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THE

FAR YONDER SCRIBE

AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE

THE

ZED ALIZ ZED

IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS

AT THE THROW OF THE NINTH RAM WHEN IN CONJUNCTION SET

THE

FAR YONDER SCRIBE

MADE RECORD OF THE FALL

 

 

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

 

YEA

THOUGH

I

WALK THROUGH

THE

VALLEY OF THE SHADOW OF DEATH

I

WILL FEAR NO EVIL FOR THOU ART WITH

ME

 

 

JUST SIX NUMBERS

Martin Rees

1
999

OUR COSMIC HABITAT

PLANETS STARS AND LIFE

Page 24

A

proton

is

1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'

 

 

THE

HOURS OF HORUS

HAVE

ARRIVED

HURRAH FOR RAH FOR RAH HURRAH

AMEN THAT NAME GODS NAME AMEN

RA IN BOW LIGHT GODS LIGHT RA IN BOW

THE LIGHT IS RISEN NOW RISEN IS THE LIGHT

 

 

GOD ONE GOD

AND ONE CHOSEN RACE THE HUMAN RACE

 

 

WE HOLD THESE TRUTHS TO BE SELF EVIDENT THAT ALL HUMANKIND ARE CREATED EQUAL

THAT THEY ARE ENDOWED BY THEIR CREATOR WITH CERTAIN UNAILIENABLE RIGHTS THAT

AMONG THESE ARE LIFE LIBERTY AND THE ENLIGHTENING OF THINE OWN GOD CONSCIOUSNESS

ALL LIFE IS GOD ISISISE GOD IS ALL LIFE

ISISISE DIVINE THOUGHT ISISISE THOUGHT DIVINE ISISISE

ALWAYS

ISISIS

EVERLASTING EVERLASTINGNESS GODS EVERLASTINGNESS EVERLASTING

ISGODTHOUGHTGODIS

PERFECT CREATIVITY ACTIONS REACTIONS GODS REACTIONS ACTIONS CREATIVITY PERFECT

ALWAYS BALANCING NEGATIVEPOSITIVE CONSCIENCE POSITVENEGATIVE BALANCING ALWAYS

 

 

HOLY BIBLE

Scofield References

C 1 V 16

THE ACTS OF THE APOSTLES

Page 1148 (Part quoted)

"MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED

WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"

 

 

O

NAMUH

BELOVED CHILDREN OF THE LIGHT BLESSED

DREAMER OF DREAMS

AWAKEN

THE

ETERNAL MOMENT

BIRTHS

ITS

FUTURE

 

 

THE

ZED ALIZ ZED

MIDWAY

BETWIXT AND BETWEEN

THE

MICROCOSM MACROCOSM

OF

ABOVE AND BELOW

ENDURES

THE SUMMONS OF THE OMEN IN THE MOMENT

 

 

THE

ZED ALIZ ZED

A

BEING OUTED BEING

DROWNING FOREVER DROWNING

THAT I THAT

ISISIS

ISISIS THAT TRUTH THAT TRUTH THAT ISISIS

STAINING THE SEE RED BLOOD RED SEE THE STAINING

 

 

THE

ZED ALIZ ZED

SUFFERING

THE

DEATH THE RED DEATH THE BLOODY RED DEATH

THAT

MARKS THE MIRRORED IMAGE SHATTERING

OF

THE I OF THE EYE IN THE I

OF

THE

TRUTH

BEHOLDER

REMEMBERED AND DISMEMBERED

ALL IN ALL

THE ONLY RIGHT WAY TO DIE

TRUTH DECLARED I AM THAT I NO LONGER NO LONGER THAT I AM I DECLARED TRUTH

 

 

I

THAT

AM THAT I THAT AM

DIES

THE DEATH THE

RED DEATH THE BLOODY RED DEATH

AND

IS

THEREBY

GIFTED

ENTRY THROUGH THE OPEN GATE THAT IS ALWAYS SHUT

A

XXXXXX CROSS XXXXXX

THE

INVISIBLE

TIGHT ROPE THREAD OF MEASURED TREAD OVER THE BRIDGE OF NO RETURN

THUS

THAT THAT THAT

ISISISIS

MADE MANIFEST OUT THE IN OF THE HASTENING WHILE

BORN ANEW INTO THE GLORY OF THE LIVING DEATH

 

 

SIMULATIONS OF GOD

THE SCIENCE OF BELIEF

John Lilly 1975

Page xi

"I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

"THE LORD REIGNETH"

INCIDENTS IN THE GREAT WAR

By

DR. Ellsworth Helms Circa 1918

"Some trust in chariots, and some in horses: BUT we will remember the NAME of the LORD OUR GOD." Psalm 20:7.

Page 1

"LORD GOD OF HOSTS, WHOSE ALMIGHTY HAND

DOMINION HOLDS ON SEA AND LAND,

IN PEACE AND WAR THY WILL WE SEE

SHAPING THE LARGER LIBERTY.

NATIONS MAY RISE AND NATIONS FALL,

THY CHANGELESS PURPOSE RULES THEM ALL."

 

Page 12

"THE FOOL HATH SAID 'NO GOD!"

7. "Those that the gods would destroy they first make mad."

 

 

THE INDEPENDANT ON SUNDAY

26 JULY 2009

Front Page

WAR IS ORGANISED MURDER AND NOTHING ELSE

HARRY PATCH

1898 - 2009

BRITAIN'S LAST FIRST WAR WORLD WAR VETERAN DIES AGED 111

 

 

SHOCK AND AWE RAW WAR WAR RAW AWE AND SHOCK

 

 

A

MYSTERIOUS

VOICE IN THE NIGHT

WE HOLD THESE TRUTHS TO BE SELF EVIDENT

THAT ALL HUMANKIND ARE CREATED EQUAL THAT

THEY ARE ENDOWED BY THEIR CREATOR WITH CERTAIN UNAILIENABLE RIGHTS

THAT AMONG THESE ARE LIFE AND LIBERTY AND THE PURSUIT OF HAPPINESS

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
6
THOMAS
76
22
4
-
-
-
-
-
-
-
-
-
-
P
=
7
-
5
PAINE
45
27
9
-
-
-
-
-
-
-
-
-
-
-
-
9
-
11
-
121
49
13
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
1
1
WE
28
10
1
-
1
-
3
4
-
-
7
-
-
H
=
8
2
1
HAVE
36
18
9
-
-
-
3
4
-
-
-
-
9
I
=
9
3
1
IT
29
11
2
-
-
2
3
4
-
-
7
-
-
I
=
9
4
1
IN
23
14
5
-
-
-
3
4
5
-
-
-
-
O
=
6
5
1
OUR
54
18
9
-
-
-
3
4
-
-
-
-
9
P
=
7
6
1
POWER
77
32
5
-
-
-
3
4
5
-
-
-
-
T
=
2
7
1
TO
35
8
8
-
-
-
3
4
-
-
-
8
-
B
=
2
8
1
BEGIN
37
28
1
-
1
-
3
4
-
-
7
-
-
T
=
2
9
1
THE
33
15
6
-
-
-
3
4
-
6
-
-
-
W
=
5
10
1
WORLD
72
27
9
-
-
-
3
4
-
-
-
-
9
A
=
1
11
1
ANEW
43
16
7
-
-
-
3
4
-
-
7
8
-
Q
-
56
-
11
First Total
467
197
62
-
2
2
3
4
10
6
7
8
27
-
-
5+6
-
1+1
Add to Reduce
1+8+9
9+9
-
-
-
-
-
-
1+0
-
-
-
2+7
Q
-
11
-
2
Second Total
18
18
9
-
2
2
3
4
1
6
7
8
9
-
-
1+1
-
-
Reduce to Deduce
1+8
1+8
-
-
-
-
-
-
-
-
-
-
-
Q
-
2
-
2
Essence of Number
9
9
9
-
2
2
3
4
1
6
7
8
9

 

 

Thomas Paine - Wikipedia
https://en.wikipedia.org/wiki/Thomas_Paine

Thomas Paine was an English-American political activist, philosopher, political theorist, and revolutionary. One of the Founding Fathers of the United States, ...
?Common Sense · The Age of Reason · Rights of Man · The American Crisis

 

 

"We have it in our power to begin the world anew," he wrote. .... there is the compelling, even thrilling, sense that we can build the world anew. ... www.freedomforum.org/templates/document.asp?documentID

 

In On Revolution, philosopher Hannah Arendt described the two prerequisites for generating revolutions: the sudden experience of being free and the sense of creating something new.

Both are familiar to anyone who has spent much time on the Internet or World Wide Web, or has participated in sites like this one.

The institutions of the outside world — journalism, politics, education, commerce — were threatened by the cyberworld from the start. Perhaps justly fearing displacement, for years now, they've presented the digital culture in terms of its worst potential dangers: perversion, addiction, isolation, theft. They're only lately beginning to grasp what is, for them, the true menace.

Cyberspace has never just been about technology or machinery. It also is an intensely political realm, an entity all its own. The early hackers were the first guerrillas of the Digital Age, battling (sometimes unconsciously) to spread ideas freely. They would have been stunned to learn how much in common they had with their forebears, the information guerrillas who sparked the American Revolution.

The battle cries from 200 years ago are eerily relevant to ours. Thomas Paine, the forgotten father of the American press, dreamed of a vast, diverse, passionate, global means of transmitting ideas and opening minds. "We have it in our power to begin the world anew," he wrote. Through media, he believed, "we see with other eyes; we hear with other ears; and think with other thoughts, than those we formerly used."

Paine, the radical, and Thomas Jefferson, the idealist, bombarded one another with letters in which both dreamed of a new information culture, one so much like the Internet it sends a shiver down the spine.

In a letter to Paine just after the revolution, Jefferson wrote of this desire: "That ideas should spread freely from one to another over the globe, for the moral and mutual instruction of man, and improvement of his condition, seems to have been peculiarly and benevolently designed by nature, when she made them, like fire, expansible all over space, without lessening their density at any point."

 

"We have it in our power to begin the world anew"

 

 

SURE I DREAM AS THE HAMMER STRIKES THE ANVIL

AND I DREAM AS THE SPARKS FALL ON THE FLOOR

 

 

SIMULATIONS OF GOD

THE SCIENCE OF BELIEF

John Lilly 1975

Page xi

"I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."

 

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

 

Ain't no sunshine when she's gone.
It's not warm when she's away.
Ain't no sunshine when she's gone.
And she's always gone too long.
Anytime she goes away.

Wonder this time where she's gone.
wonder if she's gone to stay.
Ain't no sunshine when she's gone.
And this house just ain't no home.
Anytime she goes away.

and
i know i know i know i know i know
i know i know i know i know i know
i know i know i know i know i know
i know i know i know i know i know
i know i know i know i know i know
i know


Gotta leave the young thing alone
There ain't no sunshine when she's gone

Ain't no sunshine when she's gone..
Only darkness every day.
Ain't no sunshine when she's gone..
And this house just ain't no home.
Anytime she goes away.
Anytime she goes away
Anytime she goes away
Anytime she goes away

Bill Withers 1971

 

 

i know i know i know i know i know

9999999999

i know i know i know i know i know

9999999999

i know i know i know i know i know

9999999999

i know i know i know i know i know

9999999999

i know i know i know i know i know

9999999999

i know

99

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER


ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

Codes & Ciphers

Making them and breaking them

Text Sean Callery 2006

COLLINS GEM

CODES AND CIPHERS

The Works 99p

Page 9

"Throughout this book, as is the convention for code writing. the term 'plaintext' is written in upper and lower case writing:; all codes and ciphers appear in capitals."

THROUGHOUT THIS BOOK AS IS THE CONVENTION FOR CODE WRITING

PLAINTEXT IS WRITTEN IN UPPER AND LOWER CASE WRITING

ALL CODES AND CIPHERS APPEAR IN CAPITALS

 

ALL CODES AND CIPHERS APPEAR IN CAPITALS

133 36451 145 3978591 177519 95 31792131

ALL CODES AND CIPHERS APPEAR IN CAPITALS

 

 

THE JESUS MYSTERIES

Timothy Freke & Peter Gandy

1

999

Page 177

"THE GOSPELS ARE ACTUALLY ANONYMOUS WORKS, IN WHICH EVERYTHING WITHOUT EXCEPTION, IS WRITTEN IN CAPITAL LETTERS, WITH NO PUNCTUATION OR SPACES BETWEEN WORDS.61

 

 

The

FULCANELLI

Phenomenon

Kenneth Rayner Johnson 1980

The Praxis

Page 190

Theoretical physics has become more and more occult, cheerfully breaking every previously sacrosanct law of nature and leaning towards such supernatural concepts as holes in space, negative mass and time flowing backwards ... The greatest physicists ... have been groping towards a synthesis of physics and parapsychology. - Arthur Koestler: The Roots of Coincidence, (Hutchinson, 1972.)

 

 

THE HERMETICA

THE LOST WISDOM OF THE PHARAOHS

Timothy Freke & Peter Gandy

To the Memory of Giordano Bruno 1548 - 1600

Mundus Nihil Pulcherrimum

The World is a Beautiful Nothing

Page 23

"Although we have used the familiar term 'God' in the explanatory notes which accompany each chapter, we have avoided this term in the text itself. Instead we have used 'Atum - one of the ancient Egyptian names for the Supreme One God."

 

Page 45

The Being of Atum

"Atum is Primal Mind."

 

Page 45

The Being of Atum

Give me your whole awareness, and concentrate your thoughts, for Knowledge of Atum's Being requires deep insight, which comes only as a gift of grace.

It is like a plunging torrent of water whose swiftness outstrips any man who strives to follow it, leaving behind not only the hearer, but even the teacher himself.

To conceive of Atum is difficult.

To define him is impossible.

The imperfect and impermanent cannot easily apprehend the eternally perfected.

Atum is whole and conconstant.

In himself he is motionless, yet he is self-moving.

He is immaculate, incorruptible and ever-lasting.

He is the Supreme Absolute Reality. He is filled with ideas which are imperceptible to the senses, and with all-embracing Knowledge.

Atum is Primal Mind.

Page 46

He is too great to be called by the name 'Atum'. He is hidden, yet obvious everywhere.

His Being is known through thought alone, yet we see his form before our eyes.

He is bodiless, yet embodied in everything. There is nothing which he is not. He has no name, because all names are his name. He is the unity in all things, so we must know him by all names and call everything 'Atum'.

He is the root and source of all. Everything has a source, except this source itself, which springs from nothing.

Atum is complete like the number one, which remains itself whether multiplied or divided, and yet generates all numbers.

Atum is the Whole which contains everything. He is One, not two.

He is All, not many.

The All is not many separate things, but the Oneness that subsumes the parts.

The All and the One are identical.

You think that things are many when you view them as separate, but when you see they all hang on the One, /Page 47/ and flow from the One, you will realise they are united­linked together, and connected by a chain of Being from the highest to the lowest, all subject to the will of Atum.

The Cosmos is one as the sun is one, the moon is one and the Earth is one.

Do you think there are many Gods? That's absurd - God is one.

Atum alone is the Creator of all that is immortal, and all that is mutable.

If that seems incredible, just consider yourself. You see, speak, hear, touch, taste, walk, think and breathe.

It is not a different you who does these various things, but one being who does them all.

To understand how Atum makes all things, consider a farmer sowing seeds; here wheat - there barley,
now planting a vine - then an apple tree.

Just as the same man plants all these seeds, so Atum sows immortality in heaven and change on Earth.

Throughout the Cosmos he disseminates Life and movement­the two great elements that comprise Atum and his creation, and so everything that is.

Page 48

Atum is called 'Father' because he begets all things, and, from his example, the wise hold begetting children the most sacred pursuit of human life. Atum works with Nature, within the laws of Necessity, causing extinction and renewal, constantly creating creation to display his wisdom.

Yet, the things that the eye can see are mere phantoms and illusions.

Only those things invisible to the eye are real. Above all are the ideas of Beauty and Goodness.

Just as the eye cannot see the Being of Atum, so it cannot see these great ideas.

They are attributes of Atum alone, and are inseparable from him.

They are so perfectly without blemish that Atum himself is in love with them.

There is nothing which Atum lacks, so nothing that he desires.

There is nothing that Atum can lose, so nothing can cause him grief. Atum is everything.

Atum makes everything, and everything is a part of Atum.

Atum, therefore, makes himself.

This is Atum's glory - he is all-creative, and this creating is his very Being.

It is impossible for him ever to stop creating­for Atum can never cease to be.

Page 49

Atum is everywhere.

Mind cannot be enclosed, because everything exists within Mind.

Nothing is so quick and powerful.

Just look at your own experience. Imagine yourself in any foreign land, and quick as your intention you will be there!

Think of the ocean - and there you are.

You have not moved as things move, but you have travelled, nevertheless.

Fly up into the heavens - you won't need wings!

Nothing can obstruct you - not the burning heat of the sun, or the swirling planets.

Pass on to the limits of creation. Do you want to break out beyond the boundaries of the Cosmos?

For your mind, even that is possible.

Can you sense what power you possess? If you can do all this, then what about your Creator?

Try and understand that Atum is Mind.

This is how he contains the Cosmos. All things are thoughts which the Creator thinks."

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

  City of the Sun, Chamber of the Jackal

Page 381(Part VII)

"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret - meaning 'the pillar' or 'the northern pillar'.3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu / Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.
Heliopolitan theology rested on a creation-myth distinguished by a . number of unique and curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean (described as 'shapeless, black with the blackness of the blackest night') rose a mound of dry land on which Ra, the Sun God, materialized in his self-created form as Atum (sometimes depicted as an old bearded man leaning on a staff:5

 

ATUM 1234 ATUM

 

'shapeless, black with the blackness of the blackest night'

BLACK B LACK OF LIGHT C BLACK

 

The sky had not been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. . . I, Atum, was one by myself. . . There existed no other who worked with me .'. .6

Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture:

'I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.,7

Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8

3x2x2x6 IS 72 IS 72 IS 6x2x2x3

Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers? Were the stories told about them vivid myth memories of real events which had taken place thousands of years previously? Or were they, perhaps, part of a coded message from the ancients that had been transmitting itself over and over again down the epochs - a message only now beginning to be unravelled and understood?
Such notions seemed fanciful. Nevertheless I could hardly forget / Page 383 / that out of this very same Heliopolitan tradition the great myth of Isis and Osiris had flowed, covertly transmitting an accurate calculus for the rate of precessional motion. Moreover the priests of Innu, whose responsibility ,it had been to guard and nurture such traditions, had been renowned throughout Egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts. They were also famous for their possession of a powerful and sacred object known as the Benben.9
The Egyptians called Heliopolis Innu, the pillar, because tradition had it that the Benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone.
The Benben was believed to have fallen from the skies. Unfortu-nately, it had been lost so long before that its appearance was no longer remembered by the time Senuseret took the throne in 1971 BC. In that period (the Twelfth Dynasty) all that was clearly recalled was that the Benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. The name Benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.10 In a symbolic sense, it was also associated closely and directly with Ra-Atum, of whom the ancient texts said, 'You became high on the height; you rose up as the Benben stone in the Mansion of the Phoenix. . . ,11
Mansion of the Phoenix described the original temple at Heliopolis where the Benben had been housed. It reflected the fact that the mysterious object had also served as an enduring symbol for the mythical Phoenix, the divine Bennu bird whose appearances and disappearances were believed to be linked to Violent cosmic cycles and to the destruction and rebirth of world ages.12"

Page 382

"I, Atum, was one by myself. . . There existed no other who worked with me .'"

 

I

ATUM 1234 ATUM

I

ATUM 1234 ATUM

I

ATUM 1234 ATUM

I

ATUM 1234 ATUM

I

ATUM 1234 ATUM

I

ATUM 1 ATUM

1

ATUM 1 ATUM

 

 

I

ME

THE HUMAN THE

I ME EGO CONSCIENCE EGO ME I

WHY WEEPEST THOU WHOM SEEKEST THOU

 

 

THE

HORUS OF HOURS

ISISISIS

THAT THAT THAT

IS ARRIVED IS

AMEN THAT NAME THAT NAME AMEN

HURRAH FOR RAH FOR RAH HURRAH

NAME AMEN MEAN I MEAN AMEN NAME

AMEN HAIL ALL MEN ALL MEN HAIL AMEN

AMEN HAIL ALL WOMEN WOMEN ALL HAIL AMEN

PEACE BE UNTO YOU BELOVED CHILDREN OF THE RAINBOW LIGHT

AMEN HAIL ALL SENTIENT BEINGS BEINGS SENTIENT ALL HAIL AMEN

 

 

 ARTHUR KOESTLER EXHIBITION

LONDON

Organised by the Home Office

October

1977

Yorkshire Post

Review of the work of David Denison Prison Officer.

Richard Seddon

"...Given his technical skill, the images pack a disturbing punch that reveal the inner world of the Freudian unconscious..."

 

 

SUNDAY TIMES

LIFESPAN ARTS IMAGE OF THE WEEK

SURREALIST

24th July 1977

Pages 16/17

"Where are the good painters of the 1970s In quite surprising places, very likely. One of them is in a West Yorkshire school for prison officers (of whom he is one) giving classes in first-aid. David Denison, who has a current exhibition at Ilkley Manor House, Yorkshire, is almost entirely self-taught. As a result he has learned an astonishing skill of a highly personal kind. He is a natural surrealist - a breed that is commoner In England than in more rational countries, but is very rare even here

His imagining has a sardonic poetry of its own. His Study of a Head, for example (right), builds spectacles and dentures into a skull. Each eye socket contains minutely glittering machinery like a watch. Denison is great on eyes. In another picture, a bushy insect likeness of himself sits down to make a meal of a pair of eyeballs.

