Archangelic Queens of Heaven and the United States of the Solar System

Carol,

Can you please have my name removed from the thuben link just posted.. it is highly inappropriate again.. This is the second time I am asking to have my name removed, due to thuben posting it as I also asked the first time I signed on here..

Kind Regards Carol

Thank-you Raven and Aquaries1111. How might we expect the general public to properly sort all of this out?? This seems to be quite an impossible task. The 'experts' can't even seem to get the story straight. I continue to catch fleeting glimpses of a Grand and Glorious Truth -- yet my ablity to formulate a Unified Theory of Life, the Universe, and Everything -- seems to be severly limited by the fact that I have been, continue to be, and probably always will be -- a Completely Ignorant Fool. We all have our crosses to bear, don't we?? https://www.youtube.com/watch?v=KlCi4jjkMSk&feature=related

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power or soul in Nature before there was any representation of the human Soul or Ancestral Spirit in the
human form. Hence we are told that when twins are born the Batavians believe that one of the pair is a
crocodile. Mr. Spencer accepts the “belief” and asks, “May we not conclude that twins, of whom one
gained the name of crocodile, gave rise to the legend which originated this monstrous belief?” (Data of
Sociology, ch. 22, par. 175). But all such representations are mythical and are not to be explicated by the
theory of “monstrous belief.” It is a matter of Sign-Language. The Batavians knew as well as we do that
no crocodile was ever born twin along with a human child. In this instance the poor things were asserting
in their primitive way that Man is born with or as a Soul. This the gnosis enables us to prove. One of the
earliest types of the Sun as a Soul of life in the water is a Crocodile. We see the Mother who brings forth
a Crocodile when the Goddess Neith is portrayed in human shape as the suckler of the young crocodiles
hanging at her breasts. Neith is the wet-nurse personified whose child was the young sun-god. As Sebek
he was imaged by the Crocodile that emerged from the waters at sun-rise. Sebek was at once the child
and the crocodile brought forth by the Great Mother in the mythology. And because the Crocodile had
imaged a Soul of Life in water, as a superhuman power, it became a representative, in Sign-Language, of
the human soul. We see this same type of a Soul in external nature applied to the human Soul in the
Book of the Dead, when Osiris in the Nether World exclaims, “I am the crocodile in the form of a man,”
that is as a Soul of which the Crocodile had been a symbol, as Soul of the Sun. It was thus the Crocodile
was born with the Child, as a matter of sign-language, not as a belief. The crocodile is commonly
recognized by the Congo natives as a type of Soul. Miss Kingsley tells of a Witch-Doctor who
administered emetics to certain patients and brought away young crocodiles. She relates that a Witch-
Doctor had been opened after death, when a winged Lizard-like thing was found in his inside which
Batanga said was his power. The power being another name for his Soul.

Mr. Spencer not only argues for the actuality of these “beliefs” concerning natural facts, supposed to
have been held by primitive men and scientific Egyptians, which vanish with a true interpretation of the
mythical mode of representation, he further insists that there seems to be, “ample justification for the
belief that any kind of creature may be transformed into any other “ because of the metamorphosis
observed in the insect world, or elsewhere. From which there resulted “the theory of metamorphosis in
general” and the notion “that things of all kinds may suddenly change their forms,” man of course
included. (Data, ch. 8, par. 55). But there was no evidence throughout all nature to suggest that any kind
of creature could be transformed into any other kind. On the contrary, nature showed them that the frog
was a tadpole continued; that the chrysalis was the prior status of the butterfly, and that the old Moon
changed into a New. The transformation was visible and invariable, and the product of transformation
was always the same kind. There was no sign of suggestion of an unlimited possibility in metamorphosis.
Neither was there ever a race of savages who did think or believe (in words of Mr. Spencer) [Page 14]
”that any kind of creature may be transformed into any other,”no more than there ever were boys who
believed that any kind of bird could lay any other kind of bird’s egg. They are too good observers for any
self-delusion as that.

Mythical representation did not begin with “stories of human adventure,” as Mr. Spencer puts it, nor with
human figures at all, but with phenomena of external nature, that were represented by means of animals,
birds, reptiles and insects, which had demonstrated the possession of superhuman faculties and powers.
The origin of various superstitions and customs seemingly insane can be traced to sign-language. In
many parts of England it is thought necessary to “tell the Bees” when a death has occurred in the house,
as to put the hives into mourning. The present writer has known the house-wife to sally forth into the
garden with warming-pan and key and strips of crape to “tell the Bees,” lest they should take flight, when
one of the inmates of the house died. We must seek an explanation for this in the symbolism of Egypt

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that was carried forth orally to the ends of the earth. The Bee was anciently a zootype of the Soul which
was represented as issuing forth from the body in that form or under that type. There is a tradition that
Bees alone of all animals descended from Paradise. In the Engadine, Switzerland, it is said that the
Souls of men go forth from this world and return to it in the form of Bees. Virgil, in the Fourth Book of the
Georgics, celebrates the Bee that never dies, but ascends alive into heaven. That is the typical Bee
which has an image of the Soul. It was the Soul, as Bee, that alone ascended into heaven or descended
from thence. The Bee is certainly one form of the Egyptian Abait, or Bird-fly, which is a guide and pilot to
the Souls of the dead on their way to the fields of Aarru. It was a figure of Lower Egypt as the land of
honey, thence a fitting guide to the celestial fields of the Aarru-Paradise. It looks as if the name for the
Soul, Ba, in Egyptian, may be identical with our word Bee. Ba, is honey determined by the Bee-sign, and
Ba is also the Soul. The Egyptians made use of honey as a means of embalming the dead. Thus the
Bee, as a zootype of the Soul, became a messenger of the dead and a mode of communication with the
ancestral Spirits. Talking to the Bees in this language was like speaking with the Spirits of the dead, and,
as it were, commending the departed one to the guidance of the Bees, who as honey gatherers naturally
knew the way to the Elysian fields and the meads of Amaranth that flowed with milk and honey. The type
is confused with the Soul when the Bee is invoked as follows:– “almost as if requesting the Soul of the
departed to watch forever over the living”:–
“ Bienchen, unser Herr ist todt,
Verlass mich nicht in meiner Noth.”
(Gubernatis, Zoological Mythy., v. 2, page 218) In the Ritual the Abait (as Bee or Bird-fly) is the conductor
of Souls to the celestial fields. When the Deceased is asked who conducted him thither, he replies, “It
was the Abait-deity who conducted me.” He also exclaims. “Hail to thee, who fliest up to heaven to give
light to the stars.” (Ch. 76. Renouf). Here the Bee or Bird-fly is a Solar type, and that which represented
the ascending sun in the mythology [Page 15] became a type of the Soul in the eschatology. Thus the
inventor of honey in this world led the way to the fields of flowers in the next.

Modern popular superstition to a large extent is the ancient symbolism in its second childhood. Here is a
case in point. The XXXX having been a representative of Soul or Spirit, it is sure to be said that the
human Soul has entered the XXXX by a kind of re-incarnation. Hence we read a legacy left to a Fowl by a
wealthy lady named Silva, of Lisbon, who held that the Soul of her dead husband survived in a XXXX.
(Daily Mail, May 26th, 1892). So it has been with the zootypes of other elemental souls that were
continued for the human soul, from the Crocodile of the Batavians to the Red Mouse of the Germans.
Folk-lore is full of fables that originated in this language of signs.

The Jackal in the Egyptian representation is the guide of the Sun upon his pathway in Amenta, who takes
up the young child-Horus in his arms to carry him over the waters. In the Hottentot prototype the Jackal
finds the Sun in the form of a little child, and takes him upon his back to carry him. When the Sun grew
hot the Jackal shook himself and said “Get down.” But the Sun stuck fast and burnt the Jackal, so that he
has a long black stripe down his back to this day.(Bleek,Reynard,p.67). The same tale is told of the
Coyote or Prairie-dog, who takes the place of the jackal in the mythical legends of the Red Men. In the
Ritual the Jackal who carried Horus, the young Sun-god, had become the bearer and supporter of Souls.
In passing the place where the Dead fall into darkness, the Osiris says, “Apuat raiseth me up.” (Ch. 44)
And when the overwhelming waters of the Deluge burst forth, he rejoices, saying, “Anup is my bearer,”
(Rit. Ch. 64). Here as elsewhere, the mythical type extant with the earlier Africans had passed into the

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eschatology of the Egyptians.

The eternal contest betwixt the powers of light and darkness is also represented in the African folk-tales.
The Hare (or rabbit) Kalulu and the Dzimwi are two of the contending characters. The Hare, as in Egypt,
is typical of the Good Power, and no doubt is a zootype of the young up-springing Moon. The Dzimwi is
the Evil Power, like Apap, the Giant, the Ogre, the Swallower of the waters or the light.(Werner, “African
Folk-lore) Contemp. Rev. September, 1896). It is very cunning, but in the end is always outwitted by the
Hare. When the Dzimwi kills or swallows the Hare’s Mother it is the Dragon of darkness, or Eclipse,
devouring the Lunar light. The Moon-mythos is indefinitely older than the Solar, and the earliest slayer of
the Dragon was Lunar, the mother of the Young Child of Light. Here she is killed by the Dzimwi. Then
Kalulu comes with barbed arrow with which he pierces the Dzimwi through the heart. This is the battle of
Ra and Apap, or Horus and Sut, in the most primitive form, when as yet the powers were rendered nonanthropomorphically.
Again, the Monkey who is transformed into a man is a prototype of the Moon-god
Taht, who is a Dog-headed Ape in one character and a man in another. A young person refuses several
husbands. A Monkey then comes along. The beast takes the skin off his body, and is changed into a
Man. To judge [Page 16] from the Egyptian mythos, the young person was Lunar, and the Monkey
changing into a Man is Lunar likewise. One of the two won the Lady of Light in the Moon. This was the
Monkey that became a Man, as did the bear in “Beauty and the Beast.” In another tale obviously Luni-
Solar, that is with the Sun and Moon as the characters, a girl (that is the Moon) refused a husband (that
is the Sun). Thereupon she married a Lion; that is a Solar type. In other words, the Moon and Sun were
married in Amenta. This tale is told with primitive humor. When the wedded pair were going to bed she
would not undress unless he let her cut off his tail. For this remained un-metamorphosed when he
transformed into a Man. “When she found out that he was a lion, she ran away from that husband.” So in
a Hindu story a young woman refuses to marry the Sun because he is too fiery-hot. Even in the American
Negro stories of Brer Rabbit, Brer Fox, Brer Wolf, and Brer Terrapin the original characters of the typical
animals are still preserved as they were in the Egyptian mythology when divinised. The Turtle or Tortoise,
the wise and sagacious one, is the hider; the Fox, like the Jackal, Anup, is the cunning one. The Wolf is
the swallower, and the rabbit equates with the Hare, a type of the Good Osiris or of the African Kalulu.
Any number of current superstitions are the result of ignorance concerning the Ancient Wisdom, and one
of the worst results bequeathed to us by the past is to be found in our customs of cruelty to dumb
animals. These poor victims have had to suffer frightfully for the very service which they once rendered to
man as primitive types of expression in Sign-Language. In the Persian and Hebrew laws of Clean and
Unclean, many of the animals and birds that were once held sacred in Egypt for their symbolic value are
there condemned as unclean, to be cast out with curses; and so the real animals became the outcasts of
the mental world, according to the later religion, in the language of letters which followed and superseded
the carven hieroglyphics of the earlier time. The Ass has been a shameful sufferer from the part it played
in the primitive typology. Beating and kicking the ass used to be a Christian sport practised up and down
the aisles of Christian churches, the ass being a cast-out representative of an old Hebrew, and still older
Egyptian deity.

The cat is another sufferer for the same reason. The cat sees by night, and was adopted as a type of the
Moon that saw by night and kept watch in the dark. Now, witches are seers and foreseers, and whenever
they were persecuted and hounded to death the cat suffered with them, because she had been the type
and symbol of preter-human sight. These were modes of casting out the ancient fetish-images initiated
and enforced by the priesthood of a later faith. In Egypt, as Hor-Apollo tells us, the figure of a mouse

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signified a disappearance. Now, see how cruelly the little animal has been treated because it was a type
of disappearance. It was, and may be still, an English custom to charm away disease by making a hole in
the shrew-ash or witch-elm tree and shutting up a live shrew-mouse in it. In immuring the mouse in the
bole of the tree, the disappearing victim typified or [Page 17] enacted the desired disappearance of the
disease. That which had been a symbol in the past is now made use of alive in performing a symbolical
action in the present.

Much misery has been caused to human beings as well as animals through the misapplication of certain
mythical, that is symbolical characters. Plutarch tells us how the evil Sut (or Typhon) was humiliated and
insulted by the Egyptians at certain festivals, “when they abuse red-haired men and tumble an ass down
a precipice because Typhon was red-haired and like an ass in complexion.” ( Ch. 30). The fact is also
notorious in Europe that an evil character has been commonly ascribed to red-haired persons, with no
known warrant whatever from nature. They suffer for the symbol. Now for the origin of the symbol,
according to the Egyptian Wisdom. Sut, the treacherous opponent of Horus (Osiris in the later mythos),
was the Egyptian Judas. He betrayed his brother to his enemies the Sebau. He was of red complexion.
Hence the Red Ass and the red-haired people were his types. But the complexion and red hair of Sut
were not derived from any human origin. Sut was painted red, yellowish, or sandy, as representative of
the desert. He was the original devil in the wilderness, the cause of drought, and the creator of thirst. As
the Hippopotamus, Sut, like Apt the Mother, was of a red complexion. As the betrayer of his brother
Osiris, Sut was brought on with the Jesus-legend in the character of Judas, the traitor; hence in the
Miracle-plays and out-of-door customs, Judas true to the Sut-Typhonian tradition, is always red-haired or
wears a red wig. Thus, in our pictures of the past the typical traitor still preserves his proper hue, but in
the belief of the ignorant the clue is lost and the red-haired people come to be the Viva Effigies of Sut,
the Egyptian Judas, as a human type of evil.

Folk-lore in many lands is the final fragmentary form in which the ancient wisdom – the Wisdom of old
Egypt – still survives as old wives’ fables, parables, riddles, allegorical sayings, and superstitious beliefs,
consecrated by the ignorance which has taken the place of primitive knowledge concerning the mythical
mode of representation; and from lack of the lost key, the writers on this subject have become the
sheerest tale-bearers whose gossip is full of scandal against primitive and ancient man. But not in any
land or language can the Märchen tell us anything directly concerning themselves. They have lost the
memory of their meaning. It is only in the Mythos that we can ascertain their original relationship to
natural fact and learn that the people who repeat the folk-tales were not always natural fools. It is only in
the Egyptian Wisdom that the key is to be found.

