"From the distant East, from the fabulous Hue Hue Tlapalan, this mysterious person came to Tula, and became the patron god and high-priest of the ancestors of the Toltecs.
He condemned sacrifices, except of fruits and flowers, and was known as the god of peace; for, when addressed on the subject of war, he is reported to have stopped his ears with his fingers." ("North Amer.
where the sun sets, and it is there that we came; and in the direction of the setting sun there is another, where is the god; so that there are four Tulans; and it is where the sun sets that we came to Tulan, from the other side of the sea, where this Tulan is; and it is there that we were conceived and begotten by our mothers and fathers."
Among the early Greeks Pan was the ancient god; his wife was Maia.
The ancient Mexicans believed that the sun-god would destroy the world in the last night of the fifty-second year, and that he would never come back.
A human being was sacrificed exactly at midnight; a block of wood was laid at once on the body, and fire was then produced by rapidly revolving another piece of wood upon it; a spark was carried to a funeral pile, whose rising flame proclaimed to the anxious people the promise of the god not to destroy the world for another fifty-two years.
The white bull, Apis, of the Egyptians, reappears in the Sacred white buffalo of the Dakotas, which was supposed to possess supernatural power, and after death became a god.
In both continents burnt-offerings were sacrificed to the gods.
Jove, with the thunder-bolts in his hand, is duplicated in the Mexican god of thunder, Mixcoatl, who is represented holding a bundle of arrows.
Dionysus, or Bacchus, is represented by the Mexican god Texcatzoncatl, the god of wine.
The Quiche hero-gods, Hunaphu and Xblanque, died; their bodies were burnt, their bones ground to powder and thrown into the waters, whereupon they changed into handsome youths, with the same features as before.
A belief in the incarnation of gods in men, and the physical translation of heroes to heaven, is part of the mythology of the Hindoos and the American races.
210-211.) Beautiful girls were sacrificed to appease the anger of the gods, as among the Mediterranean
178.) Says Prudentius, the Roman bard, "there were as many temples of gods as sepulchres."
Folk-lore.--Says Max Müller: "Not only do we find the same words and the same terminations in Sanscrit and Gothic; not only do we find the same name for Zeus in Sanscrit, Latin, and German; not only is the abstract Dame for God the same in India, Greece, and Italy; but these very stories, these 'Mährchen' which nurses still tell, with almost the same words, in the Thuringian forest and in the Norwegian villages, and to which crowds of children listen under the Pippal-trees of India--these stories, too, belonged to the common heirloom of the Indo-European race, and their origin carries us back to the same distant past, when no Greek had set foot in Europe, no Hindoo had bathed in the sacred waters of the Ganges."
These two peoples, separated by the great ocean, were baptized alike in infancy with blessed water; they prayed alike to the gods; they worshipped together the sun, moon, and stars; they confessed their sins alike; they were instructed alike by an established priesthood; they were married in the same way and by the joining of hands; they armed themselves with the same weapons; when children came, the man, on both continents, went to bed and left his wife to do the honors of the household; they tattooed and painted themselves in the same fashion; they became intoxicated on kindred drinks; their dresses were alike; they cooked in the same manner; they used the same metals; they employed the same exorcisms and bleedings for disease; they believed alike in ghosts, demons, and fairies; they listened to the same stories; they played the same games; they used the same musical instruments; they danced the same dances, and when they died they were embalmed in the same way and buried sitting; while over them were erected, on both continents, the same mounds, pyramids, obelisks, and temples.
It was in its early days that Egypt worshipped one only God; in the later ages this simple and sublime belief was buried under the corruptions of polytheism.
I may be reminded of the Gauls, Goths, and Britons; but these were not savages, they possessed written languages, poetry, oratory, and history; they were controlled by religious ideas; they believed in God and the immortality of the soul, and in a state of rewards and punishments after death.
If we suppose the destruction of Atlantis to have been, in like manner, accompanied by a tremendous outpour of water from one or more of its volcanoes, thrown to a great height, and deluging the land, we can understand the description in the Chaldean legend of "the terrible water-spout," which even "the gods grew afraid of," and which "rose to the sky," and which seems to have been one of the chief causes, together with the earthquake, of the destruction of the country.
The Hindoo legend of the Flood speaks of "the marine god Hayagriva, who dwelt in the abyss," who produced the cataclysm.
In the Hindoo legend we find the fish-god, who represents Poseidon, father of Atlantis, helping Manu over "the Mountain of the North." In the Chaldean legend Khasisatra's vessel is stopped by "the Mountain of Nizir" until the sea goes down.
In the Chaldean legends the god Ea ordered Khasisatra to inscribe the divine learning, and the principles of all sciences, on tables of terra-cotta, and bury them, before the Deluge, "in the City of the Sun at Sippara."
The Hindoo Bhâgavata-Purâna tells us that the fish-god, who warned Satyravata of the coming of the Flood, directed him to place the sacred Scriptures in a safe place, "in order to preserve them from Hayagriva, a marine horse dwelling in the abyss."
We will find hereafter the most ancient hymns of the Aryans praying God to hold the land firm.
When the great god Tezcatlipoca decreed that the waters should retire, Tezpi sent a vulture from the bark.
The picture represents Matlalcueye, goddess of waters, and consort of Tlaloc, god of rain, as darting down toward earth.
"Now at the end of the year the god Titlacahuan had warned Nata and his spouse Nena, saying, 'Make no more wine of Agave, but begin to hollow out a great cypress, and you will enter into it when in the month Tozontli the water approaches the sky.'
"Then they entered in, and when the god had closed the door, he said, 'Thou shalt eat but one ear of maize, and thy wife one also.'
The gods Citlallinicué and Citlalatonac, instantly looking down said: 'Divine Lord, what is that fire that is making there?
And the Lord smelled a sweet savor; and the Lord said in his heart, 'I will not again curse the ground any more for man's sake.'" In the Chaldean legend we are told that Khasisatra also offered a sacrifice, a burnt offering, "and the gods assembled like flies above the master of the sacrifice." But Bel came in a high state of indignation, just as the Aztec god did, and was about to finish the work of the Deluge, when the great god Ea took ''pity in his heart and interfered to save the remnant of mankind.
And here I may note that this word hurakan--the spirit of the abyss, the god of storm, the hurricane--is very suggestive, and testifies to an early intercourse between the opposite shores of the Atlantic.
And are not the old Swedish hurra, to be driven along; our own word hurried; the Icelandic word hurra, to be rattled over frozen ground, all derived from the same root from which the god of the abyss, Hurakan, obtained his name?
The last thing a people forgets is the name of their god; we retain to this day, in the names of the days of the week, the designations of four Scandinavian gods and one Roman deity.
Here we have allusions to an ancient people who, during thousands of years, were elevated in the scale of civilization, and were destroyed by a deluge; and with this is associated an Atlantean god bearing the world on his back.
But after a while a snake-priest, Powako, brings on earth secretly the snake-worship (Initako) of the god of the snakes, Wakon.
