Tuesday, February 28, 2017

The Month of March in Roman Mythology 1914

THE STORY OF MARCH, article in the Nebraska Teacher 1914

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 Like the month of January, March gets its name from the Romans. They called it so in honor of their god Mars, for they thought he was born on the first day of this month. He had Jupiter for his father and Juno for his mother.

I am sure he would not have seemed very lovable to us, but the Romans were very fond of him and called him the protector of their nation.

He was very large and strong and had such a great voice that he could roar as loud as nine or ten thousand men. Perhaps this is another reason for naming March for him, for you know on some days the wind roars very loudly.

The Saxons, another old nation, used to call March “the loud and stormy month.”

Mars was the god of war and liked fighting and battles. He was very fortunate in battle, but once when he was wounded, he fell with such a loud noise that it sounded like thousands of men going down together. Another time the goddess of wisdom, Minerva, hit him with a stone, making him fall again, and when he was on the ground there was so much of him that he covered seven acres of ground. That is a great deal of land and would make many lots the size of the one on which this house stands.

Mars was also, so they thought, the giver of light. They fancied he held thunderbolts in his hand, and when it thundered they supposed it was because Mars threw something that made the sound.

They used to pray to Mars to send them rain, and when the land was very dry indeed, the priests took from one of the temples a stone and carried it through the city, hoping that when Mars saw it he would send them rain.

Many temples were built in honor of Mars, and when the people wanted something from him they would go to one of these temples and offer to him a horse or a sheep, or a wolf, or a vulture or a magpie. But even then they were not quite sure that Mars would give them what they wanted.

So they tried to fancy Mars sent them an answer. And what do you suppose they believed brought the message for them? I am afraid you would not guess if I gave you a whole month in which to try, so I will tell you. In a certain part of Rome were some trees business it was to look for them. If they were about to begin a new war, someone would go to an augur. Then this wise man, who really did not know any more of what was to happen than you or I, would take his staff and go out of doors. There he would pray to Mars or some other of his gods. Then he would look at the sky for an answer. He would find it in the lightning, or in the way in which certain birds flew.

There was one thing they never neglected to send with an army when it was starting out,-a “chicken coop.” The chickens in it were called “sacred chickens.” Just before a battle, when the people were very anxious to know which side would win, they would go to this coop and throw some food in to the “sacred chickens.” If they ate it quickly and scattered it about as chickens are likely to do, it was thought to mean that the Romans would win. But sometimes the chickens were tired of being carried around, and instead of coming out to eat they would mope in the corner of the coop. This would make the Romans very sad, for they were quite sure it meant that the battle would be lost.

Many marble and bronze statues have been made of Mars. You will know him if you remember that he is dressed like a Roman warrior. In his right hand he carries a long spear to represent the lightning, and on his back is a large shield, which is the thunder cloud filled with rain. In some places he will look like an old man riding in a chariot. Then he is drawn by two horses named Terror and Flight.

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Sunday, February 26, 2017

Plato's Allegory of the Cave, 1882 Article

PLATO'S CAVE, article in The Guernsey Magazine 1882

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Plato, the celebrated Greek philosopher, and founder of the Academy, was born B.C. 429 or 430, at Athens or AEgina. He was the son of Aristo, who belonged to one of the most illustrious families of Athens. He first received the name of Aristocles, but it is believed that the surname of Plato was given to him on account of the breadth of his shoulders. He studied literature and science with the greatest success, and excelled especially in geometry. He also cultivated poetry in his early youth, but soon devoted himself entirely to philosophy. When about twenty he attached himself to Socrates, whose assiduous pupil he continued for ten years. On the death of his master (400 B.C.) he retired with his fellow-pupils to Megaera, and afterwards set out to travel He visited Italy, where he had intercourse with the Pythagoreans, Archytas, and Philolaus; went to Cyrene, in Africa, and afterwards to Egypt, where it is said he was initiated into the mysteries of the Hermetic doctrines. Hence he returned to Magna Graeca, and travelled through Sicily (B.C. 390). During his stay at Syracuse, Plato became intimate with the virtuous Dion; but he incurred the anger of the tyrant Dionysins the elder, who caused him to be sold for a slave. He was ransomed and set at liberty by Anniceris, a philosopher of the time, and then went to Athens, where, in a suburb of the city, he opened his famous school, known by the name of the Academy. He soon had the most distinguished men of Greece among his pupils, and also some women. In 364 Plato made a second visit to Sicily at the request of Dionysins the younger, who had just ascended the throne, and professed a desire to regulate his conduct by the dictates of philosophy. But Plato despaired of reforming the court of the tyrant, and soon left it. In 361, however, he again returned to Sicily to attempt to reconcile Dionysins and Dion, but was unsuccessful. On his return to Athens, he occupied himself wholly in teaching and writing.