On of the most universal of the Folk-Tales which are the débris of Mythology is that of the Giant who had
no heart (or spark or soul) in his body. The Apap-Dragon, in Africa, was the first of all the Giants who has
no heart in his body, no root in reality, being as he is only the representation of non-existence, drought,
darkness, death and negation. To have no heart in the body is an Egyptian expression for lack of
understanding and want of nous. As it is said in the Anastasi Papyri of the Slave who is driven with a stick
and beaten like the Ass, “He has indeed no heart in his body.” It was this [Page 18] lack of intelligence that
made the Giant of the Märchen such a big blundering booby, readily out-witted by clever little Jack, Horus
or Petit Yorge, the youthful Solar God; and so easily cajoled by the fair princess of Lunar Lady who is
held a captive in his dungeon underground. In one of the Tartaro-Legends told in Basque the Hero fights
“a body without a soul.” When the monster is coming it is said of him “ he is about to come, this horrible
body without a soul.” In another tale the seven-headed serpent, Heren-Suge, bemoans his fate that he

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hasn’t “a spark betwixt his head and tail”; if he had he would burn up Petit Yorge, his lady, his horse, and
his terrible dog. In this version the Monster is a serpent equivalent to the Apap-Reptile or Dragon of
drought and darkness, which in the Kamite mythos has no soul in its body, because it is an image of
darkness and negation.

Most of the characters and localities, the scenery and imagery of these Märchen belong to the Egyptian
Mythos. The Lake is also African, as the typical great water of those who had never seen the Ocean. It
remained the same type with the Egyptians after they did know the Great Green Water of the
Mediterranean Sea. In such ways they have preserved their proofs of the Inner African beginnings with
an adamantine unchangeableness. The lake of the Goose or Duck is referred to in the Ritual. (Ch. 109)
The Sun was imaged as a Golden Egg laid by the Duck or Goose. The hill or island standing in the lake
is the Earth considered as a Mount of the Double Earth in the Kamite Eschatology. The Snake or Dragon
in the Lake, or coiling about the Mount or round the Tree, is the Apap-Reptile in the Water of Darkness
who coils about the Hill at Sunset (Rit. Ch., 108) or attacks the Tree of Life which is an image of the
Dawn, the Great Green Sycamore of Hathor. Earth itself was imaged as a Goose that rested on the Nun
or the Waters of Space. This was the ancient Mother Goose that every morning laid her Golden Egg. The
Sun sinking down into the underworld is described in the Ritual as “the Egg of the Great Cackler”: “ The
Egg which Seb hath parted from the earth.” (Rit., ch. 54) The Giant with no heart or Soul is a figure of
Darkness as the devouring Monster with no Sun (or Soul) in his body. Hence the heart or Soul that was
hidden in the Tree, or in the Egg of the Bird far away. The Sun is the Egg that was laid by the Goose of
Earth that brought forth the Golden Egg. This Soul of the Giant, Darkness, was not the personal soul of
any human being whatsoever, and the only link of relationship is when the same image of a Soul in the
Egg is applied to the Manes in the dark of death. The Soul of the Sun in the Egg is the Soul of Ra in the
underworld of Amenta; and when the Sun issues from the Egg (as a hawk) it is the death of Darkness the
Monster.

Our forebears and forerunners were not so far beside themselves as to believe that if they had a Soul at
all, it was outside of their own bodies hidden somewhere in a tree, in a bird, in an egg, in a hare, in a
duck, a crocodile, or any other zootype that never was supposed to be the dwelling of the human Soul. In
the Basque story of Marlbrook the Monster is slain by being struck on the forehead with an egg that was
found in a Pigeon, that was found in a Fox, that was [Page 19] found in a terrible Wolf in a forest.
(Webster, p. 83). However represented, it was the Sun that caused the Monster’s death. So in the Norse
Tales the Troll or Ogre bursts at sight of dawn, because his death was in the Solar orb that is represented
by the Kamite Egg of the Goose. The Giant of darkness is inseparable from the young hero or the solar
God who rises from Amenta as his valiant conqueror. These being the two irreconcilable enemies, as
they are in the Ritual, it follows that the Princess who finally succeeds in obtaining the Giant’s secret
concerning the hiding place of his heart in the egg of a bird is the Lunar Lady in Amenta who, as Hathor,
was the Princess by name when she had become the daughter of Ra. She outwits the Apap, who is her
swallower at the time of the eclipse, and conveys the secret knowledge to the youthful solar hero who
overcomes the Giant by crushing his heart in the egg. In fighting with the Monster, the Basque Hero is
endowed with the faculty of transforming into a Hawk! The Hawk says to him – “When you wish to make
yourself a Hawk, you will say, “Jesus Hawk,” and you will be a Hawk.” The Hawk of Jesus takes the place
of the Horus-Hawk, just as the name of Malboro is substituted for that of the Hero who is elsewhere Petit
Yorge = Little Horus. (Webster, Basque Legends, p. 80-83) Horus, like the hero of these tales, is human
on earth, and he transforms into the Hawk when he goes to fight the Apap-Monster in Amenta. In the
Basque version the human hero transforms into a Hawk, or, as it is said, “the young Man made himself a
hawk,” just as the human Horus changed into the Golden Hawk: and then flew away with the Princess

Aquaries1111 wrote:I mean, I don't think Raven (Julienne Mastek) would like her name here would she?

Actually I dont mind, Debra Owlsden!

Raven

Fine Raven,

Please remove my name and insert with Aquaries1111.

I sort of like a little debate and controversy -- which is why I'd sort of like to be some type of 'observer' relative to solar system governance -- in a future incarnation. I continue to think that the Underground Bases, Magneto-Leviton Trains, the Secret Space Program, and the Secret Government -- are all fun to think about -- yet I keep getting the sinking-feeling that this whole realm is somehow 'out of control' and 'not in humanity's best interest'. I continue to seek some sort of a righteous, refined, reformed, and idealistic version of all of the above -- but I seem to lack the resources, information, and talent -- to properly facilitate this difficult (and possibly impossible) task. I continue to like listening to sacred classical music while attempting to make sense out of the madness. https://www.youtube.com/watch?v=enWiFcsBqIE

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clinging firmly to his neck. And here the Soul that was in the egg is identified as the Hawk itself. At least it
is when the egg is broken with the blow struck by the Princess on the Giant’s forehead that the Hero
makes his transformation into the Hawk. In the mythology it was the bird of earth that laid the egg, but in
the eschatology when the egg is hatched it is the Bird of Heaven that rises from it as the Golden Hawk.
The Hawk of the Sun is especially the Egyptian Bird of Soul, although the Dove or pigeon also was a
type of the Soul that was derived from Hathor. In the Märchen the Duck takes the place of the Goose. But
these are co-types in the mythos.

In the Egyptian, Horus pierces the Apap-Dragon in the eye and pins his head to the earth with a lance.
The mythical mode of representation went on developing in Egypt, keeping in touch with the advancing
arts. The weapon of the Basque Hero was earlier than the lance or spear of Horus; it is a stake of wood
made red-hot. With this he pierces the huge monster in the eye and burns him blind. The Greek version
of this is too well known to call for repetition here, and the Basque lies nearer to the original Egyptian. It
is more important to identify the eye and the blazing stake. Horus, the young Solar God, is slayer of the
Apap by piercing him in the eye. The Apap is the Giant, the Dragon, the serpent of darkness, and the eye
of Apap was thought of as the eye of a serpent that was huge enough to coil round the mountain of the
world, or about the Tree of Life and Light which had its rootage in the nether earth. This, on the horizon,
was the Tree of dawn. The stake is a reduced form of the tree that was figured in the green of dawn. The
typical tree was a weapon of the [Page 20] ancient Horus who is described as fighting Sut with a branch of
palm, which also is a reduced form of the tree. The tree of dawn upon the horizon was the weapon of the
solar God with which he pierced the dragon of darkness and freed the mountain of earth and the
Princess in Amenta from its throttling, crushing, reptilinear coils. This tree conventionalized in the stake
made red-hot in the furnace, formed the primitive weapon with which Horus or Ulysses or the Tartaro put
out the Monster’s eye, and pierced the serpent’s head to let forth the waters of light once more and to
free the lady from her prison in the lower world. When the Apap-Monster in the cave of darkness was
personified in something like the human shape, the Giant as reptile in the earliest representation passed
into the Giant as a Monster in the form of a magnified man called the Cyclops and named Polyphemus.
In one of the African Folk-Tales the little hero Kalulu slays the monster by thrusting a red-hot boulder
down the devourer’s throat. This is a type of the red-hot solar orb which the Power of darkness tried to
swallow, and thus put out the light.

The lunar lady, as well as the solar hero, is the dragon-slayer in the Basque legends. In one of these, the
loathly reptile lies sleeping with his head in the lap of the beautiful lady. The hero descends to her
assistance in the Underworld. She tells him “be off.” - “The Monster“ has only three-quarters of an hour to
sleep”, she says, “and if he wakes it is all over with you and me”. It is the Lunar Lady who worms the
great secret out of the Monster concerning his death, when he confesses where his heart lies hidden. “At
last, at last,” he tells her, “you must kill a terrible wolf which is in the forest, and inside of him is a fox, and
in the fox is a pigeon; this pigeon has an egg in its head, and whoever should strike me on the forehead
with this egg would kill me.” The Hero, having become a hawk, secures the egg and brings it to the
“young lady,” and having done his part hands over the egg and says to her, “At present it is your turn; act
alone” Thus it appears that the egg made use of by the Prince to kill the Giants is the Sun, and that made
use by the Princess was the Lunar orb. Here we have “the egg of the sun and the moon” which Ptah is
said to have moved in the Beginning. “She strikes the Monster as he had told her, and he falls stark
dead.” (Webster, “Malbrouk”). The Dragon was known in Britain as the typical cause of drought and the
devourer of nine maidens who had gone to fetch water from the spring before he was slain by Martin.
These are representative of nine New-Moons renewed at the source of light in the Nether World. Dr.
Plott, in his History of Cambridgeshire, (p 349) mentions the custom at Burford of making a dragon

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annually and “carrying it up and down the town in great jollity, on Midsummer Eve, to which he says, not
knowing for what reason, “they added a Giant.” (Brand, “Midsummer Eve”). Both the Dragon and the
Giant signified the same Monster that swallowed the water and devoured the givers of light, lunar or
solar, the dragon being a zoomorphic type and the Giant hugely anthropomorphic. Instead of saying nine
Moons passed into the dark, as a mode of reckoning the months, it might be said, that Nine Maidens
were devoured by the Dragon of darkness. The Myth originated when Darkness was the devouring Giant
and the weapon of the warrior was a stone that imaged the Solar orb. In the [Page 21] contest of the
young and ruddy hero David with the Giant Goliath the Hebrew Version of the Folk-Tale still retains the
primitive feature of the stone.

We know the universal Monster of the Evil reptile of the Dark, for ever warring with the Light, that also
drinks the water which is the life of vegetation, as the Fiery Dragon of Drought. But there is a very
primitive version extant amongst the Australian aborigines, the Andaman Islanders, and the red men, in
which a gigantic Frog drinks up all the waters in the world. Here the Frog plays the part of the Apapmonster
that swallows the waters at sundown and is pierced and cut in pieces coil by coil to set them
flowing freely at the return of day, either by the Hawk of Ra or the Cat or by Horus, the anthropomorphic
hero. In the Andaman version of the conflict between the bird of Light and the Devil of Darkness the
waters are drunk up and withheld by a big Toad. An Iroquois or Huron form of this mythical representation
also shows the devouring monster as a gigantic Frog that drank up all the water of the world. The
Aborigines of Lake Tyers likewise relate that once on a time there was no water anywhere on the surface
of the whole earth. This had all been drunk up and was concealed in the body of a monstrous Frog. The
Dragon of the waters, is also a denizen of the Holy well in Britain; and here again the evil power of
drought and darkness is represented by the Devil in the form of a Frog as presiding spirit of the water. In
the well on the Devil’s Causeway between Ruckley and Acton there is supposed to be a huge Frog which
represents the devil, that is, the hostile power of drought. The proper time for the malevolent Frog to be
seen would be when the Well was dried up in times of great drought, hence he is but seldom seen in a
rainy climate like ours. (Burne, Shropshire Folklore, p. 428). The Frog still suffers even in this
“enlightened land” of ours for supplying a zootype of the Evil Power. It is yet a provincial sport for country
louts to “hike the Toad,” that is by jerking it high in the air from the end of a plank as a mode of appealing
to Heaven for rain and the kind of weather they wanted. Even so, poor Froggy has to walk the plank and
suffer in the present for having been a representative in the past of the Monster that drank up all the
water. The Orinoco Indians used to keep Toads in vessels, not to worship them, but to have them at hand
as representatives of the Power that drank up the Water or kept back the rain; and in time of drought the
Toads were beaten to procure the much-desired rain. (Bastian).

In various countries the Monster of the Dark was represented by an animal entirely black. This in Egypt
was the black Boar of Sut. And what these customs signified according to the Wisdom of Egypt they
mean elsewhere. When the Timorese are direfully suffering from lack of rain, they offer up a black Pig as
a sacrifice. The Black Pig was slain just as Apap was pierced because it imaged the dark power that
once withheld the waters of day and now denies the rain, or the Water of Life. In Sumatra it is the black
Cat that typifies the inimical Power which withholds the rain. Women go naked or nearly so to the river,
and wade in it as a primitive mode of sacrifice or solicitation. Then a black Cat is thrown into the Water
and forced to swim for its life, like the Witch in the European custom. [Page 22] The Black Goat, the Black
Pig, and the Black Cat are all Typhonian types of the same symbolic value as the Black Boar of Sut or
the Apap-Dragon. In each case the representative of the dark and evil Power was slain or thrown into the
water as a propitiation to the beneficent Power that gave the rain. Slaying the type of Drought was a
means of fighting against the Power of evil and making an appeal to the Good Spirit. It was a primitive

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mode of Casting out Satan, the Adversary, in practical Sign-Language.

The giant or ogre of mythology was a result of humanizing the animal types. At first the Apap-reptile rose
up vast, gigantic, as the swallowing darkness or devouring dragon. This when humanized, became the
giant, the magnified non-natural ogre of a man that takes the monster’s place in later legendary lore. The
Apap-dragon coiled about the mount was the keeper of the treasures in the nether-world. So is it with the
giant. In “Jack the Giant-Killer,” it is said “the mount of Cornwall was kept by a huge giant named
Cormoran.” Jack, our little solar hero, asked what reward would be given to the man who killed
Cormoran. “The giant’s treasure,” they told him, would be the reward. Quoth Jack, “ Then let me
undertake it.” After he had slain the giant, Jack went to search the cave, which answers to Amenta in the
lower earth, in which the treasure was concealed. This was the treasure of light and water that had been
hidden by the giant in his lair.

