth and to the Queen. To Ion he saith, 'Thou art my son, whom this woman bare to me in time past.' And to the Queen, 'Take this thy son with thee to the city of Athens, and set him on the throne of thy father, for it is meet that he, being of the race of Erechtheus, should sit thereon. And know that he shall become a great nation, and that his children in time to come shall dwell in the islands of the sea, and in the lands that border thereon, and that they shall be called Ionians after his name. Know also that thou shalt bear children to Xuthus—Dorus and Æolus—and that these also shall become fathers of nations." And when the goddess had thus spoken she departed; and the two, Ion and Queen Creüsa, with King Xuthus also, went to their home in great joy and peace.
Carl Jung on
the anima:
Anima mundi is the soul of the world, a pure ethereal spirit, which was proclaimed by some ancient philosophers to be diffused throughout all nature.
C.F. Jung states in Psychology of Alchemy, that “The Mother is to the son but the sister is his equal. Thus the deposition of the intellect frees the dreamer from domination of the unconsicious and hence from his infantile attitude (ego). Although the sister is a remnant of the past, she is the carrier of the Anima-Image. We may therefore assume that transferring of the water of life to the sister really means that the mother has been replaced by the Anima. The secret is that only that which can destroy itself is truly alive. It is well that these things are difficult to understand and thus enjoy a wholesome concealment, for weak heads are too easily addled by them and thrown into the confusion. From all these dangers-DOGMA-whether ecclesiatiatical, philosophical, or scientific-offers effective protection, and looked at from a social point of view, excommunication is a necessary and useful consequence. The water is that the mother, the unconscious, pours into the basin belonging to the anima is an excellent symbol for the living power of the psyche.”
Mary, Mari, Mariam,
Miriam,Marianne or Maria:
The Name of Mary:
The Blessed Virgin Mary is the mother of Jesus Christ, the mother of God. The Hebrew form of her name is miryam denoting in the Old Testament only the sister of Moses. The same version renders miryam by Marian, a form analogous to the Syriac and Aramaic word Maryam. In the New Testament the name of the Virgin Mary is always Mariam, excepting in the Vatican Codex and the Codex Bezae followed by a few critics who read Maria in Luke. Possibly the Evangelists kept the archaic form of the name for the Blessed Virgin, so as to distinguish her from the other women who bore the same name. The Vulgate renders the name by Maria, both in the Old Testament and the New;Josephus changes the name to Mariamme.
It is antecedently probable that God should have chosen
for Mary a name suitable to her high dignity. What has been said about the form
of the name Mary shows that for its meaning we must investigate the
meaning of the Hebrew form miryam. Possibly that miryam may be of
Egyptian origin. Moses, Aaron, and their sister were born in ; the name Aaron cannot be explained
from the Hebrew; the daughter of Pharaoh imposed the name Moses on the child
she had saved from the waters of the ;
hence it is possible that their sister's name Mary was also of Egyptian origin.
This seems to become even probable if we consider the fact that the name Mary
was not borne by any woman in the Old Testament excepting the sister of Moses.
But the question why was not the name Mary more common in the Old Testament, if
it was of Hebrew origin, is answered by another question, why was the name Mary
chosen by the parents of Our Blessed Lady and by a number of others mentioned in the New Testament, if
the word was Egyptian? Though the meaning of Mary as derived from the Egyptian Mery,
Meryt (cherished, beloved), is most suitable for an only daughter, such a
derivation is only possible, or at best barely probable.
Most interpreters derive the name Mary from the Hebrew, considering it
either as a compound word or as a simple. Miryam as a compound of the
noun meri and the pronominal suffix am; meaning "their
rebellion". But such an expression is not a suitable name for a young
girl. One of the meanings assigned to the name Mary in Martianay's edition of 's works is pikra
thalassa, bitter sea. Owing to the corrupt condition in which St.
Jerome found the "Onomastica" of Philo and of Origin, which he in a
way re-edited, it is hard to say whether the interpretation "bitter
sea" is really due to either of these two authorities; at any rate, it is
based on the assumption that the name miryam is composed of the Hebrew
words mar (bitter) and yam (sea). yam mar; we have at best
maryam, not miryam. Those who consider miryam as a
compound word usually explain it as consisting of two nouns: mor and yam
(myrrh of the sea); mari and yam (mistress of the sea); mar
and yam (drop of the sea). But these and all similar derivations of the
name Mary are phi logically inadmissible, and of little use to the theologian
Here a word has to be added concerning the explanation stella maris, star of the sea. It is more popular than any other interpretation of the name Mary, and is dated back to . But the great Doctor of the Church knew Hebrew too well to translate the first syllable of the name miryam by star; he renders the word mar by stilla (drop), not stella (star). A manuscript dating from the end of the ninth century reads stilla maris instead of stella maris. The substitution of maris stella for maris stilla is easily explained. Neither an appeal to the Egyptian Minur-juma nor the suggestion that St. Jerome may have regarded miryam as a contracted form of me'or yam will account for his supposed interpretation stella maris (star of the sea) instead of stilla maris (a drop of the sea).
It was Hiller who first gave a philological explanation of miryam as a simple word. The termination am is according to this writer a mere formative affix intensifying or amplifying the meaning of the noun. But practically miryam had been considered as a simple noun long before Hiller. Philo is said to have explained the word as meaning elpis (hope), deriving the word either from ra'ah (to see, to expect?) or from morash (hope); but as Philo can hardly have seriously believed in such a hazardous derivation, he probably presented Mary the sister of Moses as a mere symbol of hope without maintaining that her very name meant hope. In Rabbinic literature miryam is explained as meaning merum, healed one, fat one, well nourished; mistress From Mara; strong one, ruling one. From marah, gracious or charming one. From ra'am which word does not have this meaning in the Old Testament. Myrrh from mor, exalted one
In 1906 Zorrell advanced another explanation of the name Mary, based on its derivation from the Egyptian mer or mar, to love, and the Hebrew Divine name Yam or Yahweh.. Thus explained the name denotes "one loving Yahweh" or "one beloved by Yahweh". We have already pointed out the difficulty implied in an Egyptian origin of the name Mary. MariamMaria are the later forms of the Hebrew miryam. Presupposing these principles, the name miryam may be derived either from marah, to be rebellious, or from mara, to be well nourished. Etymology does not decide which of these derivations is to be preferred; but it is hardly probable that the name of a young girl should be connected with the idea of rebellion, while Orientals consider the idea of being well nourished as synonymous with beauty and bodily perfection, so that they would be apt to give their daughters a name derived from mara Mary means therefore The beautiful or The perfect one.
In LatinMary is referred to as Aqua Nostra, Our Water. Mercurius Vivus or Argentum Vivum which is feminine form of mercury or Quicksilver in alchemy. Vinum Ardens which means wine burning, a sacrament a sacrificial offering of wine/blood. Aqua Vitae, the water of life, Succus lunaire, to surrender to the Moon, Acetum fontis, the fountain of life. The rendering "star of the sea" is without foundation except in a topological sense; Cornelious à Lapide would render "lady, or teacher, or guide of the sea", the sea being this world, of which Christ Himself is the Star. Other derivations of the name are s as Mariamme, at others as Mariame or Mariamne or Marianne. You will understand later why I put all these forms of the name Mary.
THE VIRGIN MARY IS POPULARLY AND AFFECTIONATELY CALLED THE "QUEEN OF HEAVEN".
THIS TITLE IS SHOCKING AND
DEMONSTRATES THAT THE ORIGIN OF THE WORSHIP OF THE VIRGIN MARY IS PAGAN, NOT
BIBLICAL
"Among all the women who have ever lived,
the mother of Jesus Christ is the most celebrated, the most venerated... Among
Roman Catholics, the Madonna is recognized not only as the Mother of God, but
also, according to modern Popes, as the Queen of the Universe, Queen of
Heaven, Seat of Wisdom, and even the Spouse of the Holy Spirit."
Poetry that I found
regarding Mary, Mother of God
Oh Violet Flame, set all things right.
Oh Violet Flame, all life is free.
Oh Violet Flame, eternity.
Oh Violet Flame, the Sacred Dove.
Oh Violet Flame, Eternal Love.
Oh Violet Flame, all life is free.
Oh Violet Flame, infinity.
The Mother of God
The threefold terror of love, a fallen flare....
The threefold terror of love, a fallen flare
Through the hollow of an ear;
Wings beating about the room;
The terror of all terrors that I bore
The Heavens in my womb.
Had I not found content among the shows
Every common woman knows,
Chimney corner, garden walk,
Or rocky cistern where we tread the clothes
And gather all the talk?
What is this flesh I purchased with my pains,
This fallen star my milk sustains,
This love that makes my heart's blood stop
Or strikes a sudden chill into my bones
And bids my hair stand up?
I'm "The Mother of God"
at the foot of the Cross clutching at
Simeon's sword impaled in my breast
where the blood of despair trickles
betwixt my fingers
as the sword pierces next
my heart, my mind, my
soul, my very being there
washes me
in the blood of the
Lamb, again, as at His birth
while the rabble twist and turn the
blade with their jeers and scorn, and
their catcalls taunting Him to
save Himself, let alone the world
til only me, I'm left with just
His striped God-forsaken Body. I
sink to my knees, praying
my prayer no doubt
my doubt that true to
His Word
He will do what He said He would do,
three more days hence; and my wounds
will be no more. Forever.
Vas Spirituale Spiritual Vessel:
The
noun “vessel” imperfectly expresses the intended meaning of this
advocation. The Latin “vas” (vessel) is used to translates the
Greek term “skeuos” which does not only mean vessel but also instrument or
tool. Thus, the expression “spiritual vessel” should be rendered as
“instrument of the Holy Spirit." Mary is both dwelling place of the
Spirit and his “agent” in the Incarnation. “With and through the Holy
Spirit, the Virgin conceives and gives birth to the Son of God”. The
imagery of this advocation highlights this idea. The caption accompanying the
symbol of the Spirit refers to the promise of the Annunciation. The
Spirit will overshadow you. Mary answers the Trinity in the words of 4
Esdr. (4:14), “If I have found grace with you, send your Spirit into me.
” The picture of Mary expresses both humility (her answer to God) and
grandeur (scepter in the form of a lily). The table covered with various
vessels underscores the fact that Mary is the most exquisite of God’s
vessels. She is a “vessel for a noble purpose” (Romans 9:21).
THE CUP, cheth, the chalice: Hebrew meaning: Final Mem. The Water of the of Understanding; The Chalice of Ecstasy. The DOVE—Kether—The Crown—when shown above the bowl of the CHALICE. together with Yesod—the Foundation and Malkuth—The Kingdom, as the stem and base of the Cup; completes the Qabalistic Design. The Holy Spirit. It also shows the transition to the New Aeon, there being a connection between this old spelling and that of Parzival the formula of the present time. For the central letter of the word PARChVAL is “Ch” in Hebrew Cheth, which spelt in full is 418 the numeration of Parzival, and of the Word of the Aeon, his Magick Formula.
I need only add that The DOVE—Kether—The Crown—when shown above the bowl of the CHALICE (in its natural position on The Tree of Life) together with Yesod—the Foundation and Malkuth—The Kingdom, as the stem and base of the Cup; completes the Qabalistic Design. This arrangement clearly shows how the Chalice is one with the Tree of Life and filled by the Holy Spirit.
The numerical proof is not, however, quite complete—indeed it could never be completed—but let me draw your attention to the word Grail. The old spelling is GRAL and here we find G—the letter of The Moon—and R—the letter of the Sun, coupled with AL, the Great Name of God.
Turning once more to our Qabalistic Design of the Cup drawn on the Tree of Life, let us examine the Numbers of the Sephiroth involved. We shall indeed discover the “Chalice of Ecstasy” for we obtain 1 + 2 + 3 + 6 + 9 + 10 = 31, which is the numeration of both AL and LA—God and Not—Key to the Mysteries both of the Old Aeon and the New and when properly understood the Final Formula of ECSTASY. is the possibilities available to our experience and Chiva, the rooted Shekeena, is the core of our being, the urges, the wanting for experience. All we have to do is to unite ourselves with Her in drunken Joy and delight, drunken on our own being, drunk on life itself.