The dialogues of Plato, all of which are more or less dramatic in their character, are amongst the most popular of his works. In almost every dialogue Socrates is introduced. The death of that remarkable man is related with touching simplicity in the Phaedo.

The allegory of the "Cave" is one of the most ingenious and imaginative of Plato's compositions. It occurs in the seventh book of "The Republic." Socrates, after having laid down, in the preceding books, the fundamental principles of state which he regarded as the best for the welfare of a community, proceeds to discuss with Glaucon the important question—Who are the best fitted to control the affairs of state? Whether the welfare of the state is most efficiently preserved by those who take a high and lofty view of virtue, or by those who adapt themselves to the exigencies of the time, and who are supposed to be more practically acquainted with things as they are, or rather as they seem to be.

A number of captives, enslaved from their infancy, are represented as being imprisoned in tho profound depths of a mysterious cave, from which the light of day is totally excluded. The prisoners are chained so that they are unable to move a limb, or even to turn the head. Behind them, at a considerable distance, is a fire, affording the only light which is permitted to enter the cave. The reflection of this light falls on a wall directly under the gaze of the captives. At intervals, certain figures are made to pass before the fire, so that their shadows may be cast on the wall; and it is from these shadows alone that the unhappy prisoners have the means of forming any idea of what things really are.

The heads of the prisoners are all turned in one direction. All look towards the same wall—all observe the same mysterious shadows; and seeing nothing else, their united experience suggesting nothing else, they all arrive at the conclusion that these shadows are realities; that they do not only indicate things that exist, but that they are, in fact, those very things—that they are substances, and not shadows.

But one of the prisoners is released from his bonds. He is permitted to turn his head. He sees no longer the dusky shadows on the wall, but the fire, to whose light—knowing not whence it came—he has been so long accustomed. He sees real objects passing to and fro, but they seem to him less real than the shadows on the wall

His captors lead him up a subterranean ascent, and bring him forth on the roof of the cave. He is stunned by the novelty of the scene, blinded by the brilliancy of the light. But, after a time, he grows so far accustomed to the new world as to gaze with curious interest on its marvellous glories, and the sights which are so unlike the phantoms of the cave. With what ecstacy he looks on the variously-tinted foliage of the trees—on the green grass studded with flowers—on the marble roofs of city palaces—and on the uuruffled bosom of the sea, that stretches far away to meet the azure sky. Everything has its shadow. Not a blade of grass, not a wild flower, but its shadow is marked on the earth. And the water has its shadows—but how unlike the shadows—scarcely should we call them shadows, rather reflections in the water, reflections sharp in outline and bright with colour. The brilliant orb of day, the glorious sun, shining in all his strength, renders the picture singularly grand. Towards that orb the dazzled eyes of the poor captive are turned in wonder, fear, and love. Curiosity is lost in admiration, and admiration changes to worship. He adores the sun as the author of all which he beholds, and begins to pity the ignorance of the prisoners in the cave.