The Aryan fairy-tales and folk-tales can be unriddled in the Kamite mythos which was based on the
phenomena of external nature. It is the Moon, for instance, who was a woman one half the time and a
frog or serpent during the other half. In the first character she was Sati, the lady of light. In the second
half of the lunation she was the frog that swam the waters of the nether earth and made her
transformation as Hekat in Amenta. Some writers have denounced the savage brutality and obscenity of
those whom they look upon as the makers of mythology. But in all this they have been spitting beside the
mark. Moreover, the most repulsive aspects do not belong to mythology proper, but are mainly owing to
the decadence and degradation of the matter in the Märchen. Also to the change which the mythos
suffered in passing from the zoomorphic mode of representation. There is neither morality nor immorality
so long as the phenomena are non-human and the drama is performed by the primitive actors. But when
the characters are humanized or divinised, in human form the re-cast may be fatal to the mythical
meaning; primitive simplicity is apparently converted into senseless absurdity, and the drama of the
nature-powers turned into a masquerade of monsters. Plutarch will furnish us with an illustration which
these idiotai might have selected for an example. When speaking of the elder Horus who “came into the
world before his time” as the phantom-forerunner of the true light, he says that Osiris had accompanied
with Isis (his spouse) after her decease. Which looks very ominous for the morals of the “Myth-makers”
who could ascribe such immorality to their Gods. Is it not a fair deduction from a datum like that to infer
that the Egyptians were accustomed to cohabit with the corpses of their dead women? Obviously that is
one of the possible implications. Especially as Osiris, according to Spencer, was once a man! [Page 23]
But now for an explanation on the plain ground of natural fact. Isis, in one character, was the Mother-
Moon, the reproducer of the light in Amenta; the place of conjunction and of re-begettal by the Sun-god,
when Osiris entered the Moon, and she became the Woman who was clothed with the Sun. At the end of
a lunation the old Moon died and became a corpse – it is at times portrayed as a mummy – in the
underworld, and there it was revivified by Osiris, the solar fecundator of the Moon who was the Mother
that brought forth the child of light, the “Cripple-deity” that was naturally enough begotten in the dark.
(Plutarch). But worse still. When Osiris lay helpless and breathless in Amenta with a “Corpse-like face”
(Rit., ch., lxxiv) – his two wives who are likewise his daughters came to co-habit with him, and raise him
from the dead, or re-erect him like, and as, the Tat. It is said of Isis she “raised the remains of the God of
the resting heart and extracted his seed to beget an heir,” or to make him human by reincarnation in the
flesh. (Hymn to Osiris, Records, line 16, p. 102, Volume Iv., first series; Volume Iv., p. 21, second series).
In this phase it is the female who cohabits with the Corpse of the dead Male. But in neither were the
actors of the drama human, although they are humanized in the Märchen. The Mythos is repeated and
applied in a Semitic Folk-Tale when Lot’s two Daughters are “with Child by their father.” (Gen., xix, 36).
The difference being that Osiris as father in the Mysteries of Amenta was dead at the time, whereas in

I ask that my Avatar Name be used only when referring to me.. (A1 is fine too)

I can't imagine it feels anything like the "True Bliss"... Every cell in the body bursts open in ecstacy all at the same time.

A1, this is actually a cool scene -- yet overall, the Anna character is quite ruthless and sinister -- but I often wonder 'how good is too good?' and 'how bad is too bad?' -- especially regarding solar system governance. You see, I'm really trying to understand why this solar system is not paradise -- and how it might be turned into paradise. I'm considering politics and religion as usual -- plus, I'm considering some rather radical alternatives -- and I think we should consider all of the possibilities, all the time, prior to arriving at important decisions. What do you think about this clip? https://www.youtube.com/watch?v=KMUQ1kIsSYA&feature=related There are some aspects of the setting and protocol which I adore -- yet I find some of the simplistic repetition to be rather annoying. Also, sometimes when the Pope delivers a 'homily' -- it is read from visible sheets of paper -- without much expression or passion. I think the Vatican can do better than that. Sorry, but I am one Protestant who wishes for the Roman Catholic Church to improve, rather than being done away with. I will remain both a friend and an enemy of the church -- regardless of whether anyone likes it, or not. This video describes atrocities which must never be forgotten. https://www.youtube.com/watch?v=Rx8PdvOELvY I continue to wonder who has REALLY ruled the Roman Empire and Church throughout the centuries?? I continue to wonder if we live in a Reptilian Universe -- with this solar system being run by a Renegade Reptilian Faction -- who created Male and Female Human Physicality via Genetic Engineering -- to provide 'containers' for their Interdimensional Reptilian Souls -- and that this was a Universal Heresy???!!! Are we Fallen Angels? Whatever the case may be, modern communications has made keeping 'solar system secrets' much more difficult. I continue to think that most people wouldn't be fazed by my wild theories. Most either wouldn't believe the clearest evidence for my Reptilian Hypothesis -- or they wouldn't care. But some people would end-up in mental institutions -- or dead -- and this worries me greatly -- which is why I merely ramble and mumble on this little forum.

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the irresponsible Märchen, Lot is represented as dead-drunk.

The Myths are not to be explained by means of the Märchen; not if you collect and compare the Nursery-
Tales of all the world. But we can explain the Märchen more or less by aid of the Myths, or rather the
mythical representation in which we can once more recover the lost key. The Aryan Folk-Tales, for
example are by no means a faithful reflection of the world as it appeared to the primitive mind. They are
not a direct reflection of anything; they are refracted mythology, and the representation in mythology is
not direct, not literal, but mystical. Egyptian mythology, and all it signifies, lies between the Aryan or other
folk-tales and Primitive Man. The Märchen are not the oldest or most primitive form of the Myth; they are
the latest. The coinage is the same, but the primitive impress is greatly worn down, and the features are
often well nigh effaced. In the Märchen, the Ancient Wise Woman or old Mother goes on telling her tales,
but the memory of their meaning has lapsed by reason of her age. Whereas in the Ritual the
representation is still preserved and repeated accurately according to knowledge. The Mythos passes
into the Folk-Tale, not the Folk-Tale into the Mythos.

In Egyptian Sign-Language, the earliest language of Mythology, the Sun was represented, in the fulness
of its power, by the Lion. When it went down to the Underworld by night or in the winter time it was
imaged as the disappearing Mouse. Ra was the Lion: Horus was the Mouse: the blind Shrew-Mouse
being a type Horus darkling in Amenta. Ra as the Solar Lion lost his power in the Underworld and was as
the animal in the hunter’s toils. Then Horus the Little Hero as the Shrew-Mouse came to deliver the
entangled Lion. Under the type of the Mongoose or Ichneumon [Page 24] the little hero attacked the
serpent of Darkness: and, as the mouse, it was the deliverer of the Lion in the Mythos. But when or
where the wisdom was no longer taught in the mysteries the Gnosis naturally lapsed. The Myth became
a Folk-Tale or a legend of the nursery, and passed into the fable of the mouse that nibbled the cord in two
which bound the captured Lion and set the mighty beast at liberty. Thus the Mythos passed into the
Märchen, and the Mysteries still clung on for very life in the Moralities.

The Ass in a male form is a type of Tum the Sun-God in Amenta. A vignette to the Ritual shows the Ass
being devoured by the serpent of darkness called the eater of the Ass. (Ch. 40) The Ass then in the
Egyptian mythos represents the Sun-God Tum, Greek Tomos, passing through the nether-world by night.
It is Tum in his character of Aiu or Iu who is also represented on the tomb of Rameses the Sixth as a god
with the ears of an Ass, hauling at the rope by which the Sun is drawn up from Amenta, the lower Egypt
of the mythos. Atum, or Tum, is the Old Man of the setting Sun and Aiu is his Son. Thus the three
characters of the Old man, his Son, and the Ass can be identified with Atum-Aiu = Osiris and Horus; and
the nocturnal Sun or the Sun of Winter with the slow motion which constitutes the difficulty of getting the
Ass forward in the fable. This difficulty of getting the Ass along, whether ridden by Tum the father or
pulled along by his Son, was illustrated in a popular pastime, when on the eighth day of the festival of the
Corpus Domini the people of Empoli suspended the Ass aloft in the air and made it fly perforce in
presence of the mocking multitude. Gubernatis says the Germans of Westphalia “made the Ass a symbol
of the dull St. Thomas, and were accustomed to call it by the name of “the Ass Thomas,” the laggard boy
who came the last to school upon St. Thomas’s Day.” (Zoological Mythology, vol. I, p. 362) But we find
and earlier claimant than this for the “Ass Thomas” – in Tum or Tomos, the Kamite Solar God, who made
the passage of Amenta very slowly with the Ass, or as it was represented, riding on the Ass; and
therefore for the Greek Fable of he old Man and his Ass.

The birth of a Folk-tale may be seen in the legend of “The Sleeping beauty.” When it was known that the
renewing Moon derived her glory from the procreative Sun, their meeting in the Underworld became a

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Ancient Egypt: The Light of the World by Gerald Massey

fertile source of legends that were mothered by the Myth. The Moon-Goddess is the lovely lady sleeping
in Amenta waiting for her deliverer, the Young Solar God, to come and wake her with the Lover’s kiss.
She was Hathor, called the Princess in her Lunar character; and he was the all-conquering Horus. It was
a legend of resurrection which at first was Soli-Lunar in the Mythos; afterwards a symbolic representation
of the Soul that was awakened from the Sleep of death by Horus in his rôle of Savior or Deliverer of the
Manes in Amenta. So the Mythos faded in the fairy-tale.

It is a cardinal tenet of the present work that the Aryan Märchen and European folk-lore were derived
from the Egyptian Mythology. This might be illustrated without end. For example, there is a classical
tradition of Folk-Tale, repeated by Pliny (Hist. Nat., 7,3), which tells of a time when a Mother in Egypt
bore seven children at [Page 25] one birth. Of course this legend had no origin in natural history. Such a
birth belongs to mythology in which the Mother of seven children at a birth was primarily, the bringer-forth
of seven elemental powers, who can be traced as such, in all their seven characters. The One great
Mother with her seven sons constituted a primary Ogdoad. She survived in a Gnostic form as Achamoth-
Ogdoas, Mother of the seven Rulers of the heptanomis. “This Mother,” says Irenaeus (B. I., ch. V. 2,3),
“they call Ogdoas, Sophia, Earth, Jerusalem.” Jerusalem is identified by Jeremiah with the ancient
Mother who was the bringer-forth of seven sons as the “ Mother of the young men,” she that hath born
Seven,” who now giveth up the Ghost. (Ch. Xv, . This Mother of seven also appears as the Great Harlot
in the Book of Revelation who is the Mother of the Seven Kings which were at the same time seven
heads of the Solar Dragon, and also seven Consorts who were born children of the Old Great Mother.
These were “the Seven Children of the Thigh” in the Astronomical Mythology. Thus the Ancient Genetrix
was the Mother who brought forth Seven Children at a birth, or as a companionship, according to the
category of phenomena. Her seven children were the Nature-Powers of all Mythology. They are variously
represented under divers types because the powers were reborn in different phenomena. We shall find
them grouped as seven serpents, seven apes, seven jackals, seven crocodiles, hippopotami, hawks,
bulls or rams, who become Seven children of the Mother when the myth is rendered anthropomorphically
in the later forms of the Märchen, amongst which there is a Bengalee folk-tale of a Boy who was suckled
by seven Mothers. (Lal Behari Day, Folk Tales of Bengal). And this boy of the Märchen can be identified
with child-Horus in the astronomical mythos, as “the Bull of the seven cows”. The seven cows were
grouped in the Great Bear as a seven-fold figure of Motherhood. The cows were also called the seven
Hathors who presided over the birth of the child as seven fates in the Egyptian theology. And in later
legends there are the seven Mothers of one child. When he became a child they were the seven women
who ministered to him of their substance in a very literal manner. The seven givers of liquid life to the
nursling were portrayed as women in Amenta; the seven Hathors who were present as Fates, at childbirth;
and as cows in the constellation of the Great Bear. The sucklers might be imaged as seven women,
seven cows, seven sows. Thus the Romans had evidently heard of them as a seven-fold form of Rerit
the sow, a co-type with the Cow. The Bengalee Folk-Tale, shows the Egyptian Mythos reduced to the
stage of the Aryan Märchen. The typical seven Mothers of the child also survive amongst the other
curiosities of Christianity. It is said in the Gospel of he nativity (ch, viii.)– that Mary “the virgin of the Lord”
had been brought up with seven other virgins in the Temple. Also there are seven women in the Gospels
who minister to Jesus of their substance. Again we are able to affiliate the folk-tale with the original
mythos. After which it is of little importance to out inquiry which country the Aryan Märchen came from
last. The Seven Hathors or Cows in the Mythos are also the Seven Fates in attendance at the birth of a
Child; and in the Babar Archipelago Seven [Page 26] Women, each of them carrying a sword, are present
when a child is born, who mix the placenta with ashes and put it into a small basket, which they hang up
in a particular kind of tree. These likewise are a form of the seven Hathors who were present at Childbirth
as the Seven Fates in the Mythos. In such ways the Kamite Mythos passed into the Aryan Märchen.