A reflective painter will often discern something cannibal in the way an artist consumes his experience and himself, but here the arched brows and the clown-like red nose have a look of a Prime minister of Mirth, The hilarity resides in the fantastic human mix - the very combination of ebullience and decreptitude that you can recognise in any pension queue. It is the living flesh of our time, shabbily facetious and libidinous but decayed and dependent on spare parts.

Other Denison pictures are more sombre, poetic, or horrendous. Even in their farthest extremity there is a often a quality of the real from which fantastic art is usually protected. One can sense that the painter is familiar with rigours and incongruites that are by no means imaginary. A first-aid officer sees violence and self-mutilation, and looks aggression and despair in the face - no painter can know better the constraints from which imagination is literally the only escape. Denisons best pictures have a quality of serious need. At 37 this remarkable painter is still little known, but Sir Roland Penrose reports that when Max Ernst came to England it was Denison that he wanted to hear about. In a year or two Denison will be famous and we shall wonder how we managed to neglect him.

David Denison's work will be on show at Ilkley Manor House Yorkshire until August 17. Lawrence Gowing

 

 

SUNDAY TIMES

LIFESPAN ARTS

24th July 1977

Pages 16/17

Science Fiction: an inter-galactic trip among the paper backs

Review Alan Brien

"...It turns out to be a donkey, a fearsome sight to a visitor from a planet without animals.

Perhaps ESP has been at work, for almost the same incident occurs in Arthur Clarke's Imperial Earth (Pan 75p) where Duncan, another moon- man, this time from Saturn's satellite Titan, visits the home- land of Terra, from which his ancestors had emigrated to conquer new frontiers. He too has never seen an animal before, here a giant Percheron cart-horse.

A mild, gentle eye, which from this distance seemed about as large as a fist, looked straight at Duncan, who started to laugh a little hysterically as the ap-parition withdrew. . . .. Look at it from my point of view. I've just met my first Monster from Outer Space. Thank God, it was friendly."

The usual SF situations continue to be reversed with neat, mild wit as when Duncan cowers inwardly.at the thought that he might even be obliged to eat meat and is kept awake by the un- Titanly noises and, worse, smells of this weird place, at once primeval and decadent. Clarke is by no means a political innocent. As ever, he logically thinks out all the implications of his speculative fictions but his ' attitude remains Olympian..."

 

OKEYDOKEYDONQUIXOTE

 

 

ARTHUR C. CLARKE

The Fountains of Paradise

1979

"NIRVANA PRAPTO BHUYAT"

----- Original Message -----

From: david denison

To: Webmaster@Seti.org

Sent: Wednesday, December 03, 2003 5:25 PM

Subject: Frank Drake SETI-INSTITUTE- 1 of 2 The Pictures

 

 

----- Original Message -----

From: david denison

To: Webmaster@Seti.org

Sent: Wednesday, December 03, 2003 5:29 PM

Subject: Frank Drake SETI-iNSTITUTE- 1 of 2 The Pictures

Subject: Fw: 2 of 2: The Message

For the attention of Frank Drake

(Message omitted)

With a Ra-in-bow of good wishes

David Denison

 

 

----- Original Message -----

From: david denison

To: Webmaster@Seti.org

Sent: Thursday, January 01, 2004 12:10 PM

Subject: FRANK DRAKE IMAGINE THERE'S A HEAVEN

 

 

----- Original Message -----

From: david denison

To: Webmaster@Seti.org

Sent: Thursday, January 01, 2004 12:22 PM

Subject: Fw:Frank Drake.Sir,Consider, The Root numbers for I=9 Me=9 Ego=9 conscience=9 Jupiter=9 Sun =9 Oxygen =9 Physics=9 Albert Einstein=9 Satan+God=9 Serendipity=9 ?

 

 

"Sir Arthur Clarke

"Leslie's House, 25 Barnes Place, Colombo 7. Sri Lanka.

27-11-2001

Sir, you may find the attached of interest

With every good wish

Dave Denison"

 

 

"Dear Mr Denison,

Thanks!

Ive written an article 'SEPT 11' but it hasn't been placed yet

All good wishes Arthur Clarke 3 Dec 2001"

 

 

OF TIME AND STARS

Arthur C. Clarke 1972

The Sentinel

"I can never look now at the Milky Way without wondering from which of those banked clouds of stars the emissaries are coming. If you will pardon so commonplace a simile, we have set off the fire alarm and have nothing to do but wait.

I do not think we will have to wait for long."

 

 

ATUM R * ******** *** ****** R ATUM

 

 

LIFE OUT THERE

THE TRUTH OF AND SEARCH FOR EXTRATERRESTRIAL LIFE

Michael White1998

Page 99

"This has lead those involved with Seti to categorise potential civilisations into three distinct types"

Page 100

". ........ ... ......civilisation."

 

 

I

SAY

IS THAT GOD A STAR A STAR A GOD THAT IS

* ******** *** ******

A STAR GOD IS HE IS A STAR GOD

A GOD OF LIGHT IS IS A GOD OF LIGHT

 

 

OF TIME AND STARS

Arthur C. Clarke

1972

Page 68

Into the Comet

"Pickett's fingers danced over the beads, sliding them up and down the wires with lightning speed. There were twelve wires in all, so that the abacus could handle numbers up to

999,999,999,999

- or could be divided into separate sections where several independent calculations could be carried out simultaneously."

 

 

REACH FOR TOMORROW

Arthur C. Clarke 1956

Introduction to 1989 Edition

"However I have made some interesting discoveries; for instance, on the very first page of the first story, I see the number 9000. Ive no idea why I selected it again for HALs serial number 20 years later. . . "

 

 

HOW THOU ART FALLEN FROM HEAVEN

O

LUCIFER

BRIGHT SON OF THE MORNING FELLED TO THE GROUND THAT DIDST WEAKEN THE NATIONS

 

 

IN

LUCIFER YOU SEE FIRE YOU SEE FIRE IN LUCIFER

IN HELL YOU SEE FIRE

IN L U C FIRE

 

 

KNOW THEE MY IRE AND ENTER THE FIRE

 

 

THE ENGLISH ANGEL

Peter Burton & Harland Walshaw

Angles & Angels

The Venerable Bede tells the story of the slave boys from Northumbria in the Forum at Rome. St Gregory, struck by their fair hair and blue eyes, asks their nationality. When told that they are Angles, he replies, with one of those rare puns that work in two languages, 'Non Angli, sed angeli.' Not Angles, but angels.
Even so, we would not consider ourselves to be the most angelic of nations. Yet when you begin to look closely at our buildings and our monuments, our pubs and our cemeteries, our churches, lamp posts and theatres, you realise that we are a country infested by angels, in almost plague-like proportion: lurking in the hammer-beams, squatting on the gravestones, cherubim and seraphim floating in the vaulting. On ships' prows and shop fronts, on inn signs and organ cases, on floor tiles and roof bosses, winged figures decorate our world, haunting this godless age with the image of a spiritual past: heralds of God, their message now unheeded.
The profusion of angel carving, in church architecture, civic monument, and folk art, constitutes a decorative tradition which, if not exclusively English, has no parallel for its range and invention in any other country. There are famous foreign angels, such as those of Giselbertus in Autun, or the smiling angel of Reims; and Italian painting swarms with the creatures. But in England, no cathedral is complete without its celestial host, no graveyard without its guardians of the dead; and Anglo-angels playa secular role that leads them into places where you think they would fear to tread.
Nor are angels confined to the distant past. Some of the most powerful images in this book come from the twentieth century, and the piece of modern sculpture that has caught the public imagination is Anthony Gormley's Angel of the North, its glinting wings embracing the motorway traffic

Angels have also inhabited the imagination of English writers down the centuries. 'Most men know the make of angels and archangels: wrote Lord Byron, 'since there's scarce a scribbler has not one to show.' Most twentieth century scribblers, more surprisingly, had an angel to show from Robert Bridges to Ted Hughes, the poets laureate met their angels and relayed their messages. After all, the beginnings of English literature were angelically inspired. Caedmon, the first English poet, was a herdsman at Whitby Abbey when he was visited by an angel in a dream, who instructed him to write songs in his native tongue. Few poets who followed in his footsteps quite forgot their debt to Caedmon's angel.

Page 6

England is a country where angel footsteps have often trod. A pilgrimage to angelic sites would take us to the shrine of Our Lady of Walsingham, repositioned by angels on firmer foundations while the builders slept; to Glastonbury Tor, where St Joseph and his community of hermits were guided by the Archangel Gabriel to build the first Christian church in Britain; to St Michael's Mount off the Cornish coast, where in AD 495 some fishermen saw the blessed Archangel on a rocky ledge, and where miraculous cures for the toothache were reported after his divine intercession; and to the tomb of the first English historian, Bede himself, recorder of others' angelic experiences, whose epitaph was completed by an angel while the stone carver paused, searching for a suitable adjective: it was the angel who gave to Bede the posthumous title, 'Venerable'.
The history of angels in England is rich, varied and long, lasting from before the time of Bede, and unfinished yet.
.

Page 5

'Non Angli, sed angeli.' Not Angles, but angels.

 

NON ANGLI SED ANGELI

NOT ANGLES BUT ANGELS

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

Page 466

"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement.

 

ATONEMENT AT ONE MENT ATONEMENT

ATONEMENT AT ONE MENTALLY GODS MENTALLY AT ONE ATONEMENT

 

 

THE

SEE INNER SINNER INNER SEE

 

 

THAT PEARL OF GREAT PRICE OF GREAT PRICE THAT PEARL

 

 

WAY OF THE PEACEFUL WARRIOR

A

BOOK THAT CHANGES LIVES

Dan Millman 1980

Page 44

"...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 /

"Yes, but I really don't think. . ."
"Don't be afraid," he repeated. "Comfort yourself with a say­ing of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
Nothing happened for a moment-then suddenly, I felt a growing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 711

THE THUNDERBOLT

"During those days of stifling expectation when the nerves of Europe were on the rack, Hans Castorp did not see Herr Settembrini. The newspapers with their wild, chaotic contents pressed up out of the depths to his very balcony, they disorganized the house, filled the dining room with their sulpherous stifling breath, even penetrated the chambers of the dying. There were moment when the "Seven-Sleeper," not knowing what had happened, was slowly stirring himself in the grass before he sat up, rubbed his eyes - yes, let us carry the figure to the end, in order to do justice to the movement of our hero's mind: he drew up his legs, stood up, looked about him. He saw himself released, freed from enchantment - not of his own motion, he was fain to confess, but by the operation of exterior powers, of whose activities his own liberation was a minor incident indeed! Yet though his tiny destiny fainted to nothing in the face of the general, was there not some hint of a personal mercy and grace for him, a manifestation of divine goodness and justice? Would life recieve again her erring and "delicate" child - not by a cheap and easy slipping back to her arms, but sternly, solemnly, penitentially - perhaps not even among the living, but only with three salvoes fired over the grave of him a sinner? Thus might he return. He sank to his knees, raising face and hands to a heaven that howsoever dark and sulphourous was no longer the gloomy grotto of his state of sin."

 

 

THE KORAN


EVERYMAN

Everyman I will go with thee and be thy guide

Translated from the Arabic by J. M. Rodwell The Oriental Institute, First published 1909

Page xix

FORM

In the standard form in which we have it today, the Qur'an is divided into 114 chapters of very unequal length, called suras. The suras are the working units of the revelation. They are largely composite. All but one (sura 9, which may well be unfinished) begin with the formula bi-smi llahi l-rahmani l-rahimi 'in the Name of God, the Merciful, the Compassionate'; and in 29 suras this formula is followed by a group of letters of the Arabic alphabet (e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import.

"All but one (sura 9, which may well be unfinished) begin with the formula bi-smi llahi l-rahmani l-rahimi 'in the Name of God, the Merciful, the Compassionate'; and in 29 suras this formula is followed by a group of letters of the Arabic alphabet (e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import."

"All but one (sura 9,"

(e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import."

2+ 3 + 2 + 9 + 30 + 31 + 32 = 109

Page xxiv "...However, by far the most interesting and instructive parallel is between Sura 12 and Genesis 37-47: the story of Joseph. The Quranic narrative, which includes details from the Midrash as well as Genesis, may at first seem rather sketchy, but in Arabic terms it is beautifully judged and effective. It is, incidentally, the only longish sura to be devoted to the telling of a single story."

Page xxiii / "...In addition, Sura 18 includes two stories from the Christian periphery to the north of Arabia: the so-called legend of the Seven Sleepers and extracts from the Alexander romance."

 

 

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Seven Sleepers
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A 19th century German painting of the Seven SleepersThe Roman Martyrology mentions the Seven Sleepers of Ephesus under the date of 27 June, as follows: "Commemoration of the seven Holy Sleeper of Ephesus, who, it is recounted, after undergoing martyrdom, rest in peace, awaiting the day of resurrection."[1] The Byzantine Calendar commemorates them with feasts on 4 August and 22 October. They are also regarded as pious in Islam, and are known as "People of the Cave" (Ashab Al-Kahf).

A legend about them tells of the falling asleep of seven young men in a cave, who wake up after a great deal of time has passed. The basic outline of the tale appears in Gregory of Tours (b. 538 - d. 594), and in Paul the Deacon's (b. 720 - d. 799) History of the Lombards. The best-known version of the story appears in Jacobus de Voragine's Golden Legend. Their story also appears in the Qur'an (Surah 18, verse 9-26) [1], which also includes the mention of an accompanying dog beside them.

Contents [hide]
1 The Legend
2 The career of the legend
2.1 Syriac Origins
2.2 Dissemination
2.3 Early modern literature
2.4 Modern literature appearances
3 Islamic interpretation
4 Linguistic derivatives in Scandinavian, German and Hungarian
5 Notes
6 External references

[edit] The Legend

Decius orders the walling in of the Seven Sleepers. From a 14th century manuscript.The outline of the story is that during the persecutions of the Roman emperor Decius, around 250, seven young men were accused of Christianity. They were given some time to recant their faith, but instead gave their worldly goods to the poor and retired to a mountain to pray, where they fell asleep. The emperor, seeing that their attitude towards paganism had not improved, ordered the mouth of the cave to be sealed.

300 (or 309) years passed. At some later time — usually, during the reign of Theodosius (379 - 395) — the landowner decided to open up the sealed mouth of the cave, thinking to use it as a cattle pen. He opened it and found the sleepers inside. They awoke, imagining that they had slept but one day. One of their number returned to Ephesus. He was astounded to find buildings with crosses attached; the townspeople were astounded to find a man trying to spend old coins from the reign of Decius. The bishop was summoned to interview the sleepers; they told him their miracle story, and died praising God.

[edit] The career of the legend

The Cave of the Seven Sleepers, Ephesus, Turkey.As the earliest versions of the legend spread from Ephesus, an early Christian catacomb came to be associated with it, attracting pilgrims. On the slopes of Mount Pion (Mount Coelian) near Ephesus (near modern Selçuk in Turkey), the 'Grotto' of the Seven Sleepers with ruins of the church built over it was excavated in 1927-28. The excavation brought to light several hundred graves which were dated to the 5th and 6th centuries. Inscriptions dedicated to the Seven Sleepers were found on the walls of the church and in the graves. The 'Grotto' is still shown to tourists.

[edit] Syriac Origins
The legend appeared in several Syriac sources before Gregory's lifetime. It was retold by Symeon Metaphrastes.

The Seven Sleepers form the subject of a homily in verse by the Edessan poet Jacob of Saruq ('Sarugh') (died 521), which was published in the Acta Sanctorum. Another 6th century version, in a Syrian manuscript in the British Museum (Cat. Syr. Mss, p. 1090), gives eight sleepers. There are considerable variations as to their names.

Another Syriac version is printed in Land’s Anecdota, iii. 87ff; see also Barhebraeus, Chron. eccles. i. 142ff., and cf Assemani, Bib. Or. i. 335ff.

[edit] Dissemination

Russian iconThe legend rapidly attained a wide diffusion throughout Christendom, popularized in the West by Gregory of Tours, in his late 6th century collection of miracles, De gloria martyrum (Glory of the Martyrs). Gregory says that he had the legend from “a certain Syrian,“.

In the 7th century, the myth gained an even wider audience when it found a mention in the Qur'an, in Sura 18, Al-Kahf, verse 9 to 14. See Islamic interpretation. According to Islamic belief, the "myth" has basis in reality, and the "7 sleepers" were pious men who experienced a miracle of God due to their piety and devotion to Tawhid. (The Oneness of God).

In the following century, Paul the Deacon told the tale in his History of the Lombards (i.4) but gave it a different setting:

In the farthest boundaries of Germany toward the west-north-west, on the shore of the ocean itself, a cave is seen under a projecting rock, where for an unknown time seven men repose wrapped in a long sleep.
Their dress identifies them as Romans, according to Paul, and none of the local barbarians dare touch them.

During the period of the Crusades, bones from the sepulchres near Ephesus, identified as relics of the Seven Sleepers, were transported to Marseille, France in a large stone coffin, which remained a trophy of the church of Saint Victoire, Marseille.

The Seven Sleepers were included in the Golden Legend compilation, the most popular book of the later Middle Ages, which fixed a precise date for their resurrection, AD 378, in the reign of Theodosius.(1)

[edit] Early modern literature
The myth had become proverbial in 16th century Protestant culture. The poet John Donne could ask, with a skeptical undertone,'were we not wean'd till then?
But suck'd on countrey pleasures, childishly?
Or snorted we in the seaven sleepers den?' -John Donne, 'The good-morrow'.
Little is heard of the Seven Sleepers during the Enlightenment, but the legend revived with the coming of Romanticism. The Golden Legend may have been the source for retellings of the Seven Sleepers in Thomas de Quincey's Confessions of an English Opium-eater, in a poem by Goethe, Washington Irving's Rip van Winkle, H.G. Wells's The Sleeper Awakes. It also might have an influence on the motif of the 'king in the mountain'.

[edit] Modern literature appearances
The Seven Sleepers appear in two books of Susan Cooper's The Dark is Rising series; Will Stanton awakens them in The Grey King, and in Silver on the Tree they ride in the last battle against the Dark, as prophesied:

By the pleasant lake the sleepers lie,
On Cadfan's Way where the kestrels call;
Though grim from the Grey King shadows fall,
Yet singing the golden harp shall guide
To break their sleep and bid them ride.

The Flight of the Eagles series[2] by Gilbert Morris takes a modern approach to the legend, in which seven teenagers must be awakened to fight evil in a post-nuclear-apocalypse world.

[edit] Islamic interpretation
The Islamic version is related in Surah (Chapter) Al-Kahf (18, "The Cave"), of the Qur'an. During the time of the Prophet Muhammad, the Jews of Medina challenged him to tell them the story of the sleepers knowing that none of the Arabs knew about it. According to tradition, God then sent the angel Gabriel (or Jibreel) to reveal the story to him through Surah Al-Kahf. After hearing it from him, the Jews confirmed that he told the same story they knew.

Muhammad was challenged by the people of Makkah who did not believe in his message and prophethood by a question that the people of Makkah passed to him from the Jews. The Jews knew that Muhammad would only be able to tell the story if he was indeed a prophet. The Jews told the non-believers of Makkah to ask Muhammad "who are the youngs who disappeared, and how many were they?". Muhammad had no clue and told that he would answer them tomorrow, waiting for the answer to be revealed to him through Gebreil. The answer was revealed to Muhammad in a complete Surah named after the cave (Al-Kahf) of the seven sleepers. The Quran revealed the exact story that the Jews knew of, and it answered the questions (how many were the youngs, and for how many years they disappeared) similarly to the information they had. The Quran did not confirm that they slept for 309 years, instead it says that God knows better their duration of sleep. 309 years are words og mouths of people.The Quran however did not give an exact answer to how many were they. It mentioned that some people would tell they are 3 or 5 or 7 in addition to one dog. Jews did not know exactly how many were they 3 or 5 or 7, and were astonished when they knew that the Quran gave all the possible numbers they would suspect for the sleepers.

Mentioning the story in the Quran and the concurrent events that happened before revealing the story is claimed to confirm that the Quran was revealed by God and it contains only the words of God and not those of Muhammad, since it contained information that Muhammad did not know of.

The Qur'an states that the period of time these sleepers spent in the cave was three hundred years during which the calendar of their people was changed from solar to lunar and, as a result, the period of their sleep has increased to 309 (lunar) years. When they woke up, they had no idea they slept for centuries and thought they only slept a few hours. When they sent one of them to buy food, the coins he used to buy food were out of circulation and drew the attention of the town's people. After the story was widely known, the sleepers died. The Qur'an also mentions a dog among the sleepers, in the 18th verse of the 18th chapter, Surah Al-Kahf.

Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them. .

(Surah Al-Kahf, Qur'an: 18)

The ninth verse of Surah Al Kahf touch upon this group's extraordinary situation. As the narrative unfolds, it is seen that their experiences are of an unusual and metaphysical nature. Their entire life is full of miraculous developments. The tenth verse tells us that those young people sought refuge in the cave from the existing oppressive system, which did not allow them to express their views, tell the truth, and call to Allah's religion. Thus, they distanced themselves from their society.

Do you consider that the Companions of the Cave and Ar-Raqim were one of the most remarkable of Our Signs? When the young men took refuge in the cave and said: 'Our Lord, give us mercy directly from You and open the way for us to right guidance in our situation.

(Surah Al-Kahf, Qur'an: 9-10)

So We sealed their ears with sleep in the cave for a number of years. Then We woke them up again so that we might see which of the two groups would better calculate the time they had stayed there.

(Surah Al-Kahf, Qur'an: 11-12)

The reason for this state of sleep was their surrender to fate and peace, because Allah, arranges everything for the benefit of the believers.