But to that cave he must return. In his descent a sense of horror comes over him, and he thinks, as the obscurity increases, that he is losing his sight. When at length he arrives in his old prison, he is gradually re-accustomed to the place which has so long been familiar, but as the shadows pass before him on the wall he sees them with new eyes, and is soon involved in disputes with his fellow-prisoners as to the nature and origin of the phantoms. They have but little sympathy with him, and as little faith in his assertions. What do they know of the sublime spectacle which he has witnessed the splendours of noontide which have stood out before his enraptured gaze? the ecstatic joy which has filled his heart? They look incredulous enough over their iron collars, and maintain their faith in phantoms against all his logic and experience.

Socrates expounds the parable. The cave is the world; phantoms, the worldly man's image of the things that are—of good and evil; the captive who is led upward to the light, the philosophic soul, which rises above the petty interests of life into the effulgent light of truth and virtue. He alone it is who, thus brought into communion with the Infinite, can rightly estimate the value and importance of the things of this life, who can form any adequate conception of the true end of existence. And therefore the conclusion of the allegory is that wise and virtuous men are the only fit rulers in the model republic; men who shall strike the chains from off the helpless captives, and shall lead them to believe in something better, higher, and nobler than in the phantoms on the prison wall.

The Strange History of Easter and the Christian Cross by Heinz Schmitz

The Strange History of Easter and the Christian Cross: An Anthology Kindle Edition by Heinz Schmitz

This book has 30 chapters and hundreds of pages, which translates to actually thousands of pages on my Kindle reader and tablet, and you can pay securely through Amazon.

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Print Length: 536 pages
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Publication Date: February 23, 2017
Sold by: Amazon Digital Services LLC
Language: English
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Chapters include:

1. Paganism Surviving in Christianity By Abram Herbert Lewis 1892

2. Phallic Symbolism By Lee Alexander Stone. M.D. 1920

3. The Easter Bunny in Ancient Mythology by Katharine Hillard 1890

4. The Cross and the Steeple by Hudson Tuttle 1875 

5. The Symbology of the Easter Egg by Jennie Croft 1906

6. The Use Of The Cross Before The Time Of Christ 1886 by James M Ludlow D.D.

7. The Easter Controversy by Herbert Thurston 1913

8. The Story of the Swastika, article in the Popular Educator 1898

9. Oriental Religions and the Christian Holidays by Sir James George Frazer 1890

10. The Mysterious Swastika, article in Rays from the Rose Cross: A Magazine of Mystic Light 1920

11. The Goddess Easter in German Mythology by Wilhelm Zimmermann 1878

12. Was the Stauros of Christ in the Shape of a Cross? by John Denham Parsons 1896 

13. Dying and Rising Gods by J.M. Wheeler 1890

14. The Masculine Cross, or a History of Ancient and Modern Crosses and Their Connection with the Mysteries of Sex Worship

15. The Hare And Easter by J. Holden MacMichael 1906

16. Superstitions Concerning the Cross by William Wood Seymour 1898

17. Easter Superstitions by Cora Linn Daniels 1908

18. The Mystery-Names Iao And Jehovah, With Their Relation To The Cross And Circle

19. Easter Customs from Lancashire and Northern England By Charles Hardwick 1872

20.  The Sign of the Cross by Alexander Hislop 1862  

21. The Lenten and Easter Fires by James George Frazer, D.C.L., LL.D., Litt.D. 1919

22. Iatro-Theurgic Symbolism by Roswell Parker M. D., LL.D. (Yale) 1912

23. Good Friday: A Chronological Mistake By James Gall 1882

24. Why You Should Not Reverence or Make Use of a Cross, by Presbuteros 1870

25. The Early Church Fathers and the Cross by Henry Dana Ward 1871

26. The Legend of the Egg by Keziah Shelton 1895

27. The Composition Of The True Cross by Frederick William Hackwood 1901

28. Easter and its Customs by J.M. Wheeler 1896

29. Visions of the Cross in the Sky by Ebenezer Cobham Brewer 1894

30. Easter in Nature By C. H. A. Bjerregaard 1909

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Saturday, February 25, 2017

Adams Two Wives by George St. Clair 1907 (Lilith)

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THE time-honoured personage whom we speak of as the first man is referred to in one genealogy as a son of the Deity; and cannot, in any view, be regarded as an ordinary mortal. Josephus says: "This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth compounded together; for of that kind is virgin and true earth." Josephus, however, was not inspired. Fuerst, in his Hebrew lexicon, is disposed to disregard the suggestion of redness, and to derive the name from Adamah, the firm ground. Either way, Adam is associated with the earth: and in the idea of many nations the Earth itself is Divine.

