posted August 11, 2011 02:18 PM            

Ophuicus, the Serpent Bearer-why is he holding a serpent?

when you see dragons, serpents, spiders, and O the sacred cow...it is matriarchal..

it is wherever Mother God has been hidden!

it's been right in front of us all along...

I will be posting examples as I have Time!

posted August 11, 2011 02:24 PM            

hmmm, this link above if it works, is Lilith, by Michaelangelo...the serpent is half women...
Was father God in the garden alone, no,
this World of duality tells us, Mother God was there also...

posted August 11, 2011 02:43 PM            

According to the Hopi people of North America, Spider Women, the great weaver of the universe, spun the First People from the 4 colors of the Earth, and set a pattern. ...

please, anyone, everyOne, join in...we all contain the information within!

posted August 11, 2011 06:16 PM            

My answer would be truth..

a previous creation?

then we have Rhea and Cronus
rhea, add a t and you Earth

Hera and Zues
hera add a t and you have Earth....

were Isis and Osiris
the first of this Creation?

so well has Mother God been hidden. ...

8 as above, so below...

no need to turn the 8 on it's side..
it's correct up-Right

Goober = Saturn(Cronus)
SATURN = U R A NUT, U TURN US, U R A STAR, A SUN, U R RA, U RAN US, hehe, URAN(U)S, lol

you see the father becomes the son,
the mother becomes the daughter

God only enters into equal partnerships..
Mother and Father have been with us all along,
yet, they have still not found each other...

Almighty Isis in a crisis!!!

posted August 11, 2011 10:04 PM            

lexi

HEART OF GOLD

EARTH GOD OF OLD (MOM)
HER GOOD HEART TOLD THE TALE
OF THE LORD OF FATE, OF HATE
FEAR OF THE LORD, HER EARTH-HEART FLED
HE FORGED A DEAL, LET HER GO
ALOOF, FOOL
FOOD OF THE HEART
HEART OF GOLD
EARTH GOD
DOG (star)

help, lol

posted August 14, 2011 02:23 AM            

quote:

---

Originally posted by Emeraldopal:
and the Heart of Gold...Mystery

lexi

HEART OF GOLD

EARTH GOD OF OLD (MOM)
HER GOOD HEART TOLD THE TALE
OF THE LORD OF FATE, OF HATE
FEAR OF THE LORD, HER EARTH-HEART FLED
HE FORGED A DEAL, LET HER GO
ALOOF, FOOL
FOOD OF THE HEART
HEART OF GOLD
EARTH GOD
DOG (star) help, lol

---

posted August 14, 2011 08:55 AM            

The Image comes from Mblake81's string in Universal Codes, topic, Occult..thanks..

Here's the link... http://www.linda-goodman.com/ubb/Forum2/HTML/004369.html

Wonderful info!

posted August 15, 2011 08:55 PM            

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Symbolism
Number that cleans and purifies.

The number 13 brings the test, the suffering and the death. It symbolizes the death to the matter or to oneself and the birth to the spirit: the passage on a higher level of existence.

For the superstitious, this number brings the bad luck or the misfortune.

For the cabalist, the number 13 is the meaning of the Snake, the dragon, Satan and the murderer. But it is also for Christians the representative number of the Virgin Mary, she whose mission is to crush the head of Satan.

Number in relation with the cross and also to the family, since by reduction we obtain four: 1 + 3 = 4.

It is the element of too, that which makes pass from a cycle to another with what this change implies of anxieties by the arrival of a new unknown cycle.

Represents the eternal love illustrated by Jacob and his twelve son, Jesus-Christ and his twelve apostles.

If we consider 13 as a wheel to 12 rays, that is to say as 12 units around a center, it is beneficial. If we take it as prime number, it is maleficent. It is especially maleficent when we are at table and when one believes in his power. But, as observed judiciously Grimod: "The number 13 is to be feared only insofar as there would be to eat only for twelve."

If we represent 12 under the form of the Zodiac, 13=12+1 is the number of the eternal return. The 13th hour is also the first, just like the 25th or the 37th.

According to R. Allendy, this number "represents a principle of activity 3 exerting in the Unit of a whole 10 which contains it and which makes it produce only one cycle of perpetually identical renewal (1 + 3 = 4). Or it is the mechanism of its organization which submits the Universe to a permanent mode of oscillations and which leads it to specialize in nature."

The image of the creature kneeling ahead the Throne of God, the Holy Trinity Father, Son and Holy Spirit, is symbolized by the number 13: the 1 ahead 3.

It is "the manifestation of the good or bad generating power", according to R. Schwaller.

Number representing the Son of God, according to Abellio.

The thirteenth mystery of the Tarot does not have a name. It marks the uncertainty, the hesitation, the fickleness or again a transformation, the end of something (the death) and a renewal, a rupture, that is to say a very important change.

Bible
The thirteen guests at the Last supper of the Christ.

To chapter thirteen of the Gospel of Saint John, during of its Last supper with his disciples, Jesus declares that one of then will betray him. And after the announcement of the treason of Judas, Jesus prophesies the Peter's denial.

The thirteenth chapter of the Revelation is reserved to the Antichrist and to the Beast.

In 13th psalm, it is written: "The fool has said in his heart, There is no God".

The mystery of the Seven Churches of the Revelation presents the winner of 13 rewards on the whole.

The thirteen sons of David which were born when he was to Jerusalem. (1 Ch 3,5-9)

It is the thirteenth day of the twelfth month, named Adar, that the people celebrated the victory of Judas Maccabaeus on the army of Nicanor to Adasa. (1 M 7,43-49)

A decree of Jew extermination was decided by Haman during of a convocation addressed to scribes the thirteenth day of the first month. (Est 3,12)

General
The apostle James says the Minor directed the Church of Jerusalem during thirteen years.

The thirteen ecclesiastical titles of the sacerdotal hierarchy of the Roman Church.

The father of Job had thirteen children, according to visions' of Ann-Catherine Emmerick

.
The celebration of the Epiphany takes place the thirteenth day after the nativity of the Lord. The number 13 is called theophanicus for this reason.

We find often the number thirteen associated with the Blessed Virgin Mary. Her Assumption occurred a Friday 13, in August, at 3 o'clock of the evening, according to visions of Mary Agreda. However, according to revelations of Mary Jane Even in 1994, the Virgin would have died on August 13 and would have resuscitated two days later, that is to say on August 15 to be then received Body and Soul in the Sky. Also, the first and the last appearance of the Virgin Mary in Fatima occurred respectively on May 13 and on October 13, 1917 and it is on July 13, 1917 that the children of Fatima had their vision of the Hell, showing thus that the thirteen is also closely in relation to the suffering and to the death. Still today, in the end of time, the Virgin appears to some seers and clairvoyant only the 13 of each month. The 13th day of the month in the Christendom would be thus particularly dedicated to the Virgin Mary. Moreover several received particular messages tend to show it as it is the case of following messages. In one of messages given to a privileged soul of Quebec, Our-Lord recommended that the 13 of each month is in the honor of his Mother and established in each family. In another message given by the Virgin Mary to Sister Lucy of Fatima the 1st May 1987 for the celebration of the 70th anniversary of the day when she appeared her to Fatima on May 13, 1917, She asked her to celebrate the 13 of each month by songs and the praises in spirit of repair and of expiation. Remind also that it is on May 13, 1981 that occurred the attack of the Pope John-Paul II, in the Saint-Peter place. What saved him from the death, it is that he turned the head to look an engraving of Our-Lady of Fatima at the same moment where the ball of the gunner passed. The France, devoted to Mary since Louis XIII, celebrated her by processions.

According to visions of Maria Valtorta, during the descent of the Holy Spirit on apostles in prayer in the upper room (Cenacle), the Fire of the Holy Spirit, then in form of sphere very shining above the head of Mary, was shared in 13 very shining melodious flames to go down on the 12 apostles and the Virgin Mary.

The value of the letter M of Mary, center of the Latin alphabet, is 13. Likewise 13 words compose the invocation to the Virgin on the Miraculous Medal: O Mary, conceive without sin, pray for we who have recourse to you.

For believer, Friday 13 (of the month of nisan) is the day where the Christ is dead on the Cross; it is also a Friday 13, day placed under the sign of Venus, that Eve, tempted by the demon, made eat an apple to Adam, what entailed their expulsion of the terrestrial Paradise. God being indeed rested the seventh day of the Creation, first Saturday (Sabbath of the Jews) was this day. The next week there had therefore a Friday 13, day of the original sin, since they was redeemed an other Friday 13, that the death of the Christ. Particularly the Jewish Passover was the 14 of the month of nisan, and the Crucifixion took place the day before the Sabbath of Passover, therefore a Friday 13.

In the visions of Maria Valtorta, Jesus speaks about the thirteen veins of the humanity by which are distributed the divine graces, first by Himself, and then by His 12 apostles, choose by Him to represent the whole humanity and in which all the humanity is gathered in His 12 apostles.

Some authors tell that Jesus would be born in a year counting thirteen months. When Hebrews celebrated their first Passover, they abandoned the solar Egyptian calendar and adopted the lunar calendar. Thus, to maintain the correspondence between the month of Pescha and the beginning of the spring, they had to introduce all the three years approximately a thirteenth month into the year.

On the Miraculous Medal, the M of Mary surmounts the Holy Cross of Christ, this one being associated to the number 13. And the letter M is also 13th letter of the alphabet.

