Previous Page
   Next Page
 
Evokation
  
 
Index
  

 

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
5
ADDED
18
18
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
5
MINUS
76
22
4
-
-
-
-
4
-
-
-
-
-
N
=
5
-
4
NONE
48
21
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
6
SHARED
55
28
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
10
MULTIPLED
121
49
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
35
-
58
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+8
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
13
Second Total
23
14
10
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+3
Reduce to Deduce
2+3
1+4
1+0
-
-
-
-
-
-
-
-
-
-
-
-
8
-
4
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 

26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
-
7
-
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
-
7
-
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
-
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
-
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
-
9
-
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
+
=
1
occurs
x
3
=
3
-
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
+
=
2
occurs
x
3
=
6
-
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
+
=
3
occurs
x
3
=
9
-
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
+
=
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
+
=
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
+
=
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
+
=
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
+
=
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
+
=
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

ADVENT 1132 ADVENT

 

THIS IS THE SCENE OF THE SCENE UNSEEN

THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE

 

 

NETERS TEN NET ENTERS

 

 

3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
18
First Total
189
90
18
1+8
Add to Reduce
1+8+9
9+0
1+8
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

THE

KNIGHTS TEMPLAR

A. Bothwell-Gosse

&

THE KEY OF SOLOMON

S. Liddell Mac Gregor Mathers

Edition 2006

THE CLASSIC TEXTS OF HISTORICAL ARCANA

Page 213

THE KEY OF SOLOMON

HERE FOLLOW THE HOLY PENTACLES, EXPRESSED IN THEIR PROPER FIGURES AND CHARACTERS, TOGETHER WITH THEIR ESPECIAL VIRTUES; FOR THE USE OF THE MASTER OF ART.

THE ORDER OF THE PENTACLES
(1.) Seven Pentacles consecrated to Saturn = Black.
(2.) Seven Pentacles consecrated to Jupiter = Blue.
(3.) Seven Pentacles consecrated to Mars = Red.mmm
(4.) Seven Pentacles consecrated to the Sun = Yellow.
(5.) Five Pentacles consecrated to Venus = Green.
(6.) Five Pentacles consecrated to Mercury = Mixed Colors. (7.) Six Pentacles consecrated to the Moon = Silver.
Editor's Note on Figure I.-The Mystical Figure of Solomon.- This is only given in the two manuscripts, Lans­downe 1202 and 1203. It was given by Uvi in his Dogme et Rit­uel de la Haute Magie, and by Tycho Brahe in his Calendarium Naturale Magicum, but in each instance without the Hebrew words and letters, probably because these were so mangled by illiterate transcribers as to be unrecognizable. After much labor and study of the figure, I believe the words in the body of the symbol to be intended for the Ten Sephiroth arranged in the fonn of the Tree of Life, with the Name of Solomon to the right and to the left; while the surrounding characters are intended for the twenty-two letters of the Hebrew Alphabet. I have, therefore, thus restored them. This Figure fonns in each instance the fron­tispiece of the manuscript referred to.
SATURN.
Figure 11.- The First Pentacle of Saturn.- This Pentacle is of great value and utility for striking terror into the Spirits. Wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey.

Page 214
Editor's Note..,- The Hebrew letters within the square are the four great Names of God which are written with four letters:­IHVH, Yod, He, Vau, He; ADNI, Adonai; IIAI, Yiai (this Name has the same Numerical value in Hebrew as the Name EL); and AHIH, Eheieh. The Hebrew versicle which surrounds it is from Psalm lxxii. 9: "The Ethiopians shall kneel before Him, His enemies shall lick the dust."

Figure 12.- The Second Pentacle of Saturn.- This Pentacle is of great value against adversities; and of especial use in re­pressing the pride of the Spirits.

Editor's Note.- This is the celebrated SATOR AREPO TENET OPERA,
the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval Magic; and, save to very few, its derivation from the present Pentacle has been unknown. It will be seen at a glance that it is a square of five, giving twenty­five letters, which, added to the unity, gives twenty-six, the numerical value of IHVH. The Hebrew versicle surrounding it is taken from Psalm lxxii. 8, "His dominion shall be also from the one sea to the other, and from the flood unto the world's end." This passage consists also of exactly twenty-five letters, and its total numerical value (considering the final letters with increased numbers), added to that of the Name Elohim, is exactly equal to the total numerical value of the twenty-five letters in the Square.
Figure l3.-The Third Pentacle of Saturn.-This should be made within the Magical Circle, and it is good for use at night when thou invokest the Spirits of the nature of Saturn.
Editor's Note.- The characters at the ends of the rays of the Mystic Wheel are Magical Characters of Saturn. Surrounding it are the Names of the Angels:-Omeliel, Anachiel, Arauchiah, and Anazachia, written in Hebrew.

 

 

S
1
=
5
SATOR
73
19
1
A
1
=
5
AREPO
55
28
1
T
2
=
5
TENET
64
19
1
O
6
=
5
OPERA
55
28
1
R
9
=
5
ROTAS
73
19
1
-
19
-
25
First Total
320
113
5
-
1+9
-
2+5
Add to Reduce
3+2+0
1+1+3
-
-
10
-
7
Second Total
5
5
5
-
1+0
-
-
Reduce to Deduce
-
-
-
-
1
-
7
Essence of Number
5
5
5

 

 

=
5
SATOR AREPO
128
47
2
=
5
TENET
64
19
1
=
5
OPERA ROTAS
128
47
2
-
25
First Total
320
113
5
-
2+5
Add to Reduce
3+2+0
1+1+3
-
-
7
Second Total
5
5
5
-
-
Reduce to Deduce
-
-
-
-
7
Essence of Number
5
5
5

 

 

=
5
SATOR OPERA
128
47
2
=
5
TENET
64
19
1
=
5
AREPO ROTAS
128
47
2
-
25
First Total
320
113
5
-
2+5
Add to Reduce
3+2+0
1+1+3
-
-
7
Second Total
5
5
5
-
-
Reduce to Deduce
-
-
-
-
7
Essence of Number
5
5
5

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
SATOR
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
19
-
5
SATOR
73
28
19
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
AREPO
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
P
=
7
-
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
-
-
19
-
5
AREPO
55
28
28
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
TENET
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
2
-
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
6
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
-
19
-
5
TENET
64
19
19
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
OPERA
-
-
-
-
-
-
-
-
-
-
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
P
=
7
-
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
-
-
19
-
5
OPERA
55
28
28
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
ROTAS
-
-
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
19
-
5
ROTAS
73
28
19
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
95
-
25
First Total
320
131
113
-
6
8
3
4
25
24
14
8
36
-
-
9+5
-
2+5
Add to Reduce
3+2+0
1+3+1
1+1+3
-
-
-
-
-
2+5
2+4
1+4
-
3+6
-
-
14
-
7
Second Total
5
5
5
-
6
8
3
4
7
6
5
8
9
-
-
1+4
-
-
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
7
Essence of Number
5
5
5
-
6
8
3
4
7
6
5
8
9

 

 

-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
19
-
5
SATOR
73
28
19
-
S
A
T
O
R
-
=
-
1
1
2
6
9
-
=
-
S
A
T
O
R
-
-
-
19
-
5
AREPO
55
28
28
-
A
R
E
P
O
-
=
-
1
9
5
7
6
-
=
-
A
R
E
P
O
-
-
-
19
-
5
TENET
64
19
19
-
T
E
N
E
T
-
=
-
2
5
5
5
2
-
=
-
T
E
N
E
T
-
-
-
19
-
5
OPERA
55
28
28
-
O
P
E
R
A
-
=
-
6
7
5
9
1
-
=
-
O
P
E
R
A
-
-
-
19
-
5
ROTAS
73
28
19
-
R
O
T
A
S
-
=
-
9
6
2
1
1
-
=
-
R
O
T
A
S
-
-
-
95
-
25
-
320
131
113
-
19
28
19
28
19
-
-
-
19
28
19
28
19
-
-
-
19
28
19
28
19
-
-
-
9+5
-
2+5
-
3+2+0
1+3+1
1+1+3
-
1+9
5+5
1+9
5+5
2+5
-
-
-
1+9
5+5
1+9
5+5
2+5
-
-
-
1+9
5+5
1+9
5+5
2+5
-
-
-
14
-
7
-
5
5
5
-
10
10
10
10
10
-
-
-
10
10
10
10
10
-
-
-
10
10
10
10
10
-
-
-
1+4
-
-
-
-
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
5
-
7
-
5
5
5
-
1
1
1
1
1
-
-
-
1
1
1
1
1
-
-
-
1
1
1
1
1
-

 

 

S AA TRT OEEO RPNPR OEEO TRT AA S

1 11 292 6556 97579 6556 292 11 1

113 1+1+3 = 5 = 1+1+3 113

1 11 292 6556 97579 6556 292 11 1

S AA TRT OEEO RPNPR OEEO TRT AA S

 

 

S
1
=
1
S
19
10
1
A
1
=
2
AA
2
2
2
T
2
=
3
TRT
58
13
4
O
6
=
4
OEEO
40
22
4
R
9
=
5
RPNPR
82
37
1
O
6
=
4
OEEO
40
22
4
T
2
=
3
TRT
58
13
4
A
1
=
2
AA
2
2
2
S
1
=
1
S
19
10
1
-
29
-
25
First Total
320
131
5
-
2+9
-
2+5
Add to Reduce
3+2+0
1+3+1
2+5
-
11
-
7
Second Total
5
5
7
-
1+1
-
-
Reduce to Deduce
-
-
-
-
2
-
7
Essence of Number
5
5
7

 

 

-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
19
-
5
SATOR
73
28
19
-
S
A
T
O
R
-
=
-
1
1
2
6
9
-
=
-
S
A
T
O
R
-
-
-
19
-
5
AREPO
55
28
28
-
A
R
E
P
O
-
=
-
1
9
5
7
6
-
=
-
A
R
E
P
O
-
-
-
19
-
5
TENET
64
19
19
-
T
E
N
E
T
-
=
-
2
5
5
5
2
-
=
-
T
E
N
E
T
-
-
-
19
-
5
OPERA
55
28
28
-
O
P
E
R
A
-
=
-
6
7
5
9
1
-
=
-
O
P
E
R
A
-
-
-
19
-
5
ROTAS
73
28
19
-
R
O
T
A
S
-
=
-
9
6
2
1
1
-
=
-
R
O
T
A
S
-
-
-
95
-
25
-
320
131
113
-
19
28
19
28
19
-
-
-
19
28
19
28
19
-
-
-
19
28
19
28
19
-
-
-
9+5
-
2+5
-
3+2+0
1+3+1
1+1+3
-
1+9
5+5
1+9
5+5
2+5
-
-
-
1+9
5+5
1+9
5+5
2+5
-
-
-
1+9
5+5
1+9
5+5
2+5
-
-
-
14
-
7
-
5
5
5
-
10
10
10
10
10
-
-
-
10
10
10
10
10
-
-
-
10
10
10
10
10
-
-
-
1+4
-
-
-
-
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
1+0
1+0
1+0
1+0
1+0
-
-
-
5
-
7
-
5
5
5
-
1
1
1
1
1
-
-
-
1
1
1
1
1
-
-
-
1
1
1
1
1
-

 

 

PATERNOSTER 7 PATERNOSTER

 

 

ADAM 1 4 1 4 = 10 1+0 = 1 = 1+0 10 = 4 1 4 1 ADAM

A+D AM D+A

A+D = 5 5 = A +M

ADAM

EVE

E+V+E 5+4+5 E+V+E

EVE 545 EVE

EVE 545 = 14 1+4 = 5 = 5 1+4 14 = 545 EVE

 

 

SO EVEN SEVEN EVEN SO

SEVEN EVENS SEVEN

 

S
1
-
-
SEVEN
-
-
-
-
-
-
2
S+V
41
14
5
-
-
-
1
E
5
5
5
-
-
-
1
E
5
5
5
-
-
-
1
N
14
5
5
-
-
-
5
SEVEN
65
29
2
-
-
-
-
-
6+5
2+9
-
-
-
-
5
SEVEN
11
11
2
-
-
-
-
-
1+1
1+1
-
-
-
-
5
SEVEN
2
2
2

 

 

HEAVEN IM IN HEAVEN

 

EVEN HA HEAVEN EVEN

 

 

S
1
-
-
HEAVEN
-
-
-
-
-
-
1
H
8
8
8
-
-
-
1
E
5
5
5
-
-
-
2
A+V
23
5
5
-
-
-
1
E
5
5
5
-
-
-
1
N
14
5
5
-
-
-
6
HEAVEN
55
28
28
-
-
-
-
-
5+5
2+8
2+8
-
-
-
6
HEAVEN
10
10
10
-
-
-
-
-
1+0
1+0
1+0
-
-
-
6
HEAVEN
1
1
1

 

 

I

YOU

ME

THE

NETERS TEN NET ENTERS

HURRAH FOR RAH FOR RAH HURRAH

 

 

H
=
8
-
2
HE
13
13
4
H
=
8
-
4
HATH
37
19
1
M
=
4
-
4
MADE
23
14
5
O
=
6
-
2
OF
21
12
3
O
=
6
-
3
ONE
34
16
7
B
=
2
-
5
BLOOD
48
21
3
A
=
1
-
3
ALL
25
7
7
N
=
5
-
7
NATIONS
92
29
2
-
-
40
-
30
First Total
293
131
32
-
-
4+0
-
3+0
Add to Reduce
2+9+3
1+3+1
3+2
-
-
4
-
3
Second Total
14
5
5
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
4
-
3
Essence of Number
5
5
5

 

NATION SHALL SPEAK PEACE UNTO NATION

 

G
=
7
-
3
GOD
26
17
8
H
=
8
-
4
HATH
37
19
1
M
=
4
-
4
MADE
23
14
5
O
=
6
-
2
OF
21
12
3
O
=
6
-
3
ONE
34
16
7
B
=
2
-
5
BLOOD
48
21
3
A
=
1
-
3
ALL
25
7
7
N
=
5
-
7
NATIONS
92
29
2
-
-
39
-
31
First Total
306
135
36
-
-
3+9
-
3+1
Add to Reduce
3+0+6
1+3+5
3+6
-
-
12
-
4
Second Total
9
9
9
-
-
1+2
-
-
Reduce to Deduce
-
-
-
-
-
3
-
4
Essence of Number
9
9
9

 

 

I

9

R 9 R

RA 91 19 AR

SATOR AREPO

TENET

OPERA ROTAS

ISISISTENTENISISIS

TEN ENTERS ENTERS NET

I ME YOU ISISISISISIS YOU ME I

ROTAS OPERA TENET AREPO SATOR

HAIL THE JEWEL AT THE CENTRE OF THE LOTUS

SATOR AREPO TENET OPERA ROTAS ROTAS OPERA TENET AREPO SATOR

THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE HOW GREAT THOU ART HOW GREAT THOU ART

 

 

-
TENET
-
-
-
1
T
20
2
2
1
E
5
5
5
1
N
14
5
5
1
E
5
5
5
1
T
20
2
2
5
TENET
64
19
19
-
-
6+4
1+9
1+9
5
TENET
10
10
10
-
-
1+0
1+0
1+0
5
TENET
1
1
1

 

 

-
25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
6
-
-
-
-
-
-
6
-
-
-
5
-
-
-
6
-
-
-
-
-
-
6
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
-
19
-
-
15
-
-
-
-
-
-
15
-
-
-
14
-
-
-
15
-
-
-
-
-
-
15
-
-
19
+
=
112
1+1+2
=
4
=
4
=
4
-
25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
9
-
1
9
5
7
-
-
2
5
-
5
2
-
-
7
5
9
1
-
9
-
2
1
-
+
=
82
8+2
=
10
1+0
1
=
1
-
-
-
1
20
-
18
-
1
18
5
16
-
-
20
5
-
5
20
-
-
16
5
18
1
-
18
-
20
1
-
+
=
208
2+0+8
=
10
1+0
1
=
1
-
25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
19
1
20
15
18
-
1
18
5
16
15
-
20
5
14
5
20
-
15
16
5
18
1
-
18
15
20
1
19
+
=
320
3+2+0
=
5
=
5
=
5
-
-
1
1
2
6
9
-
1
9
5
7
6
-
2
5
5
5
2
-
6
7
5
9
1
-
9
6
2
1
1
+
=
113
1+1+3
=
5
=
5
=
5
-
25
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
1
-
-
1
occurs
x
6
=
6
=
6
-
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
4
=
8
=
8
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
5
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
6
occurs
x
4
=
24
2+4
6
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
15
25
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
30
-
-
25
-
113
-
41
1+5
 2+5
-
-
-
-
-
-
-
-
5
-
-
-
-
5
5
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
3+0
-
-
2+5
-
1+1+3
-
4+1
6
7
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5
-
-
1
1
2
6
9
-
1
9
5
7
6
-
2
5
5
5
2
-
6
7
5
9
1
-
9
6
2
1
1
-
-
-
-
-
-
-
-
-
-
6
7
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5

 

 

25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
1
-
-
6
-
-
-
-
-
-
6
-
-
-
5
-
-
-
6
-
-
-
-
-
-
6
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
19
-
-
15
-
-
-
-
-
-
15
-
-
-
14
-
-
-
15
-
-
-
-
-
-
15
-
-
19
+
=
112
1+1+2
=
4
=
4
=
4
25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
9
-
1
9
5
7
-
-
2
5
-
5
2
-
-
7
5
9
1
-
9
-
2
1
-
+
=
82
8+2
=
10
1+0
1
=
1
-
-
1
20
-
18
-
1
18
5
16
-
-
20
5
-
5
20
-
-
16
5
18
1
-
18
-
20
1
-
+
=
208
2+0+8
=
10
1+0
1
=
1
25
S
A
T
O
R
--
A
R
E
P
O
--
T
E
N
E
T
--
O
P
E
R
A
--
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
19
1
20
15
18
-
1
18
5
16
15
-
20
5
14
5
20
-
15
16
5
18
1
-
18
15
20
1
19
+
=
320
3+2+0
=
5
=
5
=
5
-
1
1
2
6
9
-
1
9
5
7
6
-
2
5
5
5
2
-
6
7
5
9
1
-
9
6
2
1
1
+
=
113
1+1+3
=
5
=
5
=
5
25
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
1
-
-
1
occurs
x
6
=
6
=
6
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
5
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
6
occurs
x
4
=
24
2+4
6
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
25
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
30
-
-
25
-
113
-
41
2+5
-
-
-
-
-
-
-
-
5
-
-
-
-
5
5
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
3+0
-
-
2+5
-
1+1+3
-
4+1
7
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5
-
1
1
2
6
9
-
1
9
5
7
6
-
2
5
5
5
2
-
6
7
5
9
1
-
9
6
2
1
1
-
-
-
-
-
-
-
-
-
-
7
S
A
T
O
R
-
A
R
E
P
O
-
T
E
N
E
T
-
O
P
E
R
A
-
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5

 

 

25
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
1
-
-
6
-
-
-
-
-
6
-
-
5
-
-
6
-
-
-
-
-
6
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
19
-
-
15
-
-
-
-
-
15
-
-
14
-
-
15
-
-
-
-
-
15
-
-
19
+
=
112
1+1+2
=
4
=
4
=
4
25
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
9
1
9
5
7
-
2
5
-
5
2
-
7
5
9
1
9
-
2
1
-
+
=
82
8+2
=
10
1+0
1
=
1
-
-
1
20
-
18
1
18
5
16
-
20
5
-
5
20
-
16
5
18
1
18
-
20
1
-
+
=
208
2+0+8
=
10
1+0
1
=
1
25
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
19
1
20
15
18
1
18
5
16
15
20
5
14
5
20
15
16
5
18
1
18
15
20
1
19
+
=
320
3+2+0
=
5
=
5
=
5
-
1
1
2
6
9
1
9
5
7
6
2
5
5
5
2
6
7
5
9
1
9
6
2
1
1
+
=
113
1+1+3
=
5
=
5
=
5
25
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
1
-
-
1
occurs
x
6
=
6
=
6
-
-
-
2
-
-
-
-
-
-
-
2
-
-
-
2
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
-
-
-
-
5
-
-
-
5
5
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
6
-
-
-
-
-
6
-
-
-
-
-
6
-
-
-
-
-
6
-
-
-
-
-
6
occurs
x
4
=
24
2+4
6
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
25
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
30
-
-
25
-
113
-
41
2+5
-
-
-
-
-
-
-
5
-
-
-
5
5
5
-
-
-
5
-
-
-
-
-
-
-
-
-
3+0
-
-
2+5
-
1+1+3
-
4+1
7
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5
-
1
1
2
6
9
1
9
5
7
6
2
5
5
5
2
6
7
5
9
1
9
6
2
1
1
-
-
-
-
-
-
-
-
-
-
7
S
A
T
O
R
A
R
E
P
O
T
E
N
E
T
O
P
E
R
A
R
O
T
A
S
-
-
3
-
-
7
-
5
-
5

 

 

SATOR AREPO TENET OPERA ROTAS (sometimes called the sator square) is a Latin palindrome, the words of which, when written in a square, ...en.wikipedia.org/wiki/

SATOR AREPO TENET OPERA ROTAS (sometimes called the sator square) is a Latin palindrome, the words of which, when written in a square, may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left, as illustrated here. It's an example of a word square.