In Egypt the personage called Seb is frequently figured lying on the ground, his limbs covered with leaves. In documents and monuments of priestly origin he appears as the personified earth; and he is called the Earth-God. Yet his name denotes "time" and "star"; besides which the number five has the phonetic value Seb. It can hardly be accidental that he is made the instrument for adding five days to the year of 360 days, to complete the measure of time. It appears that formerly the year had consisted of only 360 days; and of course the calendar was liable to get into confusion, and a remedy was looked for. It is affirmed by Herodotus that the Egyptians possessed a year of twelve months containing thirty days each, and that they added five complementary days to complete the tale. These five days were not distributed among the months, but were brought in at the end of the year as a "little month." They were dedicated to certain divinities, were called the birthdays of those divinities, and were kept as holidays. The Egyptians themselves tell the story in symbolic language, and invest it with poetry; for it was not the manner of the ancients to record sacred events in plain prose. Everything connected with the measurement of time and the accuracy of the calendar was sacred in their eyes, because it was concerned with bringing earthly usage into harmony with heavenly law. Unless they knew the times and seasons they could not observe the religious festivals on the proper days, and the Gods would punish them for their neglect. Their agricultural operations would not be duly timed, and their crops would not prosper. The institution of a year of 365 days was a great step towards accuracy; and the story is poetically related as follows: The Sun-God Ra, having discovered that his wife Neith, the Goddess of the Heaven-circle, was secretly associating with Seb, laid a curse upon her, that no day should be available for the birth of her children. Thoth (or Hermes), however, loved her as well, and as he was the God of time-arrangements, he played draughts with the Moon-Goddess and won certain portions of time from her, enough to make five days more. Then the divine children were born-Osiris, Aroeris, Typhon, Isis and Nephthys-one on each of these days. The five days were the birthdays of the five Gods, and they are hardly distinguishable from the Gods themselves. They were not distributed among the months, but were kept apart and observed as holidays.

It is very curious that there should be certain resemblances between Seb the Earth-God and Adam, whose name connects him with the ground. Typhon and Osiris were rival brothers, like Cain and Abel. They married their sisters Nephthys and Isis; and in Rabbinic tradition, though not in Scripture, Cain and Abel married their twin sisters. Typhon murdered Osiris, but Osiris was avenged by his son Horus; who reigns at last securely in place of his father. It reminds us that Seth was given in compensation for Abel; though the parallel is not very close. But what strikes us chiefly in these ancient traditions-if any general parallel was ever intended-is that Adam corresponds to Seb, and Seb is associated with the year of 360 days. This correspondence would perhaps lead the Jewish Rabbins to relate concerning Adam the same things that were told of Seb. At all events they have handed down certain traditions which fit into the astronomical story very well when they are interpreted symbolically.

The year of 360 days cannot have continued long without a supplement. In the space of six years the calendar would be out of accord with the seasons by a full month, and in thirty-six years summer and winter would be reversed. It was convenient, no doubt, to have twelve months of thirty days each; and so convenient to have a circle of 360 degrees that from that day to this it has never been altered. But may there not have been some device of intercalaries? An extra month every sixth year would keep the reckoning as near to accuracy as an addition of five days to every year. On the supposition that such a lunar supplement was given to the Adam year to render it complete, it would be quite in accord with ancient eastern speech to describe it as a companion with whom the man consorted.