The 13th glorious mystery of the Saint Rosary refers directly to Pentecost.

According to the Rule in the Order of the Saint Saviour, given by the Christ to saint Brigitte of Sweden (who lived from 1303 to 1373), in the monastery, thirteen priests have to sing daily the mass and the office of the ecclesiastical year.

The Jewish Faith states thirteen articles that are called fundamental dogmas of the Judaism. They were formulated by Maimonid.

The Witnesses of Jehovah have 13 fundamental doctrines, without speaking their internal rules.

The bible is the inspired word of Jehovah
Jehovah is the only true God
Jesus-Christ is the fathered unique son of God
Satan is the "chief of this world"
The Kingdom of Jehovah and the Christ will replace all human governments and will be the only government of all the humanity
Since 1914 we live the "time of the end"
A only path leads to God, all the other religions are not approved by Jehovah
The death is a consequence of the sin of Adam
Only 144000 go to the sky
The others will live eternally on the earth under the Kingdom of Jehovah
Respect the authority of this world, if they don't hinder their works
Refuse the blood: transfusion and foodstuff
Do the will of Jehovah

The 13 is the number of skies for the Aztecs, and the hair of the Ancient of Days had thirteen buckles and his beard thirteen wicks. The ancient Mexico divided also the time in cycles of 52 years divided themselves in four periods of thirteen years. They had also a week of thirteen days. Thirteen was also, for the Aztecs, a time number, which represented the completion of the temporal series.

The sacred cord of Druids has thirteen segments.

The thirteen evil spirits according to the Cabal.

The thirteenth in a group appears in antiquity as the most powerful and the most sublime. For example, Ulysses, the thirteenth of his group, escapes the appetite devouring of the Cyclops.

For the superstitious ones, Fridays 13 are real nightmares: if that day there are 13 guests to the table, that precedes a death in the year (to be 13 to table would carry misfortune); to see a black cat Friday 13 carries misfortune; it is preferable not to exit that day, but in the opposite case, if one leaves by a door, it is always necessary to enter by the same door. The superstition of Friday 13 was also revivified in this era of the computer by some viruses introduced into the computer systems appearing only the day of Fridays 13. The fortune teller on the other hand predicts better the future on Friday 13. In France, as soon as there is a Friday 13 to the calendar, the National Lottery organizes a special drawing because some choose that day to bet the money. But for some, less credulous and more prone to the optimism, the number 13 is a lucky number on which they hope to make a success of what they do or to try their chance. For example, one of these succeeds to convince the British navy to dissipate fears of superstitious sailors who refused to go up a ship a Friday 13. It was indeed decided that they would proceed to the launching of a new ship on a Friday 13. This ship was baptized the H.M.S. Friday. It was controlled by the Friday Captain and took finally the sea a Friday 13. They never see again the ship and the crew.

For the Mayas, the time is divided into several cycles beginning with the birth of Venus. And the cycle in which we are would have begun August 13, 3114 before J.-C. and would end on December 22, 2012. According to them, this date corresponds to the fifth and last cycle of the Earth, what would end to the destruction of the world.

One tells that Philip II, king of Macedonian from 356 to 336 before J.-C., had the misfortune, during of a procession, to add his statue to those of the twelve major gods of the Greek mythology. He was assassinated few time after while he was going to combat against Persia.

Number in relation with the moon: it covers on the average thirteen degrees per day and there are thirteen lunations in the year.

The Creation would be divided into thirteen dimensions and levels: in the first dimension, there are 13 levels; in the second dimension, there are 12 levels; in the third dimension, there are 10 levels. And so on until the thirteenth dimension, which is the dimension of the portal, which is the Dimension of the Christ. And there, there is one level.

The Sumerian used a zodiac including 13 constellations and 26 main stars.

The shield of the old Slav divinity Prono was decorated with thirteen white points.

The thirteen cords of the harp in Japan.

The thirteen gates of the human body of the woman: 2 eyes, 2 ears, 2 nostrils, the mouth, 2 breasts, the navel, the anus, the urethra and the vagina.

Some advance that the Universe created is governed by thirteen fundamental constants of the physics which are amongst other the speed of the light, constants of Planck, Boltzmann and Eddington, the load of the proton, the mass of the proton and the electron to the rest, etc. But this is far to make the unanimity for all seekers and scientists.

In none of the most modern American buildings there is a 13th floor et bedroom number 13. They has also taken the practice to proscribe the number 13 of the numbering in some streets. No more 13 also for some airlines and to the automotive race departure.

It had been formed in Bordeaux, at the 19th century, a society of 13. These jolly fellows organized banquets Friday of each week and committed all their businesses a Friday. The feast of the society was celebrated 13th Friday of each year. Before sitting down at table, they never omitted to reverse the salt boxes.

To the historical viewpoint, there had: 13 primitive cantons in Switzerland, 13 States primitive in the USA, 13 Länder of the Federal German Republic.

The Apollo-13 capsule of the NASA is the only Apollo not to have succeeded to land on the Moon. This mission, which proceeded from the 11 to April 17, 1970, was already at midway of the Moon when an explosion occurred in an oxygen tank and paralyzed a part of instruments. The capsule had then to return on the Earth as soon as possible.

The relationship between the volume of the Earth and that of the Sun is approximately 13 times a power of 10, that is to say 1 / (13.01 x 10E5) to be precise.

The card deck includes 13 hearts, 13 spades, 13 squares, 13 clovers.

Weight of the soul in ounce.

Birthday of marriage: lace weddings.

Gematria
Fischer calls thirteen the Jehovah factor since some words of the Hebraic language have been inspired by the essence of Jehovah whose numerical value is 26, that is to say equal to 2 x 13. The following words have all a numerical value (gematria in "N") whose common factor is 13: Moses, 351 = 27 x 13; Joseph, 156 = 12 x 13; Isaac, 208 = 16 x 13; Abraham, 104 = 8 x 13; Torah, 611 = 47 x 13; Jacob, 182 = 14 x 13; Israel, 546 = 42 x 13; Sinai, 130 = 10 x 13; month, 312 = 12 x 26 = 12 x 2 x 13; the divinity written in Hebrew, aleph, he, beth, he, 1+5+2+5 = 13. By using the gematria in "n", the following words have also common the factor 13: Elohim written in Hebrew, aleph, lamed, he, yod, mem final, 1+12+5+10+24 = 52 = 4 x 13; Amen written in Hebrew, aleph, mem, nun final, 1+13+25 = 39 = 3 x 13. It is also the numerical value of word "one", aleph, heth, daleth, 1+8+4=13, and love, aleph, he, beth, he, 1+5+2+5=13, in Hebrew; and the numerical value of the name of Jesus in Hebrew, yod, he, waw, shin, ayin, is 10+5+6+300+70 = 391, given 13 by reduction. In the Ostervald Bible, the Old and the New Testament count 1040 chapters for the whole of 66 books. And 1040 = 80x13. More, always in Ostervald Bible, the Old Testament counts 780 chapters for the whole of 39 books. And 780 = 60 x 13.

The number 13 would be in a certain manner in correlation with our Earth planet which is called in Hebrew Eretz and that is written aleph, resh and tzade. The letter tzade put at the end of a word has not 90 but 900 as value. The numeral value gives therefore 1+200+900=1101. This number, interpreted in the mathematical base two (binary) is equivalent to the number 13 in the decimal base.

The numerical value of the Hebrew word BEV, meaning chaos, gives 13.

Occurrence
The number 13 is used 28 times in the OT and it is never used in the NT.

Numbers 17, 22 and 120000 are used 13 times in the Bible and the number 120 is used 13 times in the OT in its cardinal form.

In the Gospel of Saint John, Jesus uses on the whole 13 comparisons or titles to designate who he is really:

I am the Bread (Jn 6,35 and 6,48 and 6,51)
I am the Light (Jn 8,12 and 9,5)
I am the Gate (Jn 10,7 and 10,9)
I am the Good Shepherd (Jn 10,11 and 10,14)
I am the Resurrection (Jn 11,25)
I am the Way (Jn 14,6)
I am the Truth (Jn 14,6)
I am the Life (Jn 14,6)
I am the Vine (Jn 15,5)
I am the King (Jn 18,37 and 19,21)
I am Son of God (Jn 10,36)
I am in the Father (Jn 14,10 and 14,11 and 14,20 and 17,8)
I am (Jn 8,24 and 8,28 and 8,58 and 13,19)

The word star (or star) is used 13 times in the Koran. The words sickness, tear, dragon and the term "Son of God" are used 13 times in the NT. The words carnal and treason are used 13 times in the Bible.

In the Bible, 26 numbers (written in their cardinal form) are multiple of 13.

In the New Testament, 8 chapters possess 13 verses on the whole. And always in the New Testament, only 13 different numbers are equal or higher than 2000.

posted August 15, 2011 11:02 PM            

http://www.crystalinks.com/kwanyin.html

Goddess of the Compassion and Mercy

For centuries, Kuan Yin has epitomized the great ideal of Mahayana Buddhism in her role as "bodhisattva (Chinese "p'u-sa)--literally "a being of Bodhi, or enlightenment," who is destined to become a Buddha but has foregone the bliss of Nirvana with a vow to save all children of God.