The Qur'an also states that the number of sleepers will be known to God, and only a handful of people. A couple of estimates have been mentioned regarding their true number, as per popular opinion, probably by the time of Muhammed, but quickly rejected as mere conjectures. Such as, they were three, fourth being the dog or they were five, sixth being the dog, etc. However, when a final count of 'seven and their dog being the eighth' is mentioned, muslims generally consider that an approval from God about their correct number, since it is not followed by an explicit rejection of the correctness of that number. Although the very next verse states that the knowledge of their correct number stays with God alone and a few select, it is taken as a reminder that despite the alleged revelation to Muhammad and a legendary mention throughout history, most people do not have any first-hand evidence to support any claims regarding their correct number, if not their very existence.

They will say: 'There were three of them, their dog being the fourth.' They will say: 'There were five of them, their dog being the sixth,' guessing at the Unseen. And they will say: 'There were seven of them, their dog being the eighth.' Say: 'My Lord knows best their number. Those who know about them are very few.' So do not enter into any argument concerning them, except in relation to what is clearly known. And do not seek the opinion of any of them regarding them.

(Surah Al-Kahf, Qur'an: 22)

[edit] Linguistic derivatives in Scandinavian, German and Hungarian
The legend of the seven sleepers has given origin to the word syvsover (literally seven-sleeper) in both Swedish, Norwegian and Danish, as in 'one of the Seven Sleepers of Ephesus'. It has come to refer to someone who "sleeps hard and long". The word secondarily refers to a hibernating rodent, the edible dormouse. The word "Siebenschläfer" in German and "hétalvó" in Hungarian bear a meaning similar to the Scandinavian; they characterize someone who usually sleeps long, waking up later than what is considered necessary or proper. Edible dormouse in German is also Siebenschläfer.

[edit] Notes
1.^ Martyrologium Romanum (Libreria Editrice Vaticana 2001 ISBN 88-209-7210-7)

[edit] External references
Wikimedia Commons has media related to: Seven Sleepers

Seven Sleepers videos
(English) Catholic Encyclopedia on The Seven Sleepers.
(English) Text containing the Seven Sleepers' commemoration as part of the Office of Prime.
Sura al-Kahf at Wikisource
(English) Photos of the excavated site of the Seven Sleepers cult.
(English) The Grotto of the Seven Sleepers, Ephesus
(English) Mardan-e-Anjelos is a historical reenactment of the story of Ashaab-e-Kahf (also known as "The Companions of the Cave")
(English) Tarsus Turkey Seven Sleepers Eshab-ı Kehf
Link to 3D stereoview image for cross-eyed free viewing technique of Seven Sleepers near Ephesus - Turkey
Retrieved from "http://en.wikipedia.org/wiki/Seven_Sleepers"
Categories: Christian folklore | Medieval legends | Anatolian Roman Catholic saints | Biographies of multiple people | Saints from Anatolia | Qur'an | Sleep | 3rd-century Christian saints | Saints of the Golden Legend"

 

 

Amazon.com: Flight of the Eagles (Seven Sleepers Series #1 ...
In the first parts of this novel, a nuclear war strikes the entire globe and silo labs and ... The seventh and final Sleeper is 12 year-old Gregory Jones, ...
www.amazon.com/Flight-Eagles...Sleepers-1/.../0802436811 - Cached - Similar

 

 

JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH

UNSNARLING THE WORLD-KNOT: CONSCIOUSNESS, FREEDOM, AND THE MIND- BODY PROBLEM

David Ray Griffin. University of California Press, Berkeley, 1997. xv + 266 pp.

Volume 62 Number 851 April 1998

Page 368
"The mind-body problem, which Schopenhauer called the 'world-knot', has overshadowed Western philosophy since Descartes and has continued to vex and engross both philosophers and scientists, perhaps particularly in the present time, when we have witnessed spectacular developments in genetics and neuroscience. The hope of many thinkers, including Professor Griffin, is that by unravelling the connection between mind and matter at this nodal point, we might be able to gain an unprecedented and decisive understanding of what is arguably the central mystery of the universe.
Dualist and materialist theories have ended in dismal failure, according to Griffin. For materialists, the insuperable difficulty has been to suggest any coherent way in which consciousness can possibly be derived from the insentient neurones of the brain. On top of the many other absurdities which it engenders, epiphenomenalism has no hope of evading this manifest contradiction at its very heart. Eliminativists like the Churchlands can only rest in their wish or faith that belief in the actual existence of consciousness will some day just evaporate, with all the remaining superstitions of 'folk psychology'. However, more patient and sensitive physicalists reluctantly concede that this massive stumbling-block will not simply go away, and Griffin painstakingly reviews the attempts of philosophers like Nagel, Searle, McGinn, Galen Strawson, and Jaegwon Kim to come to terms with it. Their inevitable failure, he concludes, follows from their ultimate inability to explain, not only / Page 369 / how consciousness could emerge from the brain, how subjectivity could arise from something blankly objective, but also what can be meant by the relation-ship between consciousness and brain activity, how our experience and behaviour can result as an obvious (if partial) unity from the activities of the thousands of millions of neurones constituting the brain, and how materialism can be reconciled with our hard-core commonsense beliefs about our ability to acquire knowledge of abstractions and norms, and indeed of the external physical world itself given the view that all knowledge must come to us mediated by our sense-organs feeding our brains.
Dualist theories are apparently in no better case. Dualism seems to violate the principle of the conservation of energy, and undoubtedly violates the principle of continuity, since it would require us to postulate some kind of 'leap' to account for the evolution of sentient beings from insensate matter.
Where are we supposed to draw the line between experiencing and non-experiencing things? And if there are two ontologically disparate components in every living animal-one immaterial, nonspatial, and devoid of physical energy, and the other blindly material, mute, unintelligent, and without desires, thoughts, or purposes-how can our minds exert causal influence over our bodies or vice versa, as interactionist dualists are bound to maintain?
By far the greater part of Griffin's book is an attempt to resolve all of these issues by expounding and defending a third option which combines the intellectual strengths of both dualism and materialism while avoiding what he considers their fatal flaws. This he does by adopting the metaphysical standpoint of panexperientialism, drawing heavily on the analyses and
insights of Alfred North Whitehead and Charles Hartshorne. Every truly - individual thing which exists, from molecules and cells up to elephants and human beings, is both a material object and a mental subject, with both a 'material pole' and a 'mental pole'. Thus there is no need to postulate a magical leap or supernatural intervention to bridge a gap between sentient beings and insentient matter, because matter is not wholly insentient. (This refutes the influential fallacy of Descartes, whose notion of a brute insentient matter has been uncritically accepted by his materialist opponents.) For the panexperientialist, human and other animal minds have an ontological homogeneity with the cells which compose their bodies, nervous systems, and brains, for in both cases there is a mental dimension and a physical dimension.
Panexperientialism (or panpsychism) has often been dismissed with derisive incredulity. Do rocks have feelings, can lakes form intentions? Professor Griffin sets out to dispel the kinds of incomprehension by which this meta- physical theory has been typically beset. He draws a distinction. between true or compound individuals like cells, plants, and animals, all of which have the rudiments of mentality, and mere aggregations like rocks or bodies of water, which have no individual mentality whatsoever, beyond such primordial mentality as resides in their component particles. But can we really attribute even a grain of incipient, embryonic, primordial mentality to, say, bacteria or viruses? Griffin will argue that the random behaviour of the subatomic particles, or rather streams of energy, of which such minute things are composed, gives us grounds for ascribing a form of spontaneity to them; that this is a primitive kind of self-determining choice; and that this is the origin / Page 370 / and nucleus of the quality of freedom, inseparable from mentality, with which all higher organisms, ascending to man, are to some extent endowed, however slight in particular instances.
In the October 1997 issue of this Journal Professor J. C. Poynton reviewed a recent book by Griffin (1997) in which the author gives special attention to the data of psychical research. However, in the present work the notions of ESP and PK play a very much smaller part. Griffin readily accepts that telepathy, clairvoyance, and psychokinesis have gained enough empirical confirmation over the last hundred years to warrant their inclusion in the world-outlook of every reasonable person, and he condemns the closed and defensive attitudes still shown by the scientific community in general towards such phenomena essentially because they conflict with the physicalist paradigm of reality to which so many scientists have declared a priori allegiance. But his comments on ESP and PK are chiefly of interest because of his attempts to relate them to his own panaexperientialist paradigm.
According to this, it is fallacious to ground our concepts of perception primarily on our faculties of vision and touch. There are rudimentary individuals, such as unicellular organisms, which have experiences although totally lacking in organs of sense. And, Griffin claims, much of the knowledge acquired by man and the higher animals comes via forms of perception which are equally nonsensory. However, he is able to make this claim only because he extends the term 'perception' to cover kinds of cognition which are seldom thought of as perceptual in character: for example memory, which he describes as the present perception by a mind of its own past experiences; our knowledge of mathematical and logical relations, which he oddly classifies as 'experiences' of abstract entities; moral and aesthetic experience; and religious experience. He attributes our awareness of bodily pain and pleasure to the 'experiences' of the cells situated where we find these sensations occurring, and to the capacity of these cells to communicate their experiences to our minds. He is even willing to speak of the mind as 'perceiving' (albeit unconsciously) the processes going on in our brain cells when these are eventually activated by the relay of external stimuli impinging on our peripheral sense-organs.
Because of the epistemological difficulties involved in standard theories of perception, according to most of which we only gain knowledge of the physical world indirectly, by means of the sense-data which it produces for our immediate apprehension, Griffin seems to favour a kind of direct realism; this cannot be just apprehension of images or of our own brain cells but must be awareness of events which typically occur outside our bodies, and therefore is intrinsically perception at a distance, and hence nonsensory. There are echoes here of Moncrieff's neglected masterpiece, The Clairvoyant Theory of Perception (1951). Equally, to understand how we are able to move our own bodies we have to conceive of a nonmotor action by the mind which originates the motions of those body cells which terminate in overt bodily movements. This is the basis for that special kind of nonmotor action on other bodies, at a distance from our own, which we call psychokinesis.
There is much else of interest and worthy of debate in this book, for instance Griffin's replacement of the idea of a substantive mind or self by his version of a successive pattern of 'occasions of experience' which have a unity formed by / Page371/ their inherent recollection of past occasions of experience in the life-history of the individual. But the book is densely written, much of it in the somewhat irksome terminology of process philosophy, it is, I think, too long, for the reader will find the same themes tending to recur several times; and there is a needless abundance of references to the work of other contemporary philosophers, which may soon strike us as inevitably rather dated. Its special interest for students of psychical research is strictly limited, although its comparatively few remarks on paranormal cognition and agency are indeed highly suggestive. Philosophers will find the overarching panexperientialist metaphysic idiosyncratic and provocative, but at present that is surely a very good thing."
292 Cottingham Road R. W. K. PATERSON Hull HU6 8QA

REFERENCES
Griffm, D. R. 1997) Parapsychology, Philosophy, and Spirituality: A Postmodern
Exploration.
Albany: State University of New York Press.
Moncrief!, M. M. (1951) The Clairvoyant Theory of Perception. London: Faber & Faber.

 

 

THE STARGATE CONSPIRACY

Lynn Picknett & Clive Prince

Page206

"According to writers Peter Tompkins and Christopher Bird, Daniels - who studied the effects of electro- magnetic waves on human beings - became convinced, in the 1970s, of the existence of some kind of intelligent force in the universe that operated through electromagnetic frequencies and that 'human beings can mentally interact with it,.47"

 

 

CLOSER TO THE LIGHT

Melvin L. Morse and Paul Perry

1990

Page 78

SPIRIT IN MEDICINE

CONJURED DEATHS AND ANCIENT RULERS

"Deep in an underground chamber a solemn group of men is seeking guidance from death. They are dressed in white robes and chanting softly around a casket that is sealed with wax. One of their members is steadfastly counting to himself, carefully marking the time. After about eight minutes, the casket is opened, and the man who nearly suffocated inside is revived by the rush of fresh air. He tells the men around him what he saw. As he passed out from lack of oxygen, he saw a light that became brighter and larger as he sped toward it through a tunnel. From that light came a radiant person in white who delivered a message of eternal life.
The priest who is attending this ceremony is pleased with the results. "No man escapes death," he says. "And every living soul is destined to resurrection. You go into the tomb alive that you will learn of the light."
The man who "died" but is now reborn is happy. He is now a member of one of the strangest societies in history, a group of civic leaders who induced nearly fatal suffocation to create a near-death experience.
Sound like a cult from some place in northern California? ex-hippies looking for a new high, perhaps? Not at all. This
was the cult of Osiris, a small society of men who were the priests and pharaohs of ancient Egypt, one of the greatest civilizations in human history. This account of how they / Page 79 /
inspired near death is an actual description of their rites from Egyptologists who have translated their hieroglyphics.
One of the most important Egyptian rituals involved the reenactment by their god-king of the myth of Osiris, the god who brought agriculture and civilization to the ancient Egyp-tians. He was the first king of Egypt who civilized his subjects and then traveled abroad to instruct others in the fine art of civilization. His enemies plotted against him. Upon his re-turn to Egypt, he was captured and sealed in a chest. His eventual resurrection was seen as proof of life eternal.
Each new king was supposed to be a direct reincarnation of Osiris. An important part of the ceremony was to reenact his entombment. These rituals took place in the depths of the Great Pyramid and were a prerequisite for becoming a god-king. It is my guess that many slaves perished while the Egyptians experimented, to find exactly how long a person could be sealed in an airtight container and survive.
Nonetheless, these near-death experiences were more im-portant to the Egyptians than the lives of a few slaves. After all, this was the age of the bicameral mind, a period in which men believed that their thoughts came to them from the gods and were not internally generated. For the Egyptians, thoughts and dreams were gods speaking to them.
Prior to the evolution of individual consciousness, people were what Princeton psychiatrist Julian Jaynes calls "bi-cameral." By this, he means that they did not understand that their own thoughts and actions were generated from within themselves, but rather that they thought external gods created these thoughts and actions. For example, a fully conscious human thinks: I am hungry and I will make myself a sandwich. The bicameral man thought: The gods have created a pain in my belly and cause me to find food to satisfy them. The Iliad is an excellent example of bicameral thinking: It is one god who makes Achilles promise not to go into / Page 80 / battle, another who urges him to go, and another screams through his throat (at his enemies). In fact, the gods take the place of consciousness. The beginnings of action are not in conscious plans, reasons, and motives; they are-to the bi-cameral man-the actions and speeches of gods.
This bicameral thinking has long vanished from human beings, ever since the evolution of language and writing. Once men could write down their thoughts, and read what other people have written, they came to understand that each human being has an individual consciousness, and that gods do not direct our every action.
However; ancient Egypt was a prime example of a bi-cameral society. Jaynes states that Egyptian civilization was controlled and directed by the bicameral voice of their first god-king" Osiris. It was essential to their civilization that each new king consider himself to be the vehicle of the halluci-nated voice of the dead king whose admonitions still con-trolled society. What better way to generate this absolute continuity of the god-king than to have each new king undergo a near-death experience. Just as children that I in-terviewed often perceived the light that they saw as the light of Jesus, these king-initiates would perceive that same light - as the spirit of Osiris.
A near-death experience by a bicameral man would have extraordinary significance, more so even than it has to mod-ern man. For one thing, it would be absolute proof of eternal life. Since they felt that the gods inspired their every thought, a near-death experience would be like having a god open the doors of perception to a mortal.
An NDE gave Egyptian rulers a sense of all-knowing. Before they were sealed into the casket, they only acted like kings. Afterward, they felt as if they had deeper knowledge of the world around them.
I also believe that an NDE as part of a king's job description / Page 81 / may account for the unusual peace and prosperity that Egypt enjoyed for the nearly two thousand years that the pharaohs reigned. As happens with those who experience NDEs today, these kings were transformed by the humbling and exalting experience of near death. They developed a reverence for the love that people share with one another. They became kind and caring and interested in the universe and the world around them.
These were people who supported extensive research in astronomy. With their "primitive" tools, they were able to obtain a vast knowledge of the stars, even finding dark stars that we have been able to confirm only with powerful telescopes.
The ancient Egyptians were advanced in medicine and the use of foods and antibiotics to prevent epidemics among pyr-amid workers. They knew of special diets of red onions, bread, and garlic that stimulated the immune system, a diet that was only recently endorsed by the National Science Foun-dation. They even had a fair amount of knowledge about surgery.
Archaeologists have deciphered the exact experience of these mystery rituals, and virtually all agree that its purpose was to generate an understanding of eternal life. Their un-derstanding of the death process has been handed down through the ages in a document known as The Egyptian Book of the Dead. This book is simply a detailed description of a near-death experience. It starts with a judgment scene and goes on to reveal many gods and various voices, continues on a long boat trip through a dark tunnel, and ends with union with a bright light.
The Egyptian Book of the Dead is quite similar to The Tibetan Book of the Dead, a manual for dying that was passed by word of mouth in Tibetan culture until about fifteen hundred years ago, when it was recorded by Europeans.

Page 82

The Tibetan Book of the Dead gives the dying person con-trol over his own death and rebirth; The Tibetans, who be-lieved in reincarnation, felt that the dying person could influence his own destiny. The Tibetans called. this book Bardo Thodol, or "Liberation by Hearing on the After-Death Plane." It was meant to be read after death to help the de-ceased find the right path.

Part of what the priest is supposed to read goes like this: "Thy own intellect, which is now voidness. . . thine own consciousness, not formed into anything, in reality void. . .will first experience the Radiance of the Fundamental Clear Light of Pure Reality.
"The union of your own consciousness and the Clear Light is the state of Perfect Enlightment. This is the Great Body of Clear Light. .  the source of life and light."
How similar the Tibetan beliefs to the Egyptians and other ancient people too, from Europe to Africa.
The Aztec Song of the Dead represents a work that served to enlighten the Aztecs about the world beyond. This was a society, that practiced ritual and slow death as part of their basic religion.
Their Song of the Dead tells the story of Quetzalcoatl, their god and legendary king who discovered the arts, science, and agriculture and who represented the forces of civilization, good and light. He is described by his people as "igniting the creations of man's hands and the imagination of his heart."

"Their Song of the Dead reads like a poetic version of a near-death experience. It practically scores off the top of the scale of the Near-Death Experience Validity Scale developed by researcher Kenneth Ring. The Song reads like this:
"Then the time came for Quetzalcoatl to die, when he felt the darkness twist in him like a river."
He then had a life review, in which he remembers all of  his good works and is able to settle his affairs. He then "saw / Page 83 / my face/(like looking into a) cracked mirror." He hears flutes and the voices of friends and then passes through a shining city and over hills of many colors.. He comes to the edge of a great sea, where he again sees his own face, during which time "the beauty of his face returned to him."
There is a bonfire on the beach in which he throws himself,and . . .

It ended with his heart transformed into a star.
It ended with the morning star with dawn and evening. '
It ended with his journey to Death's kingdom with seven days of darkness.
With his body changed
to light.
A star that burns forever in that sky.

All of these cultures believed they left their bodies and embarked on a spiritual voyage, a journey that had the same traits as that of Katie, who nearly drowned in that swimming pool in Idaho."

 

I AM SEEKING THE EYE OF HORUS THAT I MIGHT BRING IT BACK AND COUNT IT

 

 

Good Morning Starshine - Wikipedia, the free encyclopedia "Good Morning Starshine" is a song from the second act of the 1967 musical, Hair. The song is performed by the character of Sheila, portrayed by Lynn ... en.wikipedia.org/wiki/Good_Morning_Starshine

 

Good morning starshine
The earth says hello
You twinkle above us
We twinkle below

Good morning starshine
You lead us along
My love and me as we sing
Our early morning singing song

Gliddy glub gloopy
Nibby nabby noopy
La la la lo lo
Sabba sibby sabba
Nooby abba nabba
Le le lo lo
Tooby ooby walla
Nooby abba naba
Early morning singing song

Good morning starshine
The earth says hello
You twinkle above us
We twinkle below

Good morning starshine
You lead us along
My love and me as we sing
Our early morning singing song

Gliddy glub gloopy
Nibby nabby noopy
La la la lo lo
Sabba sibby sabba
Nooby abba nabba
Le le lo lo
Tooby ooby walla
Nooby abba naba
Early morning singing song


Singing a song
Humming a song
Singing a song
Loving a song
Laughing a song
Singing a song
Sing the song
Song song song sing
Sing sing sing sing song

 

 

KEEPER OF GENESIS

A

QUEST

FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock

1996

Return to the Beginning

Page 283

'I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .

I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . .

I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either fun or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .'

Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)

 

CHRISTOS SO CHRIST SO CHRISTOS

CHRISTOS SO C HRIS T SO CHRISTOS

SO SEE CHRIST SEE SO

SO SEE C 8991 T SEE SO

SO SEE C 27 T SEE SO

SO SEE C 9 T SEE SO

SO SEE CHRIST SEE SO

CHRISTOS SO C HRIS T CHRISTOS SO

CHRISTOS SO CHRIST CHRISTOS SO

CHRISTOS CHRISTOS CHRISTOS

C HRIS T OS C HRIS T OS C HRIS T OS

SOTHISRC SOTHISRC SOTHISRC

SO THIS R C SO THIS R C SO THIS R C

SO THIS R SEE SO THIS R SEE SO THIS R SEE

SOTHIS SIRIUS OSIRIS ISISISIS OSIRIS SIRIUS SOTHIS

ISIS OSIRIS SO IRIS O IRIS SO OSIRIS ISIS

LOOK AT THE NINES LOOK AT THE NINES LOOK AT THE NINES

THE NINES THE NINES THE NINES

 

 

OSIRIS LORD OF THE LABYRINTH

WHO ART THOU LORD

 

 

I

I SAY I

LOVE ORDER GODS ORDER I LOVE

 

 

PLUTARCH

Plutarch; "On Isis and Osiris (De Iside et Osiride)" transl. by Frank Cole Babbitt, in Plutarch's Moralia, Vol. V, Loeb Classical Library, Harvard University

Plutarch; "On Isis and Osiris (De Iside et Osiride)

 

 

ISIS HORUS OSIRIS

THE

CHRISTOS OF SPIRIT THE SPIRIT OF CHRISTOS

 

 

1 Wormwood in the Bible; 2 Interpretations of Revelation 8:11 ... A number of Bible scholars consider the term Wormwood to be a purely symbolic ... en.wikipedia.org/wiki/Wormwood_(star)

 

Wormwood (star) From Wikipedia, the free encyclopedia Jump to: navigation, search

Wormwood, αψινθιον (apsinthion) in Greek, is a star, or angel,[1] that appears in the Biblical New Testament Book of Revelation.