The usual translation is as follows:

Sator 
'Sower', 'planter'
Arepo 
Likely an invented proper name; its similarity with arrepo, from ad repo, 'I creep towards', is coincidental
Tenet 
'hold'
Opera 
'work', 'care', 'effort'
Rotas 
'wheels'

Two possible translations of the phrase are 'The sower Arepo holds the wheels with effort' and 'The sower Arepo leads with his hand (work) the plough (wheels).' C. W. Ceram read the square boustrophedon (in alternating directions), with tenet repeated. This produces Sator opera tenet; tenet opera sator, translated: 'The Great Sower holds in his hand all works; all works the Great Sower holds in his hand.' (Ceram 1958, p. 30)

The word arepo is enigmatic, appearing nowhere else in Latin literature. Most of those who have studied the sator square agree that it is a proper name, either an adaptation of a non-Latin word or a name invented specifically for this sentence. Jerome Carcopino thought that it came from a Celtic, specifically Gaulish, word for plough. David Daube argued that it represented a Hebrew or Aramaic rendition of the Greek Αλφα ω, or "Alpha-Omega" (cf. Revelation 1:8) by early Christians. J. Gwyn Griffiths contended that it came, via Alexandria, from the attested Egyptian name Ḥr-Ḥp, which he took to mean "the face of Apis". (For more on these arguments see Griffiths, 1971 passim.)

 

 

SATOR AREPO TENET OPERA ROTAS

 

Sator Square - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Sator_Square

The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a ...

Translation - Appearances - Christian associations - Magical uses

Sator Square

From Wikipedia, the free encyclopedia

Square in Oppède, France.

Square in St. Peter ad Oratorium.
The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a square so that they may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left. The earliest datable square was found in the ruins of Pompeii which was buried in the ash of Mt. Vesuvius in 79 AD. Examples may be carved on stone tablets, or engraved into clay before firing as pottery. Among other interpretations, the square is regarded as a cryptic marker for the outside of an Early Christian house, as the letters resolve into a cross-shape reading PATERNOSTER ("Our Father") both down and across, with two each of A and O, Alpha and Omega in Greek, left over.

Contents
[hide] 1 Translation
2 Appearances
3 Christian associations
4 Magical uses
5 See also
6 References 6.1 Footnotes

7 External links

[edit] Translation
Sator Sower, planter; founder, progenitor (usually divine); originator Arepo (arrepo) (I) creep/move stealthily towards, also trust, or likely an invented proper name; its similarity with arrepo, from ad repo, 'I creep towards', may be coincidental Tenet holds, keeps; comprehends; possesses; masters; preserves Opera (a) work, care; aid, service, (an) effort/trouble Rotas (rota) wheel, rotate; (roto) (I) whirl around, revolve rotate; used in the Vulgate Psalms as a synonym for whirlwind and in Ezekiel as plain old wheels.
One likely translation is "The farmer Arepo has [as] works wheels [a plough]"; that is, the farmer uses his plough as his form of work. Although not a significant sentence, it is grammatical; it can be read up and down, backwards and forwards. C. W. Ceram also reads the square boustrophedon (in alternating directions). But since word order is very free in Latin, the translation is the same. If the Sator Square is read boustrophedon, with a reverse in direction, then the words become SATOR OPERA TENET, with the sequence reversed.[1]

The word arepo is a hapax legomenon, appearing nowhere else in Latin literature. Most of those who have studied the Sator Square agree that it is a proper name, either an adaptation of a non-Latin word or most likely a name invented specifically for this sentence. Jerome Carcopino thought that it came from a Celtic, specifically Gaulish, word for plough. David Daube argued that it represented a Hebrew or Aramaic rendition of the Greek Αλφα ω, or "Alpha-Omega" (cf. Revelation 1:8) by early Christians. J. Gwyn Griffiths contended that it came, via Alexandria, from the attested Egyptian name Ḥr-Ḥp, which he took to mean "the face of Apis". (For more on these arguments see Griffiths, 1971 passim.) In Cappadocia, in the time of Constantine VII, Porphyrogenitus (913-959), the shepherds of the Nativity story are called SATOR, AREPON, and TENETON, while a Byzantine bible of an earlier period conjures out of the square the baptismal names of the three Magi, ATOR, SATOR, and PERATORAS.

If "arepo" is taken to be in the second declension, the "-o" ending could put the word in the ablative case, giving it a meaning of "by means of [arepus]." Thus, "The sower holds the works and wheels by means of water."

[edit] Appearances

Square in Cirencester.

 

Anagram formed by the letters of the sator square
The oldest datable representation of the Sator Square was found in the ruins of Pompeii. Others were found in excavations at Corinium (modern Cirencester in England) and Dura-Europos (in modern Syria). The Corinium example is actually a Rotas Square; its inscription reads ROTAS OPERA TENET AREPO SATOR.

Other Sator Squares are on the wall of the Duomo of Siena and on a memorial.[2]

An example of the Sator Square found in Manchester dating to the 2nd century is considered by some authorities to be one of the earliest pieces of evidence of Christianity in Britain.[3] Like the Corinium square, the Manchester square reads ROTAS OPERA TENET AREPO SATOR. A further example is found in a group of stones located in the grounds of Rivington Church and reads "SATOR AREPO TENET OPERA ROTAS", the stone is one of a group thought to have come from a local private chapel in Anderton, Lancashire.[4]

An example is found inserted in a wall of the old district of Oppède, in France's Luberon.

There is a Sator Square in the museum at Conimbriga (near Coimbra in Portugal), excavated on the site.

The Benedictine Abbey of St. Peter ad Oratorium, near Capestrano, in Abruzzo, Italy, has a marble square inscription of the Sator Square. An example discovered at the Valvisciolo Abbey, also in central Italy, has the letters forming five concentrical rings, each one divided into five sectors.

There is one known occurrence of the phrase on the rune stone Nä Fv1979;234 from Närke, Sweden, dated to the 14th century. It reads "sator arepo tenet" (untranscribed: "sator ¶ ar(æ)po ¶ tænæt).[5] It also occurs in two inscriptions from Gotland (G 145 M and G 149 M), in both of which the whole palindrome is written.[6]

[edit] Christian associations

Around the central Latin letter Ν (en,) a Greek cross can be made that reads both vertically and horizontally the first two words of the 'Pater Noster' (Pater Noster translates as "Our Father", the first words of the Lord's Prayer), each line is surrounded with A and O which represents the Alpha and Omega.[7] The associations indicate the square may have been a safe, hidden way for early Christians to signal their presence to each other in a city without exposing themselves to persecution. The Sator Square uncovered in Manchester has been interpreted as early evidence for the arrival of Christianity in Britain.[citation needed]

The 'Prayer of the Virgin in Bartos' says that Christ was crucified with five nails, which were named Sator, Arepo, Tenet, Opera and Rotas.[8]

Other authorities believe the Sator Square was Mithraic or Jewish in origin because it is not likely that Pompeii had a large Christian population in 79 A.D and the symbolism inferred as Christian and the use of Latin in Christianity is not attested to until later.[9]

[edit] Magical uses

The Sator Square is a four-times palindrome, and some people have attributed magical properties to it, considering it one of the broadest magical formulas in the Occident. An article on the square from The Saint Louis Medical and Surgical Journal vol. 76, reports that palindromes were viewed as being immune to tampering by the devil, who would become confused by the repetition of the letters, and hence their popularity in magical use.

The square has reportedly been used in folk magic for various purposes, including putting out fires (the spell is "TO EXTINGUISH FIRE WITHOUT WATER" in John George Hohman's Long Lost Friend), removing jinxes and fevers,[citation needed] to protect cattle from witchcraft,[10] and against fatigue when traveling.[11] It is sometimes claimed it must be written upon a certain material, or else with a certain type of ink to achieve its magical effect.

[edit] See also
Abracadabra, sometimes written in form of triangle
Cave canem, another Pompeian phrase
Magic square
Memes
Word square

[edit] References

"'Arepo' in the Magic 'Sator' Square'": J. Gwyn Griffiths, The Classical Review, New Ser., Vol. 21, No. 1., March 1971, pp. 6–8.
"A Specimen of Ancient Incidental Roman Epigraphy": Carlos Pérez-Rubin, Documenta & Instrumenta, No. 2 2004, published by the Faculty of Geography and History, Madrid University (Universitas Complutensis)
Shotter, David ([2004] 1993). Romans and Britons in North-West England. Lancaster: Centre for North-West Regional Studies. ISBN 1-86220-152-8.
Ceram, C.W. (1958). The March of Archaeology. New York: Alfred A. Knopt. ISBN L.C.Catalog no. 58-10977.

[edit] Footnotes

1.^ Ceram (1958), p. 30.
2.^ Findagrave.com
3.^ Shotter (2004), pp. 129–130.
4.^ About Rivington, John Rawlinson, Nelson Brothers Limited, Chorley, 1969, p42
5.^ Samnordisk runtextdatabas, Uppsala runforum
6.^ Ibid.
7.^ Robert Milburn; Robert Leslie Pollington Milburn (1988). Early Christian art and architecture. University of California Press. pp. 1–. ISBN 978-0-520-06326-6. Retrieved 22 December 2011.
8.^ James De Quincey Donehoo (1903). The Apocryphal and legendary life of Christ: being the whole body of the Apocryphal gospels and other extra canonical literature which pretends to tell of the life and words of Jesus Christ, including much matter which has not before appeared in English. In continuous narrative form, with notes, Scriptural references, prolegomena, and indices. The Macmillan company. pp. 350–. Retrieved 22 December 2011.
9.^ Everett Ferguson (1 September 2003). Backgrounds of early Christianity. Wm. B. Eerdmans Publishing. pp. 590–. ISBN 978-0-8028-2221-5. Retrieved 22 December 2011.
10.^ Northvegr.org
11.^ The Gentleman's Magazine vol. 258, 1885

[edit] External links

Wikimedia Commons has media related to: Sator Arepo Tenet Opera Rotas

Duncan Fishwick, An Early Christian Cryptogram? (HTML)
Sator Square, inscribed, Article; the article uses: "Rotas square"
"Section of Page and Eloise's Memorial website related to the Sator Square, 1995 (HTML)"
Magic Square Museum: the first Second Life museum about Magic Square. The first flow is about Sator Square. Vulcano (89,35,25)

 

 

The Sator Magic Square

www.taliscope.com/Sator_en.html

... the words SATOR AREPO TENET OPERA ROTAS written in a square so that they ... The Sator Square also forms a sentence, though its meaning is obscure.

 

The Sator Magic SquareOrigin and Nature of Sator SquareThe Sator Square, ancestor of crosswords, is a famous word square in Latin. It is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a square so that they may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left. Note that a word square is a special case of acrostic. It consists of a set of words, all having the same number of letters as the total number of words (the "order" of the square); when the words are written out in a square grid horizontally, the same set of words can be read vertically. So, the Sator square is a kind of crossword puzzle, rather than a mathematical magic square. The earliest known appearance of the Sator Square was found in the ruins of Herculaneum (an ancient Roman town) which was buried in the ash of Mt. Vesuvius in 79 AD. Therefore, its origins may well predate the Christian era.

Square in the old district Oppède
in France's Luberon
Square in excavations at Corinium
(modern Cirencester in England)

The Sator Square also forms a sentence, though its meaning is obscure. Possible translations of the phrase are 'The sower Arepo holds the wheels with effort' or 'The sower Arepo leads with his hand (work) the plough (wheels).' and 'The Great Sower holds in his hand all works; all works the Great Sower holds in his hand.' (Ceram 1958, p. 30). The word arepo is enigmatic, appearing nowhere else in Latin literature. Most of those who have studied the Sator Square agree that it is a proper name, either an adaptation of a non-Latin word or most likely a name invented specifically for this sentence.

As pointed by F. Grosser, it is possible to write a horizontal and a vertical 'Pater Noster' (the Our Father Prayer) with the letters of the sator square, forming a Greek cross. Its composition is amazing complexity: we see that the word tenet forms a cross with four branches that are closed with the letter T (whose form itself refers to the cross) surrounded by the letters A (Greek alpha) and O (Greek omega) that evoke Jesus Christ designated as the Alpha and the Omega, ie the origin and purpose of all things. In addition, one can, with the 25 letters of the square, form a cross writing Pater Noster completed by two A and two O, holders of the above symbolic (see illustration). In Rome, we find these two designs carved on the walls and on the graves of the early Christian shrines.

The result is striking. The perfect symmetry of all the letters around the central N skips first to eyes. There is also the "fish", symbolized by the central letter N, this N, or 'noun' meaning fish in Aramaic; the fish in Greek is said ΙΧΘΥΣ (ikhthus or Ichthys), acrostic of the declaration of faith: I : ΙΗΣΟΥΣ (Iēsous), X : ΧΡΙΣΤΟΣ (Khristos), Θ : ΘΕΟΥ (Théou) Υ : ΥΙΟΣ (Uios), Σ : ΣΩΤΗΡ (Sōtēr). We can summarize this by "Jesus Christ the Savior and the son of God".

Anagram formed by
letters of Sator Square

The Sator-Rotas Square (or Templar Magic Square), with the embedded anagram of Pater Noster, is an ancient charm of great power and mystery. The earliest example was discovered scratched on a wall in the buried city of Pompeii and dated back to the first century AD. Although used by early Christian Mystics as a magical charm the square has surfaced in cultures and religions all over the world. Because of the hidden anagram, Pater Noster, the square was originally thought to be of Christian design, but there is now strong evidence that it predates Christianity by a considerable margin and refers to the ancient God, Mithras.

In Rome during the Middle Ages this square was inscribed on a variety of common, everyday objects such as utensils and drinking vessels. It was also found above doorways. It was believed that the square had magical properties, and that making it visible would ward off evil spirits. The words on this square roughly translate to "The Creator (or Savior) holds the working of the spheres in his hands." C. W. Ceram read the square boustrophedon (in alternating directions), with tenet repeated. This produces Sator opera tenet; tenet opera sator, translated: 'The Great Sower holds in his hand all works; all works the Great Sower holds in his hand.' (Ceram 1958, p. 30)

S A T O R
A R E P O
T E N E T
O P E R A
R O T A S
R O T A S
O P E R A
T E N E T
A R E P O
S A T O R

SATOR: Main Sator square ROTAS: Reversed Sator square

The Sator-Rotas Square has been discovered in many countries and from many periods of history. The example here was found in 1925 on the bathroom wall of Paquius Proculus. It appeared to have been scratched there in 79 a.d. The Square was carried by the Roman Legions and was used throughout the Roman Empire.

It was also found in Egypt dating from the fourth or fifth century where it was written on papyri or parchment and carried as an amulet. Later, in the ninth century it was used in cave paintings in Cappadocia.

Numerology of Sator SquareUsing numerology (mystical or esoteric relationship between numbers), one can assign the value 1 to the letter A, 2 to the letter B, and so on, up to 26 for the letter Z. Then, adding the values assigned to the letters in the rows and columns of the Sator square yields the following:

S A T O R ⇒ S + A + T + O + R = 19 + 1 + 20 + 15 + 18 = 73 ⇒ 7 + 3 = 10 ⇒ 1
A R E P O ⇒ A + R + E + P + O = 1 + 18 + 5 + 16 + 15 = 55 ⇒ 5 + 5 = 10 ⇒ 1
T E N E T ⇒ T + E + N + E + T = 20 + 5 + 14 + 5 + 20 = 64 ⇒ 6 + 4 = 10 ⇒ 1
O P E R A ⇒ O + P + E + R + A = 15 + 16 + 5 + 18 + 1 = 55 ⇒ 5 + 5 = 10 ⇒ 1
R O T A S ⇒ R + O + T + A + S = 18 + 15 + 20 + 1 + 19 = 73 ⇒ 7 + 3 = 10 ⇒ 1

Each of these values digit sum to 10 and therefore also to 1, which some numerologists maintain gives the square "extraordinary powers".

A variant form of Sator SquareA variant form of Sator Square is specified in The Book of the Sacred Magic of Abra-Melin the Mage as a charm to obtain the love of a maiden.

S A L O M
A R E P O
L E M E L
O P E R A
M O L A S

REFERENCESSator Square, by Wikipedia.
Sator Arepo Tenet Opera Rotas: Facts, Discussion Forum, and Encyclopedia Article, by absoluteastronomy.com.
The Sator-Rotas Square, by smithtrust.com.
Modern double word squares
Word Square, by Wikipedia.
F. Grosser, Ein neuer Vorschlag zur Deutung der Sator-Formel, Archiv für Religionwissenschaft, XXIV 1926, pp. 165-169.
The Apocryphal and Legendary Life of Christ, by James de Quincey Donahoo, published by Macmillan & co., 1903
Arepo in the Magic Sator' Square : J. Gwyn Griffiths, The Classical Review, New Ser., Vol. 21, No. 1, March 1971, pp. 6-8.
Eckler, A. Ross (2005).
"A History of the Ten-Square". In Cipra, Barry; Demaine, Erik D. and Martin L.; Rodgers, Tom. Tribute To A Mathemagician. A K Peters, Ltd.. pp. 85–91>. Retrieved on 2008-08-25.
"Achalasia". Word Ways. August 2003.
Hunting the Ten-Square". Word Ways. May 2004
C. W. Ceram, by Wikipedia. The pseudonym of German journalist and author Kurt Wilhelm Marek, known for his popular works about archaeology.

 

 

LOOK ABROAD THROUGH NATURES RANGE NATURES MIGHTY LAW IS CHANGE

 

 

3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
18
First Total
189
90
18
1+8
Add to Reduce
1+8+9
9+0
1+8
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

6
DIVINE
63
36
9
10
DIVINATION
117
54
9
7
DIVINER
81
45
9
6
ORACLE
54
27
9
8
OMPHALOS
99
36
9

 

 

-
MAGIC ILLUSION
-
-
-
5
MAGIC
33
24
6
8
ILLUSION
111
39
3
13
ILLUSION MAGIC
144
63
9
1+3
-
1+4+4
6+3
-
4
MAGIC ILLUSION
9
9
9

 

 

8
ILLUSION
111
39
3
8
ILLUMINE
95
41
5
9
ILLUMINES
114
42
6
11
ILLUMINATED
120
48
3

 

 

-
ILLUMINED
-
-
-
2
I
9
9
9
1
L+L+U
45
9
9
2
M+I+N
36
18
9
2
E+D
9
9
9
9
ILLUMINED
99
45
27
-
9+9
4+5
2+7
9
ILLUMINED
18
9
9
-
1+8
-
-
9
ILLUMINED
9
9
9

 

 

-
9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
5
-
-
+
=
23
2+3
=
5
=
5
=
5
-
-
9
-
-
-
-
9
15
-
-
+
=
32
3+2
=
5
=
5
=
5
-
9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
4
-
-
5
4
+
=
22
2+2
=
4
=
4
=
4
-
-
-
12
12
21
13
-
-
5
4
+
=
67
6+7
=
13
1+3
4
=
4
-
9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
-
9
12
12
21
13
9
14
5
4
+
=
99
9+9
=
18
1+8
9
=
9
-
-
9
3
3
3
4
9
5
5
4
+
=
45
4+5
=
9
=
9
=
9
-
9
I
L
L
U
M
I
N
E
D
T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
-
3
3
3
--
-
-
-
-
-
-
3
occurs
x
3
=
9
=
9
-
-
-
-
-
-
4
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
-
5
5
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
7
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
9
-
-
-
-
9
-
-
9
-
-
9
occurs
x
2
=
18
1+8
9
24
9
I
L
L
U
M
I
N
E
D
-
-
21
-
-
9
-
45
-
27
2+4
-
9
-
-
-
-
9
-
-
-
-
-
2+1
-
-
-
-
4+5
-
2+7
6
9
I
L
L
U
M
I
N
E
D
-
-
3
-
-
9
-
9
-
9
-
-
9
3
3
3
4
9
5
5
4
T
-
-
-
-
-
-
-
-
-
6
9
I
L
L
U
M
I
N
E
D
-
-
3
-
-
9
-
9
-
9

 

 