Quan Yin carries the Goddess and Divine Mother aspect of Buddhism. The same Goddess and Divine energy carried by the Virgin Mary in Christianity. In the Egyptian mysteries it is carried by Isis. In Hinduism it is carried by Shakti, wife of Vishnu, by Parvarti, wife of Shiva, by Radha, wife of Krishna, and by Sita, wife of Rama.

Quan Yin's name is a translation of the Sanskrit name of her chief progenitor which is Avalokitesvara, also known as Avalokita. In its proper form it is Kuanshih Yin, which means "She who harkens to the cries of the world."

In Korea, Japan, and China she is called Quan Yin. She is a celestial bodhisattva and an ascended master. One of her jobs in the celestial spheres is to sit on the board of the Lord of Karma.

Buddhist mythology tells of Avalokitesvara's being born from a ray of light that sprang from Amitabha Buddha's right eye. He immediately said, "Om Mane Padme Hum". This is one of the mantras by which he can be invoked in Buddhist tradition.

Avalokitesvara came to be known by most Tibetans as Buddha's earthly representation and as chief guardian of the dharma (doctrine) until the advent of Maitreya Buddha.

Avalokitesvara and Quan Yin are embodiments of compassion.

She is roughly equivalent to Green Tara in Tibetan Buddhism.

In Tibetan Buddhism Quan Yin is seen in her male form as Avalokitesvara. Some feel that the current Dali Lama is an incarnation of Avalokitesvara. It is thought that the female form of Avalokitesvara, Quan Yin, originated in the twelfth or thirteenth century in both China and Japan.

The Saddharma Pundarika Sutra affirms that Avalokitesvara had 357 incarnations.

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Quan Yin is one of the most universally beloved of deities in the Buddhist tradition. Also known as Kuan Yin, Quan'Am (Vietnam), Kannon (Japan), and Kanin (Bali), She is the embodiment of compassionate loving kindness. As the Bodhisattva of Compassion, She hears the cries of all beings. Quan Yin enjoys a strong resonance with the Christian Mary, the Mother of Jesus, and the Tibetan goddess Tara.

In many images She is depicted carrying the pearls of illumination. Often Quan Yin is shown pouring a stream of healing water, the "Water of Life," from a small vase. With this water devotees and all living things are blessed with physical and spiritual peace. She holds a sheaf of ripe rice or a bowl of rice seed as a metaphor for fertility and sustenance. The dragon, an ancient symbol for high spirituality, wisdom, strength, and divine powers of transformation, is a common motif found in combination with the Goddess of Mercy.

Sometimes Kuan Yin is represented as a many armed figure, with each hand either containing a different cosmic symbol or expressing a specific ritual position, or mudra. This characterizes the Goddess as the source and sustenance of all things. Her cupped hands often form the Yoni Mudra, symbolizing the womb as the door for entry to this world through the universal female principle.

Quan Yin, as a true Enlightened One, or Bodhisattva, vowed to remain in the earthly realms and not enter the heavenly worlds until all other living things have completed their own enlightenment and thus become liberated from the pain-filled cycle of birth, death, and rebirth.

There are numerous legends that recount the miracles which Quan Yin performs to help those who call on Her. Like Artemis, She is a virgin Goddess who protects women, offers them a religious life as an alternative to marriage, and grants children to those who desire them.

The Goddess of Mercy is unique among the heavenly hierarchy in that She is so utterly free from pride or vengefulness that She remains reluctant to punish even those to whom a severe lesson might be appropriate. Individuals who could be sentenced to dreadful penance in other systems can attain rebirth and renewal by simply calling upon Her graces with utter and absolute sincerity. It is said that, even for one kneeling beneath the executioner's sword already raised to strike, a single heartfelt cry to Bodhisattva Quan Yin will cause the blade to fall shattered to the ground.

The many stories and anecdotes featuring this Goddess serve to convey the idea of an enlightened being who embodies the attributes of an all pervasive, all consuming, unwavering loving compassion and who is accessible to everyone. Quan Yin counsels us by Her actions to cultivate within ourselves those particular refined qualities that all beings are said to naturally possess in some vestigial form.

Contemplating the Goddess of Mercy involves little dogma or ritual. The simplicity of this gentle being and Her standards tends to lead Her devotees towards becoming more compassionate and loving themselves. A deep sense of service to all fellow beings naturally follows any devotion to the Goddess.

The name Kuan Shih Yin, as she is often called, means literally "the one who regards, looks on, or hears the sounds of the world." According to legend, Kuan Yin was about to enter heaven but paused on the threshold as the cries of the world reached her ears.

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Scholars believe that the Buddhist monk and translator Kumarajiva was the first to refer to the female form of Kuan Yin in his Chinese translation of the Lotus Sutra in 406 A.D. Of the thirty-three appearances of the bodhisattva referred to in his translation, seven are female. (Devoted Chinese and Japanese Buddhists have since come to associate the number thirty-three with Kuan Yin.)

Although Kuan Yin was still being portrayed as a male as late as the tenth century, with the introduction of Tantric Buddhism into China in the eighth century during the T'ang dynasty, the image of the celestial bodhisattva as a beautiful white-robed goddess was predominant and the devotional cult surrounding her became increasingly popular. By the ninth century there was a statue of Kuan Yin in every Buddhist monastery in China.

Despite the controversy over the origins of Kuan Yin as a feminine being, the depiction of a bodhisattva as both 'god' and 'goddess' is not inconsistent with Buddhist doctrine. The scriptures explain that a bodhisattva has the power to embody in any form--male, female, child, even animal depending on the type of being he is seeking to save. As the Lotus Sutra relates, the bodhisattva Kuan Shih Yin, "by resort to a variety of shapes, travels in the world, conveying the beings to salvation."

The twelfth-century legend of the Buddhist saint Miao Shan, the Chinese princess who lived in about 700 B.C. and is widely believed to have been Kuan Yin, reinforced the image of the bodhisattva as a female. During the twelfth century Buddhist monks settled on P'u-t'o Shan--the sacred island-mountain in the Chusan Archipelago off the coast of Chekiang where Miao Shan is said to have lived for nine years, healing and saving sailors from shipwreck--and devotion to Kuan Yin spread throughout northern China.

This picturesque island became the chief center of worship of the compassionate Saviouress; crowds of pilgrims would journey from the remotest places in China and even from Manchuria, Mongolia and Tibet to attend stately services there. At one time there were more than a hundred temples on the island and over one thousand monks. The lore surrounding P'u-t'o island recounts numerous appearances and miracles performed by Kuan Yin, who, it is believed, reveals herself to the faithful in a certain cave on the island.

In the Pure Land sect of Buddhism, Kuan Yin forms part of a ruling triad that is often depicted in temples and is a popular theme in Buddhist art. In the center is the Buddha of Boundless Light, Amitabha (Chinese, A-mi-t'o Fo; Japanese, Amida). To his right is the bodhisattva of strength or power, Mahasthamaprapta, and to his left is Kuan Yin, personifying his endless mercy.

In Buddhist theology Kuan Yin is sometimes depicted as the captain of the "Bark of Salvation," guiding souls to Amitabha's Western Paradise, or Pure Land--the land of bliss where souls may be reborn to receive continued instruction toward the goal of enlightenment and perfection. The journey to Pure Land is frequently represented in woodcuts showing boats full of Amitabha's followers under Kuan Yin's captainship.

Amitabha, a beloved figure in the eyes of Buddhists desiring to be reborn in his Western Paradise and to obtain freedom from the wheel of rebirth, is said to be, in a mystical or spiritual sense, the father of Kuan Yin. Legends of the Mahayana School recount that Avalokitesvara was 'born' from a ray of white light which Amitabha emitted from his right eye as he was lost in ecstasy.

Thus Avalokitesvara, or Kuan Yin, is regarded as the "reflex" of Amitabha'a further emanation or embodiment of "maha karuna (great compassion), the quality which Amitabha himself embodies in the highest sense. Many figures of Kuan Yin can be identified by the presence of a small image of Amitabha in her crown. It is believed that as the merciful redemptress Kuan Yin expresses Amitabha's compassion in a more direct and personal way and prayers to her are answered more quickly.

The iconography of Kuan Yin depicts her in many forms, each one revealing a unique aspect of her merciful presence. As the sublime Goddess of Mercy whose beauty, grace and compassion have come to represent the ideal of womanhood in the East, she is frequently portrayed as a slender woman in flowing white robes who carries in her left hand a white lotus, symbol of purity. Ornaments may adorn her form, symbolizing her attainment as a bodhisattva, or she may be pictured without them as a sign of her great virtue.

Kuan Yin's presence is widespread through her images as the "bestower of children" which are found in homes and temples. A great white veil covers her entire form and she may be seated on a lotus. She is often portrayed with a child in her arms, near her feet, or on her knees, or with several children about her. In this role, she is also referred to as the "white-robed honored one." Sometimes to her right and left are her two attendants, Shan-tsíai Tung-tsi, the "young man of excellent capacities," and Lung-wang Nu, the "daughter of the Dragon-king."

Kuan Yin is also known as patron bodhisattva of P'u-t'o Shan, mistress of the Southern Sea and patroness of fishermen. As such she is shown crossing the sea seated or standing on a lotus or with her feet on the head of a dragon.

Like Avalokitesvara she is also depicted with a thousand arms and varying numbers of eyes, hands and heads, sometimes with an eye in the palm of each hand, and is commonly called "the thousand-arms, thousand-eyes" bodhisattva. In this form she represents the omnipresent mother, looking in all directions simultaneously, sensing the afflictions of humanity and extending her many arms to alleviate them with infinite expressions of her mercy.