In my Myths of Greece, I have shown that Artemis is a divinity who represents a calendar arrangement of this very kind, an extra month brought in at intervals, to make perfect the year of Zeus. The festival of Artemis appears to have been a holiday month in the 120th year, to compensate for an annual omission of one quarter of a day : but the principle of the device was the same. In Egypt the corresponding festival was held in honour of the Goddess Bubastis or Pasht; and part of the ceremony consisted in recognising her relation to Time, by offering to her the clepsydra or water-clock. Naville, the Egyptologist, describing the Festival Hall in the Temple of Bubastis, says that "this offering of the clepsydra is one of the most frequent in these inscriptions: it certainly had some reference to the astronomical meaning of the festival and to its coincidence with a date of the calendar."

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Pasht of Egypt may have been the divinity whom the Jewish Rabbins had in mind when they framed their stories about Adam's first wife. They say that Adam, while in Paradise, was fascinated by Lilith, and lived with her for 130 years before he married Eve. The statue of Pasht had the head of a cat or a catlike animal; and the ruins of Tel Basta, where the Goddess had her temple, have been found to contain a cemetery of cats. Many other Egyptian divinities had animal heads-the jackal, ibis, hawk, crocodile, etc.--and the symbolism is not difficult to understand. The months of the year were of course correlated with the divisions of the Zodiac, which had animal signs; and the divinities were associated with these. The Goddess Sekhet was lion-headed, because she was associated with the month and sign Leo, the "house " of the sun at midsummer. The Pasht month, we may assume, received the sign of the Cat - or, as Naville thinks, "the wild cat or a kind of lynx" -because it was intercalated as a second lion. In any case there is no doubt about the association of the cat with the lion on the one hand and the moon on the other. It is fabled that Noah passed his hand over the back of the lion, the animal sneezed, and the cat came forth from its nostrils. According to Plutarch, a cat placed in a sistrum denoted the moon. Ovid calls the cat the sister of the moon; and says that Pasht took the form of a cat to avoid Typhon.

Adam's first charmer, Lilith, has the same clear relationship with the moon, and, therefore, with the intercalary month and festival; though this has not hitherto been recognised. In the Rabbinic tradition, Lilith was the queen of the female demons. She is pictured with wings and long, flowing hair; she delighted in wild gambols, and is called "the evil dancer." If etymology is any clue to her character-as it appears to be in the case of Eve--she is the spirit of the Night, for the word Lilah means night. Evil things are said of her, especially that she sustains herself on the life of infants, whom she slays at night. The company she keeps seems to be quite consonant with this propensity: Isaiah (xxxiv. 14) couples her with howling creatures prowling among ruins. Rabbi Jose warned people not to go out unattended at night, especially on Wednesdays and Sabbaths, "for then Lilith haunts the air with her train of wicked spirits."

This, then, is a first approximation to a knowledge of the character of Lilith: she is a baleful spirit of the night hours, a sort of Hecate-the Greek lunar Goddess, of whom some dreadful things are told.

But the Moon-Goddess may also be regarded as a charming Diana-"Queen and huntress, chaste and fair." According to the Kabalistic Rabbins, Lilith assumed the form of a beautiful woman, and deceived Adam, becoming his wife on the night before his reception of Eve. Such stories have seemed to be only idle tales while we had no clue to the allegory, but if they are traditions of a time when the year of 360 days received an occasional extra month as its complementary, they record a fact of ancient history. The horror and the beauty which seem contradictory in Lilith are reconciled when we remember that the influences of Night may be either beneficial or hurtful. The heathen were superstitious and invoked the Goddess Lucina when women were in labour.

The Jews employ charms against Lilith to this day; and it is believed in Palestine that she sometimes takes the form of a cat, and is addicted to stealing new-born babes. Some curious instances are given in a paper on folk-lore in the Quarterly Statement of the Palestine Exploration Fund, July, 1904. Lilith is called La Broosha by Spanish Jewesses, and El Karineh by the fellahin: she is a demon who comes in the shape of a great black cat, and she steals new-born babes. This is what great Pasht, the Goddess of Bubastis, has come to, degenerating with the ignorant! Modern folk-lore is often the irrational debris of ancient myth; and the myth, in its first form, was perfectly rational symbolical teaching.