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Ancient Egypt: The Light of the World by Gerald Massey

The Child who had no father had been mythically represented as the Fertiliser of the mother when in
utero, like Ptah, the God in embryo. Hence he was called the Bull of his Mother. But why the Bull?
Because this was not the human Child. It was Horus as the calf, born of the Cow and a pre-human type,
when the fatherhood was not yet individualized. The Solar God at Sunset made his entrance into the
breeding-place of the nether world, and is said to prepare his own generation for rebirth next day, but not
in human guise. The bull of his Mother is shown upon the horizon as Horus the calf. But when the
persons and transactions are presented anthropomorphically, in accordance with the human terminology
the calf, which had no Father but was his own bull, becomes the child who was born without a father.
Thus the mythos passes into the Märchen or legendary lore, and the child who fecundated his own
Mother takes a final form as the Boy-lover of Venus, Ishtar, or Hathor, the divine Mother, and the subject
culminated in literature, as (for example) in Shakespeare’s poem of “Venus and Adonis,” which is at root
mythology fleshed in a human form. Again and again the Egyptian Mythos furnishes a prototype that will
suffice to account for a hundred Folk-tales. For another instance, take the legend of the child that was
predestined to be a King in spite of the Monster, pursuing the Mother, or lying in wait to devour and
destroy the infant from before its birth. Har-Ur, or Horus the Elder, was that Child in the mythos. The title
of Repa will identify the Child born to be King as that signifies the Heir-apparent, or the Prince who was
predestined to become the King. An instructive example of the way in which the Mythos, that we look on
as Egyptian, was dispersed and spread in Folk-Tales over the whole world may be seen in the legend of
the combat betwixt a Father and Son. The story has attained to somewhat of an Epical dignity in Matthew
Arnold’s poem of “Sohrab and Rustum.” It is also found in many parts of the world, including New
Zealand. Briefly summarized, the story, in legendary lore, is that of the Son who does not know his own
Father. In the Maori tale of “Kokako” the boy is called a Bastard. Also in the tale of Peho the child is a
Bastard. This is a phrase in later language to describe the boy whose birth was Matriarchal when the
Father was unknown individually. But such a legend as this, when found in Folk-Lore does not come
straight out of local Sociology or Ethnology in any country. We have to reckon with the rendering of the
natural fact in the Astronomical Mythology of Egypt. In the olden day of indefinite paternity, when the
Father was personally unknown it was likewise unknown that the child of light born and reborn in the
Moon was the Son of the Solar God. This was a Mythical Son who could not know his own Father. The
earliest Son in sociology or mythology did not know his own Father. The elder Horus was the Mother’s
child, who was born not begotten. Now, a child whose [Page 27] father is unknown is called a Bastard.
Thus Horus was a Bastard born, and it was flung at him by Sut that he was a Bastard. Also in Jewish
legend, Jesus is called the Mamzer or Bastard. Thus, the child of the Mother only was the Bastard, just
as the Mother who was “na wife” came to be called the Harlot. The present writer has no knowledge of a
Folk-Tale version of the legend being extant in Egyptian. This does not belong to the kind of literature that
was preserved in the sanctity of the coffins and tombs, as was the Book of the Dead. But the essentials
are extant, together with the explanation in natural fact, in the ancient Luni-Solar-Mythos. Horus the
Bastard was a child of light that was born of Isis in the Moon, when the Moon was the Mother of the child
and the father-source of light was unidentified. But sooner or later there was a secret knowledge of the
subject. For instance, in the story told by Plutarch, it is said that Taht the Moon-god, cleared the character
of the Mother by showing that Horus was not a Bastard, but that Ra, the Solar-God was his true Father. It
is still continued to be told in various Folk-Tales that the woman was no better than a wanton in her
wooing of a man whom she seeks or solicits as her paramour. This character may be traced in the
mythology. It is the Lady of Light in the Moon who pursues and seduces the Solar God in the darkness of
Amenta, and who exults that she has seized upon the God Hu and taken possession of him in the vale of
Abydos where she went to lie down and sought to be replenished with his light. (Ritual, ch., lxxx). Child-
Horus always remains a child, the child of twelve years, who at that age transforms into the Adult and
finds his Father. So when he is twelve years of age, the boy Jokull in an Icelandic version of the Folk-Tale
goes in search of his Father. They fight and the Son is slain, at least he dies after living for three nights.
In other versions the fight betwixt Father and Son is continued for three days. This is the length of time

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Ancient Egypt: The Light of the World by Gerald Massey

for the struggle of Osiris in death and darkness who rises again as Lord of Light in the Moon and now is
recognized as the Father of Horus, who was previously the Mother’s child that knew not his Father.
Moreover, in the Märchen it is sometimes the father who is killed in combat, at other times it is the Son.
And, in the Mythos, Osiris the Father rises again upon the third day in the Moon, but at other times he
rises as Horus the triumphant Son. A legend like this of the combat between the Father and son does not
originate in history, much less does it rise from a hundred different Ethnological sources, as the folklorists
would have us think. In the Folk-Tales there are various versions of the same subject; the mythos
is one, and in that oneness must the origin be sought for the Märchen. This origin of our Folk-Lore may
be found a hundred times over in the “Wisdom” of old Egypt. The Tale of the Two Brothers furnishes a
good example of the Egyptian Mythos reappearing in the Folk-Tale. In this there are two brothers named
Anup, the elder, and Bata, the younger. Anup, has a wife who falls in love with Bata, and solicits him
illicitly. “And she spoke to him saying, What strength there is in thee, indeed, I observe thy vigor every
day.” Her heart knew him. She seized upon him and said to him, “Come, let us lie down for a while.
Better for thee ... beautiful clothes.” Like Joseph in the Hebrew version, the youth [Page 28] rejected the
advances of the lady. He “became like a panther,” in his fury at her suggestion. Like Potiphar’s wife, she
charges him with violating and doing violence to her. We shall have to return to the story. Let it suffice for
the present to say that the “tale of the two brothers” in the Märchen is derived in the course of a long
descent from the myth of Sut and Horus, the Brothers who were represented later as Anup and Horus,
also as the Horus of both Horizons. The elder brother Anup corresponds to Sut, who in one form is Anup;
the younger Bata, to the Sun-god Horus of the East. The name Bata signifies the Soul (ba) of life in the
earth (ta) as a title of the Sun that rises again. On this account it is said that Bata goes to “the Mountain
of Cedar,” in the flower of which upon the summit lies his heart, or soul, or virile force; the power of his
resurrection as the Solar God. Hence Bata says to Anup, “Behold, I am about to become a Bull.” And he
was raised by Ra to the dignity of hereditary Prince as ruler of the whole land, over which he reigned for
thirty years. As myth, such Märchen are interpretable wheresoever they are found. The Solar Power on
the two horizons or the Sun with a dual face was represented by the two Brothers who are twins, under
whichever name or type, who were earlier than Ra. One is the lesser, darkling and infertile Sun of Night,
or of Autumn; the other is the Victor in the Resurrection. These were associated in Amenta with the
Moon, the Lady of the Lunar light, who is described with them in Chapter lxxx., of the Ritual as uniting
herself with the two Brother-Gods who were Sut and Horus. She is wedded to the one but is in love with
the other. Whether as Sut or Elder Horus, her consort was her im-pubescent child; and she unites with
Hu the Virile Solar God and glories in his fertilizing power. She confesses that she has seized upon Hu
and taken possession of him in the vale of Abydos when she sank down to rest. Her object being to
engender light from his potent Solar source, to illuminate the night, and overthrow the devouring Monster
of the dark. This is true mythos which is followed afar off by the folk-lore of the Tale. There was no need
to moralize as this was Egyptian mythology, not semitic history.

When the Aryan philologists have done their worst with the subject and the obscuration has passed
away, it will be seen that the Legend of Daphne was a transformation that originated in the Egyptian
mythos. Ages before the legend could have been poetised in Greece, Daphne was extant as an Egyptian
Goddess ta or Tefnut by name, who was a figure of the Green Egyptian Dawn. (Birch, Dictionary of
Hieroglyphics). The Green tree was also a type of the Dawn in Egypt. The transformation of the Goddess
into the Tree is a bit of Greek fancy-work which was substituted for the Kamite Gnosis of the Myth. Max
Müller asked how the “total change of a human being or a heroine into a tree” is to be explained.
Whereas Daphne never was a human being any more than Hathor, in her Green Sycamore, or Tefnut in
the Emerald Sky of the Egyptian Dawn. The roots of these things lie far beyond the Anthropomorphic
representation, and in a region where the plummet of the Aryanists has never sounded.As the Egyptians
apprehended, the foremost characteristic of the dawn was its dewy moisture and [Page 29] refreshing

orthodoxymoron wrote: What do you think about this clip? https://www.youtube.com/watch?v=KMUQ1kIsSYA&feature=related There are some aspects of the setting and protocol which I adore -- yet I find some of the simplistic repetition to be rather annoying. Also, sometimes when the Pope delivers a 'homily' -- it is read from visible sheets of paper -- without much expression or passion. I think the Vatican can do better than that. Sorry, but I am one Protestant who wishes for the Roman Catholic Church to improve, rather than being done away with.

I suppose it goes hand in hand with this video

I had to cut the video after 5 mins and 30 seconds...


http://www.disclose.tv/action/viewvideo/108340/NAZI_Jesuit_vatican_financed_Occult/

I understand that a HUGE organization cannot change all the time -- and hold the operation together -- so to speak. I understand the value of tradition and continuity -- yet something seems very wrong to me -- regarding how the church conducts business -- century after century. And BTW -- I don't have a problem with looking at the church as a BIG business. In fact, a United States of the Solar System should include a proper business-model which includes the church -- even though this thought might anger a lot of people. What I have a problem with is CORRUPTION AND A GENERAL LACK OF ETHICS. I guess I will continue to think about the Teachings Attributed to Jesus -- and the U.S. Constitution -- without acting like 'Jesus is My Buddy -- and I'm a Yankee Doodle Dandy!!!' Hence, I am attempting to think about all of my radical ideas within the Context of the City-States, the United Nations, and the Moon. Many of us were programmed with the Bible as being an 'Infallible Given' -- rather than simply being a highly significant set of clues. Also, a lot of people don't read the Bible from cover to cover -- and they don't REALLY think about what they're reading. What the preacher shouts from the pulpit (or what the church teaches) trumps just about everything else -- whether it makes sense, or not.

I'm sort of an Open and Ignorant Wannabe Megalomaniac. It's a nasty job -- but somebody's gotta do it!! I don't necessarily have a problem with the idea of dealing with ET on a daily basis -- but I certainly don't relish the idea of being one of ET's cows or pigs -- or as being owned or enslaved by ET. I continue to suspect an Orion-Sirius-Aldebaran-Atlantean-Babylonian-Egyptian-Grecian-Roman-British-American Empire -- and any lasting improvement to this solar system might be dependant upon a 'solution' which includes an idealistic version of this hypothetical empire. Just 'kicking ET out' might not be a long-term answer to our troubles. All I know, is that the History of Earth is NOT Nice -- to say the least. I might be overly paranoid -- but I continue to be VERY wary of the ET and UFO phenomenon -- and I will continue to passively look at all of this from a 'safe' distance. On the other hand -- talking to one who claimed to be an Ancient Egyptian Deity (who I will NOT name) -- for several months -- might count as a 'Close-Encounter'. One more thing. Imagine the Hybrid in 'Battlestar Galactica' speaking the words from the Gerald Massey book I am gradually posting!! End of Line.

1. https://www.youtube.com/watch?v=K9QXS8-reOc
2. https://www.youtube.com/watch?v=yDTtVHfQ8Rc&feature=related
3. https://www.youtube.com/watch?v=1-FigMkiHzk&feature=fvwrel

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coolness, not its consuming fire. The tree of dewy coolness, the Sycamore of Hathor, or of Tefnut, was
the evergreen of Dawn, and the evergreen as fuel may be full of fire, like the Ash or the Laurel into which
Apollo turned the young divinity who was Daphne in Greece and Tafne in Egypt. And if Apollo be the
youthful Sun-God, like Horus, on the horizon, who climbs the Tree of Dawn, the dews would be dried by
him; otherwise the tree of Moisture would be transformed into a tree of fire, and assume the burning
nature of the Laurel, as in the Greek story. It was the Sun that kindled the fire, and as the Sun climbed up
the Tree the Dews of Tefnut dried. It was not the Dawn quâ Dawn that was changed into a Laurel, but the
cool Green Tree of Dew = Tafne = Daphne , or the Dawn that was dried and turned into the Tree of
blazing lustre by the Solar fire, or the Sun, i.e., by Horus or Apollo when personified. The Water of
Heaven and the Tree of Dawn precede personification, and the name of Tefnut, from Tef (to drip, drop,
spit, exude, shed, effuse, supply) and Nu, for Heaven, shows that Tefnut represented the dew that fell
from the Tree of Dawn. She is the giver of the dew; hence the water of dawn is said to be the water of
Tefnut. Tefnut gives the moisture from the Tree of Dawn in heavenly dew, but in another character she is
fierce as fire, and is portrayed in the figure of the lioness. The truth is, there was Egyptian science
enough extant to know that the dew of Dawn was turned into the vapor that was formed into the Green
Tree on the horizon by the rising Sun of Morning, and the Kamite mythos which represented the natural
fact was afterwards converted into a Greek fancy, as in numerous other instances.

When once they are identified the myths must be studied in their Egyptian dress. It is my work to point
the way, not to elucidate all the Semitic and Aryan embellishments or distortions. But we may depend
upon it that any attempt to explain or discuss the Asiatic, American, Australian, and European
mythologies with that of Egypt omitted is the merest writing on the sand which the next wave will
obliterate.

Max Müller asked how it was that out Ancestors, who were not idiots, although he has done his utmost to
make them appear idiotic in the matter of mythology, came to tell the story of a King who was married to
a Frog? His explanation is that it arose, as usual, from a misapplication of names. The Frog was a name
given to the Sun, and the name of the frog, Bekha, or Bekhi, was afterwards confused with or mistaken
for the name of a Maiden whom the King might have married. In reply to this absurd theory of the
mythical origins another writer says it was the nature of savages to make such mistakes, not merely in
names, but in things; in confusing natural phenomena and in confounding frog-nature with human nature:
this confounding confusion being the original staple of “savage Myth.” It would be difficult to tell which
version is farthest from the actual fact.

Whoever begins with the mythos as a product of the “savage” mind as savages are known today is fatally
in error. Neither will it avail to begin with idiots who called each other nick-names in Sanskrit. Let us make
another test case of Bekhi the Frog. The Sanskritist does not start fair. He has not learned the language
of [Page 30] animals. The mythical representation had traveled a long way before any human king could
have got mixed up with a Frog for his wife. We must go back to the Proto-Aryan beginnings, which are
Egyptian or Kamite. In Africa we find these things next to nature where we can get no further back in
search of origins. Egypt alone goes back far enough to touch Nature in these beginnings, and, as so
often to be said in the present work, Egypt alone has faithfully and intelligently kept the record.
The Frog was a Lunar type on account of its metamorphosis from the Tadpole-condition in the water to
the four-legged life on land, which type was afterwards applied to the Moon in its coming forth from the
waters of Nun. The name of the frog in Egyptian is Ka, whence, the Lunar Lady, who was represented as