Symbols characteristically associated with Kuan Yin are a willow branch, with which she sprinkles the divine nectar of life; a precious vase symbolizing the nectar of compassion and wisdom, the hallmarks of a bodhisattva; a dove, representing fecundity; a book or scroll of prayers which she holds in her hand, representing the dharma (teaching) of the Buddha or the sutra (Buddhist text) which Miao Shan is said to have constantly recited; and a rosary adorning her neck with which she calls upon the Buddha's for succor.

Images of Avalokitesvara often show him holding a rosary; descriptions of his birth say he was born with a white crystal rosary in his right hand and a white lotus in his left. It is taught that the beads represent all living beings and the turning of the beads symbolizes that Avalokitesvara is leading them out of their state of misery and repeated rounds of rebirth into nirvana.

Today Kuan Yin is worshipped by Taoists as well as Mahayana Buddhists--especially in Taiwan, Japan, Korea and once again in her homeland of China, where the practice of Buddhism had been suppressed by the Communists during the Cultural Revolution (1966-69). She is the protectress of women, sailors, merchants, craftsmen, and those under criminal prosecution, and is invoked particularly by those desiring progeny. Beloved as a mother figure and divine mediatrix who is very close to the daily affairs of her devotees, Kuan Yin's role as Buddhist Madonna has been compared to that of Mary the mother of Jesus in the West.

It is in truth the same soul.

posted August 15, 2011 11:39 PM            

I keep seeing it as a dog, lately..
When my dog lies down, she has the
same shape as the sphinx, and she
just keeps looking at me, and tilting
her head...

Since the pyramids line up with
the Milky Way, and are mimicking
the sky, Stars, Osiris and Isis...

just maybe, it could be a dog!?

posted August 16, 2011 01:52 PM            

If this string is resonating with you..
please post anything you like,
ideas
images
theories

anything...

I will miss you...

See you ALL, sOOn. ...

posted August 17, 2011 02:57 AM            

13 represents all of the energies of the Universe combined. The
Totality of God-Mind.

posted August 17, 2011 03:11 AM            

Recently, there are reports that the Marquis de Libeaux is the Pindar, but this is disinformation. The true current Pindar is the head of the Rothschild family, as has been for several hundred years. He is based in Germany near Frankfurt. In the late 1970s, he oversaw the sister project to Montauk, called M.A.L.D.A. is an anagram for Montauk-Alsace-Lorraine Dimensional Activation. This project was located near the city of Strasbourg, France, historically once part of Germany.

Interestingly, there is a winery on the east end of Long Island, not far from Montauk Point, called Pindar Vineyards. This wine is growing in popularity, gaining international accolades. This fits nicely into the plan, as this area will be a part of the capital district of the Earth/United Nations in the Empire State! Red wine is symbolic of the blood ingested by the Reptilians. The wine can become sanctified as it did in the Roman Catholic Church, a patsy for the Reptilians. In the Catholic Church, wine replaced the blood in ceremony.

The Illuminati here on Earth have established a pyramid structure of control identical to the system that exists in the Draco Empire. The pyramid with the Reptilian eye, located on the American one-dollar bill, is symbolic of this control structure. The eye is the cap on the pyramid, thus explaining why the original surface of the Great Pyramid in Egypt was capped in solid gold.

The Pindar is represented by the gold cap on the pyramid. The next layer, or "eye", on the pyramid represents the 13 ruling families. They are as follows:
Rothschild (Bauer or Bower) - Pindar
Bruce
Cavendish (Kennedy)
De Medici
Hanover
Hapsburg
Krupp
Plantagenet
Rockefeller
Romanov
Sinclair (St. Clair)
Warburg (del Banco)
Windsor (Saxe-Coburg-Gothe)
Each of the 13 ruling families is given an area of the Earth and/or a particular function to fulfill on the Earth. These particular functions include global finances, military technology/development, mind-control, religion, and media.

Each of the 13 ruling families has a Council of 13 as well. The number, 13, has great significance to them. They know that there are 12 types of energies that pass through the 10 aspects of God-Mind. The totality of the 12 energies equals a 13th energy. This is considered the most powerful knowledge.

They also know that there are really 13 Zodiac signs, not the commonly acknowledged 12. They have kept the 13th hidden for centuries because it is the sign of the Dragon. They keep the qualities and traits of this sign secret to avoid giving away clues to the Reptilian mind-pattern.

The next layer is the second-in-command families who do the support work for the Pindar and 13 ruling families. While all of the 13 ruling family members are shape-shifters, all members of the 300 supporting families are not. They do, however, all have a high percentage of Reptilian DNA.

They are known as the "Committee of 300".These families include such notable names as Agnelli, Balliol, Beale, Bell, Bouvier, Bush, Cameron, Campbell, Carnegie, Carrington, Coolidge, Delano, Douglas, Ford, Gardner, Graham, Hamilton, Harriman, Heinz, Kuhn, Lindsay, Loeb, Mellon, Montgomery, Morgan, Norman, Oppenheimer, Rhodes, Roosevelt, Russell, Savoy, Schiff, Seton, Spencer, Stewart/Stuart, Taft, and Wilson. There are many others.

The Committee of 300 use many well-known institutions to accomplish their goals, including the Council on Foreign Relations, Bilderburgers, Trilateral Commission, Club of Rome, Royal Institute for International Affairs, Mafia, CIA, NSA, Mossad, Secret Service, International Monetary Fund, Federal Reserve, Internal Revenue Service, and Interpol, to name a few. All of these are private organizations or corporations set up as public service devices, but this is far from the truth.

The Illuminati structure also creates artificial countries to further their goals. Examples of these are the United States, Switzerland, Kuwait, the Soviet Union, Panama, Israel, Italy, Yugoslavia, the United Kingdom, most of Black Africa, all of the Arab countries, and all of Central and South America. These nations were created to amass wealth for the ruling families and their supporters, to hide or keep their wealth, and to create unstable conditions necessary to start wars or increase military budgets.

Switzerland was created as a neutral banking centre so that Illuminati families would have a safe place to keep their funds without fear of destruction from wars and prying eyes.

The United States was established with 13 colonies, one for each of the Illuminati families. The original flag had 13 stars, and still has 13 stripes. The eagle, the symbol of the United States, holds 13 arrows in its talons. The United States is actually a corporate asset of the Virginia Company that was established in 1604 in England with direct involvement of the Rothschilds. The finances of the Rothschilds were necessary to fund the exploration and exploitation of the North American continent.

The assets of the Virginia Company, including the United States, are owned by the Holy Roman Empire via the Vatican. This occurred in 1213 when King James gave all English assets to the Reptilian Pope. Executorship remains with the British royal family, but actual ownership lies with the Roman Catholic Church.

The United States of America is not named after Amerigo Vespucci, as you learned in school. The Illuminati would never name a continent, actually two continents, after an Italian mapmaker. The name is actually a combination of words.
"Am" is the Hebrew word for "people"
"Ame" is also the command form of the Spanish/Latin verb "to love"
"Eri" or "ari" is a Hebrew term for "lion"
"Rica" is the feminine form of the Spanish word for "rich"
"Ka" is the ancient Egyptian word for soul, or spirit force within a body
There are two layers of meanings. The Ancient Hebrew/Egyptian translates to say,
"the people of the lion with spirit force"
Hence, the pyramid and all-seeing eye on the one-dollar bill. The Latinized version translates to say, "love riches", in a feminized/physical reality way. This gives an idea of what they had in mind.

Take this a step further, and one sees the mixture of the feminine Latin/eagle ideas with the masculine Hebrew/lion ideas. The symbolic statement of America is that it is a combination of Lemuria and Atlantis; a blend of the human/Lyrae with Reptilian/Draco. Perhaps the anagram LSD, an Illuminati created drug, has a hidden meaning as well: Lyrae-Sirius-Draco!
 
The combination of these three civilizations would produce the most powerful, technological Empire ever known!
 
In 1776, the creation of the United States as an independent nation coincided with the declaration into public existence of the official Illuminati organization by member Adam Weishaupt, in Bavaria. Publicly, Mr. Weishaupt appeared to be determined to create an organization comprised of the European elite that would uplift mankind.

Of course, this was part of an Illuminati global ceremony. The creation for the United States and the Illuminati global ceremony. The creation of the United States and the Illuminati organization were artificial beginnings for public consumption. The United States was the device to be used to bring the Illuminati into public acceptance. Current Illuminati members believe that Adam Weishaupt was a look-alike for George Washington, and it is actually Weishaupts image that appears on the one-dollar bill.

George Washington was a wealthy slave and plantation owner. He is known to have raped some of his female slaves and used some of the male slaves in ritualistic ceremony. There are many people of the Black race who can literally trace their genetics to the founding fathers. George Washington also ordered the building of the Montauk Lighthouse in 1796. This lighthouse included an underground area for supply storage in case of a British coastline invasion. If he had only known what that area would become - or did he?

The 13 ruling Illuminati families constantly vie for control amongst themselves. During this time period, the Spanish, British, and French Illuminati all fought to win control over North and South America. The Rothschilds kept these Illuminati factions in line by sending Hessian troops to monitor the situation. The leaders enjoyed these war games, pitting one against the other to see who would win. The hundreds of thousands of lives lost were meaningless to them.

