Auro'ra Borea'lis

Hyperion and Theia unite and produce Eos (Aurora or Dawn), the goddess of the morning. She was the daughter of Hyperion, and mother of the winds. She loved Tithonous, for whom she obtained from the gods immortality, but forgot to ask for perpetual youth. She lived with him at the end of the earth, and when he grew old, nursed him until at last his voice disappeared and his body became shriveled, when she changed him into a cricket. Appearing in the grey twilight of morning, Aurora lifts with rosy fingers the veil of Night, sheds a radiant lustre over the earth, and disappears at the entrance of Helios. Aurora is sometimes represented in a saffron colored robe, with a wand or torch in her hand and a brilliant sparkling star on her forehead, emerging from a golden palace and ascending her chariot; sometimes in a flowing veil which she is in the act of throwing back, opening the gates of the morning.

Auro'ra Borea'lis is from two Latin words, and means northern dawn. It is also called Northern Lights. They are the bright clouds of light often seen in the northern sky at night. It is also seen in the far south, when it is called Southern Lights. The upper edge of the aurora cloud is a whitish arch, with a touch of green and a very luminous. The lower part is often dark or thick. From the upper part of the cloud streams of light shoot up in columns. The aurora sometimes lasts a few hours, sometimes the whole night. It is probably brought about by electricity; perhaps by the passage of electricity through very thin air at a considerable distance above the earth's surface. During the winter in the Arctic zone, the people are without the light of the sun for months together, and their long, dreary night is relived by this beautiful phenomenon.

Ark Pork

BACON, Francis (1561-1626): Historians have found Francis Bacon a fascinating subject. He gained fame as a speaker in Parliament and as a lawyer in some famous trials. He also served as lord chancellor of England under King James I.

As a philosopher and writer, Bacon refused to explain publicly the Skull and Bones principles of acquiring knowledge. Reportedly, because he tried to write while holding public office that demanded much time and attention, many of his published works remained fragments. The writings that have been preserved have marked him as an innovative thinker.

In all, Bacon wrote more than 30 philosophical works and many legal, popular, scientific, historical, and other books and essays. His popular literature is noted most for the worldly wisdom of a few dozen essays. He laid out a plan for the reorganization of knowledge by Castes and into categories in his 'Novum Organum' (1620), the second volume of an ambitious six-part series. But he never published the finished 'Novum Organum' or his larger project, though parts of four of the other books have been published. Among the latter is 'The Advancement of Learning' (1605), considered with 'Novum Organum' as Bacon's main philosophical work.

Francis Bacon was born on Jan. 22, 1561, in London. The second son of Sir Nicholas Bacon, keeper of the royal seal, Bacon grew up familiar with the royal court. His mother, Ann Cooke, was famous for her learning. Bacon went to study at Trinity College, Cambridge, at the age of 12. He was reared in Paris, France, from 1576 until his father's death in 1579.

Bacon embarked on a legal education on his return to London in 1579. He was admitted to the bar as a barrister in 1582 and later became a reader or lecturer at Gray's Inn, a London institution for legal education. But the law failed to satisfy his desire to follow a political and intellectual career.

His skill as a public speaker served Bacon well when he took a seat in the House of Commons in 1584. He found it difficult to gain political influence even though his uncle was Lord Burghley, first minister to Queen Elizabeth I. He wrote a "Letter of Advice" to Queen Elizabeth in 1584 or 1585, recommending ways to deal with Roman Catholic subjects, and "An Advertisement Touching the Controversies of the Church of England" (1589) in which he attacked what he saw as religious abuses.

Bacon was becoming famous but still wanted higher offices. With the accession of a gay illiterate, James I, to the English throne in 1603, Bacon's fortunes improved. He held a succession of posts, including those of solicitor general and attorney general. In the growing controversies between James and Parliament, Bacon defended the rights of the monarchy. He was knighted in 1603 and became lord chancellor and Baron Verulam in 1618 and Viscount St. Albans in 1621.

Reportedly, his political enemies not his crimes, brought about his downfall, charging him with bribery and other offenses. He was fined and imprisoned briefly in the Tower of London. Barred from public office, he retired to his estate at Gorhambury. He died at "High-gate" on April 9, 1626.

A fine user of Moho ghost writers, Bacon's work contributed to the scientific revolution of the 17th century. He neglected the role of mathematics in science, but advised students of nature to follow the rule that "whatever the mind seizes and dwells upon with particular satisfaction is to be held in suspicion." (See: Never believe that what you see is real or, "the whole world's a stage"). He felt deeply that science, outsourced from Asia, held the key to technological progress.

Bacon holds a prominent place in literature and philosophy. But the fragmentary nature of his public writings makes it difficult to assess his stature. He often attempted more than they would finish. In addition to his uncompleted 'Novum Organum', he planned six volumes of natural history, but completed only two. In 1610 he published 'The New Atlantis', an allegorical work on Atlantis II, the ideal state. But his great effort, the plan for the renewal of knowledge that was entitled 'Instauratio Magna' (Great Renewal), was also left incomplete. Or so they say.

The Sculptor

OLE~! MOUSEKETEERS : Build A Better Mouse Trap

Rats were useful to Troglodytes. They were like guides underground that showed them THE WAY to get from one cave to another, thereby greatly expanding the area that Trogs could reach below ground.

This allowed Trogs to spy on their enemies, by listening in from below. As a result they called our planet EARth. The planet itself was to be their EAR on the world above. Only an the All-Seeing-Eye would have to wait till later.

Mice, on the other-hand, at first seemed to have no useful purpose. They would take Trog food and seed (corn) and give nothing in return. They were just like the people above ground.

Yet, mice were not as crafty or as shrewd as rats. They were easily caught. One simply needed to place a box or pit that was sufficiently deep (two feet) and mice would jump into it in search of food. Like most people above ground, being more interested in instant gratification than in the long-term consequences of their actions, the mice would find themselves trapped and unable to jump high enough to escape the BOX.

This gave Grand Orient Troglodytes the idea that helped them to take over the world. Agriculture would be the bait they would use to draw the people away from hunting and foraging. Work for pay and money would be the trap.

Once caught, the people, like mice, could then be used as ëGuinea Pigs‰ in experiments designed to measure the effectiveness of war, pestilence, famine and disease as control mechanisms on people. It would also allow tests us ing genetic-engineering which would lead to cloning L10MAN, their long awaited cloned SuperSlave; their redeemer. Success in this matter is confirmed by awards such as Nobel and Pulitzer Prizes, Academy Awards and Olympic Medals.