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a Frog, is designated Mistress Heka or Hekat, who was a consort of the Solar God Khnum-Ra. An
inscription in the British Museum tells us that under one of his titles Khnum was called “the King of
Frogs.” There is not proof, perhaps, of his being a Frog himself, but his son, Ptah, had a Frog-headed
form, and his consort, Hekat, is the Froggess. This then, is the very King, by name who was wedded to a
Frog, but not as a human being. Such a tale was only told when the Gnosis was no longer truly taught
and the ancient myth had been modernized in the Märchen. In the Kamite mythos Khnum has three
consorts, the Goddess Hekat, Sati, and Ank. We might call them one Wife and two Consorts. The wife is
Ank, whose name signifies the Mirror. She personates the Moon as reflector of the Sun. Hekat and Sati,
are representatives of the dual lunation; Hekat is the Frog of darkness, and Sati the Lady of Light. As the
Frog, Hekat sloughs her frog skin and reveals her wondrous beauty in the form of Sati, the Woman in
glory. These three are the Consorts of Khnum-Ra, who is (1) in Amenta with Hekat, (2) in Heaven with
Sati, and (3) in the Moon herself, as the generator of Light with Ank, or in the Mirror. Khnum-Ra is the
nocturnal Sun, and Hekat, his Consort, is a representative of the Moon that transforms in the lower
hemisphere, as the tadpole transforms and emerges from the waters in the form of a frog. Khnum, God
of the Nocturnal Sun, is King of Frogs in Amenta, the hidden underworld, and it is there that Hekat is his
Consort as the Froggess. In the upper Heaven she is the lovely goddess with the arrow of light that was
shot from the lunar bow with which her name of Sati (Coptic, Sate) is hieroglyphically written. And every
time she re-enters the water of the nether world she transforms into a frog according to the mythical
mode of representing the Moon in Amenta.Thus we can identify the “Sun-Frog” of the Aryan Märchen in
the frog-headed solar God (Ptah) or in Khnum, “the king of frogs,” both of whom were solar deities. We
can also identify the Frog-maiden in “Mistress Heka,” or Hekat, the goddess with a Frog’s head, who is
one of Khnum’s Consorts, the Cinderella (so to say) of the three sisters, who are Ank, Sati, and Hekat,
the three goddesses of the myth who survive as the well-known three Sisters of Märchen. The “Sun-frog”
then was Khnum, “the King of frogs,” as the Sun in the night of the underworld, who was wedded to
Hekat, the lunar frog in the mythos which supplied the matter for the Märchen. [Page 31]
It is only in this nether world that Sun and Moon can ever meet, and that but once a month, when the
Lady of Light transforms into the Frog, or Hekat, which Frog re-transforms into Sati, the Lady of Light,
when she emerges from the abyss. The King was not to be seen by his Mistress without the royal
garments on, and these were laid aside when the Sun-God entered the nether earth. If the lady dared to
look upon her lover in the night she would find him in the shape of a Beast, as in “Beauty and the Beast,”
which was prohibited; and if the lover looked upon the Maiden under certain conditions she would
transfigure into a Frog or other amphibious creature, and permanently retain that shape, as the story was
told when the myth was moralized in the Märchen; the exact antithesis of the Frog that transformed into a
beautiful Princess, the transformation of Bekhi, and possibly (or certainly) of Phryne, the Frog, whose
sumptuous beauty was victoriously unveiled when she was de-robed before her vanquished judges. In
the different phases of the mythos the young Sun-god might have been met by night as a Crocodile, a
Beetle, a Frog, an Eel, or a Bear, for the Bear was also a zootype of Horus. In one of his battles with Sut
he fought in the form of a Bear. It was a law of primitive Tapu that the bride or wife was not to be seen by
the lover or husband in a state of nudity. In the story of Melusine the bride is not to be looked on when
she is naked. She tells her lover that she will only abide with him so long as he observes this custom of
women. This also was the law in the mythical land of Naz, and one man who did look on his wife unveiled
was trans formed into a monster. Now the veil of the bride is one with that of the virgin Isis, which
originated in the loin-cloth or leaf-belt that was demanded by the “custom of women”when the female first
became pubescent.

In Egypt, the dog-headed Ape Aani was a zootype of the moon in her period of eclipse and change, as
explained by Hor-Apollo (B. I., 14) . The menstruating Ape was a representative of the Sloughing Moon,
that is of the veiled bride, the female who was on no account to be looked on in her nudity. The Sun and

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Moon could not meet below except when the goddess or mistress did vanish from the light of mortals in
the world above. The lunar lady in her poor lonely state goes underground or enters the waters to make
her transformation and is invisible during three nights (and days) which correspond to the three days’s
festival at which Cinderella lost her slipper (the last relic of the magical skin) and won the heart of the
fairy prince. The meeting of the Sun and Moon in Amenta was monthly: once every twenty-eight days, as
it was reckoned in the Calendar which for, mystical reasons, counted 13 Moons to the year; and it is
these mystical seasons which alone can penetrate to the natural origin of Tapu concerning the custom of
women. It was the menses = the mensis; the female period = the lunar. The wife, as we have seen, was
not to be looked upon during her monthly period when she was in retirement, like the moon once a
month. It was on the sixth day of the New Moon that Osiris re-entered the orb and paid his first visit to the
Lady of Light. The Australian deity Pundjel is said to have a Wife whose face he never looks upon.
(Smyth, vol., i, 423). When that representation was first made Amenta was not known as the monthly
[Page 32] meeting place for Moon and Sun by night. It had only been observed that they did not meet by
day. Isis, veiled in black, goes down to the nether-world in search of lost Osiris. It was only there they
ever met, He as the Bull of Eternity, She as the Cow, a later type than the Frog of Hekat.
This drama of the primitive mysteries, this mythical mode of representing natural fact, is at times more
appealing in its touching simplicity than anything to be found amongst the best things that have been
“said” in literature. The custom of women which was to be religiously respected being identified, it is easy
to see that this led to other customs of Tabu, which were founded and practised as modes of memorizing
the law intended to be taught and fulfilled.

The mystical Bride who was not to be seen naked was personated by the Wife who wore the bridal veil,
or the Wife whose face was never to be seen by her husband until she had born him a child: or who is
only to be visited under cover of night. For, like the Sun and the Moon, they dwell in separate huts and
only meet occasionally and then by stealth, according to the restrictions of Tabu. Hence marriages were
made on condition that the woman was not to be seen naked by her husband. When Ivan has burned the
frog-skin of the beautiful Helen in the Russian tale, to prevent her from turning into a frog again, she bids
him farewell, and says to him, “Seek me in the 27th earth, in the 30th kingdom.” (Afanassieff, Story 23).
We have here a reference to the twenty-seven nights of lunar light, the three nights of the moon out of
sight, together with the transformation and re-arising on the third day. But the annual conjunction of Sun
and Moon at the vernal equinox is indicated in the Vedic version when Urvasi promises to meet her
husband on the last night of the year for the purpose of giving birth to the child which was born monthly
of the Moon and annually in the soli-lunar rendering of the Mythos . Urvasi says to Pururavas, “Come to
me the last night of the year, and thou shalt be with me for one night, and a Son will be born to thee.”
The Egyptians have preserved for us and bequeathed the means of interpreting this typology of the early
Sign-language. The primitive consciousness or knowledge which has lapsed or got confused in inner
Africa, or Australia, India, or Greece, lived on and left its record in their system of signs. If the Australian
savage does attribute the earliest marriage-laws to a Crow, he is but saying the same thing as Hor-Apollo
(I, 9) who tells us that when the Egyptians denote marriage they depict two Crows, because the birds
cohabit in the human fashion, and their laws of intercourse are strictly monogamic. Nor is the Gnosis of
the original representation quite extinct. The “Wisdom of Manihiki” is a Mangaian designation of the
Gnosis, or knowledge of mythical representation, the secrets of which were limited to a few priests who
were the same in the Hervey Isles that the Her-Seshti were to the Wisdom of Egypt. A race to degraded
or undeveloped as the Bushmen have their hidden wisdom, their Magic, with an Esoteric interpretation of

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their dramatic dances and pantomime, by which they more or less preserve and perpetuate the mythic
meaning of their religious mysteries. What we do really find is that the Inner African and other aborigines
still continue to talk and think [Page 33] their thought in the same figures of speech that are made visible
by art, such as is yet extent among the Bushmen; that the Egyptians also preserved the primitive
consciousness together with the clue to this most ancient knowledge, with its symbolic methods of
communication, and that they converted the living types into the later lithographs and hieroglyphics.
Animals that talk in the folk-tales of Bushmen, or the Indians, or the Märchen of Europe, are still the living
originals which became pictographic and ideographic in the zootypology of Egypt, where they represent
divinities, i.e., nature-powers at first and deities afterwards; then ideographs, and finally the phonetics of
the Egyptian alphabet.

No race of men ever yet imagined that the animals talked in human language as they are made to do in
the popular Märchen. No men so “primitive” as to think that anyone was swallowed by a great fish and
remained three days and nights in the monster’s belly, to be afterwards belched up on dry land alive.
They were not human beings of whom such stories were told, and therefore those who first made the
mythical representations were not capable of believing they were human. Put your living representatives
of primitive or aboriginal men to the test. Try them with the miracles of the Old or New Testament,
presented to them for matters of fact, as a gage of credulity. What does Dr. Moffat say of his African
aborigines? “The Gospel appeared too preposterous for the most foolish to believe,” and “To speak of
the Creation, the Fall, and the Resurrection seemed more fabulous, extravagant, and ludicrous to them
than their own vain stories of lions and hyaenas.” (Missionary Labours, p. 245).But they knew more or
less, that their own legends were mythical, whereas, the Christian was vouching for his mythos being
historical, and that they could in no wise accept. A Red Indian known to Hearne as a perfect bigot with
regard to the arts and tricks of the jugglers could yet by no means be impressed with a belief in any part
of the Christian religion, or the documents and vouchers for its truth. (Hearne, Journey among the
Indians, p. 350). When Robert Drury told the Malagasy for the first time how God created a man, and
made a woman from one of his ribs while he was asleep, they said, “it was plain untruth, and that it was a
shame to tell such lies with a serious countenance.” They at once proceeded to test the statement by
reckoning ribs of a woman and a man. “They said that to talk of what was done before man was made
was silly, and that what I had said of God’s talking with men and telling them such things had no proof;
and the things I pretended to know and talk of were all old women’s stories. When I mentioned the
resurrection of the body, they told me “ it must be a lie, and to talk of them burning in fire after this life
was an abominable lie.” (Madagascar: Robert Drury’s Journal, during Fifteen Years' Captivity on that
island). And A Further Description of Madagascar , by the Abbé Alexis Rochon. Edited, with an
Introduction and notes, by Captain Pasfield Oliver, R.A.)

The aborigines do not mistake the facts of nature as we have mistaken the primitive method of
representing them. It is we, not they, who are the most deluded victims of false belief. Christian capacity
for believing the impossible in nature is unparalleled in any time past amongst any race of men. Christian
readers denounce the primitive [Page 34] realities of the mythical representation as puerile indeed, and
yet their own realities alleged to be eternal, from the fall of Adam to the redemption by means of a
crucified jew, are little or nothing more than the shadows of these primitive simplicities of an earlier time.
It will yet be seen that the culmination of credulity, the meanest emasculation of mental manhood, the
densest obscuration of the inward light of nature, the completest imbecility of shut-eyed belief, the
nearest approach to a total and eternal eclipse of common sense have been attained beyond all chance
of competition by the victims of the Christian creeds. The genesis of delusive superstitions is late, not
early. It is not the direct work of nature herself. Nature was not the mother who began her work of

My recent posts might be an example of 'if you can't convince 'em -- confuse 'em'!! Siriusly, I don't know how accurate and true the Massey books are -- yet they are probably a useful mental and spiritual workout. Once again, the purpose of this thread is to make you think -- and to provide you with a Galactic Boot-Camp in Solar System Governance. Honestly, I haven't even begun to master my own thread -- and perhaps I never will. I seem to be too washed-out (or is it 'washed-up'?) to properly deal with all of this madness. I had hoped that things would begin to resolve -- but that just isn't happening. Just the opposite -- so much so, that I keep trying to get completely away from all of this -- so as to allow everything I have ingested to be properly digested. This might take years (if we even have years) for all of the turmoil to be constructively internalized. A little-bit of knowledge -- and a lot of emotion -- can be very dangerous indeed -- which is why I lean toward 'learning everything -- and doing nothing'. Check out Executive Order 13524. http://www.whitehouse.gov/the-press-office/executive-order-amending-executive-order-12425 I'm not even going to comment on it -- but you might wish to research this yourself. https://www.youtube.com/watch?v=gVqubweERMI I don't have enough energy to get upset about everything I should be upset about. Choose your rants wisely. Right now, I'm simply listening to sacred music while I read some Christocentric-Egyptology. This beats the hell out of hating the 'NWO Scum'!!!

1. https://www.youtube.com/watch?v=ohDqL6pjpjY
2. https://www.youtube.com/watch?v=SzmvN9ld5ts&feature=relmfu
3. https://www.youtube.com/watch?v=cbhyFVJP0wA

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development by nursing her child in all sorts of illusions concerning things in general. She did not place
her hands upon his eyes and bid him to interpret the world subjectively. Primitive man was not a
metaphysician, but a man of common sense.And if limited as a limpet, he clung hard and fast to the rock
of reality as the sole ground he had to go upon. The realities without and around were too pressing for
the senses to allow him to play the fool with delusive idealities; the intellectual and sentimental luxuries of
later hylo-idealists. Modern ignorance of the mythical mode of representation has led to the ascribing of
innumerable false beliefs not only to primitive men and present-day savages, but also the most learned,
enlightened, and highly civilized people of antiquity, the Egyptian; for had these natural impossibilities
been believed the Egyptians must have shared the same mental confusion, the same manifest delusion
concerning nature, the same incapacity for distinguishing one thing from another, as the Pygmy or the
Papuan.

It has been asserted that there was little or no prayer in the lower forms of religion. But this would have to
be determined by Sign-language rather than by words. Two hands of a person clasped together are
equivalent to a spoken prayer. In the Ritual, the speaker says of the God Osiris, – “His Branch is of
prayer, by means of which I have made myself like him.” (Ch., xxviii). Teru is the Branch, and the same
word signifies to adore, invoke and pray. It was a mode of praying that the branches of the bedwen or
birch were strewn in the ancient British graves. It is the same language and the same sign when the
Australian aborigines approach the camp of strangers with a green bough in their hands as the sign of
amity equivalent to a prayer for peace and good-will. Acted Sign-language is a practical mode of praying
and asking for what is wanted by portraying instead of saying. A green branch of a symbolic Tree is
dipped in water and sprinkled on the earth as a prayer for rain. New Caledonian wizards dig up a
skeleton and pour water on the dead bones to denote the great need of a revivifying rain. Amongst the
rock-drawings of the Bushmen, there is a scene in which it is apparent that a hippopotamus is being
dragged across country as a symbolic device for producing rain. Naturally the water-cow is an African
zootype of water. In Egypt, she imaged the great Mother who was invoked as the wateress. Not only are
the four naked natives dragging the water-cow overland; two of them also carry the water-plant, probably
a lotus, in their hands, as a symbol of the water that is so greatly needed. It was a common mode of
primitive appeal for savages [Page 35] to inflict great suffering on the representative victim to compel the
necessary response. In this case, as we read the language of signs, they are intending to compel the
nature-power to send them water, the female hippopotamus or water-cow being the Image of that power.
This would be dragged across the land as a palpable mode of forcing the Great Cow of Earth to yield the
water, in the language that was acted. The appeal to the Power beyond was also made with the human
being as the suffering victim. In Transylvania, girls strip themselves stark naked, and, led by an elder
woman who is likewise naked, they steal a harrow and carry it across a field to the nearest brook; then
they set it afloat and sit on the harrow for an hour in making their appeal. The Pawnee Victim ( or the
Khond Meriah) made appeal to the cruel Powers as the intercessor and suppliant on behalf of the people
by her wounds, her tears and groans, her terrible tortures purposely prolonged in slowly dying, her torn
tormented flesh agape with ruddy wounds, as in the later Mysteries where the Victim was held to be
divine. Pathetic appeal was made to the Nature-Power or Elemental Spirit, chiefly the Goddess of Earth
as food-giver, by means of the suffering, the moans, the tears, the prayers of the Victims. This was
employed as a Moving-Power, often cruel enough to search the heavens for the likeness of a pitying
human heart. The ears of dogs were pinched by the Mexican women during an eclipse to make them
howl to the Power of Light. Meal-dust is thrown into the eyes of the Sacred Turtle by the Zunis to make it
weep. The Australian Diererie solicit the Good Spirit for rain by bleeding two of their Mediums or divinelyinspired
men, supposed to be persons of influence with the Moora-Moora or Good Spirits, who will take
heed of their sufferings and send down rain. The scene described by Gason (The Native Tribes of South
Australia, p. 276) should be compared with that in the Ist Book of Kings, ch. xviii., where the Priests of

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Baal cut and slash their flesh with knives and lances and limp around the altar with their bleeding wounds
as a mode of invoking heaven for rain.Such customs were universal; they were supplicating in the dumb
drama of Sign-language for the water or the food that was most fervently desired. The Guanches used to
separate the lambs from their mothers, so that their bleatings might make a more touching appeal to the
superhuman Powers. When the corn of the Zulus was parched with continual drought they would hunt for
a particular Victim called the Heaven-Bird, "as the favourite of the Gods, kill it and cast it into a pool of
water. This was done that the heart of heaven might be softened for its favourite, and weep and "wail for
it by raining; wailing a funereal wail". (Callaway, Religious System of the Anazulu, page 407.) The idea is
to make the Heavens weep at. sight of this appeal, that is representation, of the suffering people,. and
elicit an answer from above in tears of rain. The customs generally express the need of water and the
suffering endured from long-continued drought.