The Manifest Destiny of the United States was created to expand the territory of the Aryans at the expense of the native populations. As always, the Illuminati seek to destroy native peoples and their cultures. This is an attempt to destroy their knowledge of God-Mind, as well as the possibility that the natives will impart this information on to others. Especially important is their need to eliminate native cultures with ancient knowledge of Atlantis and Lyrae.

The natives that gave them the most problem were the Cherokee Indians because this tribe retained most of their Atlantean knowledge, even accessing the Bear/Bigfoot frequency for information. For this reason, these people were uprooted from their homeland in the southern Appalachian Mountains, and forcibly marched to Oklahoma on what is now known as The Trail of Tears. Many died along the way. Only a remnant remained in North Carolina, Tennessee, and Georgia. In the north, the vast Iroquois/Mohawk nation was disbanded. The Montauk, direct descendents of the Atlanteans who call their leader Pharaoh, were systematically eliminated.

The Rothschilds were aggressively involved with the slave trade from Africa, importing slaves to North and South America as well as the Caribbean. They were very careful not to import Blacks from the eastern areas of Ethiopia or Sudan where the descendents of Solomon were located, instead concentrating on western and central Africa for the slave populations. These areas had the pure mixture of Anunnaki and simian genetics, and the programming desirable for the Illuminati agenda.

The Rothschilds decided that splitting the United States colonies would double their profits. So they politically created, and financially supported, the Civil War. The Civil War was actually a global ceremonial ritual to bring slavery to its next level. This war allowed the North to win, and publicly abolish slavery. The best slaves are the ones who do not realize that they are slaves. This alleviates rebellion and resistance. This was the status immediately following the Civil War. Blacks in the South are still slaves. There is still segregation, even in the North. The Illuminati still consider Blacks to be second or third class citizens. Only now the slavery is subtle and masked.

Since the Civil War, there have been other staged wars that entrenched the trend toward globalization. The Spanish-American War of 1898-1899 acquired more land for the American Illuminati, placing a greater portion of the Earth’s surface under American jurisdiction. World War I was designed to change the map of Europe as well as test germ and chemical warfare technology for future use. This coincided with the worldwide influenza outbreak designed to reduce the global population, making control easier. World War I also laid the foundation for the German role in the next war.

World War II was a test of the final globalization and extermination projects. It was also designed to test mind-control machinations; to test the use of fluoride which deadens brain activity and slows resistance to authority; to experiment with slave labor camps and study the development of resistance; and to teach the masses to spy and report on one another.

World War II brought three primary goals of the Illuminati to fruition.
The first was that hidden Illuminati symbolisms were brought to public attention from the underground strongholds in Tibet and Egypt, such as the Swastika and the ankh.
The second was the creation of the State of Israel as a foundation for the New World Religion.
The last was the creation of nuclear weapons as part of the Illuminati global ceremony.
During World War II, the Germans helped to perfect "sex-slaves" as a means of transmitting information amongst the elite. Sex-slaves can be either male or female, who are sexually programmed using Wilhelm Reich procedures, which are illegal in the United States, but used by the Illuminati and government.

These sex-slaves deliver messages and keep programmed sleepers in line. The sex-slave is downloaded with a message or function through various sexual acts and drugs, which can only be released by repeating the same sexual act with the target, or person, to be activated. They are trained to know their target’s trigger words and trigger events to activate, delete, or change programming.

In recent years, several women have come forward claiming to be the sex-slaves of globally recognized political figures. Many were used as information couriers between high-level male Illuminati. Usually, look-alikes of the political figures are used in the incipient programming as a focal point for the sex-slave. The slave is put through a desensitizing process, so there is no pleasure in the sexual act; it is merely a duty to be performed. Many times the slave becomes sexually promiscuous, repeatedly having sex with people who look like the intended target. It is a sad life.

By the end of World War II, one of the three major Illuminati global rituals was accomplished. This was the nuclear explosion that took place in 1945 at the 33rd parallel as a test for the nuclear attack on Japan. This explosion was symbolic, representing the simultaneous creation and destruction of matter and energy. The year was symbolic as well. In numerology, 1 + 9 = 10, representing the 10 aspects of God-Mind. The number 10 further breaks down to 1 + 0 = 1, representing a new beginning. Continuing, 4 + 5 = 9, representing the end of a cycle. Symbolically, the entire event represented the end of a cycle to prepare for a new beginning using the new creation of God-Mind out of destruction.

Additionally, a cylinder containing material still not explained by the government was trucked into the nuclear explosion testing. This cylinder was made from pure steel and allegedly was the same physical dimensions as the Kabala describes for the creation of Golems. Kabala is ancient Hebrew metaphysics that has been a staple for the Illuminati for millennia. Golems are artificial beings that are used as a slave force. It is highly probable that this was a symbolic ritual for the creation of the society of Golems.

World War II also allowed the European/American Illuminati to destroy the Japanese Illuminati desires of global domination. The Japanese royal family, represented by Emperor Hirohito, have always been ostracized as non-legitimate by the ruling 13 families. The Japanese claim to be direct descendents of Lemurian purebred Reptilians.

The European/American Illuminati claim that the Japanese Illuminati are descendents from a lower species in the Draco hierarchy. This lower species is considered a worker class without any political clout or influence. The European/American Illuminati also claim that East Indians are a lower species in the Draco hierarchy. The 13 ruling families consider light skin and hair to be an elite characteristic.

On January 17, 1994, Japan sent a seismic event to California. Exactly one year later on January 17, 1995, the city of Kobe, Japan was seismically destroyed. Kobe was the home of the Japanese electromagnetic weaponry centers. The European/American Illuminati will not tolerate thorns in their sides. The destruction of Japan and its royal family will continue in the coming months.

Every year, the Illuminati hold meetings to plan the events of the coming year to accomplish their main objective formulated millennia ago of global control and domination. In the 1850s, they pinpointed their target date for complete domination with an agenda called Plan 2000. This has since been revised to 2003. The fiasco election of George W. Bush Jr. to office is a key sign that they are on target. The public lesson of the United States presidential "election" of 2000 is that the citizens do not vote for anyone! Even the Illuminati are now finding it increasingly difficult to conceal their plans. http://www.bibliotecapleyades.net/sumer_anunnaki/reptiles/reptiles08.htm

posted August 26, 2011 12:06 AM            

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PINDAR (Gr. Hiv6apos, c. 522-443 B.C.), the great lyric poet of ancient Greece, was born at Cynoscephalae, in Boeotia, at the time of the Pythian games (fr. 175, Bergk 4, 193), 1 which is taken by Bdckh to be 522 B.C. He would thus be some thirty-four years younger than Simonides of Ceos. He was the son of Daiphantus and Cleodice (or Cleidice). The traditions of his family have left their impress on his poetry, and are not without importance for a correct estimate of his relation to his contemporaries. The clan of the Aegidae - tracing their line from the hero Aegeus - belonged to the " Cadmean " element l The references are to the edition of Pindar by C. A. M. Fennell (1893-1899), and the fourth edition of Bergk's Poetae lyrici graeci. of Thebes, i.e. to the elder nobility whose supposed date went back to the days of the founder Cadmus. A branch of the Theban Aegidae had been settled in Achaean times at Amyclae in the valley of the Eurotas (Pind. Isthm. vi. 14), and after the Dorian conquest of the Peloponnesus had apparently been adopted by the Spartans into one of the three Dorian tribes. The Spartan Aegidae helped to colonize the island of Thera (Pyth. v. 68-70). Another branch of the race was settled at Cyrene in Africa; and Pindar tells how his Aegid clansmen at Thebes " showed honour " to Cyrene as often as they kept the festival of the Carnea (Pyth. v. 75). Pindar is to be conceived, then, as standing within the circle of those families for whom the heroic myths were domestic records. He had a personal link with the memories which everywhere were most cherished by Dorians, no less than with those which appealed to men of " Cadmean " or of Achaean stock. And the wide ramifications of the Aegidae throughout Hellas rendered it peculiarly fitting that a member of that illustrious clan should celebrate the glories of many cities in verse which was truly Panhellenic.

Pindar is said to have received lessons in flute-playing from one Scopelinus at Thebes, and afterwards to have studied at Athens under the musicians Apollodorus (or Agathocles) and Lasus of Hermione. In his youth, as the story went, he was defeated in a poetical contest by the Theban Corinna - who, in reference to his profuse employment of Theban mythology, is said to have advised him " to sow with the hand, not with the sack." There is an extant fragment in which Corinna reproves another Theban poetess, Myrtis, " for that she, a woman, contended with Pindar " (iirc i 3ava Oda' €(3a Hiv6fipoto iron' €ptv) - a sentiment which hardly fits the story of Corinna's own victory. The facts that stand out from these meagre traditions are that Pindar was precocious and laborious. Preparatory labour of a somewhat severe and complex kind was, indeed, indispensable for the Greek lyric poet of that age. Lyric composition demanded studies not only in metre but in music, and in the adaptation of both to the intricate movements of the choral dance (opxflvrucii). Several passages in Pindar's extant odes glance at the long technical development of Greek lyric poetry before his time, and at the various elements of art which the lyrist was required to temper into a harmonious whole (see, e.g. 01. iii. 8, vi. 9 1, xiii. 18, xiv. 15; Pyth. xii. 23, &c.). The earliest ode which can be dated (Pyth. x.) belongs to the twentieth year of Pindar's age (502 B.C.); the latest (Olymp. v.) to the seventieth (452 B.C.). 2 He visited the court of Hiero at Syracuse; Theron, the despot of Acragas, also entertained him; and his travels perhaps included Cyrene. Tradition notices the special closeness of his relations with Delphi: " He was greatly honoured by all the Greeks, because he was so beloved of Apollo that he even received a share of the offerings; and at the sacrifices the priest would cry aloud that Pindar come in to the feast of the god." 3 His wife's name was Megacleia (another account says Timoxena, but this may have been a second wife), and he had a son named Daiphantus and two daughters, Eumetis and Protomache. He is said to have died at Argos, at the age of seventy-nine, in 443 B.C.