 

[edit] Wormwood in the Bible although the word Wormwood appears several times in the Old Testament, translated from the Hebrew term לענה (la'anah), e.g., Deuteronomy 29:18 and Jeremiah 9:15, its only clear reference as a named entity occurs in the New Testament book of Revelation: "And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter." (Revelation 8:10, 11 - KJB).

Certain commentators have held that this "great star" represents one of several important figures in political or ecclesiastical history,[2] while other Bible dictionaries and commentaries view the term as a reference to a celestial being.

A Dictionary of The Holy Bible states, "the star called Wormwood seems to denote a mighty prince, or power of the air, the instrument, in its fall, of sore judgments on large numbers of the wicked."[3] Scofield Reference Notes draws a link between the term in Revelation and Isaiah 14:12,[4] which reads, "How you have fallen from heaven,O Lucifer , son of the morning! You have been cast down to the earth, you who once laid low the nations!" (King James Bible) KJB

 

HOW YOU HAVE FALLEN FROM EVEN O LUCIFER BRIGHT SON OF THE MORNING

 

 

THE DIVINE COMEDY

OF

DANTE ALIGHIERI (1265-1321)

THE FLORENTINE

CANTICA I

HELL

(L'INFERNO)

INTRODUCTION

Page 9

"Midway this way of life we're bound upon

I woke to find myself in a dark wood,

Where the right road was wholly lost and gone."

Page 9

"Power failed high fantasy here; yet, swift to move

Even as a wheel moves equal, free from jars,

Already my heart and will were wheeled by love,

The Love that moves the sun and other stars."

 

 

WOMEN WHO RUN WITH THE WOLVES

CONTACTING THE POWER OF THE WILD WOMEN

Clarissa Pinkola Estes 1992

Page 25

"In the southwest the archetype of the old woman can also be apprehended as old La Que Sabe, The one who knows. I first came to understand La Que Sabe when I lived in the Sangre de Cristo mountains in New Mexico, under the heart of Lobo Peak. An old witch from Ranchos told me that La Que Sabe knew everything about women, that La Que Sabe had created women from a wrinkle on the sole of her divine foot: This is why women are knowing creatures: they are made in essence of the skin of the sole, which feels everything.

This idea that the skin of the foot is sentient had the ring of a truth, for an acculturated Kiche tribes woman once told me that she'd worn her first pair of shoes when she was twenty years old and was still not used to walking con los oios vendados, with blindfolds on her feet."

 

 

THE TIBETAN BOOK OF THE DEAD

Edited by W.Y. Evans-Wentz

" III. The Esoteric Significance Of the Forty-Nine Days Of The Bardo"

Page 6 " Turning now to our text itself, we find that structurally it is founded upon the symbolic number Forty-nine, the square of the sacred number Seven; for, according to occult teachings common to Northern Buddhism and to that Higher Hinduism which the Hindu-born Bodhisattva Who became the Buddha Gautama, the Reformer of the Lower Hinduism and the codifier of the secret Lore, never repudiated,there are seven worlds or seven degrees of Maya 2 within the sangsara, 3 con-stituted as seven globes of a planetery chain. On each globe there are seven rounds of evolution, making the forty-nine (seven times seven) stations of active existence. As in the / Page 7 / embryonic state in the human species the foetus passes through every form of organic structure from the amoeba to man, the highest mammal, so in the after-death state, the embryonic state of the psychic world, the Knower or principle of consciousness, anterior to its re-emergence in gross matter, ana-logously experiences purely psychic conditions. In other words, in both these interdependent embryonic processes - the one physical , the other psychical - the evolutionary and the involutionary attainments, corresponding to the forty-nine stations of existence, are passed through.

Similarly, the forty-nine days of the Bardo may also be Symbolical of the Forty and Nine Powers of the Mystery of the Seven Vowels. In Hindu mythology, whence much of the Bardo symbolism originated, these Vowels were the Mystery of the Seven Fires and their forty-nine subdivisional fires or aspects. They are also represented by the Svastika signs upon the crowns of the seven heads of the Serpent of Eternity of the Northern Buddhist Mysteries, originating in ancient India. In Hermetic writings they are the seven zones of after-death, or Bardo , experiences, each symbolizing the eruption in the Intermediate State of a particular seven-fold element of the complex principle of consciousness, thus giving the consciousness-principle forty-nine aspects, or fires, or fields of manifestation 1.

The number seven has long been a sacred number among Aryan and other races. Its use in the Revelation of John illustrates this, as does the conception of the seven day being regarded as holy. In Nature, the number seven governs the periodicity and phenomena of life,as, for example, in the series of chemical elements, in the physics of sound and colour, and it is upon the number forty-nine, or seven times seven, that the Bardo Thodol is thus scientifically based."

 

 

The Tibetan Book of the Dead

Edited by W.Y. Evans-Wentz

" III. The Esoteric Significance Of the Forty-Nine Days Of The Bardo"

Page 6 " Turning now to our text itself, we find that structurally it is founded upon the symbolic number Forty-nine, the square of the sacred number Seven; for, according to occult teachings common to Northern Buddhism and to that Higher Hinduism which the Hindu-born Bodhisattva Who became the Buddha Gautama, the Reformer of the Lower Hinduism and the codifier of the secret Lore, never repudiated, there are seven worlds or seven degrees of Maya 2 within the sangsara, 3 con-stituted as seven globes of a planetery chain. On each globe there are seven rounds of evolution, making the forty-nine (seven times seven) stations of active existence."

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

 

Penguin Classics Rear page comment /

"…The Magic Mountain is in Mann's own words 'a dialectic novel'.

'The setting'… 'is a sanatorium high in the Swiss Alps; and it is into this rarefied and extra-mundane atmosphere, devoted to and organized in the service of ill-health, that young Hans Castorp comes,intending at first to stay for three weeks but remaining seven years. With him are a cosmopolitan collection of people: an Italian liberal, a Jew turned Jesuit, a doctor, a seductive Russian woman, and his cousin Joachim who desperately longs for action and returns to the 'lower realities' of the world, only coming back to the sanatorium to die. Their occupation is discussion, and in this they indulge relentlessly and with an Olympian arrogance and detachment from the outer world..."

 

Page 10 Chapter 1

"…Number 34… "

 

Page 653 Chapter VII

"…Highly Questionable…"

"…EDHIN KROKOWSKI'S lectures had in the swift passage of the years taken an unexpected turn His researches, which dealt with psycho-analysis and the dream-life of humanity, had always had a subterranean, not to say catacombish character;but now by a transition so gradual that one scarcely marked it, they had passed over to the frankly supernatural, and his fortnightly lectures in the dining-room - the prime attraction of the house, the pride of the prospectus, delivered in a drawling foreign voice, in frock coat and sandals from behind a little covered table, to the rapt and motionless Berghof audience- these lectures no longer treated of the disguised activities of love and the retransformation of the illness into the conscious emotion. They had gone on to the ex-traordinary phenomena of hypnotism and somnambulism, telep-athy, "dreaming true" and second sight; the marvels of hysteria, the expounding of which widened the philosophic horizon to such an extent that suddenly before the listener's eyes would glitter / Page 654 / darkly puzzles like that of the relation of matter to the psychical, yes even the puzzle of life itself, which it appeared, was easier to approach by uncanny, even morbid paths than by the way of health…"

"… The field of his study had always been those wide, dark tracts of the human soul, which one had been used to call the subconsciousness, though they might perhaps be better called the superconsciousness, since from them sometimes emanates a know-ingness beyond anything of which the conscious intelligence is capable, and giving rise to the hypothesis that there may subsist connexions and associations between the lowest and least illumined regions of the individual soul and a wholly knowing All-soul. The province of the subconscious,"occult" in the proper sense of the word, very soon shows itself to be occult in the narrower sense as well, and forms one of the sources whence flow the phenomena we have agreed to characterize But that is not all. Whoever recognizes a symptom of organic disease as an effect of the conscious soul-life of forbidden and hystericized emotions, recognizes the creative force of the psychical within the material - a force which one is inclined to claim as a second source of magic phenomena. Idealist of the pathological, not to say patho-logical idealist, he sees himself at the point of departure of certain trains of thought which will shortly issue in the problem of existence, that is to say in the problem of the relation between spirit and matter. The materialist, son of a philosophy of sheer animal vigour can never be dissuaded from explaining spirit as a mere phosphorescent product of matter; whereas the idealist, proceed-ing from the principle of creative hysteria, is inclined, and very readily resolved, to answer the question of primacy in the exactly opposite sense. Take it all in all, there is here nothing less than the old strife over which was first, the chicken or the egg - a strife which assumes its extraordinary complexity from the fact / Page 655 / that no egg is thinkable except one laid by a hen, and no hen that has not crept out of a previously postulated egg. Well then, it was such matters as these that Dr. Krokowski discussed in his lectures. He came upon organically, legitimately - that fact cannot be over-emphasized. We will even add that he had already begun to treat of them before the arrival of Ellen Brand upon the scene of action, and the progress of matters into the empirical and experimental stage.

Who was Ellen Brand? We had almost forgotten that our readers do not know her, so familiar to us is the name. Who was she? Hardly anybody,at first glance. A sweet young thing of nineteen years a flaxen haired Dane,…"

"…Now this little Fraulein Brand, this friendly-natured little Danish bicycle-rider and stoop shouldered young counter jumper, had things about her, of which no one could have dreamed,…"

"…and these it became Dr. Krokowski's affair to lay bare in all their extraordinariness.

The learned man received his first hint in the course of a general evening conversation. Various guessing games were being played; hidden objects found by the aid of strains from the piano, which swelled higher when one approached the right spot, and died away when the seeker strayed away on a false scent. Then one person went outside and waited while it was decided what task he should perform; as, exchanging the rings of two selected persons; inviting someone to dance by making three bows before her; taking a / Page 656 / designated book from the shelves and presenting it to this or that person - and more of the same kind. It is worthy of remark that such games had not been the practice among the Bergof guests. Who had introduced them was not afterwards easy to decide;certainly it had not been Elly Brand, yet they had begun since her arrival. The participants were nearly all old friends of ours, among them Hans Castorp. They showed themselves apt in greater or lesser degree - some of them were entirely incapable. But Elly Brand's talent was soon seen to be surpassing,striking unseemly. Her power of finding hidden articles was passed over with ap-plause and admiring laughter. But when it came to a concerted series of actions they were struck dumb. She did whatever they had covenanted she should do, did it directly she entered the room; with a gentle smile, without hesitation, without the help of music.She fetched a pinch of salt from the dining room, sprinkled it over Lawyer Paravant's head, took him by the hand, led him to the piano and played the beginning of a nursery ditty with his forefinger: then brought him back to his seat curtseyed, fetched a footstool and finally seated herself at his feet, all of that being precisely what they had cudgelled their brains to set her for a task.

She had been listening.

She reddened.With a sense of relief at her embarrassment they began in chorus to chide her; but she assured them she had not blushed in that sense. She had not listened, not outside, not at the door, truly, truly she had not!

Not outside not at the door?

"Oh, no" - she begged their pardon. She had listened after she came back in the room she could not help it.

How not help it?

Something whispered to her, she said it whispered and told her what to do, softly but quite clearly and distinctly.

Obviously that was an admission. In a certain sense she was aware, she had confessed, that she had cheated. She should have said beforehand that she was no good to play such a game, if she had the advantage of being whispered to . A competition loses all sense if one of the competitors has unnatural advantages over the others.In a sporting sense, she was straightway disqualified - but disqualified in a way that made chills run up and down their backs. With one voice they called on Dr.Krokowski, they ran to fetch him and he came. He was immediately at home in the situation, and stood there, sturdy, heartily smiling, in his very essence inviting confidence. breathless they told him they had / Page 657 / something quite abnormal for him an omniscient;, a girl with voices. Yes, yes? Only let them be calm, they should see. This was his native heath, quagrnirish and uncertain footing enough for the rest of them, yet he moved upon it with assured tread. He asked questions, and they told him. Ah there she was - come, my , child, is it true, what they are telling me? And he laid his hand on her head, as scarcely anyone could resist doing. Here was much ground for interest, none at all for consternation. He plunged the gaze of his brown, exotic eyes deep into Ellen Brand's blue ones, and ran his hand down over her shoulder and arm, stroking her gently. She returned his gaze with increasing subInission, her head inclined slowly toward her shoulder and breast. Her eyes were actually beginning to glaze, when the master made a careless out-ward motion with his hand before her face. Immediately there- after he expressed his opinion that everything was in perfect order, and sent the overwrought company off to the evening cure, with the exception of Elly Brand, with whom he said he wished to have a little chat.

A little chat. Quite so. But nobody felt easy at the word, it was just the sort of word Krokowski the merry comrade used by preference, and it gave them cold shivers. Hans Castorp, as he sought his tardy reclining-chair, remembered the feeling with which he had seen Elly's illicit achievements and heard her shame- faced explanation,.as though the ground were shifting under his feet, and givmg him a slIghtly qualmish feeling, a mild seasick-ness. He had never been in an earthquake, but he said to himself that one must experience a like sensation of unequivocal alarm. But he had also felt great curiosity at these fateful gifts of Ellen Brand, combined, it is true, with the knowledge that their field was with difficulty accessible to the spirit, and the doubt as to whether it was not barren, or even sinful, so far as he was con-cerned - all which did not prevent his feeling from being what in fact it actually was, curiosity. Like everybody else, Hans Ca-storp had, at his time of life, heard this and that about the mys-teries of nature, or the supernatural. We have mentioned the clairvoyante great-aunt, of whom a melancholy tradition had come down. But the world of the supernatural, though theoretically and objectively he had recognized its existence, had never come close to him, he had never had any practical experience of it. And his aversion from it, a matter of taste, an resthetic revulsion, a re-action of human pride - if we may use such large words in con-nexion with our modest hero - was almost as great as his curi-osity. He felt beforehand, quite clearly, that such experiences, / Page 658 / whatever the course of them, could never be anything but in bad taste, unintelligible and humanly valueless. Arid yet he was on fire to go through them. He .was aware that his alternative of "barren" or else "sinful," bad enough in itself, was in reality not an alternative at all, since the two ideas fell together, and calling a thing spiritually unavailable was only an a-moral way of expressing its forbidden character. But the "placet experiri" planted in Hans Castorp's mind by one who would surely and re-soundingly have reprobated any experimentation at all in this field was planted firmly enough. By little and little his morality and his curiosity approached. and overlapped, or had probably always done so; the pure curiosity of inquiring youth on its travels, which had already brought him pretty close to the forbidden field, what time he tasted the mystery of personality, and for which he had even claimed the justification that it too was almost military in character, in that it did not weakly avoid the forbidden, when it presented itself. Hans Castorp came to the final resolve not to avoid; but to stand his ground if it came to more developments in the case of Ellen Brand.

Dr. Krokowski had issued a strict prohibition against any further experimentation on the part of the laity upon Fraulein Brand's mysterious gifts. He had pre-empted the child for his scientific use, held sittings with her in his analytical oubliette, hypnotized her, it was reported, in an effort to arouse and discipline her slum- bering potentialities, to make researches into her previous psychic life. Hermine Kleefeld, who mothered and patronized the child, tried to do the same; and under the seal of secrecy a certain number of facts were ascertained, which under the same seal she spread throughout the house, even unto the porter's lodge. She learned, for example, that he who - or that which - whispered the answers into the little one's ear at games was called Holger. This Holger was the departed and etherealized spirit of a young man, the familiar, something like the guardian angel, of little Elly. So it was he who had told all that about the pinch of salt and the tune played with Lawyer Paravant's forefinger? Yes, those spirit lips, so close to her ear that ther were like a caress, and ticklea a little, making her smile, had whispered her what to do. It must have been very nice when she was in school and had not prepared her lesson to have him tell her the answers. Upon this point Elly was silent. Later she said she thought he would not have been allowed. It would be forbidden to him to mix in such serious matters - and moreover, he would probably not have known the answers himself.

/ Page 659 / It was learned, further, that from her childhood up Ellen had had visions, though at widely separated intervals of time; visions, visible and invisible. What sort of thing were they, now - in- visible visions? Well, for example: when she was a girl of sixteen, she had been sitting one day alone in the living-room of her par-ents' house, sewing at a round table, with her father's dog Freia lying near her on the carpet. The table was covered with a Turk- ish shawl, of the kind old women wear three-cornered across their shoulders. It covered the table diagonally, with the corners some-what hanging over. Suddenly Ellen had seen the comer nearest her roll slowly up. Soundlessly, carefully, and evenly it turned itself up, a good distance toward the centre of the table, So that the resultant roll was rather long; and while this was happening, the dog Freia started up wildly, bracing her forefeet, the hair rising on her body. She had stood on her hind legs, then run howling into the next room and taken refuge under a sofa. For a whole year thereafter she could not be persuaded to set foot in the living-room.

Was it Holger, Fraulein KIeefeld asked, who had rolled up the cloth? Little Brand did not know. And what had she thought about. the affair? .But since it was absolutely impossible to think anything about it, little Elly had thought nothing at all. Had she told her parents? No. That was odd. Though so sure she had thought nothing about it, Elly had had a distinct impression, in this and similar cases, that she must keep it to herself, make a profound and shamefaced secret of it. Had she taken it. much to heart? No, not particularly. What was there about the rolling up of a cloth to cake to heart? But other things she. had - for ex- ample, the following:

A year before, in her parent's house at Odense, she had risen, as was her custom, in the cool of the early morning and left her room on the ground-floor, to go up to the breakfast-room, in order to brew the morning co.ffee before her parents rose. She had almost reached the landing, .where the stairs turned, when she saw standing there close by the steps her elder sister Sophie, who had married and gone to America to live. There she was, her physical presence, in a white gown, with, curiously enough, a garland of moist water-lilies on her head, her hands folded against one shoulder, and nodded to her sister. Ellen, rooted to the spot, half joyful, half terrified, cried out: ".Oh, Sophie, is that you? " Sophie had nodded once again, and dissolved. She became gradually transparent, soon she was only visible as an ascending current of warm air, then not visible at all, so that Ellen's / Page 660 / path was clear. Later it transpired that Sister Sophie had died of heart trouble in New Jersey, at that very hour.

 Hans Castorp, when Frauleinl Kleefeld related this to him, ex-pressed the view that there was some sort of sense in it: the apparition here, the death there - after all, they did hang together.And he consented to be present at a spiritualistic sitting, a table tipping, glass-moving game which they had determined to undertake with Ellen Brand, behind Dr Kronowski's back, and in defiance of his jealous prohibition.

A small and select group assembled for the purpose, their theatre being Fraulein Kleefeld's room. Besides the hostess, Fraulein Brand, and Hans Castorp, there was only Frau Stohr, Fraulein Levi, Herr Albin, the Czech Wenzel,and Dr.Ting-Fu. In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium-sized round table without a cloth, placed in the centre of the room, with a wine glass upside-down upon it, the foot in the air. Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink.Fraulein Kleefeld served tea, which was gratefully received, as Frau Stohr and Fraulein Levi,despite the harmlessness of the undertaking, complained of cold feet and palpitations. Cheered by the tea, they took their places about the table, in the rosy twilight dispensed by the pink-shaded table-lamp, as Fraulein Kleefeld, in concession to the mood of the gath-ering, had put out the ceiling light; and each of them laid a finger of his right hand lightly on the foot of the wineglass. This was the prescribed technique.They waited for the glass to move.

That should happen with ease ,The top of the table was smooth, the rim of the glass well ground, the pressure of the tremulous fingers, however lightly laid on, certainly unequal, some of it being exerted vertically, some rather sidewise, and probably in sufficient strength to cause the glass finally to move from its posi-tion in the centre of the table. On the periphery of its field it would come in contact with the marked counters ; and if the letters on these, when put together, made words that conveyed any sort of sense, the resultant phenomena would be complex and contaminate, a mixed product of conscious, half-conscious, and unconscious elements; the actual desire and pressure of some, to whom the wish was father to the act, whether or not they were aware of what they did ; and the secret acquiescence of some dark stratum in the soul of the generality, a common if subterranean effort toward seemingly strange experiences, in which the sup- / Page 661 / pressed self of the individual was more or less involved, most strongly, of course, that of little Elly. This they all knew be- forehand - Hans Castorp even blurted out something of the sort ,after his fashion, as they sat and waited. The ladies palpitation and cold extremities the forced hilarity of the men, arose from their knowledge that they were come together in the night to embark on an unclean traffic with their own natures, a fearsome prying into unfamiliar regions of themselves, and that they were awaiting the appearance of those illusory or half-realities which we call magic. It was almost entirely for form's sake' and came about quite conventionally, that they asked the spirits of the departed to speak to them through the movement of the glass. Herr Albin offered to be spokesman and deal with such spirits as mani-fested themselves - he had already had a little experience at seances.

Twenty minutes or more went by. The whisperings had run dry, the first tension relaxed. They supported their right arms at the elbow with their left hands. The Czech Wenzel was almost dropping off. Ellen Brand rested her finger lightly on the glass and directed her pure, childlike gaze away into the rosy light from the table lamp.