When the Chinaman raises his little breast-work of earth with bottles stuck in it muzzle outward, looking
like guns in position, to scare away the devils or evil nature-Powers, he is threatening them and
protecting his dwelling in Sign-language signs which they are [Page 36] supposed to understand. Making
the sign of the Cross or ringing the bells subserves the same purpose in the religion of Rome. When the
church-bells were rung in a thunderstorm it was intended to scare off evil spirits just as much as was the
Chinaman's futile fortification.

The Intichiuma ceremonies of the Arunta Tribes are amongst the most primitive now extant upon the
surface of the earth. These are performed as sacred mysteries in various modes of Sign-language, by
which the thought, the wish, the want is magically expressed in act instead of, or in addition to, words.
The obvious object of these most ancient mysteries of magic is the perennial increase of food, more
expressly of the animal or plant that gives its name to the totem of those who perform the particular rites.
The members of the Witchetty-Grub Tribe perform a mystery of transformation in relation to the Grub
which is an important article of diet. With magical incantations they call upon the Grub to lay an
abundance of eggs. They invite the animals to gather from all directions and beg them to breed in this
particular feeding-ground of theirs. The men encase themselves in the structure intended to represent
the chrysalis from which the Grub emerges in re-birth, and out of this they crawl. In trying to interpret the
dumb drama of these Totemic Mysteries we have to learn what is thought and meant to be expressed
chiefly by what is done. Thus we see the mystery of transformation is acted magically by the men of the
Witchetty-Grub Totem for the production of food in the most primitive form of a prayer-meeting or
religious service; and the Powers are solicited, the want made known by signs, especially by the sign of
fasting during the performance. They shuffle forth one after another in imitation of animals newly born.
Thus they enact the drama or mystery of transformation in character.

The primary phase of what has been continually miscalled "Phallic Worship" originated in the idea and
the symbolism of Motherhood. The Earth itself as producer of food and drink was looked upon as the
Mother of life. The Cave in the Earth was the Womb of the Bringer-forth, the uterine symbol of the
Genetrix. The Mother in Mythology is the Abode. The sign of the female signified the place of birth: the
birth-place was in the cave, and the cleft in the rock or entrance to the Mother-earth was the earliest
phallic type identified throughout external nature. The Cave, the Cavern, or Cleft in the rock was an
actual place of birth for man and beast, and therefore a figure of the uterus of the Mother-earth. Hence
the mount of earth, or the rock, was made a type of the Earth-mother in the stone seat of Isis, or the
conical pillar of Hathor. The Stone-Image of the mount of earth as Mons Veneris was identified at times
as female by the κτειζ being figured on it, as it was upon the conical stone of Elagabalus: or the

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impression of Aphrodite which was pointed out upon the Black Stone at Mecca by Byzantine writers. The
Cteis or Yoni was the natural entrance to or outrance from the Mount, and all its co-types and
equivalents, because it was an emblem of the Mother who brought forth her children from the earth.
The natives of Central Africa have a widespread tradition that the human race sprang out of a soft stone.
This goes far towards [Page 37] identifying the stone as a symbol of the earth; especially the stone with a
hole in it that was made use of in the Mysteries as the emblem of a second or spiritual birth. The Yao of
Central Africa affirm that Man, together with the animals, sprang from a hole in the rock. This birthplace,
with the Arunta of Australia, is represented by the stone with a hole in it, from which the children emanate
as from the womb of Creation. In their magical ceremonies they represent a woman by the emblematic
figure of a hole in the earth. (N.T., p. 550.) Also a figure of the Vulva as the Door of Life is imaged on
certain of their Totems. The Esquimaux Great Mother Sidné is the earth itself as producer of life and
provider of food, who is a figure of the Mother.

The origin of so-called “Phallic worship" then began with the earth herself being represented as the
Womb of Universal Life, with the female emblem for a figure of the Birth-place and Bringer-forth. Not that
the emblem was necessarily human, for it might be the sign of the Hippopotamus, or of the Lioness, or
the Sow; anything but worshipful or human. The mythical gestator was not imaged primarily as a Woman,
but as a pregnant Water-Cow, size being wanted to represent the great, i.e., enceinte, Earth-mother, and
her chamber of birth. But, under whatsoever type, the Mother was the abode, and the oval image drawn
by the cave-dwellers on their walls as the universal figure of the female proves the type to have been
uterine. The Female was the dwelling and the door of life, and this was her image "in all the earth". The
likeness was also continued in the oval burial-place as sign and symbol of re-birth, and lastly as the oval
window or the door in architecture; the Vesica in Freemasonry.The Mother's Womb was not only a
prototype of the tomb or temple; it also represented the house of the living.

"When the magistrate of Gwello had his first house built in wattle and daub, he found that the Makalanga
women, who were engaged to plaster it, had produced. according to a general custom. a clay image of
the female member in relief upon the inside wall. He asked them what they did that for. They answered
benevolently that it was to bring him good luck. This illustrates the pure form of the cult of these people.
who recognize the unknown and unseen power by reverencing its manifestation (in this instance) on the
female side of the creative principle” (Joseph Millerd Orpen, The Nineteenth Century, August, 1896, pp.
192-3.) They knew the natural magic of the emblem if the European did not. Also, they were identifying
the woman with the abode. In Bent's book he gives an illustration of an iron-smelting furnace,
conventionally showing the female figure and the maternal mould. "All the furnaces found in Rhodesia
are of that form, but those which I have seen (and I have come upon five of them in a row) are far more
realistic, most minutely and statuesquely so, all in a cross-legged sitting position, and clearly showing
that the production or birth of the metal is considered worthy of a special religious expression. It
recognized the Creator in one form of his human manifestation in creation". This is lofty language. "We
call the same thing by another name in our part of the country".

The God Seb is the Egyptian Priapus. who might be termed a Phallic deity. But he is the Earth-God and
Father of Food; the God [Page 38] of Fructification associated with plants and fruits, flowers and foliage,
which are seen issuing from his body. He is the "Lord of Aliment,"in whom the reproductive powers of
earth are ithyphallically portrayed. But the potency represented by Seb was not human, although the
human member is depicted as a type of the begetter or producer. The enemies of Ra are repulsed by the

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phallus of Horus. When the Apap-monster is overthrown it is said, "Thy phallus, O Horus, acts for ever.
Thy phallus is eternal". (Rit., xxxix., 8.) Where Herakles employs his club against the Hydra, the phallus
was the typical weapon used by Horus against the Apap-dragon. Apap was the Image of Evil as
negation, sterility, non-production; and the weapon of Horus symbolized the virile power of the
procreative sun. Again, it is said the phallus of Osiris is agitated for the destruction of the rebels, and it
dooms the beast Baba to be powerless during millions of years. (Rit., xciii., I.) The Lion and phallus are
elsewhere identical as zootype and type of the solar force when it is said the luminous lion in its course
(the sun) is the phallus of Ra. (Rit., xvii.) As this was solar and not human, it will account for the
enormous size of the image carried in the processions of the Phallus. (Herodotus, B, 2,48.)
Hippolytus, in his account of the Naaseni, speaks of the hidden mystery manifested by the phallic figure
which held a "first position in the most ancient places, being shown forth to the world, like a light set upon
a candlestick". This identifies the male emblem with its solar origin as symbol of the Sun. It is something
to know that when the long sperm candles are set up in the religious Mysteries today, the Ritualists are
not doing this to the praise and glory of the human member, but are making use of a type which has been
continued in the darkest Christian ignorance of pre-Christian origins.

A still more curious but kindred case of survival occurs in Australia, where it is a custom yet extant
amongst the aborigines for the widow of a deceased person of importance to wear the phallus of her
dead husband suspended round her neck for some time, even for years, after his death. This is not an
action directly natural, but one that is dominated and directed by some religious sentiment, however
primitive, which makes the action symbolical, and Egypt, who used such types, intelligently interprets
them. By wearing the phallus the widow was preserving it from decaying in the earth, and in wearing it
she was preserving that type of resurrection which Isis in her character of the Widow sought so
sedulously to preserve in a typical image. (Plutarch, Of Isis and Osiris.) In the Turin Ritual (ch. xciii.) the
Manes prays that the Phallus of Ra may not be devoured by the powers of evil at a feast of fiends. In
Egyptian Resurrection-scenes the re-arising of the dead or inert Osiris is indicated by the male emblem,
re-erection being one with resurrection. It is thus the dead are raised or re-erected as Spirits and the
power of rising again is imaged in the life-likeness as by the figure of Amsu-Horus. Thus interpreted few
things could be more pathetic than the poor Widow's devotion to her dead husband, in wearing the
emblem as a token of his future resurrection. In point of time and stage of development the Widow in
Australia is the natural prototype of the Widow divinized as Isis who consecrated the phallus of Osiris and
wore it made of wood. It [Page 39] is in such ways as this the Wisdom of Old Egypt will enable us to read
the most primitive Sign-Ianguage and to explicate the most ancient typical customs, because it contains
the gnosis or science of the earliest wisdom in the world. The "Language of Animals" is obviously Inner
African. It is employed especially by the Bushmen and Hottentots. Just as obviously was it continued by
the dwellers in the valley of the Nile. Beyond the hieroglyphics are the living types, many of which were
continued as Egyptian, and these have the same significance in Egypt that they had in Inner Africa, and
still say the same things in the language of words that they said as zootypes. It appears as if the many
links that we thought broken past mending in the long chain of human evolution were preserved in Egypt.
There is a Kamite tradition mentioned by Plutarch that previous to the time when Taht first taught a
language of words to the human race they used mere cries like the pre-human animals. We know that
Homo imitated the .cries of the zootypes because he continued to do so in the Totemic Mysteries. We
know that the Ape was one of the most prominent zootypes. Now the God Taht who is here called the
creator of speech, and whose name of Tehuti is derived from Tehu, a word for speech and to tell, is
portrayed in the form of the Kaf-Ape. The Kaf-Ape is the clicking Cynocephalus; and it is recognized as
the Clicker who preceded the Speaker; the animal from whom the later language came. Whence the Kaf-

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headed Taht-Ani is the figure of the God who taught mankind their speech and made the hieroglyphics,
which ultimately led to letters. This type of language, speech, the word, the mouth, the tongue, carries us
back to the pre-lingual 'Clickers, and establishes the link betwixt them and the Clicking Ape in tracing the
origin and line of descent for human speech. The Cynocephalus, then, represents a pre-human source of
speech, and is personified in Taht-Ani as the Divine Speaker. We may look upon the Clicking Ape as one
of the animals whose sounds were repeated by his successor Man. The Egyptian record testifies to his
pre-eminence. Possibly the Ape, as typical talker, Sayer or Divine Word, may account for the tradition
current among the negroes in West Africa, also in Madagascar, that the Apes once talked and could do
so yet, but they conceal their faculty of speech for fear they should be made to work. The Ass was also
honoured like the Ape of Taht-Ani as a saluter of the Gods or Nature-Powers. It was a great past-master
of pre-human sounds, as the pre-human utterer of the vowels in their earliest form. (Natural Genesis. )
The Egyptians call the Ass by the name of Iu, Aiu, and Aai, three forms of one primary diphthong in which
the seven vowel-sounds originated. Iu signifies to come and go, which might aptly describe the Ass's
mode of producing the voice. Aiu or Iu with the A prothetic shows the process of accretion or
agglutination which led to the word Aiu, Iao, loa, lahu becoming extended to the seven vowels finally
represented in the fully drawn-out name of Jehovah, which was written with the seven vowels by the
Gnostics. The English attribute the dual sound of "hee-haw" to the Donkey, and, if we omit the aspirate,
"ee-aw" is near enough as a variant and the equivalent of Iu, Aiu, or Aai, as the name given to itself by
the Ass which was registered in language by [Page 40] the Egyptians. The animal with his loud voice and
long-continued braying was an unparalleled prototype of the Praiser and Glorifier of the Gods or Nature-
Powers. He uttered his vowel-sounds at the bottom and top of the octave which had only to be filled in for
the Ass to become one of the authors of the musical scale. Such were two of the Sayers in the language
of animals, as zootypes, as pictographs of ideas; as likenesses of nature-powers; as words, syllables,
and letters; and what they said is to be read in Totemism, Astronomy, and Mythology; in the primitive
symbolism of the aborigines, and in the mystical types and symbols now ignorantly claimed to be
Christian.

It is but doing the simplest justice to these our predecessors in the ascending scale of life and evolution
to show something of the rôle they once played and the help they have rendered to nascent, nonarticulate
man in supplying the primary means of imaging the super-human forces surrounding him; in
lending him their own masks of personality for Totemic use before he had acquired one of his own, and in
giving shape and sound and external likeness to his earliest thought, and so assisting him on his upward
way with the very means by which he parted company from them. Whosoever studies this record by the
light that shineth from within will surely grow more humanly tender towards the natural zootypes and
strive hence-forth to protect them from the curse of cruelty, whether inflicted by the fury of the brutal
savage or the bloody lust of the violating vivisectionist. This zoomorphic mode of representation offers us
the key by which we can unlock the shut-up mind of the earliest, most benighted races so far as to learn
more or less what they mean when they also talk or act their unwritten language of animals in Totemic
customs and religious rites, and repeat their Märchen and dark sayings which contain the disjecta
membra of the myths. It is as perfect for this purpose of interpreting the thought of the remotest past,
become confused and chaotic in the present, as is the alphabet for rendering the thought of the present
in verbal language.