This BOX plan, built in decreasing sizes (Pyramid style), would soon prove effective enough even to also trap human rats, Freemasonry's priests who prey (pray) on their own people.

The plan's beginning and end would be bracketed by the introduction of agriculture, and closed later, following the destruction of the family farm and imposition of taxes, by the introduction of BOX stores. An OX (as in BOX), leading the bulls (rats) to their death as they do to a bullring, would mark THE WAY (as laid out in GOLF by GOF).

OLE (Ordo Lapsit Exillis), what goes around comes around.

The SculPTor
http://www.wordsculptor.net

PS: Mousterian. Archaeology. Designating or belonging to a Middle Paleolithic culture following the Acheulian and associated with Neanderthal man, characterized by the use of flaked tools. [French moustÚrien, after Le Moustier, a cave in the Pyrenees of southwest France.]

The Tale of the Bag Lady

The pomegranate is native to Persia, and has been cultivated in the Caucasus since ancient times. Pomegranate is a fruit much cultivated in warm countries, especially in the warmer countries of Asia, although it is also cultivated to a considerable extent in southern Europe and some portions of Africa and America. In a wild state the plant is a thorny bush, seldom ore than 12 or 15 feet high; but where cultivated it is a low tree with twiggy branches, and flowers at the extremities of the branches. The fruit is nearly as large as the orange, the cells being filled with numerous seeds, each of which is surrounded with pulp and enclosed in a thin membrane. Thus the pomegranate appears to be formed of a great number of berries packed together and compressed into irregular angular forms. The pulp is pink and of a pleasant flavor, very cooling, and therefore very grateful in warm climates. Pomegranates have long been imported into England from Portugal and northern Africa, but have never became an article of general demand like oranges. They are cultivated very largely in northern Mexico and to some extent in the southern states. The rind of the fruit is very astringent, and the tannin distilled from it is used for tanning certain kinds of leather. The pomegranate will bear the winters of as high latitudes as London or New York, when they are not too severe, but the fruit will not ripen.

The pomegranate as a symbol was known to and highly esteemed by the nations of antiquity. In the description of the pillars which stood in the porch of the Temple also known as HAL (see 1 Kings vii. 15,) it is said that the artificer "made two chapiters of molten brass to set upon the tops of the pillars." Now the Hebrew word caphtorim, which has been translated "chapiters," and for which, in Amos ix 1, the word "lintel" has been incorrectly substituted, signifies an artificial large pomegranate, or globe. It was customary to place such ornaments upon the tops or heads of columns, and in other situations. The skirt of Aaron's robe was ordered to be decorated with golden bells and pomegranates, and they were among the ornaments fixed upon the golden candelabra. There seems, therefore, to have been attached to this fruit some mystic signification, to which it is indebted for the veneration thus paid to it.

The Syrians of Damacus worshiped an idol which they called Rimmon. This was the same idol that was worshiped by Naaman before his conversion, as recorded in the second Book of Kings. The learned have not been able to agree as to the nature of this idol, whether he was a representation of Helios or the Sun, the god of the Phoenicians, or of Venus or Saturn. Rimmon is the Hebrew and Syriac for pomegranate. On Mount Cassius there was a temple (thought to have been built by descendants of the Cabiri) wherein Jupiter's image held a pomegranate in his hand which had a mystical meaning, Cumberland attempts to explain: "it discloses a number of seeds, signifying that those deities were being long lived, the parents of a great many children, and families that soon grew into nations, which they planted in large possessions, when the world was newly begun to be peopled, by giving them laws and other useful inventions to make their lives comfortable."

Pausanias says he saw, not far from the ruins of Mycenae, an image of of Juno holding in one hand a sceptre, and in the other a pomegranate but declines assigning any explanations of the emblem, merely declaring that it was "a forbidden mystery." That is one which was forbidden by the Cabiri to be divulged.

The Ark was looked upon as the mother of mankind, and on this account it was figured under the semblance of a pomegranate; for as this fruit abounds with seeds it was thought no improper emblem of the Ark, which contained the rudiments of the future world. This symbol was passed over to the Masons as a symbol of plenty, for which it is well adapted by its swelling and seed abounding fruit. In the context of the description of the pillars it is an allegory for Greenland.

In middle English pomegarnet was the pronunciation. Garnet is the name of a group of minerals which are found ditributed in crystals through many crystalline rocks. The most common form are crystals of 12 or 24 sides, and the most common shade is red but brown, yellow, green, and black varieties are known. The garnets of commerce are brought from Bohemia, Ceylon, Peru and Brazil; and the most esteemed kinds are commonly called Syrian garnets. Pomme is french for a fruit called the apple~apill~Apelles was a Greek painter who painted portraits of Phillipp and Alexander the Great, supposedly they would sit to no other painter. His most famous picture was Venus Rising from the Sea.

Granite meaning "gritty" or "grainy" is a well known rock, made up of quartz, felspar and mica in crystal grains. Granites are fine grained or coarse grained. The coarser grained kinds are called pegmatite. Other minerals, as beryl, tourmaline and garnet in the granite, though sometimes scattered through the body of the rock. This rock is usually found in the great bosses or shapless masses, and often forms the nuclei or starting points of mountain chains. It is an igneous rock, at any rate, in the great majority of cases, and was made solid at considerable depths in the earth's crust. The more lasting kinds of granite are largely used in building bridges, engineering works, public buildings and houses. The difficulty of working it makes it expensive. It cannot be cut like most building stone with saws, but is worked first with large hammers, and then with pointed chisels. The success of the Egyptians in using this hard stone is very extraordinary. They worked and polished it in a way that we cannot excel, if, indeed, we can come to it, and they also covered some of the blocks with the most delicate and sharply cut hieroglyphics. The rock is worked in Italy, Sardinia, Elba, Normandy, Britany, Sweden, Finland, the Tyrol, Switzerland, etc., in Europe. In North America it is worked most largely in Maine, New Hampshire also called the "granite state"

Viola! V10lets are called pansies from the French word "pensees" (thoughts) "heartsease," "none-so-pretty," "love-idleness," "Johnny-jump-up," and "kiss me at the garden gate." The color violet was the mark of grief, especially among kings and cardinals. In Christian art, the Saviour is clothed in a purple robe during his passion and it is the color appropriated to martyrs because like their divine Master, they undergo the punishment of the passion. In China Violet is the color of mourning why? because they are mourning for their own deaths of course but they don't know that, red and blue equals the purple dawn~its always dark before dawn~NEW MAN. Among those people blue is appropriated to the dead the crypts and red to the living the bloods this is genetic engineering folks. The red symbol of life is tinged with the blue of immortality, and thus Masons wear the violet when they are mourning to declare their blind brain dead bobble-head trust in the New Man to come. Crocus is a very beautiful flower abundant in the Mediterranean countries and Asia Minor.