Suddenly the glass tipped, knocked,and ran away from under their hands. They had difficulty in keeping their fingers on it. It pushed over to the very edge of the table, ran along it for a space, then slanted back nearly to the middle; tapped again and remained quiet

They were all startled ; favourably, yet with some alarm. Frau Stohr whimpered that she would like to stop, but they told her she should have thought of that before, she must just keep quiet now. Things seemed in train. They stipulated that, in order to answer yes or no the glass need not run to the letters, but might give one or two knocks instead.

Is there an Intelligence present? Herr Albin asked, severly directing his gaze over their heads into vacancy. After some hesitation, the glass tipped and said yes.

" What is your name?" Herr Albin asked, almost gruffly, and emphasized his energetic speech by shaking his head.

The glass pushed off. It ran with resolution from one point to another, executing a zig zag by returning each time a little distance towards the centre of the table. It visited H, O,and L, then seemed exhausted; but pulled itself together again and sought out the G, and E, and the R. .Just as they thought. It was Holger in person, the spirit Holger, who understood such matters as the / Page 662 pinch of salt and that, but knew better than to mix into lessons at school. He was there, floating in the air, above the heads of the little circle. What should they do with him? A certain diffidence possessed them, they took counsel behind their hands, what they were to ask him. Herr Albin decided to question him about his position and occupation in life, and did so, as before, severely, with frowning brows; as though he were a cross-examining counsel.

The glass was silent awhile. Then it staggered over to the P, zigzagged and returned to O. Great suspense. Dr. Ting-Fu gig-gled and said Holger must be a poet. Frau Stohr began to laugh hysterically; which the glass appeared to resent, for after indicating the E it stuck and went no further. However, it seemed fairly clear that Dr. Ting-Fu was right.

What the deuce, so Holger was a poet? The glass revived, and superfluously, inapparent pridefulness, rapped yes. A lyric poet, Fraulein Kleefeld asked? She said ly - ric, as Hans Castorp in-voluntarily noted. Holger was disinclined to. specify. He gave no new answer, merely spelled out again, this time quickly and un-hesitatingly; the word poet, adding the T he had left off before.

Good, then, a poet. The constraint increased. It was a con-straint that in reality had to do with manifestations on the part of uncharted regions of their own inner, their subjective selves, but which, because of the illusory, half-actual conditions of these manifestations, referred itself to the objective and external. Did Holger feel at home, and content, in his present state? Dreamily, the glass spelled out the word tranquil. Ah, tranquil. It was not a word one would have hit upon oneself, but after the glass spelled it out, they found it well chosen and probable. And how long had Holger been in this tranquil state? The answer to this was again something one would never have thought of, and dreamily answered; it was " A hastening while." Very good. As a piece of ventriloquistic poesy from the Beyond, Hans Castorp, in particular, found it capital. A " hastening while" was the time-element Hol- ger lived in: and of course he had to answer as it were in parables, having very likely forgorten how to use earthly terminology and standards of exact measurement. Fraulein Levi confessed her curi-osity to know how he looked, or had looked, more or less. Had he been a handsome youth? Herr Albin said she might ask him her-self, he found the request beneath his dignity. So she asked if the spirit had fair hair.

"Beautiful brown, brown curls," the glass responded, delib-erately spelfing out the word brown twice. There was much merri- / Page 663 / ment over this. The ladies said they were in love with him. They kissed their hands at the ceiling. Dr. Ting-Fu, giggling said Mister Holger must be rather vain.

Ah, what a fury the glass fell into! It ran like mad about the table, quite at random, rocked with rage, fell over and rolled into Frau Stohr's lap who stretched out her arms and looked down at it pallid with fear. They apologetically conveyed it back to its station, and rebuked the chinaman. How had he dared to say such a thing - did he see what his indiscretion had led to? Suppose Hol-ger was up and off in his wrath, and refused to say another word! They addressed themselves to the glass with the extreme of cour-tesy. Would Holger not make up some poetry for them? He had said he was a poet, before he went to hover in the hastening while.Ah, how they all yearned to hear him versify! They would love it so!

And lo, the good glass yielded and said yes! Truly there was something placable and good-humoured about the way it tapped. And then Holger the spirit began to poetize, and kept it up, circumstantially, without pausing for thought, for dear knows how long . It seemed impossible to stop him. And what a suprising poem it was, this ventriloquist effort, delivered to the admiration of the circle - stuff of magic, and shoreless as the sea of which it largely dealt. Sea-wrack in heaps and bands along the narrow strand of the far flung bay; an islanded coast, girt by steep, cliffy dunes. Ah see the dim green distance faint and die into eternity, while beneath broad veils of mist in dull carmine and milky radiancethe summer sun delays! to sink. No word can utter how and when the watery mirror turned from silver into untold changeful colour-play, to bright or pale, to spreading, opaline and moonstone gleams or how, mysteriously as it came, the voiceless magic died away. The sea slumbered yet the last traces of the sunset linger above and beyond. Until deep in the night it had not grown dark: a ghostly twilight reigns in the pine forrest on the downs, bleaching the sand until it looks like snow. A simulated winter forest all in silence, save where an owl wings rustling flight. Let us stray here at this hour - so soft the sand beneath our tread, so sublime, so mild the night! Far beneath us the sea respires slowly and murmers a long whisperings in its dream. Does it crave thee to see it again? Step forth to the sallow, glacierlike cliffs of the dunes, and climb quite up into the softness, that runs coolly into thy shoes.The land falls harsh and bushy steeply down to the pebbly shore, and still the parting remnants of the day haunt the edge of the vanishing sky. Lie down here in the sand! How cool as death it is, / Page 664 / how soft as silk, as flour! It flows in a colourless, thin stream from thy hand and makes a dainty little mound besides thee. Doest thou recognize it this tiny flowing ? It is the soundless, tiny stream through the hour-glass, that solemn, fragile toy that adorns the hermit's hut. An open book, a skull, and in its slender frame the double glass, holding a little sand, taken from eternity, to prolong here as time, its troubling, solemn, mysterious essence…

Thus Holger the spirit and his lyric improvisation, ranging with weird flights of thought from the familiar sea-shore to the cell of a hermit and the tools of his mystic contemplation. And there was more; more, human and divine, involved in daring and dreamlike terminology -over which the members of the little circle puzzled endlessly as they spelled it out;

Scarcely finding time for hurried though rapturous applause, so swiftly did the glass zigzag back and forth, so swiftly the words rollon and on. There was no dis-tant prospect of a period, even at the end of an hour. The glass improvised inexhaustably of the pangs of birth and the first kiss of lovers; the crown of sorrows, the fatherly goodness of God; plunged into the mysteries of creation, lost itself in other times and lands, in interstellar space; even mentioned the Chaldeans and the zodiac; and would most certainly have gone on all night, if the conspiritors had not taken their fingers from the glass, and expressing their gratitude to Holger, told him that must suffice them for the time, it had been wonderful beyond their wildest dreams, it was an everlasting pity there had been no one at hand to take it down, for now it must inevitably be forgotten, yes alas, they had already forgotten most of it, thanks to its quality which made it hard to retain, as dreams are. Next time they must ap-point an amanuesis to take it down, and see how it would look in black and white, and read connectedly. For the moment how-ever, and before Holger withdrew to the tranquillity of his hasten-ing while, it would be better, and certainly most amiable of him, if he would consent to answer a few practical questions. They scarcely as yet knew what, but would he at least be in principle inclined to do so, in his great amiability?

The answer was yes. But now they discovered a great perplex-ity what should they ask? It was as in the fairy-story, when the fairy or elf grants one question, and there is danger of letting the precious advantage slip through the fingers. There was much in the world much of the future, that seemed worth knowing, yet it was so difficult to choose. At length, as no one seemed able to settle, Hans Castorp, with his finger on the glass, supporting his cheek on his fist, said he would like to know what was to be / Page 665 / the actual length of his stay up here, instead of the three weeks originally fixed.

Very well since they thought of nothing better, let the spirit out of the fullness of his knowledge answer this chance query. The glass hesitated then pushed off. It spelled out something very queer, which none of them succeeded in fathoming, it made the word , or the syllable Go, and then the word Slanting and then something about Hans Castorp's room. That was to say, through number thirty-four. What was the sense of that ? As they sat puzzling and shaking their heads, suddenly there came the heavy thump of a fist on the door.

They all jumped. Was it a surprise? Was Dr. Krokowski stand- ing without, come to break up the forbidden session? They looked up guiltily, expecting thc betrayed one to enter. But then came a crashing knock on the middle of the table, as if to testify that the first knock too had come from the inside and not the outside of the room.

They accused Herr Albin of perpetrating this rather contempt-ible jest, but he denied it on his honour; and even without his word they all felt fairly certain no one of their circle was guilty. Was it Holger, then? They looked at Elly, suddenly struck by her silence. She was leaning back in her chair, with drooping wrists and finger-tips poised on the table-edge, her head bent on one shoulder, her eyebrows raised, her little mouth drawn down so that it looked even smaller, with a tiny smile that had something both silly and sly about it, and gazing into space with vacant, childlike blue eyes. They called to her, but she gave no sign of consciousness. And suddenly the night-table light went out.

Went out? Frau Stohr, beside herself, made great outcry, for she had heard the switch turned. The light, then, had not gone out, but been put out, by a hand - a hand which one characterized afar off in calling it a " strange " hand. Was it Holger's? Up to then he had been so mild, so tractable, so poetic - but now he seemed to degenerate into clownish practical jokes. Who knew that a hand which could so roundly thump doors and tables, and knav-ishly turn off lights, might not next catch hold of someone's throat? They called for 'matches, for pocket torches. Fraulein Levi shrieked out that someone had pulled her front hair. Frau Stohr made no bones of calling aloud on God in her distress: "0 Lord, forgive me this once! "she moaned, and whimpered for mercy in-stead of justice, well knowing she had tempted hell. .It was Dr. Ting-Fu who hit on the sound idea of turning on the ceiling light; / Page 666 /  the room was brilliantly illuminated straightway. They now es-tablished that the lamp on the night-table had not gone out by chance, but been turned off, and only needed to have the switch turned back in order to burn again. But while this was happening, Hans Castorp made on his own account a most singular discovery, which might be regarded as a personal attention on the part of the dark powers here manifesting themselves with such childish per-versity. A light object lay in his lap; he discovered it to be the "souvenir" which had once so surprised his uncle when he lifted it from his nephew's table: the glass diapositive of Clavdia Chau- chat's x-ray portrait. .Quite uncontestably he, Hans Castorp,had not carried it into the room.

He put it into his pocket, unobservably. The others were busied about Ellen Brand, who remained sitting in her place in the same state, staring vacantly, with that curious simpering expression. Herr Albin blew in her face and imitated the upward sweeping motion of Dr. Krokowski, upon which she roused, and inconti-nently wept a little. They caressed and comforted her, kissed her on the forehead and sent her to bed. Fraulein Levi said she was willing to sleep with Frau Stohr, for that abject creature confessed she was too frightened to go to bed alone. Hans Castorp, with his retrieved property in his breast pocket, had no objection to finish-ing off the evening with a cognac in Herr Albin's room. He had discovered, in fact, that this sort of thing affected neither the heart nor the spirits so much as the nerves of the stomach - a retroactive effect, like seasickness, which sometimes troubles the traveller with qualms hours after he has set foot on shore.

His curiosity was for the time quenched. Holger's poem had not been so bad; but the anticipated futility and vulgarity of the scene as a whole had been so unmistakable that he felt quite will-ing to let it go at these few vagrant sparks of hell-fire. Herr Set- tembrini, to whom he related his experiences, strengthened this conviction with all his force. "That,'"he cried out, "was all that was lacking. Oh, misery, misery! " And cursorily dismissed little EIly as a thorough-paced impostor.

His pupil said neither yea nor nay to that. He shrugged his shoulders, and expressed the view that we did not seem to be altogether sure what constituted actuality, nor yet, in consequence, what imposture. Perhaps the boundary line was not constant. Per- haps there were transitional stages between the two, grades of actuality within nature; nature being as she was, mute, not sus- ceptible of valuation, and thus defying distinctions which in any case, it seemeed to him, had a strongly moralizing flavour. What / Page 667 / did Herr Settembrini think about" delusions "; which were a mix-ture of actuality and dream, perhaps less strange in nature than to our crude, everyday processes of thought? The mystery of life was literally bottomless. What wonder, then, if sometimes illusions - arose - and so on and so forth, in our hero's genial, confiding, loose and flowing style.

Herr Settembrini duly gave him a dressing-down, and did produce a temporary reaction of the conscience, even something like a promise to steer clear in the future of such abominations. " Have respect," he adjured him, " for your humanity, Engineer! Confide In your God-given power of clear thought, and hold In abhorrence these luxations of the brain, these miasmas of the spirit! Delusions?

The mystery of life? Caro mio! When the moral courage to make decisions and distinctions between reality and deception degen- erates to that point, then there is an end of life, of judgment, of the creative deed: the process of decay sets in, moral scepsis, and does its deadly work." Man, he went on to say, was the measure of things. His right to recognize and to distinguish between good and evil, reality and counterfeit, was indefeasible; woe to them who dared to lead him astray in his belief in this creative right. Better for them that a millstone be; hanged about their necks and that they be drowned in the depth of the sea.

Hans Castorp nodded assent - and in fact did for a while keep aloof from all such undertakings.. He heard that Dr. Krokowskj had begun holding seances with Ellen Brand in his subterranean cabinet, to which cettain chosen ones of the guests were invited. But he nonchalantly put aside the invitation to join them - natu-rally not without hearing from them and from Krokowski him-self something about the success they were having. It appeared that there had been wild and arbitrary exhibitions of power, like those in Friiulein Kleefeld's room: knockings on walls and table, the turning off of the lamp, and these as well as further manifesta-tions were being systematically produced and investigated, with every possible safeguarding of their genuineness, after Com-rade Krokowski had practised the approved technique and put little Elly into her hypnotic sleep. They had discovered that the process was facilitated by music; and on these evenings the gramo-phone was pre-empted by the circle and carried down into the basement. But the Czech Wenzel who operated it there was a not unmusical man, and would surely not injure or misuse the instru-ment; Hans Castorp might hand it over without misgiving. He even chose a suitable album of records, containing light music, dances, small overtures and suchlike tunable trifles. Little Elly / Page 668 /  made no demands on a higher art, and they served the purpose admirably.

To their accompaniment, Hans Castorp learned, a handkerchief had been lifted from the floor, of its own motion, or, rather, that of the "hidden hand" in its folds. The doctor's waste-paper- basket had risen to the ceiling; the pendulum of a clock been alter- nately.stopped and set going again "without anyone touching it," a table-bell "taken" and rung-these and a good many other turbid and meaningless phenomena. The learned master of cere-monies was in the happy position of being able to characterize them by a Greek word, very scientific and impressive. They were, so he explained in his lectures and in private conversatiqns, "tele-kinetic" phenomena, cases of movement from a distance; he asso-ciated them with a class of manifestations which were scientifically known as materializations, and toward which his plans and at-tempts with EIly Brand were directed. He talked to them about biopsychical projections of sub con-scious complexes into the objective; about transactions of which the medial constitution, the somnambulic state, was to be regarded as the source; and which one might speak of as objectivated dream- concepts, in so far as they confirmed an ideoplastic property of nature; a power, which under certain conditions appertained to thought, of drawing substance to itself, and clothing itself in tem-porary reality. This substance streamed out from the body of the medium, and developed extraneously into biological, living end-organs, these being the agencies which had performed the extraor-dinary though meaningless feats they witnessed in Dr. Krokowski's laboratory. Under some conditions these agencies might be seen or touched, the limbs left their impression in wax or plaster. But some-times the matter did not rest with such corporealization. Under certain conditions, human heads, faces, full-length phantoms mani- fested themselves before the eyes of the experimenters, even within certain limits entered into contact with them. And here Dr. Kra-kowski's doctrine began, as it were, to squint; to look two ways .at once. It took on a shifting and fluctuating character, like the method of treatment he had adopted in his exposition of the nature of love. It was no longer plain-sailing, scientific treatment of the objectively mirrored subjective content of the medium and her passive auxiliaries. It was a mixing in the game, at least sometimes, at least half and half, of entities from without and beyond. It dealt - at least possibly, if not quite adinittedly-with the non-vital, with existences that took advantage of a ticklish, mysteriously and momentarily favouring chance to return to substantiality and show / Page 669 /  themselves to their summoners - in brief, with the spiritualistic invocation of the departed.

Such manifestations it Was that Comrade Krokowski, with the assistance of his followers, was latterly striving to produce; stur~ dily, with his ingratiating smile, challenging their cordial confi-dence, thoroughly at home; for his own person, in this questionable morass of the subhuman, and a born leaaer for the tImId and compunctious in the regions where they now moved. He had laid him~ self out to develop and discipline the extraordinary powers of Ellen Brand and, from what Hans Castorp could hear fortune smiled upon his efforts. Some of the party had felt the touch of materialized hands. Lawyer Paravant had received out of trans- cendency a sounding slap on the cheek, arid had countered with scientific alacrity, yes, had even eagerly turned the other cheek, heedless of his quality as gentleman, jurist, and one-time member of a duelling corps, all of which would have constrained him to quite a different line of conduct had the blow been of terrestrial origin. A. K. Ferge, that good-natured martyr, to whom all" high- brow" thought was foreign, had one evening held such a spirit hand in his own, and established by sense of touch that it was whole and well shaped. His clasp had been heart-felt to the limits of respect; but it had in some indescribable fashion escaped him. A considerable period elapsed, some two months and a half of bi-weekly sittings, before a hand of other-worldly origin, a young man's hand, it seemed, came fingering over the table, in the red glow of the paper-shaded lamp, and, plain to the eyes of all the circle, left its imprint in an earthenware basin full of flour. And eight days later a troop of Krokowski's workers, Herr Albin, Frau Stohr, the Magnuses, burst in upon Hans Castorp where he sat dozing toward midnight in the biting cold of his balcony, and with every mark of distracted and feverish delight, their words tum-bling over one another, announced that they had seen Elly's Hol-ger he had showed his head over the shoulder of the little me-dium, and had in truth " beautiful brown, brown curls." He had smiled with such unforgettable, gentle melancholy as he vanished!

Hans Castorp found this lofty melancholy scarcely consonant with Holger's other pranks, his impish and simple-mmded tricks, the anything but gently melancholy slap he had given Lawyer Paravant and the latter had pocketed up. It was apparent that one must not demand consistency of conduct. Perhaps they were deal- ing with a temperament like that of the little hunch-backed man in the nursery song, with his pathetic wickedness and his craving for intercession. Holger's admirers had no thought for all this. / Page 670 / What they were detennined to do was to persuade Hans Castorp to rescind his decree; positively, now that everything was so bril- liantly in train, he must be present at the next seance. Elly, it seemed, in her trance had promised to materialize the spirit of any departed person the circle chose.

Any departed person they chose? Hans Castorp still showed reluctance. But tliat it might be any person they chose occupied his mind to such an extent that in the next three days he came to a different conclusion. Strictly speaking it was not three days, but as many minutes, which brought about the change. One evening, in a solitary hour in the music-room, he played again the record that bore the imprint of Valentine's personality, to him so pro-foundly moving. He sat there listening to the soldierly prayer ot the hero departing for the field of honour:

"If God should summon me away,

Thee I would watch and guard alway,

0 Marguerite! "

and, as ever, Hans Castorp was tilled by emotion at the sound, an emotion which this time circumstances magnified and as it were condensed into a longing; he thought: "Barren and sinful or no, it would be a marvellous thing, a darling adventure! And he, as I know him, if he had anything to do with it, would not mind." He recalled that composed and liberal "Certainly, of course," he had heard in the darkness of the x-ray laboratory, when he asked Joa-chim if he might commit certain optical indiscretions.

The next morning he announced his willingness to take part in the evening seance; and half an hour after dinner joined the group of familiars of the uncanny, who, unconcernedly chatting, took their way down to the basement. They were all old inhabitants, the oldest of the old, or at least of long standing in the group, like the Czech Wenzel and Dr. Ting-Fu; Ferge and Wehsal, Lawyer Paravant, the ladies Kleefeld and Levi, and, in addition, those per-sons who had come to his balcony to announce to him the appari-tion of Holger's head, and of course the medium, Elly Brand;

That child of the north was already in the doctor's charge when Hans Castorp passed through the door with the visiting-card: the doctor, in his black tunic, his arm laid fatherly across her shoulder, stood at the foot of the stair leading from the basement floor and welcomed the guests, and she with him. Everybody greeted every-body else, with surprising hilarity and expansiveness - it seemed to be the common aim to keep the meeting pitched in a key free from all solemnity or constraint. They taIked in loud, cheery voices; / Page 671 / poked each other in the ribs, showed everyway how perfectly at ease they felt. Dr. Krokowski's yellow teeth kept gleaming in his beard with every hearty, confidence-inviting smile; he repeated his "Wel-come " to each arrival, with special fervour in Hans Castorp's case - who, for his part, said nothing at all, and whose manner was hesitating. "Courage, comrade," Krokowski's ener-getic and hospitable nod seemed to be saying, as he gave the young man's hand an almost violent squeeze. No need here to hang the head, here is no cant nor sanctimoniousness, nothing but the blithe and manly spirit of disinterested research. But Hans Castorp felt none the better for all this pantomime. He summed up the resolve formed by the memories of the x-'ray cabinet; but the train of thought hardly fitted with his present frame; rather he was re- minded of the peculiar and unforgettable mixture of feelings- nervousness, pridefulness, curiosity, disgust, and awe - with which, years ago, he had gone with some fellow students, a little tipsy, to a brothel in Sankt-Pauli.