The letter at the top left point of the Baphomet sigil would be Th, which looks like an open Gate. It moreover looks very similar to the letter Cheth. Cheth is attributed to the Charioteer crossing the Abyss with the Holy Grail in the Tarot. Its number is 8, the redeeming force (Yes I said redeeming...), but the redeeming force is definitely here, present, and inside you. If Cheth is spelled in full it equals 418.
The Myth of Crater, the cup:
And it the story of Apollo and Corvus the crow, the origin of the
constellation Crater is mentioned. "What matter if I wait only
a few days until the fruit ripens?" the raven asked itself. And it
waited. When the fruit ripened the raven then stayed several more days
eating the fruit until it was all gone. He then filled the cup with fresh
spring water but realized that his master would be angry for the long
delay. Then he noticed a water-serpent nearby and grasped it in his claws.
So with cup in mouth and serpent dangling from his claws, the raven flew up to
Heaven. He explained to Apollo that the serpent had attacked him and that
is what caused the delay.
Apollo was not taken in by the lie. And he was so angry with
the bird that he flung him, cup and serpent out of Heaven. Today we see
them together in the sky as Crater, the Cup, and Corvus, the Raven, perched on
the serpent's back. This myth gave rise to two alternate manes for Corvus
as a constellation: Avis Ficarius, or "the Fig Bird,"
and Emansor, or "One Who Lingers Too Long." On day the
Sun-god, Apollo, sent his pet raven down to Earth to bring the thirsty god a
cup of fresh water. Apollo's sacred raven was not a very dependable
bird. On arriving at the spring the raven saw that a fig tree was just
beginning to bear fruit.”
Vas HonorabileVessel of
Honor:
The preeminent symbol in this illustration is the monstrance containing Our Lady, and simultaneously Mary containing and pointing to the radiating host on her chest. The Immaculata (see 12 stars) is herself monstrance, meaning transparent of and to God. It is her honor to make God visible through her sinlessness and as dwelling place of the Holy Spirit and her Son Jesus Christ. Mary is, according to 2 Timothy 21 (paraphrased here), “a vessel for lofty use (vas in honorem), dedicated, beneficial to the master of the house." The master of the house here is Christ himself, present in the host held by the “vessel of honor," his mother Mary. She is indeed, as Immaculata, the work of the Almighty One, and thus an “admirable vessel." Monstrances with a Marian motif are typical of the Baroque period (see for example the famous Lepanto monstrance by J. Zeckel, 1708, Ingolsta.
Roman Catholicism is nothing more, nor less, than a resurrection
of the ancient Egyptian Satanic Sun God worship. So many symbols point to this
reality -- especially the Sun God Dagon Mitre, the veneration of the round
wafer and other round symbols used within Catholic worship -- all given the
same meanings the ancient pagans assigned them. If you have not yet read
this article, we suggest you stop and do so now, so you will better understand
the information presented here. At the end of this article, we shall draw
together the Pope, the Virgin Mary and Jesus just as the pagans draw together
Osiris, Isis, and Horus! The occult nature of this image may also be deduced by
the appearance of the Twelve Signs of the Zodiac surrounding the oval nimbus.
Furthermore, the halo is occult as is the Iron Cross image contained within. In
an occult book, "Magic Symbols", by Frederick Goodman, we read this
about the halo:
"Without doubt, the circle is the most important units in magic
symbolism and in almost every case where it is used, the circle is intended to
denote spirit, or spiritual forces ... This circle, when related to the head in
such a way, has a very ancient history, and it has survived in Christian art
forms as the halo -- a circle of gold intended to denote that the person below
is holy, that he or she is in direct communication with the spiritual world ...
The 'halo', which is ultimately derived from the magical symbolism of the
Egyptians ... is almost like a sun, and, symbolically speaking, may be
considered to be the equivalent of a small and radiant sun, streaming forth
spiritual light." The Solar Disk the Light of Ammon or Ra/Horus Shining down. All seeing Light!
Now, examine the "Iron Cross" symbolism within the halo behind the Divine Child's head. The bottom point of the cross is hidden behind the head, but there is no mistaking the fact that this symbol is a cross. However, this is not a Christian cross, but a pagan one that pre-dated the crucifixion of our Lord many many, many centuries. Pagans worship the creature rather than the Creator (Romans 1:25), so they worship the "doctrine of four", which is symbolized by this Iron Cross. To occultists, the earth is comprised of many instances of the number "four":
1. Planet Directions: North, South, East, West
2. Planet Time Cycles of the Year: Winter, Spring, Summer, Fall
3. Four elements as long taught by the pagans: Earth, Air, Fire, Water
4. Four types of human personality: Choleric, Sanguine, Phlegmatic and Melancholic
Thus, this distinctive "Iron Cross" is a major symbol of the occult, "Doctrine of Four".
Notice now the 12 stars above the head of the "Celestial Virgin", keeping in mind that this is an ancient symbol, predating the "Virgin Mary" symbolism in Revelation 12 by many, many centuries. The Roman Catholic Church claims that the woman described in Revelation 12 is the Virgin Mary, even though the language in the text forbids this explanation; however, now that you have seen this ancient pagan picture of the Celestial Virgin, with the twelve stars above her head, you will know from whence the Catholic Church got their claim that the Biblical woman is the Virgin Mary. Let us quickly look at the text in Revelation 12:
"And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered." [Rev 12:1-2]
While there can be no doubt that this "woman" is the nation, , about to give birth to Jesus, the Roman Catholic Church claims this verse for the Virgin Mary. But, now you know why they make this claim and from whence the claim comes. When Roman Catholicism claims this verse refers to the Virgin Mary, they are simply revealing their true pagan roots. One of ' many epithets is Theotokos or Mother of God (Horus)' which is one of the most popular of titles attributed to Mary."
Vas Insigne Devotionis Singular Vessel of
Devotion:
The word devotion exceeds the
narrow meaning of devotional practice and refers to total dedication and
fidelity in the service of God. Mary’s profession of faith, “I am the
handmaid of the Lord,” most adequately expresses the meaning of this
advocation. Her total dedication goes to her Son featured in the Mother-child
image of the medallion. Total dedication has not only the meaning of
service. It refers primarily to openness and receptivity of God’s will
and grace. This attitude is illustrated in the lower half of this page
with the story of the widow’s oil. On Elisha’s order the widow would pour
oil in the vessels they handed her (2 Kings 4:5). God’s grace cannot be
exhausted. It takes a “singular vessel of devotion” to receive its plenty, one
that has been perfectly purified (“Egredietur Vas purissimum”) (Proverbs
25:4).
The history of the All Seeing Eye is from The Egyptian Mystery Religion and is known as the Eye of Horus, one of its male gods. The Eye of Horus is common to us on the back of the U.S. Dollar, Masonic Lodges and all manner of Eastern Initiate Secret Societies. Luciferian in origin, Luciferian in its present form. The fact that it shows up on the windows of a Baptist church does not make it any less satanic. A little leaven leavens the whole lump. This All Seeing Eye is also part of Catholic sacramentals. Catholic sacramentals come in many forms: holy water, holy oils, novenas(prayers), Medals, scapulars, candles, holy salt, and a host of others. For instance, the All Seeing Eye is on the back of a Madonna and Child Medal and framed within the triangle is the eye of Horus. After trying to find documentation from Catholic websites, I called a priest from a very large Catholic church and in a rather cautious tone asked if he was familiar with this particular medal with the eye within a triangle, and he informed me that this was the eye of God and the triangle was symbolic of the Trinity. It was stated as a matter of record. Now you can call it whatever you want to, but it does not change what the All Seeing Eye is or what it represents. This is an occultic symbol and always has been.
"Who
can tell us of the inhabitants of this little planet that shines of an evening,
called the moon?...when you inquire about the inhabitants of that sphere you
find that the most learned are as ignorant in regard to them as the ignorant of
their fellows. So it is in regard to the inhabitants of the sun."
The
Allegory of the Ark of the Covenant:
"Wolfram had transformed Chrétien's Grail cup - or
vessel - into a stone...The ark of the Covenant was, after all, a receptacle too, and it did indeed contain a
stone - or rather two stone tablets upon which the Ten Commandments had been
inscribed by the finger of God." "Both the Grail and the served as oracles,
and the weight of the relics "seemed to be spiritually controlled."
- Graham Hancock, The Sign and the Seal
"The Gral [while it may be carried by the pure of heart] is so heavy
that sinful mortals could not lift it from its place."
- Wolfram von Eschenbach, Parzival
"All at once he [Moses] saw the writing vanish from the tablets, and at
the same time became aware of their enormous weight, for while the celestial
writing was upon them they carried their own weight and did not burden Moses,
but with the disappearance of the writing all this changed."
- Louis Ginzberg, The Legends of the Jews
In a further cryptic identification of the Grail with the , Wofram tells how a troop of angels
brought the Grail from the stars and " provided a strange alternative name
for the Grail - 'Lapis exilis'."
- Graham Hancock, The Sign and the Seal
"In Laprecht's Alexanderlied, vs. 7107, he [Wolfram] would
have read that the stone sent to Alexander [the Great] from the gate of the
Earthly Paradise gives 'den alden di jugint', 'gives youth to the
old'. While this text would account for the identification of the Grail with a
rejuvenating talisman, the Iter Alexandri and Paradisum suggests why
Wolfram asserted that it was called lapis exilis. This Latin text
informs us that the stone sent to the conqueror from
was of great brilliance and rare color, but was like in form and size to a
human eye. Alexander consulted his wise men in vain, but an ancient Jew told
him that the stone, when placed in scales, would outweigh any quantity of gold;
but when it was covered with a little dirt, a feather would tip the scales
against it. It was like the human eye because human cupidity for earth's
treasures is insatiable; but when the eye is closed with dust, all lust for
power and riches departs. 'This stone [lapis] prefigures thee,
master of the world, warns thee, and rebukes thee; this small [exilis]
substance restrains thee from the cravings of basest ambition.' Alexander took
the lesson to heart and abandoned his scheme of world conquest."
- Roger Sherman Loomis, The Grail, From
Celtic Myth to Christian Symbol
During his campaign in , Alexander undertook a risky and arduous south across the wastelands to a temple complex dedicated to the chief god Amon. At the site was a jewel encrusted prophetic stone which reputedly possessed wondrous rejuventating powers. When he reached , Alexander was hailed by the priests and throng at the temple as "Amon", the living reincarnation of the God. Alexander's successors also proclaimed themselves living deities, and left a legacy of divine rule which lasted to the reign of Louis XIV of France, the "Sun King".
"Although I came across a variety of interpretations for the real
meaning of this epithet, the most plausible by far was that it had been derived
from lapis ex caelis ('stone from heaven'), lapsit ex caelis
('it fell from heaven'), or even lapis, lapsus ex caelis, 'stone
fallen from heaven'."
- Graham Hancock, The Sign and the Seal
The tradition of sacred stone tablets of meteoric origin is well established in the middle east.
"The Holy of Holies in Solomon's ...was
a place of 'thick darkness' according to the Bible. Talmudic sources recorded,
however, that: 'The High Priest of Israel entered and left by the light that
the Holy Ark issued forth' - a convenient state of affairs that changed after
the relic disappeared. From then on the Priest 'groped his way in the dark'.
"The ,
therefore, was a source of paranormal lambency: a dazzling radiance was emitted
by it - as numerous biblical passages confirmed [Exodus 40:20-38]. In a similar
fashion ChrŽtien's Grail...sent out a radiance 'so great...that....candles lost
their brilliance just as the stars do at the rising of the sun or moon'.
"ChrŽtien's Grail was likewise made of 'pure gold' while the was 'overlaid with
pure god, within and without and was covered with a lid (known was the 'mercy
seat') which was also 'of pure gold'. but is was not from this precious metal
that and
Grail derived their light-generating quality; rather this was the product of
their shared impregnation with a fiery celestial energy. "
- Graham Hancock, The Sign and the Seal
"As he came down from the mountain, Moses had the two 'tablets of the
Testimony in his hands. He did not know that the skin on his face was
radiant...And when Aaron and all the sons of saw Moses, the skin on his
face shone so much that they would not venture near him."