Here we have, too, the four quarters of Atlantis, divided by its four rivers, as we shall see a little farther on, represented in a dance, where the dancers arrange themselves according to the four cardinal points of the compass; the dancers are painted to represent the black and red races, while "the first and only man" represents the white race; and the name of the dance is a reminiscence of Baal, the ancient god of the races derived from Atlantis.
"The Okanagaus have a god, Skyappe, and also one called Chacha, who appear to be endowed with omniscience; but their principal divinity is their great mythical ruler and heroine, Scomalt.
Afterward the teotes, or gods, restored the earth as at the beginning." (Ibid., p.
This is said to be in virtue of a religious law instituted by Deucalion to preserve the memory of the catastrophe, and of the benefits that he received from the gods.
Nor must we pay less attention to the directions given by the fish-god to Satyravata for the placing of the sacred Scriptures in a safe place, in order to preserve them from Hayagriva, a marine horse dwelling in the abyss.
The references to "the three worlds" and the "fish-god" in these legends point to Atlantis.
He is thus a sea-god, or fish-god, and be comes to save the representative of his country.
The god ordered Yima to construct a refuge, a square garden, vara, protected by an enclosure, and to cause the germs of men, beasts, and plants to enter it, in order to escape annihilation.
We will see hereafter that the Greek god Zeus was one of the kings of Atlantis.
"'In the greater Panathenæ there was carried in procession a peplum of Minerva, representing the war with the giants and the victory of the gods of Olympus.
We have seen that at Athens and at Hierapolis, in Syria, pilgrims came from a distance to appease the god of the earthquake, by pouring offerings into fissures of the earth said to have been made at the time Atlantis was destroyed.
"All men were drowned save Noah and his family; and then God said, 'O earth, swallow up thy waters;
"And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
"There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
["These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
"The earth also was corrupt before God; and the earth was filled with violence.
And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence
"Thus did Noah; according to all that God commanded him, so did he.
went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.
And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in.
"And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged.
"And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.
The Bible agrees with Plato in the statement that these Antediluvians had reached great populousness and wickedness, and that it was on account of their wickedness God resolved to destroy them.
In both the Bible history and Plato's story the destruction of the people was largely caused by the intermarriage of the superior or divine race, "the sons of God," with an inferior stock, "the children of men," whereby they were degraded and rendered wicked.
He suggests that many familiar stories about gods are actually about "sky people" or extraterrestrials, rather than religious texts in their original form.
The book raises the question: Was the human race created by God or engineered by extraterrestrial beings (ETs)?
The book asks what difference it makes if humans were created by God or by ETs and looks for evidence beyond narratives to support one theory or the other.
Bashar describes God as "all that is"—present in everything, including humans, objects, and the natural world.
He asserts that all things are made of God because there is no other substance from which to create.
This event was facilitated by Source Energy (referred to as God), intending to reset humanity due to the chaos caused by a reptilian hybrid ruling class.
However, God chose not to directly interfere in humanity's development after the disaster, preferring to allow humans to find their own path.
Erik explains that free will and choice are vital, and while God considered resetting the planet again, he instead sent Jesus to guide humanity.
The discussion emphasizes that God does not wish to repeat the events of Atlantis, and that humanity has the potential to evolve and thrive with the guidance of divine and extraterrestrial beings.
This guidance came from what the Neanderthals referred to as a universal source, rather than the concept of God known today.
Hermeticism is named after Hermes Trismegistus, which means "thrice-greatest Hermes." In Greek mythology, Hermes served as the messenger of the gods, associated with both the planet Mercury and the caduceus—a winged staff intertwined with two snakes.
He was regarded as the protector of thieves and the god of wisdom.
In ancient Egyptian mythology, Hermes is equated with the god Thoth, known for inventing writing, and associated with wisdom, magic, and science.
He says that this Son of God shall be the Savior of mankind, but that many shall not know Him until He shall have been put to death.
The aeons are the builders in God's building mart, and gave it size and beauty, all that land e’er gathered or land needeth.
The gold had formed in God's great crucible where matter formeth by a method man cannot grasp but through the aeons, for no speck of time can so create that man may turn and say: "Behold the wonders of the earth and sea which have been formed in this brief span of time!"
It rose a jewel on the ocean's breast and not one link of land to land was cast, but he who sought the shore of alien spot must journey in the galleys pierced for oars where slaves sat dumbly rowing all the day, chained, numb with labor or went down to death with shackles smiting and with curse on lips that man dared chain his fellow-God's own son as he—the brother—who was held as slave.
A people born to look on God's great world as His fair gift must turn to Him their constant thought, and thus a people born to worship they.
Yet thus I speak: no shame is in my heart, for all God's creatures hold the spark of lust and only mind directeth what the lower will deems needful.
Estate and name have had no place in God's creative law.
Their God a unity of forces—matter typified by instinct and intelligence.
They burned to God such matter as was fit—a simple sacrifice of flowers or fruit was theirs like unto the Atlantians.
A symbol in the temples to that god they designated "Ram." Aye, it was born in mind of one who woke to consciousness of God's creative force, not form, and also man's great part in distribution of the gifts of Him—the Mighty One.
A crossing of God's work by man's to make a perfect whole.
The symbol of the stars so set in form bespake God's nearness to the land He had created; they taught God's nearness and man's art to so protect that with which He had studded Earth's great plains and hills.
Yea, thus it was and is unto this day; a cross betokens God's great power and man's adaptation of material given for his uses by that One who set the stars on high in form of cross.
The characters for speech, at first but crude, soon caught the grace of every art employed by those deft fingered people; greater far than any nation that has trod God's earth since their grand day was set.
As centuries passed there reigned one monarch—him ye call Osiris—for such I swear was ancestor to that god-king of my land whom ye are taught to doubt as myth or mock, but who did live indeed and reign.
Men of that great council who had striven hard to bring to shame the line that mocked the Higher, and asserted that their reign began in gods who handed down to children god-fathered, born of maids, all the mighty line.
Those ancient Mayans, O mine own, a people were who ravaged not as nations throve beside, but peaceful bode amidst their palaces, grew wise with age and sedulously they worshipped gods who throve on their credulity, for not the image only did they worship, but the living man who represented Deity, grew wise and bold as followers did endow with attributes of wisdom and of power that quelled the storms and caused the gentle rain to fall.
They bought them power, those parents vile, by "casting to the gods," the fairest maids, and thus the habit grew and fouled the land by such indulgence.
"The serpent sacrifice" ’twas called, and in a pit were nurtured poisonous snakes by thousands, and upon a "platform" in that sullied pit was placed the victim and the serpents twined and struck at one who shrank and shrieked for aid and prayed to heedless gods who represented wanton cruelty.
The years passed by and serpents grew and multiplied, but at the last the Mayan "gods" did weary of that mode of sacrifice and lost the habit; yet until the last a sacrifice of man and virgin fair was made to satisfy a senseless thirst for lust and power.
They were men of mind endowed with reason; calculation and that sentiment which yearns to reproduce the works of God, ye call, in marble, stone of certain value bent to methods man designed; stone which caught electric currents; thus the secret note of poise which lifted with aid of men by thousands brought, perchance, from other climes.