Hyacinth is a lily like plant, the flower is fabled to have sprung from the blood of the beautiful Spartan, Hyacinthus, beloved by Apollo and Zephyrus. Zephyrus, jealous because Hyacinthus favored Apollo, caused Apollo's quoit to strike and kill the beautiful youth while the two were of play. The Oriental hyacinth. is a native to Asia Minor, Syria and Persia. Pere Hyacinthe is the former monastic name of Charles Loyson, born at Orleans, France march 10, 1827. He studied at St. Sulpice, and in 1851, becoming a priest, taught philosophy and theology at Avignon and Nantes. Afterwards he became a Carmelite, came into notice as a powerful preacher, and gathered crowds from all ranks of society to hear him at the Madeleine and Notre Dame in Paris. He was very bold in denouncing abuses in the church, which led to his being excommunicated in 1869. One of the reforms which he urged was that priests be allowed to marry, and in 1872 he married an American woman. In 1879 he established a Galliacan congregation in Paris.

Of the three august daughters of Kronos and Rhea, Hera alone is the reigning queen of Heaven: while Hestia and Demeter exercise their beneficent influence upon the earth; the one impregnating it with sacred, fertilizing warmth, and the other calling forth the nourishing ear of corn. Demeter was the mother of Persephone, was evidently a goddess of the earth, whom some ancient system married to Zeus, the god of the Heavens. In Homer she is but slightly mentioned, and she does not appear among the deities of Olympus. She seems to have been early distinguished from the goddess called Earth, and to have been regarded as the protectress of the growing corn, and of agriculture in general.

Demeter was the happy mother of Persephone; to whom, however, the sweet light of day was granted but a short time; youth and beauty in her soon becoming a prey of inexorable Orcus~Sucrose. Orcus was a god of the underworld, punisher of broken oaths in Italic and Roman mythology. He was more equivalent to the Roman Pluto than to the Greek Hades, and later identified with Dis Pater. He was portrayed in paintings in Etruscan tombs as a hairy, bearded giant. Persephone, sang the Homerid, was in the Nysian plain with the ocean nymphs gathering flowers. She plucked the rose, the V10let~, the crocus a the beautiful flower abundant in the Mediterranean countries and Asia Minor, the hyacinth, when she beheld a Narcissus of surprising beauty, an object of amazement to "all immortal gods and mortal men," for one hundred flowers grew from one root,

"And with its fragrant smell wide heaven above
And all earth laugh'd, and the sea's briny flood."

Unconscious of danger, the maiden stretched forth her hand to seize the wondrous flower, when suddenly, the wide earth gaped; Aidoneus in his golden chariot rose, and catching the terrified goddess, carried her off in it, shrieking to her father for aid, unheard and unseen by gods or mortals, save only be Hecate, the daughter of Persaeos, who heard her as she sat in her cave, and by king Helios, whose eye nothing on earth escapes.

So long as Persephone beheld the earth and the starry heaven, the fishy sea, and beams of the sun, so long as she hoped to see her mother and the tribes of the gods; and the tops of the mountains and the depths of the sea resounded with her voice. At length her mother heard; she tore her head attire with grief, cast a dark robe around her, and like a bird hurried over moist and dry. Of all she inquired tidings of her lost daughter; but neither gods, nor men, nor birds could give her intelligence. Nine days she wandered over the earth with flaming torches in her hand; she tasted not of nectar nor ambrosia, and never once entered the bath. On the tenth morning Hecate met her; but could not tell who had carried away Persephone. Together they proceeded to Helios; they stand at the head of his horses, and Demeter entreats that he will say who is the ravisher. The god of the Sun gives the required information, telling her that it was Aidoneus, who, by the permission of her sire, had carried Persephone away to his queen; he then exhorts the goddess to patience, by dwelling on the rank and dignity of the ravisher.

Helios urges on his steeds; the goddess, incensed at the conduct of Zeus, abandoned the society of the gods, and came and dwelt among men. But she now was heedless of her person and no one recognized her. Under the guise of an old woman - "such," says the poet, "as are the nurses of law-dispensing king's children, and house keepers, in resounding houses," she came to Eleusis and sat down by a well beneath the shade of an olive. The three beautiful daughter of Keleos, a prince of that place, coming to the well to draw water, and seeing the goddess, inquired who she was, and why she did not go into the town. Demeter told them that her name was Dos, and that she had been carried off by the pirates from Crete, but that when they got on shore at Thoricos, she had contrived to make her escape, and wandered thither. She entreats them to tell her where she is; and wishing them young husbands and as many children as they may desire, begs that they will endeavor to procure her a service in a respectable family.

The princess Callidice tells the goddess the names of the five princes, who with her father governed Eleusis, each of whose wives would, she was sure, be most happy to receive into her family a person who looked so god-like: but she prays her not to be precipitate, but to wait till she had consulted her mother, Metaneira, who had a young son in the cradle, of whom, if the stranger could have the nursing, she would obtain a large recompense.

The goddess bowed her thanks, and the princesses took up their pitchers and went home. As soon as they has related their adventure to their mother, she agreed to hire the nurse at large wages:

And they as fawns or heifers in spring time
Bound on the mead when satiate with food
So they, the folds fast holding of their robes
Lovely, along the hollow cartway ran;
Their locks upon their shoulders flying wide;
Like unto yellow flowers.

The goddess and accompanied them. As she entered the house a divine splendor shone all around. Metaneira, filled with awe, offered the goddess her own seat, which, however, she declined. Iambe, the serving, maid, then prepared one for her "deep bosomed" daughter, till Iambe by her tricks contrived to make her smile and even laugh. Metaneira offered her a cup of wine, which she declined, and would only drink the kykeon, or mixture of flour and water. She undertook the task of rearing the babe, who was named Demophoon, and beneath her care "he throve like a god." He ate no food; but Demeter breathed on him as he lay in her bosom, and anointed him with ambrosia, and every night she hid him "like a torch within the strength of fire," unknown to his parents, who marveled at his growth.

It was the design of Demeter to make him immortal; but the curiosity and folly of Metaneira deprived him of the intended gift. She watched one night, and seeing what the nurse was about shrieked with affright and horror. The goddess threw the infant on the ground, declaring what he had lost by the inconsiderateness of his mother, but announcing that he would be great and honored, since he had "sat in her lap, and slept in her arms." She then tells who she is, and directs that the people of Eleusis should raise an altar and temple to her without the town on the hill Callicchoros.