- Exodus 34:29-30
This shows the connection between the Dove and Mary as Columba or Venus
She is the spiritual vessel, the Grail or Cheth. She is the Dove. She is the Virgin. She is
the symbol of the carrier of the
Illuminated Sun/Son, the holder or bringer of the Son. This also forms connection to Albedo or Aurora,
Goddess of the Dawn, the morning star (Venus-Aphrodite), and by the sun rising
up from the Philosopher's Sea. She is the torch holder. Her brother is Helios,
the Sun. With a play of words aurora was connected with aurea hora, ‘the hour
of gold’. It is a supreme state of conscious. Pernety (1758): "When the
Artist (=Alchemist) sees the perfect whiteness, the Philosophers say that one
has to destroy the books, because they have become superfluous.” . When rising, Venus often does look
torch-like. At its brightest, Venus shines at magnitude -4.3. After the Sun and
the Moon it is the brightest object in the heavens. In modern times, people
often report the planet as a UFO.
In the dawn, the planet Venus can be seen as a crescent like a Moon, offset by the planet Jupiter. The apparent motion of Venus may be described as an oscillation from one side of the Sun to the other, the complete period of which is 1.6 years, and the greatest elongation about 45û on each side of the Sun. When east of the latter it appears as the "evening star" in the west after sunset, while near western elongation it is seen as the "morning star" before sunrise. In this sense, the "Morning and Evening Star" are one in the same. The no doubt pre-historic observation that Venus is apparently the consort of the Ruler of the Day may be of some significance; as "the bright and morning star" (Revelations 22:16) the planet heralds the Sun and as the evening star she faithfully follows his chariot into the twilight, approaching closer in some seasons, in others drawing away. "Evening star, you bring all things which the bright dawn has scattered: you bring the sheep, you bring the goat, you bring the child back to its mother How did the ancients know this about Venus and depict Venus as the morning star and as a crescent moon? They did not have telescopes like we have now. Their glass making was probably not the finest.
Another name for the minor deity Selene was Mene (pronounced meenee), in reference to the monthly changes of the Moon. Indeed, the Moon-god was originally the male deity Men (pronounced meen), whose cult came from Attica through . It is important here to stress that in Semitic mythology, the Moon was always a male divinity, and was in no way confounded with the female supreme deity. The Babylonian Moon-god was Sin, who was a distinct deity from Ishtar (the planet Venus) and Shamash (the Sun). Selene is of only peripheral importance. She was the daughter of Hyperion and Theia, sister of Helios and Eos. By Zeus, she was the mother of Pandia (the all-bright). She was represented as a beautiful young woman with wings and a golden diadem, sometimes riding in a chariot drawn by winged horses, cows or bulls (perhaps symbolizing the Moon's crescent, but more likely a late borrowing and adaptation from the major deities who were associated with Venus). Later, she was identified with Artemis, and as such was worshipped as Phoebe, sister of Phoebus Apollo.
The Roman goddess of the Moon was the minor deity Luna. Here again, I argue that though she certainly represents the Moon, she was probably one of the many manifestations of the earth-goddess Ishtar. Selene's later association with Artemis and Luna's with Diana was probably more of a reuniting of aspects of the same deity than the coming together of entirely separate goddesses. These bleedings of Moon goddess and Venus goddess were not the association of Venus with the Moon, but rather of the Moon with Venus. Selene is absorbed by Artemis, Luna by Diana.
Though I do not mean here to cite every ancient goddess or belabor the connection of their epithets and attributes with the planet Venus, in order to make my argument clearly, I will discuss a few of the most important: The Babylonian Ishtar (Istar, Nana, Innanna, Nina, Anuit, Easter) is the counterpart of the Phoenician Astarte. The Great Mother goddess is portrayed as both life-giving and as life-taking. She passes through seven gates to the underworld, and ". . . at each gate some of her clothing and adornments are removed until at the last gate she is entirely naked. While she remains in the nether world- whether voluntarily or involuntarily is hard to say-all fertility ceases on earth, but the time comes when she again returns to earth, and as she passes each gate the watchman again restores to her what she had left there until she is again clad in her full splendor, the joy of mankind and of all nature."{9} (Encyclopedia Britannica, eleventh edition, entry "Ishtar," page 871) Annually, the planet Venus disappears from one horizon and, after an interval reappears on the opposite.1{10} The connection with "Horned Ishtar" is inescapable.{11} "In the astral-theological system, Ishtar becomes the planet Venus, and the double aspect of the goddess is made to correspond to the strikingly different phases of Venus in the summer and winter seasons. On monuments and seal-cylinders she appears frequently with bow and arrow [compare Athena and Diana], though simply clad in long robes with a crown on her head and an eight-rayed star as her symbol." Her worship fused with that of Aphrodite, Artemis, Diana, Juno and Venus. Her star was the planet Venus,
Ashtoreth of the horns is considered ample corroboration. The Minoan Great Mother of ancient has as attributes the double axe and the bull. The shape of the double axe and the horns of the bull recall the crescent Venus. Her religious being survived in the worship of Aphrodite and Rhea.
Egyptian
The Egyptian Isis (Ese) wore the horns of a cow, and the cow
was sacred to her. Her cult was the most persistent in maintaining itself
against Christianity, with which it had a great deal in common, both in
doctrine and in emblems.
Roman Isis
Like Aphrodite, she is associated with the water-god Poseidon. The cow is
sacred to her, and among her attributes is the torch-a common attribute of
other deities associated with Venus. Aphrodite is the counterpart of the Roman
goddess Venus. Aphrodite asteria (starlike), was identified with Phosphor
(Lucifer) the morning star as well as Hesper the evening star. As Aphro-geneia
(foam born) or Anadyomene (she who rises from the sea) she is much associated
with the sea-she even had a son named Ichthys (fish), perhaps because celestial
objects were thought to rise from the sea. In art she is often represented as
rising naked (like Ishtar) from the sea, or from a bath. Part of the worship of
the Minoan Great Mother survives in her epithet Ariadne, "the exceeding
holy."
Aphrodite is connected with the lower world, and was looked on as one of its divinities. Just as Ishtar descends to the the queen of the dead, to find the means of restoring her favorite Tammuz (Adon, Adonis) to life, so does Aphrodite. During her stay all animal and vegetable productivity ceases, to begin again with her return to earth-a clear indication of the conception of her as a goddess of fertility. This legend strikingly resembles that of Persephone. There is no logical reason to associate this legend with the Moon, and as far as I can determine, no such association was ever made; however, it fits Venus beautifully. Her most distinctive title, Urania, the Semitic "Queen of the Heavens," corroborates her association with the planet Venus.
Pallas (perhaps from pallaks "virgin") Athena (athela "not giving milk; unsuckled-this seemingly refers both to her virgin state as well as her extraordinary birth from the brow of Zeus) is associated with the storm cloud, the pure ether, the dawn and twilight. With Zeus and Apollo, she forms a triad which represents the embodiment of all divine power. Though usually represented in her manifestation as protector of cities, goddess of war, she is also portrayed as the pure virgin (Athena Lemnia). In Roman mythology she is Minerva, goddess of wisdom.
Diana
Artemis, the virgin huntress, is the counterpart of the Roman Diana. She is often portrayed as girt for the chase, and on her head she wears a crescent. My argument that this crescent does not represent the Moon, but rather Venus, is based both on the complete absence of early association of Artemis with the Moon, as well as the transference of the crescent from deities such as Aphrodite and the Cappadocian goddess Ma, another manifestation of Cybele associated with the planet Venus. Like the goddess Demeter one of her important attributes is the flaming torch.
"Another view of the original character of Artemis, which has found much support in modern times, is that she was a moon goddess. But there is no trace of Artemis as such in the epic period, and the Homeric hymn knows nothing of her identification with Selene." (Encyclopedia Britannica, eleventh edition, entry "Artemis" page 665)
Mexican Madonna on tin
Though etymologically suspect, it is interesting that suggests that the origin of the Hebrew name "Mary" was stella maris, "star of the sea." This early association of the Virgin not only with the morning star but with "foam born" deities, such as the Greek Aphrodite and Roman Venus, tends to confirm the carry-over of surviving Pagan religious practices and their grafting onto early Christianity.
Through the first three centuries of Christianity, Mary's perpetual virginity is nowhere mentioned. In 387 Jerome argued the case with much vehemence in his tract Against Helvidius, and by 451 the concept of parthenogenesis was adopted by the Council of Chalcedon.
Mary Queen of Heaven
The appellation "Mother of God," an epithet formerly connected with the great nature-goddesses, was not applied to Mary before the close of the third century, though by the 4th century, it had become commonplace. From the time of the Council of Ephesus in 431, the cult of Mary had become an established aspect of orthodox Christianity. In adopting indiscriminately the panoply of Pagan nature-goddess, Mary Queen of Heaven (this epithet is identical to that of Aphrodite Urania) is also given the attribute of the crescent associated with her predecessors.
This metamorphosis of Ishtar, Isis, Artemis etc. into the character of Mary coincides neatly with the ideological vacuum created by the triumph of the "pale Galilean." Indeed, I would argue that at this juncture the Church Fathers, and in particular Saint Jerome, were all but consciously incorporating the Pagan female deities into the person of Mary the better to accommodate many of those who became professing Christians at the political eclipse of Paganism and who entered the Church with the instincts derived from the nature-religions in which they had been brought up fully developed. Saving the change in position of the crescent, modern artistic representations of Mary Queen of Heaven are indistinguishable from ancient representations of Ishtar.
Islamic Flags
The crescent and star of Islamic nations may also be based on the planet Venus rather than the Moon. Bradley E. Schaefer of nasa-Goddard Space Flight Center, in the British weekly New Scientist, as reported in the February, 1992 Sky and Telescope handsomely disposes of all likely astronomical associations with the crescent Moon. Though he has found reference to the star and crescent throughout Persia, Italy, Romania and Yemen as far back as 2600bc, he confesses that none of them stands up to scrutiny if it is assumed that the symbol is a representation of the Moon and some other bright celestial object.However, it may be that he has been looking for an explanation of these symbols in the wrong place. Having disposed pretty neatly of the moon as a candidate, we are left with the only other celestial object that presents a naked-eye crescent. If it is conjectured that the symbol of Islam is actually a graphic representation of the sun-disk-and-horns headdress of the ancient Mother Goddess, things begin to fall into place, especially when it is remembered that before the Prophet Mohammed (570ad) the Islamic peoples were polytheistic.
Just as one goddess absorbs, is absorbed by or changes into another, taking
over her epithets and attributes whole-hog as cultures collide-cow's horns and
crescent planets become one; rising stars turn into Ocean goddesses washed up
by the sea in enormous eggs, tended by midwife doves to burst upon a wondering
world as a paradigm of love-so do basic symbols change mistresses while
retaining their basic natures. The ancient ankh-symbol of life, womankind and
the planet Venus-becomes the Christian cross; the
headdress of the Great Mother hides in plain sight on the flags of Islam.
Egg of Isis
"An egg of wondrous size is said to have fallen from
heaven into the river . The fishes
rolled it to the bank, where the doves having settled upon it, and hatched it,
out came Venus, who afterwards was called the Syrian Goddess-that is, Astarte.
Hence, the egg became one of the symbols of Astarte or Easter." (The Two
Babylons, Alexander Hislop, page 109, quoting Hyginus' Fabulae pp. 148, 149)
The Sacred Egg of Heliopolis looks like nothing so much as a minaret, and the
crescent at its peak like nothing so much as a representation of the crescent
Venus.
Minaret
As the civilized peoples of the Tigris and Euphrates delta spread, they brought their religion with them and it is no surprise to find the symbols of Venus extant in Islamic countries today, both crescent and egg, though the ancient connection to the nature-worship that antedates Mohammed has been lost. In further support of this conjecture, it is interesting to note that the star accompanying the crescent is often said to be Venus.