It sprang to being from a wayside spray that God created for the birds which sang in that lost land, now sunk but shall arise again with all its drowned wealth of upbuilded fanes and walls and palaces which Ocean hides and laves, and yet rebuilds with shapes in pearl, and shell and life that drinketh deep of ocean life and knows not sun-shape.
The raving were made peaceful; the fever-smitten were thus healed; they called it "breath of gods." The liquid, priceless, hidden was in one vast temple when the watery wall rose up engulfing all that land.
Priesthood reigned, save for a space at least, and laws for marriages were made to fit the priest's own will; nor king did understand that "counsel" meant the tightening of a bond cast in the name of gods that he did claim as his protectors.
"We wed these scions of the house of Ram (or Ses)," whichever god the parents claimed.
"The gods are binding fast two hearts," they spake, "’tis well." But should a wife be smitten ere a birth proclaimed her lord a father, he who wed must pray to Ses for years ye number ten ere he another bride could claim; and she must have been blessed at birth as bride of one who passed.
An infant born was closely watched by leech, and if, perchance, the moon had risen round six times and it showed weakness of the brain its life went out to gods who bore the soul, they well believed, to heaven for infants' souls.
If at its birth the shape lacked aught of symmetry, or strength to wail was lacking, it left no memory of its birth or name upon the parents' minds, who all resigned did speak: "The gods receive."
Thus God's mark is set on all.
He maketh as His will dictateth nor shall man so shape his ways but they shall fit the mood of that great great God-mind.
At death a father portioned off his household goods, the gods had yielded him throughout the years, to every child like portion; and so sacred was the gift, he gave the mother to the eldest's care.
Nay, Earth received not to her arms the husk of them who passed, but fires were builded high of fragrant wood and subtle breath of spice condensed in fragments of fine stone; and on the pyre was cast, in robes of white, the form once loved but tendered to the gods when soul had fled.
A monument was raised and feasting took the place of fasting, for the gods were said to Celebrate the soul's return unto the Arms that cast it forth.
For though believing in the gods, a subtle voice contended to the people that the brother priests might plot great power to wield; thus from each household twain at most were given.
Great galleys beat at times upon the sand; great boats which stole at night from out the dark and hungry foe, barbarian, crept to cot or palace walls, beat back by guards or left to slaughter innocence and age or manly priest who spake of gods to ears deaf to the Higher.
Atlantis knew the grace of music; builded instruments to catch the notes of Nature; of that subtle music of the spheres which gross ears attuned to jarring sounds of Earth may never hear, but builded so completely were those harps of metal frame and silken cords, bound down the finest crystal which quivered at a stroke of the magnetic ether so that a tone from out the "silence" came and smote the ear of listener till his soul was all attuned to higher music, drunk by those around the throne of God, ye speak.
Yet the secret was Baun El's alone, nor king nor noble sought to wrest from him what he had won through strong approval of the gods, they spake, and dared not wrest from him lest plague of blindness smite their eyes, or numbness seize the hands, which sought to grasp the secret of the God-sent knowledge.
When reached that tender year ye number "twelve" they stood each noon and sang unto the gods.
Metal that the waves had cast no foul decay upon nor wrought a change save that the creatures creep about inscriptions to the gods or king whose people loved him well.
A marriage feast with figures true to life lies lapped by waves and coated with fine sand, yet if the power of man could raise the slab, so mighty, it were fit to place in any hall of earth, a work that Time hath touched not with his gnawing fangs which crumbles all, if so man's work as God's be not akin to that eternal wave which marks the growth of Time.
All about the globe were woven with the skill of cunning craftsmen lilies pale, or rose, that all save scent marked perfect as marked God who gave it birth from out the soil.
Linen, too, they knew; but this was brought in galleys from that land whose people passed and in their place had sprung a savage horde who knew the dregs of birth as in that day when first man sprang from force of nature; cradled in the cloud and rocked by winds, and warmed by Sun and fed on God's own atmosphere.
Yea, sandals covered feet that nature made so graceful ’twere a sin to hide in shapen casket that fair print of God on man form.
These the words that God doth change by naught in Nature nor through all His laws!
evil whispers are the lower self, yet welded are the soul and earth-mind, kin, and yet are severed by the sense of God, ye call for want of name to designate the vast—the mighty—all pervading Force, which entereth every form born from the womb of mother.
God-All-in greatest portion.
The son of Ocean's spite reared to his gods, for preservation of his life, a wall of rock and set thereon a disc of polished gelb he wore upon a thong about his neck.
All understood though having not one god their own.
Then strife arose, but by a threat that gods would bear the wand of stern destruction to the isle were priests but crucified or banished, or yet shifted tor the captive men afar, as sometimes done, fear gripped hard the government and priests remained in power.
Health laws in measure also made they and the fixing of the tithes each made for prayer to gods.
He the secrets of "the gods" had learned—mere carven shapes to represent the thoughts that dwell
The priesthood held much power, as it has held since first man turned his thoughts from God's great works and queried to his fellow: "He that marketh me as man, I understand Him not, but thou art wise.
By glance of eye he seeketh to show the terror his presence calleth to the one whose life, mayhap, hangs on his word, and play becomes a stern reality till man believeth he is God indeed.
The state succumbed to the assertive power of priests until at last aroused by deeds of blood, they bade the priesthood pray to gods, and fix the mind on things above the clouds, and leave affairs of state to men whose minds were trained to earth-ways, not to higher lore.
And he—Bolandos—sinned in harboring love for one fair woman who did kneel each day before the shrine of Ses—the god of Death.
thou god of death—as life—what my heart craveth.
have sealed the vow of constancy to one who, dying, left her free to wed with none save men in touch with gods.
But when the rose tree's bloom did make a garden of the gods that favored land, there came an hour when the crafty Abbas' son did seek the confines of a garden fair, unfaithful to his beauteous Olasandron.
slaves outflung she cast her beauteous length, besought the god: "O Ses!"
And she, according to her race and age, bemoaned her fate, her early widowhood, and called upon the great god Phenox to sustain her heart in its deep torment.
It crashed along the arches where the gods in jeweled state, upheld by hordes of priests, sat calmly gazing with their beryl eyes upon the rioters who heeded not the sacred place, but burst upon this vision clamoring with hate.
"Priest as false as they who swear eternal fealty to the gods they barter for the gems each wears upon his crown!"
To men grown old in crime the punishment became more lenient, for thus the council argued: "The gods a punishment will mete which days, but few, hold for this wreck of manhood, and thus no need have we to aid." So he, the hardened criminal, was bound within a vault which led unto the sea and there eked out a life of solitude, with naught save needed meat and drink to break the hours' long sway.
And when we speak of Nature, in our hearts the real source doth beat the current strong of God—of All—of atoms—whirling specks and massive products of a Mind alone.
Aye, God doth never yield again to husk when once the cord of soul and husk is broke.
A woman nurtured tenderly was made to kneel on stones, protected from the sun's fierce rays, and there for weeks ye number twelve each day did kneel with arms upraised to gods.
And thus did man take in his hands the task of God to punish for despoiling page of life—the book unsullied first, but blotted sore with stain of unfixed thoughts—of ill to fellow men.
gods, so massive that a wonder of the world men later did behold in viewing what the hands of their descendants wrought.