Among the Greeks of his own and later times Pindar was pre-eminently distinguished for his piety towards the gods. He tells us that, " near to the vestibule " of his house (Pyth. iii. 78), choruses of maidens used to dance and sing by night in praise of the Mother of the Gods (Cybele) and Pan - deities peculiarly associated with the Phrygian music of the flute, in which other members of Pindar's family besides the poet himself are said to have excelled. A statue and shrine of Cybele, which he dedicated at Thebes, were the work of the Theban artists, Aristomedes and Socrates. He also dedicated at Thebes a statue to Hermes Agoraios, and another, by Calamis, to Zeus Ammon. The latter god claimed his especial veneration because Cyrene, one of the homes of his Aegid ancestry, stood " where Zeus Ammon bath his seat," i.e. near the oasis and temple 2 According to others, his latest poem is the eighth Pythiad ode, 450 or 446.

IIu'Shpov ykvos, in ed. Ald.

XXI. 20 a (Pyth. iv. 16). The author of one of the Greek lives of Pindar says that, " when Pausanias the king of the Lacedaemonians was burning Thebes, some one wrote on Pindar's house, ` Burn not the house of Pindar the poet '; and thus it alone escaped destruction." This incident, of which the occasion is not further defined, has been regarded as a later invention.' Better attested, at least, is the similar clemency of Alexander the Great, when he sacked Thebes one hundred and eight years after the traditional date of Pindar's death (335 B.C.). He spared only (i) the Cadmeia, or citadel, of Thebes (thenceforth to be occupied by a Macedonian garrison); (2)(2) the temples and holy places; and (3) Pindar's house. While the inhabitants were sold into slavery, exception was made only of (I) priests and priestesses; (2) persons who had been connected by private Evict with Philip or Alexander, or by public eeLa with the Macedonians; (3) Pindar's descendants. It is probable enough, as Dio Chrysostom suggests (ii. 33), that Alexander was partly moved by personal gratitude to a poet who had celebrated his ancestor Alexander I. of Macedon. But he must have been also, or chiefly, influenced by the sacredness which in the eyes of all Hellenes surrounded Pindar's memory, not only as that of a great national poet, but also as that of a man who had stood in a specially close relation to the gods, and, above all, to the Delphian Apollo.' Upwards of six hundred years after Pindar's death the traveller Pausanias saw an iron chair which was preserved among the most precious treasures of the temple in the sanctuary at Delphi. It was the chair, he was told, " in which Pindar used to sit, whenever he came to Delphi, and to chant those of his songs which pertain to Apollo " (x. 24, 5).

During the second half of Pindar's life, Athens was rising to that supremacy in literature and art which was to prove more lasting than her political primacy. Pindar did not live to see the Parthenon, or to witness the mature triumphs of Sophocles; but he knew the sculpture of Calamis, and he may have known the masterpieces of Aeschylus. It is interesting to note the feeling of this great Theban poet, who stands midway between Homeric epos and Athenian drama, towards the Athens of which Thebes was so often the bitterest foe, but with which he himself had so large a measure of spiritual kinship. A few words remain from a dithyramb in which he paid a glowing tribute to those " sons of Athens " who " laid the shining foundations of freedom " (7raTSE3 'AOavaiwv E 1 (311.Xovro 4aevvecv Kprtlr18' EXEvOepias, fr. 55, Bergk 4, 77), while Athens itself is thus invoked: cw rai k rapai Kai ioarkSavoc Kai aoi&cµoc, `EXMOos ipE o-pa, Kaec-rai 'AOavac, SacµSvcov (fr. 54, Bergk 4, 76). Isocrates, writing in 353 B.C., states that the phrase `EXM os €paa a, " stay of Hellas," so greatly gratified the Athenians that they conferred on Pindar the high distinction of 7rpo Evia (i.e. appointed him honorary consul, as it were - for Athens at Thebes), besides presenting him with a large sum of money (Antidosis, 166). One of the letters of the pseudo-Aeschines iv.) gives an improbable turn to the story by saying that the Thebans had fined Pindar for his praise of Athens, and that the Athenians repaid him twice the sum.' The notice preserved by Isocrates - less than one hundred years after Pindar's death - is good warrant for the belief that Pindar had received some exceptional honours from Athens. Pausanias saw a statue of Pindar at Athens, near the temple of Ares (i. 8, 4). Besides the fragment just mentioned, several passages in Pindar's extant odes bespeak his love for Athens. Its name is almost always joined by him with some epithet of praise or reverence. In alluding to the great battles of the Persian wars, while he gives the glory of Plataea to the Spartans, he assigns that of Salamis to the Athenians (Pyth. i. 76). In celebrating (Pyth. vii.) the Pythian ' A. Schafer, Demosthenes and seine Zeit. iii. 119.

It will be remarked that history requires us to modify the statement in Milton's famous lines: " The great Emathian conqueror bade spare The house of Pindarus, when temple and tower Went to the ground." Indeed, the point of the incident depends much on the fact that the temples and Pindar's house were classed together for exemption. Compare Jebb, Attic Orators, ii. 143.

victory of the Athenian Megacles, he begins thus: " Fairest of preludes is the renown of Athens for the mighty race of the Alcmaeonidae. What home, or what house, could I call mine by a name that should sound more glorious for Hellas to hear ?" Referring to the fact that an Aeginetan victor in the games had been trained by an Athenian, he says (Nem. v. 49) " meet it is that a shaper of athletes should come from Athens" - and recollecting how often Pindar compares the poet's efforts to the athlete's, we may well believe that he was thinking of his own early training at Athens.

Pindar's versatility as a lyric poet is one of the characteristics remarked by Horace (Odes, iv. 2), and is proved by the fragments, though the poems which have come down entire represent only one class of compositions - the Epinicia, or odes of victory, commemorating successes in the great games. The lyric types to which the fragments belong, though it cannot be assumed that the list is complete, are at least numerous and varied.

(t) "Tpvoc, Hymns to deities - as to Zeus Ammon, to Persephone, to Fortune. The fragmentary iupvos entitled e7 atocs seems to have celebrated the deities of Thebes. (2) IIacavES, Fr ments. paeans, expressing prayer or praise for the help of a protecting god, especially Apollo, Artemis or Zeus. (3) L s%paµ,oc, Dithyrambs, odes of a lofty and impassioned strain, sung by choruses in honour of Dionysus (cf. Pind. 01. xiii. 18, rat OLwvvvov 7r60Ev iEKpavEv UUV sofXaT L XapLTES ScOvpa 43c' - where Pindar alludes to the choral form given to the dithyramb, c. 600 B.C., by Arion - #00auns, " ox-driving," perhaps meaning " winning an ox as prize "). (4) IIpovoSea, Processional Songs, choral chants for worshippers approaching a shrine. One was written by Pindar for the Delians, another for the Aeginetans. (5) IIapObn.a, Choral Songs for Maidens. The reference in Pyth. iii. 78 to maidens worshipping Cybele and Pan near the poet's house is illustrated by the fact that one of these IIapOfvca invoked " Pan, lord of Arcadia, attendant of the Great Mother, watcher of her awful shrine " (fr. 72, Bergk 4, 95). (6) `T7ropXipaTa, Choral Dance-Songs, adapted to a lively movement, used from an early date in the cult of Apollo, and afterwards in that of other gods, especially Dionysus. To this class belongs one of the finest fragments (84, Bergk 4, 107), written for the Thebans in connexion with propitiatory rites after an eclipse of the sun, probably that of the 30th of April 463 B.C. (7) EyKaopca, Songs of Praise (for men, while upvoc were for gods), to be sung by a or festal company. In strictness EyKwpcov was the genus of which E7rLvLKLov was a species; but the latter is more conveniently treated as a distinct kind. Pindar wrote encomia for Theron, despot of Acragas, and for Alexander I. (son of Amyntas), king of Macedon. (8) /KOaca, Festal Songs. The usual sense of o - KOXcov is a drinking-song, taken up by one guest after another at a banquet. But Pindar's o - KOXca were choral and antistrophic. One was to be sung at Corinth by a chorus of the LEp6SovXoc attached to the temple of Aphrodite Ourania, when a certain Xenophon offered sacrifice before going to compete at Olympia. Another brilliant fragment, for Theoxenus of Tenedos, has an erotic character. (9) Opnvoc, Dirges, to be sung with choral dance and the music of the flute, either at the burial of the dead or in commemorative rituals. Some of the most beautiful fragments belong to this class (106-1to, Bergk 4, 129-133). One of the smaller fragments (114, Bergk 4, 137) - in memory of an Athenian who had been initiated into the Eleusinian mysteries (i&civ KEiva) - has been conjecturally referred to the Op5 5 vos which Pindar is said to have written (schol. Pyth. vii. 18) for Hippocrates, the grandfather of Pericles. A number of small fragments, which cannot be certainly classified, are usually given as E aMAwv d&'v, " of uncertain class." On comparing the above list with Horace, Odes, iv. 2, it will be seen that he alludes to No. 3 (dithyrambos); to Nos. I, 2, and 7 deos regesve canit); and to No. 9 (flebili sponsae juvenemve raptum Plorat) - as well as to the extant Epinicia (sive quos Elea domum reducit Palma caelestes). The Epinicia. - The E7reviKCa (sc. OM), or ktvixcoc (sc. uµvoe), " Odes of Victory," form a collection of forty-four odes, traditionally divided into four books, answering to the four great festivals: (r) 'OAvµ7rcoviKae (sc. uµvoc) : fourteen odes for winners of the wild olive-wreath in the Olympian games, held at Olympia in honour of Zeus once in four years; (2) IIvOtov icat: twelve odes for winners of the laurel-wreath in the Pythian games held at Delphi in honour of Apollo, once in four years, the third of each Olympiad; (3) NEj€ov7Kat: eleven odes for winners of the pine-wreath in the Nemean games, held at Nemea, in honour of Zeus, once in two years, the second and fourth of each Olympiad; and (4) IaOµcoviKac: seven odes for winners of the parsley wreath in the Isthmian games, held at the Isthmus of Corinth, in honour of Poseidon, once in two years, the first and third of each Olympiad. The Greek way of citing an ode is by the nomin. plur. followed by the numeral, e.g. " the ninth Olympian " is ' OXuµirto vIKac 0'. The chronological range of the collection (so far as ascertainable) is from 502 B.C. (Pyth. x.) to 452 B.C. (01. v.). With respect to the native places of the victors, the geographical distribution is as follows: for the mainland of Greece proper, 13 odes; for Aegina, 11; for Sicily, 5; for the Epizephyrian Locrians (southern Italy), 2; for Cyrene (Africa), 3.