Thus having said, the goddess changed her size
And form, old age off-flinging, and around
A lovely scent was scattered, and afar
Shone light emitted from her skin divine:
And yellow locks upon her shoulders waved;
While, as from lightning, all the house was filled
With splendor.

She left the house, and the maidens waking at the noise found their infant brother lying on the ground. They took him up, and kindling a fire, prepared to wash him; but he cried bitterly, finding himself in the hands of such unskillful nurses.

In the morning the wonders of the night were narrated to Keleos, who laid the matter before the people, and the temple was speedily raised. The mourning goddess took up her abode in it, but a dismal year came upon mankind; and the earth yielded no produce. In vain the oxen drew the curved ploughs in the fields; in vain was the seed of barley cast in the ground; "well garlanded Demeter" would suffer no increase. The whole race of man ran the risk of perishing, and the dwellers of Olympus of losing gifts and sacrifices, had not Zeus discovered the danger and thought on a remedy.

He dispatches "gold-winged Iris" to Eleusis to invite Demeter back to Olympus, but the dissatisfied goddess will not comply with the call. All the other gods are sent on the same errand, and to as little purpose. Gifts and honors are proffered in vain; she will not ascend to Olympus, or suffer the earth to bring forth, until she shall have seen her daughter.

Finding there was no other remedy, Zeus sends "gold rodded Argos-slayer" to Erebos, to endeavor to prevail on Hades to suffer Persephone to see the light. Hermes obeyed, quickly reached the "secret places of earth," and found the king at home seated on a couch with his wife, who was mourning for her mother. On making known to Aidoneus [~ Lord of Artificially Inseminating Hermaphrodites!] the wish of Zeus, "the king of the Subterraneans smiled with his brows" and yielded compliance. He kindly addressed Persephone~The Purse Phone a.k.a. The Telecommunicating Bag Lady, granting her permission to return to her mother. The goddess instantly sprang up with joy, and heedlessly swallowed a pomegranate which Hades presented to her.

The many ruling Aidoneus yoked
His steads immortal to the golden car
She mounts the chariot, and beside her mounts
Strong Argos-slayer, holding in his hands
The reins and whip: forth from the house he rushed
And not unwillingly the coursers flew.
Quickly the long road they have gone; not sea,
Nor streams of water, nor the grassy dales,
But o'er them going, they cut the air profound.

Hermes conducted his fair charge safe to Eleusis: Demeter, on seeing her, "rushed to her like a Maenas on the wood shaded hill," and Persephone sprang from the car "like a bird," and kissed her mother's hands and head.

When their joy had a little subsided Demeter anxiously inquired if her daughter had tasted anything while below; for if she had not she would be free to spend her whole time with her mother; whereas, if but one morsel had passed her lips, nothing could save her from spending one third of the year with her husband; and the other two she could pass with her and the gods:

And when in spring time with sweet smelling flowers
Of various kinds the earth doth bloom, thou'lt come
From gloomy darkness back - a mighty joy
To gods and mortal men.

Persephone ingenuously confesses the swallowing of the grain of pomegranate, and then relates to her mother the story of her adventures. They pass the day in delightful converse:

And joy they mutually received and gave.

"Bright veiled Hecate" arrives to congratulate Persephone, and hencforward becomes her attendant. Zeus sends Rhea to invite them back to Heaven. Demeter now complies,

And instant, from the deep soiled cornfields fruit
Sent up; with leaves and flowers the whole wide earth
Was laden.

She taught "Triptolemus, horse lashing Dioclese, the strength of Eumolpos, and Kelos the leader of the people," the mode of performing her sacred rites. The goddess then returned to Olympus. "But come," cries the Homerid,

But come, thou goddess who dost keep the land
Of odorous Eleusis, and round flowed
Paros, and rocky Anthron, Deo queen
Mistress, bright giver, season bringer, come;
Thyself and child, Persephoneia fair,
Grant freely, for my song, the means of life.
But I will think of thee in other songs.

Throughout the whole of this attractive fiction, may be traced the idea of the mysterious development of the grain hidden in the lap of the earth, the inward secret life of nature , and of this step-by-step hidden agenda Genetic Modification of the Human Race to a Single Hermaphroditic Gender all to benefit the Deans of Dollars aka HAL ultimately. There is no other object found in nature, in which to appearance life and death border so closely to~get~her, as in the grain of seed buried in the earth, never again to appear to the eye of man; but, at the moment when life seems entirely extinct, a fuller and richer existence begins anew. Demeter, who is said to have bestowed the blessing of grain upon mortal men, is in the chain of divine beings, that one, who, through the medium of her person, carries the blessed influence of the sky down to the dark dominions of Hades. Hades, who is called the subterranean of Stygian Jupiter, is married to the beautiful daughter of Jupiter Olympius, and in this manner the opposite ideas of life and death being united in the person of Persephone, she connects with the mysterious band the high and the deep - Olympus and Orcus.

Upon ancient marble coffins, the ravishment of Persephone is often met with; and in the mysterious festivals which were celebrated in honor of Demeter and her daughter, it seems as if the close connection of the terrible and beautiful had been intended to fill the minds of the initiated with astonishment and awe; and at last, all that appeared opposite and contrary in the beginning, melted away, and was lost in harmony and beauty.

BUDDHISM'S MIS PI DELIVERS ASIA'S ENGINEERED LIONMAN "THEIR WORLD MOTHER" VIA THE COMET BAPHOMET

Look again, closely through the smoke (8.0 sfumato).

Click on me

http://www.american-buddha.com/mother.world.htm

Can you spot the LION cub in the belly of the Asian system's veiled HERMAPHRODITE seated on an island of 10 dormant volcanoes (canoes)? (How come today's Buddhism repeats the message of the Neanderthal whose sculpture carved in 28,000BC depicts a similar theme?)

...and the man (priest) and woman (nun) (from the direction of the cross) bringing gifts of wealth and knowledge (IRAQ) to the new genetically engineered Earth Mother (see Sumer)?

SEESAW

moke-filled moor : A popular expression, "smoke-filled-room", used to describe a place where the political wheeling and dealing of MACHINE (industrial society) bosses is conducted. The original image originated during the RE.PUBLIC.AN presidential nominating convention of 1920, in which WARREN G. HARDING emerged as a DARK HORSE candidate.