Hair of snowy hue clung round a brow no length of knowledge stamped, and eyes were dulled with wine, and form, which God made perfect to contain a soul, was warped with foul excess.
Law of God forbids the soul to sully with material gifts its heritage of peace.
men more blest the bread to nourish life, the goods to cover, gems to deck for fête and gifts to buy the god's approval.
"Well thou knowest my state; yet will I toil in cot, as toil the kind who envy me, ere I return to his embrace—the foul-souled one who bartered fortune's smiles to him—my father, for my form, my life, my hopes, for all thou namest as gifts the gods do send.
"Oft have I thrust my hands to heaven and cried unto the gods, and offered gifts the poor would fortunes call, yet not one hope gave they of my release save what thou swearest.
Her grace of form, her glance of tenderness, so rare, disarmed suspicion and so stilled the demon of the jealous god within his breast, he spake: "I trust thee fully.
In that early day so wise the scattered people of the South they seemed to mock at God's creation, so complete the work turned from their hands.
of each boat showed name in symbol clear, or characters, and over every name was set the god each worshipped.
Thus each captain's god was borne aloft; and as the sun shot up or sank beneath the water, seemingly, each man of all the fleet did lift his voice and cry:
"We laud thee; God of all the gods who doth protect and hold in bonds of safety us—and ours—our land, our captain and this noble barque." So clearly rang across the water loud this cry when stars denoted midnight, or great Orion swinging far in space, and in his language held the token of a storm, or Venus dipped her golden head and Mars swung boldly into sight.
Aye, harm was done by digging deep through centuries, for by digging, inner fires were loosed, and wall of water seething through it bore beneath the waves the block of land so huge and rich it seemed the home of gods—Atlantis.
Ornaments were made, some beautiful, and all were prized, for instinct seemed to recognize the purity of gold which they taught God had made of sun-rays smiting rock that held the greatest sulphide matter.
all that God doth count, but man may stand appalled and dare not think the ages in one column, for ’tis Time!
As medicine the use of bismuth was not known, but it was used as softening property in brittle rock when ground to make the composition slab to build, or yet for tablets raised to gods, or for the use of mariner, in stating laws in moist, hot countries under the Atlantian rule.
For he—Osiris, son—in that past day did offer to his gods a gift of life for preservation from that water-death which smote the land—that, cruel, thrust him forth!
Of the three sons born to Osiris—king—but twain survived their infancy, and these were strong and beautiful as gods, ye speak.
Yet did the prince, first to the monarch born, though banished from the palace of his sires until his sires’ death (and should another heir be born the banishment was for the prince's life and he an outcast), swear by his gods that so disgraced was he, and stung by taunts of them who looked upon the violation of Atlantian law as violation of God's chosen law, that he would never on the island reign, nor stand a subject of the kingdom till his father's death, so, firm, departing took the friends who bode within his halls.
Earth-trodden, hampered none might hope to reach the heights, and thus in secret did the priest read low—the doom of that old king as set by gods whose laws were violated.
And when afar the refugees did hear the fate befallen king and subjects, all, low spake they in their horror: "Thus the gods decree for violation of the marriage laws read from lips unseen by men of fleshly mood, but law imparted to such priest as sins not, fasts and peers into the higher world through eyes of soul alone.
"A star of destiny we follow; guarding eye of god," spake she, the virgin wife of him, Osiris.
perchance the eye of god we follow," spake the all-appointed king, the banished prince—the father of a line so kingly that the world did speak with awe the names of sons and of descendants all adown the line of Egypt's monarchs.
Sacred she as gift from gods indeed.
The king but smiled: "In infancy," he spake, "I wed in thought, and by the law of Custom, the son of her—mine other—sister—half—and this strange god-sent creature born 'mid elements I ne’er beheld.
The stars at night shall speak to thee of me, and He—the One whom lesser gods would thrust from out the temple home, holds safely.
“One shall come at last who in thy arms shall lie and down the line of history be absolved from sin, but her thou lovest never, for the tie of soul to soul is held between us, born on heights where Nature readeth Law at first, breathed from the lips of Majesty, the king God of the gods.”
And one hath shown an architrave of white, embossed marble writ with figures of the gods they worshipped in Atlantis.
And yet God's image, sometimes sore defaced, did linger in his brain power to extent that carven lines were wonder of all ages.
And she, his wife, had father, mother there, beneath whose roof her rosy childhood passed, and from whose sheltering arms he had decoyed with promises of love unfailing as the gods!
Do the gods cast down to earth such self-neglected ones as thou to sight appearest?
For Death is nigh, but He, my people's God, will gather to Himself the scattered shards and make again a mighty tribe
Love touched both our hearts, its rosy finger pointing to the same sweet face, vet he, not I, was chosen by the god to claim the one who bore thee.
No spy who seeketh word of Kling—our monarch, Kling, the great, or I, who bartered fame adown the centuries long for greed of gold, now worthless, lives to cast an eye to gods.
Secrecy was pledged lest angry gods cast foul disease upon the eye that pictured—lips which told.
eyes grew bright with leaping light, as Mars—the great sky war-god swung on high.
The gods be praised!
Men of Mars, ye learn the meaning well of hues the gods make in the worlds to gladden orbs of men and make the heart to leap, the blood run quicker yet, and pulse beat fast which once felt sluggish thrill.
"Behold!" a general cried, "the hands of gods lie low above us smiting us in turn, perchance, as we smite one another!"
Ye shall see and name in our own tongue, for by our gods I swear that ere the snow falls on Britanji's spur we start us southward; winter is there Spring, and Spring a joyous time of warmth and gayest life in nature.
"Our gods are false!" cried Olaf.
Loud the music called to banquet hall or dance, or yet to prayer, for them whose days were few and who did turn their eyes to gods, as then, and only then the people learned to pray.
The magnet of the moods of men mayhap it was, for the keen-eyed thing directed, so it seemed, that gods indeed had builded for the use of chosen ones.
No trumpet sounded morn, nor bells clanged: "to thy prayers, the gods awake!"
"We feast anon when stress of war is passed," they murmured, "if the gods so will; if not, we feast on blossoms fraught with spice where nectar holdeth for the one who asks—but asketh, all is his who asks, indeed!"
"They pray to gods with black, black hair and eyes!" sang Olaf merrily.
"To gods who so forget that sleep falls heavily upon the galley's lord who bides on shore while galleys swing to anchor.
"Age, too, sleeps, for so my gods do whisper in mine ear.
"We fight with gods," they muttered, man to
It was the cry of Ram and Phenox, Ses and other gods "who victory gave."
Swift sailed they and swift halted; their intent so sudden that the men of peace turned pale though fearing not for self but for the wounded men who called on gods with pain-drawn, quivering lips.
A pulpy mass it seemed beneath the metal made by science learned from nations far, and planet-men and they with brain so tuned to subtle notes of usage that it seemed as gods had talked to men with lips to ear.
"We homeward turn, O men, O gods of this great isle of sea!" so wailed the foe in song.
With lips that set all firmly, brow that frowned, spake she, the ancient: "King, but not a god, ye now are called!