Homo was the finisher but by no means the initial fashioner of language. Man was preceded by the
animals, birds, and reptiles, who were the utterers of pre-verbal sounds that were repeated and
continued by him for his cries and calls, his interjections and exclamations, which were afterwards
worked up and developed as the constituents of later words in human speech into a thousand forms of

I think the entire planet should be privvy to this thread of yours Oxy.. It's truly a gem.. Indeed.

Dr. Ronald Nash (www.biblicaltraining.org) lays down the philosophical groundwork for Reformed Epistemology: The theory of knowledge that grants warrant to the theist's foundational belief in God and renders him invulnerable to challenges for providing evidence for God's existence.

Nash unpacks salient contemporary arguments in support of the thesis as formulated by Alvin Plantinga, its most prominent advocate.

Lecture Outline [total duration: 24:44 minutes (3 parts)]

Introduction. Is it necessary to prove the existence of God?
A. Debate between Alvin Plantinga and Antony Flew
B. Evidentialist Challenge

I. Background
A. Innate Ideas
B. Thomas Reid
C. Belief Dispositions [1. External World; 2. Other Minds; 3. Memory Beliefs]
D. Alvin Plantinga

II. Evidentialism - Three Premises
A. It is irrational to accept theistic belief in the absence of sufficient evidence.
B. There is insufficient evidence to support belief in God.
C. Therefore, belief in God is irrational.

III. Plantinga's Rejection of Evidentialism
A. Fatal Flaw #1 - Belief dispositions
B. Fatal Flaw #2 - Self-defeating thesis





I do not necessarily endorse the teachings of Dr. Nash.. I do respect his beliefs...

Thank-you A1. This crazy stuff isn't for everyone -- and I continue to look at all of this as a somewhat sophisticated form of science-fiction. I understand why people just skip a lot of this -- and concentrate on jobs, spouses, sports, survival, etc. -- rather than dealing with subject matter which is quite disorienting and upsetting. I guess I keep imagining what it might be like to deal with those who REALLY run this solar system. In a way, this thread is a preparation for encountering the Powers That Be Who We Cannot See. Perhaps I should call this 'Gizeh-Intelligence 101'. A1, you previously mentioned that I only had five months to say what I had to say. Could you elaborate on that? It sounded rather ominous. Note 'The Edge' Daniel Ott interview of Sherry Shriner and Greg Rinchich. http://www.theedgeam.com/interviews/Shriner_Rinchich_11.13.10.mp3 Notice especially where Greg speaks of being instructed NOT to talk about Jesus when working in the underground bases, and especially when dealing with reptilians. He also speaks of God the Father NOT being nice and good (or something to that effect). I don't endorse this interview -- and this might simply be more material to fuel your political and theological science-fiction. Researcher Beware. We seem to gravitate toward Greed and Fear -- Fight and Flight -- rather than Principles and Concepts -- Responsibility and Freedom. Perhaps this will never change. I don't know. I have books of speeches by John Kennedy, Ronald Reagan, and Ron Paul. Perhaps I should skip the UFO, Alien, and End of the World stuff for a while. I feel a bit like the ant who keeps trying to climb out of a hole -- and keeps sliding back down. I get the feeling that the PTB (human and otherwise) intend to carry out their long-term plans -- regardless of the idealistic rantings and ravings of the 'save the humans' groups. One more thing. Sherry Shriner seems to have missed three shows now. What's going on? I'd like to know who 'Sherry Shriner' REALLY is. A current photograph might be interesting.

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language. Thinking, by man or animal, does not depend upon speech. Naming is not necessary for
reflecting an image of the place or thing or person in the mirror of the mind. Thought is primarily a mental
mode of representing things. Without true images of things, there is no trustworthy process of thought.
Doubtless many blank forms may be filled in with a word as a substitute for thinking; but words are not
the images of things, nor can they be the equivalent of the mental representation which we call thinking.
It is the metaphysician who thinks, or thinks he thinks, in words alone - not the Poet, Dramatist, or natural
man. The Argus-eyed Pheasant did not think in words but in images and colours when she painted
certain spots upon the feathers of her young progeny. Thought is possible without words to the animals.
Thought was possible without words [Page 41] to inarticulate man and the mere clickers. The faculty of
thinking without words is inherent in the dumb, and it is impossible that such faculty should be extinct or
not exercised by articulate man. Much thinking had been acted \without words before the appearance of
Man upon the planet. Also by Homo while as yet there were no words but only cries, ejaculations, and
animal sounds. The dog can think without words. To make its hidden meaning heard, how pleadingly he
will beseech without one sound of human speech. So it is with the human being. As an example, let us
suppose we are going upstairs to bed in the dark. In doing this we do not think "S t a i r s", - Ba n i s t e
r", - " L a n d i n g", handle of door, Candle-stick, Matches . We act the same as if we saw, only the vision
is within and the dark without. We see the stair and feel for it with the foot. We see the banister mentally
and clutch it with the hand. Internal seeing and external touch concern us a thousand-fold more than
words, and these give us a sensible hold of outer things. Thought does not need to spell its way in
letters. We are thinking all the while as a process of mental representation, and do not go on words when
we are not called upon to speak.

The Bull and Cow said "Moo"; the Cow with us is still called a "Moo-Cow" in nursery language. The Goat
and Ram said "Ba". The Goose in hissing cried "Su". The Hippopotamus in roaring said "Rur" or "Rurrur".
Various others in uttering sounds by nature were giving themselves the names by which they were
to be known in later language. The name of the Cat in Egyptian is Mau or Miau. This, then, was one of
the self-namers, like the Goose Su. Philologists may tell us that "Mu" and "Ba" and "Su" are not words at
all. In Egyptian they are not only words but things, and the things are named by the words. Such words
are a part of the primary sound-stuff out of which our later words were coined. Moreover, they are words
in the Egyptian language. In that we find the word Ba signifies to be, Ba therefore is a form of to be. Also
it is the name for the Ram and the Goat, both of whom are types of the Ba-er or Be-ing, both of whom
say "Ba". The Cow says Moo. Mu (Eg.) means the mother, and the mythical mother was represented as
a moo-cow. The Ibis was one of the self-namers with its cry of "Aah-A ah", consequently Aah-Aah is one
name of the bird in the Egyptian hieroglyphics, and also of the moon which the Ibis represented.
It is but natural to infer that the Totemic Mother would make her call with the sound of the animal that was
her Totemic zootype. Her zootype was her totem, and her call would identify her with her totem for the
children of each particular group. But where the moo-cow made its gentle call at milking-time, the watercow
would roar and make the welkin ring. And the wide-mouthed roarers would be imitated first perforce,
because most powerful and impressive. They roared on earth like the thunder or Apap-reptile in the
darkness over-head. In the hieroglyphics the word rur is equal to roar in English, or to ruru, for the loudroarer
in Sanskrit; and the greatest type of the roarer under that name is Rurit the hippopotamus, whose
likeness was figured in heaven as the Mother of the Beginnings. When the Cat cried "miau" it did not
exactly utter the letters which now compose the word, but contributed the primary sounds evolved by
[Page 42] the animal in its caterwauling; and the phonetics that followed were evolved in perfecting the
sounds. The shaping of primary into fully developed sounds, and continuing these in words, was the work
of the dawning human intelligence. So with other pre-human sounds that were produced by animals

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before the advent of Man.

According to the hidden Wisdom, which is now almost a dead letter, there are reasons why we should be
particular in sounding the letter H as an aspirate. In the hieroglyphics one H or Ha-sign is the fore-part of
a Lion, signifying that which is first, beginning, essence, chief, or Lord; and Shu the power of Breathingforce
is represented by a panting lion. This, then, is the “Ha", and in expelling the breath it makes the
sound of Ha. Thus the Lion says “Ha", and is the figure of breathing-force; and this one of the origins in
language survives in the letter H – when properly aspirated. It is a dark saying of the Rabbins that "All
came out of the letter H". The Egyptian zootypes and hieroglyphics are the letters in which such dark
sayings were written and can still be read. The letter H, Hebrew He, Egyptian Ha, is the sign of breath, as
a Soul of Life, but as the hieroglyphics show, even the breath that is first signified was not human. The
earliest typical breather is an animal. The panting lion imaged the likeness of the solar force and the
breath of the breeze at dawn, as an ideographic zootype of this especial Nature – power. On the line of
upward ascent the lion was given to the god Shu, the Egyptian Mars. On the line of descent the
ideographic type passes finally into the alphabet for common everyday use as the letter H. The
supremacy of the lion amongst animals had made it a figure of firstness. And in the reduced form of the
hieroglyphics the forepart of the lion remained the sign of the word "Ha", which denotes priority. The
essence of all that is first and foremost may be thought in this likeness of the lion.

Amongst the natural zootypes which served at first as ideographs that were afterwards reduced to the
value of letters in the final phonetic phase, we see that beast, bird, fish, and reptile were continued until
the written superseded the painted alphabet. These pictorial signs, as Egyptian, include an
from

Aa Khaa, the Calf
B Ba, a Nycticorax.
B Ba, the Bird of Soul.
B Ba, the Goat or Ram
F Fu, the Puff-adder.
H Ha, the panting Lion
H Hem or hum, the Grasshopper
M Mau, the Cat or Lion
M Mu, the Owl.
M Mu, the Vulture
N Neh, the Black Vulture
N the Crocodile
N the Fish
N the Lizard
P Pa, a Water-fowl

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P Peh, the Lioness.
A Akhem, the Eagle.
A Akhu, a Bird
A Am, or Hab, the Ibis
A An (Variant Un), the Hare
K an erect serpent.
K Ka, an Ape.
K Kam, the Crocodile's Tail
Kh or Q. from Kha, the Fish.
Kh or Q. the Calf
P Pa, a Water-fowl.
R or L. from Ru, the Lion.
R Ru, the Grasshopper.
R Ru, the Snake.
S Sa, the Jackal.
S Su, the Goose.
T Ta, the Nestling.
T Tet, the Ibis.
T Tet, the Snake.
T The Hoopoe.
U the Duckling.
U U r , the Finch.
U Un, the Hare.

[Page 43] The zootypes serve to show the only ground on which a divine origin could have been ascribed
to language on account of the pre-human and superhuman sounds. Several of these are representative
of Powers in nature that were divinized. They uttered the sounds by which they were self-named, and
thus the Language of Animals might become the language of the Gods. The zootype of Apt the Roarer
was the Hippopotamus, and Apt of Ombos was "the Living Word". The zootype of Taht, as God of
Speech and Writing, was the Clicking Ape. A zootype of the nocturnal Sun as Atum-Ra was the Ass. The
Goose that said "Su" was a zootype of Seb the God of Earth. Ka is the Egyptian name for the Frog; this
was obviously self-conferred by the call of the animal, and the Frog was made a zootype of Power
divinized in Ptah the God of Transformation and Evolution.

It is obvious that Homo in making his gestures either continued or imitated sounds that were already
extant in the animal world, such as the clicks of the cynocephalus, and other sounds which can be
identified with their zootypes, the animals that uttered the sounds before man had come into being. We
know that monkeys have an uncontrollable horror of snakes, and no doubt primitive man had similar
feeling. Now, supposing the primitive man in a difficulty wished to warn his fellows of the presence of a
snake, and had no words to convey the warning with, what would he do ? What could he do but make
use of the imitative faculty which he possessed in common with the ape ? He would try to utter some
signal of warning in an imitative manner! The sound would have to be self-defining i.e., a snake-sound for

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a snake. It is usually said that snakes hiss. But the Africans represent them as puffing and blowing rather
than hissing, as we have it expressed in the name of the puff-adder. When the snake swelled and
distended itself, reared up and puffed, it made the sound which constituted its own audible sign: and the
human being would naturally repeat that sound as his note of warning to anyone in danger. The apes will
do so much, for they will swell and puff and thrust out the mouth, expel their breath and spit at sight of
the snake. This representative sound turned into a note of warning would in time be accompanied by a
gesture that portrayed to the eye some visible likeness to the thing signified by the sound. To do this the
mimic would swell and puff out his cheeks in puffing out his breath. He would thus become the living
likeness of the puff-adder, both to eye and ear. The man would represent the audible image and visible
likeness of the snake, and such a representation would belong to the very genesis of gesture language
and natural hieroglyphics. Further, we have the means of proving that such was the process in the
beginning. The puff-adder, the [Page 44] cerastes or horned snake, remains the Egyptian hieroglyphic sign
for the phonetic figure or letter F, the syllabic Fu, which was an ideographic fuff or puff-adder. The
swelling, puffing, fuffing snake is self- named and self-defined in the first or ideographic stage - it then
becomes fu in the second or syllabic stage, and finally is the letter F of modern language, where it still
carries the two horns of the hieroglyphic snake. Here we see the survival of the snake as one of the
mythical authors of language, like the Ape, the Ass, the Goose, the hissers, purrers, grunters, roarers
previously described.

Sometimes the zootypes are continued and remain apparent in the personal name. Some neighbors of
the present writer; who are known by the name of Lynch, have a Lynx in their coat-of-arms, without ever
dreaming that their name was derived from the Lynx as their totem, or that the Lynches were the Lynxes.
This is one of numerous survivals of primitive totemism in modern heraldry. Again, the Lynx is one of the
animals which have the power of seeing in the dark. The Moon is an eye that sees by night, or in the
dark. This was represented as the eye of the Lynx or the Cat, the Seer being divinized as a Lynx in
Mafet, an Egyptian Goddess. The seeing power thus divinized is marked in later language by the epithet
"Lynx-eyed". Lastly, there are something like 1,000 Ideographic signs in the Egyptian hieroglyphics, and
only 26 letters in our alphabet. So few were the sounds, so numerous the visible signs of things and
ideas. We now know that man had a language of gesture-signs when he was otherwise dumb, or could
only accompany his visible signs with clicks and other ape-like sounds, which he kept on repeating with
intention until they were accepted at an exchange-able value as the first current coinage or counters of
speech before words. The Zootypes were also continued in the religious Mysteries to visibly and audibly
denote the characters assumed in this primitive drama. Just as the Zulu girl could not come to her
mistress because she was now a Frog, so the Manes in Amenta exclaim, "I am the Crocodile". "I am the
Beetle!" "I am the Jackal!" "I am the God in Lion-form!" These express his powers. They are also the
superhuman forms taken by the superhuman powers, Power over the water, Power of transformation,
Power of resurrection, Power of seeing in the dark of death, together with others, all of which are
assumed because superhuman. In assuming the types he enters into alliance with the powers, each for
some particular purpose, or, rather,- he personates them. When surrounded by the enemies of the Soul,
for example, he exclaims, "I am the Crocodile-God in all his terrors" This has to be read by the Osirian
Drama. Osiris had been thus environed by the Sebau and the associates of the evil Sut when he lay
dismembered in Sekhem. But he rose again as Horus. In this case the Crocodile-type of terror was
employed: and down went the adversaries before the Almighty Lord - thus imaged in Sign-Ianguage. The
Masquerade continued in later Mysteries with the transformation of the performers in the guise of beasts,
birds, and reptiles, had been practised in the Mysteries of Amenta, where the human Soul in passing
through the Nether World assumed shape after shape, and made its transformation from the one to the
other in a series of new births according to the Kamite doctrine of metempsychosis, which it [Page 45] was
afterwards perverted and turned to foolishness in India and in Greece. In this divine drama the Soul from

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earth is assimilated to the zoo types or is invested in their forms and endowed with their forces which had
figured forth the earlier Nature-powers in the mythology. The Egyptian Ritual is written in this language of
animals, and never was it read in the past, never will it be in the future, unless the thinking can be done
in the Ideographic types of thought. Merely reading the hieroglyphics as phonetics is but a first lesson in
Sign-Language.