The most important gods and goddesses of all Western polytheistic religions merge upon examination into only two, one male and one female. The male god represents the sun, and the female the planet Venus. She takes many forms: the Assyrian Ishtar, the Phoenician Ashtoreth (Astarte), the Syrian Atargatis (Dereto), the Egyptian Isis, the Babylonian Belit (Mylitta), the Arabian Ilat (Al-ilat), the Greek Aphrodite, the Roman Diana and the Roman Catholic Mary. It becomes plain that all the female manifestations of the deity-the horns of bulls and cows as attributes of Isis and Ishtar; the bull-dancing of Minoa; Diana and Artemis wearing a crescent on their brows; Mary Queen of Heaven standing on what appears to be the crescent Moon and so on-are not wearing, or standing on, or primarily associated with the Moon at all but rather the planet Venus. } Mary stands on, or is superior to the crescent, whereas Ishtar wore the crescent above her head or on her brow. The relevant passage is in the Book of Revelations of Saint John the Divine, chapter 12, verse 1, "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:" This image finds its best expression in the New World Virgin of Guadalupe. This is also a correlation between the genetic relationship between Mary and John the Baptist. Mary the mother was a cousin of John’s mother.
The ancients had, indeed, observed Venus as a
crescent, that they employed this aspect of the planet's appearance as a
distinctive attribute of the many facets of the one Goddess it represented, and
that the evidence is plainly portrayed as a significant attribute of most, if
not all, the major female deities.
With the sun-gods are closely connected two goddesses, Athor
and Isis. Athor signifies “the abode of Hor,”
and is generally expressed by a hieroglyph in which the hawk (Horus) is
enclosed within the character representing a house . A variant mode of writing the word is
, “Eit-har” or “Athar.” She represented most
properly the lower hemisphere, from which the sun rose in the morning, and into
which he sank at night ; but in course of time came to be regarded as only one
out of the many divinities of the lower world, to be adored together with
Osiris, Isis, Horus, Nephthys, Anubis, Tum, Thoth, etc., as a goddess
inhabiting the lower region together with them. She is depicted under many forms.
Sometimes she appears almost as , in the
ordinary form of a female, but with horns, a disk, and a uræus on her head, and
in her two hands the sceptre, uas, and the ankh or “symbol of
life.” Or she has the vulture headdress of Sati and Maut, surmounted by the
disk and horns, with or without two tall plumes, and bears in her left hand the
sceptre which only females bear, or holds in her two hands a round object which
is thought to be a tambourine. Occasionally
she has a cow’s head with a disk between the horns, or is worshipped under the
figure of a spotted cow, crowned. with a disk and two plumes. She appears
likewise as a hawk with a female head and the usual horns and disk.
Among the’ titles of Athor were
those of “mother of Ra,” “eye of Ba,” “mistress of Amenti,” “celestial mother,”
“lady of the dance and mirth,” and “mistress of turquoises.” Like Osiris, she was worshipped in most
parts of , but
especially at Tentyra, ,
and Atarbechis. Cows, especially white and spotted cows, were sacred to her, as
also was a certain kind of fish, but the exact species cannot be determined.
The Greeks identified her with their Aphrodite, and the Romans with their
Venus; there does not, however, appear to be much reason for either
identification.
Sapientia
Sapientia is a child of Casus and Hiems. Casus' favorite, Sapientia was given access to the Library of the Gods. Sapientia is the keeper of knowledge and knows everything.
Minerva
The Roman goddess of wisdom, medicine, the arts, dyeing, science and trade, but also of war. As Minerva Medica she is the patroness of physicians. She is the daughter of Jupiter. In the temple on the Capitoline Hill she was worshipped together with Jupiter and Juno, with whom she formed a powerful triad of gods. Another temple of her was located on the Aventine Hill. The sopra Minerva is built on one of her temples. Every year from March 19 - 23 the Quinquatria was held, the primary Minerva-festival. This festival was mainly celebrated by artisans but also by students. On June 13 the minor Quinquatrus was observed.
Minerva is believed to be the inventor of numbers and musical instruments. She is thought to be of Etruscan origin, as the goddess Menrva or Menerva. Later she was equated with the Greek Athena.
.Trampling on Oppression (1789
In this image, , seated on the globe with her liberty pole and cap over her shoulder, holds a portrait of Jefferson and gazes at a portrait of before her.
Here, Franklin and Washington are honored by the goddess Minerva who stands on the head of the British Lion.
Enrico Causici, "" (1825). Marble. Capitol, Washington. Causici was commissioned to make many of the sculptures that decorate the Capitol
.
Minerva is symbolized in Early American Patriotic art. One of the most famous depictions of Lady Liberty or The Columbia Aspect is shown in art by John Francis Renault in his series,” The Triumph of Liberty (1798)”. Engraving by Peter C. Verger, also known as "From Indian Princess to Greek Goddess: The American Image, 1783-1815," Winterthur Portfolio III, 1967, 55. Renault's allegory shows the Genius of America, dressed as Minerva and holding the American flag, as other allegorical figures perform patriotic rites.
The Roman goddess of wisdom, medicine, the arts, dyeing, science and trade, but also of war. As Minerva Medica she is the patroness of physicians. She is the daughter of Jupiter. In the temple on the Capitoline Hill she was worshipped together with Jupiter and Juno, with whom she formed a powerful triad of gods. Another temple of her was located on the Aventine Hill. The sopra Minerva is built on one of her temples. Every year from March 19 - 23 the Quinquatria was held, the primary Minerva-festival. This festival was mainly celebrated by artisans but also by students. On June 13 the minor Quinquatrus was observed.
Is it a coincidence that they refer to our nation’s “congress house” as Capitol Hill? This is possibly an allusion to the decisions made by God’s on Capitoline Hill. Would it not be safe to say that is the goddess of democracy. She is our torch bearer. Our light bringer. Sapientia, who was given access to the Library of the Gods. A keeper of knowledge and who knows everything. Another form of Athena.
the goddess of liberty and our nation:
I think that the goddess
is the representation of feminine aspect of Helios or Hermes. I also think she
is the divine spirit of the virgin. With the connection with Columba the Dove
and as viewing the Queen of Heaven or Aspect of the Divine Feminine as Mary or
Maria. With the connection to the of ship, the exploring father of country and the numerous
coincidences that link the two interchangeably, I think its fair to deduct that
is a
feminine form of the discoverer and an association with the spirit of the Dove
and peace. She yields her sword of truth
and Peace. She is the all knowing, all
seeing eye in the feminine sense. Just like Horus and Hermes there are many
representations of her as Lady Liberty, Marianne, Britannia, St. Columba, St.
Germain, Minerva and Athor. There are so
many personifications of our spirit of peace and light.
is a symbol of Enlightenment. A nation
illuminated under new world order.
(Shown here is a detail of the actual drawing.)
At the time of the American Revolution, the olive branch had a stronger association with peace than did the dove. In fact, a dove was suggested as part of the third committee's design for the Great Seal (May 1782) which specified a natural-colored dove perched on the hand of "the Genius of America."
Detail
of "The Annunciation" - The Shrine of Our Lady of Grace,
Lady Columbia symbolizes all grieving mothers and looks out on the cemetery that fills the 116-acre Punchbowl Crater. The view from the Punchbowl encompasses the city of from Waikiki and Diamond Head to .
On the front of the tower which houses the chapel is a 30-foot female figure known as "Columbia" standing on the symbolized prow of a US Navy carrier with a laurel branch in her left hand and the inscription by President Lincoln "…The Solemn Pride that must be yours to have laid so costly a sacrifice upon the altar of freedom".
French National Symbols of Liberty(Liberté):
Like other ideals such as Truth, Justice, Prudence, Wisdom and so on, is often personified as a woman. Such personifications date from classical times when these qualities were personified as goddesses. In , whose culture is more closely linked to the classical world, the words for such ideals are still invariably feminine: La Verité, LaLa Liberté, etc. A temple dedicated to the goddess was built on the Aventine Hill in during the second Punic War and a statue of her was erected on the site of 's house after it had been pulled down. In France Liberty, or Liberté, is sometimes represented as a classical goddess but she is often confused with the personification of the French Nation, Marianne. The figure carrying a Tricolore and wearing a Phrygian cap (or Liberty Cap) in the famous painting - above left - by Delacroix (La Liberté guidant le Peuple) is Liberté not Marianne. The Convention at the end of September 1792 decreed that the Seal of State should include a " figure". Modestly attired, and now wearing a crown of seven rays, Liberté still appears on the French Seal of State seated and holding a fasces in her right hand. Justice,
She also appears on the logos of legal officers: for example notaires (right) and bailifs (far right)Liberté is one of the three aspirations of the French people identified in the motto of the French Republic as shown on the logo to the left (which, incidentally, features Marianne, not Liberty).
The figure personifying Liberté - or Liberty - is well known in the USA, though the fact that she is classical heathen goddess is generally she is often referred to euphemistically as Lady Liberty
She is shown on the right holding a Liberty Cap on a "freedom pole". A bronz upon the hilt of a sheathed sword. In her left holds a laurel wreath of victory and the shield of the . Her novel headgear is a helmet encircled by stars with a crest featuring a eagle's head, feathers and talons (a reference to the costume of Native Americans). The lower part of the base is decorated with fasces and wreaths. The bronze statue stands 19 feet 6 inches tall and weighs approximately 15,000 pounds. The crest of her helmet rises 288 feet above the east front plaza. A statue for the top of the national Capitol had appeared in Thomas U. Walter's original drawing for the new doe, which was authorized in 1855. Walter's drawing showed the outline of a statue representing . The project architect proposed an allegorical figure called "Freedom triumphant in War and Peace" wearing a Liberty Cap, but Jefferson Davis (then Secretary of War) objected to the liberty cap so the architect replaced it with an inovative Roman helmet shown above.
, also has standing on top of its Capitol dome (shown right). Unusually for the Christian southern she is referred to explicitly as the Goddess of Liberty. As on the nation's Capitol she holds a sword, this time unsheathed. In the other she holds a lone star representing .
A statue of Liberty Enlightening the World which many Americans think of as The Statue of Liberty stands at the entrance to harbour. It is because she is enlightening the world that she carries aloft her famous torch.
She was originally designed for
the Suez Canal, but eventually commissioned as a centennial gift from the
Republic of France to the USA, a visible token of friendship between the two
republics and a symbol their shared aspirations and Enlightenment roots. She
wears the same crown of seven arches that she does on the French Seal of State.
Goddesses named for and representing the concept LibertyRoman Empire and 18th and 19th Century national symbols such as the French Marianne and the British "Britannia." Classical examples have existed in many cultures, including classical examples dating from the
The Roman goddess Libertas was honored during the second Punic War by a temple erected on the Aventine Hill in Rome, Italy by the father of Tiberius Gracchus. A statue in her honor was also raised by Clodius on the site of Marcus Tullius Cicero's house after it had been razed.
Surrounding the encircled insignia were 34 stars, equal to the number of stars in the U.S. Flag at the time in 1862....one star for each state of the including the 11 Confederate states. The stars are also symbolic of the "heavens and the divine goal which man has aspired to since time immemorial" according to Charles Thompson, Secretary of the Continental Congress back in 1777.
- 365 (solar year) - 354 (lunar year) = 11 days
- Height of Lady Liberty from heel to head in feet: 111' 1" = 11 11
- Liberty stands in the center of an 11 pointed star
- The gateway to freedom and New York the 11th state
- The number of steps up to the crown appear to have a relationship with the Moon and number 11 (New York).
- Double helix staircase (354) steps (days) to the crown.
- There are 25 windows in the crown which symbolize gemstones found on the
earth and the heaven's rays shining over the world.
- The seven rays of the Statue's crown represent the seven seas and continents of the world. This can also be tied to the seven stars in the constellation Columba.
After reviewing these many obvious representations of a Moon Goddess (statue) and a Sun god (star base), it is not much of a surprise to find the monument contains a double helix (spiral stairway) or DNA symbolism, connecting both male and female aspects. A sort of trinity is established through the fort, the statue, and the torch. The three components together would be symbolic of a morning star born to "enlighten the world"
Neoclassical references
In 1793, during the French Revolution, the Notre Dame de Paris cathedral was turned into a " to Reason" and for a time "Lady Liberty" replaced the Virgin Mary on several altars.