"And yet, mayhap, the state which Earth doth keep the gods permit in realms more fair than
The sun had set ere called the gods the soul of him, the king, to realms of peace.
I thus explain the destruction of Atlantis—land of the beautiful, land of gold, of knowledge, of science, art, music; all that man beneath God perfecteth added to God's own work.
Aye, beauty of form as well, for died at birth the child who bore not the imprint of the higher model in perfect form, lacking naught that would please the eye of man, or god, they taught, for the people of that lost land worshipped as did we of Egypt.
I first beheld the figure of a maiden clad in sacrificial robes kneeling at an altar, her face distorted by the death agony, the hands uplifted to the impotent god who scowled upon her body, reft of soul; and then mine eyes turned to the higher plane.
And thus I saw them—maid and wife and child—the form—but useless cask which spilled the golden wine that means the breath of God.
Just a span it seemed above the water when he who looked from highest point to mark the planet's course as he had been appointed, saw the light and muttered in his beard—a century grown: "God's doom is on us!
But one God is there, though others swear that Ab-Dallah, Soam, Phenox, Ram and Ses have equal power with Him, but I say nay, for I have sought in Nature all the tongue that teacheth wisdom.
But one God is there!
“My master of the Tower—one hundred years—a sign hath read in that vast wheel of blood, and bids ye seek the shrine of such a god as each doth trust, but thus he bade me speak:
“The stars last night shone with a baleful light, like eyes of lions caged and thirsting strong for blood; and in the mountains, pointing spear-wise, high, a muttered voice was speaking to the soul of him, so formed of fiber and of flesh are we that one doth tremble when the elements are wroth in unison with God.
It is believed to mean "Gate of the Gods" (from "bab" meaning gate and "ilu" meaning gods).
The name "Babylon" is derived from the Akkadian name "Babilim", which means "Gate of the Gods." The city was originally named Babilim by the Akkadians, a Semitic people who inhabited Mesopotamia.
He describes the city's walls, gates, and temples, including a "temple of Zeus Belus" (likely referring to the god Marduk, who was associated with the ziggurat Etemenanki).
The narrative plays on the Hebrew word “Bavel,” associating it with the Hebrew verb בלל (balal), meaning “to confuse” or “to mix,” as in the story, God confuses the language of the people so they cannot understand one another.
This structure is the Etemenanki, a massive ziggurat dedicated to the god Marduk.
Herodotus describes the city's walls, gates, and temples, including a "temple of Zeus Belus" - Zeus is a God associated with Atlantis.
It is probable that the earliest form of alphabet was hieroglyphic, "the writing of the Gods," as the Egyptians called it, and that it developed later in Atlantis into the phonetic.
In like manner in both hemispheres the worship of the sun-disk or circle, and of the serpent, was universal, and more surprising still is the similarity of the word signifying "God" in the principal languages of east and west.
They had even a ceremony resembling the Eucharist, in which cakes marked with the Tau (an Egyptian[11] form of cross) were eaten, the people calling them the flesh of their God.
invisible, incorporeal, one God of perfect perfection" (see Sahagun's Historia de Nueva Espâna, lib.
The memory of this divine ruler was naturally preserved in the annals of the race, and in due time he came to be regarded as a god, among a people who were naturally psychic, and had consequently glimpses of those states of consciousness which transcend our ordinary waking condition.
Each man was his own "Law, and Lord and God," and the very worship of the temples ceased to be the worship of any ideal, but became the mere adoration of man as he was known and seen to be.
We are the kings it was said; we are the Gods....
The richer men kept whole trains of priests in their employ for the cult and care of their shrines, and offerings were made to these statues as to gods.
It was only with the coming of the savage Aztecs that the harmless Mexican ritual was supplemented with the blood of human sacrifices, which drenched the altars of their war-god, Huitzilopochtli, and the tearing out of the hearts of the victims on the summit of the Teocali may be regarded as a direct survival of the elemental-worship of their Turanian ancestors in Atlantis.
From the small minority who aspired to initiation, and had touch with the higher spiritual life—who knew that good will towards all men, control of thought, and purity of life and action were the necessary preliminaries to the attainment of the highest states of consciousness and the widest realms of vision—innumerable phases led down through the more or less blind worship of cosmic powers, or of anthropomorphic gods, to the degraded but most widely extended ritual in which each man adored his own image, and to the blood-stained rites of the elemental worship.
Now the solution of this apparently insoluble enigma lies in the fact that the building of the bridge had only then been begun—the bridge of Manas, or mind, destined to unite in the perfected individual the upward surging forces of the animal and the downward cycling spirit of the God.
Poseidon: Greek god who received Atlantis as his allotment, fathered its kings with a mortal woman, Kleito (Cleito).
Zeus: King of the gods, who decided to punish Atlantis for its moral decline.
Creation of Atlantis: The gods divided the earth; Poseidon took Atlantis, marrying Kleito and fathering ten sons (five twin pairs).
Zeus’ Judgment: Zeus, seeing Atlantis’ decline, assembled the gods to punish it, though the narrative cuts off before the punishment is detailed.
This summary captures the key figures (gods, rulers, and narrators) and events (rise, war, fall, and legacy) of Plato’s Atlantis narrative.
And of these two we must give the priority in our account to the state of Athens.Once upon a time the gods were taking over by lot the whole earth according to its regions,--not according to the results of strife: for it would not be reasonable to suppose that the gods were ignorant of their own several rights, nor yet that they attempted to obtain for themselves by means of strife a possession to which others, as they knew, had a better claim.
.Concerning the allotments of the Gods, that they portioned out the whole earth, here into larger allotments and there into smaller, and provided for themselves shrines and sacrifices, even so Poseidon took for his allotment the island of Atlantis and settled therein the children whom he had begotten of a mortal woman in a region of the island of the following description.
And Poseidon himself set in order with ease, as a god would, the central island, bringing up from beneath the earth two springs of waters, the one flowing warm from its source, the other cold, and producing out of the earth all kinds of food in plenty.
And they had built the palace at the very beginning where the settlement was first made by their God [Poseidon] and their ancestors; and as each king received it from his predecessor, he added to its adornment and did all he could to surpass the king before him, until finally they made of it an abode amazing to behold for the magnitude and beauty of its workmanship.
And they placed therein golden statues, one being that of the God [Poseidon] standing on a chariot and driving six winged steeds, his own figure so tall as to touch the ridge of the roof, and round about him a hundred Nereides on dolphins (for that was the number of them as men then believed); and it contained also many other images, the votive offerings of private men.
And there they had constructed many temples for gods, and many gardens and many exercising grounds, some for men and some set apart for horses, in each of the circular belts of island; and besides the rest they had in the center of the large island a racecourse laid out for horses, which was a stade in width, while as to length, a strip which ran round the whole circumference was reserved for equestrian contests.
In the sacred precincts of Poseidon there were bulls at large; and the ten princes, being alone by themselves, after praying to the God that they might capture a victim well-pleasing unto him, hunted after the bulls with staves and nooses but with no weapon of iron; and whatsoever bull they captured they led up to the pillar and cut its throat over the top of the pillar, raining down blood on the inscription.