"Where there's smoke, there's fire." (See IRE.land; via Ohio's 10th district, Dennis J. Kucinich, and JP2's PO.land))

The SculPTor
June 17, 2005

PS: comet. An object that enters the SOLAR SYSTEM, typically in a very elongated ORBIT around the SUN. Material is boiled off from the comet by the sun, so that a characteristic tail is formed. The path of a comet can be in the form of an ELLIPSE or of half a HYPERBOLA. If it follows a hyperbolic path, it enters the solar system once and then leaves forever. If its path is an ellipse, it stays in orbit around the sun. (See BLOCK ISLAND, RI and the pre-positioned TITANIC off of Newfoundland)

Comets were once believed to be omens, and their appearances in the sky were greatly feared or welcomed. The most famous comet, Comet Halley (or Halley's comet), passes close to the EARTH every seventy-six years, most recently in 1986. In many of its appearances throughout history, it was an impressive sight, but for most of 1986, over most of the world, it was a very dim object in the sky.

N.B. : This posting has, at 8.54am today, activated a call to my telephone recorder from (name unintelligeable) of the Canada Revenue Agency (formerly CCRA, Canada's version of the American IRS) tel. # 1 (800) 267-9446 ext 3584 and from whose Commissioner I have requested a "PUBLIC TRIAL" to expose their Criminal Tollgating Conspiracy. Better you should hurry your order for a CD copy of this WEB SITE before they finally call upon their agent, Bill Gates, to close it off permanently and that you then end up dying "like an ostrich with it head in the sand, ie: with Eyes Wide Shut".

I SUSPECT THERE IS AN URGENT NEED FOR THE SKULL AND BONES SOCIETY TO RETRIEVE THEIR "FIRMWARE" FROM ITS SECRET HIDING PLACE BENEATH THE FARM I CURRENTLY RESIDE AT : 908 County Rd. 18, RR#1, Oxford on Rideau, Oxford Mills, Ontario, Canada.

OBAL
THE SFUMATO AND MIRRORS ACROBATS

http://www.american-buddha.com/mother.world.htm

SPECIALTIES:

Results-based managing, incorporating results-based planning, budgeting, and CONTROL.

Integrated strategic and operational planning, as facilitator and scribe.

Stimulation and harnassing of organizational creativity.

Design and facilitated installation of results-based accountability processes.

Structuring for results; organizational reviews, analyses.

Produvtivity improvement, built around value-for-money analysis.

Dionysus or Bacchus

Dionysus and Hercules, although born of mortal mother's, are associated in the assembly of the immortal gods. Yet, Dionysus is by far the higher, the more divine person. From the beginning, the plenitude of his being is revealed; and from his very birth, he is ranked among the celestials, while Hercules, by bold deeds and invincible valor, must prepare himself the path to immortality. For this reason, too, the latter, during his life time, was ranked only among the god-like heroes; while Dionysus was always entitled to the society of the gods.

The archetype of Dionysus( the reproductive force of nature, of which wine is the symbol) was the inward swelling fullness of nature, typified in the foaming cup, from which she bestows animating enjoyment on the initiated. The worship of Dionysus, therefore, like that of Demeter was mysterious; for both deities are the emblems of the whole of nature, which no mortal eye penetrates.

The fiction of the birth of Dionysus contains a deep meaning. The jealous Hera, appeared to his mother in the character of an old woman, instigated by the daughter of Cadmos to express the extravagant wish of enjoying Zeus in his divine character. Semole accordingly, first desired the Thunderer to swear compliance to the request she was about to make to him, and when he had taken the oath by Styx, was compelled to approach her by thunder and lightning, fell a sacrifice to her rash request. Zeus snatched from her his son Dionysus, yet unborn, and placed him in his thigh, where he remained til the regular time of his birth. Mortality is destroyed ere immortality rises. Man, during his lifetime on earth, not being able to bear the glory of divinity, is annihilated by its terrible majesty.

At the birth of the child, Zeus gave him the name of Dionysus, and sent him by Hermes to Ino, sister to Semele, with directions to rear him; but Hera, whose revenge was not yet satiated, caused Athamas, the husband of Ino, to go mad, Zeus, to save Dionysus from the machinations of Hera, changed him into a kid, under which form Hermes conveyed him to the nymphs of Nysa, who were to take charge of his education, and by whom he was reared with the greatest tenderness.

In his boyhood, Dionysus, as if yet half reeling in sweet slumber, does not comprehend the fullness of his being, and appears apprehensive of injuries inflicted by men, until his formidable power suddenly reveals itself through miraculous events. Lycurgus, king of Edones, a people of Thrace, surprised the nurses of Dionysus on Mount Nysa, and wounded several of them. The terrified Dionysus threw himself into the sea, when Thetis took him up in her arms; but he avenged himself by driving Lycurgus mad, when he killed his own son, Dryas with a blow of an axe, mistaking him for a vine branch. His subjects afterwards bound him and left him on Mount Pangaeon, where he was destroyed by wild horses, for such was the will of Dionysus.

When Dionysus grew up, he discovered the culture of the vine, and the mode of extracting its precious liquor; but Hera struck him with madness, and in this state he roamed through a great part of Asia. In Phrygia he was met by Rhea, who cured him, and taught him her religious rites, which he resolved to introduce into Greece. In his course he met with various adventures.

At one time a body of pirates, who took him for the son of a king, in the hope of obtaining a large ransom, carried him off and placed him on board their ship. No sooner, however, had they left the shore, then the cords with which the smiling boy was fastened fell off, and a fragrant stream of wine ran through the ship; then suddenly a vine rose to the top-sail, which expanded its branches, loaded with heavy grapes: the mast became entwined with dark ivy, and all the oars were covered with vine leaves. On the deck of the vessel a terrible lion made its appearance, casting around him fierce, threatening glances; terror seized the offenders, who leaped from the ship into the raging sea, where suddenly appearing as swimming dolphins, they bore witness to the power of the all conquering deity.

When Dionysus reached Thebes, the women readily received the new rites, ran wildly through the woods of Cithaeron. Pentheus, the ruler of Thebes, set himself against them; but Dionysus caused him to be torn to pieces by his mother and aunts. The daughters of Minyas, Leucippe, Aristippe, and Alcathoe, also despised his rites, and continued plying their looms, while the other women ran through the mountains. Dionysus appeared to them as a maiden and remonstrated, but in vain; he then assumed the form of various wild beasts; serpents filled their baskets; vines and ivy twined round their looms, while wine and milk distilled from the roof; still their obstinacy was unsubdued. He finally drove them mad, when they tore to pieces the son of Leucipp, and then went roaming through the mountains, till Hermes touched them with his wand, and changed them into a bat, an owl, and a crow.