National embodiments of Liberty include Britannia in the United Kingdom, "Liberty Enlightening the World," commonly known as the Statue of LibertyAlso known as "Lady Liberty," or "Goddess of Liberty" in the United States of America, and Marianne in France.
Brittannia British Lady Liberty:
There was a celtic goddess called Brigid who is one of the many sources of the personification of . The Emperor Claudius paid a visit while Britain was being pacified and was honoured with the agnomenBritannicus as if he were the conqueror, but Britannia remained a place, not a female personification of the land, until she appeared on coins issued under Hadrian, which introduced a female figure labelled BRITANNIA.
Typical of the Romans, Britannia was soon personified as a goddess. Early portraits of the goddess depict Britannia as a beautiful young woman, wearing the helmet of a Centurion, and wrapped in a white toga with her right breast exposed. She is usually shown seated on a rock, holding a spear, and with a spiked shield propped beside her. Sometimes she holds a standard Antonius Pius and leans on the shield. On another range of coinage, she is seated on a globe above waves: at the edge of the 'known' world. Similar coin types were also issued under
is a painting by Philipp Veit created in March 1848 during the Revolutions of 1848. It was used as an allegoricNational Assembly in Frankfurt's Paulskirche, where it concealed the organ. It was meant as a symbol of a united democratic Germany and remained a national personification until the end of World War I. decoration in the
Many people have noted its resemblance to the Statue of Liberty. Nonetheless, a sculptor present during its construction, Tsao Tsing-yuan, has written that the students decided not to model their statue after the Statue of Liberty because they were concerned that it would be unoriginal and "too openly pro-American." Tsao further notes the influence on the statue of the work of Russian sculptor Vera Mukhina, associated with the school of revolutionary realism (Tsao 1994, 141-2).
I did some research on and found a national anthem that
pre-dated the “Star Spangled Banner”. "Hail, "
was the unofficial national anthem of the United
States until its replacement in 1931 by the officially mandated "Star-Spangled Banner". I have
supplied the lyrics to “Hail Columbia”, “, Gem of the Ocean” and other
patriotic songs that mention .
Hail Columbia
Lyrics:
Hail , happy land!
Hail, ye heroes, heav'n-born band,
Who fought and bled in freedom's cause,
Who fought and bled in freedom's cause,
And when the storm of war was gone
Enjoy'd the peace your valor won.
Let independence be our boast,
Ever mindful what it cost;
Ever grateful for the prize,
Let its altar reach the skies.
Chorus
Firm, united let us be,
Rallying round our liberty,
As a band of brothers joined,
Peace and safety we shall find.
Immortal patriots, rise once more,
Defend your rights, defend your shore!
Let no rude foe, with impious hand,
Let no rude foe, with impious hand,
Invade the shrine where sacred lies
Of toil and blood, the well-earned prize,
While off'ring peace, sincere and just,
In Heaven's we place a manly trust,
That truth and justice will prevail,
And every scheme of bondage fail.
Chorus
Firm, united let us be,
Rallying round our liberty,
As a band of brothers joined,
Peace and safety we shall find.
Behold the chief who now commands,
Once more to serve his country stands.
The rock on which the storm will break,
The rock on which the storm will break,
But armed in virtue, firm, and true,
His hopes are fixed on Heav'n and you.
When hope was sinking in dismay,
When glooms obscured 's day,
His steady mind, from changes free,
Resolved on death or liberty.
Chorus
Firm, united let us be,
Rallying round our liberty,
As a band of brothers joined,
Peace and safety we shall find.
Sound, sound the trump of fame,
Let 's great fame
Ring through the world with loud applause,
Ring through the world with loud applause,
Let ev'ry clime to freedom dear,
Listen with a joyful ear,
With equal skill, with God-like pow'r
He governs in the fearful hour
Of horrid war, or guides with ease
The happier time of honest peace.
Chorus
Firm, united let us be,
Rallying round our liberty,
As a band of brothers joined,
Peace and safety we shall find.
Columbia, the Gem of the Ocean
"Columbia, the Gem of the Ocean" is an United States patriotic song which was popular in the 19th and early 20th century. It was used on occasion as an unofficial national anthem in competition with "Hail, Columbia" and "The Star-Spangled Banner" until the latter's formal adoption as the national anthem of the United States in 1931. For many years, , the Gem of the Ocean's melody was used as the Voice of America's interval signal.
The song was first published in 1843, credited to T. Becket & D. Shaw. "" was commonly understood as a poetic name for the at the time.
Lyrics
O ! the gem of the ocean,
The home of the brave and the free,
The shrine of each patriot's devotion,
A world offers homage to thee;
Thy mandates make heroes assemble,
When 's form stands in view;
Thy banners make tyranny tremble,
When borne by the red, white, and blue,
When borne by the red, white, and blue,
When borne by the red, white, and blue,
Thy banners make tyranny tremble,
When borne by the red, white and blue.
When war wing'd its wide desolation,
And threaten'd the land to deform,'
The ark then of freedom's foundation,
rode safe thro' the storm;
With her garlands of vict'ry around her,
When so proudly she bore her brave crew;
With her flag proudly floating before her,
The boast of the red, white and blue,
The boast of the red, white and blue,
The boast of the red, white, and blue,
With her flag proudly floating before her,
The boast of the red, white and blue.
The Union, the forever,
Our glorious nation's sweet hymn,
May the wreaths it has won never wither,
Nor the stars of its glory grow dim,
May the service united ne'er sever,
But they to their colors prove true?
The Army and Navy forever,
Three cheers for the red, white, and blue,
Three cheers for the red, white, and blue,
Three cheers for the red, white, and blue,
The Army and Navy for ever,
Three cheers for the red, white and blue.
(A slightly different third verse)
The star spangled banner bring hither,
O'er 's true sons let it wave;
May the wreaths they have won never wither,
Nor its stars cease to shine on the brave.
May thy service united ne'er sever,
But hold to the colors so true;
The army and navy forever,
Three cheers for the red, white, and blue!
Three cheers for the red, white, and blue!
The army and navy forever,
Three cheers for the red, white, and blue
Verse
O Columbia the gem of the ocean,
The home of the brave and the free;
The shrine of each patriot's devotion
A world offers homage to thee
Thy mandates make heros assemble
When liberty's form stands in view,
Thy Banners make tyranny tremble
When borne by the red white and blue
Chorus
When borne by the red white and blue,
When borne by the red white and blue
Thy Banners make tyranny tremble;
When borne by the red white and blue.
Verse
When war winged its wide desolation,
And threatn'd the land to deform,
The ark then of freedoms foundation
Columbia rode safe through the storm;
With her garlands of vict'ry around her,
When so proudly she bore her brave crew,
With her flag proudly floting before her,
The boast of the red white and blue.
Verse
The wine cup the wine cup bring hither,
And fill you it true to the brim,
May the wreath's they have won never wither
Nor the star of their glory grow dim,
May the service united ne'er sever
But they to their colour's prove true,
The Army and Navy for ever,
Three cheer's for the red white and blue.
World's Columbian Exposition:
The Statue of Republic:
This monumental, 24-foot-high gilded bronze sculpture commemorates both the 25th anniversary of the 1893 World's Columbian Exposition held in and the statehood centennial. The Columbian Exposition was arguably the single-most important event in American architectural history due to its impact on American architecture, especially public architecture. Meant to symbolize national unity, The Republic is a one-third reproduction of the colossal 65-foot-high sculpture which originally dominated the exposition's Court of Honor. The earlier sculpture and its later reproduction were both the work of Daniel Chester French, one of 's most significant sculptors who worked in the classical tradition. The base is by Henry Bacon, French's collaborator on the later Lincoln Memorial in
Central to the design of the grounds were several ponds and lagoons conected to and the most stunning achievement of the Exposition, the "Court of Honor" and basin, that included dramatic fountains and sculptures. Henry Bacon's base is inscribed on both the front and the back. The front reads:
THE REPUBLIC
To commemorate the
World's Columbian Exposition
MDCCCXCIII
The back of the base contains a more detailed inscription:
The World's
Columbian Exposition
authorized by Act of Congress and
generously participated in by the nations of the earth
was held here in 1893 to celebrate the
four hundredth anniversary of
the discovery of .
On this site stood the Administration building.
At the front of the grassy area where "The Republic" stands, a newer plaque is set into the grass that tells more about the statue:
THE REPUBLIC
- JACKSON PARK
Gilded bronze sculpture by Daniel Chester French
Base by Henry Bacon
Originally dedicated 1918
To Commemorate the twenty-fifth anniversary of the 1893 World's
Columbian Exposition
This permanent reproduction by the artist marks
The site of the World's Fair Administration Building
Restored 1992
Chicago Park District
B.F. Ferguson Fund, Art Institute of Chicago
Rededicated by Mayor Richard M. Daley
To initiate a Celebration
Of the 100th Anniversary of the Chicago World's Fair
For more information about the Chicago Columbian Exposition of 1893, the book to read is Stanley Appelbaum's "The Chicago World's Fair of 1893: A Photographic Record" (. ISBN 0-486-23990-X). A great deal more information about "The Republic" (including detailed information about the original installation at the 1893 Columbian Exposition) may be found on a webpage sponsored by Jackson Park, titled "The Republic" In Jackson Park.
"The Republic" is located in Jackson Park on 's south side, at the intersection of Hayes and Richards Drives, easily accessible from 's ( exit)
Women of Columbia
Since the act of Congress that originally awarded Chicago the fair mandated that a Board of Lady Managers be created as part of the exposition's governing structure, it was clear that white middle-class women would have more success than African Americans in securing measure of representation at the fair. But it was not clear how women would be represented. Some women argued that exhibits prepared by women should be displayed in the major exhibition palaces alongside those organized by men and judged accordingly. Others pressed and won their case that women should have a separate building for their exhibits. Bertha Honoré Palmer, president of the Board of Lady Managers, lent her considerable talents to organizing exhibits for the Woman's Building, which was designed by architect Sophia Hayden and located near the point where the Midway Plaisance joined the main exposition grounds.
'S WOMEN.
By MRS. AMANDA KERR LEWIS.
[Copyrighted 1893.]
There are three little words which are often heard,
Yesterday, today and tomorrow;
They fall from our lips as mere idle words,
Yet are fraught with joy or sorrow.
'Mid our hurry, and bustle, and strife,
Yet they reach far backward, and forward, too,
And cover the whole of our life.
We speak of a day as a trivial thing,
And squander its hours away,
Forgetting its passing so surely records
Time, precious, gone, gone for aye.
Time infinite differs most widely from ours,
For the sacred writers portray
That "a day with the Lord's as a thousand years.
And a thousand years as a day."
From this view of a yesterday passed
Let us gather some memories sublime;
Not from out the weird past of a thousand years,
But from four hundred years of time.
Our continent then with its mountains, and plains,
Spread from eastern to western sea;
And tossed its bright leaves o'er its silver lakes,
On its winds so wild and free.
The lords of the soil in that far-away time,
Ere Columbus sailed over the sea,
Were a savage, crude and ignoble race,
Far-off sons of the ancient Chinese.
Then from sunny came brave,
With a hope in his anxious mind
To traverse the seas and learn their bounds,
And the east coast of to find.
Eighteen long years he had plead and had prayed
For aid from proud 's
laws,
Kings sneered, boys jeered, but a brave woman cried–
"My jewels I'll pledge for your cause."
From her arm every bracelet and chain,
Columbia–flash the name with electric flame
Of your patron, Isabella of Spain.
'Twas not Asia's shore trod,
By the grand Spanish queen's behest;
But he found here, across the wide billowy foam,
The India isles of the west.
These children of nature had never then heard
Of a Calvin's peculiar creed;
Nor from a John Knox, or a Wesley,
Had learned of a sinner's need.
But living so close to dear nature's heart,
Even midst all their wild forest strife,
They reverent looked up to the Spirit
Of the sun, which gave nature her life.