And when each of them had made this invocation both for himself and for his seed after him, he drank of the cup and offered it up as a gift in the temple of the God; and after spending the interval in supping and necessary business, when darkness came on and the sacrificial fire had died down, all the princes robed themselves in most beautiful sable vestments, and sate on the ground beside the cinders of the sacramental victims throughout the night, extinguishing all the fire that was round about the sanctuary; and there they gave and received judgement, if any of them accused any of committing any transgression.
And there were many other special laws concerning the peculiar rights of the several princes, whereof the most important were these: that they should never take up arms against one another, and that, should anyone attempt to overthrow in any city their royal house, they should all lend aid, taking counsel in common, like their forerunners, concerning their policy in war and other matters, while conceding the leadership to the royal branch of Atlas; and that the king had no authority to put to death any of his brother-princes save with the consent of more than half of the ten.Such was the magnitude and character of the power which existed in those regions at that time; and this power the God set in array and brought against these regions of ours on some such pretext as the following, according to the story.
For many generations, so long as the inherited nature of the God remained strong in them, they were submissive to the laws and kindly disposed to their divine kindred.
And Zeus, the God of gods, who reigns by Law, inasmuch as he has the gift of perceiving such things, marked how this righteous race was in evil plight, and desired to inflict punishment upon them, to the end that when chastised they might strike a truer note.Wherefore he assembled together all the gods into that abode which they honor most, standing as it does at the center of all the Universe, and beholding all things that partake of generation and when he had assembled them, he spake thus : [the text breaks off here]."
Wr.alda6 tham allêna god ånd êvg is, mâkade t.anfang, dana kêm tid, tid wrochte alle thinga âk jrtha.
Alhwat god ånd djar is, brocht hju by dêgum ånd alhwat kwâd ånd årg is, brocht hju thes nachtis forth.
Thåt forma hwat hju hjra bårn lêrde was selv-twang, thåt ôthera was lyafte to düged, ånd thâ hja jêroch wrdon, thâ lêrde hju hjam thju wêrtha fon tha frijdom kånna: hwand sêide hju svnder frijdom send alle ôthera dügedon allêna god vmbe jo to slâvona to mâkjande, jvwe ofkvmste to êvge skantha.
Is-er god sêid, [28]tha vndvath hi him selva fon sinum wêpna, ånd sjvgun wêrar brångath him by thêre moder.
Ek thorp skil en hêmrik håva nêi sina bihof ånd thêne grêva skil njvda that alra ek sin dêl bidongth ånd god hald, til thju tha åfter kvmmande nên skåde navt ne lyda ne muge.
Ak ne mêi tha mårk skat navt êr vrsellath1 ne wertha as thåt ôra god.
Is thêr åmman alsa årg that-er sjvcht-siak fja jeftha vrdêren wêr vrsellath vr hêl god, sa mot thene mårk-rjuchtar him wêra ånd tha famna him noma invr-et êlle lând.
Sin jongste svn mêi thåt god erva, åfte tham thamis jongste, thån skil mån that wither nimma.
Sahwersa orloch kvmt ånd thêr wrde husa homljat jeftha skêpa, hok that et sy, sy-et thrvch thene fyand, tha by mêna rêdum, sâ ach tha mêna mênta, thåt is al-et folk to sêmne that wither to hêlene; thêr vmbe that nåmman tha mêna sêka skil helpa vrljasa vmbe sin åjn god to bihaldane.
Tha kâpljvd moton kêren ånd binomath wertha thrvch tha mênte thêr-et god hêreth ånd tha stjurar ne mügon thêr by nên stem håva.
Sahwersa vsa swethnata en dêl lând håve jeftha wêtir, that vs god tolikt, sa focht-et vs vmbe that a kâp to frêja, nillath hja thåt navt ne dva, than mot mån hja that bihalda lêta.
Êwa thåt sêit setma thêr bi aller månniska êlik an hjara mod prenth send, til thju hja müge wêta hwat rjucht ånd vnrjucht sy ånd hwêrtrhvch hja weldich send vmbe hjara åjne dêda ånd tham fon ôrum to birjuchtande, thåt wil sedsa alsanâka hja god ånd navt misdêdich vpbrocht send.
Willath tha månniska thus setma ånd domar mâkja, thêr alan god bilywa ånd allerwêikes, sa moton hja êlik wêsa to fara alle månniska; nêi thisse êwa achath tha rjuchtera hjara ordêl ut to kêthande.
Tha Nyhellênia1 tham fon hira åjn nôme Min-erva hête, god sêten was ånd tha Krêkalander2 hja to met even hårde minade as vs åjn folk, thâ kêmon thêr svme forsta ånd prestera vppe-ra burch ånd frêjon Min-erva hwêr of hjra erva lêjon.
Tha prestera, god sêid; men hwêrto thjanath thene hund an thina fêra hand.
That likath vs god to, sêdon tha prestera; men seg vs, hwat is thju bitjvtenise fon thi nachtule, ther immer boppa thin hole sit, is that ljuchtskvwande djar altomet thet têken thinra klârsjanhêd.
Ik kån ên gode, thåt is Wr.aldas gâst; men thrvch tham er god is, dvath-er âk nen kwâd.
Jef thin drochten thån sâ bjustre god is, wêrvmb wêrther-et kwâd thån navt, frêjath tha prestera.
Thåt is âk vsa wille, thêrvmbe kjasth vs folk sin forsta, grêva, rêdjêvar ånd alle bâsa ånd mâstera ut-a wisesta thêra goda månniska, til thju allemånnalik sin best skil dva vmbe wis ånd god to werthande.
That likt en ordêl, sêidon tha prestera, men aste nv mênste, that pest thrvch vsa dvmhêd kvmth, skolde Nyhellênia thån wel sa god wêsa wille, vmbe vs ewat fon thåt nya ljucht to lênande, hwêr vppa hju sa stolte is.
Wi willath bilâwa thåt thin rêd god sy, sêidon tha prestera, men seg vs, ho skilum wi thêr alla [54]månniska to krêja, thêr vnder vs weld send.
Thach thåt folk was nên frydom wenth ånd tha hêra bilêvon welda nêi that ir god thochte.
Sahwersa åmmon eng god heth, ånd en ôther likt that thermête that i him thêran vrfate, sa mot-i thåt thrja vrjelda.
Men hja niston navt god, thåt-et fon et jol mâkad was ånd that-et thêrumbe altid skrêven wrde moste mith son om.
Thâ hja god sêten wêron, sochton tha Magjara athskip bi vs, hja bogadon vp vsa tâl ånd sêdum, vp vs fja ånd vppa vs ysere wêpne, thêr hja gêrn to fori hjara goldun ånd sulvere syrhedum wandela wilde, ånd hjara tjoth hildon hja immerthe binna tha pêlon, men thåt vrskalkton vsa wâkendom.
Thâ hja nw god sâton, thâ sandon hja svme alde stjvrar ånd mâgjara ana wâl ånd forthnêi thêre burch Sydon, men that forma nildon tha Kâdhêmar nawet fon-ra nêta.