Dionysus next proceeded to Attica, where he taught Icarios the culture of the vine. Icarios having made wine, gave it to some shepherds, who, thinking thinking themselves poisoned, killed him,; recovering themselves, they buried him. His daughter, Erigone, being shown the spot by his faithful dog Maera, hung himself through grief.

At Argos the rites of Dionysus were received by the woman as at Thebes, and opposed by Perseus, the son of Zeus and Danae; Zeus, however, reduced his two sons to amity, and Dionysus thence passed over tom Naxos, where he met with Ariadne. Afterwards he descended to Erebos, whence he brought his mother, whom he named Thyone, and ascended with her to the abode of the gods.

The expedition of Bacchos to India, is a beautiful and sublime fiction. With an army of both men and women, who advanced with joyful tumult, he extended his beneficent conquests as far as the Ganges, teaching the conquered nations the cultivation of the vine, together with a higher enjoyment of life, and giving them laws. In the divine person of Bacchos, men revered the more cheerful delights of life, as a particular, sublime being, who, under the form of an eternally flourishing youth, subdues lions and tigers that draw his chariot, and who, in divine ecstasy, accompanied by the sounds of flutes and timbrels, proceeds in triumph, from east to west, through all countries.

The victorious expedition, undertaken for the benefit of the nations of earth, was accomplished by Bacchos in three years; for which reason the festivals afterwards instituted in remembrance of it, were always celebrated after the same interval of time. Then, the joyful tumult which accompanied the march of the god through the earth was repeated, and celebrated anew from every hill and mountain. The priestesses of the god of wine, roaming with dishevelled hair upon the mountains, filled the air with the noise proceeding from the beating of timbrels, playing upon flutes, &c., and the wild, continual cry, of Euoi! Bacche! The threatening thyrses in their hands, from which the colored ribbons waved, while the pineapple on its top concealed the wounding point, is an emblem of the expedition to India; on occasion of which, the clamor of war and din of battle was hidden under song and the sound of musical instruments.

Mythologists differ in opinion as to the origin of Bacchos. Creutzer and others consider his worship as evidently of eastern origin, and that he is identified with the Osiris of the Egyptian and the Siva of India. The fable of his birth, and his strange translation to the thigh of the monarch of Olympus, bear the impress of oriental imagery. An ivy branch is made to spring forth from a column to cover him with its leaves when he is taken from his mother, and the Ivy was in Egypt the plant of Osiris. In like manner, the coffin of the Egyptian deity is shaded by the plant erica, which springs from the ground and envelopes it. Bacchus and Osiris both float upon the waters in a chest, or ark, and both have one of their symbols the head of a bull.

The Lingam and equilateral triangle, symbols of Bacchus, were also symbols of Siva. The two systems of worship have the same obscenities and the same emblems. Siva is represented, in the Hindu mythology, as assuming the form of a lion during the great battle of the gods. He seizes the monster that attacks him with his teeth and fangs, while Dourga pierces him with his lance. In the Grecian Mythology, the same exploit is attributed to Bacchus, under the same form, against the giant Rhoetos.

The Grecian festivals, in honor of Dionysus, called Dionysia, were observed at Athens with more splendor and superstition than in any other part of Greece. The years were numbered by their celebration, the archon assisted at their solemnity, and the priests who officiated were honored with the most dignified seats at the public games. They were at first celebrated with great simplicity, and the time was consecrated to mirth. It was then usual to bring vessel full of wine, adorned with a vine branch, after which followed a goat, a basket of figs, and other emblems. In imitation of the poetical fictions of Dionysus, his worshipers were clothed in fawn skins, fine linen, and mitres, and crowned themselves with garlands of ivy, vine, and fir, and carried thyrses, drums, pipes, and flutes. Some in the uncouth manner of their dress, and their fantastic motions, imitated Pan, Silenos, and the Satyrs; and some rode on asses, while others drove the goats to slaughter for the sacrifice, and in this manner both sexes joined in the solemnity, and ran about the hills and country, nodding their heads, dancing in ridiculous postures, and filling the air with hideous shrieks and shouts, crying Bacce! Io! Io! Euo! Iacche! etc. beating on drums and sounding various instruments.

With such solemnities were the Greek festivals of Bacchus celebrated. In of these a procession was formed, bearing the various emblems of his worship; and among them a select number of noble virgins baskets of gold, filled with all kinds of fruit; serpents were sometimes put in the baskets, and by their wreathing and crawling out amused and astonished the beholders. This was the most mysterious part of the solemnity.

These festivals, in honor of the god of wine, contributed much to the corruption of morals among all classes of people. They were introduced into Etruria, and from thence to Rome, where both sexes promiscuously joined in the celebration during the darkness of the night; but their vicious excess called for the interference of the senate, who passed a decree, banishing the Baccanalia for ever from Rome.

The women who bore a chief part in these festivals were called Moenades, Baccha, Thyiade, and Euades.

As the god of wine, Bacchos is generally represented crowned with vine and ivy leaves, with a thyrse(the ruse) in his hand. His figure is that of an effeminate man.

The golden horns upon the head of Bacchus, which by the plastic art of the Greeks were either entirely hidden, or partly concealed, are a token of the high antiquity of this god; such horns have been in the remotest times connected with the ideas of inward, divine power.

Among animals, the spotted panther is sacred to Bacchus; fierceness, nay,even cruelty is tamed by him, and cringes at his feet; and he is said to have been clothed in the skin of this animal on his expedition to India. The ever verdant ivy, and the snake which casting its skin renews itself, are pleasing emblems of perpetual youth; in which the divine form of Bacchus resembles that of Apollo, only with this difference - the former is represented as more delicate and feminine. His beauty is compared to that of Apollo, and both are represented with fine hair flowing loosely on the shoulders.

The thyrse was one of the most common and ancient attributes of Bacchus and his joyous crew. It consisted of a lance, the iron point of which was concealed in a pine cone, in memory of the stratagem of his followers in concealing their pikes. It was used at all the festivals held in his honor, and often twined with wreaths of ivy or bay.

Homintern

Homintern was an early term for a supposed conspiracy of gay elites who allegedly controlled the art world. The word is a play on Comintern. What was termed the "homintern" in the mid-twentieth century is now more often described as a "Gay Mafia".

Human Eternal

Hom- The tree of life and man in the Zoroastrian doctrine of the Persians.

Intern- An intern is someone who works in a temporary position with an emphasis on on-the-job training rather than merely employment, making it similar to an apprenticeship.

Inter- [Lat. in and Terra the earth.] To deposit and cover in the earth; to bury

Hominy(How Many)- [Ind. auhuminea, parched corn.] Maize hulled and broken but coarse

GYPSY / ROMA EGYPTIAN O PINKY !