Here, then, we seem to have the meaning of Adam's dalliance with Lilith before he married Eve. In the symbolic terms of the ancient legend, this alliance records the fact that the expultion from the primitive circle or garden had been preceded by some ill-advised association of Sun and Moon in primitive worship and calendar-making. The priests were astronomers; and all calendar-making was an ecclesiastical and religious business, an earnest endeavour to learn the exact rule of the heavens, and bring the routine of human life into accord with it.

Lilith, as Goddess of an intercalary month supplementing the year of 360 days, belongs to a temporary arrangement; and as the system was fruitful of evils she fell into disrepute and was discarded. The next arrangement, in Egypt and elsewhere, was to give five "additional days" to every year, instead of waiting six years or more and then intercalating a month or more. The Rabbins would be acquainted with the legend which made these five days to be the birthdays of five divinities, the offspring of Seb and Neith ; and, as they had already likened Adam to the Earth-God, they would proceed to assimilate Eve to the Heaven-Goddess. Eve, the "mother of all living," must be viewed as the mother of five children, bringing five more days into the year. Seb and Neith had two sons, Typhon and Osiris; and Typhon murdered Osiris, as Cain killed Abel. The two Egyptian brothers had twin sisters, whom they married; and Rabbinic tradition tells the same story about Cab and Abel. Thus we have four out of the five: but about the remaining one there is something so peculiar in the Egyptian account, that the Jewish Rabbins may have felt at a loss for an exact parallel. In the Egyptian story the fifth child is Horus : but in one version he is a son of Osiris and Isis, in another there is an "elder Horus," brother of Osiris and Isis, born on one of the five days. The Rabbinic story also varies, sometimes giving two wives to Abel, and sometimes making the total number of children more than five. In any case the Rabbinic legend connects Lilith with the year of 360 days, and makes Eve the mother of the additional five. Lilith precedes Eve, and is discarded. The earlier arrangement represents Paradise, a state of primitive simplicity which did not last. It is said by some that Adam and Eve were not married till after the expulsion ; as it is plainly declared that the birth of Cain and Abel was later.

In the end of the story, as we have it in Milton, it is very pathetic to read how Adam and Eve, when expelled from the happy garden, looked back and dropped some natural tears: yet they wiped them soon. The world was all before them, where to choose their place of rest; and

They, hand in hand, with wandering step and slow,
Through Eden took their solitary way.

Tradition follows them to Ceylon or elsewhere, but we will not now pursue the subject further. - GEO. ST. CLAIR.

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Unholy Alliance, Malachi Martin & other books you won't believe are online for free

Books you won't believe are online for free...but you may have to hurry before they are taken down. I did not post any of these books, these are simply books I found in my online travels.

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Democracy: The God that Failed by Hans Herman Hoppe

Liberal Fascism by Jonah Goldberg

History of Economic Analysis by Joseph A. Schumpeter 

Capitalism, Socialism, and Democracy by Joseph A. Schumpeter

Norse Mythology Legends of Gods and Heroes by Peter Andreas Munch 

The Unholy Alliance by C Gregg Singer

The Satanic Bible

Begone Satan! by Celestine Kapsner

Hostage To The Devil by Malachi Martin

America Alone by Mark Steyn

The Conservative Mind by Russell Kirk

Windswept House - A Vatican Novel by Malachi Martin

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Osama Bin Laden - A Case Study

JPMadoff: The Unholy Alliance between America's Biggest Bank and America's Biggest Crook

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Churchill, Hitler and the Unnecessary War

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Philosophy 101 by Socrates: An Introduction to Philosophy via Plato's Apology by Peter Kreeft

The Road Ahead; America's Creeping Revolution by John T. Flynn

The Real Lincoln from the Testimonies of his Contemporaries by Charles Minor

The Prince by Niccolo Machiavelli

Sun Tzu the Art of War

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Collection of Robert Downey Jr Magazines

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Halloween III: Season of the Witch novelization (unabridged audiobook)

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