9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
5
-
-
+
=
23
2+3
=
5
=
5
=
5
-
9
-
-
-
-
9
15
-
-
+
=
32
3+2
=
5
=
5
=
5
9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
4
-
-
5
4
+
=
22
2+2
=
4
=
4
=
4
-
-
12
12
21
13
-
-
5
4
+
=
67
6+7
=
13
1+3
4
=
4
9
I
L
L
U
M
I
N
E
D
-
-
-
-
-
-
-
-
-
-
-
9
12
12
21
13
9
14
5
4
+
=
99
9+9
=
18
1+8
9
=
9
-
9
3
3
3
4
9
5
5
4
+
=
45
4+5
=
9
=
9
=
9
9
I
L
L
U
M
I
N
E
D
T
-
-
-
-
-
-
-
-
-
-
-
3
3
3
--
-
-
-
-
-
-
3
occurs
x
3
=
9
=
9
-
-
-
-
-
4
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
5
5
-
-
-
5
occurs
x
2
=
10
1+0
1
-
9
-
-
-
-
9
-
-
9
-
-
9
occurs
x
2
=
18
1+8
9
9
I
L
L
U
M
I
N
E
D
-
-
21
-
-
9
-
45
-
27
-
9
-
-
-
-
9
-
-
-
-
-
2+1
-
-
-
-
4+5
-
2+7
9
I
L
L
U
M
I
N
E
D
-
-
3
-
-
9
-
9
-
9
-
9
3
3
3
4
9
5
5
4
T
-
-
-
-
-
-
-
-
-
9
I
L
L
U
M
I
N
E
D
-
-
3
-
-
9
-
9
-
9

 

 

3
THE
33
15
6
9
JUDGEMENT
99
36
9
2
OF
21
12
3
5
PARIS
63
27
9
19
First Total
216
90
27
1+9
Add to Reduce
2+1+6
9+0
2+7
10
Second Total
9
9
9
1+0
Reduce to Deduce
-
-
-
1
Essence of Number
9
9
9

 

 

-
19
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
5
-
-
6
-
-
-
-
-
9
1
+
=
29
2+9
=
11
1+1
2
-
2
-
-
-
8
-
-
-
-
-
-
-
-
-
14
-
-
15
-
-
-
-
-
9
19
+
=
65
6+5
=
11
1+1
2
-
2
-
19
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
1
3
4
7
5
4
5
-
2
-
-
6
-
7
1
9
-
-
+
=
61
6+1
=
7
=
7
-
7
-
-
20
-
5
-
10
21
4
7
5
13
5
-
20
-
-
6
-
16
1
18
-
-
+
=
151
1+5+1
=
7
=
7
-
7
-
19
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
10
21
4
7
5
13
5
14
20
-
15
6
-
16
1
18
9
19
+
=
216
2+1+6
=
9
=
9
-
9
-
-
2
8
5
-
1
3
4
7
5
4
5
5
2
-
6
6
-
7
1
9
9
1
+
=
90
7+2
=
9
=
9
-
9
-
19
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
1
occurs
x
3
=
3
=
3
2
``-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
3
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
4
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
5
-
-
-
5
-
-
-
-
-
5
-
5
5
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
4
=
20
2+0
2
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
-
-
-
-
-
-
-
7
-
-
--
-
-
-
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
=
5
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
9
occurs
x
2
=
18
=
9
45
19
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
45
-
-
19
-
90
-
45
4+5
1+9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
4+5
-
-
1+9
-
9+0
-
4+5
9
10
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
9
-
-
10
-
9
-
9
-
1+0
2
8
5
-
1
3
4
7
5
4
5
5
2
-
6
6
-
7
1
9
9
1
-
-
-
-
-
1+0
-
-
-
-
9
1
T
H
E
-
J
U
D
G
E
M
E
N
T
-
O
F
-
P
A
R
I
S
-
-
9
-
-
1
-
9
-
9

 

 

-
9
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
+
=
5
-
=
5
=
5
=
5
-
`-
-
-
-
-
-
-
-
14
-
+
=
14
1+4
=
5
=
5
=
5
-
9
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
-
1
3
4
7
5
4
5
-
2
+
=
31
3+1
=
4
=
4
=
4
-
`-
10
21
4
7
5
13
5
-
20
+
=
85
8+5
=
13
1+3
4
=
4
-
9
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
`-
10
21
4
7
5
13
5
14
20
+
=
99
9+9
=
18
1+8
9
=
9
-
-
1
3
4
7
5
4
5
5
2
+
=
36
3+6
=
9
-
9
=
9
-
9
J
U
D
G
E
M
E
N
T
T
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
-
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
4
-
-
4
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
--
-
-
-
-
5
-
5
5
-
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
-
-
7
-
-
--
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
23
9
J
U
D
G
E
M
E
N
T
-
-
22
-
-
9
-
36
-
27
2+3
-
1
3
4
7
5
4
5
5
2
-
-
2+2
-
-
-
-
3+6
-
2+7
5
9
J
U
D
G
E
M
E
N
T
-
-
4
-
-
9
-
9
-
9

 

 
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
5
-
+
=
5
-
=
5
=
5
=
5
`-
-
-
-
-
-
-
-
14
-
+
=
14
1+4
=
5
=
5
=
5
9
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
1
3
4
7
5
4
5
-
2
+
=
31
3+1
=
4
=
4
=
4
`-
10
21
4
7
5
13
5
-
20
+
=
85
8+5
=
13
1+3
4
=
4
9
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
`-
10
21
4
7
5
13
5
14
20
+
=
99
9+9
=
18
1+8
9
=
9
-
1
3
4
7
5
4
5
5
2
+
=
36
3+6
=
9
-
9
=
9
9
J
U
D
G
E
M
E
N
T
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
4
-
-
4
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
5
-
5
5
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
7
-
-
--
-
-
-
-
7
occurs
x
1
=
7
=
7
9
J
U
D
G
E
M
E
N
T
-
-
22
-
-
9
-
36
-
27
-
1
3
4
7
5
4
5
5
2
-
-
2+2
-
-
-
-
3+6
-
2+7
9
J
U
D
G
E
M
E
N
T
-
-
4
-
-
9
-
9
-
9

 

 

-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
--
-
-
-
-
-
`-
9
-
-
-
-
-
9
-
-
+
=
18
1+8
=
9
-
9
-
9
-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
--
-
-
-
-
-
-
-
4
7
1
9
2
-
1
3
+
=
27
2+7
=
9
-
9
-
9
-
`-
-
13
16
1
18
20
-
1
12
+
=
81
8+1
=
13
1+3
4
-
4
-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
--
-
-
-
-
-
`-
9
13
16
1
18
20
9
1
12
+
=
99
9+9
=
18
1+8
9
-
9
-
-
9
4
7
1
9
2
9
1
3
+
=
45
8+1
=
9
-
9
-
9
-
18
I
M
P
A
R
T
I
A
L
T
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
1
occurs
x
2
=
2
-
2
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
-
-
-
-
-
-
-
-
3
-
-
3
occurs
x
1
=
3
-
3
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
4
5
--
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
7
8
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
-
9
-
-
-
-
9
occurs
x
3
=
27
2+7
9
19
9
I
M
P
A
R
T
I
A
L
-
-
26
-
-
9
-
45
-
27
1+9
-
9
-
-
-
9
-
9
-
-
-
-
2+6
-
-
-
-
4+5
-
2+7
10
9
I
M
P
A
R
T
I
A
L
-
-
8
-
-
9
-
9
-
9
1+0
-
9
4
7
1
9
2
9
1
3
-
-
-
-
-
-
-
-
-
-
1
9
I
M
P
A
R
T
I
A
L
-
-
8
-
-
9
-
9
-
9

 

 

-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
-
-
-
-
-
-
`-
9
-
-
-
-
-
9
-
-
+
=
18
1+8
=
9
-
9
-
9
-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
--
-
-
-
-
-
-
-
4
7
1
9
2
-
1
3
+
=
27
2+7
=
9
-
9
-
9
-
`-
-
13
16
1
18
20
-
1
12
+
=
81
8+1
=
13
1+3
4
-
4
-
18
I
M
P
A
R
T
I
A
L
-
-
-
-
-
--
-
-
-
-
-
`-
9
13
16
1
18
20
9
1
12
+
=
99
9+9
=
18
1+8
9
-
9
-
-
9
4
7
1
9
2
9
1
3
+
=
45
8+1
=
9
-
9
-
9
-
18
I
M
P
A
R
T
I
A
L
T
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
1
occurs
x
2
=
2
-
2
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
-
-
-
-
-
-
-
-
3
-
-
3
occurs
x
1
=
3
-
3
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
4
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
7
-
-
9
-
-
-
9
-
9
-
-
-
-
9
occurs
x
3
=
27
2+7
9
19
9
I
M
P
A
R
T
I
A
L
-
-
26
-
-
9
-
45
-
27
1+9
-
9
-
-
-
9
-
9
-
-
-
-
2+6
-
-
-
-
4+5
-
2+7
10
9
I
M
P
A
R
T
I
A
L
-
-
8
-
-
9
-
9
-
9
1+0
-
9
4
7
1
9
2
9
1
3
-
-
-
-
-
-
-
-
-
-
1
9
I
M
P
A
R
T
I
A
L
-
-
8
-
-
9
-
9
-
9

 

 

- IMPARTIAL JUDGEMENT

-

-

 -
1 I

9

9

 9
3 M+P+A

30

12

 3
1 R

18

9

 9
1 T

20

2

 2
1 I

9

9

 9
2 A+L

13

4

 4
4 J+U+D+G

42

15

 6
2 E+M

18

9

 9
3 E+N+T

39

12

 3
18 IMPARTIAL JUDGEMENT

99

81

 54
1+8
 - 9+9 8+1 5+4
9 IMPARTIAL JUDGEMENT

18

9

 9
-
 - 1+8 - -
9 IMPARTIAL JUDGEMENT

9

9

 9

 

 

-
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
-
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
5
-
+
=
23
2+3
-
5
-
5
-
5
-
`-
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
14
-
+
=
32
3+2
=
5
-
5
-
5
-
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
-
-
4
7
1
9
2
-
1
3
-
1
3
4
7
5
4
5
-
2
+
=
58
5+8
=
13
1+3
4
-
4
-
`-
-
13
16
1
18
20
-
1
12
-
10
21
4
7
5
13
5
-
20
+
=
166
1+6+6
=
13
1+3
4
-
4
-
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
-
-
-
--
-
-
-
-
-
`-
9
13
16
1
18
20
9
1
12
-
10
21
4
7
5
13
5
14
20
+
=
198
1+9+8
=
18
1+8
9
-
9
-
-
9
4
7
1
9
2
9
1
3
-
1
3
4
7
5
4
5
5
2
+
=
81
8+1
=
9
-
9
-
9
-
18
I
M
P
A
R
T
I
A
L
T
J
U
D
G
E
M
E
N
T
T
T
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
-
3
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
2
=
4
-
4
-
-
-
-
-
-
-
-
-
-
3
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
-
6
-
-
-
4
-
-
-
-
-
-
-
-
-
-
4
-
-
4
-
-
-
-
-
4
occurs
x
3
=
12
-
3
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
5
5
-
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
-
-
--
-
-
-
-
7
occurs
x
2
=
14
1+4
5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
3
=
27
2+7
9
14
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
31
-
-
9
-
81
-
36
1+4
-
9
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3+1
-
-
-
-
8+1
-
3+6
5
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
4
-
-
9
-
9
-
9
-
-
9
4
7
1
9
2
9
1
3
-
1
3
4
7
5
4
5
5
2
-
-
-
-
-
-
-
-
-
-
5
18
I
M
P
A
R
T
I
A
L
-
J
U
D
G
E
M
E
N
T
-
-
4
-
-
9
-
9
-
9

 

 

I

AM

THE WAY THE TRUTH THE LIFE

 

 

N
5
-
8
NINETEEN
-
-
-
-
-
-
1
N
14
5
5
-
-
-
1
I
9
9
9
-
-
-
1
N
14
5
5
-
-
-
1
E
5
5
5
-
-
-
1
T
20
2
2
-
-
-
1
E
5
5
5
-
-
-
1
E
5
5
5
-
-
-
1
N
14
5
5
N
5
-
8
NINETEEN
86
41
41
-
-
-
-
-
8+6
4+1
4+1
N
5
-
8
NINETEEN
14
41
41
-
-
-
-
-
1+4
4+1
4+1
N
5
-
8
NINETEEN
5
5
5

 

NUMBER 1 NUMBER

NUMBERS 2 NUMBERS

 

 

534259 NUMBER 534259

 

N
5
-
7
NUMBER
-
-
-
-
-
-
1
N
14
5
5
-
-
-
1
U
21
3
3
-
-
-
1
M
13
4
4
-
-
-
1
B
2
2
2
-
-
-
1
E
5
5
5
-
-
-
1
R
18
9
9
N
5
-
7
NUMBER
73
28
28
-
-
-
-
-
7+3
2+8
2+8
N
5
-
7
NUMBER
10
10
10
-
-
-
-
-
1+0
1+0
1+0
N
5
-
7
NUMBER
1
1
1

 

534259 NUMBER 534259

NUMBER 1 NUMBER

234559 BUMNER 234559

 

N
5
-
6
NUMBER
-
-
-
-
-
-
1
B
2
2
2
-
-
-
1
U
21
3
3
-
-
-
1
M
13
4
4
-
-
-
1
N
14
5
5
-
-
-
1
E
5
5
5
-
-
-
1
R
18
9
9
N
5
-
6
NUMBER
73
28
28
-
-
-
-
-
7+3
2+8
2+8
N
5
-
6
NUMBER
10
10
10
-
-
-
-
-
1+0
1+0
1+0
N
5
-
6
NUMBER
1
1
1

 

 

N
5
-
7
NUMBERS
-
-
-
-
-
-
1
N
14
5
5
-
-
-
1
U
21
3
3
-
-
-
1
M
13
4
4
-
-
-
1
B
2
2
2
-
-
-
1
E
5
5
5
-
-
-
1
R
18
9
9
-
-
-
1
S
19
10
1
N
5
-
7
NUMBERS
92
38
29
-
-
-
-
-
9+2
3+8
2+9
N
5
-
7
NUMBERS
11
11
11
-
-
-
-
-
1+1
1+1
1+1
N
5
-
7
NUMBERS
2
2
2

 

5342591 NUMBERS 5342591

NUMBERS 2 NUMBERS

1234559 SBUMNER 1234559

 

N
5
-
7
NUMBERS
-
-
-
-
-
-
1
S
19
10
1
-
-
-
1
B
2
2
2
-
-
-
1
U
21
3
3
-
-
-
1
M
13
4
4
-
-
-
1
N
14
5
5
-
-
-
1
E
5
5
5
-
-
-
1
R
18
9
9
N
5
-
7
NUMBERS
92
38
29
-
-
-
-
-
9+2
3+8
2+9
N
5
-
7
NUMBERS
11
11
11
-
-
-
-
-
1+1
1+1
1+1
N
5
-
7
NUMBERS
2
2
2

 

 

L
3
-
8
LANGUAGE
68
32
5
-
-
-
-
-
-
-
-
L
3
-
6
LETTER
80
26
8
L
3
-
7
LETTERS
99
27
9
-
-
-
-
-
-
-
-
N
5
-
6
NUMBER
73
28
1
N
5
-
7
NUMBERS
92
38
2

 

 

ATUM 1234 ATUM

1234 ATUM 1234

ATUM 1234 ATUM

 

 

I

THAT

AM

 

 

I

THAT

AM

YOU

 

 

I

THAT

AM

ALL

THAT THAT THAT

ISISIS

THE

CREATIVE REALITY OF LIVING CONSCIOUSNESS

 

 

 

AVATAR 5 AVATAR

 

 

 

SATOR AREPO TENET OPERA ROTAS

 

Sator Square - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Sator_Square

The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a ...

Translation - Appearances - Christian associations - Magical uses

Sator Square

From Wikipedia, the free encyclopedia

Square in Oppède, France.

Square in St. Peter ad Oratorium.
The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a square so that they may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left. The earliest datable square was found in the ruins of Pompeii which was buried in the ash of Mt. Vesuvius in 79 AD. Examples may be carved on stone tablets, or engraved into clay before firing as pottery. Among other interpretations, the square is regarded as a cryptic marker for the outside of an Early Christian house, as the letters resolve into a cross-shape reading PATERNOSTER ("Our Father") both down and across, with two each of A and O, Alpha and Omega in Greek, left over.

Contents
[hide] 1 Translation
2 Appearances
3 Christian associations
4 Magical uses
5 See also
6 References 6.1 Footnotes

7 External links

[edit] Translation
Sator Sower, planter; founder, progenitor (usually divine); originator Arepo (arrepo) (I) creep/move stealthily towards, also trust, or likely an invented proper name; its similarity with arrepo, from ad repo, 'I creep towards', may be coincidental Tenet holds, keeps; comprehends; possesses; masters; preserves Opera (a) work, care; aid, service, (an) effort/trouble Rotas (rota) wheel, rotate; (roto) (I) whirl around, revolve rotate; used in the Vulgate Psalms as a synonym for whirlwind and in Ezekiel as plain old wheels.
One likely translation is "The farmer Arepo has [as] works wheels [a plough]"; that is, the farmer uses his plough as his form of work. Although not a significant sentence, it is grammatical; it can be read up and down, backwards and forwards. C. W. Ceram also reads the square boustrophedon (in alternating directions). But since word order is very free in Latin, the translation is the same. If the Sator Square is read boustrophedon, with a reverse in direction, then the words become SATOR OPERA TENET, with the sequence reversed.[1]

The word arepo is a hapax legomenon, appearing nowhere else in Latin literature. Most of those who have studied the Sator Square agree that it is a proper name, either an adaptation of a non-Latin word or most likely a name invented specifically for this sentence. Jerome Carcopino thought that it came from a Celtic, specifically Gaulish, word for plough. David Daube argued that it represented a Hebrew or Aramaic rendition of the Greek Αλφα ω, or "Alpha-Omega" (cf. Revelation 1:8) by early Christians. J. Gwyn Griffiths contended that it came, via Alexandria, from the attested Egyptian name Ḥr-Ḥp, which he took to mean "the face of Apis". (For more on these arguments see Griffiths, 1971 passim.) In Cappadocia, in the time of Constantine VII, Porphyrogenitus (913-959), the shepherds of the Nativity story are called SATOR, AREPON, and TENETON, while a Byzantine bible of an earlier period conjures out of the square the baptismal names of the three Magi, ATOR, SATOR, and PERATORAS.

If "arepo" is taken to be in the second declension, the "-o" ending could put the word in the ablative case, giving it a meaning of "by means of [arepus]." Thus, "The sower holds the works and wheels by means of water."

[edit] Appearances

Square in Cirencester.

 

Anagram formed by the letters of the sator square
The oldest datable representation of the Sator Square was found in the ruins of Pompeii. Others were found in excavations at Corinium (modern Cirencester in England) and Dura-Europos (in modern Syria). The Corinium example is actually a Rotas Square; its inscription reads ROTAS OPERA TENET AREPO SATOR.

Other Sator Squares are on the wall of the Duomo of Siena and on a memorial.[2]

An example of the Sator Square found in Manchester dating to the 2nd century is considered by some authorities to be one of the earliest pieces of evidence of Christianity in Britain.[3] Like the Corinium square, the Manchester square reads ROTAS OPERA TENET AREPO SATOR. A further example is found in a group of stones located in the grounds of Rivington Church and reads "SATOR AREPO TENET OPERA ROTAS", the stone is one of a group thought to have come from a local private chapel in Anderton, Lancashire.[4]

An example is found inserted in a wall of the old district of Oppède, in France's Luberon.

There is a Sator Square in the museum at Conimbriga (near Coimbra in Portugal), excavated on the site.

The Benedictine Abbey of St. Peter ad Oratorium, near Capestrano, in Abruzzo, Italy, has a marble square inscription of the Sator Square. An example discovered at the Valvisciolo Abbey, also in central Italy, has the letters forming five concentrical rings, each one divided into five sectors.

There is one known occurrence of the phrase on the rune stone Nä Fv1979;234 from Närke, Sweden, dated to the 14th century. It reads "sator arepo tenet" (untranscribed: "sator ¶ ar(æ)po ¶ tænæt).[5] It also occurs in two inscriptions from Gotland (G 145 M and G 149 M), in both of which the whole palindrome is written.[6]

[edit] Christian associations

Around the central Latin letter Ν (en,) a Greek cross can be made that reads both vertically and horizontally the first two words of the 'Pater Noster' (Pater Noster translates as "Our Father", the first words of the Lord's Prayer), each line is surrounded with A and O which represents the Alpha and Omega.[7] The associations indicate the square may have been a safe, hidden way for early Christians to signal their presence to each other in a city without exposing themselves to persecution. The Sator Square uncovered in Manchester has been interpreted as early evidence for the arrival of Christianity in Britain.[citation needed]

The 'Prayer of the Virgin in Bartos' says that Christ was crucified with five nails, which were named Sator, Arepo, Tenet, Opera and Rotas.[8]

Other authorities believe the Sator Square was Mithraic or Jewish in origin because it is not likely that Pompeii had a large Christian population in 79 A.D and the symbolism inferred as Christian and the use of Latin in Christianity is not attested to until later.[9]

[edit] Magical uses

The Sator Square is a four-times palindrome, and some people have attributed magical properties to it, considering it one of the broadest magical formulas in the Occident. An article on the square from The Saint Louis Medical and Surgical Journal vol. 76, reports that palindromes were viewed as being immune to tampering by the devil, who would become confused by the repetition of the letters, and hence their popularity in magical use.