Tha thâ wi hjam fon vsa ysera wêpne vrsella wilde, gvng to lersta ella god, âk wêron hja sêr ny nêi vsa bårnstênum ånd thåt frêja thêr nêi nam nên ende.
Was hi thêr sêten, thån most-i an sina sibba ånd âtha skriwa, that-et land sâ god wêre ând tha månniska sâ luklik, as ninmån hin selva mocht forbylde.
This tonôma was god kêren, hwand tha rêd, thêr hju lênade, was ny ånd hel bvppa alle ôtherum.
Ak nildon hja nêne ore Moder kjasa lêta, to segande, hja hêde frêse that er emong hira fâmna nimman wêre, thêr hja sa god kvnde trowa as Minerva thêr Nyhellênia tonomt was.
Men wi nildon Minerva navt as êne godene navt bikånna, nêidam hja selva seid hêde that nimman god jefta fvlkvma wêsa ne kvnde thån Wr.aldas gâst.
Tha wista thêra burchhêrum êl god sjande thåt hja tha burch navt hâlda ne kvnde, rêden Gêrt hja skolde gaw to bitta, bi fira Sêkrops wodin wrde ånd overs bigvnde, thrê mônatha åfter brûde Gêrt hinne mith tha alder besta Fryas bern ånd sjugum wara twilf skypum.
Hju is êl klarsjande, god, men min âgne ne send fêr fon vrthjustred to wêsane.
Ik håv sjan thåt hju hira fryadelf herde minth, nw god, thåt is lovelik, men ik håv forther sjan thåt Tüntja Apol-is nift is.
Tha forsta bigripen êl god, hwêr hju hly sochte, men emong et folk kêm twyspalt, ånd nêidam heth maradêl fon hyr wei kêm, wilde-t Tüntja thiu êre navt ne guna.
Alle god minnanda Fryas bern sy held.
Thêrvmbe is Wr.alda allêne god, ånd thêr ne send nêne goda bûta him.
Mith thet Jol wandelath ånd wixlat allet eskêpne, men god is allêna vnforanderlik.
Thruch that Wr.alda god is, alsa ne mei hi âk navt foranderja; [138]ånd thrvch thet er bilywath, thêrvmbe is hy allêna wêsa ånd al et ora skin.
Instêde thåt wy tha årga Findas althus vnwerthlik afternêi snakka ånd kålta, ik ben, jeftha wel, ik ben thet beste dêl Wr.aldas, ja thrvch vs allêna mêi-r thånkja, [142]sâ willath wy kêtha wral ånd allerwêikes wêr et nêdlik sy: wy Fryas bern send forskinsla thrvch Wr.aldas lêva; by-t anfang min ånd blât, thach immer wårthande ånd nâkande to fvlkvmenlikhêd, svnder â sa god to wrda as Wr.alda selva.
Is i thina rêd navt god noch, ik nêt fâr thi nên bêtera.
Hel fon hawed ånd klâr fon sin, êlle god, ånd thrvchdam hira burch allêna spârad was, sach alrik thêrut hira hropang.
Fryso reste mith sinâ ljudum to Stavere, that hja wither to êne sêstêde mâkade, sa god hja machte.
Forth sêid-er thåt wi alle nêi thåt midloste skip skiata moste, is thåt dol god biracht sêid-er, sâ skilun tha ôra him to helpane kvma ånd thån mot alrik skiata sa-r alderbesta mêi.
God rêden anderon tha Juttar, men wi n-åvath nêne ambachtisljud ner bvwark, wi alle send fiskar ånd juttar.
Tha burchfâmna ånd tha alda fâmna thêr jeta fon hjar êre grâthêd wiste, nygadon navt vr nêi Frisos bedriv, thêrvmbe ne kêthon hja nên god fon him.
Wralda is wis ånd god ånd al fårsjande.
Tha bidroglika prestera ånd tha wrangwrêja forsta thêr immer sêmin hêladon, wildon nêi wilkêr lêva ånd buta god-is êwa dvan.
Tha lodderiga mangertne ånd tha vnmånlika knâpa thêr mitha vvla presterum ånd forstum horadon vntlvkadon tha nya tâla an hjara bola, thêrwisa send hja forth kvmen êmong tha folkrum, til thju hja god-is tâle glâd vrjetten håve.
Hêde hja nvmâr êne tâle forsvnnen, müglik was-t thån jet en lith god gvngen.
Bist thv alsa gyrich that thu irtha allêna erva wilste, alsa achst thv nimmer mâre nên ôre tâle ovir thina wêra ni kvma to lêtane as god-is tâle, ånd thån achst thv to njodane, til thju thin åjn tâle fry fon uthêmeda klinka bilyweth.
Fül håvon wi witherfâren, men fon alle burgum, thêr thrvch arge tyd vrhomlath send ånd vrdiligad, heth Irtha Fryasburch vnforleth bihalden; åk mêi ik thêr by melda thåt Fryas jeftha god-is tâle hir evin vnforleth bihalden is.
Willath tha ôra folkar ysre wêron fon thi sella ênd thêrvr mith thi sprêka ånd thinga, sâ moton hja to god-istâle wither kêra.
Lêrath hja god-is tâle sâ skilun tha worda fry-sâ ånd rjucht-hâ to hjara inkvma, in hjara brêin skilet thån bijina to glimmande ånd to glorande til thju ella to-ne logha warth.
Thrvch tha prestera ni warth et nit wêrth, hwand thisa noch snoder ånd jyriger als alle forsta to samene, wytath êl god, thet al-et jeld endlik in hjara bûdar kvmth.
Thâ sin tât fallen was, ând hy vppa tham-his sêtel klywed, thâ wild-er êvin god sin ambt bihalda, lik as tha keningar fon-t âsta plêgath.
Vmbe nw god forstân to werthande, môt ik min telling vr thåt Skotse folk resta lêta, ånd êwet fon tha hêinda Krêkalanda skriva.
Men bûkpin reste ånd allerwêikes, hwêr slâvona jeftha god kêm, kêm âk bûkpin binna.
Wi ånd tham fon Grênegâ ne lêton nên god ner minniska ovir vsa pâla navt ne kvma, ånd thêrvmbe bilêwon wi fon tha bûkpin fry.
Thâ pest far god wyken was, tha kêmon tha fri wrden Twisklandar nêi thêre Rêne, men Askar nilde mith tha forstum fon thåt vvla vrbasterde folk navt an êne lyne navt ne stonda.
Askar thêr mênde thåt alles god gvng, lande mith sina skêpa anna tha ôre syde thêre Skelda, men thêr was was man long fon sin kvmste to ljucht ånd vppa sin hod.
Also among the Gods of Mythology there existed no system of laws.
The other, Neptune, called by the Etrurians Nethunus, the God of the Mediterranean Sea, appears here to have been, when living, a Friesland Viking, or sea-king, whose home was Alderga (Ouddorp, not far from Alkmaar).
In the Greek Mythology all the gods and goddesses have a youthful period.
The fair, blue-eyed Pallas, differing thus in type from the rest of the gods and goddesses, evidently belonged to Frya’s people.
Another time they came with a whole troop of people, when the plague was in the country, and said: We are all making offerings to the gods that they may take away the plague.