So here, as in all of the ages past,
When strangers on newer lands trod,
The older historical people
Called them always the sons of their God.
Four hundred years of time–is it true?
, the home of the free,
Since your hero, for whom you should have been named,
On your soil dropped his reverent knee?
Oh hero! rewarded with chains and with scorn,
It is time that the world should now know,
That America, free, here at last exalts,
The wise Christofal Columbo.
Four hundred years of history and fame!
Stained with blood here and there; yet we see
Here the largest, the happiest, the grandest land–
, the free!
SECOND PERIOD.
One hundred years more of the time passed by,
In this wonderful, newly-found West,
While England's kings were sowing some seeds,
Which grew there without their behest.
'Till again from across the wide, watery deep
Came a fairer and nobler stock,
To seek for new homes, for liberty's sake,
By the side of our Plymouth Rock.
Of the Puritan Fathers so often we've heard,
Since our childhood's sweet, happy dream,
In spite of their creeds, and their bigotry dark,
Held up in such high esteem.
But of Pilgrim Mothers–how little we know!
They were patient, and true, and so brave,
'Mid the direst want, and hardships of war,
They walked from cradle to grave.
Was a darkened and bloody page;
For the pale-face oft fell 'neath the tomahawk
Of the red-man's violent rage.
We censure him not, for such cruel greed,
And treachery dark, was oft made
The means that were used to drive him far back
From his own forest home, and his glade.
Had the British invaders but practiced the rule
Laid down in their Gospel, I ween
That this land would not have been stained with their blood,
Nor massacres ever been seen.
THIRD PERIOD.
The colonies soon formed, a little brave group,
All told there were only thirteen;
They cast aside all their swaddling bands,
And entered a wild, untried scene.
Brave fathers and sons then entered that strife,
Caring nothing for what it might cost,
Gave their money, their homes, their treasures–themselves
That their liberties might not be lost.
While patriots breathe, and country remains,
This thought in our memory fix–
No grander souls have ever lived
Than the women of '76.
But this strife passed away, peace spread her bright wing,
sat with his kingly brow
At the close of the year of his crucial test,
A century ago, just now.
Fathers and husbands, brothers and sons,
Were counted as gold then, we know;
But what of the women who lived and who loved
One hundred long years ago?
The mothers and wives toiled early and late,
At the cradle, the wheel, and the loom,
But for books, for study, for culture of mind,
In their lives there was little room.
The brothers and sons must go off to school,
Must learn figures to the "Rule of Three;"
Enter college–university–read Latin and Greek,
Pluck rich fruit from the knowledge tree.
But the girls were too weak, of too little account,
Had not brains then to learn any rule;
They could spin, and could weave, could nurse, cook and sweep,
But were too feeble-minded for school.
'Twas one hundred years ago and three
That the doors of the common schools
Were set, by some wise men, just a little ajar,
To see if the girls were all fools.
To fill up a cold, vacant seat,
When a boy was kept out, in the early spring,
To help raise something to eat.
But by and by, these wiseacres said:
"Why, the girls are clever, 'tis true,
For they've held their place by the side of the boys,
And sometimes have passed them, too."
For 'twas found in these years that woman had brains
Near akin to the stronger sex,
So they've let us in the universities, too,
Even stately old Harvard-Annex.
John Hopkins, well known of the Southern land,
Long held woman back as of old,
But now it is said even that has been bought,
Or at least the story is told.
That a woman stood late at her portals and knocked,
Saying, "Please let us into your fold,
And I will give you what you very much need,
A hundred thousand of gold."
FOURTH PERIOD.
A memory dark, of a sorrowful time,
Comes rushing along as the tide,
When a brother in blue, and another in gray,
Fought, struggled and died, side by side.
Through that terrible war, when its balls and its shells
Went whizzing all over the land,
While the men kept the field the women at home
Scraped the lint, and tore hospital band.
Women, noble in heart and unselfish in thought,
Thinking nothing of profit or gain,
Went forth from their homes, to the hospital tent,
To care for the wounded and slain.
When that fell pistol-shot rang out on the night,
And the nation's brave chief was laid low,
The Stars and the Stripes of America drooped
In her grief-stricken hour of woe.
When the future looked dark, and the country seemed wrecked,
And the land was with terror alive,
Brave men with sad hearts were aided and cheered
By the women of '65.
The North and the South, both deemed their cause just,
And together bore sorrow and pain;
But now from the Lakes to the Mexico Gulf
We are brothers and sisters again.
And the spirit of '76 still lived,
And rose Phœnix-like from the fray,
And the glorious crown of ,
Wears Columbia still today.
And what of Today, watchman? What of Today?
Help me now its import to unfold;
How read we the symbols, the signs of the times?
What's Today's record to be unrolled.
Not the men alone are giving their thoughts,
So earnest, so wise, so great,
's women keep pace by their side
All over each sun-kissed state.
A national work of meaning so grand
Is felt in our land today,
The echoing voice of a far-off state,
A sound to be heard for aye.
A few little seeds by some earnest minds
A few years ago were sown,
By "Chautauqua's shores," in the ","
From which rich harvests have grown.
'Twas a great, grand thought to give to the world,
This plan by a few outlined,
To raise the world to a betterment,
To lift up and ennoble mankind.
The clear Bryant bell, by Chautauqua's lake,
Has rung its sweet peals in our ears,
Carried music and joy to thousands of homes
In these later passings of years.
Other circles for culture and study and growth
Are springing up, side by side,
In city and village, and hamlet and town,
From Atlantic to the sun-down tide.
They traverse the fields of science and art,
Of language and poetry rare;
They seek for the wisdom of Grecian sage,
Read old 's sculptures fair.
The old circle for sewing, and the gossipy tea,
On the roll of Today have no part;
When women convene now, in language choice
They converse on "Ethics" and "Art."
SIXTH PERIOD.
Yesterday is gone to the tomb of the past,
Today let us not trouble borrow,
For here we find gladness and peace and hope,
But, watchman, what of Tomorrow?
Its promise is bright and most hopeful, we deem,
For brothers and sisters together,
Now, side by side, drink from wisdom's deep fount,
In cloudy and sunshiny weather.
For the treasures of all ancient lore;
The mothers need never again be styled,
"The old servant who waits on the door."
Some think that the race, in the coming years,
For position, for culture, for health,
Between man and woman, and boy and girl,
For honors, for fame, for wealth,
Will settle some questions of present dark need,
Which hope to some sad hearts may carry,
When woman can live by her own honest work
She'll not be in haste to marry.
When she'll give her hand in the marriage bond
To the lawyer she'll ne'er be a debtor;
'Twill be for pure love, and not for a home,
There'll be fewer ties, but better.
The tomorrow of woman stands not alone,
With the sunrise light in her face,
But also for man waits a blessing sure,
If he's found in a true man's place.
We are nearing the end of another page
In the history's roll of the world,
A century's close is a turning time,
New truths will then be unfurled.
Since the Puritan Fathers first came to these shores
And their homes of liberty sought,
The dawning time of each hundred years
Has given to the world its new thought.
Both the church and the state, in the passing of years,
Have rolled many clouds far away,
And the gloom and the fear of the Puritan creeds
Are truly not with us today.
Our nation has left in the depths of the past
Its childhood and infantile sleep,
And with noontide strength must wrestle now
With problems both dark and deep.
Her money, her trusts, and her laborers' cries,
Her tariffs, her capital schemes,
Are the subjects demanding the wisest of laws–
'Tis no time for mere idle dreams.
Our nation's too free, if the truth we'll confess,
'Tis high time her laws were made firm
To keep out the paupers, and serfs,
With their death-spreading cholera germ.
She is much too free, in her precincts and polls,
For safety to 's
cause,
When foreigners all are granted a vote
Before they know aught of her laws.
Which ofttimes engender a strife;
But the reaching out of the helping hand
To the Jean Valjeans of life.
Earth's pitiful, sad and dejected ones
Call daily to us for our care,
The lowly and fallen need lifting up,
True charity's deed is so rare.
SEVENTH PERIOD.
Today is a time to be proud of, my friends,
For 'tis filled with promises rare,
In it are glimpses of coming joys,
In them may we all have a share.
Grand women are found now in high honored seats,
In the home, in the pulpit, the bar,
In the doctor's gig–what a magical change
Since that school-door went slightly ajar?
's women are found at the front,
Where the youth of our nation are taught,
In the church, on the press, in the temperance cause,
Or with Charity's blessings fraught.
As honors her natal time,
Of her four hundred years today,
Her women stand side by side with her men
In her nationalistic display.
As 's women we've stretched out kindly hands
To our sisters from over the main;
We have welcomed them all, from court or from cot,
Or from ancient .
And we've room for still more on our prairies so broad,
Come from South land, and so cold!
From mountain and plain and island, to greet
Miss Columbia! four hundred years old.
Many names are enrolled this Columbian time
In our national record book,
But three stand forth with electric light,–
Mesdames Palmer, Henrotin and Cooke.
They stood at the helm, amid all the storms,
'Till "our ship" at its anchorage lay–
Let 's women give them homage due
In this "Woman's Building" today.
And others stand in a golden rank;
We would take you all by the hand,
But to number in name–'twere as easy to count
The grains of the sea-beach strand.
Many Christian names flash along into line
On Columbia's Liberty Tree–
A Julia, a May, Elizabeth, too,
Frances, Lucy, and Susan B.
To rule as queens in the heart;
To make husbands, children and friends good and true,
And thus act their noblest part.
Some are asking you brothers, for the equal rights
To be found in the ballot box–
Not to linger in halls, or about the polls,
Nor to seek all the world's rough knocks;
But the equal right to stand in the line,
As we're taxed just the same as you,
And to cast our votes, with a hearty good-will,
For laws that are loyal and true.
We may not now know all the principles deep
In our nation's political creed,
Yet you surely will say we're full equals today
To the masses–whose votes you all need.
We must dig and must delve in the mold of the past,
For the lessons of wisdom made plain,–
How nations have risen and prospered, or sunk
Back, back to oblivion again.
The specters of ignorance, prejudice, doubt,
Must beat a quiet retreat;
And the mandates of selfishness, fashion and pride,
Must be trampled beneath our feet.
When woman has proved to the lordlier race
She has broken these chains of the past,
He will reach out his scepter, and graciously say,
"Here's the half of my kingdom at last."
The tomorrow of woman we thus clearly define,
We aim not, dear brothers, above you;
True woman is happiest enthroned by your side,
Go halvers! and see how we'll love you!
The true men and women must stand side by side,
And with zeal and strength for the fight
Must together march on, and lend helping hand
For Truth, for Freedom, for Right.
When woman for her worth can thus be enthroned,
And of Life be the Polar Star,
Our land will be purer and better than now,
And man will be nobler by far.
Each day filled with duty and kindly thought,
Kindly word, kindly deed without strife,
Will make a tomorrow of beautiful cloth
For our wonderful web of life.
When this web is complete and its warp and its woof
And its flowers of beauty been scanned,
Our "Yesterdays" gone and "Todays" shall be lost
In Tomorrow's bright summer land.
Rise higher in wisdom and art;
But scatter about you wherever you go
Sweet blossoms from kindliest heart.
May the century next inscribe on its roll,
On Time's pillar still bright and free
By the side of the men, the glorious work
Of the women of '93.
Mrs. Amanda Kerr Lewis is a native of . She was born February 5, 1839. Her parents were James Mason Kerr and Rebecca Dinsmore Kerr, both lovely Christian characters. She was educated at Washington Seminary and graduated in the famous Calico Class of 1855. She has traveled quite extensively throughout the . She was married during the dark period of the Civil War to John Henry Lewis, of Her special work for much of her life has been in the interest of the Presbyterian Church and her missions; but for ten years, feeling the need for the higher education for mothers, she has given herself to the study and teaching of history and literature. Her principal literary works are: "Half-Hours with American Authors," for the of which she was the founder. Her poems, "'s Women," "Ships in ," and "The Weavers," have been much admired. She is now in the lecture and "entertainment field," under the title conferred upon her in her city, "The Poet Lecturer of the ."