The square has reportedly been used in folk magic for various purposes, including putting out fires (the spell is "TO EXTINGUISH FIRE WITHOUT WATER" in John George Hohman's Long Lost Friend), removing jinxes and fevers,[citation needed] to protect cattle from witchcraft,[10] and against fatigue when traveling.[11] It is sometimes claimed it must be written upon a certain material, or else with a certain type of ink to achieve its magical effect.

[edit] See also
Abracadabra, sometimes written in form of triangle
Cave canem, another Pompeian phrase
Magic square
Memes
Word square

[edit] References

"'Arepo' in the Magic 'Sator' Square'": J. Gwyn Griffiths, The Classical Review, New Ser., Vol. 21, No. 1., March 1971, pp. 6–8.
"A Specimen of Ancient Incidental Roman Epigraphy": Carlos Pérez-Rubin, Documenta & Instrumenta, No. 2 2004, published by the Faculty of Geography and History, Madrid University (Universitas Complutensis)
Shotter, David ([2004] 1993). Romans and Britons in North-West England. Lancaster: Centre for North-West Regional Studies. ISBN 1-86220-152-8.
Ceram, C.W. (1958). The March of Archaeology. New York: Alfred A. Knopt. ISBN L.C.Catalog no. 58-10977.

[edit] Footnotes

1.^ Ceram (1958), p. 30.
2.^ Findagrave.com
3.^ Shotter (2004), pp. 129–130.
4.^ About Rivington, John Rawlinson, Nelson Brothers Limited, Chorley, 1969, p42
5.^ Samnordisk runtextdatabas, Uppsala runforum
6.^ Ibid.
7.^ Robert Milburn; Robert Leslie Pollington Milburn (1988). Early Christian art and architecture. University of California Press. pp. 1–. ISBN 978-0-520-06326-6. Retrieved 22 December 2011.
8.^ James De Quincey Donehoo (1903). The Apocryphal and legendary life of Christ: being the whole body of the Apocryphal gospels and other extra canonical literature which pretends to tell of the life and words of Jesus Christ, including much matter which has not before appeared in English. In continuous narrative form, with notes, Scriptural references, prolegomena, and indices. The Macmillan company. pp. 350–. Retrieved 22 December 2011.
9.^ Everett Ferguson (1 September 2003). Backgrounds of early Christianity. Wm. B. Eerdmans Publishing. pp. 590–. ISBN 978-0-8028-2221-5. Retrieved 22 December 2011.
10.^ Northvegr.org
11.^ The Gentleman's Magazine vol. 258, 1885

[edit] External links

Wikimedia Commons has media related to: Sator Arepo Tenet Opera Rotas

Duncan Fishwick, An Early Christian Cryptogram? (HTML)
Sator Square, inscribed, Article; the article uses: "Rotas square"
"Section of Page and Eloise's Memorial website related to the Sator Square, 1995 (HTML)"
Magic Square Museum: the first Second Life museum about Magic Square. The first flow is about Sator Square. Vulcano (89,35,25)

 

 

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

Page 164
.
"The underlying basic religion and the three great challenges in creed and ritual affected one another. New ideas of God and of the relation between God and man were evolved by the clash or combination of the varying forms of religion, and this growth from a primitive and savage cult to the highest religious ideals can be best studied in the worship and ritual of Osiris.-
The cult of Osiris is also the most important of all the Egyptian cults because it belonged to all classes from the highest to the lowest. It is perhaps the most perfect example of that belief which is found in so many countries, viz. that God is incarnate in man, which belief is usually accompanied by the rite of killing the Divine Man.
The chosen man is almost invariably the king. In him dwells the Spirit of God, and he thus becomes God Incarnate. The indwelling Spirit is that of the Creator, the Giver of Life, and to the Incarnate God was therefore ascribed the power to give fertility to his people and land. In the eyes of his subjects the king was actually God.'" The appeal of such a belief is obvious, God Himself living and moving among His people, visible to their eyes, a man amongst men but at the same time possessing the mystic and mighty power of God. With this belief there went another belief, which to the primitive mind was the logical corollary. The Spirit was not necessarily im-mortal, any more than the body in which it was incarnate; nor was it exempt from the failure of the bodily powers which come with age. If the Divine Man grew old and became weaker, the Spirit within him also grew weaker; if the Divine Man died a natural death or was accidentally killed, the Spirit shared the same fate. If the Creator Spirit, the Force of reproduction, were dead, what.could happen to the worshippers but death and destruction: they themselves and all their belongings were doomed. To prevent so disastrous a fate, some means had to be devised for removing the Spirit from its ageing home and housing it in a younger, stronger body. The only way by which the Divine Spirit could be removed was by the death of the man in whom it was incarnate; and as he could not be allowed to die a natural death, he had to be killed. This had to be done with every kind of precaution, every kind of religious ceremony, for it was equivalent to killing a god. It follows then that while the king was young and active he was sacrosanct, not a finger might be raised against him, and his subjects, literally his worshippers, were ready to die in his defence; but when he showed any sign of age and his time had come, not.a finger could be raised to save him.
In many countries the Divine King was allowed to reign for a term of years only, usually seven or nine or multiples of those numbers.
* See Wainwright, The Sky Religion in Egypt.

 

KILLS THE DIVINE? CULL THE DIVINE

I

DONT THINK SO HAVE ANOTHER THINK COMING!

 

 

 

A

DOUBLE

CROSS CRUCIFIXION CROSS

ACROSS THAT CROSS O THAT CROSS ACROSS

THOUGHT DIVINE CONSCIENCE 9 9 CONSCIENCE DIVINE THOUGHT

BEAUTIFUL DREAMER COME UNTO ME UNTO ME COME DREAMER BEAUTIFUL

I HAD BEEN DYING TO KNOW ALL MY LIFE DYING TO KNOW ALL MY LIFE I HAD

ASTRIDE THE WIDE OF THE GREAT DIVIDE THE WIDE OF THE GREAT DIVIDE ASTRIDE

NOUGHTS O SOUGHT O THOUGHT O OUGHTS O OUGHTS O THOUGHT O SOUGHT O NOUGHTS

 

 

I

ME

THAT EGO THAT

SELFLESS DEATH IS THAT IS IS THAT IS DEATH SELFLESS

 

 

K
=
5
-
-
KILLS
-
-
-
-
-
-
-
2
K+S
30
12
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
K
=
2
Q
5
KILLS
54
18
9
-
-
-
-
-
-
5+4
3+4
-
K
=
2
Q
5
KILLS
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
5
-
-
CULL
-
-
-
-
-
-
-
2
C
3
3
3
-
-
-
-
2
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
K
=
5
Q
4
CULL
79
34
34
-
-
-
-
-
-
7+9
3+4
3+4
N
=
5
Q
9
CULL
79
34
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
3
-
-
CELL
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
E
5
5
5
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
C
=
3
Q
4
CELL
32
14
14
-
-
-
-
-
-
3+2
3+4
3+4
C
=
3
Q
4
CELL
5
5
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
5
-
-
FOURTEEN
-
-
-
-
-
-
-
1
F
6
6
6
-
-
-
-
2
O+U
36
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
T
20
2
2
-
-
-
-
1
E
5
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
F
=
6
Q
8
FOURTEEN
104
41
41
-
-
-
-
-
-
1+0+4
1+4
1+4
F
=
6
Q
8
FOURTEEN
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1 + 44
5
5
5
-
-
-
-
-
-
-
-
-
F
=
6
Q
8
FOURTEEN
104
41
41

 

 

THE AGE OF FABLE

Thomas Bullfinch

1994

Page 360

Myth of Osiris and Isis

Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.

 

72 x 14 = 1008 1 + 8 = 9

72 x 13 = 936

13 + 14 = 27

 

SYCAMORE 99 36 9 9 36 99 SYCAMORE

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

Page 890

8 x 9 x 0 = 72 = 0 x 9 x 8

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

 

REMEMBERING

OSIRIS

Tom Hare

Page185 /6

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord Atum,
Here am I, come before you,
Fear me, in accordance with what you know.
It is I whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is I who am the very son of Who-Bore-All, born before he had a mother,

And I am under the protection of the command of the Sole Lord,
It is I who give life to the Ennead,
It is I who act howsoever I like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore- All,
August god who eats and speaks with his mouth.
I am fallen silent,
I have bowed down,
I am come shod, a Bulls of the Sky,
I am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of Atum,
I have come.
I take my throne.
I gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
I am Magic.

 

"O noble ones in the presence of Lord Atum, Here am I, come before you,"

"O noble ones in the presence of Lord 1234, Here am 9, come before 7,"

Page185 /6 Chapter 4

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord 1234,
Here am 9, come before you,
Fear me, in accordance with what you know.
It is 9 whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is 9 who am the very son of Who-Bore-All, born before he had a mother,

And 9 am under the protection of the command of the Sole Lord,
It is 9 who give life to the Ennead,
It is 9 who act howsoever 9 like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore-All,
August god who eats and speaks with his mouth.
9 am fallen silent,
9 have bowed down,
9 am come shod, a Bulls of the Sky,
9 am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of 1234,
9 have come.
9 take my throne.
9 gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
9 am Magic.

 

 

RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE

RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE

 

 

ENNEAD 555514 ENNEAD

ENNEAD 55555 ENNEAD

ENNEAD 555514 ENNEAD

 

-
ENNEAD
-
-
-
1
E
5
5
5
1
N
14
5
5
1
N
14
5
5
1
E
5
5
5
2
A+D
5
5
5
6
ENNEAD
43
25
25
-
-
4+3
2+5
2+5
6
ENNEAD
7
7
7

 

 

LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S

 

 

-
TATENEN
-
-
-
3
T+A+T
41
5
5
1
E
5
5
5
1
N
14
5
5
1
E
5
5
5
1
N
14
5
5
7
TATENEN
79
25
25
-
-
7+9
2+5
2+5
7
TATENEN
16
7
7
-
-
1+6
-
-
7
TATENEN
7
7
7

 

 

TATENEN

T+A+T

2+1+2 = 5 = 2+1+2

5+5+5+5

TATENEN

TATENEN 55555 TATENEN

 

 

Tatenen - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Tatenen -
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. ...

TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. His name means risen land[1] or exalted earth,[2] as well as referring to the silt of the Nile. As a primeval chthonic deity,[3] Tatenen was identified with creation. He was an androgynous protector of nature from the Memphis area, then known as "Men-nefer".

Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8]

He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3]

With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah.

[edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3]

[edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2]

[edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
2.^ a b c The Egyptian Gods. Retrieved 2008-10-21.
3.^ a b c d e f Tatenen Retrieved 2009-10-21.
4.^ C. J. Bleeker. Historia Religionum I: Religions of the Past, p.68
5.^ M. Lichtheim: Ancient Egyptian Literature, Vol.3, p.113
6.^ J. H. Breasted: Ancient Records of Egypt, Part Three, § 411
7.^ J. H. Breasted: Ancient Records of Egypt, Part Two, § 91
8.^ Carol Andrews: The Ancient Egyptian Book of the Dead, spell 180
9.^ a b Intersexed and Androgynous Deities in Religion or Mythology. Retrieved 2009-10-21.

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty

1939

Page 203

"I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes.

The Symbols of Osiris / Horus.
1. Horus is conceived of the Spirit (Ra) as well as by human Father (Osiris) and a marvellous Mother (Isis). The Father is a King.

2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born."

In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth.

3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory .

4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra.

5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys.

From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says:

". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly.

(Op. cit., 515.)

With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65)

Page 207

" ADORATION OF RA

by

the

SCRIBE

and

Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty

When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!

"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.

"Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I

"Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein!

"The

NINE

are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"

 

 

AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS

"THE LAMENT OF THE SISTERS

ISIS

and

NEPTHYS

over the dead

OSIRIS

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILMENT

Longfield Beatty 1939

Page 285

"Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth."

"And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.)

But why do the nations require healing and what is the nature of their wound?

"And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations.
cc And all that dwell in the earth shall worship him. . . . And no man might buy and sell save he had the mark, or the name of the beast or the number of his name. And his number is 666."
(Rev. xiii).

For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade.
At this time also the Knight of the Quest crosses th glass drawbridge of the Castle of Souls, and is conducted to the Hall of Roses in which the Rich King Fisher and / Page287 / his company are healed by eucharistic magic and the asking of the Question.
All these ideas, however, are included in one, just as the intricate pantheon of Egypt is implicit in the One. For at the end of the night dawns the day" Omega" .
when the Unity itself is known.
" They shall not hurt nor destroy in all my holy mountain: and the earth shall be full of the glory of the Lord as the waters cover the sea."

" Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped,
Then shall the lame man leap as an hart,
And the tongue of the dumb sing. . . .
And an highway shall be there, and a way,
And it shall be called the Way of Holiness;
The unclean shall not pass over it ;
But it shall be for those, the wayfaring men. . . ." (Isaiah.)

In that day man recognises his Father at full stature:
Thou art Ra-Herakhty, the Divine Youth, Heir of Eternity, who begat himself and brought forth himself, King of this land, ruler of the Tuat, chief of the districts of the Other World, who came forth from the water, who emerged from Nun, who reared himself and made splendid his children."
(Papyrus of Nekht, Brit. Mus., No. 10471.)
There is no longer Father and Son but undivided Unity, so that Man proclaims not only the identity of his God, but his own identity also:

" I am the God Atum, I who alone was.
I am the God Re at his first splendour.
I am the great God, self-created, God of Gods,
To whom no other God compares." /Page 288 /

I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
My impurity is driven. away, and the sin which was in me is overcome.
I go on my way to where I wash my head in the sea of the righteous.
I arrive at this land of the glorified and enter through the splendid portal.
Thou, who standest before me, stretch out to me thy hands. It is I, I am become one of thee.
Daily I am together with my Father Atum."
(ERMAN: Aegypten, p. 4°9.)
Quoted more fully on p. 100.
To this tremendous recognition there is a response:
"And let the Spirit and the Bride say, Come.
And let him that heareth say, Come.
And let him that is athirst come.
And whosoever will, let him take of the waters of life freely." (Rev.)

 

 

THE LIFE OF JESUS

An assessment through modern historical evidence

Marcello Craveri 1966

Page 411

After the Resurrection

The dogma of the Resurrection marks the beginning of real Christianity: not the revelation preached by Jesus, which, in essence, was nothing but the enlargement and perfection of the traditional Jewish religion, but rather the cult of the person of Jesus; drawing ever closer to the cults of soteriological deities of, the type worshiped in the Greco-Oriental mysteries: a god who is incarnated, who suffers for humanity's sake, and who returns to Olympus.113

The Resurrection story itself, therefore, has been enriched littIe by little with new features that represent a further developinent of this process of adaptation. Such, for instance, is the tradition that Jesus was resurrected on the third day after his burial. Precisely the same interval is claimed for the ritual cycle in the cults of Orpheus, Osiris, Attis, etc. Such too is the belief that Jesus descended into hell in order to carry salvation to the saints and patriarchs of the Old Testament, just as pagan religion imagined?, that Dionysus had gone down into the lower world to bring back; his mother, Semele; that Orpheus had taken the same journey to rescue his lost Eurydice; that Theseus and Pirithous had don as much to return Persephone to the living.

The first account of the descent of Jesus into hell did appear until the fourth century, when a precise doctrine formulated on the Trinity (using the Nicene symbol). 'How was inactivity of the Divine Logos to be explained during the which his body remained intact in the grave and before ascended to the Father's glory? The doctrine of an extra-terrestrial kingdom, which was also affirmed at this period, appropriate pretext for filling the gap.114 To give the legend greater credibility, the. Church published an apocryphal attributed to Simon Peter, which purported-to guarantee veracity of the story. 115

The choice of Sunday as the day of Resurrection, on the other hand, came from an adaptation of the cult of the sun-god, which when Christianity began to spread, was virtually the religion of the Roman Empire. The deity, whose highest title KUPlOC; (Kurios), or Dominus, had a special day dedicated as "the Lord's day" (dies dominica), which the Christians assimilated as the day of their god. They immediately perceived and accepted the analogy between the gloriously resurrected Christ and the rising sun, and its attributes are frequently /Page412/ transferred to Christ in the writings ofthe early Christians, Even when the author of the Gospel of Mark undertook to depict the Resurrection of Jesus with the detail that the tomb was found opened, he synchronised this discovery with the dawn of the third day after the fatal. Friday : that is, with the sunrise on Sunday.116 The survival of the day's Italian name, domenica, is as indicative of its origin in the solar cult as are its names in English (Sunday) and in German (Sonntag).

Ascension of Jesus into heaven at the instant of his Resurrection also has its parallels in the beliefs of other, religions, those of Uranian origin. It is logical that when a god is identified.with heaven, his acquisition of divinity should become a rite of ascension. In the Middle Ages, this concept was materialized in the image of a ladder that rose out of sight into the infinity of the heavenly vault.117

The Church teaches (this time in contrast with Paul) -that Jesus ascended into.heaven in his physical body, It is useless even.to attempt discusionof the impossibility of such a phenomenon. The theologians reply by fallingback on the supernatural and miraculous essenceof the matter. In any case, it is a ridiculous miracle in the light of the Copernican discoveries that have demonstrated there is no sky above an earth. that stands in the center of the universe, but that the earth hangs in infinite space among innumerable other heavenly bodies and that any geographical delimitation of the sky itself is impossible.

Obviously, the Ascension of Jesus into heaven can be accepted only as a myth: morally it represents his severance fromthe human condition and hence symbolizes the purification of the soul that is released from corporeal materiality; theologically it represents the of reunion of Jesus the Savior with God in order to intercede for his believers.118

The second Adam

The doctrine of Jesus, as an expiatory victim which Paul introduced even though it attached itself (in a way that satisfied even the JewishChristians) to the Biblical tradition, endowed the redeeming mission of Jesus with a universal character far superior to the ethnic-social quality given to it by the Apostles.Paul's, argument, to the extent that it is possible to reconstruct it from his Epistles, is this: God, as the first chapters of Genesis relate, Adam and Eve immortal.and blessed, but when they ate of /Page 413/ the fruit of the tree of knowlege of good and evil them and all their descendants of the gift.of immortality. As by one man [Adam] sin entered into the world, and death by sin,"A Paul wrote, "and so death passed upon all men, for that all have sinned."119 Later it was to be debated whether the final proposition of this passage, which in Greek reads: (Greek text omitted) should not rather be interpreted (as it' fact the Vulgate translates it) to mean "in quo omnes peccaverunt.; " imputing the responsibility for the fault (original sin) to Adam alone, who despoiled mankind of divine benevolence. This modification in interpretation, however, does not alter Paul's thought of the condemnation to death and sin that has burdened humanity since Adam.

It should hardly be necessary to point out how impossible it is for modern man to look on death as a punishment for his own sins, or, worse, for those committed by his ancestors,120 since he knows very well that death is a physiological phenomenon common to all living things, including those of the vegetable kingdom unrelated to guilt. But his aspiration to a state of perfect bliss and innocence (paradise on earth) and his recognition of his 0 limitations are parts of man's eternal anxiety" caught as he .i between his reality as a finite being and his indomitable tendency toward the absolute. 121

Here, then, is the new solution which - Paul says122 - has always: eluded everyone and which he at last has been able to grasp and to reveal to the world: after an interval of forbearance, during which he allowed man's sins to accumulate, God selected Jesus as the "propitiator" (Greek text omitted) through whom he could. finally give proof of his own justice and his own mercy, forgiving mankind and restoring to it the lost gifts of immortality and bliss.l23 The similarity of the two events (condemnation and salvation alike through the work of one man) is such that Jesus can be called the second Adam: as the first plunged humanity into sin and' death, so the second has ransomed it. It does then become clear. that if the loss of immortality was the punishment inflicted by God on sinful man through Adam, the restitution of that immortality will be the reward of men reconciled with God through the virtue of Jesus - only of these, of course; for those who persist' in wickedness there will be "indignation and wrath."124 In fact, Paul tells us the chronological sequence of this marvelous event: /Page 114/ first ("the first fruit") is Jesus; then, with the Parousia, it will be the turn of all the Christians, and immediately afterward the world will end in the destruction of the wicked. Then every hostile force, including death,125 will be wiped out, our earthly bodies will be dissolved, and we shall "be clothed upon with our house which is from heaven"'126 - in other words, we shall be resurrected in spiritual bodies, incorruptible and eternal.127

To define his concept of man's "reconciliation" with God, Paul employs the terminology also used by the mysteriological cults: Paul employs the trminology (Greek text omitted) (lutron), which in the Greek of the time meant the ransom that had to be paid to "redeem" a prisoner or a slave.128 and (Greek text omitted) (apolutrosisis), "release by means of ransom. "This latter word was translated into Latin as redemptio (whence the English "redemption"), which, etymologically, is the same as "purchase." In analogy to what was taught by the mystery cults, for Paul, too, the death of Jesus the Savior was' 'the ransom price" paid for the faithful. .