The general characteristics of the odes may be briefly considered under the following heads: (I) language; (2) treatment of theme; (3) sentiment - religious, moral and political; (4) relation to contemporary art.

1. The diction of Pindar is distinct in character from that of every other Greek poet, being almost everywhere marked by the greatest imaginative boldness. Thus (a) metaphor is used even for the expression of common ideas, or the translation of familiar phrases, as when a cloak is called (01. ix. 97) " a warm remedy for winds." (b) Images for the highest excellence are drawn from the farthest limits of travel or navigation, or from the fairest of natural objects; as when the superlative hospitality of a man who kept open house all the year round is described by saying, " far as to Phasis was his voyage in summer days, and in winter to the shores of Nile " (Isthm. ii. 41); or when Olympia, the " crown " or " flower " of festivals, is said to be excellent as water, bright as gold, brilliant as the noonday sun (01. i. ad init.). This trait might be called the Pindaric imagery of the superlative. (c) Poetical inversion of ordinary phrase is frequent; as, instead of, " he struck fear into the beasts," " he gave the beasts to fear " (Pyth. v. 56). (d) The efforts of the poet's genius are represented under an extraordinary number of similitudes, borrowed from javelin-throwing, chariot-driving, leaping, rowing, sailing, ploughing, building, shooting with the bow, sharpening a knife on a whetstone, mixing wine in a bowl, and many more. (e) Homely images, from common life, are not rare; as from account-keeping, usury, sending merchandise over sea, the vKoritXri or secret dispatch, &c. And we have such homely proverbs as, " he hath his foot in this shoe," i.e. stands in this case (01. vi. 8). (f) The natural order of words in a sentence is often boldly deranged, while, on the other hand, the syntax is seldom difficult. (g) Words not found except in Pindar are numerous, many of these being compounds which (like ivapiµl3poros, KaragwXXopo€iv, &c.) suited the dactylic metres in their Pindaric combinations. Horace was right in speaking of Pindar's " nova verba," though they were not confined to the " audaces dithyrambi." 2. The actual victory which gave occasion for the ode is seldom treated at length or in detail - which, indeed, only exceptional incidents could justify. Pindar's method is to take some heroic myth, or group of myths, connected with the victor's city or family, and, after a brief prelude, to enter on this, returning at the close, as a rule, to the subject of the victor's merit or good fortune, and interspersing the whole with moral comment. Thus the fourth Pythian is for Arcesilaus, king of Cyrene, which was said to have been founded by men of Thera, descendants of one of Jason's comrades. Using this link, Pindar introduces his splendid narrative of the Argonauts. Many odes, again, contain shorter mythical episodes - as the birth of Iamus (01. vi.), or the vision of Bellerophon (01. xiii.) - which form small pictures of masterly finish and beauty. Particular notice is due to the skill with which Pindar often manages the return from a mythical digression to his immediate theme. It is bold and swift, yet is not felt as harshly abrupt - justifying his own phrase at one such turn - Kai r.va oluov i raut 1 3paXvv (Pyth. iv. 247). It has been thought that, in the parenthesis about the Amazons' shields (quibus Mos uncle deductus. .. quaerere distuli, Odes, iv. 4, 18), Horace was imitating a Pindaric transition; if so, he has illustrated his own observation as to the peril of imitating the Theban poet.

3. a. The religious feeling of Pindar is strongly marked in the odes. " From the gods are all means of human excellence." He will not believe that the gods, when they dined with Tantalus, ate his son Pelops; rather Poseidon carried off the youth to Olympus. That is, his reason for rejecting a scandalous story about the gods is purely religious, as distinct from moral; it shocks his conception of the divine dignity. With regard to oracles, he inculcates precisely such a view as would have been most acceptable to the Delphic priesthood, viz. that the gods do illumine their prophets, but that human wit can foresee nothing which the gods do not choose to reveal. A mystical doctrine of the soul's destiny after death appears in some passages (as 01. ii. 66 sq.). Pindar was familiar with the idea of metempsychosis (cf. ibid. 68), but the attempt to trace Pythagoreanism in some phrases (Pyth. ii. 34, iii. 74) appears unsafe. The belief in a fully conscious existence for the soul in a future state, determined by the character of the earthly life, entered into the teaching of the Eleusinian and other mysteries. Comparing the fragment of the Opi)vos (114, Bergk 4, 737), we may probably regard the mystic or esoteric element in Pindar's theology as due to such a source.

b. The moral sentiment pervading Pindar's odes rests on a constant recognition of the limits imposed by the divine will on. human effort, combined with strenuous exhortation that each man should strive to reach the limit allowed in his own case. Native temperament (4v) is the grand source of all human excellence (ap€7-17), while such excellences as can be acquired by study ((Maio-al apErai, 01. ix. 1 oo) are of relatively small scope - the sentiment, we may remark, of one whose thoughts were habitually conversant with the native qualities of a poet on the one hand and of an athlete on the other. The elements of iryLas 6X 1 os - " sane happiness," such as has least reason to dread the jealousy of the gods - are substance sufficing for daily wants and good repute (caoyia). He who has these should not " seek to be a god." " Wealth set with virtues " (irXoiros apETais SESau5aXiAvo), as gold with precious gems, is the most fortunate lot, because it affords the amplest opportunities for honourable activity. Pindar does not rise above the ethical standard of an age which said, " love thy friend and hate thy foe " (cf. Pyth. ii. 83; Isthm. iii. 65). But in one sense he has a moral elevation which is distinctively his own; he is the glowing prophet of generous emulation and of reverent selfcontrol.

c. The political sentiments of the Theban poet are suggested by Pyth. xi. 52; " In polities I find the middle state crowned with more enduring good; therefore praise I not the despot's portion; those virtues move my zeal which serve the folk." If in Pyth. ii. 87, a democracy is described as b Mf3pos crrparos, " the raging crowd, " it is to be noted that the ode is for Hiero of Syracuse, and that the phrase clearly refers to the violence of those democratic revolutions which, in the early part of the 5th century B.C., more than once convulsed Sicilian cities. At Thebes, after the Persian wars, a " constitutional oligarchy " (oXcyapxia i 16voµos, Thuc. iii. 62) had replaced the narrower and less temperate oligarchy of former days (SuvavTEia ov wet vbpwv); and in this we may probably recognize the phase of Greek political life most congenial to Pindar. He speaks of a king's lot as unique in its opportunities (01. i. 113); he sketches the character of an ideal king (Pyth_ iii. 71); but nothing in his poetry implies liking for the rupavvis as a form of government. Towards the Greek princes of Sicily and Cyrene his tone is ever one of manly independence; he speaks as a Greek citizen whose lineage places him on a level with the proudest of the Dorian race, and whose office invests him with an almost sacred dignity. In regard to the politics of Hellas at large, Pindar makes us feel the new sense of leisure for quiet pursuits and civilizing arts which came after the Persian wars. He honours " Tranquillity, the friend of cities " (`Avvxia q tX1nroXcs, 01. iv. 16). The epic poet sang of wars; Pindar celebrates the " rivalries of peace." 4. Pindar's genius was boldly original; at the same time he was an exquisite artist. " Mine be it to invent new strains,. mine the skill to hold my course in the chariot of the Muses;. and may courage go with me, and power of ample grasp " (01.. ix. 80). Here we see the exulting sense of inborn strength; in many other places we perceive the feeling of conscious art - as in the phrase SatSAXXEcv, so apt for his method of inlaying an ode with mythical subjects, or when he compares the opening of a song to the front of a stately building (01. vi. 3). Pindar's sympathy with external nature was deeper and keener than is often discernible in the poetry of his age. It appears, for example, in his welcome of the season when " the chamber of the hours is opened, and delicate plants perceive the fragrant spring" (fr. 53, Bergk 4, 75); in the passage where Jason invokes " the rushing strength of waves and winds, and the nights, and the paths of the deep " (Pyth. iv. 195); in the lines on the eclipse of the sun (fr. 84, Bergk, 4 107); and in the picture of the eruption, when Etna, " pillar of the sky, nurse of keen snow all the year," sends forth " pure springs of fire unapproachable " (Pyth. i. 20). The poet's feeling for colour is often noticeable --as in the beautiful story of the birth of Iamus - when Evadne lays aside her silver pitcher and her girdle of scarlet web; the babe is found, " its delicate body steeped in the golden and deep purple rays of pansies " (01. vi. 55).