No, said Min-erva; I know no gods that do evil, therefore I cannot ask them to do better.
If, then, your god is so exceedingly good, why does he not turn away the bad?
This is what our god does not desire, he desires that we should help one another, but that all should be free and wise.
The people began to mock and to jeer, so that she did not dare to pursue the subject; and one would have thought that they would have called all the people together to drive us out of the land; but no, in place of abusing her they went all about from the heathenish Krekaland to the Alps, proclaiming that it had pleased the Almighty God to send his clever daughter Min-erva, surnamed Nyhellenia, over the sea in a cloud to give people good counsel, and that all who listened to her should become rich and happy, and in the end governors of all the kingdoms of the earth.
The Magy said that he was taken up by their gods and still reigned over us, but our people laughed at what they said.
So all these girls served their purpose to steal children from Wr-alda in order to give them to false gods.
There, behind high enclosures of trees or walls, they built palaces with costly furniture, and in order to remain in good odour with the nasty priests, they placed there likenesses of false gods and unchaste statues.
Finda’s people are a wicked people, for although they presumptuously pretend among themselves that they are gods, they proclaim the unconsecrated false gods, and declare everywhere that these idols created the world and all that therein is—greedy idols, full of envy and anger, who desire to be served and honoured by the people, and who exact bloody sacrifices and rich offerings; but these presumptuous and false men, who call themselves God’s servants and priests, receive and collect everything in the name of the idols that have no real existence, for their own benefit.
They do all this with an easy conscience, as they think themselves gods not answerable to any one.
If there are some who discover their tricks and expose them, they hand them over to the executioners to be burnt for their calumnies, with solemn ceremonies in honour of the false gods; [141]but really in order to save themselves.
That I will swear by both our Gods, so that no one may be dissatisfied.
The Joniers, said he, are worshippers of heathen gods; I myself have heard them call upon them.
Among their false gods they had invented also wicked cruel monsters.
Pestilence broke out in the country; and they said that the gods were angry with the domineering of the wicked.
They gave these statues to simple people, and at last they said that Jessos was a god, that he had declared this himself to them, and that all those who followed his doctrine should enter his kingdom hereafter, where all was joy and happiness.
As thus our language opens the way to happiness and blessedness, and thus helps to guard against evil inclinations, it is rightly named the language of the gods, and all those by whom it is held in honour derive honour from it.
The wanton girls and effeminate youths who consorted with the immoral priests and princes, taught the new language to their companions, and thus spread it among the people till God’s language was clean forgotten.
If you wish that you alone should inherit the earth, you must never allow any language but God’s language to pass your lips, and take care that your own language remains free from outlandish sounds.
Many things have happened to us, but among all the citadels that have been disturbed and destroyed in the bad time, Irtha has preserved Fryasburgt uninjured; and I may remark that Frya’s or God’s language has always remained here untainted.
If foreigners come to buy ironwares from you, and want to talk and bargain, they must come back to God’s language.
If they learn God’s language, then the words, “to be free” and “to have justice,” will come to them, and glimmer and glitter in their brains to a perfect light, and that flame will destroy all bad princes and hypocritical dirty priests.
Atlantis was deeply spiritual, and its religion was centered around Incal, the sun god, who represented the source of all life and cosmic order.
Plato emphasizes in his accounts that while Atlantis was initially a land of justice and virtue, its decline into greed and hubris provoked the gods’ wrath, ultimately causing its destruction.
He described the island as a highly advanced society located beyond the Pillars of Hercules (now the Strait of Gibraltar), which eventually fell into corruption and was destroyed by the gods.
On February 5, 2019, Paul Power introduces Robert Nelson, who reads from his book Keys: Love Letters from God.
Nelson emphasizes that angels reflect the qualities of God's spirit, which he describes as humanity's birthright.
However, he states that humanity’s birthright from God is not something to be waited for; it is already present and accessible to all.
Nelson acknowledges the existence of angelic hierarchies and explains that angels, like the Archangel Michael, represent different aspects of God's creative process.
Michael, for example, is described as a being who helps manifest God's creative will.
Nelson references the Old Testament and ancient Hebrew texts, explaining that Michael was an expression of God walking among humans in ancient times.
"Who is like unto God": Nelson explains that Michael's name means "Who is like unto God," which is derived from the Hebrew meaning of the name Michael (מִיכָאֵל).
According to Nelson, demons are already doomed because they have chosen separation from God, whereas angels represent unity and divine love.
Nelson explains that Michael’s name, which means "Who is like unto God" in Hebrew, is not a statement of exception but an invitation for people to realize their divine nature.
On October 8, 2019, Paul Power introduces Robert Nelson, who is reading from his book Keys and Love Letters from God.
On February 12, 2019, Paul Power presents Robert Nelson, who reads from his book Keys: Love Letters from God.
Wholeness is described as a state in which the need for false gods and healing is no longer required.
On February 12, 2019, Paul Power reads from Robert Nelson's book Keys: Love Letters and God.
The passage ends by asking readers to sign their names in place of "God," signifying that each person embodies the divine.
On February 12, 2019, Paul Power introduced Robert Nelson, who read an excerpt from his book Keys: Love Letters from God.
If you would, you are God.
Paul Power reflected on the significance of the last three lines: If you would, you are God.
On January 27, 2019, Paul Power introduced Robert Nelson for another installment of the series "Keys and Love Letters from God," with the 46th message titled "Timelessness." The topic of timelessness had been mentioned in a previous letter, and this episode focuses on the concept of never-ending love and living in timelessness.
He reminds the audience of the saying, "For God, all things are possible," and highlights that in a world of timelessness, life is joyful and fulfilling.
Paul Power introduces Robert Nelson, who is reading from his book Keys and Love Letters from God.
He speaks of the transformation of recognizing God within oneself and others, shifting from a personal relationship with God to embodying God.
Nelson closes by inviting the audience to take the next step in their journey, entering into the adventure of being God.
On February 8, 2019, Paul Power introduces "The Moment," the 65th entry in the book Keys: Love Letters from God by Robert Nelson.
The "false god of fear" is said to scream in response, but its influence only lasts a short time before the voice of truth prevails.
He asserts that time, as humans understand it, was never created by God.
This division mirrors the human perception of God as Father, Son, and Holy Spirit.
However, he states that neither God nor the individual can be divided or controlled.
Nelson explains that wholeness has always existed and will continue to do so—it is eternal, just as God and humanity are eternal.
The talk references "Keys 43" from the series "Love Letters from God," attributed to the work of Robert Nelson.
He emphasizes that the apple is an outward symbol and should not be blamed for human separation from God.
Power explains that the spiritual part of human nature is eternal, as it is derived from God.
Power reminds listeners that humans are eternal because they are part of God's nature.
The talk stresses that separation from God is an illusion.
He encourages individuals to view themselves as one with God and to reject the false belief in duality.
Instead, he explains that the fall is a result of the belief in separation from God.
The talk emphasizes unity and the idea that neither humanity nor any part of creation can fall from God's grace.
He urges listeners to embrace the apple as a gift, symbolizing the shared nature of existence with God.