As everyone was now present, Dr. Krokowski selected two controls - they were, for the evening, Frau Magnus and the ivory Levi - to preside over the physical examination of the medium, and they withdrew to the next room. Hans Castorp and the re- maining nine persons awaited in the consulting-room the issue of the austerely scientific procedure - which was invariably without any result whatever. The room was familiar to him from the hours he had spent here, behind Joachim's back, in conversation with the psycho-analyst. It had a writing-desk, an arm-chair and an easy-chair for patients on the left, the window side; a library of refer- .ence-books on shelves to right and left of the side door, and in the further right-hand comer a chaise-longue, covered with oilcloth, separated by a folding screen from the desk and chairs. The doc-tor's glass instrument-case also stood in that comer, in another was a bust of Hippocrates, while an engraving of Rembrandt's "Anatomy Lesson" hung above the gas fire-place on the right side wall. It was an ordinary consulting-room, like thousands more; but with certain temporary special arrangements. The round ma- hogany table whose place was in the centre of the room, beneath the electric chandelier, upon the red carpet that covered most of the floor, had been pushed forward against the left-hand wall, be-neath the plaster bust; while a smaller table, covered with a cloth and bearing a red-shaped lamp, had been set obliquely near the gas fire, which was lighted and giving out a dry heat. Another electric bulb, covered with red and further with a black gauze veil, hung above the table. On this table stood certain notorious objects: two / Page 672 / table-bells, of different patterns, one to shake and one to press, the plate with flour, and die paper-basket. Some dozen chairs of dif-ferent shapes and sizes surrounded the table in a half-circle, one end of which was formed by the foot of the chaise-longue, the other ending near the centre of the room, beneath the ceiling light. Here, in the neighbourhood of the last chair, and about half-way to the door, stood the gramophone; the album of light trifles lay on a chair next it. Such were the arrangements. The red lamps were not yet lighted, the ceiling light was shedding an effulgence as of common day, for the window, above the narrow end of the writ-ing-desk, was shrouded in a dark covering, with its open-work cream-coloured blind hanging down in front of it.

After ten minutes the doctor returned with the three ladies. Elly's outer appearance had changed: she was not wearing her ordinary clothes, but a night-gownlike garment of white crepe, girdled about the waist by. a cord, leaving her slender arms bare. Her maidenly breasts showed themselves soft and unconfined be-neath this garment, it appeared she wore little else.

They all hailed her gaily. "Hullo, Elly!,How lovely she looks again! A perfect fairy! Very pretty, my angel! " She smiled at their compliinents to her attire, probably well knowing it became her. "Preliminary control negative," Krokowski announced. " Let's get to work, then, comrades," he said. Hans Castorp, con-scious of being disagreeably affected by the doctor's manner of address, was about to follow the example of the others, who, shout-ing, chattering, slapping each other on the shoulders, were settling themselves in the circle of chairs, when the doctor addressed him personally.

" My friend," said he, "you are a guest, perhaps a novice, in our midst, and therefore I should like, this evening, to pay you special honour. I confide to you the control of the medium. Our practice is as follows." He ushered the young man toward the end of the circle next the chaise-longue and the screen, where EIIy was seated on an ordinary cane chair, witb her .face turned rather toward the entrance door than to the centre of the room. He himself sat down close in front of her in another such chair, and clasped her hand, at the same time holding both her knees firmIy between his own. "Like' that," he .said, and gave his place to Hans Castorp, who assumed the same position. " You'll grant that the arrest is complete. But we shall give you assistance too. Fraulein KIeefeld,

may I implore you to lend us your aid?" And the lady thus courteousfy and. exotically entreated came and sat down, clasping Elly's fragile wrists, one in each hand. /

 Page 673 / Unavoidable that Hans Castorp should look into the face of the young prodigy, fixed as it was so immediately before his own. Their eyes met - but Elly's slipped aside and gazed with natural self-consciousness in her lap. She was smiling a little affectedly, with her lips slightly pursed, and her head on one side, as she had at the wineglass seance. And Hans Castorp was reminded, as he- saw her, of something else: the look on Karen Karstedt's face, a smile just like that, when she stood with.Joachim and himself and regarded the unmade grave in the Dorf graveyard.

The circle had sat down. They were thirteen persons; not count-ing the Czech Wenzel, whose function it Was to serve Polyhymnia, and who accordingly, after putting his instrument in readiness, squatted with his guitar at the back of the circle. Dr. Krokowski sat beneath the chandelier, at the other end of the row, after he had turned on both red lamps with a single switch, and turned off the centre light. A darkness, gently aglow, layover the room, the corners and distances were obscured. Only the surface of the little table arid its inimediate vicinity were illumined by a pale rosy light. During the next few minutes one scarcely saw one's neighbours; then their eyes slowly accustomed themselves to the darkness and made the best use of the light they had - which was slightly reinforced by the small dancing flames from the chimney-piece.

The doctor devoted a few words to this matter of the lighting, and excused its lacks from the scientific point of view. They must take care not to interpret it in the sense of deliberate mystifica-tion and scene-setting. With the best will in the world they could not, unfortunately, have more light for the present. The nature of the powers they were to study would not permit of their being . developed with white light, it was not possible thus to produce the desired conditions. This was a fixed postulate, with which they must for the present reckon. Hans Castorp, for his part, was quite satisfied. He liked the darkness, it mitigated the queerness of the situation. And in its justification he recalled the darkness of the x.ray room, and"how they had collected themselves, and " washed their-eyes " in it, before they "saw."

The medium, Dr. Krokowski went on, obviously addressing his words to Hans Castorp in particular, no longer needed to be put in the trance by the physician. She fell into it herself, as the con-trol would see, and once she had done so, it would be her guardian spirit Holger, who spoke with her voice, to, whom, and not to Her, they should address themselves. Further, It was an error, which might result in failure, to suppose that one must bend mind or will / Page 674 / upon the'expected phenomena. On the contrary, a slighrly dif. fused attention, with conversation, was recommended. And Hans Castorp was cautioned, whatever else he did, not to lose control of the medium's extremities.

"We will now form the chain," finished Dr. Krokowski; and they did so, laughing when they could not find each other's hands in the dark. Dr. Ting-Fu, sitting next Hermine Kleefeld, laid his right hand on her shoulder and reached his left to Herr Wehsal, who came next. Beyond him were Herr and Frau Magnus, then A. K. Ferge; who, if Hans Castorp mistook not, held the hand of the ivory Levi on his right - and so on. "Music! "the doctor com-manded, and behind him his neighbour the Czech set the instru-ment in motion and placed the needle on the disk. "Talk!", Krokowski bade them, and as the first bars of an overture by Mil-locker were heard, they obedienrly bestirred themselves to make conversation, about nothing at all: the winter snow-fall, the last course at dinner, a newly arrived patient, a: departure, "wild" or otherwise - artificially sustained, half drowned by the music, and lapsing now and again. So some minutes passed.

The record had not run out before ElIy shuddered violently. A trembling ran through her, she sighed, the upper pari: of her body sank forward so that her forehead rested against Hans Ca-storp's, and her arms, together with those of her guardians, began to make extraordinary pumping motions to and fro.

" Trance," announced the Kleefeld. The music stopped, so also the conversation. In the abrupt silence they heard the baritone drawl of the doctor. "Is Holger present?' "

ElIy shivered again. She swayed in her chair. Then Hans Ca-storp felt her press his two hands with a quick, firm pressure.

" She pressed my hands," he informed them.

"He,' the doctor corrected him. "He pressed your hands. He is present. W el-come, Holger," he went on with unction." W el - come friend and fellow comrade, heartily, heartily wel-come. And remember, when you were last with us," he went on, and Hans Castorp remarked that he did not use the form of address common to the civilized West-" you promised to make visible to our mortal eyes some dear departed, whether brother soul or sister soul, whose name should be given to you by our circle. Are you willing? Do you feel yourself able to perform what you promised? "

Again ElIy shivered. She sighed and shivered as the answer came. Slowly she carried her hands and those of her guardians to her fore- / Page 675 / head, where she let them rest. Then close to Hans Castorp's ear she whispered: "Yes."

The warm breath irnmediatelr at his ear caused.in our friend that phenomenon of the epidernus popularly called goose-flesh, the nature of which the Hofrat had once explained to him. We men-tion this in order to make a distinction between the psychical and .the purely physical. There could scarcely be talk of fear, for our hero was in fact thinking: "Well, she is certainly biting off more than she can chew! " But then he was straightway seized with a mingling of sympathy and consternation springing from the con-fusing and illusory circumstance that a blood-young creature, whose hands he held in his, had just breathed a yes into his ear.

"He said yes," he reported, and felt embarrassed.

"Very well, then, Holger," spoke Dr. Krokowski. "We shall take you at your word. We are confident you will do your part. The name of the dear departed shall shortly be communicated to you. Comrades," he turned to the gathering, " out with it, now! Who has a wish? Whom shall our friend Holger show us? "

A silence followed; Each waited for the other to speak. Indi-vidually they had probably all questioned themselves, in these last few days; they knew whither their thoughts tended. But the call-ing back of the dead, or the desirability of calling them back, was a ticklish matter, after all. At bottom, and boldly confessed, the de-sire does not exist; it is a misapprehension precisely as impossible as the thing itself, as we should soon see if nature once let it happen. What we call mourning for our dead is perhaps not so much grief at not being able to call them back as it is gnef at not being able to want to do so.

This was what they were all obscurely feeling; and since it was here simply a question not of an actual return, but merely a theatri- cal staging of one, in which they should only see the departed, no more, the thing seemed humanly unthinkable; they were afraid to look into the face of him or her of whom they thought, and each one would willingly have resigned his right of choice to the next. Hans Castorp too, though there was echoing in his ears that large-hearted " Of course, of course " out of the past, held back, and at the last moment was rather inclined to pass the choice on. But the pause was too long; he turned his head toward their leader, and said; in a husky voice: "I should like to see my departed cousin, Joachim Ziemssen."

That was a relief to them all. Of those present, all excepting Dr. Ting-Fu, Wenzel, and the medium had known the person asked / Page 676 / for. The others, Ferge, Wehsal, Herr Albin, Paravant, Herr and Frau Magnus, Frau Stohr Frau!ein Levi, and the Kleefeld, loudly announced their satisfaction WIth the choice. Krokowski hImself nodded well pleased, though his relations with Joachim had always been rather cool, owing to the latter's reluctance in the matter of psycho-analysis.

" Very good indeed," said the doctor. "Holger, did you hear? The person named was a stranger to you in life. Do you know him in the Beyond, and are you prepared to lead him hither? "

Immense suspense. The sleeper swayed, sighed, and shuddered., She seemed to be seeking, to be struggling; falIing this way and that, whispering now to Hans Castorp, now to the Kleefeld, some-thing they could not catch. At last he received from her hands the pressure that meant yes. He announced himself to have done so, and-

" Very well;~then," cried Dr. Krokowski. "To work, Holger Music, " he cried. " Conversation! "and he repeated the injunction that no fixing of the attention, no strained anticipation was in place, but only an unforced and hovering expectancy.

And now followed the most extraordinary hours of our hero's young life. Yes, though his later fate is unclear, though at a certain moment in his destiny he will vanish from our eyes, we may as-sume them to have been the most extraordinary he ever spent.

They were hours - more than two of them, to be explicit, count-ing in a brief intermission in the efforts on Holger's part which now began, or rather, on "the girl EIly's - of work so hard and so prolonged that they were all toward the end inclined to be faint- hearted and despair of any result; out of pure pity, too, tempted to resign an attempt which seemed pitilessly hard, and beyond the delicate strength of her upon whom it was laid. We men, if we do not shirk oui humanity, are familiar with an hour of life when we know this almost intolerable pity, which, absurdly enough no one else can feel, this rebellious "Enough, no more! ' which is wrung' from us, though it is not enough, and cannot or will not be enough, until it comes somehow or other to its appointed end. The reader knows we speak of our husband- and fatherhood, of the act of birth, which Elly's wrestling did so unmistakably resemble that even he must recognize it who had never passed through this ex perience, even our young Hans Castorp; who, not having shirked life, now came to know,'in such a guise, this act, so full of orgamc mysticism. In what a guise! To what an end! Under what circum- stances! One could not regard as anything. less than scandalous the sights and sounds in this red-lighted lying-in chamber, the / Page 677 / maidenly form of the pregnant one, bare-armed, in flowing night-robe; and then by contrast the ceaseless and senseless gramophone music, the forced conversation which the circle kept up at com-mand, the cries of encouragement they ever and anon directed at the struggling one: "Hullo, Holger! Courage, man! It's coming, just keep it up, let it come, that's the way! " Nor do we except the person and situation of the " husband " - if we may regard in that "light our young friend, who had indeed formed such a wish-sitting there, with the knees of the little " mother " between his own, holding in his her hands, which were as wet as once little Leila's, so that he had constantly to be renewing his hold, not to let them slip.

For the gas fire in the rear of the circle radiated great heat.

Mystical, consecrate? Ah, no, it was all rather noisy and vulgar, there in the red glow, to which they had now so accustomed their eyes that they could see the whole room fairly well. The music and shouting were so like the revivalistic methods of the Salva- tion Army, they even made Hans Castorp think of the comparison, albeit he had never attended at a celebration by these cheerful zealots. It was in no eerie or ghostly sense that the scene affected the sympathetic one as mystic or mysterious, as conducing to solemmty; It was rather natural, organic - by VIrtue of the inti-mate association we have already referred to. Elly's exertions came in waves, after periods of rest, during which she hung sidewise from her chair in a totally relaxed and inaccessible condition, described by Dr. Krokowski as "deep trance." From this she would start up with a moan, throw herself about, strain and wrestle with her captors, whisper feverish, disconnected words, seem to be trying, with sidewise, jerking movements, to expel something; she would gnash her teeth, once even fastened them in Hans Castorp's sleeve.

This had gone on for more than an hour when the leader found it to the interest of all concerned to grant a brief intermission. The Czech Wenzel, who had introduced an enlivening variation by closing the gramophone and striking up very expertly on his guitar, laid that instrument aside. They alI drew a long breath and broke the circle. Dr. Krokowski strode over to the wall and switched on the ceiling lamp; the light flashed up glaringly, mak-ing them all blink. Elly, bent forward, her face almost in her lap, slumbered. She was busy too, absorbed in the oddest activity, with which the others appeared familiar, but which Hans Castorp watched with attentive wonder. For some minutes together she moved the hollow of her hand to and fro in the region of her hips: / Page 678 / carried the hand away from her body and then with scooping, raking motion drew it towards her, as though gathering some-thing and pulling it in. Then, with a series of starts, she camne to herself, blinked in her turn at the light with sleep-stiffened eyes and smiled.

She smiled affectedly, rather remotely. In truth, their solicitude. seemed wasted; she did not appear exhausted by her efforts. Per-haps she retained no memory of them. She sat down in the chair reserved for patients, by the writing-desk near the window, be-tween the desk and the screen about the chaise-longue; gave the chair a turn so that she could support her elbow on the desk and look into the room; and remained thus, receiving their sympa-thetic glances and encouraging nods, silent during the whole inter- mission, which lasted fifteen minutes.

It was a beneficent pause, relaxed, and filled with peaceful satis-faction in respect of work already accomplished. The lids of cigarette-cases snapped, the men smoked comfortably, and stand-ing in groups discussed the prospects of the seance. They were far from despairing or anticipating a negative result to their efforts. Signs enougn were present to prove such doubting uncalled for. Those sitting near the doctor, at the far end of the row, agreed that they had several times felt, quite unmistakably, that current of cool air which regularly whenever manifestations were under way streamed in a definite direction from the person of the medium. Others had seen light-phenomena, white spots, moving congloba- tions of forces showing themselves at intervals against the screen. In short, no faint-heartedness! No looking backward now they had put their hands to the plough. Holger had given his word they had no call to doubt that he would keep it.

Dr. Krokowski signed for the resumption of the sitting. He led Elly back to her martyrdom and seated her, stroking her hair. The others closed the circle. All went as before. Hans Castorp sug-gested that he be released from his post of first control, but Dr. Krokowski refused. He said he laid great stress on excluding, by immediate contact, every possibility of misleading .manipulation on the part of the medium. So Hans Castorp took up again his strange position vis-a-vis to ElIy; the white light gave place to rosy twilight, the music began again, the pumping motions; this time it was Hans Castorp who announced trance." The scandal-ous lying-in proceeded.

With what distressful difficulty! It seemed unwilling to take its course - how could it? Madness! What maternity was this, what delivery, of what should she be delivered? "Help, help," the child / Page 679 / moaned, arid her spasms seemed about to pass over into that dan-gerous and unavailing stage obstetricians call eclampsia. She called at intervals on the doctor, that he should put his hands on her. He did so, speaking to her encouragingly. The magnetic effect, if such it was, strengthened her to further efforts.

Thus passed the second hour, while the guitar was strummed or the gramophone gave out the contents of the album of light music into the twilight to which they had again accustomed their vision. Then came an episode, introduced by Hans Castorp. He supplied a stimulus by expressing an idea, a wish; a wish he had cherished from the beginning, and might perhaps have profitably expressed before now. Elly was lying with her face on their joined hands, in "deep trance." Herr Wenzel was just changing or re-versing the record when our friend summoned his resolution and said he had a suggestion to make, of no great importance, yet per-haps - possibly - of some avail. He had - that is, the house possessed among its volumes of records - a certain song, from Gounod's Faust, Valentine's Prayer, baritone with orchestral ac-companiment, very appealing. He, the speaker, thought they might try the record.

" Why that particular one? " the doctor asked out of the dark-ness.

" A question of mood. Matter of feeling," the young man re-sponded. The mood of the piece in question was peculiar to itself,

quite special - he suggested they should try it. Just possible, not out of the question, that its mood and atmosphere mIght shorten their labours.

." Is the record here? " the doctor inquired.

No, but Hans Castorp could fetch it at once.

"What are you thinking of? " Krokowski promptly repelled the idea. What? Hans Castor;p thought he mIght go and come again and take up his business where he had left it off? There spoke the voice of utter inexperience. Oh, no, it was impossible.. It would upset everything, they would have to begin all over. Scientific exactitude forbade them to think of any such arbitrary going in and out. The door was locked. He, the doctor, had the key in his pocket. In short, if. the record was not now in the room -

He was still talking when the Czech threw in, from the gramo- phone: "The record is here."

" Here? " Hans Castor;p asked.

"Yes, here it is, Faust, Valentine's Prayer." It had been stuck by mistake in the album of light music, not in the green album of arias, where it belonged; quite by chance - or mismanagement / Page 680 / or carelessness, in any case luckily - it had partaken of the general topsyturyyness, and here it was, needing omy to be put on.

What had Hans Castorpto say to that? Nothing. It was the doc-tor who remarked: "So much the better,"and some of the others chimed in. The needle scraped, the lid was put down. The male voice began to choral accompaniment: "Now the parting hour has come."

No one spoke. They listened, Elly, as the music resumed, re-newed her efforts. She started up convulsively, pumped, carried the slippery hands to her brow. The record went on, came to the. middle part, with skipping rhythm, the part about war and dan- ger, gallant, god-fearing, French. After that the finale, in full volume, the orchestrally supported refrain of the beginning..

" 0 Lord of heaven, hear me pray. . . ."

Hans Castorp had work with Elly. She raised herself, drew in a straggling breath, sighed a long, long, outward sigh, sank down and was still. He bent over her in concern, and as he did so, he heard Frau Stohr say, in a high, whining pipe: "Ziems - sen! "

He did not look up. A bitter taste came in his mouth. He heard another voice, a deep, cold voice, saying: "I've seen him a long time."

The record had run off, with a. last accord of horns. But no one stopped the machine. The needle went on scratching in the silence, as the disk whirred round. Then Hans Castorp raised his head, and his eyes went, without searching, the right way.

There was one more person in the room than before. There in the background, where the red rays lost themselves in gloom, so that the eye scarcely reached thither, between writing-desk and screen, in the doctor's consulting-chair, where in the intermission Elly had been sitting, Joachim sat. It was the Joachim of the last days, with hollow, shadowy cheeks, warrior's. beard and full curling lips. He sat leaning back, one leg crossed over the other, On his wasted face, shaded though it was by his bead-covering, Was plainIy seen the stamp of suffering, the expression of gravity and austerity which had beautified it. Two folds stood on his brow, between the eyes, that lay deep in their bony cavities; but there was no change in the mildness of the great dark orbs, whose quiet, friendly gaze sought out Hans Castorp, and him alone. That ancient grievance of the outstanding ears was still to be seen under the head-covering, his extraordinary head-covering, which they could not make out. Cousin Joachiin was not in mufti. His sabre seemed to be leaning against his leg, he held the handle, one thought to distinguish something like a pistol-case in his belt But that was / Page 681 / no proper uniforn1 he wore. No colour, no decorations; it had a collar like a litewka jacket, and side pockets. Somewhere low down on the breast was across. His feetlooked large, his legs very thin, they seemed to be bound or wound as for the business of sport more than war. And what was it, this headgear? It seemed as though Joachim had turned an arlmy cook-pot upside - down on his head, and fastened It under his chin wIth a band. Yet it looked quite properly warlike, like an old-fashioned foot-soldier, perhaps.

Hans Castorp felt Ellen Brand's breath on his hands. And near him the Kleefeld's rapid breathing. Other sound there was none, save the continued scraping of the needle on the run-down, ro-tating record, which nobody stopped. He looked at none of his company, would hear or see nothing of them; but across the hands and head on his knee leaned far forward and stared through the red darkness at the guest in the chair. It seemed one moment as though his stomach would turn over within him. His throat contracted and a four-or fivefold sob went through and through him. " Forgive me! " he whispered; then his eyes overflowed, he saw no more.

He heard breathless voices: "Speak to him! "he heard Dr. Kro-kowski's baritone voice summon him, formalIy, cheerily, and re- peat the request. Instead of complying, he drew his hands away from beneath EIly's face, and stood up.