The World's Columbian Exposition defined American culture.
Its World's Congress Auxiliary presented lectures and discussions by prominent political activists and intellectuals about subjects as wide-ranging and pressing as religion and science, labor, and women's rights. Historian Frederick Jackson Turner gave his famous paper on the significance of the frontier in American history to a meeting of historians held in conjunction with the fair. Henry Ford saw an internal combustion engine at the fair that fired his dreams about the possibility of designing a horseless carriage. For millions of visitors, the electrical illuminations of the fair were a source of wonder and excitement about the possibilities of illuminating 's farms and cities. Whether they saw the fair firsthand or experienced it through postcards or accounts in newspapers and magazines, most Americans regarded the World's Columbian Exposition as a cultural touchstone and remembered it for the rest of their lives. On another level, the triumph of the World's Columbian Exposition revivified the American world's fair movement and set a standard against which every subsequent exposition would be measured. Forty years later, the promoters of the Century of Progress Exposition made clear their indebtedness to the 1893 fair when they triggered the opening of their exposition with a beam of starlight that left Arcturus the same year that the World's Columbian Exposition had illuminated 's skies.
Tesla introduced electricity at this world’s fair and I think its another fair coincidence that , the torch bearer, was represented with illumination by Electricity at the fair.
Electricity at the fair
Columbian Exposition from stereopticon card photo.
The International Exposition was held in a building which for the first time was devoted to electrical exhibits. It was a historical moment and the beginning of a revolution, as Nikola Tesla and George Westinghouse introduced the public to electrical power by providing alternating current to illuminate the Exposition. The general public observed firsthand the qualities and abilities of alternating current power. All the exhibits were from commercial enterprises. Thomas Edison, Brush, Western Electric, and Westinghouse had exhibits. General Electric Company (backed by Edison and J.P. Morgan) proposed to power the electric fair with direct current at the cost of one million dollars.
Westinghouse, armed with Tesla's alternating current system, proposed to illuminate the exposition for half that price. Tesla's high-frequency high-voltage lighting produced more efficient light with quantitatively less heat. A two-phase induction motor was driven by current from the main generators to power the system. tried to prevent the use of his light bulbs in Tesla's works. Westinghouse's proposal was chosen over the less efficient (but safer) direct current system to power the fair. General Electric banned the use of 's lamps in Westinghouse's plan, in retaliation for losing the bid. Westinghouse's comp
any quickly designed a double-stopper lightbulb (sidestepping 's patents) and was able to light the fair.
The Westinghouse Company displayed several polyphase systems. The exhibits included a switchboard, polyphase generators, step-up transformers, transmission line, step-down transformers, commercial size induction motors and synchronous motors, and rotary direct current converters (including an operational railway motor). The working scaled system allowed the public a view of a system of polyphase power which could be transmitted over long distances, and be utilized, including the supply of direct current. Meters and other auxiliary devices were also present.Tesla displayed his phosphorescent lighting, powered without wires by high-frequency fields. Tesla displayed the first practical phosphorescent lamps (a precursor to fluorescent lamps). Tesla's lighting inventions exposed to high-frequency currents would bring the gases to incandescence. Tesla also displayed the first neon lights. His innovations in this type of light emission were not regularly patented.
Also among the exhibits was Tesla's demonstration, most notably the "Egg of Columbus". This device explains the principles of the rotating magnetic field and his induction motor. The Egg of Columbus consisted of a polyphase field coil underneath a plate with a copper egg positioned over the top. When the sequence of coils were energized, the magnetic field arrangement inductively created a rotation on the egg and made it stand up on end (appearing to resist gravity). On August 25, Elisha Gray introduced Tesla for a delivery of a lecture on mechanical and electrical oscillators. Tesla explained his work for efficiently increasing the work at high frequency of reciprocation. As Electrical Congress members listened, Tesla delineated mechanisms which could produce oscillations of constant periods irrespective of the pressure applied and irrespective of frictional losses and loads. He continued to explain the working mean of the production of constant period electric currents (not resorting to spark gaps or breaks), and how to produce these with mechanisms which are reliable.
The successful demonstration of alternating current lighting at the Exposition dispelled doubts about the usefulness of the polyphase alternating current system developed by Westinghouse and Tesla.
The torch of or Lady Liberty is a Beacon of Light. Its ironic that the introduction of lights happened at the same World’s fair celebrating . There is a connection there I believe. A electric light, a lumineniere, lantern a connection to the Solar deities. The Olympic Flame, Olympic Fire, Olympic Torch, Olympic Light, Olympic Eye, and Olympic Sun is a symbol of the Olympic Games. Commemorating the theft of fire from the Greek god Zeus by Prometheus, its origins lie in ancient Greece, when a fire was kept burning throughout the celebration of the ancient Olympics.
The World's Columbian Exposition was the first world's fair with an area for amusements that was strictly separated from the exhibition halls. This area developed by a young music promotor, Sol Bloom, concentrated on Midway Plaisance, included carnival rides — among them the first Ferris Wheel, built by George Ferris. This wheel was 250 feet high and had 36 cars, each of which could accommodate 60 people. One of the cars carried a band which played whenever the wheel was in motion. Another Synchronistic parallel is that the name of the Ferris wheel was Colossus. There is another connection here to “”. Colossus, one of the seven wonders of the world, was built around 304 BC by Chares the Lindios (from Lindos), in honor of Apollo the god of the sun (Helios in Greek) and patron god of . It stood one hundred feet tall and it was located at the entrance of Mandraki harbor. Made entirely of bronze, it was then used as a lighthouse. It symbolized the strength and wealth of the Rhodian people. It is believed to have been destroyed in 226 BC by a powerful earthquake. Later the pieces, it is believed, to have been taken by the Egyptians. The Colossus also stood at the harbor entrance and was thought to be the model for our Statue of Liberty. Which is a feminine form of Helios or the Light-bearer (torch bearer). Colossus was also built in a celebration of freedom.
Another coincidence to this world’s fair is the connection
with Columbus, our
founder.
Christopher Columbus
To establish this freedom upon earth, Saint Germain's lifestream took another turn--as Christopher Columbus (1451-1506). But over two centuries before Columbus sailed, Roger Bacon had set the stage for the voyage of the three ships and the discovery of the New World when he stated in his "Opus Majus" that "the sea between the end of Spain on the west and the beginning of India on the east is navigable in a very few days if the wind is favorable."
Although the statement was incorrect in that the land to the west of was not , it was instrumental in ' discovery. Cardinal Pierre d'Ailly copied it in his Image Mundi without noting Bacon's authorship. read his work and quoted the passage in a 1498 letter to King Ferdinand and Queen Isabella, saying that his 1492 voyage had been inspired in part by this visionary statement.
believed that God had made him to be "the messenger of the new heaven and the new earth of which He spake in the Apocalypse of St. John, after having spoken of it by the mouth of Isaiah." Another synchronistic parallel to the lineage of Mary.
His vision went back as far as ancient , perhaps even further. For in discovering the New World, Columbus believed that he was the instrument whereby God would, as Isaiah recorded around 732 B.C., "recover the remnant of his people....and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."
Twenty-two centuries passed before anything visible happened that seemed to be the fulfillment of this prophecy. But late in the fifteenth century, Christopher Columbus was quietly preparing to set the stage for the fulfillment of this prophecy, certain that he had been divinely selected for his mission. He studied the biblical prophets, writing passages relating to his mission in a book of his own making entitled Las Proficias or The Prophecies-in its complete form, The Book of Prophecies concerning the Discovery of the and the Recovery of Jerusalem. Although the point is seldom stressed, it is a fact so rooted in history that even Encyclopaedia Britannica says unequivocally that, " discovered by prophecy rather than by astronomy."
"In the carrying out of this enterprise of the ," he wrote to King Ferdinand and Queen Isabella in 1502, "neither reason nor mathematics nor maps were any use to me: fully accomplished were the words of Isaiah." He was referring to Isaiah 11:10-12.
Thus we see that lifetime by lifetime, Saint Germain, whether his outer mind was continuously cognizant of it we know not, was re-creating that golden pathway to the Sun--a destiny come full circle to worship the God Presence and reestablish a lost golden age.
Another synchronicity is the name of Columbus’ ship the Santa Maria . The name means The Mother Mary. This was the biggest ship on his voyage to in 1492 across the . The Mother Ship. The mother Vessel. Had 3 masses and 3 is the number of the goddess binah consciousness on the tree of life.
Egg of Columbus
'Columbus' egg
The Egg of Columbus is a story of how to make an egg stand on end. The story is used to illustrate his skill at practical judgment and evaluation.
Christopher Columbus story
In the story, Christopher Columbus attends a dinner which a Spanish gentleman is giving in his honor. asks all the gentlemen in attendance to make an egg stand on end. After all the men have tried and failed, they state that it is impossible. then places the egg's small end on the table, breaking the shell a bit, so that it can stand upright. then states that it is "the simplest thing in the world. Anybody can do it, after he has been shown how!"
This story may be a derivative of one in which Filippo Brunelleschi, instead of , makes the proposition. The Brunelleschi story is set before he won the contract to build the dome of the cathedral of Florence.
There is a monument to ' egg in Sant Antoni de Portmany.
Tesla's Egg
of Columbus
Nikola Tesla, at the 1893 World's Columbian Exposition, demonstrated a device he constructed known as the "Egg of Columbus". It was used to demonstrate and explain the principles of the rotating magnetic field model and the induction motor. Tesla's Egg of Columbus performed the feat of with a copper egg in a rotating magnetic field. The egg spins on its major axis, standing on end due to gyroscopic action.
Tesla's device used a toroidal iron core stator on which four coils were wound. The device was powered by a two-phase alternating current source (such as a variable speed alternator) to create the rotating magnetic field. A three-phase alternator would work just as well, if not better. The device operated on 25 to 300 hertz current. The ideal operating frequency was described as being between 35 to 40 hertz. A reproduction of the device is displayed at the Nikola Tesla Museum in and the in .
Egg of Columbus can refer to a puzzle which originated in the 19th century (). This is a variation of the types of puzzle (known more generally as a tangram) which consist of pieces divided and arranged to match particular designs.
Other notable attractions
In 1893, the city of Chicago hosted the World Columbian Exposition, an early world’s fair. So many people were coming to from all over the world that many smaller conferences, called Congresses and Parliaments, were scheduled to take advantage of this unprecedented gathering. One of these was the Parliament of the World’s Religions.
The 1893 Parliament, which ran from September 11 to September 27, had marked the first formal gathering of representatives of Eastern and Western spiritual traditions. The eloquence of Swami Vivekananda and his introduction of Hindu thought to the United States are particularly remembered. Today it is recognized as the occasion of the birth of formal interreligious dialogue worldwide.
"All men's good
Is each man's rule, and Universal Peace
Lies like a shaft of light across the land,
And like a lane of beams athwart the sea,
Thro' all the circle of the Golden Year.
JOHN HENRY BARROWS
Forty-six nations participated in the fair, including Haiti, which selected Frederick Douglass to be its coordinator. The Exposition drew nearly 26 million visitors, and left a remembered vision that can be recognized even in the Emerald City of L. Frank Baum's Land of Oz and in Walt Disney's majestic theme parks Disneyland and Walt Disney World (his father Elias had been a construction worker on some of the buildings).
Other Famous People at the World’s fair:
Little Egypt was the stage name for two popular exotic dancers, Ashea Wabe who danced at the Seeley banquet at the 1893 World's Fair and Farida Mazar Spyropoulos, also performing under the stage name Fatima, appeared at the "Street in Cairo" exhibition on the Midway at the World's Columbian Exposition, held in Chicago in 1893. Staying with the Egyptian solar columbian Flare…Little Egypt performed as a side show.
Ashea Wabe is seen here as Little Egypt, in one of a series of photos by Benjamin Falk.
Ashea Wabe
After the fair, Ashea Wabe became front-page news item in 1896 after she danced at a
The raid brought some amount of fame to Wabe (as Little Egypt). She was hired by Broadway impresario Oscar Hammerstein I to appear as herself in a humorous parody of the Seeley dinner. She would have then been forgotten except for a series of photographs taken by Benjamin Falk.