The identification of Jesus with God (which, as has been observed, was a development accomplished in the fourth century) was to make only slight alterations in Paul's doctrine of "vicarious sacrifice." In the Middle Ages, Anselm of Canterbury was to formulate the doctrine of "satisfaction," which the Church approved. Anselm declared in his Cur Deus homo? that man owes God total obedience. Thus transgressors (and all men since Adam are transgressors) deprive God of a part of what is due to him. To avoid the inevitable punishment of their faults, they should "satisfy"(satisfacerer: restore the losses that they have imposed on God. But how is this to be done? Since all the good that can be done is owed to God, nothing is gained by undoing a wrong once committed. Only a perfect being (and hence personally exempted from the penalty of falling under divine wrath), who agrees to be punished for the sins of other men, can satisfy God. This perfect being - given the fact that man is sinful 'by nature - can be no other than God himself. Therefore, he has agreed to be incarnated, to offer himself, to suffer, and to die for others.

Thus we enter the truly staggering vicious circle of a god who punishes himself in order to be able to forgive the men and women who have offended him!

 

 

Page 408

"Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen."99

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1963

Revised Edition

Page 162 (images omitted)

"Pyramids were built in groups (pl xlvii.) The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been easily accessible to visitors to Egypt and partly because being a group they appear important."

 

Eucharist - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Eucharist

The Eucharist also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ...

Eucharist
From Wikipedia, the free encyclopedia

Jump to: navigation, search

For Eucharistic liturgies, see Christian liturgy.

"Most Precious Blood" redirects here. For other uses, see Most Precious Blood (disambiguation).

For other uses, see Eucharist (disambiguation).

The institution of the Eucharist has been a key theme in the depictions of the Last Supper in Christian art,[1] as in this 19th century Bouveret painting.

Part of the series on
Communion

also known as
"The Eucharist", "The Lord's Supper",
"Divine Liturgy", or "Blessed Sacrament"

Theology
Real Presence
Transubstantiation
Transignification
Sacramental Union
Memorialism
Consubstantiation
Impanation
Consecration
Words of Institution
Theologies contrasted
Anglican Eucharistic theology
Eucharist (Catholic Church)
Eucharist (Lutheran Church)
Divine Liturgy (Orthodox Church)

Important theologians
Paul · Aquinas
Luther · Calvin
Chrysostom · Augustine
Zwingli · Basil of Caesarea

Related Articles
Christianity
Sacramental bread
Christianity and alcohol
Catholic Historic Roots
Closed and Open Table
Divine Liturgy
Eucharistic adoration
Eucharistic discipline
First Communion
Infant Communion
Mass · Sacrament
Sanctification


This box: view ·
talk ·
edit

The Eucharist ( /ˈjuːkərɪst/), also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance. It is re-enacted in accordance with Jesus' instruction at the Last Supper as recorded in several books of the New Testament, that his followers do in remembrance of Him as when he gave his disciples bread, saying, "This is my body", and gave them wine, saying, "This is my blood".[2][3]

There are different interpretations of the significance of the Eucharist, but according to the Encyclopædia Britannica "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated."[2]

The word Eucharist may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine (or unfermented grape juice in some Protestant denominations), used in the rite.[4] In this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist"

 

EUCHARIST CHRIST EUCHARIST

 

E U A 531 = 9 = 531 EUA

A U E 135 = 9 = 135 AUE

U A E 315 = 9 = 315 U A E

A E U 153 = 9 = 153 AEU

 

 

CHRIST

U A CHRIST E CHRIST A U

YOU R A CHRIST A CHRIST R U

EACH R A CHRIST A CHRIST R U

EUCHARIST CHRIST EUCHARIST

 

 

The Prophet

Kahil Gibran 1923

Page 85

" Forget not that I shall come back to you

A

little while, and my longing shall gather dust and foam for another body

A

little while, a moment of rest upon the wind,
and another woman shall bear me"

 

 

THE SUPERGODS

Maurice M Cotterell 1997

"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'. The point is, firstly, that we have not looked very hard at all, and secondly, you will be hard pressed to duplicate this matrix using other references inside the pyramid. The only exception might be the 2 figurines and the 22 steps mentioned ear-lier. But, like the beads we shall account for these in due course. Finally, another clue to the matrix can be found on the outside of the steps of the pyramid which supports our analysis (see Appendix one vi).
And this is only the beginning because now we embark upon a journey inside the mind of man, through the triangular door and into the Amazing Lid of Palenque..."

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Mathews

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST DJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

 

 

Sirius - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Sirius
Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name ...

Read now
Sirius
From Wikipedia, the free encyclopedia
"Sirius B" redirects here. For other uses of Sirius B, see Sirius B (disambiguation). For other uses of Sirius, see Sirius (disambiguation).
Sirius A / B
The position of Sirius (circled).

Observation data
Epoch J2000.0 Equinox J2000.0 (ICRS)
Constellation
Canis Major

Pronunciation

/'s?ri?s/[1]

Right ascension

06h 45m 08.9173s[2][note 1]

Declination
-16° 42' 58.017?[2][note 1]
Apparent magnitude (V)
-1.47 (A)[2] / 8.30 (B)[3]
Characteristics
Spectral type
A1V (A)[2] / DA2 (B)[3]
U-B color index

-0.05 (A)[4] / -1.04 (B)[3]

B-V color index

0.01 (A)[2] / -0.03 (B)[3]
Astrometry

Radial velocity (Rv)

-7.6[2] km/s
Proper motion (µ)

RA: -546.05[2][note 1] mas/yr
Dec.: -1223.14[2][note 1] mas/yr

Parallax (p)

379.21 ± 1.58[2][5] mas
Distance

8.60 ± 0.04 ly
(2.64 ± 0.01 pc)

Absolute magnitude (MV)

1.42 (A)[note 2] / 11.18 (B)[3]

Orbit[6]

Companion

a CMa B
Period (P)

50.090 ± 0.055 yr

Semimajor axis (a)

7.50 ± 0.04"
Eccentricity (e)
0.5923 ± 0.0019
Inclination (i)
136.53 ± 0.43°
Longitude of the node (O)
44.57 ± 0.44°
Periastron epoch (T)
1894.130 ± 0.015
Argument of periastron (?)
(secondary)

147.27 ± 0.54°
Details
a CMa A

Mass
2.02[7] M?

Radius

1.711[7] R?

Luminosity
25.4[7] L?
Surface gravity (log g)
4.33[8]

Temperature
9,940[8] K

Metallicity [Fe/H]
0.50[9] dex
Rotation
16 km/s[10]

Age

2–3 × 108[7] years
a CMa B
Mass
0.978[7] M?
Radius
0.0084 ± 3%[11] R?

Luminosity
0.026[note 3] L?

Surface gravity (log g)
8.57[11]

Temperature
25,200[7] K
Other designations

System: Dog Star, Aschere, Canicula, Al Shira, Sothis,[12] Alhabor,[13] Mrgavyadha, Lubdhaka,[14] Tenrosei,[15] a Canis Majoris (a CMa), 9 Canis Majoris (9 CMa), HD 48915, HR 2491, BD -16°1591, GCTP 1577.00 A/B, GJ 244 A/B, LHS 219, ADS 5423, LTT 2638, HIP 32349.
B: EGGR 49, WD 0642-166.[2][16][17]

Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name "Sirius" is derived from the Ancient Greek: Se????? Seirios ("glowing" or "scorcher"). The star has the Bayer designation Alpha Canis Majoris (a CMa). What the naked eye perceives as a single star is actually a binary star system, consisting of a white main sequence star of spectral type A1V, termed Sirius A, and a faint white dwarf companion of spectral type DA2, called Sirius B. The distance separating Sirius A from its companion varies between 8.1 and 31.5 AU.[18]

Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6 parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth's near neighbors; for Northern-hemisphere observers between 30 degrees and 73 degrees of latitude (including almost all of Europe and North America), it is the closest star (after the Sun) that can be seen with a naked eye. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth's sky for the next 210,000 years.[21]

Sirius A is about twice as massive as the Sun and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giant before shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7]

Sirius is also known colloquially as the "Dog Star", reflecting its prominence in its constellation, Canis Major (Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the "dog days" of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean.

Contents
[hide] 1 Observational history 1.1 Kinematics
1.2 Discovery of a companion
1.3 Red controversy

2 Visibility
3 System 3.1 Sirius A
3.2 Sirius B
3.3 Sirius star cluster

4 Etymology and cultural significance 4.1 Dogon
4.2 Serer religion
4.3 Modern legacy

5 See also
6 Notes
7 References 7.1 Cited texts

8 External links

[edit] Observational history

Hieroglyph of
Sirius/Sopdet

Sirius, known in ancient Egypt as Sopdet (Greek: S???? = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, Egyptians based their calendar on the heliacal rising of Sirius, namely the day it becomes visible just before sunrise after moving far enough away from the glare of the Sun. This occurred just before the annual flooding of the Nile and the summer solstice,[22] after a 70-day absence from the skies.[23] The hieroglyph for Sothis features a star and a triangle. Sothis was identified with the great goddess Isis, who formed a part of a triad with her husband Osiris and their son Horus, while the 70-day period symbolised the passing of Isis and Osiris through the duat (Egyptian underworld).[23]

The ancient Greeks observed that the appearance of Sirius heralded the hot and dry summer, and feared that it caused plants to wilt, men to weaken, and women to become aroused.[24] Due to its brightness, Sirius would have been noted to twinkle more in the unsettled weather conditions of early summer. To Greek observers, this signified certain emanations which caused its malignant influence. Anyone suffering its effects was said to be astroboletos (?st??ß???t??) or "star-struck". It was described as "burning" or "flaming" in literature.[25] The season following the star's appearance came to be known as the Dog Days of summer.[26] The inhabitants of the island of Ceos in the Aegean Sea would offer sacrifices to Sirius and Zeus to bring cooling breezes, and would await the reappearance of the star in summer. If it rose clear, it would portend good fortune; if it was misty or faint then it foretold (or emanated) pestilence. Coins retrieved from the island from the 3rd century BC feature dogs or stars with emanating rays, highlighting Sirius' importance.[25] The Romans celebrated the heliacal setting of Sirius around April 25, sacrificing a dog, along with incense, wine, and a sheep, to the goddess Robigo so that the star's emanations would not cause wheat rust on wheat crops that year.[27]

Ptolemy of Alexandria mapped the stars in Books VII and VIII of his Almagest, in which he used Sirius as the location for the globe's central meridian. He curiously depicted it as one of six red-coloured stars (see the Red controversy section below). The other five are class M and K stars, such as Arcturus and Betelgeuse.[28]

Bright stars were important to the ancient Polynesians for navigation between the many islands and atolls of the Pacific Ocean. Low on the horizon, they acted as stellar compasses to assist mariners in charting courses to particular destinations. They also served as latitude markers; the declination of Sirius matches the latitude of the archipelago of Fiji at 17°S and thus passes directly over the islands each night.[29] Sirius served as the body of a "Great Bird" constellation called Manu, with Canopus as the southern wingtip and Procyon the northern wingtip, which divided the Polynesian night sky into two hemispheres.[30] Just as the appearance of Sirius in the morning sky marked summer in Greece, so it marked the chilly onset of winter for the Maori, whose name Takurua described both the star and the season. Its culmination at the winter solstice was marked by celebration in Hawaii, where it was known as Ka'ulua, "Queen of Heaven". Many other Polynesian names have been recorded, including Tau-ua in the Marquesas Islands, Rehua in New Zealand, Aa and Hoku-Kauopae in Hawaii,[31] and Ta'urua-fau-papa "Festivity of original high chiefs" and Ta'urua-e-hiti-i-te-tara-te-feiai "Festivity who rises with prayers and religious ceremonies" in Tahiti.[32].

The indigenous Boorong people of northwestern Victoria named Sirius as Warepil.[33]

[edit] Kinematics

In 1718, Edmond Halley discovered the proper motion of the hitherto presumed "fixed" stars[34] after comparing contemporary astrometric measurements with those given in Ptolemy's Almagest. The bright stars Aldebaran, Arcturus and Sirius were noted to have moved significantly, the last of which having progressed 30 arc minutes (about the diameter of the moon) southwards in 1,800 years.[35]

In 1868, Sirius became the first star to have its velocity measured. Sir William Huggins examined the spectrum of this star and observed a noticeable red shift. He concluded that Sirius was receding from the Solar System at about 40 km/s.[36][37] Compared to the modern value of -7.6 km/s,[2] this both was an overestimate and had the wrong sign; the minus means it is approaching the Sun. However, it is notable for introducing the study of celestial radial velocities.

[edit] Discovery of a companion

A simulated image of Sirius A and B using Celestia
In 1844 the German astronomer Friedrich Bessel deduced from changes in the proper motion of Sirius that it had an unseen companion.[38] Nearly two decades later, on January 31, 1862, American telescope-maker and astronomer Alvan Graham Clark first observed the faint companion, which is now called Sirius B, or affectionately "the Pup".[39] This happened during testing of an 18.5-inch (470 mm) aperture great refractor telescope for Dearborn Observatory, which was the largest refracting telescope lens in existence at the time, and the largest telescope in America.[40]

The visible star is now sometimes known as Sirius A. Since 1894, some apparent orbital irregularities in the Sirius system have been observed, suggesting a third very small companion star, but this has never been definitely confirmed. The best fit to the data indicates a six-year orbit around Sirius A and a mass of only 0.06 solar masses. This star would be five to ten magnitudes fainter than the white dwarf Sirius B, which would account for the difficulty of observing it.[41] Observations published in 2008 were unable to detect either a third star or a planet. An apparent "third star" observed in the 1920s is now confirmed as a background object.[42]

In 1915, Walter Sydney Adams, using a 60-inch (1.5 m) reflector at Mount Wilson Observatory, observed the spectrum of Sirius B and determined that it was a faint whitish star.[43] This led astronomers to conclude that it was a white dwarf, the second to be discovered.[44] The diameter of Sirius A was first measured by Robert Hanbury Brown and Richard Q. Twiss in 1959 at Jodrell Bank using their stellar intensity interferometer.[45] In 2005, using the Hubble Space Telescope, astronomers determined that Sirius B has nearly the diameter of the Earth, 12,000 kilometers (7,500 mi), with a mass that is 98% of the Sun.[46][47][48][49]

[edit] Red controversy

Around 150 AD, the Greek astronomer of the Roman period Claudius Ptolemy described Sirius as reddish, along with five other stars, Betelgeuse, Antares, Aldebaran, Arcturus and Pollux, all of which are clearly of orange or red hue.[50] The discrepancy was first noted by amateur astronomer Thomas Barker, squire of Lyndon Hall in Rutland, who prepared a paper and spoke at a meeting of the Royal Society in London in 1760.[51] The existence of other stars changing in brightness gave credence to the idea that some may change in colour too; Sir John Herschel noted this in 1839, possibly influenced by witnessing Eta Carinae two years earlier.[52] Thomas Jefferson Jackson See resurrected discussion on red Sirius with the publication of several papers in 1892, and a final summary in 1926.[53] He cited not only Ptolemy but also the poet Aratus, the orator Cicero, and general Germanicus as colouring the star red, though acknowledging that none of the latter three authors were astronomers, the last two merely translating Aratus' poem Phaenomena.[54] Seneca, too, had described Sirius as being of a deeper red colour than Mars.[55] However, not all ancient observers saw Sirius as red. The 1st century AD poet Marcus Manilius described it as "sea-blue", as did the 4th century Avienus.[56] It is the standard star for the color white in ancient China, and multiple records from the 2nd century BC up to the 7th century AD all describe Sirius as white in hue.[57][58]

In 1985, German astronomers Wolfhard Schlosser and Werner Bergmann published an account of an 8th century Lombardic manuscript, which contains De cursu stellarum ratio by St. Gregory of Tours. The Latin text taught readers how to determine the times of nighttime prayers from positions of the stars, and Sirius is described within as rubeola — "reddish". The authors proposed this was further evidence Sirius B had been a red giant at the time.[59] However, other scholars replied that it was likely St. Gregory had been referring to Arcturus instead.[60][61]

The possibility that stellar evolution of either Sirius A or Sirius B could be responsible for this discrepancy has been rejected by astronomers on the grounds that the timescale of thousands of years is too short and that there is no sign of the nebulosity in the system that would be expected had such a change taken place.[55] An interaction with a third star, to date undiscovered, has also been proposed as a possibility for a red appearance.[62] Alternative explanations are either that the description as red is a poetic metaphor for ill fortune, or that the dramatic scintillations of the star when it was observed rising left the viewer with the impression that it was red. To the naked eye, it often appears to be flashing with red, white and blue hues when near the horizon.[55]

[edit] Visibility

The image of Sirius A and Sirius B taken by the Hubble Space Telescope. The white dwarf can be seen to the lower left.[63] The diffraction spikes and concentric rings are instrumental effects.
With an apparent magnitude of -1.46, Sirius is the brightest star in the night sky, almost twice the brightness of the second brightest star, Canopus.[64] However, it is not as bright as the Moon, Venus, or Jupiter. At times, Mercury and Mars are also brighter than Sirius.[65] Sirius can be seen from almost every inhabited region of the Earth's surface, with only those north of 73 degrees unable to see it. However, it does not rise very high when viewed from some northern cities, reaching only 13° above the horizon from Saint Petersburg.[66] Sirius, along with Procyon and Betelgeuse, forms one of the three vertices of the Winter Triangle to observers in the Northern Hemisphere.[67] Due to its declination of roughly -17°,[2] Sirius is a circumpolar star from latitudes south of 73° S. From the Southern Hemisphere in early July, Sirius can be seen in both the evening where it sets after the Sun, and in the morning where it rises before the Sun.[68] Due to precession (and slightly proper motion), Sirius will move further south. From AD 9000 Sirius won't be visible anymore from northern and central Europe and in AD 14000 (when Vega is close to the North Pole) its declination will be -67º and thus will be circumpolar throughout South Africa and in most parts of Australia.

Sirius can even be observed in daylight with the naked eye under the right conditions. Ideally, the sky should be very clear, with the observer at a high altitude, the star passing overhead, and the Sun low down on the horizon.[69] These observing conditions are more easily met in the southern hemisphere, due to the southerly declination of Sirius.

The orbital motion of the Sirius binary system brings the two stars to a minimum angular separation of 3 arcseconds and a maximum of 11 arcseconds. At the closest approach, it is an observational challenge to distinguish the white dwarf from its more luminous companion, requiring a telescope with at least 300 mm (12 in) aperture and excellent seeing conditions. A periastron occurred in 1994[note 4] and the pair have since been moving apart, making them easier to separate with a telescope.[70]

At a distance of 2.6 parsecs (8.6 ly), the Sirius system contains two of the eight nearest stars to the Solar System[71] and is the fifth closest stellar system to ours.[71] This proximity is the main reason for its brightness, as with other near stars such as Alpha Centauri and in stark contrast to distant, highly luminous supergiants such as Canopus, Rigel or Betelgeuse.[72] However, it is still around 25 times more luminous than the Sun.[7] The closest large neighbouring star to Sirius is Procyon, 1.61 parsecs (5.24 ly) away.[73] The Voyager 2 spacecraft, launched in 1977 to study the four Jovian planets in the Solar System, is expected to pass within 4.3 light-years (1.3 pc) of Sirius in approximately 296,000 years.[74]

[edit] System

A Chandra X-ray Observatory image of the Sirius star system, where the spike-like pattern is due to the support structure for the transmission grating. The bright source is Sirius B. Credit: NASA/SAO/CXC.
Sirius is a binary star system consisting of two white stars orbiting each other with a separation of about 20 astronomical units (3.0×109 km; 1.9×109 mi)[note 5] (roughly the distance between the Sun and Uranus) and a period of 50.1 years. The brighter component, termed Sirius A, is a main-sequence star of spectral type A1V, with an estimated surface temperature of 9,940 K.[8] Its companion, Sirius B, is a star that has already evolved off the main sequence and become a white dwarf. Currently 10,000 times less luminous in the visual spectrum, Sirius B was once the more massive of the two.[75] The age of the system has been estimated at around 230 million years. Early in its lifespan it was thought to have been two bluish white stars orbiting each other in an elliptical orbit every 9.1 years.[75] The system emits a higher than expected level of infrared radiation, as measured by IRAS space-based observatory. This may be an indication of dust in the system, and is considered somewhat unusual for a binary star.[73][76] The Chandra X-ray Observatory image shows Sirius B outshining its bright partner as it is a brighter X-ray source.[77]

[edit] Sirius A

An artist's impression of Sirius A and Sirius B. Sirius A is the larger of the two stars.
Sirius A has a mass double that of the Sun.[7][78] The radius of this star has been measured by an astronomical interferometer, giving an estimated angular diameter of 5.936±0.016 mas. The projected rotational velocity is a relatively low 16 km/s,[10] which does not produce any significant flattening of its disk.[79] This is at marked variance with the similar-sized Vega, which rotates at a much faster 274 km/s and bulges prominently around its equator.[80] A weak magnetic field has been detected on the surface of Sirius A.[81]

Stellar models suggest that the star formed during the collapsing of a molecular cloud, and that after 10 million years, its internal energy generation was derived entirely from nuclear reactions. The core became convective and utilized the CNO cycle for energy generation.[79] It is predicted that Sirius A will have completely exhausted the store of hydrogen at its core within a billion (109) years of its formation. At this point it will pass through a red giant stage, then settle down to become a white dwarf.