Again Dr. Krokowski called upon his name, this time in moni-tory tones. But in two strides Hans Castorp was at the step by the entrance door and with one quick movement turned on the white light.

Fraulein Brand had collapsed. She was twitching convulsively in the Kleefeld's arms. The chair over there was empty.

Hans Castorp went up to the protesting Krokowski, close up to him. He tried to speak, but no words came. He put out his hand, with a brusque, imperative gesture. Receiving the key, he nodded several times, threateningly, close into the other's face; turned, and went out of-the room.

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 82

The Sacred Fifry

" We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving pri­mitive mankind the arts of civilization:
And Horus thereon said:
'How was it, mother, then, that Earth received God's Efflux?' And Isis said:
'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they who caused the savagery of mutual slaughtering of men to cease. 'Tis they who hallowed precincts to the Gods their ancestors and spots for holy rites. 'Tis they who gave to men laws, food and shelter.'

"Page 73

A Fairy Tale

'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE,

HE WHO IS LORD IN THE PERFECT BLACK.'

 

 

Novus Ordo Seclorum - Origin and Meaning of the Motto Beneath the ... An accurate translation of Novus Ordo Seclorum is "A New Order of the Ages," but the meaning of this motto is better understood when seen in its original ...
www.greatseal.com/mottoes/seclorum.html - Similar

 

NOVUS ORDO SECLORUM – Origin and Meaning
of the Motto Beneath the American Pyramid

"Novus Ordo Seclorum" was the motto suggested in 1782 by Charles Thomson, the Founding Father chosen by the Continental Congress to come up with the final design for the Great Seal of the United States.

On June 20, 1782, Congress approved Thomson's design for both sides of the Great Seal whose official description states:

"On the base of the pyramid the numerical letters MDCCLXXVI
& underneath the following motto. 'novus ordo seclorum'."

He put the motto at the bottom of the reverse side where its meaning ties into the imagery above it: the unfinished pyramid with the date MDCCLXXVI (1776).

Thomson did not provide an exact translation of the motto, but he explained its symbolism: Novus Ordo Seclorum signifies "the beginning of the new American Æra," which commences from 1776.

The farsighted founders of the United States thought in terms of ages. They looked back into history as well as forward, realizing their actions would have long-lasting consequences.

In January 1776, Thomas Paine inspired the Colonies with a vision of this new American Era. In Common Sense he wrote: "The cause of America is in a great measure the cause of all mankind... 'Tis not the concern of a day, a year, or an age; posterity are virtually involved in the contest, and will be more or less affected, even to the end of time, by the proceedings now."

In his farewell letter to the Army (June 8, 1783), George Washington wrote: "The foundation of our Empire was not laid in the gloomy age of Ignorance and Superstition, but at an Epocha when the rights of mankind were better understood and more clearly defined, than at any former period."

Translating NOVUS ORDO SECLORUM

Novus means: new, young, novel.
Ordo means: row, series, order.
Seclorum means: of the ages, generations, or centuries.
An accurate translation of Novus Ordo Seclorum is "A New Order of the Ages," but the meaning of this motto is better understood when seen in its original context.

Discover the source of Novus Ordo Seclorum.

NOTE: Novus ordo seclorum does not properly translate into "new world order," which is an English phrase that, if converted to Latin, would not be novus ordo seclorum. Seclorum is a plural form (new worlds order?), and Thomson specifically said the motto refers to "the new American era" commencing in 1776.

Recognize other Myth and Misinformation about the Great Seal.

Find out how the pyramid & eye got on the one-dollar bill.

Explore GreatSeal.com.
Understand this revolutionary vision for a better world.

Main sections

Learn the origin and meaning of the other MOTTOES:
E Pluribus Unum | Annuit Coeptis

Examine the SYMBOLS on the Seal's Two Sides:
Dynamic imagery from nature and history.
Includes clickable image map.

See Preliminary DESIGNS for the Great Seal:
Ideas suggested by three committees (1776-1782).

Front Page

Top image: Detail of first engraving of pyramid side.

©2009 GreatSeal.com

 

Source of NOVUS ORDO SECLORUM
The motto Novus Ordo Seclorum was coined by Charles Thomson in June 1782. He adapted it from a line in Virgil's Eclogue IV, a pastoral poem that expresses the longing for a new era of peace and happiness which was written by the famed Roman writer in the first century B.C.

The following passage at the beginning of the poem refers to the Sibyl who prophesied the fate of the Roman empire. For a better sense of the Latin text's meaning, below are two translations (by James Rhoades and by C. S. Calverley).

Now the last age by Cumae's Sibyl sung
Has come and gone, and the majestic roll
Of circling centuries begins anew:
Justice returns, returns old Saturn's reign,
With a new breed of men sent down from heaven.
Only do thou, at the boy's birth in whom
The iron shall cease, the golden age arise. . .

Under thy guidance, whatso tracks remain
Of our old wickedness, once done away
Shall free the earth from never-ceasing fear.
He shall receive the life of gods, and see
Heroes with gods commingling, and himself
Be seen of them, and with his father's worth
Reign o'er a world at peace.

Come are those last days that the Sybil sang:
The ages' mighty march begins anew.
Now come the virgin, Saturn reigns again:
Now from high heaven descends a wondrous race.
Thou on the newborn babe – who first shall end
That age of iron, bid a golden dawn. . .

Thou, trampling out what prints our crimes have left,
Shalt free the nations from perpetual fear.
While he to bliss shall waken; with the Blest
See the Brave mingling, and be seen of them,
Ruling that world o'er which his father's arm shed peace.

That key phrase (bolded above) has also been translated as:
a "great series or mighty order of ages is born anew."

The original Latin in Virgil's Eclogue IV (line 5) is:
"Magnus ab integro seclorum nascitur ordo."

Thomson could read Latin, and Virgil was his one of his favorite poets. Inspired by the above passage, he coined the motto: "Novus Ordo Seclorum" and placed it beneath the unfinished pyramid where he explained it signifies "the beginning of the new American Æra," which commences from the Declaration of Independence in 1776.

An accurate translation of Novus Ordo Seclorum is:
"A New Order of the Ages"

NOTE: Seclorum is a shortened form of seculorum, where the first "u" is deleted. In Latin poetry, it was very common to drop a letter in the middle of a word in order to preserve the meter of the poem – a device known as syncope.

Another proper spelling is "sæculorum." "æ" is an example of a ligature where two letters are combined into a single character.

Virgil also influenced the motto above the eye of Providence. Annuit Coeptis was inspired by The Georgics. And Virgil's epic masterpiece, The Aeneid describes an ancient symbol of peace held by the American Bald Eagle, the olive branch.

Back to Novus Ordo Seclorum.

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A

NEW ORDER FOR THE AGES

 

 

Quote Details: Charles Dickens: It was the best... - The ... It was the best of times, it was the worst of times, it was the age of wisdom, ... Charles Dickens, A Tale of Two Cities English novelist (1812 - 1870) ...
www.quotationspage.com/quote/29595.html - Cached - Similar -

It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to heaven, we were all going direct the other way - in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only.


Charles Dickens, A Tale of Two Cities English novelist (1812 - 1870)

 

 

Salome: Monologue - 11:19pm
Ah! thou wouldst not suffer me to kiss thy mouth, Iokanaan. Well! I will kiss it now. ... Salomé - Complete text of the play by Oscar Wilde. ...
www.monologuearchive.com/w/wilde_003.html - Cached - Similar


SALOME

A monologue from the play by Oscar Wilde

SALOME: [Holding the severed head of Iokanaan.] Ah! thou wouldst not suffer me to kiss thy mouth, Iokanaan. Well! I will kiss it now. I will bite it with my teeth as one bites a ripe fruit. Yes, I will kiss thy mouth, Iokanaan. I said it; did I not say it? I said it. Ah! I will kiss it now. But wherefore dost thou not look at me, Iokanaan? Thine eyes that were so terrible, so full of rage and scorn, are shut now. Wherefore are they shut? Open thine eyes! Lift up thine eyelids, Iokanaan! Wherefore dost thou not look at me? Art thou afraid of me, Iokanaan, that thou wilt not look at me? And thy tongue, that was like a red snake darting poison, it moves no more, it speaks no words, Iokanaan, that scarlet viper that spat its venom upon me. It is strange, is it not? How is it that the red viper stirs no longer? Thou wouldst have none of me, Iokanaan. Thou rejectedest me. Thou didst speak evil words against me. Thou didst bear thyself toward me as to a harlot, as to a woman that is a wanton, to me, Salome, daughter of Herodias, Princess of Judaea! Well, I still live, but thou art dead, and thy head belongs to me. I can do with it what I will. I can throw it to the dogs and to the birds of the air. That which the dogs leave, the birds of the air shall devour. Ah, Iokanaan, Iokanaan, thou wert the man that I loved alone among men! All other men were hateful to me. But thou wert beautiful! Thy body was a column of ivory set upon feet of silver. It was a garden full of doves and lilies of silver. It was a tower of silver decked with shields of ivory. There was nothing in the world so white as thy body. There was nothing in the world so black as thy hair. In the whole world there was nothing so red as thy mouth. Thy voice was a censer that scattered strange perfumes, and when I looked on thee I heard strange music. Ah! wherefore didst thou not look at me, Iokanaan? With the cloak of thine hands, and with the cloak of thy blasphemies thou didst hide thy face. Thou didst put upon thine eyes the covering of him who would see God. Well, thou hast seen thy God, Iokanaan, but me, me, thou didst never see me. If thou hadst seen me thou hadst loved me. I saw thee, and I loved thee. Oh, how I loved thee! I love thee yet, Iokanaan. I love only thee. I am athirst for thy beauty; I am hungry for thy body; and neither wine nor apples can appease my desire. What shall I do now, Iokanaan? Neither the floods nor the great waters can quench my passion. I was a princess, and thou didst scorn me. I was a virgin, and thou didst take my virginity from me. I was chaste, and thou didst fill my veins with fire. Ah! ah! wherefore didst thou not look at me? [She kisses the head.] Ah! I have kissed thy mouth, Iokanaan, I have kissed thy mouth. There was a bitter taste on thy lips. Was it the taste of blood? Nay; but perchance it was the taste of love. They say that love hath a bitter taste. But what matter? what matter? I have kissed thy mouth.

 

 

THE ANANGA RANGA OF KALYANA MALLA

Translated By Sir Richard Burton and F. F. Arbuthnot

and

THE SYMPOSIUM OF PLATO

Translated By Benjamin Jowett

Edition 1963

Page 9

THE PLATONIC AND HINDU ATTITUDES TO LOVE AND SEX

by

Kenneth Walker

"PLATO, who was born in 428-7 B.C., devoted four of his dialogues mainly to the questions of love and sexual pleasure, the Lysis, the Symposium, the Phaedrus and the Philebus, of which the Symposium and the Phaedrus are by far the most important. The opening words of the Philebus state in the clearest possible form the opposing points of view of the popular pursuit of pleasure and the sterner Platonic attitude:

"Philebus was saying that enjoyment and pleasure and delight, and the class of feelings akin to them, are a good to every living being, whereas I contend, that not these, but wisdom and intelligence and memory, and their kindred, right opinion and true reasoning, are better and more desirable than pleasure for all who are able to partake of them, and that to all such who are or ever will be they are the most advantageous of all things. Have I not given, Philebus, a fair statement of the two sides of the argument? "
Although in the Lysis and the Symposium the treatment is poetical and romantic, in the latter dialogue the inferiority of physical love is considerably stressed. /Page 10/ The seeker for truth is advised to proceed step by step, from the love of human forms to the virtually mystical contemplation of the abstract ideal of beauty itself. This is summarised at the conclusion of Socrates' famous speech:

"He who has been instructed thus far in the things of love, and who has learned to see the beautiful in due order and succession, when he comes toward the end will suddenly perceive a nature of wondrous beauty-a nature which in the first place is ever­lasting, not growing and decaying, or waxing and waning; secondly, not fair in one point of view and foul in another, or at one time or in one relation or at one place fair, at another time or in another relation or at another place foul, as if fair to some and ioul to others, or in the likeness of a face or hands or any other part of the bodily frame, or in any form of speech or knowledge, or existing in any other being, as for example, in an animal, or in heaven, or in earth, or in any other place; but beauty absolute separate simple and everlasting, which without diminution and without increase, or any change, is imparted to the ever-growing and perishing beauties of all other things. He who from these ascending under the influence of true love, begins to perceive that beauty, is not far from the end. And the true order of going, or being led by another, to the things of love, is to begin from the beauties of earth and mount upwards for the sake of that other beauty, using these as steps only, and from one going on to two, and from two to all fair forms, and from fair arms to fair practices, and from fair practices to fair notions, until from fair notions he arrives at the /Page 11/absolute beauty, and at last knows what the essence of beauty is ... In that communion only, beholding beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities (for he has hold not of an image but of a reality), and bringing forth and nourishing true virtue to become the friend of god and be immortal, if mortal man may."

The Phaedrus was written in Athens in the fourth century B.C. and probably in Plato's middle years. The opening theme of the work is the art of rhetoric and this leads to a discussion of love. There follows the memorable allegory of the charioteer, Reason, and his two horses, representing the moral and con­cupiscent elements in human nature. This formulation of the tripartite nature. of the soul has been fundamental to Western philosophy. Here is the distinction which is reflected in the warring of the flesh and the spirit, of which St. Paul and so many later Christian teachers speak. Plato, it is true, did not make an absolute separation of these two aspects of the soul, aware as he was of the ease with which the higher passes into the lower or the lower can be "tamed and humbled, and follow the will of the charioteer". Such concepts are common in the strains of Christian mysticism. St. Francis would gladly have echoed th sentiment of the great final prayer of this work: "Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul: and may the outward and the inward man be at one". But it is undoubted that from the denigration of the senses, clearly laid down in Plato's last work, the Laws, and which is certainly implicit in the Phaedrus, 'stems the tenacious tradition in the /Page 12/ West that the body and its desires should be treated with severe discipline, as unworthy of the higher nature of man and tending to deprive him of true happiness and harmony."

 

"BELOVED PAN AND ALL YE OTHER GODS WHO HAUNT THIS PLACE,

GIVE ME BEAUTY IN THE INWARD SOUL: AND MAY THE OUTWARD AND THE INWARD MAN BE AT ONE".

 

 

IS GOD IS GOD IS

GOD IS ALWAYS ISISIS ALWAYS IS GOD

GOD IS THAT IS GOD

ALL LIFE IS GOD IS GOD IS ALL LIFE

ANIMATE IN ANIMATE IN ANIMATE

GOD IS EVERYTHING IS EVERYTHING IS GOD

GOD IS IS UNIVERSAL MIND THAT MIND UNIVERSAL IS GOD

THOU ART AN I ME GOD AN I ME GOD ART THOU

I KNOW THAT THAT THAT I KNOW

AMEN O NAMES OF GODS NAME GODS OF NAMES O AMEN

 

 

THE

PATH OF PTAH

PEACE BE UNTO YOU BELOVED

CHILDREN OF THE RAINBOW LIGHT

 

 

I

SAY

IS

1-1-2010 0102-1-1

FIRST OF JANUARY TWO THOUSAND AND TEN

ONE ONE

TWO

ZERO ONE ZERO

DECADE

TEN YEARS 10 YEARS TEN

MAKE OR BREAK ? BREAK OR MAKE

TIME

FOR

HUMANKIND

?

 

 

I

SAY

HUMAN BEING HUMAN

BE IN GOD IN GOD IN BE

 

 

I

SAY

GOD BE WITH YOU I ME GODS ME I YOU WITH BE GOD

 

 

La Belle Dame Sans Merci by John Keats La Belle Dame Sans Merci (The Beautiful Lady Without Mercy/Pity) was dashed off, then, and largely dismissed by Keats himself. It was first published in the ... englishhistory.net/keats/poetry/labelledamesansmerci.html - Cached - Similar

 

There are two versions of this very famous ballad. The first version is from the original manuscript and the second version is its first published form. The first is generally considered the best; it was altered upon publication. We do not know who did the alteration.

The original version is found in a letter to Keats's brother, George, and dated Weds 21 April 1819. Keats typically wrote a running commentary to George and his wife Georgiana in America, then loosely grouped the pages together as one long letter. The letter which contains La Belle spans almost three months, from 14 February to 3 May 1819. It also contains other famous poems, including 'Why did I laugh tonight?' which ends, prophetically enough, 'Verse, fame and Beauty are intense indeed / But Death intenser - Death is Life's high mead.' Also included are 'To Sleep' and 'On Fame.' The letter ends with the beautiful Ode to Psyche, of which Keats wrote: 'The following Poem - the last I have written is the first and the only one with which I have taken even moderate pains - I have for the most part dash'd of[f] my lines in a hurry - '

La Belle Dame Sans Merci (The Beautiful Lady Without Mercy/Pity) was dashed off, then, and largely dismissed by Keats himself. It was first published in the Indicator on 10 May 1820 and has since become one of his most celebrated poems.

Note: In 1893, the pre-Raphaelite painter John William Waterhouse was inspired by La Belle Dame Sans Merci to create one of his most famous works. Click here to view the painting.

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

Original version of La Belle Dame Sans Merci, 1819

Oh what can ail thee, knight-at-arms,
Alone and palely loitering?
The sedge has withered from the lake,
And no birds sing.

Oh what can ail thee, knight-at-arms,
So haggard and so woe-begone?
The squirrel's granary is full,
And the harvest's done.

I see a lily on thy brow,
With anguish moist and fever-dew,
And on thy cheeks a fading rose
Fast withereth too.

I met a lady in the meads,
Full beautiful - a faery's child,
Her hair was long, her foot was light,
And her eyes were wild.

I made a garland for her head,
And bracelets too, and fragrant zone;
She looked at me as she did love,
And made sweet moan.

I set her on my pacing steed,
And nothing else saw all day long,
For sidelong would she bend, and sing
A faery's song.

She found me roots of relish sweet,
And honey wild, and manna-dew,
And sure in language strange she said -
'I love thee true'.

She took me to her elfin grot,
And there she wept and sighed full sore,
And there I shut her wild wild eyes
With kisses four.

And there she lulled me asleep
And there I dreamed - Ah! woe betide! -
The latest dream I ever dreamt
On the cold hill side.

I saw pale kings and princes too,
Pale warriors, death-pale were they all;
They cried - 'La Belle Dame sans Merci
Hath thee in thrall!'

I saw their starved lips in the gloam,
With horrid warning gaped wide,
And I awoke and found me here,
On the cold hill's side.

And this is why I sojourn here
Alone and palely loitering,
Though the sedge is withered from the lake,
And no birds sing.

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

Published version of La Belle Dame Sans Merci, 1820

Ah, what can ail thee, wretched wight,
Alone and palely loitering;
The sedge is wither'd from the lake,
And no birds sing.

Ah, what can ail thee, wretched wight,
So haggard and so woe-begone?
The squirrel's granary is full,
And the harvest's done.

I see a lily on thy brow,
With anguish moist and fever dew;
And on thy cheek a fading rose
Fast withereth too.

I met a lady in the meads
Full beautiful, a faery's child;
Her hair was long, her foot was light,
And her eyes were wild.

I set her on my pacing steed,
And nothing else saw all day long;
For sideways would she lean, and sing
A faery's song.

I made a garland for her head,
And bracelets too, and fragrant zone;
She look'd at me as she did love,
And made sweet moan.

She found me roots of relish sweet,
And honey wild, and manna dew;
And sure in language strange she said,
I love thee true.

She took me to her elfin grot,
And there she gaz'd and sighed deep,
And there I shut her wild sad eyes--
So kiss'd to sleep.

And there we slumber'd on the moss,
And there I dream'd, ah woe betide,
The latest dream I ever dream'd
On the cold hill side.

I saw pale kings, and princes too,
Pale warriors, death-pale were they all;
Who cry'd--"La belle Dame sans merci
Hath thee in thrall!"

I saw their starv'd lips in the gloam
With horrid warning gaped wide,
And I awoke, and found me here
On the cold hill side.

And this is why I sojourn here
Alone and palely loitering,
Though the sedge is wither'd from the lake,
And no birds sing.

 

 

I

ME

I

SAY

OSIRIS BELOVED OSIRIS

O

LOVER OF ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH PERFECT LIGHT

 

 

I

THAT

AM THAT I THAT AM

I

SAY

O

HOLY ONES HOLY

ONLY ONE ONE ONLY

WHOLE ART THOU UNTO

THYSELVES

ALL ONE ALL

HOLY ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT

 

 

I

SAY

THEREIN WHEREIN WHEREIN THEREIN

WITHIN THINE OWN MINDS I IS ANOTHER REALITY

THEREIN REVEALED IS REVEALED THERIN

THAT IS THE UNSEEN SCENE OF THE SCENE UNSEEN THAT IS THE SEEN THAT IS

 

 

1 To every thing there is a season, and a time to every purpose under the heaven:

2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

3 A time to kill, and a time to heal; a time to break down, and a time to build up;

4 A time to weep, and a time to laugh; a time to mourn, and a time to dance;

5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

6 A time to get, and a time to lose; a time to keep, and a time to cast away;

7 A time to rend, and a time to sew; a time to keep silence, and a time to speak;

8 A time to love, and a time to hate; a time of war, and a time of peace.

9 What profit hath he that worketh in that wherein he laboureth? 10 I have seen the travail, which God hath given to the sons of men to be exercised in it.

11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

12 I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. 14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. 15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. 17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. 18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. 20 All go unto one place; all are of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

 

 

Thou Shalt Love Thy Neighbour as Thyself 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.... www.topical-bible-studies.org › Law of God

 

Thou Shalt Love Thy Neighbour as Thyself

Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

Leviticus 19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.

Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

Matthew 19:16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

Matthew 22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
40 On these two commandments hang all the law and the prophets.