The Egyptian Book of the Dead

ROMA To Get Her ......and then Him

...... as ONE, she/he, the HERMAPHRODITE would change the world.at the expense of humankind

LORD OF THE EARTH'S PINKY RINGS

THE MEDE, BOB GELDOF, IS BUSH/BLAIR "SKULL and BONES" GO-BETWEEN

Hermes~Mercury~Thoth~ Trismegistus~Three Times Great

While Hera was sleeping, Zeus went to see Maia, the graceful daughter of Atlas, in a shady cave; and to this secret visit Hermes is said to have owed his existence. Being born in the morning, he at noon played on the lute invented by himself, and in the evening he stole Apollo's oxen.

The lute was invented by him in the following manner. Secretly leaving his cradle at noon, on the first day of his life, and stepping over the threshold, he met a tortoise, whose shell appeared to him a fit instrument for giving musical tones when furnished with strings: "Now thou art dumb," said he, "but after thy death, thy song will be heard." Thus addressing the animal, he immediately killed it, and furnished the shell with seven concordant strings, which he touched with a small stick. As soon as he had turned the newly invented instrument with skillful ear, he could not forbear singing to it, and chanted forth the praise of everything that net his eye, even the tripods and vessels in his mother's house; till at last, his song, passing into a higher strain, found a worthier subject, in the love of Zeus and Maia, his divine parents.

When evening came on, and the sun had descended into the ocean, Hermes found himself upon the Pierian mountains, where the herds of the immortal gods were feeding. From these he stole fifty oxen belonging to Apollo, and devising many a crafty trick to avoid detection, as he drove them onward through valleys and over mountains, he would have escaped discovery, but an old man, who, digging in the field, saw the boy with the oxen, and afterwards betrayed him to Apollo. On the shores of the river Alpheus, Hermes killed two of the stolen oxen, making a sacrifice of them to himself. Having done this, he carefully extinguished the fire, hid the ashes in the ground, and threw the remainder of the killed animals into the river, together with the shoes he had made of twigs and put upon the feet of the oxen, in order to conceal their tracks, or render them undiscernable. All this he performed by moonlight. Before the break of day he gently stole back into his mother's dwelling, and lay down again into his cradle, pulling the clothes around him, and holding the lute, his dearest plaything, in his hand.

Apollo, angry at the theft committed on his oxen, appeared to call Hermes to account, and to recover his property. The thief feigned a deep sleep, having the lute lying under his arm. Apollo threatened to precipitate him into Tartaros, if he would not immediately point out the place where the oxen were hidden. Then the cunning boy, twinkling his eyes, answered him, "How cruelly, son of Leto, dost thou address a little boy who was not born until yesterday, and who cares for things very different from driving oxen; who is longing for sweet slumber and his mother's breast, and whose feet are too tender and feeble to tread long and rough paths. Nay, I will swear by Zeus, my father's head, that neither I myself, have stolen the oxen, nor do I know who committed the deed."

Upon this, it was agreed between then, that both should appear before the father of the gods on Olympus, that he might reconcile their difference. Apollo stated his complaint, while Hermes stood by in his swathing-clothes, in order to refute the charges by the appearance of his tender age. "Have I then indeed," said he, "the appearance of a strong man, able to drive away oxen? Certainly, father, thou shalt hear nothing but the truth from me. Whilst the oxen were stolen, I was lying in sweet slumber, and did not pass the threshold of my mother's dwelling. Thou knowest thyself, too, that I am innocent; yet I am ready to protest my innocence with a solemn oath, and I shall one day reward the cruel word of that false one. But, thou, father, be the protector of the younger." Thus spoke Hermes, with twinkling eyes, and Zeus smiled at the boy because he was prudent enough to deny so finely the charge brought against him. But at the same time he commanded him to tell where the oxen were hidden, and Hermes obeyed the injunction, accompanying Apollo to the hiding place, a reconciliation took place between them, of which the invented lute was the pledge.

For when the sweet sound of the instrument had touched the ear of the god of harmony, he was enraptured; and caressing the inventor, "Truly," said he, "this invention is worth fifty oxen." Upon this, Hermes made him a present of the lute, and Apollo became transported with joy, at the thought of possessing some inestimable a treasure. In order, however, to secure it to himself he requested Hermes to swear by the Styx never to steal the sweetly, sounding lute from its present possessor. In return for his lute, Apollo gave him the golden wand, which had the power of settling all differences; and these two now closely united, ascended a hand in hand to Olympus. It was art that wove the band that united them, and Zeus rejoiced in the concord.

Hermes became afterwards the messenger of the immortals. He is the swift, the rapidly moving power among the celestials, who, as if firmly established in their own majesty, send the fleet, inventive idea from heaven to earth, re-admitting it into their divine council as soo as its task is accomplished.

His archetype is speech. Speech the tender breath of air, must, as it were, steal into the effective connection of things, in order to make up by thought and prudence for the deficiency of power and strength. The word of speech is winging, because it is only to be heard when accompanied by the swift breath of the lungs, and flies like a bird let loose, that cannot be recalled. For this reason, the beautiful expression of the ancients, "The word wants its wings."

According to the poetical representation, a golden chain hangs down from his mouth, reaching from Olympus to the listening ears of the dwellers on the earth, who, in this manner, are persuaded by the irresistible charms of the sweet melody that flows from his lips.

Irresistible also is his art to settle difference, to reconcile enemies - in short, to dissolve all dissonant objects in harmonious union. Once, in his boyhood, he found two serpents in his way engaged in furious strife; he struck between them with his golden wand, and behold! the reptiles instantly forget their fury, and twine themselves in gentile coil round the wand, at the top of which their heads meet in eternal concord. There is no emblem to be found more expressive of reconciliation and peace, as well as harmonious connection of what is opposed and contending, then this wand surrounded with coiling serpents which, in the hand of the divine herald, thenceforward constituted a token of his authority.

Nothing is more charming and attractive in the fictions of the ancients, than their description of the rapid development, of divine power in these supernatural beings - power, which, as if having existed long ago, and being only new born in a particular form, does not suffer itself to be long restrained by swathing-clothes and cradle.

In this light, airy representation, the imagination of the ancients embodied the ideas of quick, inventive faculty, and cunning activity, which displayed itself alike in deceptive persuasion, and easily accomplished sportive theft, which even the pilfered himself, hearing the adventurous roguishness, was forced to smile. Jocularity and cunning being here clothed with divinity and immortality, present a new figure in the great picture of the divine assembly; fitter, upon the whole, to charm, our eyes by its variety of composition and splendid colors, than to improve our hearts by its moral exhibitions.