Farida Mazar Spyropoulos
In the Egyptian Theater, on the Exposition Midway in , where the first saw Raqs dancers, Sol Bloom presented a show titled "The Algerian dancers of ". Spyropoulos, the dancer who stole the show, was neither Egyptian nor Algerian, but Syrian. Little Egypt/Fatima/Spyroppoulos continued to popularize this form of dancing, which came to be referred to as the "Hootchy-Kootchy", "Hoochee-Coochee", or the "shimmy and shake". Another name for the dance is "danse du ventre", which is French for "belly dance". Today the word "hootchy-kootchy" generally means an erotic suggestive dance.
Subsequently, several women adopted the name of Little Egypt and toured the , until the name became somewhat synonymous with exotic dancers generally. Spyropoulos then claimed to be the original Little Egypt from the Chicago Fair. Although no dancer used that stage name at the fair, Spyropoulos, because of her size, had been given the nick-name Little Egypt. Recognized as the true Little Egypt she always disliked being confused with the other dancer from the Seeley banquet. Spyropoulos danced as Little Egypt at the 1933 Century of Progress in at the age of 62.
Whats odd about this is that is that Little Egypt was the first belly
dancer to debut at the Columbian worlds fair and the connection to the World
and the hermaphroditic dancer of the universe is connected to all the Goddesses
that I have mentioned.
The expansion of Belly dancing in Europe and occured as a result of the flow of tourists into the . Dance troupes were contracted by foreigners and taken to exhibition forums in , and to perform. Their art was appreciated for its uniqueness. Belly dancing's popularity grew tenfold at the 1893 Chicago World's Fair with the publicity surrounding a belly dancer named Little Egypt. Little sparked a wave of controversy. Her pelvic and torso focused dancing was imitated by so many to such an exaggerated extent that she began to protest against the impostors for distorting her performance into sheer vulgarity. The fantasized and often distorted version of belly dancing grew at a rapid pace, becoming a popular subject in books, art and movies. But in recent years more and more women have discovered the true elements of this incredibly feminine and self-affirming art form.
Origins of Belly Dance
The type and style of dancing which we now call belly dance, can be traced back over 6000 plus years. The early pagan communities often worshipped a matriarchal deity and extolled the magic and fascination of the ability of women to create life. There is a lot of historical evidence which links the ritual of fertility dances at that time, with symbolic re-creations of giving birth, to modern belly dancing. The sharp hip movements, deliberate muscular contractions and spasms, as well as sinewy undulations, demonstrate strong connections to the body's responses during labour and delivery. The dances spread from Mesopotamia to North Africa, , and . It is thought gypsies travelled and spread belly dance. This blending can be seen in the use of the neck slides introduced from and the transformation of hip shimmy to foot stamping in flamenco dance. Belly dance become a form of mainstream public entertainment care of the gipsy tribes who first danced out on the streets and who performed in the theatres. Originally coming from , the gypsies first travelled west into and . Then some of them migrated North to and then onto . Others went South until they reached and other parts of . One of the ways that gypsies supported themselves during their journeys was by providing entertainment for the people of the communities in which they stopped: Belly dancing is especially popular in and .. In , after 1453, the gypsies settled in and here entertainment was requested for the women, they were amused by female-only dancers and musicians called chengis . The chengis built an artistic style that is the root of many movements in belly dancing today. The complex hip work, shimmies and varied facial expressions, as well as veil dancing and finger cymbal playing, can be linked back to the gypsy chengis. These days in , chengis dance primarily as a tourist attraction. Performances in did not only involve women. Gypsies also danced for the public at celebrations, wedding processions and in front of coffee houses and market places. Referred to as the ghawazee , their repertoire was a mix of music and dancing, including improvised performances with veil, sticks, swords and candles. Generally, public dancing was tolerated by the authorities, because they earned a substantial revenue by taxing performers' profits. However, religious complaints finally outweighed the financial benefits and public ghawanzee dancing was outlawed in the city of in 1834. Between 1849 and 1856 the ban was lifted and dancing was allowed in again, although the sanction against dancing in public remained. The dance moved inside to a music-hall type environment and Egyptian cabaret-style dancing was born.
In most ancient civilizations, dancing before the god is an important element in temple ritual. In the priests and priestesses, accompanied by harps and pipes, perform stately movements which mime significant events in the story of a god, or imitate cosmic patterns such as the rhythm of night and day. At Egyptian funerals, women dance to express the grief of the mourners. Sacred occasions in Greek shrines, such as the games at Olympia from the 8th century BC, are inaugurated with dancing by the temple virgins. The choros is originally just such a dance, performed in a circle in honour of a god. In the 6th century it becomes the centrepiece of Greek theatre. In the formalized hand movements of the priestesses in Hindu temples are described in documents from as early as the 1st century AD. Each precise gesture is of subtle significance. A form of classical dance based upon them - known as Bharata Nhatyam - is still performed by highly skilled practitioners today. Any sufficiently uninhibited society knows that frantic dancing, in a mood heightened by pounding rhythm and flowing alcohol, will set the pulse racing and induce a mood of frenzied exhilaration. This is exemplified in the Dionysiac dances of ancient . Villagers, after harvesting the grapes, celebrate the occasion with a drunken orgy in honour of Dionysus, god of wine (whose Roman name is Bacchus). Their stomping makes a favourite scene on Greek vases; and dancing women of this kind, whose frenzy even sweeps them into an act of murder, are immortalized in a tragedy, the Bacchae, by Euripides. Short of this unfortunate extreme, all social dances promise the same desirable mood of release and excitement. Egyptian paintings, from as early as about 1400 BC, depict another eternal appeal of dancing. Scantily clad girls, accompanied by seated musicians, cavort enticingly on the walls of tombs. They will delight the male occupant during his residence in the next world. But dancing girls are for this world too. From princely banquet to back-street strip club, they require no explanation. Entertainment, and the closely related theme of display, underlies the story of public dance. In the courts of spectacles of this kind lead eventually to ballet.
Politics of Sexuality
In the name of the Mother of Heaven, Mother of Earth, Creator of Life, Queen of the Sky, Queen of the Night, the Great Womb, the Throbbing Vulva, the Yoni, Most Gracious, Star Goddess, the Great Breast from which flows the milk of kindness, Goddess of Grains and Grasses, Fruitful Mother...
The Goddess--II, The Virgin
The Virgin is the first aspect of the Goddess that dates back to Grecian times. "Holy Virgin" was a title for temple prostitutes, a duty of the priestesses of Ishtar, Asherah, or Aphrodite. The title itself did not mean virginity, but it simply meant "unmarried." The functions of these "holy virgins" was to give forth the Mother's grace and love by sexual worship; to heal; to prophecy; to perform sacred dances; to wail for the dead; and to become Brides of God.
The Semites, and parthenioi by the Greeks called children born of such virgins bathur. Both terms mean virgin-born. According to the Protoevangelium, the Virgin Mary was a kadesha and perhaps was married to a member of the priesthood known as the "fathers of the gods."
There is an analogy between Mary's impregnation and that of Persephone's. The latter, in her virgin guise, sat in a holy cave and began weaving the great tapestry of the universe, when Zeus, appearing as a phallic serpent, impregnated her with the savior Dionysus. Mary sat in a temple and began to spin a blood-red thread, representing Life in the tapestry of fate. The angel Gabriel came to Mary, telling her that the spirit of the Lord would over shadow her and she would be with child. (Luke 1:28-31) This child was Jesus Christ, who many call savior.
In the Hebrew Gospels the name Mary is designated by almah which means "young woman." The reason that Mary is held to have remained a virgin by Catholics and some Christians is because Matthew in his gospel used the Greek word parthenos, meaning "virgin," instead of almah when referring to the virgin birth of Jesus. Also almah was derived from Persian Al-Mah, the unmated Moon goddess. Another cognate of this term was the Latin , "living soul of the world," which is essentially identical to the Greek psyche, and the Sanskrit shakti. So the ancient Holy Virgins, or temple-harlots, were "soul-teachers" or "soul- mothers." Thus comes the term alma mater. A.G.H.
Vestal Virgins and Sex Magick
Ishtar, the Great Whore of Babylon, was sometimes called the Goddess Har since she was the mother of the Harlots. These Harlots were not prostitutes as we know them, but priestesses, sorceresses, prophets, and healers. Sacred Whores were known sometimes as the Holy Virgins of Goddesses such as Ishtar, Asherah, or Aphrodite. The famous Vestal Virgins were thought to have practiced secret sex magical rites in honor of the Roman Goddess Vesta, the same as the Greek goddess Hestia -- Goddess of the Hearth, or "center of the world."
"Virgin" did not mean possessing an intact hymen. A virgin was simply an unmarried woman, a woman who claimed ownership of herself. Think of Athena, the maiden goddess who jumped off a cliff rather than submit to wedlock. We see a similar story in the Hebraic tradition where Lilith, unwilling to subjugate herself to Adam in the male-dominant missionary position, exiled herself from paradise in exchange for her own sovereignty.
But Holy Whores weren't man-haters. Their function was dispensing the grace of the God/Goddess through sexual worship by sharing their bodies with worthy initiates and with each other.
The European idea of going into a womblike space -- cave, pit, hole, lake, or river -- in order to attain a new life of spirit stems from the Neolithic period (approx. 15,000 b.c.e. - 5,000 b.c.e.). During this time the common belief system deemed the main God/Goddess female. Gods were primarily consorts for the Great Goddess or her sons, such as Horus and Jesus. Reunite the polarities, put the Virgin Mary back together with Mary Magdalene and you have a Holy Whore who is the mother of a man/god, or evolved man.
To sum it all up our nation is just a Sacred Whore. The Scarlot Woman of Uncle Sam. Whether you take on the idea of divine mother
as an association with Mary or in association with pagan, bohemian deities. Her cup is still running over. She is a symbol of the Sacred Mother. Guiding
us through the pilgrimage of Night. The
primordial world, the womb from which we return. The dark companion to the light. Invoke the
Goddess .
And become one with your nation and she will give you strength. We just lost our way. We need to become one with the Goddess. Embrace our Feminine Principle or Anima. The Journey is never over. There is always
room to improve and grow as a person.
[this is good]
Posted by: Occult of Personality | 03/26/2007 at 09:33 AM
[esto es genial]
This page is great! thanks! i have a blog about this and looking at this page just confirmed many things, like venus and flags...
http://sectailuminati.blogspot.com if you´d like to check it...
Posted by: Alberto Sánchez Estrada | 07/15/2009 at 12:43 AM
Im writing an essay on a constellation (Columba)
I have to start out by naming what constellation is my favorite. I
picked Columba, soo how should i start this?? what should i say? I want
it to sound really REALLY good. ive tried multiple things i just want
an opinion
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Posted by: David Morgan | 11/30/2009 at 12:37 PM
David,
Why is Columba your favorite? Maybe you should research Columbae. This is what i would start it with... why its your favorite and go from there. Speak from the heart.
Posted by: Synkronos23 | 11/30/2009 at 06:35 PM
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Posted by: Atunotejuhe | 12/10/2009 at 11:57 AM
You might have to start out explaining what constellations are and what purpose they serve.
You might want to start your essay with a question about the night sky itself.
Have you ever looked up in the night sky and wondered about all the stars and the patterns they seem to create?
Or you could start with: There are 88 different stories that the stars
at night can tell (and from there you could go on to explain what a
constellation is etc.
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They are woodcuts -
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I really like this blog; you are very good making them. I say that the issue discussed in this blog is quite interesting and of high quality.
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Your posts are awesome....
very well written...I am one of your regular readers...
Posted by: Mark | 04/06/2010 at 08:49 AM
Posted by: Sophie | 06/25/2010 at 11:28 AM
Great articles and it's so helpful. I want to add your blog into my rrs reader but i can't find the rrs address. Would you please send your address to my email? Thanks a lot!
Lots in Miramar, Puntarenas Costa Rica
Posted by: James | 07/12/2010 at 09:09 AM