Sirius A is classed as an Am star because the spectrum shows deep metallic absorption lines,[82] indicating an enhancement in elements heavier than helium, such as iron.[73][79] When compared to the Sun, the proportion of iron in the atmosphere of Sirius A relative to hydrogen is given by ,[9] which is equivalent to 100.5, meaning it has 316% of the proportion of iron in the Sun's atmosphere. The high surface content of metallic elements is unlikely to be true of the entire star, rather the iron-peak and heavy metals are radiatively levitated towards the surface.[79]

[edit] Sirius B

The orbit of Sirius B around A as seen from Earth (slanted ellipse) and as seen face-on (wide horizontal ellipse).
With a mass nearly equal to the Sun's, Sirius B is one of the more massive white dwarfs known (0.98 solar masses[83]); it is almost double the 0.5–0.6 solar-mass average. Yet that same mass is packed into a volume roughly equal to the Earth's.[83] The current surface temperature is 25,200 K.[7] However, since there is no internal heat source, Sirius B will steadily cool as the remaining heat is radiated into space over a period of more than two billion years.[84]

A white dwarf forms only after the star has evolved from the main sequence and then passed through a red giant stage. This occurred when Sirius B was less than half its current age, around 120 million years ago. The original star had an estimated 5 solar masses[7] and was a B-type star (roughly B4-5)[85][86] when it still was on the main sequence. While it passed through the red giant stage, Sirius B may have enriched the metallicity of its companion.

This star is primarily composed of a carbon–oxygen mixture that was generated by helium fusion in the progenitor star.[7] This is overlaid by an envelope of lighter elements, with the materials segregated by mass because of the high surface gravity.[87] Hence the outer atmosphere of Sirius B is now almost pure hydrogen—the element with the lowest mass—and no other elements are seen in this star's spectrum.[88]

[edit] Sirius star cluster

In 1909, Ejnar Hertzsprung was the first to suggest that Sirius was a member of the Ursa Major Moving Group, based on his observations of the system's movements across the sky. The Ursa Major Group is a set of 220 stars that share a common motion through space and were once formed as members of an open cluster, which has since become gravitationally unbound.[89] However, analyses in 2003 and 2005 found Sirius's membership in the group to be questionable: the Ursa Major Group has an estimated age of 500±100 million years, while Sirius, with metallicity similar to the Sun's, has an age that is only half this, making it too young to belong to the group.[7][90][91] Sirius may instead be a member of the proposed Sirius Supercluster, along with other scattered stars such as Beta Aurigae, Alpha Coronae Borealis, Beta Crateris, Beta Eridani and Beta Serpentis.[92] This is one of three large clusters located within 500 light-years (150 pc) of the Sun. The other two are the Hyades and the Pleiades, and each of these clusters consists of hundreds of stars.[93]

[edit] Etymology and cultural significance

See also: Winter triangle

The most commonly used proper name of this star comes from the Latin Sirius, from the Ancient Greek Se????? (Seirios, "glowing" or "scorcher"),[94] although the Greek word itself may have been imported from elsewhere before the Archaic period,[95] one authority suggesting a link with the Egyptian god Osiris.[96] The name's earliest recorded use dates from the 7th century BC in Hesiod's poetic work Works and Days.[95] Sirius has over 50 other designations and names attached to it.[64] In Geoffrey Chaucer's essay Treatise on the Astrolabe, it bears the name Alhabor, and is depicted by a hound's head. This name is widely used on medieval astrolabes from Western Europe.[13] In Sanskrit it is known as Mrgavyadha "deer hunter", or Lubdhaka "hunter". As Mrgavyadha, the star represents Rudra (Shiva).[97][98] The star is referred as Makarajyoti in Malayalam and has religious significance to the pilgrim center Sabarimala.[citation needed] In Scandinavia, the star has been known as Lokabrenna ("burning done by Loki", or "Loki's torch").[99] In the astrology of the Middle Ages, Sirius was a Behenian fixed star,[100] associated with beryl and juniper. Its astrological symbol was listed by Heinrich Cornelius Agrippa.[101]

Many cultures have historically attached special significance to Sirius, particularly in relation to dogs. Indeed, it is often colloquially called the "Dog Star" as the brightest star of Canis Major, the "Great Dog" constellation.

It was classically depicted as Orion's dog. The Ancient Greeks thought that Sirius's emanations could affect dogs adversely, making them behave abnormally during the "dog days," the hottest days of the summer. The Romans knew these days as dies caniculares, and the star Sirius was called Canicula, "little dog." The excessive panting of dogs in hot weather was thought to place them at risk of desiccation and disease. In extreme cases, a foaming dog might have rabies, which could infect and kill humans whom they had bitten.[25] Homer, in the Iliad, describes the approach of Achilles toward Troy in these words:

Sirius rises late in the dark, liquid sky
On summer nights, star of stars,
Orion's Dog they call it, brightest
Of all, but an evil portent, bringing heat
And fevers to suffering humanity.[102]

In Iranian mythology, especially in Persian mythology and in Zoroastrianism, the ancient religion of Persia, Sirius appears as Tishtrya and is revered as a divinity. Beside passages in the sacred texts of the Avesta, the Avestan language Tishtrya followed by the version Tir in Middle and New Persian is also depicted in the Persian epic Shahnameh of Ferdowsi. Due to the concept of the yazatas, powers which are "worthy of worship", Tishtrya is a divinity of rain and fertility and an antagonist of apaosha, the demon of drought. In this struggle, Tishtrya is beautifully depicted as a white horse.[103][104][105][106]

In Chinese astronomy the star is known as the star of the "celestial wolf" (Chinese and Japanese: ??; ; Chinese romanization: Tianláng; Japanese romanization: Tenro;[107] in the Mansion of Jing (??). Farther afield, many nations among the indigenous peoples of North America also associated Sirius with canines; the Seri and Tohono O'odham of the southwest note the star as a dog that follows mountain sheep, while the Blackfoot called it "Dog-face". The Cherokee paired Sirius with Antares as a dog-star guardian of either end of the "Path of Souls". The Pawnee of Nebraska had several associations; the Wolf (Skidi) tribe knew it as the "Wolf Star", while other branches knew it as the "Coyote Star". Further north, the Alaskan Inuit of the Bering Strait called it "Moon Dog".[108]

Several cultures also associated the star with a bow and arrows. The Ancient Chinese visualized a large bow and arrow across the southern sky, formed by the constellations of Puppis and Canis Major. In this, the arrow tip is pointed at the wolf Sirius. A similar association is depicted at the Temple of Hathor in Dendera, where the goddess Satet has drawn her arrow at Hathor (Sirius). Known as "Tir", the star was portrayed as the arrow itself in later Persian culture.[109]

Sirius is mentioned in Surah, An-Najm ("The Star"), of the Qur'an, where it is given the name ?????????? (transliteration: aš-ši‘ra or ash-shira; the leader).[110] The verse is: "??????? ???? ????? ??????????", "That He is the Lord of Sirius (the Mighty Star)." (An-Najm:49)[111] Ibn Kathir said in his commentary "Ibn 'Abbas, Mujahid, Qatada and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship."[112] The alternate name Aschere, used by Johann Bayer, is derived from this.[12]

In Theosophy, it is believed the Seven Stars of the Pleiades transmit the spiritual energy of the Seven Rays from the Galactic Logos to the Seven Stars of the Great Bear, then to Sirius. From there is it sent via the Sun to the god of Earth (Sanat Kumara), and finally through the seven Masters of the Seven Rays to the human race.[113]

[edit] Dogon

See also: Nommo

The Dogon people are an ethnic group in Mali, West Africa, reported to have traditional astronomical knowledge about Sirius that would normally be considered impossible without the use of telescopes. According to Marcel Griaule's books Conversations with Ogotemmêli and The Pale Fox they knew about the fifty-year orbital period of Sirius and its companion prior to western astronomers. They also refer to a third star accompanying Sirius A and B. Robert Temple's 1976 book The Sirius Mystery, credits them with knowledge of the four Galilean moons of Jupiter and the rings of Saturn. This has been the subject of controversy and speculation. According to a 1978 Skeptical Inquirer article it is possibly the result of cultural contamination.[114] Some have suggested the contaminators to have been the ethnographers themselves.[115][116] Others see this explanation as being too simplistic.[117]

Yoonir, symbol of the Universe in Serer religion.[118][119]
[edit] Serer religion

Main articles: Serer religion and Saltigue

In the religion of the Serer people of Senegal, the Gambia and Mauritania, Sirius is called Yoonir from the Serer language (and some of the Cangin language speakers, who are all ethnically Serers). The star Sirius is one of the most important and sacred stars in Serer religious cosmology and symbolism. The Serer high priests and priestesses, (Saltigues, the hereditary "rain priests"[120]) chart Yoonir in order to forecast rain fall and enable Serer farmers to start planting seeds. In Serer religious cosmology, it is the symbol of the universe.[118][119]

[edit] Modern legacy

See also: Sirius in fiction

Sirius is frequently a subject used in science fiction and related popular culture,[121] and even the subject of poetry.[122] Sirius is featured on the coat of arms of Macquarie University, and is the name of its alumnae journal.[123] The name of the North American satellite radio company, Satellite CD Radio, Inc., was changed to Sirius Satellite Radio in November 1999, being named after "the brightest star in the night sky".[124] Composer Karlheinz Stockhausen has been claimed to have said on several occasions that he came from a planet in the Sirius system.[125][126] Astronomer Noah Brosch has speculated that the name of the character Sirius Black from the Harry Potter stories might have been inspired by "Sirius B", and notes that the wizard has the ability to transform into a dog.[122] In the BBC Doctor Who series, the Doctor reveals the star actually consists of two smaller ones.

Sirius is one of the 27 stars on the flag of Brazil, where it represents the state of Mato Grosso.[127]

Seven ships of Great Britain's Royal Navy have been called HMS Sirius since the 18th century, with the first being the flagship of the First Fleet to Australia in 1788.[128] The Royal Australian Navy subsequently named a vessel HMAS Sirius in honor of the flagship.[129] American vessels include the USNS Sirius as well as a monoplane model—the Lockheed Sirius, the first of which was flown by Charles Lindbergh.[130] The name was also adopted by Mitsubishi Motors for the Mitsubishi Sirius engine in 1980.[131]

[edit] See also

Star portal

List of brightest stars
List of nearest stars
Sothic cycle

[edit] Notes

1.^ a b c d Astrometric data, mirrored by SIMBAD from the Hipparcos catalogue, pertains to the center of mass of the Sirius system. See §2.3.4, Volume 1, The Hipparcos and Tycho Catalogues, European Space Agency, 1997, and the entry for Sirius in the Hipparcos catalogue (CDS ID I/239.)
2.^ For apparent magnitude m and parallax p, the absolute magnitude Mv of Sirius A is given by: See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
3.^ Bolometric luminosity of Sirius B calculated from L=4pR2sTeff4. (This simplifies to Ls=(Rs)^2*(Ts)^4, where Ls, Rs and Ts are Luminosity, Radius and Temperature all relative to solar values) See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
4.^ Two full 50.09-year orbits following the periastron epoch of 1894.13 gives a date of 1994.31.
5.^ 1 light year = 63,241 AU; semi-major axis = distance × tan(subtended angle) = 8.6 × 63,241 × tan(7.56?) = 19.9 A.U., approximately