Mark 12:28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

Luke 6:31 And as ye would that men should do to you, do ye also to them likewise.

Luke 10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
26 He said unto him, What is written in the law? how readest thou?
27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

Romans 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

Galatians 5:14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

Ephesians 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
26 That he might sanctify and cleanse it with the washing of water by the word,
27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
30 For we are members of his body, of his flesh, and of his bones.
31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
32 This is a great mystery: but I speak concerning Christ and the church.
33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

James 2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

 

 

Matthew 22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
40 On these two commandments hang all the law and the prophets.

 

 

I

ME

THE STAR STRUCK STARE OF THE

STARING

MASTER

IS RA EL GODS EL IS RA

GOD IS REAL IS REAL IS GOD

 

 

HEAR

O

ISRAEL

THE LORD OUR GOD IS ONE GOD

THE PEOPLE OF GOD ARE ONE PEOPLE

 

 

GOD ONE GOD

AND ONE CHOSEN RACE THE HUMAN RACE

 

 

HOLY BIBLE

Scofield References

C 1 V 16

THE ACTS OF THE APOSTLES

Page 1148 (Part quoted)

"MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED

WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"

 

 

 

 

5
ABRAC
25
16
7
1
A
1
1
1
5
DABRA
26
17
8
11
I
52
34
16
1+1
-
5+2
3+4
1+6
5
-
7
7
7

 

 

4
ARAB
22
13
4
1
C
3
3
3
1
A
1
1
1
1
D
4
4
4
4
ARAB
22
13
4
11
I
52
34
16
1+1
-
5+2
3+4
1+6
2
-
7
7
7

 

 

-
ABRACADABRA
-
-
-
2
AB
3
3
3
1
R
18
9
9
4
A+C+A+D
9
9
9
2
A+B
3
3
3
1
R
18
9
9
1
A
1
1
1
11
ABRACADABRA
52
34
34
1+1
-
5+2
3+4
3+4
2
ABRACADABRA
7
7
7

 

 

-
ABRACADABRA
-
-
-
1
A
1
1
1
1
B
2
2
2
1
R
18
9
9
1
A
1
1
1
1
C
3
3
3
1
A
1
1
1
1
D
4
4
4
1
A
1
1
1
1
B
2
2
2
1
R
18
9
9
1
A
1
1
1
11
ABRACADABRA
52
34
34
1+1
-
5+2
3+4
3+4
2
ABRACADABRA
7
7
7

 

 

-
-
-
-
-
ABRACADABRA
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
B
=
2
2
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
R
=
9
3
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
4
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
C
=
3
5
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
A
=
1
6
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
D
=
4
7
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
A
=
1
8
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
B
=
2
9
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
R
=
9
10
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
-
1
11
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
-
-
34
-
11
ABRACADABRA
52
34
34
-
5
4
3
4
5
6
7
8
18
-
-
3+4
-
1+1
-
5+2
3+4
3+4
-
-
-
-
-
-
-
-
-
1+8
-
-
7
-
2
ABRACADABRA
7
7
7
-
5
4
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ABRACADABRA
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
5
6
7
8
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
5
6
7
8
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
5
6
7
8
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
5
6
7
8
-
A
-
1
-
1
A
1
1
1
-
1
-
-
-
5
6
7
8
-
B
=
2
-
1
B
2
2
2
-
-
2
-
-
5
6
7
8
-
B
=
2
-
1
B
2
2
2
-
-
2
-
-
5
6
7
8
-
C
=
3
-
1
C
3
3
3
-
-
-
3
-
5
6
7
8
-
D
=
4
-
1
D
4
4
4
-
-
-
-
4
5
6
7
8
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
5
6
7
8
9
R
=
9
-
1
R
18
9
9
-
-
-
-
-
5
6
7
8
9
-
-
34
-
11
ABRACADABRA
52
34
34
-
5
4
3
4
5
6
7
8
18
-
-
3+4
-
1+1
-
5+2
3+4
3+4
-
-
-
-
-
-
-
-
-
1+8
-
-
7
-
2
ABRACADABRA
7
7
7
-
5
4
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ABRACADABRA
-
-
-
-
1
2
3
4
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
A
-
1
-
1
A
1
1
1
-
1
-
-
-
-
B
=
2
-
1
B
2
2
2
-
-
2
-
-
-
B
=
2
-
1
B
2
2
2
-
-
2
-
-
-
C
=
3
-
1
C
3
3
3
-
-
-
3
-
-
D
=
4
-
1
D
4
4
4
-
-
-
-
4
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
9
R
=
9
-
1
R
18
9
9
-
-
-
-
-
9
-
-
34
-
11
ABRACADABRA
52
34
34
-
5
4
3
4
18
-
-
3+4
-
1+1
-
5+2
3+4
3+4
-
-
-
-
-
1+8
-
-
7
-
2
ABRACADABRA
7
7
7
-
5
4
3
4
9

 

 

-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
-
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
1
-
1
-
-
1
-
-
1
occurs
x
5
=
5
=
5
-
-
-
2
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
26
11
A
B
R
A
C
A
D
A
B
R
A
-
-
19
-
-
11
-
34
-
25
2+6
1+2
1
-
-
1
-
1
-
1
-
-
1
-
-
1+9
-
-
1+2
-
3+4
-
2+5
8
2
A
B
R
A
C
A
D
A
B
R
A
-
-
10
-
-
2
-
7
-
7
-
-
1
2
9
1
3
1
4
1
2
9
1
-
-
1+0
-
-
-
-
-
-
-
8
2
A
B
R
A
C
A
D
A
B
R
A
-
-
1
-
-
2
-
7
-
7

 

 

11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
1
-
1
-
-
1
-
-
1
occurs
x
5
=
5
=
5
-
-
2
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
9
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
11
A
B
R
A
C
A
D
A
B
R
A
-
-
19
-
-
11
-
34
-
25
1+2
1
-
-
1
-
1
-
1
-
-
1
-
-
1+9
-
-
1+2
-
3+4
-
2+5
2
A
B
R
A
C
A
D
A
B
R
A
-
-
10
-
-
2
-
7
-
7
-
1
2
9
1
3
1
4
1
2
9
1
-
-
1+0
-
-
-
-
-
-
-
2
A
B
R
A
C
A
D
A
B
R
A
-
-
1
-
-
2
-
7
-
7

 

 

-
ABRACADABRA
-
-
-
4
A+R+A+B
22
4
4
3
C+A+D
8
8
8
4
A+R+A+B
22
4
4
11
ABRACADABRA
52
34
34
1+1
-
5+2
3+4
3+4
2
ABRACADABRA
7
7
7

 

 

-
ABRACADABRA
-
-
-
4
A+R+A+B
22
4
4
1
C
3
3
3
1
A
1
1
1
1
D
4
4
4
4
A+R+A+B
22
4
4
11
ABRACADABRA
52
34
34
1+1
-
5+2
3+4
3+4
2
ABRACADABRA
7
7
7

 

World Wide Words: Abracadabra
19 Dec 2005 ... The origin of the mystical phrase 'abracadabra', much beloved of conjurors, is explained.
www.worldwidewords.org/qa/qa-abr1.htm

[Q] From Speranza Spiratos: Can you shed some magical clarity on the word abracadabra please?

[A] Let me wave my wand ... Ah, a brief sputter, then nothing. It seems the origin isn’t known for certain.

These days it’s just a joking conjuror’s incantation with no force behind it, like hocus pocus and other meaningless phrases. But the word is extremely ancient and originally was thought to be a powerful invocation with mystical powers.

What we know for sure is that it was first recorded in a Latin medical poem, De medicina praecepta, by the Roman physician Quintus Serenus Sammonicus in the second century AD. It’s believed to have come into English via French and Latin from a Greek word abrasadabra (the change from s to c seems to have been through a confused transliteration of the Greek). Serenus Sammonicus said that to get well a sick person should wear an amulet around the neck, a piece of parchment inscribed with a triangular formula derived from the word, which acts like a funnel to drive the sickness out of the body:

A B R A C A D A B R A
A B R A C A D A B R
A B R A C A D A B
A B R A C A D A
A B R A C A D
A B R A C A
A B R A C
A B R A
A B R
A B
A

However, it seems likely that abracadabra is older and that it derives from one of the Semitic languages, though nobody can say for sure, because there is no written record before Serenus Sammonicus. For what it’s worth, here are some theories:

•It’s from the Aramaic phrase avra kehdabra, meaning “I will create as I speak”.
•The source is three Hebrew words, ab (father), ben (son), and ruach acadosch (holy spirit).
•It’s from the Chaldean abbada ke dabra, meaning “perish like the word”.
•It originated with a Gnostic sect in Alexandria called the Basilidians and was probably based on Abrasax, the name of their supreme deity (Abraxas in Latin sources).
Fans of the Harry Potter books will know the killing curse, Avada Kedavra, in which J K Rowling seems to have combined the supposed Aramaic source of abracadabra with the Latin cadaver, a dead body.

 

11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
=
7
=
7
=
7
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
=
7
=
7
=
7
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
1
-
1
-
-
1
-
-
1
occurs
x
5
=
5
=
5
-
-
2
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
--
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
9
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
11
A
B
R
A
C
A
D
A
B
R
A
-
-
19
-
-
11
-
34
-
25
1+1
1
-
-
1
-
1
-
1
-
-
1
-
-
1+9
-
-
1+1
-
3+4
-
2+5
2
A
B
R
A
C
A
D
A
B
R
A
-
-
10
-
-
2
-
7
-
7
-
-
-
9
-
-
-
-
-
-
9
-
-
-
1+0
-
-
-
-
-
-
-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
1
-
-
2
-
7
-
7

 

 

11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
1
2
18
1
3
1
4
1
2
18
1
+
=
52
5+2
7
-
1
2
9
1
3
1
4
1
2
9
1
+
=
34
3+4
7
11
A
B
R
A
C
A
D
A
B
R
A
-
-
-
-
-
-
A
-
-
-
-
-
-
-
-
-
A
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
+
=
2
=
2
-
-
B
-
-
-
-
-
-
-
R
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
9
-
+
=
11
1+1
2
-
-
-
R
-
-
-
-
-
B
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
2
-
-
+
=
11
1+1
2
-
-
-
-
A
-
-
-
A
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
+
=
2
=
2
-
-
-
-
-
C
-
D
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
4
-
-
-
-
+
=
7
=
7
-
-
-
-
-
-
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
=
1
11
A
B
R
A
C
A
D
A
B
R
A
-
-
34
-
16
1+1
-
-
9
-
-
-
-
-
-
9
-
-
-
3+4
-
1+6
2
A
B
R
A
C
A
D
A
B
R
A
-
-
7
-
7
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
-
-
11
A
B
R
A
C
A
D
A
B
R
A
-
-
1
-
7

 

 

-
3
S
U
N
-
-
-
-
-
--
-
-
-
-
1
-
5
+
=
6
-
=
6
-
6
-
-
19
-
14
+
=
33
3+3
=
6
-
6
-
3
S
U
N
-
-
-
-
-
--
-
-
-
-
=
3
-
+
=
3
-
=
3
=
3
-
`-
-
21
-
+
=
21
2+1
=
3
=
3
-
3
S
U
N
-
-
-
-
-
--
-
-
-
`-
19
21
14
+
=
54
5+4
=
9
=
9
-
-
1
3
5
+
=
9
-
=
9
=
9
-
3
S
U
N
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
8
EIGHT
8
-
-
-
9
-
-
-
-
-
-
9
NINE
9
-
-
-
36
3
S
U
N
-
-
9
-
-
3
-
9
3+6
-
1
3
5
-
-
-
-
-
-
-
-
2
3
S
U
N
-
-
9
-
-
3
-
9
-
-
1
3
5
-
-
-
-
-
-
-
-
36
3
S
U
N
-
-
9
-
-
3
-
9

 

 

3
S
U
N
-
-
-
-
-
--
-
-
-
1
-
5
+
=
6
-
=
6
-
6
-
19
-
14
+
=
33
3+3
=
6
-
6
3
S
U
N
-
-
-
-
-
--
-
-
-
=
3
-
+
=
3
-
=
3
=
3
`-
-
21
-
+
=
21
2+1
=
3
=
3
3
S
U
N
-
-
-
-
-
--
-
-
`-
19
21
14
+
=
54
5+4
=
9
=
9
-
1
3
5
+
=
9
-
=
9
=
9
3
S
U
N
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
5
-
-
5
occurs
x
1
=
5
3
S
U
N
-
-
9
-
-
3
-
9
-
1
3
5
-
-
-
-
-
-
-
-
3
S
U
N
-
-
9
-
-
3
-
9
-
1
3
5
-
-
-
-
-
-
-
-
3
S
U
N
-
-
9
-
-
3
-
9

 

 

-
5
E
A
R
T
H
-
-
-
-
-
--
-
-
-
-
-
-
-
-
8
+
=
8
-
=
8
=
8
-
-
-
-
-
-
8
+
=
8
-
=
8
=
8
-
5
E
A
R
T
H
-
-
-
-
-
--
-
-
-
-
5
1
9
2
-
+
=
17
1+7
=
8
=
8
-
`-
5
1
18
20
-
+
=
44
4+4
=
8
=
8
-
5
E
A
R
T
H
-
-
-
-
-
--
-
-
-
`-
5
1
18
20
8
+
=
52
5+2
=
7
=
7
-
-
5
1
9
2
8
+
=
25
2+5
=
7
=
7
-
5
E
A
R
T
H
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
2
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
4
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
-
8
-
-
8
occurs
x
1
=
8
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
20
5
E
A
R
T
H
-
-
25
-
-
5
-
25
2+0
-
-
-
9
-
-
-
-
2+5
-
-
-
-
2+5
2
5
E
A
R
T
H
-
-
7
-
-
5
-
7
-
-
5
1
9
2
8
-
-
-
-
-
--
-
-
2
5
E
A
R
T
H
-
-
7
-
-
5
-
7

 

EARTH HEART THERA TERAH

 

5
E
A
R
T
H
-
-
-
-
-
--
-
-
-
-
-
-
-
8
+
=
8
-
=
8
=
8
-
-
-
-
-
8
+
=
8
-
=
8
=
8
5
E
A
R
T
H
-
-
-
-
-
--
-
-
-
5
1
9
2
-
+
=
17
1+7
=
8
=
8
`-
5
1
18
20
-
+
=
44
4+4
=
8
=
8
5
E
A
R
T
H
-
-
-
-
-
--
-
-
`-
5
1
18
20
8
+
=
52
5+2
=
7
=
7
-
5
1
9
2
8
+
=
25
2+5
=
7
=
7
5
E
A
R
T
H
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
2
-
-
-
2
occurs
x
1
=
2
-
5
-
-
-
-
-
-
5
occurs
x
1
=
5
-
-
-
-
-
8
-
-
8
occurs
x
1
=
8
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
5
E
A
R
T
H
-
-
25
-
-
5
-
25
-
-
-
9
-
-
-
-
2+5
-
-
-
-
2+5
5
E
A
R
T
H
-
-
7
-
-
5
-
7
-
5
1
9
2
8
-
-
-
-
-
--
-
-
5
E
A
R
T
H
-
-
7
-
-
5
-
7

 

 

-
4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
-
6
6
5
+
=
17
1+7
=
8
-
8
=
8
-
-
-
15
15
14
+
=
44
4+4
=
8
=
8
=
8
-
4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
4
-
-
-
+
=
4
-
=
4
=
4
=
4
-
`-
13
-
-
-
+
=
13
1+3
=
4
=
4
=
4
-
4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
`-
13
15
15
14
+
=
57
5+7
=
12
1+2
3
=
3
-
-
4
6
6
5
+
=
21
2+1
=
3
=
3
=
3
-
4
M
O
O
N
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
ONE
1
--
-
-
-
-
2
-
-
-
-
-
-
-
2
TWO
2
--
-
-
-
-
3
-
-
-
-
-
-
-
3
THREE
3
--
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
-
6
6
-
-
-
6
occurs
x
2
=
12
=
3
7
-
-
-
-
-
-
-
7
SEVEN
7
--
-
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
8
--
-
-
-
-
9
-
-
-
-
-
-
-
9
NINE
9
--
-
-
-
-
30
4
M
O
O
N
-
-
15
-
-
4
-
21
-
12
3+0
-
4
6
6
5
-
-
1+5
-
-
-
-
2+1
-
1+2
3
4
M
O
O
N
-
-
6
-
-
4
-
3
-
3

 

 

4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
6
6
5
+
=
17
1+7
=
8
-
8
=
8
-
-
15
15
14
+
=
44
4+4
=
8
=
8
=
8
4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
4
-
-
-
+
=
4
-
=
4
=
4
=
4
`-
13
-
-
-
+
=
13
1+3
=
4
=
4
=
4
4
M
O
O
N
-
-
-
-
-
--
-
-
-
-
`-
13
15
15
14
+
=
57
5+7
=
12
1+2
3
=
3
-
4
6
6
5
+
=
21
2+1
=
3
=
3
=
3
4
M
O
O
N
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
6
6
-
-
-
6
occurs
x
2
=
12
=
3
4
M
O
O
N
-
-
15
-
-
4
-
21
-
12
-
4
6
6
5
-
-
1+5
-
-
-
-
2+1
-
1+2
4
M
O
O
N
-
-
6
-
-
4
-
3
-
3

 

 

-
12
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
1
-
5
-
-
-
-
-
8
-
-
6
6
5
+
=
31
3+1
=
4
-
4
=
4
-
-
19
-
14
-
-
-
-
-
8
-
-
15
15
14
+
=
85
8+5
=
13
1+3
4
=
4
-
12
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
-
3
-
-
5
1
9
2
-
-
4
-
-
-
+
=
24
2+4
=
6
=
6
=
6
-
`-
-
21
-
-
5
1
18
20
-
-
13
-
-
-
+
=
78
7+8
=
15
1+5
6
=
6
-
12
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
`-
19
21
14
-
5
1
18
20
8
-
13
15
15
14
+
=
163
1+6+3
=
10
1+0
1
=
1
-
-
1
3
5
-
5
1
9
2
8
-
4
6
6
5
+
=
55
5+5
=
10
1+0
1
=
1
-
12
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
-
-
-
-
-
-
-
-
-
-
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
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
3
=
15
=
6
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
6
occurs
x
2
=
12
=
3
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
7
12
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
38
-
-
12
-
55
-
37
-
1+2
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
3+8
-
-
1+2
-
5+5
-
3+7
7
3
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
11
-
-
3
-
10
-
10
-
-
1
3
5
-
5
1
9
2
8
-
4
6
6
5
-
-
1+1
-
-
-
-
1+0
-
1+0
7
3
S
U
N
-
E
A
R
T
H
-
M
O
O
N
-
-
2
-
-
3
-
1
-
1

 

 

-
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
-
5
9
5
-
-
1
-
-
-
5
-
-
8
-
-
-
+
=
33
3+3
=
6
=
6
=
6
-
-
14
9
14
-
-
19
-
-
-
14
-
-
8
-
-
-
+
=
78
7+8
=
15
1+5
6
=
6
-
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
-
-
5
4
5
-
-
2
-
9
5
5
+
=
40
4+0
=
4
-
4
=
4
-
-`
-
-
-
5
-
-
5
22
5
-
-
20
-
18
5
5
+
=
85
8+5
=
13
1+3
4
=
4
-
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
-
14
9
14
5
-
19
5
22
5
14
-
20
8
18
5
5
+
=
163
1+6+3
=
10
1+0
1
=
1
-
-
5
9
5
5
-
1
5
4
5
5
-
2
8
9
5
5
+
=
73
7+3
=
10
1+0
1
=
1
-
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
5
-
5
5
-
-
5
-
5
5
-
-
-
-
5
5
-
-
5
occurs
x
8
=
40
4+0
4
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
16
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
29
-
-
14
-
73
-
28
1+6
1+4
5
-
5
5
-
-
5
-
5
5
-
-
-
-
5
5
-
-
2+9
-
-
1+4
-
7+3
-
2+8
7
5
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
11
-
-
5
-
10
-
10
-
-
5
9
5
5
-
1
5
4
5
5
-
2
8
9
5
5
-
-
1+1
-
-
-
-
1+0
-
1+0
7
5
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
2
-
-
5
-
1
-
1

 

 

14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
5
9
5
-
-
1
-
-
-
5
-
-
8
-
-
-
+
=
33
3+3
=
6
=
6
=
6
-
14
9
14
-
-
19
-
-
-
14
-
-
8
-
-
-
+
=
78
7+8
=
15
1+5
6
=
6
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
-
-
-
5
-
-
5
4
5
-
-
2
-
9
5
5
+
=
40
4+0
=
4
-
4
=
4
-`
-
-
-
5
-
-
5
22
5
-
-
20
-
18
5
5
+
=
85
8+5
=
13
1+3
4
=
4
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
--
-
-
-
-
-
14
9
14
5
-
19
5
22
5
14
-
20
8
18
5
5
+
=
163
1+6+3
=
10
1+0
1
=
1
-
5
9
5
5
-
1
5
4
5
5
-
2
8
9
5
5
+
=
73
7+3
=
10
1+0
1
=
1
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
5
-
5
5
-
-
5
-
5
5
-
-
-
-
5
5
-
-
5
occurs
x
8
=
40
4+0
4
--
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
14
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
29
-
-
14
-
73
-
28
1+4
5
-
5
5
-
-
5
-
5
5
-
-
-
-
5
5
-
-
2+9
-
-
1+4
-
7+3
-
2+8
5
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
11
-
-
5
-
10
-
10
-
5
9
5
5
-
1
5
4
5
5
-
2
8
9
5
5
-
-
1+1
-
-
-
-
1+0
-
1+0
5
N
I
N
E
-
S
E
V
E
N
-
T
H
R
E
E
-
-
2
-
-
5
-
1
-
1

 

 

 

 
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