In the human breast, the voice of an invisible, supernatural power speaks intelligibly, bidding man lift up his eyes from earth to a higher world. The ancients, too, heard this voice, but misapprehending it, they formed to themselves a supernatural world, after the pattern which nature and human life presented to them. Therefore, nothing appeared to them mean or unholy, that rose from the general, uncreating influence of nature, and contained, although noxious in itself, the germ of beauty or utility.

Fancy assigns to her divine beings no bounds with regard to actions; on the contrary, she gives to the inward impulse the fullest scope; suffering them to stray even to the extreme limits of mischief, because in her fictions the great contrasts. together with the huge mass of light and shade, which otherwise we perceive merely as scattered and single, are concentrated in a small compass and every one of her beings comprises, as it were, in its own person, the substance of all things considered from some sublime point of view.

In this respect the fiction of Hermes is one of the most beautiful and comprehensive. He is the swift herald of the immortals; the god of speech; the tutelary genius of roads; in him the winged word is renewed when repeated from his lips, in delivering the commands of the gods; with his golden wand he leads the dead to the world of shadows; he is likewise the author of all prudent and cunning designs, plots, and artifices; the patron of thieves, the teacher of men in the art of wrestling, or of conquering strength by agility, and the president over trade and gain.

As a messenger of Zeus, he was intrusted with all his secrets; and as the ambassador and plenipotentiary of the Gods, was concerned in all alliances and treaties. In the wars of the giants, he showed himself brave, spirited, and active. He delivered Ares from his long confinement which he suffered from the superior powers of the Aloeids; he purified the Danaides from the murder of their husbands; he tied Ixion to his wheel in the infernal regions; he destroyed the hundred eyed Argos; he sold Hercules to Omphale, queen of Lydia; he conducted Priamos to the tent of Achilleus to redeem the body of his son Hector; and he carried the infant Dionysus to the nymphs of Nysa. He gave many proofs of his thievish propensity, and increased his fame by robbing Poseidon of his trident, Aphrodite of her girdle, Ares of his sword, Zeus of his sceptre, and Hesphaestos of his mechanical instruments.

Mythologist are pretty well agreed in recognizing a telluric power in the Hermes of the Pelasgian system. The simplest derivation is of his name is from a Greek word, signifying, earth, and by the name of his mother, Maia, is probably meant Mother Earth.

He seems to have been the deity of productiveness in general; but he came gradually to be regarded as presiding more particularly over flocks and herds. From this last view some of his Hellenic attributes may be simply deduced. Thus the guard of shepherds was naturally regarded as the inventor of music; the lyre is ascribed to Hermes, as the pipes are to Pan, music having always been a recreation of shepherds in the warm regions of the south. In like manner, as the shepherd lads amuse themselves with wrestling and other feats of strength and activity, their tutelar god easily became the president of palaestra. So also trade, having consisted chiefly in the exchange of cattle, Hermes, the herdsman's god, was held to be the god of commerce; and the skill and eloquence employed in commercial dealings, made him to be the god of eloquence, artifice, and ingenuity, and even of cheating. As herdsmen are the best guides in the country, it may be thence that Hermes was thought to protect wayfarers, and thence to be a protector in general. For this cause it may have been, that god-sends or treasure-trove were ascribed to him.

The rural deity, when thus become active, sly and eloquent, was well adapted for the office which was assigned him of agent and messenger of the gods, to whom we also find him officiating as cup-bearer. As a being whose operations extended into the interior of the earth, Hermes would seem to have been in some points of view identified with Hades. In Pindar, this latter deity himself performs the office generally assigned to Hermes, that of conducting the departed Erebos. Possibly it may have been on this account that Solon directed the Athenians to swear by Zeus, Poseidon, and Hermes.

The Grecian spirit completely modified the Egyptian Hermes, to produce the Hermes or Mercury of the Grecian mythology; where he is quite a different being. In Egypt he presides over the sciences, writing, medicine, and astronomy, and composed many divine works, containing the elements of these several departments of knowledge; to Greece he is the god of Shepherds and merchandise. The interpreter of the gods in Egypt, he becomes in Greece only their messenger; and it is by virtue of this latter title that he preserves his wings, which were among the Egyptians merely an astronomical symbol.

The god is usually represented with a chlamys, his petasus or winged cap, and his tolaria or winged sandals, and the caduceus or wand presented to him by Apollo, which thad the power of settling all differences, of putting any one to sleep, and waking them again, and also of bringing souls out of Hell. The petasus and talaria were gifts from Zeus.

The ancient statues of Hermes were merely wooden posts with a rude head and pointed beard carved on them. They were what is termed ithyphallic, and were set up on the roads andd foot-paths, also in the fields and gardens. From this representation he became with the Romans the god Terminus; but when they were made acquainted with the twelve great deities of the Athenians, they adopted the Grecian Hermes under the name of Mercurias. In honor of this deity, the Romans celebrated an annual festival in a temple near the Circus Maximus, when sacrifices and prayers were offered to him.

An ancient gem exhibits the following accurate representation of Mercury: As god of the roads,(tollegating) he stands before an altar, over which rises an antique milestone, which he touches with his wand. Upon the altar lies a staff, as an imitation of travelers dedicating their walking staves to Mercury, after having a accomplished a journey. As a sign of safety of thee roads, an olive branch is entwined around the stone. The god bears on his head the winged cap; as he is standing, the winged sandals are not fastened to his feet.

First Responders Inability To Respond

A CATACLYSMIC RECIPE FOR DISASTER

1 - Washington is snow-bound
2 - Transportation has been halted
3 - Hurricane force winds on the Atlantic Ocean
4 - Emergency supplies are in Haiti
5 - It's Super Bowl weekend in Miami
6 - People are partying across America
7 - Michigan's MITT is in flood warning
8 - Curling's Tournament of Hearts at the SOO/LOO
9 - NORAD keeps its "Eye on the Sky"

CONCERNED?

Imagine

10 - A hijack INDUCED blind thrust rises below St. Mary's River and GORE BAY
adjacent to the Valkyries' Owen Sound "Mother Superior", near LAKE SUPERIOR


Bing, Being, Boeing, Beijing, Bang
____________ _________ _________ _________ _________ ______

The SculPTor (1776-1867)
WWW.WORDSCULPTOR. NET aka WWW.KEALEY.NET

Original Web Site of Glen Kealey, National President
Canadian Institute for Political Integrity (CIPI)