[edit] References

1.^ "Sirius". Dictionary.com Unabridged (v 1.1). Random House, Inc. Retrieved 2008-04-06.
2.^ a b c d e f g h i j k l Database entry for Sirius A, SIMBAD. Accessed online October 20, 2007.
3.^ a b c d e McCook, G. P.; Sion, E. M.. "Entry for WD 0642-166". A Catalogue of Spectroscopically Identified White Dwarfs (August 2006 version). CDS. ID III/235A.)
4.^ Hoffleit, D.; Warren, Jr., W. H. (1991). "Entry for HR 2491". Bright Star Catalogue, 5th Revised Ed. (Preliminary Version). CDS. ID V/50.
5.^ a b van Leeuwen, F. (November 2007), "Validation of the new Hipparcos reduction", Astronomy and Astrophysics 474 (2): 653–664, arXiv:0708.1752, Bibcode 2007A&A...474..653V, doi:10.1051/0004-6361:20078357
6.^ van den Bos, W. H. (1960). "The Orbit of Sirius". Journal des Observateurs 43: 145–151. Bibcode 1960JO.....43..145V.
7.^ a b c d e f g h i j k l m n o Liebert, J.; Young, P. A.; Arnett, D.; Holberg, J. B.; Williams, K. A. (2005). "The Age and Progenitor Mass of Sirius B". The Astrophysical Journal 630 (1): L69–L72. arXiv:astro-ph/0507523. Bibcode 2005ApJ...630L..69L. doi:10.1086/462419.
8.^ a b c Adelman, Saul J. (July 8–13, 2004). "The Physical Properties of normal A stars". Proceedings of the International Astronomical Union. Poprad, Slovakia: Cambridge University Press. pp. 1–11. Bibcode 2004IAUS..224....1A.
9.^ a b Qiu, H. M.; Zhao, G.; Chen, Y. Q.; Li, Z. W. (2001). "The Abundance Patterns of Sirius and Vega". The Astrophysical Journal 548 (2): 953–965. Bibcode 2001ApJ...548..953Q. doi:10.1086/319000.
10.^ a b Royer, F.; M. Gerbaldi, R. Faraggiana, and A. E. Gómez (2002). "Rotational velocities of A-type stars. I. Measurement of v sin i in the southern hemisphere". Astronomy and Astrophysics 381 (1): 105–121. arXiv:astro-ph/0110490. Bibcode 2002A&A...381..105R. doi:10.1051/0004-6361:20011422.
11.^ a b Holberg, J. B.; Barstow, M. A.; Bruhweiler, F. C.; Cruise, A. M.; Penny, A. J. (1998). "Sirius B: A New, More Accurate View". The Astrophysical Journal 497 (2): 935–942. Bibcode 1998ApJ...497..935H. doi:10.1086/305489.
12.^ a b c Hinckley, Richard Allen (1899). Star-names and Their Meanings. New York: G. E. Stechert. p. 117–25.
13.^ a b Gingerich, Owen (1987). "Zoomorphic Astrolabes and the Introduction of Arabic Star Names into Europe". Annals of the New York Academy of Sciences 500: 89–104. doi:10.1111/j.1749-6632.1987.tb37197.x. edit
14.^ Singh, Nagendra Kumar (2002). Encyclopaedia of Hinduism, A Continuing Series. Anmol Publications PVT. LTD. p. 794. ISBN 81-7488-168-9.
15.^ Spahn, Mark; Hadamitzky, Wolfgang; Fujie-Winter, Kimiko (1996). The Kanji dictionary. Tuttle Publishing. p. 724. ISBN 0-8048-2058-9.
16.^ Database entry for Sirius B, SIMBAD. Accessed on line October 23, 2007.
17.^ van Altena, W. F.; Lee, J. T.; Hoffleit, E. D. (1995). The general catalogue of trigonometric parallaxes (4th ed.). Yale University Observatory. (CDS ID I/238A.
18.^ Schaaf, Fred (2008). The Brightest Stars. Hoboken, New Jersey: John Wiley & Sons. p. 94. ISBN 0-471-70410-5. Retrieved 2010-07-23.
19.^ Perryman, M. A. C.; Lindegren, L.; Kovalevsky, J.; et al. (July 1997), "The Hipparcos Catalogue", Astronomy and Astrophysics 323: L49–L52, Bibcode 1997A&A...323L..49P
20.^ Perryman, Michael (2010), The Making of History's Greatest Star Map, Heidelberg: Springer-Verlag, doi:10.1007/978-3-642-11602-5
21.^ Sky and Telescope, April 1998 (p60), based on computations from Hipparcos data.
22.^ Wendorf, Fred; Schild, Romuald (2001) (Google Book Search preview). Holocene Settlement of the Egyptian Sahara: Volume 1, The Archaeology of Nabta Plain. Springer. p. 500. ISBN 0-306-46612-0. Retrieved 2008-05-16.
23.^ a b (Holberg 2007, pp. 4–5)
24.^ (Holberg 2007, p. 19)
25.^ a b c (Holberg 2007, p. 20)
26.^ (Holberg 2007, pp. 16–17)
27.^ Ovid. Fasti IV, lines 901–942.
28.^ (Holberg 2007, p. 32)
29.^ (Holberg 2007, p. 25)
30.^ (Holberg 2007, pp. 25–26)
31.^ (Holberg 2007, p. 26)
32.^ Henry, Teuira (1907). "Tahitian Astronomy: Birth of Heavenly Bodies". The Journal of the Polynesian Society 16 (2): 101–04. JSTOR 20700813.
33.^ Hamacher, Duane W.; Frew, David J. (2010). "An Aboriginal Australian Record of the Great Eruption of Eta Carinae". Journal of Astronomical History & Heritage 13 (3): 220–34.
34.^ Aitken, R. G. (1942). "Edmund Halley and Stellar Proper Motions". Astronomical Society of the Pacific Leaflets 4: 103–112. Bibcode 1942ASPL....4..103A.
35.^ (Holberg 2007, pp.41–42)
36.^ Daintith, John; Mitchell, Sarah; Tootill, Elizabeth; Gjertsen, D. (1994). Biographical Encyclopedia of Scientists. CRC Press. p. 442. ISBN 0-7503-0287-9.
37.^ Huggins, W. (1868). "Further observations on the spectra of some of the stars and nebulae, with an attempt to determine therefrom whether these bodies are moving towards or from the Earth, also observations on the spectra of the Sun and of Comet II". Philosophical Transactions of the Royal Society of London 158 (0): 529–564. doi:10.1098/rstl.1868.0022.
38.^ Bessel, F. W.; communicated by Herschel, J. F. W. (December 1844). "On the Variations of the Proper Motions of Procyon and Sirius". Monthly Notices of the Royal Astronomical Society 6: 136–141. Bibcode 1844MNRAS...6..136..
39.^ Flammarion, Camille (August 1877). "The Companion of Sirius". The Astronomical Register 15 (176): 186–189. Bibcode 1877AReg...15..186F.
40.^ Craig, John; Gravatt, William; Slater, Thomas; Rennie, George. "The Craig Telescope". craig-telescope.co.uk. Retrieved 2011-03-01.
41.^ Benest, D.; Duvent, J. L.; Duvent (July 1995). "Is Sirius a triple star?". Astronomy and Astrophysics 299: 621–628. Bibcode 1995A&A...299..621B. – For the instability of an orbit around Sirius B, see §3.2.
42.^ Bonnet-Bidaud, J. M.; Pantin, E. (October 2008). "ADONIS high contrast infrared imaging of Sirius-B". Astronomy and Astrophysics 489 (2): 651–655. arXiv:0809.4871. Bibcode 2008A&A...489..651B. doi:10.1051/0004-6361:20078937.
43.^ Adams, W. S. (December 1915). "The Spectrum of the Companion of Sirius". Publications of the Astronomical Society of the Pacific 27 (161): 236–237. Bibcode 1915PASP...27..236A. doi:10.1086/122440.
44.^ Holberg, J. B. (2005). "How Degenerate Stars Came to be Known as White Dwarfs". Bulletin of the American Astronomical Society 37 (2): 1503. Bibcode 2005AAS...20720501H.
45.^ Brown, R. Hanbury; Twiss, R. Q. (1958). "Interferometry of the Intensity Fluctuations in Light. IV. A Test of an Intensity Interferometer on Sirius A". Proceedings of the Royal Society of London 248 (1253): 222–237. Bibcode 1958RSPSA.248..222B. doi:10.1098/rspa.1958.0240.
46.^ Brown, Dwayne; Weaver, Donna (2005-12-13). "Astronomers Use Hubble to "Weigh" Dog Star's Companion". NASA. Retrieved 2007-10-13.
47.^ McGourty, Christine (2005-12-14). "Hubble finds mass of white dwarf". BBC News. Retrieved 2007-10-13.
48.^ Bond, Peter (2005-12-14). "Astronomers Use Hubble to 'Weigh' Dog Star's Companion". Royal Astronomical Society. Retrieved 2006-08-04.
49.^ Barstow, M. A.; Bond, Howard E.; Holberg, J. B.; Burleigh, M. R.; Hubeny, I.; Koester, D. (2005). "Hubble Space Telescope spectroscopy of the Balmer lines in Sirius B". Monthly Notices of the Royal Astronomical Society 362 (4): 1134–1142. arXiv:astro-ph/0506600. Bibcode 2005MNRAS.362.1134B. doi:10.1111/j.1365-2966.2005.09359.x.
50.^ (Holberg 2007, p. 157)
51.^ Ceragioli, R. C. (1995). "The Debate Concerning 'Red' Sirius". Journal for the History of Astronomy 26 (3): 187–226. Bibcode 1995JHA....26..187C.
52.^ (Holberg 2007, p. 158)
53.^ (Holberg 2007, p. 161)
54.^ (Holberg 2007, p. 162)
55.^ a b c Whittet, D. C. B. (1999). "A physical interpretation of the 'red Sirius' anomaly". Monthly Notices of the Royal Astronomical Society 310 (2): 355–359. Bibcode 1999MNRAS.310..355W. doi:10.1046/j.1365-8711.1999.02975.x.
56.^ (Holberg 2007, p. 163)
57.^ ??? (1992). "?????????????" (in Chinese). T???? 33 (4).
58.^ Jiang, Xiao-Yuan (April 1993). "The colour of Sirius as recorded in ancient Chinese texts". Chinese Astronomy and Astrophysics 17 (2): 223–228. Bibcode 1993ChA&A..17..223J. doi:10.1016/0275-1062(93)90073-X.
59.^ Schlosser, W.; Bergmann, W. (November 1985). "An early-medieval account on the red colour of Sirius and its astrophysical implications". Nature 318 (318): 45–46. Bibcode 1985Natur.318...45S. doi:10.1038/318045a0.
60.^ McCluskey, S. C. (January 1987). "The colour of Sirius in the sixth century". Nature 318 (325): 87. Bibcode 1987Natur.325...87M. doi:10.1038/325087a0.
61.^ van Gent, R. H. (January 1987). "The colour of Sirius in the sixth century". Nature 318 (325): 87–89. Bibcode 1987Natur.325...87V. doi:10.1038/325087b0.
62.^ Kuchner, Marc J.; Brown, Michael E. (2000). "A Search for Exozodiacal Dust and Faint Companions Near Sirius, Procyon, and Altair with the NICMOS Coronagraph". Publications of the Astronomical Society of the Pacific 112 (772): 827–832. arXiv:astro-ph/0002043. Bibcode 2000PASP..112..827K. doi:10.1086/316581.
63.^ "The Dog Star, Sirius, and its Tiny Companion". Hubble News Desk. 2005-12-13. Retrieved 2006-08-04.
64.^ a b (Holberg 2007, p. xi)
65.^ Espenak, Fred. "Mars Ephemeris". Twelve Year Planetary Ephemeris: 1995–2006, NASA Reference Publication 1349.
66.^ (Holberg 2007, p. 82)
67.^ Darling, David. "Winter Triangle". The Internet Encyclopedia of Science. Retrieved 2007-10-20.
68.^ "Stories from the Stars". Stargazers Astronomy Shop. 2000. Retrieved 2008-12-17.
69.^ Henshaw, C. (1984). "On the Visibility of Sirius in Daylight". Journal of the British Astronomical Association 94 (5): 221–222. Bibcode 1984JBAA...94..221H.
70.^ Mullaney, James (March 2008). "Orion's Splendid Double Stars: Pretty Doubles in Orion's Vicinity". Sky & Telescope. Retrieved 2008-02-01.
71.^ a b Henry, Todd J. (2006-07-01). "The One Hundred Nearest Star Systems". RECONS. Retrieved 2006-08-04.
72.^ "The Brightest Stars". Royal Astronomical Society of New Zealand. Retrieved 2007-12-14.
73.^ a b c "Sirius 2". SolStation. Retrieved 2006-08-04.
74.^ Angrum, Andrea (2005-08-25). "Interstellar Mission". NASA/JPL. Retrieved 2007-05-07.
75.^ a b (Holberg 2007, p. 214)
76.^ Backman, D. E. (June 30 – July 11, 1986). "IRAS observations of nearby main sequence stars and modeling of excess infrared emission". Proceedings, 6th Topical Meetings and Workshop on Cosmic Dust and Space Debris. Toulouse, France: COSPAR and IAF. Bibcode 1986AdSpR...6...43B. ISSN 0273-1177.
77.^ Brosch, p. 126.
78.^ Bragança, Pedro (2003-07-15). "The 10 Brightest Stars". SPACE.com. Archived from the original on 2009-06-16. Retrieved 2006-08-04.
79.^ a b c d Kervella, P.; Thevenin, F.; Morel, P.; Borde, P.; Di Folco, E. (2003). "The interferometric diameter and internal structure of Sirius A". Astronomy and Astrophysics 407 (2): 681–688. arXiv:astro-ph/0306604. Bibcode 2003A&A...408..681K. doi:10.1051/0004-6361:20030994.
80.^ Aufdenberg, J.P.; Ridgway, S.T. et al. (2006). "First results from the CHARA Array: VII. Long-Baseline Interferometric Measurements of Vega Consistent with a Pole-On, Rapidly Rotating Star?" (PDF). Astrophysical Journal 645 (1): 664–675. arXiv:astro-ph/0603327. Bibcode 2006ApJ...645..664A. doi:10.1086/504149. Retrieved 2007-11-09.
81.^ Petit, P.; et al. (August 2011). "Detection of a weak surface magnetic field on Sirius A: are all tepid stars magnetic ?". Astronomy and Astrophysics 532: L13. arXiv:1106.5363. Bibcode 2011A&A...532L..13P. doi:10.1051/0004-6361/201117573.
82.^ Aurière, M.; et al. (November 2010). "No detection of large-scale magnetic fields at the surfaces of Am and HgMn stars". Astronomy and Astrophysics 523: A40. arXiv:1008.3086. Bibcode 2010A&A...523A..40A. doi:10.1051/0004-6361/201014848.
83.^ a b "Astronomers Use Hubble to "Weigh" Dog Star's Companion". University of Leicester. 2005-12-01. Retrieved 2009-12-13.
84.^ Imamura, James N. (1995-10-02). "Cooling of White Dwarfs". University of Oregon. Archived from the original on December 15, 2006. Retrieved 2007-01-03.
85.^ Siess, Lionel (2000). "Computation of Isochrones". Institut d'Astronomie et d'Astrophysique, Université libre de Bruxelles. Retrieved 2007-03-24.[dead link]
86.^ Palla, Francesco (May 16–20, 2005). "Stellar evolution before the ZAMS". Proceedings of the international Astronomical Union 227. Italy: Cambridge University Press. pp. 196–205. Bibcode 976IAUS...73...75P.
87.^ Koester, D.; Chanmugam, G. (1990). "Physics of white dwarf stars". Reports on Progress in Physics 53 (7): 837–915. Bibcode 1990RPPh...53..837K. doi:10.1088/0034-4885/53/7/001.
88.^ Holberg, J. B.; Barstow; Burleigh; Kruk; Hubeny; Koester; Barstow, M. A.; Burleigh, M. R.; Kruk, J. W.; Hubeny, I.; Koester, D. (2004). "FUSE observations of Sirius B". Bulletin of the American Astronomical Society 36: 1514. Bibcode 2004AAS...20510303H.
89.^ Frommert, Hartmut; Kronberg, Christine (April 26, 2003). "The Ursa Major Moving Cluster, Collinder 285". SEDS. Retrieved 2007-11-22.
90.^ King, Jeremy R.; Villarreal, Adam R.; Soderblom, David R.; Gulliver, Austin F.; Adelman, Saul J. (2003). "Stellar Kinematic Groups. II. A Reexamination of the Membership, Activity, and Age of the Ursa Major Group". Astronomical Journal 125 (4): 1980–2017. Bibcode 2003AJ....125.1980K. doi:10.1086/368241.
91.^ Croswell, Ken (July 27, 2005). "The life and times of Sirius B". Astronomy, online. Retrieved 2007-10-19.
92.^ Eggen, Olin J. (1992). "The Sirius supercluster in the FK5". Astronomical Journal 104 (4): 1493–1504. Bibcode 1992AJ....104.1493E. doi:10.1086/116334.
93.^ Olano, C. A. (2001). "The Origin of the Local System of Gas and Stars". The Astronomical Journal 121 (1): 295–308. Bibcode 2001AJ....121..295O. doi:10.1086/318011.
94.^ Liddell, Henry G.; Scott, Robert (1980). Greek-English Lexicon (Abridged ed.). Oxford: Oxford University Press. ISBN 0-19-910207-4.
95.^ a b (Holberg 2007, pp. 15–16)
96.^ Brosch, p. 21.
97.^ Kak, Subhash. "Indic ideas in the Greco-Roman world". IndiaStar Review of Books. Retrieved 2010-07-23.
98.^ "Shri Shri Shiva Mahadeva".
99.^ Rydberg, Viktor (1889). Rasmus Björn Anderson. ed. Teutonic mythology. 1. S. Sonnenschein & co.
100.^ Tyson, Donald; Freake, James (1993). Three Books of Occult Philosophy. Llewellyn Worldwide. ISBN 0-87542-832-0.
101.^ Agrippa, Heinrich Cornelius (1533). De Occulta Philosophia. ISBN 90-04-09421-0.
102.^ Homer (1997). Iliad. Trans. Stanley Lombardo. Indianapolis: Hackett. ISBN 978-0-87220-352-5. 22.33–37.
103.^ Doostkhah, Jalil (1996). Avesta. Kohantarin Sorodhaye Iranian. Tehran: Morvarid Publications. ISBN 964-6026-17-6.
104.^ West, E. W. (1895-1910). Pahlavi Texts. Routledge Curzon, 2004. ISBN 0-7007-1544-4.
105.^ Razi, Hashem (2002). Encyclopaedia of Ancient Iran. Tehran: Sokhan Publications. ISBN 964-372-027-6.
106.^ Ferdowsi, A.. Shahnameh e Ferdowsi. Bank Melli Iran Publications, 2003. ISBN 964-93135-3-2.
107.^ (Holberg 2007, p. 22)
108.^ (Holberg 2007, p. 23)
109.^ (Holberg 2007, p. 24)
110.^ Staff (2007). "Sirius". Britannica Online Encyclopedia. Retrieved 2007-09-10.
111.^ "An-Najm (The Star), Surah 53". Translations of the Qur'an. University of Southern California, Center for Muslim-Jewish Engagement. 2007. Retrieved 2009-08-08.
112.^ "Tafsir Ibn Kathir". 2012-07-09.
113.^ Baker, Douglas (1977). The Seven Rays: Key to the Mysteries. Wellingborough, Herts.: Aquarian Press. ISBN 0-87728-377-X.
114.^ Ridpath, Ian (1978). "Investigating the Sirius "Mystery"". Committee for Skeptical Inquiry. Archived from the original on 2003-02-17. Retrieved 2007-06-26.
115.^ de Montellano, Bernard R. Ortiz. "The Dogon Revisited". Retrieved 2007-10-13.
116.^ Coppens, Philip. "Dogon Shame". Retrieved 2007-10-13.
117.^ Apter, Andrew (1999). "Griaule's Legacy: Rethinking "la parole claire" in Dogon Studies" (PDF). Cahiers d'Études africaines 45 (1): 95–129. Retrieved 2008-04-16.
118.^ a b Gravrand, Henry, "La civilisation sereer : Pangool", vol. 2, Les Nouvelles Editions Africaines du Senegal, (1990) pp 20-21, 149-155, ISBN 2-7236-1055-1
119.^ a b Clémentine Faïk-Nzuji Madiya, Canadian Museum of Civilization, Canadian Centre for Folk Culture Studies, International Centre for African Language, Literature and Tradition (Louvain, Belgium). ISBN 0-660-15965-1. pp 5, 27, 115
120.^ Galvan, Dennis Charles, "The State Must be our Master of Fire : How Peasants Craft Culturally Sustainable Development in Senegal", Berkeley, University of California Press, (2004), pp 86-135, ISBN 978-0-520-23591-5.
121.^ The editors of Asimov's Science Fiction and Analog (1993). Writing Science Fiction & Fantasy. St. Martin's Griffin. p. 108. ISBN 978-0-312-08926-9.
122.^ a b Brosch, p. 33.
123.^ "About Macquarie University—Naming of the University". Macquarie University official website. Macquarie University. 2007. Retrieved 2007-12-27.
124.^ "Sirius Satellite Radio, Inc. – Company Profile, Information, Business Description, History, Background Information on Sirius Satellite Radio, Inc". Net Industries, LLC. Retrieved 2008-01-22.
125.^ McEnery, Paul (2001-01-16). "Karlheinz Stockhausen". Salon.com.
126.^ "Beam me up, Stocky". The Guardian. 2005-10-13.
127.^ Duarte, Paulo Araújo. "Astronomia na Bandeira Brasileira". Universidade Federal de Santa Catarina. Retrieved 2009-07-09.
128.^ Henderson, G.; Stanbury, M. (1988). The Sirius: Past and Present. Sydney: Collins. p. 38. ISBN 0-7322-2447-0.
129.^ "HMAS Sirius". Royal Australian Navy. Retrieved 2008-09-13.
130.^ van der Linden, F. R. (2000). "Lockheed 8 Sirius". National Air and Space Museum. Smithsonian Institution. Archived from the original on 2008-01-05. Retrieved 2008-01-26.
131.^ "Mitsubishi Motors history". Mitsubishi Motors – South Africa Official Website. Mercedes Benz. 2007. Archived from the original on 2007-12-30. Retrieved 2008-01-27.

[edit] Cited texts
Brosch, Noah (2008). Sirius Matters. Springer. ISBN 1-4020-8318-1
Holberg, J.B. (2007). Sirius: Brightest Diamond in the Night Sky. Chichester, UK: Praxis Publishing. ISBN 0-387-48941-X

[edit] External links

Look up dog days in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Sirius

Professor Kaler's webpage on Sirius
Astronomy Picture of the Day of Sirius B in x-ray
Discussion on Dogon issue
Sirius time
Barker, Tho.; Stukeley, W. (1760). "Remarks on the Mutations of the Stars". Philosophical Transactions 51 (0): 498–504. doi:10.1098/rstl.1759.0049. JSTOR 105393.

[show]
v ·
t ·
e

Nearest star systems

[show]
v ·
t ·
e

Nearest bright star systems
[show]
v ·
t ·
e

Stars of Canis Major

Coordinates: 06h 45m 08.9173s, -16° 42' 58.017?

Categories: Bayer objects
Binary stars
Canis Major (constellation)
Flamsteed objects
Henry Draper Catalogue objects
Hipparcos objects
HR objects
Gliese and GJ objects
Mythological dogs
White dwarf stars
A-type main sequence stars
Stars with proper names

This page was last modified on 14 September 2012 at 10:49.

Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use for details.
Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

Daily Mail

Monday February 23, 2009

ANSWERS TO CORRESPONDENTS

Compiled by Charles Legge

Page 57

QUESTION Are the three stars that make up Orion's belt a similar distance from the Earth or do they just appear that way?

ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka.

In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight.
Despite this, the three stars appear to be closely associated. Each is a luminous, hot supergiant having luminosities at least 100,000 times that of the Sun, and surface temperatures exceeding 25,000c (our Sun is 5,500c).

It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart.

Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion.

These timescales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion.

The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth.
It seems most unlikely that any hypopthetical planet around a star in Orion's belt could have developed sort of life when the history of the star, from birth to death, is only a few million years.

Norman Wallace, Sutton Coldfield, W Mids.

 

ENTERS THE NETERS

 

NETERS 81 ENTERS

ENTERS 27 NETERS

NETERS 9 ENTERS

 

 

The elements of egyptian wisdom

naomi ozaniec 1994

Page 101

7 · THE RITES FOR THE DEAD - NETER XERT

The mummies of ancient Egypt are living symbols of the transformative process of living and dying.
Normandie Ellis, Return to Egypt

Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the high skill of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rock­cut tombs and the lavish cult of the dead.
We who bury our dead quickly and with little ceremony find it difficult to comprehend the motives of a people who bestowed stich care on the dead. Contemporary funeral liturgy expresses our belief in the resurrection and the life to come. Individually we seem very uncertain about such matters. We hope for a resurrection, so we abandon the body quickly. The life of the body has finished. The Egyptians believed in the after-life but they could not abandon the body. It too was divine.
We cannot begin to comprehend the Egyptian cult of the / Page 102 / dead until we establish the Egyptian view of life. The funeral customs of a nation always reflect its philosophical stance. It is in the rites for the dead that we may assess the value placed on the living. The Egyptian cult of the dead shows us complexity, beauty and total commitment towards the life to come.

The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even this simple duality exhausts the metaphysical vocabulary of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human were reconciled in flesh.
At the most material level the Egyptians conceived of the aufu. the flesh body. This composed and integrated all other more subtle bodies. The divine was believed to be present in matter. The corporeal remains were referred to as the khat. This alone was without consciousness. The shadow -or shade was referred to as khabit. The sahu was the body of gold. At the mental and emotional realms, the Egyptians - described sekhem the will, ren the name and ab the heart, .e seat of conscience. At spiritual levels we find the ka, ,6 animating spirit, the ba, the immortal soul and khu, the ivine intelligence. This hierarchy of being, from the physical to thespiritual, is not unlike that found in other metaphysical systems such as Qabalah.
The complexity takes us right into the burial chamber, the ho-use of gold, where it was customary to place sarcopha­gus within sarcophagus, vehicle within vehicle. The mum­mified body of Thtankhamun, Strong-Bull-fitting-of-created-
forms, Dynamic-of-Laws, Who-Calms-the-Two-Lands, Who­Propitiates-all-the-Gods, was laid in three coffins, a sarcopha­gus and four shrines.

The tomb of Tutankhamun gives us a glimpse of a splen­dour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection.
Four shrines embraced the king's sarcophagus; each articu­lated the Egyptian belief in the life to come, through the sacred language of symbol and funerary text. Winged discs, symbols of liberation and rebirth, decorated the roof of the outermost shrine along with royal birds, the vulture and the falcon. The tet knot of Isis and the djed pillar of Osiris spoke of resurrection and well-being. Extracts from the Chapters of Coming Forth by Day were designed to empower the deceased. Underworld guardians were depicted to represent the forthcoming journey and its trials. The great funerary god­desses Isis and Nephthys stretched their wings in protective embrace.
These themes were continued upon the sarcophagus. Its roof showed a winged sun, a border of tet knots and djed pillars were inscribed around the base, the four protective goddesses Isis, Nephthys, Selkis and Neith stood in high relief, their wings outstretched to encompass the sides.
It is recorded that a gasp went up from the crowd of assem­bled dignitaries as the two sheets of covering linen were rolled back to reveal the outer coffin. Here was the face of Egypt in death. The coffin of cypress wood was modelled in relief with a thin layer of gesso overlaid with gold foil. Yet this was not the last resting place but only the first of three. The second coffin lay under floral offerings and proved to be even more magnificent than the first. It was inlaid with opaque glass to simulate carnelian, lapis lazuli and turquoise. The king held the crook and flail and wore the uraeus serpent crown along with the nemes head-dress, the traditional blue and gold striped headclotll. The third coffin was covered in a red linen shroud folded three times. The breast had been decorated with a collar of blue glass beads and various leaves and flowers. As / Page 104 / the mummy itself was unwrapped 150 pieces of jewellery were revealed. These were fashioned and positioned according to the Chapters of Coming Forth by Day. Here were the ritual symbols, the scarab, the serpent, the falcon and the vulture in a glorious evocation of the transformation from the human to the divine.

The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians -envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Egyptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a reflected image what might future generations learn about the times in which we live?

In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.

 

TUTANKHAMUN 144 TUTANKHAMUN

TUTANKHAMUN 36 TUTANKHAMUN

TUTANKHAMUN 9TUTANKHAMUN

 

 

Osarseph - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Osarseph

/'o?z?r?s?f/) or Osarsiph ( play /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the ...

Osarseph

From Wikipedia, the free encyclopedia

Osarseph ( /'o?z?r?s?f/) or Osarsiph ( /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the Ptolemaic Egyptian historian Manetho in his Aigyptiaca (first half of the 3rd century BC); Manetho's work is lost, but the 1st century AD Jewish historian Josephus quotes extensively from it.