The spirit of art, in every form, is represented for Pindar by xipcs - " the source of all delights to mortals " (01. i. 30) - or by the personified Charites (Graces). The Charites were often represented as young maidens, decking themselves with early flowers - the rose, in particular, being sacred to them as well as to Aphrodite. In Pindar's mind, as in the old Greek conception from which the worship of the Charites sprang, the instinct of beautiful art was inseparable from the sense of natural. beauty. The period from Soo to 460 B.C., to which Sculpture. most of Pindar's extant odes belong, marked a stage in the development of Greek sculpture. The schools of Argos, Sicyon and Aegina were effecting a transition from archaic types to the art which was afterwards matured in the age of Pheidias. Olympia forms the central link between Pindar's poetry and Greek sculpture. From about 560 B.C. onwards sculpture had been applied to the commemoration of athletes, chiefly at Olympia. In a striking passage (Nem. v. ad. init.) Pindar recognizes sculpture and poetry as sister arts employed in the commemoration of the athlete, and contrasts the merely local effect of the statue with the wide diffusion of the poem. " No sculptor I, to fashion images that shall stand idly on one pedestal for aye; no, go thou forth from Aegina, sweet song of mine, on every freighted ship, on each light bark." Many particular subjects were common to Pindar and contemporary sculpture. Thus (1) the sculptures on the east pediment of the temple at Aegina represented Heracles coming to seek the aid of Telamon against Troy - a theme brilliantly treated by Pindar in the fifth Isthmian; (2) Hiero's victory in the chariot-race was commemorated at Olympia by the joint work of the sculptors Onatas and Calamis; (3) the Gigantomachia, (4) the wedding of Heracles and Hebe, (5) the war of the Centaurs with the Lapithae, and (6) a contest between Heracles and Apollo, are instances of mythical material treated alike by the poet and by sculptors of his day. The contemporary improvements in town architecture, introducing spacious and wellpaved streets, such as the oKUpcoT1 6563 at Cyrene (Pyth. v. 87), suggests his frequent comparison of the paths of song to broad and stately causeways (7rXareiac 7rp6voOoc - EKaT6µiro oc KO¦evOot, Nem. vi. 47; I sthm. vi. 22). A song is likened to cunning work which blends gold, ivory and coral (Nem. vii. 78). Pindar's feeling that poetry, though essentially a divine gift, has a technical side (aoc41a), and that on this side it has had an historical development like that of other arts, is forcibly illustrated by his reference to the inventions (oo˘16µara) for which Corinth had early been famous. He instances (1) the development of the dithyramb, (2) certain improvements in the harnessing and driving of horses, and (3) the addition of the pediment to temples (01. xiii. 21).

In the development of Greek lyric poetry two periods are broadly distinguished. During the first, from about 600 to 500 B.C., lyric poetry is local or tribal - as Alcaeus and Sappho write for Lesbians, Alcman and Stesichorus for Dorians. During the second period, which takes its rise in the sense of Hellenic unity created by the Persian wars, the lyric poet addresses all Greece. Pindar and Simonides are the great representatives of this second period, to which Bacchylides, the nephew of Simonides, also belongs. These, with a few minor poets, are classed by German writers as die universalen Meliker. The Greeks usually spoke, not of " lyric," but of " melic " poetry (i.e. meant to be sung, and not, like the epic, recited); and " universal melic " is lyric poetry addressed to all Greece. But Pindar is more than the chief extant lyrist. Epic, lyric and dramatic poetry succeeded each other in Greek literature by a natural development. Each of them was the spontaneous utterance of the age which brought it forth. In Pindar we can see that phase of the Greek mind which produced Homeric epos passing over into the phase which produced Athenian drama. His spirit is often thoroughly dramatic - witness such scenes as the interview between Jason and Pelias (Pyth. iv.), the meeting of Apollo and Chiron (Pyth. ix.), the episode of Castor and Polydeuces (Nem. x.), the entertainment of Heracles by Telamon (Isthm. v.). Epic narrative alone was no longer enough for the men who had known that great trilogy of national life, the Persian invasions; they longed to see the heroes moving and to hear them speaking. The poet of Olympia, accustomed to see beautiful forms in vivid action or vivid art, was well fitted to be the lyric interpreter of the new dramatic impulse. Pindar has more of the Homeric spirit than any Greek lyric poet known to us. On the other side, he has a genuine, if less evident, kinship with Aeschylus and Sophocles. Pindar's work, like Olympia itself, illustrates the spiritual unity of Greek art.

The fact that certain glosses and lacunae are common to all our MSS. of Pindar make it probable that these MSS. are derived from a common archetype. Now the older scholia on Pindar, which appear to have been compiled mainly from the commentaries of Didymus (c. 15 B.C.), sometimes presuppose a purer text than ours. But the compiler of these older scholia lived after Herodian (A.D. 160). The archetype of our MSS., then, cannot have been older than the end of the 2nd century. Our MSS. fall into two general classes: (1) the older, representing a text which, though often corrupt, is comparatively free from interpolations; (2) the later, which exhibit the traces of a Byzantine recension, in other words, of lawless conjecture, down to the 14th or 15th century. To the first class belong Parisinus 7, breaking off in Pyth. v.; Ambrosianus 1, which has only 01. i. - xii.; Mediceus 2; and Vaticanus 2 - the two last-named being of the highest value. The editio princeps is the Aldine (Venice, 1513). A modern study of Pindar may be almost said to have begun with C. G. Heyne's edition (1773). Hermann did much to advance Pindaric criticism. But August Bockh (1811-1821), who was assisted in his commentary by L. Dissen, is justly regarded as the founder of a scientific treat, ment of the poet. The edition of Theodor Bergk (Poetae lyrici graeci, new ed. by 0. Schroder, 1900) is marked by considerable boldness of conjecture, as that of Tycho Mommsen (1864) by a sometimes excessive adherence to MSS. A recension by W. Christ has been published in Teubner's series (2nd ed., 1896), also with Prolegomena and commentary (1896); and by 0. Schroder (1908). The complete edition of J. W. Donaldson (1841) has many merits; but that of C. A. M. Fennell (1879-1883; new ed., 1893-1899) is better adapted to the needs of English students. The Olympia and Pythia have been edited by B. L. Gildersleeve (1885), the Nemea and Isthmia by J. B. Bury (1890-1892); the Scholia by E. Abel (1890, unfinished) and A. B. Brachmann (1903). There is a special lexicon by J. Rumpel (1883). The translation into English prose by Ernest Myers (2nd ed., 1883) is excellent; verse translation by T. C. Baring (1875), and of the Olympian Odes by Cyril Mayne (1906). Pindar's metres have been analysed by J. H. H. Schmidt, in Die Kunstformen der griechischen Poesie (Leipzig, 1868-1872). On Pindar generally, see monographs by A. F. Villemain (1859), L. Schmidt (1862), G. Liibbert (1882), A. Croiset (1880), W. Christ, Geschichte der griechischen Litteratur (1898); and the little volume by F. D. Morice in Blackwood's Ancient Classics for English Readers. Exhaustive bibliographical information on the earlier literature will be found in Engelmann, Scriptores graeci (1881); see also L. Bornemann, in Bursian's Jahresbericht, (cxvi. 1904), with special reference to chronological questions and Pythia, i., ii., iii. Some considerable fragments of the paeans were discovered in 1906 by B. P. Grenfell and A. S. Hunt (see Oxyrhynchus papyri, pt. v. pp. 24-81); some critical notes will be found in Classical Review, Feb. 1908 (A. E. Housman).

(R. C. J.; x.)

I'll get the link...

There's a whole link on David Icke and Pindar, but I find that info useless..just my opinion!!!

posted August 27, 2011 12:40 AM            

again a dragon!

posted August 28, 2011 02:45 AM            

People, wake up!!!

Things are gonna change, deal with it!
anything bad that comes our way is karma
you have no one to blame, but your-Self...
the Universal Laws are immutable, you will
get what you have given...

forgive, let it go, come full circle...

Gosh, this has been a really long day for me
but, you know what....
I shared everything..and those people..will
never forget me, for my honesty, my truth, and that we are all in the same boat....

row row row!!!!!!!!!!!!

Life=File

you reap what you sow, so stop crying about it, whatever you are going through...

is

Learning and Growing!!!!