The story depicts Osarseph as a renegade Egyptian priest who leads an army of lepers and other unclean people against a pharaoh named Amenophis;[disambiguation needed] the pharaoh is driven out of the country and the leper-army, in alliance with the Hyksos (whose story is also told by Manetho) ravage Egypt, committing many sacrileges against the gods, before Amenophis returns and expels them. Towards the end of the story Osarseph changes his name to Moses.[1]

Also much debated is the question of what, if any, historical reality might lie behind the Osarseph story. The story has been linked with anti-Jewish propaganda of the 2nd and 1st centuries BCE as an inversion of the Exodus story, but an influential study by Egyptologist Jan Assmann has suggested that no single historical incident or person lies behind the legend, and that it represents instead a conflation of several historical traumas, notably the religious reforms of Ahkenaton (Amenophis IV).[2]

Story

Josephus's Against Apion[3] gives two long quotations from Manetho's Aigyptiaca.[4] The first is Manetho's account of the expulsion of the Hyksos (the name is given by Manetho) and their settlement in Judea, where they found the city of Jerusalem. Josephus then draws the conclusion that Manetho's Hyksos were the Jews of the Exodus, although Manetho himself makes no such connection.[5]

The second, set some two hundred years later, tells the story of Osarseph. According to Josephus, Manetho described Osarseph as a tyrannical high priest of Osiris at Heliopolis. Pharaoh Amenophis had a desire to see the gods, but in order to do so he first had to cleanse Egypt of lepers and other polluted people, setting 80,000 of them to work in the stone quarries, and then confining them to Avaris, the former Hyksos capital in the Eastern Delta. There Osarseph became their leader and ordered them to give up the worship of the gods and eat the meat of the holy animals. The Osarsephites then invited the Hyksos back into Egypt, and together with their new allies drove Amenophis and his son Ramses into exile in Nubia and instituted a 13-year reign of religious oppression: towns and temples were devastated, the images of the gods destroyed, the sanctuaries turned into kitchens and the sacred animals roasted over fires, until eventually Amenophis and Rameses returned to expel the lepers and the Hyksos and restore the old Egyptian religion. Towards the end of the story Manetho reports that Osarseph took the name "Moses".[6]

[edit] Interpretations

Three interpretations have been proposed for the story: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[7] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[8] (An alternative theory that identifies Osarseph as the historical figure of Chancellor Bay, identified as Irsu, an alleged Syrian usurper of the Egyptian throne after the Nineteenth Dynasty died out, is generally rejected;[9] a theory that Osarseph's name is based on the biblical Joseph, as a combination of Osiris and Joseph, remains open but unproven.)[10] It has also been suggested that Osarseph, may be a memory of Irsu, the self made man castigated in the Harris Papyrus.

Some modern scholars have suggested that the Osarseph story, or at least the point at which Osarseph changes his name to Moses, is a later alteration to Manetho's original history made in the 1st century BCE, a time when anti-Jewish sentiment was running high in Egypt; without this, Manetho's history has no mention of the Jews at all. If the story is an original part of Manetho's history of Egypt, as many other scholars believe, the question arises of where he would have heard it, as the Greek Septuagint translation of the Hebrew Torah (i.e., the Exodus narrative) had not been made when he was writing. It is therefore supposed that he had an oral (Jewish) informant, or possibly an otherwise unknown pre-Septuagint translation.[11]

[edit] See also
Joseph and His Brothers
Judaism and ancient Egyptian religion

[edit] References

1.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
2.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
3.^ Translation of "Against Apion"
4.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)p.30
5.^ Arthur J. Droge, Josephus Between Greeks and Barbarians, in Louis H. Feldman and John R. Levison (eds), "Josephus' Contra Apionem: studies in its character and context..." (Brill, 1996) p.135-6, and fn.14 on p.136
6.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
7.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
8.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
9.^ Rainer Albertz, Bob Becking, "Yahwism after the exile: perspectives on Israelite religion in the Persian era", pp.71-71
10.^ Louis H. Feldman, "Josephus's interpretation of the Bible", (University of California Press, 1998) p.342 fn.14
11.^ John Granger Cook, "The interpretation of the Old Testament in Greco-Roman paganism", pp.6-11

Categories: Ancient Egyptian priests
Moses

This page was last modified on 6 August 2012 at 20:05.

 

 

Myths of the World: The Tale of Osarsiph
mythsoftheworld.blogspot.com/2011/10/tale-of-osarsiph.html
1 Oct 2011 – The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great ...

The Tale of Osarsiph

Adapted from William Whiston's 1737 translation of Flavius Josephus's Against Apion. The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great law-giver of Jewish history, a claim which Josephus vehemently denies.

There once lived a king of Egypt whose name was Amenophis. This king desired to become a spectator of the gods, as had Orus, a previous king, also desired before him. He communicated that desire to his namesake Amenophis, who was the son of Papis, and one who seemed to possess wisdom and the knowledge of future events.

Amenophis told the king that he might see the gods if he cleared the whole country of lepers and other impure people. The king was pleased with this advice, and gathered all those who had bodily defects out of Egypt. These people numbered eighty thousand, and he sent them to the quarries on the east side of the Nile, to put them to work and separate them from the rest of the Egyptians.

Some of the learned priests were afflicted with leprosy, and Amenophis, the wise man and prophet, was afraid that the gods would be angry at the violence done to these priests. He foresaw that certain people would come to the assistance of the captives, and would conquer Egypt, ruling for thirteen years. He feared to tell the king, so he wrote down his prophecy, then slew himself.

After the captives had labored in the quarries for a long time, the people requested the king set aside for their habitation and protection the city of Avaris, which was then left desolate from the Hyksos, a request which he granted. When these men had taken possession of the city, the found the place fit for a revolt. They appointed one of the priests of Heliopolis, use name was Osarsiph, to be their ruler, and they took oaths that they would be obedient to him in all things.

Osarsiph made a law that they should not worship the Egyptian gods, nor abstain from eating any of their sacred animals. He ordered them to rebuild the walls about their city, and make themselves ready for a war with Amenophis. Osarsiph and the other leprous priests sent ambassadors to the shepherds in Jerusalem, informing them of his own affairs and the state of those with him. He desired that they would come to his assistance in their war against Egypt, and promised to bring them back to their ancient city Avaris. He promised to provide for the multitude of their people and protect and fight for them as occasion should require, subduing the country to their rule. The shepherds were pleased with his message and came with two hundred thousand men to Avaris.

Amenophis was informed of the invasion, and assembled the multitude of the Egyptians. He called for the sacred animals to brought to him, and charged the priests to hide the images of their gods with the utmost care. He also sent his son Sethos, who was also named Ramesses after Amenophis's father Rhampses, being but five years old, to a friend of his. He then brought an army of three hundred thousand of the most warlike Egyptians against the enemy, but did not engage. The army returned back and came to Memphis, where Amenophis took Apis and the other sacred animals and marched into Ethiopia.

The king of Ethiopia was under an obligation to Amenophis, and took care of the multitude that was with him, supplying all that was necessary for the food of the men. He allotted cities and villages for the Egyptian exiles and sent and army of Ethiopians to guard the borders of Egypt. After thirteen years, Amenophis returned from Ethiopia with a great army, and his son Ahampses also brought a great army. They joined battle with the shepherds and polluted people, slaying a great many of them, and pursued them to the bounds of Syria.

 

 

Have Canadian archaeologists unearthed one of the Exodus mysteries ...

www.abovetopsecret.com/forum/thread104328/pg1

2 posts - 2 authors - 12 Oct 2004
The first is about Osarsiph and the enslaved Jews. ... For 113 years, the descendents of Osarsiph: kings; Beon, Apachnas, Apophis and Assis, ...

 

Heliopolis og Egypt
alvidk.tripod.com/id46.html
Manetho records that Osarsiph - Moses then told the " impure people " to stop ... Manrtho tells us that Osarsiph - Moses belonged to an elite religious group ...
Osarsiph
forums.atenism.net/profile/689618/
Akhetaten Fellowship is dedicated to the revival of the religion Atenism as a worldwide faith.


VI. Exodus - katapi BIBLE RESOURCE PAGES
www.katapi.org.uk/BAndS/ChVI.htm
This Osarsiph thereupon changed his name to Moses [!], and enacted a ... and Osarsiph-Moses ruled over the whole land of Egypt for fourteen years. Finally the ...

 

 

P
=
7
-
9
PENTATEUCH
113
41
5

 

 

-
PENTATEUCH
-
-
-
1
P
16
7
7
1
E
5
5
5
1
N
14
5
5
3
T+A+T
41
5
5
1
E
5
5
5
3
U+C+H
32
5
5
9
PENTATEUCH
113
41
41
-
-
1+1+3
4+1
4+1
9
PENTATEUCH
5
5
5

 

 

N
=
5
-
-
NECTANEBO
-
-
-
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
C+T
23
5
5
-
-
-
-
1
A
1
1
1
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
B+O
17
8
8
N
=
5
Q
9
NECTANEBO
79
34
34
-
-
-
-
-
-
7+9
3+4
3+4
N
=
5
-
9
NECTANEBO
16
7
7
-
-
-
-
-
-
1+6
-
-
N
=
5
-
9
NECTANEBO
7
7
7

 

 

Nectanebo I

From Wikipedia, the free encyclopedia

Nectanabo I

Stela of Nectanebo I

Pharaoh of Egypt Reign 380–362 BC, 30th Dynasty

Predecessor Nefaarud II

Successor Teos

Nectanebo I - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Nectanebo_I

Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt. In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last...

--------------------------------------------------------------------------------

Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt.

In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last dynasty of Egyptian kings. He seems to have spent much of his reign defending his kingdom from Persian reconquest with the occasional help of troops from Athens or Sparta.

Sphinx of Nectanebo I at the entrance of the Luxor temple
He is also known as a great builder who erected many monuments and temples throughout his long and stable 18-year reign. Nectanebo I restored numerous dilapidated temples throughout Egypt and erected a small kiosk on the sacred island of Philae which would become one of the most important religious sites in Ancient Egypt.[1] This was the first phase of the temple of Isis at Philae; he also built at Elkab, Memphis and the Delta sites of Saft el-Hinna and Tanis.[2] He also significantly erected a stela before a pylon of Ramesses II at Hermopolis.[3] He also built the first pylon in the temple of Karnak. From about 365 BC, Nectanebo was a co-regent with his son Teos, who succeeded him. When he died in 362 BC, Teos succeeded his father on the throne for two short years.

 

 

N
=
5
-
-
NECTANEBO
-
-
-
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
C+T
23
5
5
-
-
-
-
1
A
1
1
1
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
B+O
17
8
8
N
=
5
Q
9
NECTANEBO
79
34
34
-
-
-
-
-
-
7+9
3+4
3+4
N
=
5
-
9
NECTANEBO
16
7
7
-
-
-
-
-
-
1+6
-
-
N
=
5
-
9
NECTANEBO
7
7
7

 

 

en.wikipedia.org/wiki/Nectanebo_II

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"), ruled in 360—342 BC) was the third and last pharaoh ...

Nectanebo II

From Wikipedia, the free encyclopedia

Nectanebo II

Nakhthorheb

Head of Nectanebo II, Museum of Fine Arts of Lyon

Pharaoh of Egypt

Reign

360–342 BC[b], 30th Dynasty

Predecessor

Teos

Successor

Artaxerxes III

Royal titulary[show]

--------------------------------------------------------------------------------

Father

Tjahepimu

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb[1][a] (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"[2]), ruled in 360—342 BC[b]) was the third and last pharaoh of the Thirtieth dynasty, as well as the last native ruler of Ancient Egypt.[3] Under Nectanebo II, Egypt prospered. During his reign, the Egyptian artists delivered a specific style that left a distinctive mark on the relief sculpture of the Ptolemaic era.[4] Like his indirect predecessor Nectanebo I, Nectanebo II showed enthusiasm for nearly every Egyptian cult and more than a hundred Egyptian sites bear evidence of his attentions.[5] Nectanebo II, however, undertook more constructions and restorations than Nectanebo I, commencing in particular the enormous temple of Isis (Iseum).

For several years, Nectanebo II was successful in keeping Egypt safe from the Achaemenid Empire.[6] Betrayed by his former servant Mentor of Rhodes, however, Nectanebo II was ultimately defeated by the combined Persian-Greek forces in the 343 BC Battle of Pelusium. In 342 BC, the Persians occupied Memphis and the rest of Egypt, incorporating the country back into the Achaemenid Empire. Nectanebo fled south and preserved his power for some time; his subsequent fate is unknown.

 

 

 

MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931

Page 204

Chapter 8

Psychic Phenomena in Tibet - How Tibetans Explain Them'

"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks.    The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
   Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, drag-ging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
    How can we explain this magnetic power in Tibet?
    There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
     Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.  

/ Page 205

"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
    No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.  
     Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
     Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
    On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visi-ted Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their / Page 206 / travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
    Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
    The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
    Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
    All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
     In a general way, Tibetans distinguish two categories of psychic phenomena.
1.  The phenomena which are unconsciously produced either by one or by several individuals.
    In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2   The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3  Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
     It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
     I shall not lay stress on that point which is outside the present sub-ject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as  / Page 207  / well as each of our bodily or mental actions, is the fruit of manifold combined causes.
     Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
     The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
     So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
    The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
     Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. -  Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be chargedby these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc.       Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup- / Page 208 /posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
     The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2.   The energy which is communicated to an object, pours into it a kind of life.  That inanimate object becomes able to move and can perform certain actions at the command of its maker."    The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
   Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
    Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.

Page 208

Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
    These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
    Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
    When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself. /

Page 209

It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
     Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
   Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
   Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
   Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
    All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves'  of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
    It can bring about psychic phenomena.
    It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere.

Mystic masters are said to use this process during the angkur rites.
   Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of inter-esting subjects . I shall confine myself to a few words.
   Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant  / Page 210  / to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
    According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
    In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
     By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
     The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed."  

    "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4   Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
     The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9  has the power to generate.
      These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
     For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
     Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
    All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are  

/ Note 8 see Chapter 3

       9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.

Page 90  

"... It follows that according to popular belief, a tulkuis either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
 
Page 211  

continued  /

purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."

Page 214  

"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
    We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
     In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
     In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."

Page 216

"...It shows that the belief in the passing of some subtle self  from one body to another, and even in its roaming about disembodied, was current in India.
    Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
    It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
    In fact, while the translation, as related in Indian or Tibetan stories,  

/ Note 18  Spelt grong hjug.
         19  Tulpa, spelt sprulpa, 'magic, illusory creations.'
 
Page 217  /

may  well be regarded as a fable, the creation of tulpas seems worthy of investigation.
    Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.    
     In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
    As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
    In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
    In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."

Page 208 
 
Note 4.  As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5.  In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6.  Written rtsal 
   

 

The Death of Forever
Darryl Reanney (1991)

Page 26

"A deeper understanding  revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
" The basis of matter , then , when examined intimately, dissolves into a ghostlike intangibility ; the quantum wave is a  mathematical wraith , a ripple of possibilities."
"The quantum wave  only  has this  wraithlike character when it is not being looked at. When an  observer intrudes, when a scientist for example, tries to measure the properties of an electron the, the ghostly wave function collapses.The particle becomes real it can now be specifically assigned a fixed location, with a probability of 1, i.e. a certainty
This is a staggering conclusion .It means that consciousness is not an observer in the dynamics of the universe; it is an active participant. Consciousness , literally and factually, creates reality , by summoning forth material particles,
definable certainties, from the elusive quantum wave .Objective 'reality' in this perspective falters  on the brink of a profound ambiguity. Subject and object; mind  and matter are not separate;  they interact and interlock."
 
Gifts of Unknown Things
Lyall Watson 1976

The Spirit Moves

 
Page 216  

"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature -  

/ Page 217   /

made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system.
      The attractive feature of such a model is that it allows any-thing to happen. If Bohm is right about matter's appearing to move through space by constantly being destroyed and re-created, then it should be no more difficult for the mind monad to bend a spoon than it is for it to bend a finger. If you can think of a bent spoon you can have a bent spoon. If all forms of matter are merely thoughts in the mind monad, then their positions and properties are readily interchangeable. Mate-rialization, dematerialization, teleportation, and levitation be-come simple matters of a change of mind. If consciousness can drop at will out of normal space-time into superspace, where there is no such thing as time and thought travels faster than light, then instant thought transference, precogni-tion, retrocognition, and clairvoyance are all easy. And if con-sciousness can return to space-time at any location, past present, or future and experience these locations, then we have time travel, space travel, and travel out of the body. With such free movement of consciousness, it is of course possible to know every detail of the life of everyone who ever lived, and that takes care of reincarnation.
       So it goes. It is all very easy when you can just juggle  

/ Page 218  /

around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory."
 
Page 37  

" There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern."
"...There has never been any question of having to choose between the two. They merely represent the extremes of a spectrum of possible response. At one end is a scientist who sees everything in isolation,,and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them.
    There is nothing new in this notion that all are parts of the whole and that the whole is embodied in all its parts. What is new is that our physical sciences are catching up with us and beginning to reinforce some very old and very basic biological
perceptions.

Page 39

Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
     If you drop a pebble into a pond, it will produce a series of regular waves that travel outward in concentric circles."

 

Fingerprints Of The Gods

Page 490/1

   4 x 90  is 360 Azin 3 + 6 is 9 and 3 x 6 is 18 and 1 + 8 is 9  So said Alizzed Thus writ the scribe


"The novelist Arthur Koestler, who had a great interest in synchronicity, coined the term 'library angel' to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment." )


And this is the second Said Zed Aliz again  taken from Fingerprints Of The Gods, and timely reminder.


( Page  354  

"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
"...I folded my hands across my chest and gave voice to a sustained low-pitched tone -
something I had tried out several times before at other points in the King's Chamber. On these occasions, in the centre of the floor, I had noticed that the walls and ceiling seemed to collect the sound, to gather and to amplify it and project it back at me so that I could sense the returning vibrations through my feet and scalp and skin.
     Now in the sarcophagus I was aware of very much the same effect, although seemingly amplified and concentrated many times over. It was like being in the sound-box of some giant, resonant musical instrument designed to emit for ever just one reverberating note. The sound was intense and quite disturbing. I imagined it rising out of the coffer and bouncing off the red
granite walls and ceiling of the King's Chamber, shooting up through the northern and southern 'ventilation' shafts and spreading across the Giza plateau like a sonic mushroom cloud.
    With this ambitious vision in my mind, and with the sound of my low-pitched note echoing in my ears and causing the sarcophagus to vibrate around me, I closed my eyes." )

 

Gifts of Unknown Things
Lyall Watson 1976

Page 38

continued  

" Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern.
     Light waves behave in exactly the same way. The purest kind of light available to us is that produced by a laser, which sends out a beam in which all the waves are of one frequency, like those made by an ideal pebble in a perfect pond. When two laser beams touch they produce an interference pattern of light and dark ripples that can be recorded on a photo-graphic plate. And if one of the beams, instead of comind directly from the laser, is reflected first off an object such as a human face, the resulting pattern will be very complex indeed, but it can still be recorded. The record will be a hologram of the face.  

/ Page 39  /  

When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
    This three-dimensionality is fascinating, but there is more. If you illuminate only a small part of the plate with a very narrow laser beam, you can still peer through this spot like a keyhole and see the whole face. No matter which part of the plate you choose to use, the view is still the same. This is the momentous thing about a hologram - every part contains the whole.
     Any part of a hologram is a point in space, and yet it contains information about things at other points. Actually the hologram plate is merely a convenient way of recording what is happening in that region of space. What happens is that there is a movement of light there, and it seems that embraced in that movement is a mass of information about events taking place in other spaces. Cameras have always told us that, but what the hologram says is that any old point in space will do they all embrace everything happening everywhere."

 

 

deoxy.wiki : Tulpa
... we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the ...deoxy.org/wiki/Tulpa - Cached

Tulpa
Home · Recent · Index · View · Talk? · δεοχψ
Visitors—Changes—all—minor—major
A possible origin of the western occult practice of creating thought-forms(servitors) is the 'Tulpa'. A Tulpa is a concept from Tibetan Mysticism.

—from the wikipedia:

A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform).
The concept was brought to the West in the 19th century by Alexandra David-Neel, who claimed to have created a tulpa in the image of a jolly, Friar Tuck-like monk which later developed a life of its own and had to be destroyed. Many authors and artists have since used tulpas in their works, both in the context of fiction and in writing about mysticism. Horror author Clive Barker, for example, envisioned his famous "Candy Man" killer to be nothing more than a myth gone terribly awry in his original story. Additionally, there was a legend that talked about a Mexican shaman by the name of Don Juan Matus, who had taught his student Carlos Castaneda about the true nature of the physical universe and how intense concentration can summon, apport, and even materialize objects out of thin air. It was said that Carlos Castaneda was able to materialize a living squirrel on the palm of Don Juan's hand based on the latter's instruction.

In the Western mystery tradition this is called an "egregore".

The following is quoted from David-Neel's book:

On the Creation of Tulpas

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.
...
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions, which are said to occur during spiritualist séances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.
...
Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination?

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.

Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965

 

 

search resultsThoughtforms and phantasms
... we may feel in the other strange accomplishments with which Tibetan adepts ... This is not the opinion of advanced adepts in Tibetan secret lore. ...www.geocities.com/franzbardon/neel.html - Cached

 

The creation of thoughtforms and phantasms
by Alexandra David-Neel
from: Magic and Mystery in Tibet, 1967;
© University Books Inc. 1965

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling....

Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose....

Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? -

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created....

In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself:

1.

A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan.

Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill".

The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following."

We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity.

My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else.

That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party.

During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said.

2.

A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings.

I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished.

The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity.

In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom.

In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about.

3.

The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore.

According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process.

At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.'

We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.'

I replied: 'All right. Make tea and bring it to us.'

The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished.

A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.

 

 

 

 

 

 

 

 
 
Top
  
 
Evokation
  
Previous Page
Index
 Next Page