[quote="orthodoxymoron" A1, you previously mentioned that I only had five months to say what I had to say. Could you elaborate on that? It sounded rather ominous. [/quote]

Ah Oxy, I must have been out of my Able (Divine) mind when I wrote that. Cain (lower) mind tends to kick in a lot and I don't take Cain seriously much.. I ask that you don't either.. Able is much more Divine.. A peace offering...

Thank-you A1. I started listening to that Ronald Nash video -- but it was hot and noisy where I was -- so I went home (and I don't have internet at home anymore) -- but I will try again presently. I've gone from expecting the 'End of the World' to 'Rejecting Armageddon and the End of the World'. On the other hand, I continue to desire that this Purgatory be transformed into Paradise. However, I sense an ongoing conflict between the Human Race and a Pre-Human Race -- with seemingly insurmountable governance issues and conflicts. I think I might be seeing a lot of what's really going on (rather clearly) in the privacy of my imagination -- but words cannot express that which I am experiencing in this regard. I really can't talk about it. Anyway, that Beethoven video was very cool -- and I especially liked the Plato quote at the beginning. I keep speaking of a Reformed Roman Empire and Church which retains the best -- and discards the worst. I have made some suggestions and speculations -- yet, without being an 'insider' it is impossible to make proper determinations. Here is a discussion which some of you might find interesting. http://spectrummagazine.org/blog/2009/09/16/top-five-reasons-jesus-was-catholic Adventist-Catholic conversations at an academic and refined level can be quite beneficial, I think. While I support much of the editorial content in the 'Great Controversy' by Ellen White -- I am a bit wary of recent mass-distributions of that particular volume. 'Desire of Ages' might've been a better choice. 'Great Controversy' needs to be introduced within a proper and balanced context (rather than in isolation) to be properly understood. The Jesuits know what I'm talking about!! I'd like to walk the grounds of the Vatican, on a daily-basis, for several weeks or months, discussing Music, the Mass, Art, Architecture, Business, Theology, Governance, etc. -- with a Scholar and/or a Prince of the Church. I might have hard questions -- yet this might be very different than hurling Anti-Catholic insults on the internet. There is a time and a place for everything -- and everything should be done with responsibility, dignity, and respect. I am presently attempting to think about all of this by thinking of myself as being sort of a Seven-Day Anglican within the context of the Vatican. Do you see what I mean? I am trying to avoid the Saturday v Sunday issue by making Every Day Sacred. Look for Saturday (Seventh-Day), Sabbath (Seventh-Day), and Sunday (First-Day) in the New Testament. Look for Lucifer, Satan, and the Devil in the Old Testament. In case nobody has noticed, we are no longer an Isolated Favored Nation wandering through the desert. I have no idea what the Pre-Human Law of God specifically was -- other than Absolute Obedience to God. I am truly reincarnationally-blind in this incarnation. I am trying to adapt the best historical principles and concepts to modernity -- without being a pain in uranus. More Massey!! Can you imagine what a mess we would have if we replaced the Bible with Massey!! I'm still liking the 1928 Book of Common Prayer as being a historical ecumenical starting-point. But really, I doubt that any proposed solution will make anybody happy. Info-War Without End. Amen.

I just finished listening to that Nash lecture -- and I am so relieved that I am NOT obligated to provide evidence for my Beliefs and Speculations about the Mind, Character, Personality, and Nature of God!!! Reformed-Epistemologists Unite!! Long Live Political and Theological Science-Fiction!!! https://www.youtube.com/watch?v=rbjp9PrtPS8&feature=related I appreciate a well-researched and well-delivered lecture -- whether I agree with it, or not -- and I LOVE a heated debate!! https://www.youtube.com/watch?v=IKsdED_bV3M&feature=related But I much prefer listening to Sacred Classical Music while contemplating Christocentric-Egyptology and Pre-Human Civilizations!!!

1. https://www.youtube.com/watch?v=8qo-OE5JwrU
2. https://www.youtube.com/watch?v=CDC2W0bk9RA
3. https://www.youtube.com/watch?v=s_E7B_8Pxmo&feature=related

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Book 2 of 12

TOTEMISM, TATTOO AND FETISHISM AS FORMS OF SIGN-LANGUAGE

[Page 46] With due search we shall find that the unwritten and remotest past of primitive man is not
immemorial after all that may have been lost by the way. Most obscure conditions have been more or
less preserved and represented in the drama of primitive customs; in the mirror of mythology and the
Sign-Ianguage of Totemism. Ceremonial rites were established as the means of memorizing facts in
Sign- language when there were no written records of the human past. In these the knowledge was
acted, the Ritual was exhibited, and kept in ever-Iiving memory by continual repetition. The Mysteries,
totemic or religious, were founded on this basis of action. Dancing, for example, was a mode of Signlanguage
in all the mysteries. To know certain mysteries implied the ability to dance them, when they
could not be otherwise expressed. The Bushmen say that the Mantis-Deity Kagn taught them the
Mysteries of dancing under the type of the "Praying Mantis" or the leaping grasshopper. Primitive men
had observed the ways and works of Nature, and imitated all they might as a means of thinking their
meaning when they could not talk. They danced it with the Grasshopper, they writhed and swelled and
puffed it with the Serpent; they panted it with the Lion, roared it with the Hippopotamus, hummed it with
the insects, pawed and clicked it with the Ape. In short, they acted in accordance with the example of
their forerunners on the earth. They not only wore the skins of animals and feathers of birds, they made
their motions in Totemic dances and imitated their cries as a primary means of making themselves
understood. From the beginning in the far-off misty morning of the past, dancing in the likenesses of
animals was a Totemic mode of demonstration. Amongst the earliest deities of Egypt are Apt and Bes,
who issue forth from Inner Africa as dancers in the act of dancing the mystery of the phallic dance, and in
the skins of animals. The Arunta Tribes of Central Australia dance the Unthippa Dance in the ceremony
of young-man-making at the time of circumcision. This tells the story of the way they came in what is
known as the “Range all along". (Spencer and Gillen, Native Tribes of Central Australia, page 442.) It is
said to be the dance of the Unthippa Women in the Alcheringa who were beings of both sexes and who
danced all the way "until their organs were modified and they became as other women are". This denotes
the status of the [Page 47] pre-Totemic people who were as yet undivided by the Totemic Rites of Puberty
which are now illustrated in the mystery of the dance. In the Initiation ceremonies of the males described
by Messrs Spencer and Gillen (page 381), a special dance of the women follows the making of the youth
into a man who is now welcomed by them into the ranks of the elders. A number of young women come
near. Each one is decorated with a double horse-shoe-shaped band of white pipe-clay which extends
across the front of each thigh and the base of the abdomen. A flexible stick is held behind the neck and
one end grasped by each hand. Standing in a group, the women sway slightly from side to side,
quivering in a most remarkable fashion, as they do so, the muscles of the thighs and the base of the
abdomen."The object of the decoration and movement is evident. It is to incite the youths and prepare
them for connubium. At this period of the ceremonies a general interchange and a lending of women also
takes place . “This women's dance goes on night after night for perhaps two or three-weeks”. The men
sing the “Corroboree Song" whilst the women dance the mystery of young-man-making, and show the
object and mode of it. In this case white pipe-clay was substituted for the white Undattha-Down with
which the female was usually embellished. Here the customs of the Totemic Mysteries naturally suggest
that a primary object in putting on fur and feather or down, and dancing in the skin of the Totemic Animal
at the festival of pubescence, was to dramatize the coming of age for sexual intercourse when this was
determined by the appearance of the pubes whether of the female or the male.

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Ancient Egypt: The Light of the World by Gerald Massey

There had been a pre-Totemic period of promiscuity in which there-was no regulated intercourse of
sexes, no marriage by the group, or of one half the group with the other half: At that time, or in the
primeval state, the earth as yet was undivided into South and North; the Mythical Cow was not yet cut in
twain, or the mother separated into the Two Women. Much is told us by tradition if we can but interpret
truly. It says the race of beings was not then divided, and had but one leg to go or stand on, meaning
there was but one stock. All the earth, in later phrase, being of one blood and of one language. The
sexes were not yet divided by the lizard, as female pubescence was quaintly figured. There was no
cutting of the male or opening of the female with the firestick or the stone knife by which the sexes were
divided, or made, or in the latter phrase "created" into men and women. These were the "Inapertwa"
beings in the Alcheringa who preceded women and men and were pre-Totemic. These were the
Unopened or the Uncircumcised, who had to be transformed into women and men by cutting and
opening; that is by introcision and circumcision, or subincision, by which they were made into women and
men in becoming Totemic. Dancing then was a dramatic mode of rendering the mysteries of primitive
knowledge in visible Sign-language. With the Tshi-speaking peoples "Soffa", the name of the priest,
signifies “the dancing man". The African Acholi in their- dances, says Sir H. Johnston, imitate animals
"most elaborately". An African potentate has been known to dance for some ten or fifteen minutes
together in receiving a distinguished European visitor, like Richard Burton, before he had represented all
his own titles of honour [Page 48] and claims to admiration in the language of dance and gesture-signs.
With the Bechuanas each Totem has its own special dance, and when they want to know the clan to
which a stranger may belong they will ask "What dance do you dance?" as an equivalent for the question
"To what clan do you belong?" These dances are continued in the Initiatory ceremonies of Totemism.
They tend to show that the shapes and sounds and movements of the Totemic animals were imitated in
the primeval pantomime by way of proclaiming the clan to which the particular group belonged. The
Totemic type was thus figured to sight in gesture-language before it could be known by name. Admission
into the Dacota Clan was effected by means of the great Medicine Dance. The Medicine Men of the
Iroquois have four dances which are sacred to themselves, no other person being allowed to dance
these Mysteries. The first is the " Eagle-Dance", the second the "Dark Dance" (performed in the dark);
the other two are the "Pantomime Dance" and the "Witches' Dance". (Myths of the Iroquois. Bureau of
Ethnology. Second Annual Report, 1880-81, page 116.) The Eagle being the Bird of Light, the Sun-Bird,
we may infer that the first two dances told the story of the Beginning with Light and Darkness, which was
thus rendered in gesture-language and continued to be memorized in that fashion by those who danced
such primitive Mysteries. We also learn from the sacred dances of the aborigines in the character of the
Bear, the Wolf, the Seal, the Crab, or other animal that the gesture-Ianguage included an imitation of the
Totemic zootype. The Mandan Indians dance the Buffalo-dance, the heads of the dancers being covered
with a mask made of the Buffalo's head and horns. In other dances of the Dog and Bear totems, the
dancers acted in the characters of the animals. The Llamas of Thibet dance the Old Year out and the
New Year in whilst wearing their animal masks. The Snake-dance is still performed by the Moqui Indians
of Arizona (Bourke, Snake-Dance of the Moquis, page116), arid also amongst the Australian aborigines
when they "make the Snake" in their sacred procession of the Mysteries (Howitt). It was a common
Totemic custom for the brothers and sisters to perform their commemorative ceremonies or mysteries in
the likeness of the Totemic animal. In the Australian Rites of Initiation the teachings and moral lessons
are conveyed in object-lessons pantomimically displayed. The various Totems are indicated by the
language of gestures. The " Rock-Wallabies" are initiated by jumping with the knees slightly bent and the
legs kept wide apart. The Kangaroos hop about in the likeness of the Totemic animal. The howlings of a
pack of dingoes or wild dogs are heard afar off as if in the depth of the forest. The sounds grow less and
less distant. At length the leader of the band rushes in on all fours followed by the others. They run after
each other on all fours round the fire, imitating the actions of wild dogs in the Dingo dance. (A. W. Howitt
on some Australian Ceremonies of Initiation.) With the Inoits at their religious fetes and anniversaries of
the dead, the biographies of the departed are told to the spectators in dumb show and dancing. With the

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Kakhyens of Northern Burmah it is the custom to dance the ghost out of the house at the time of the
funeral. The Egyptian mourners also accompanied the Manes on the way to Amenta with [Page 49] song
and dance, as may be seen in the Vignettes to the Book of the Dead, where the text deals with the
mysteries of the Resurrection. The same Mystery is expressed in the Black Fellow's jumping up a White
Fellow when he rises from the dead. It used to be the custom in Scotland for dancing to be kept up all
night long after a funeral (Napier, Folk-lore of West Scotland, page 66). Not as a desire of getting rid of
the Spirit, but as an act of rejoicing in dancing the Resurrection of the Spirit. The on-lookers often wonder
why the performers in Gaelic and Keltic dances should, when furiously dancing, give forth such inhuman
shouts and shrill blood-curdling cries. But there is nothing likelier than that these are remains of the
"Language of Animals", and a survival of the primitive Totemic practices. Leaping in the air with a shout
while dancing had a special dramatic significance. What this was may be inferred from the Egyptian
Funeral Scenes. That which had survived as the Dance of Death in the Middle Ages was the earlier
Dance of the Resurrection, or the rising again from the dead. The dancing occurs in the presence of the
mummy when this has been raised to its feet and set on end, which is then a figure of the risen dead.
The rising again was likewise imitated in the dance. Hence the women who are seen to be jumping with
curious contortions on some of the bas-reliefs are acting the resurrection. It is their duty and delight to
"dance that dance" for the departed (Papyrus of Ani). Thus, Sign-language, Totemism and Mythology
were not merely modes of representation. They were also the primitive means of preserving the human
experience in the remoter past of which there could be no written record. They constitute the record of
pre-historic times. The most primitive customs, ceremonial rites and revels, together with the religious
mysteries, originated as the means of keeping the unwritten past of the race in ever-living memory by
perennial repetition of the facts, which had to be acted from generation to generation in order that the
knowledge might become hereditary. This is a thesis which can be fully proved and permanently
established. Before ever a Folk-tale was told or a legend related in verbal speech, the acting of the
subject-matter had begun, dancing being one of the earliest modes of primitive Sign-Ianguage. Not
"trailing Clouds of Glory" have we come from any state of perfection as fallen angels in disguise with the
triumphs of attainment all behind us, but as animals emerging from the animal, wearing the skins of
animals, uttering the cries of animals, whilst developing our own; and thus the nascent race has traveled
along the course of human evolution with the germ of immortal possibilities in it darkly struggling for the
light, and a growing sense of the road being up-hill, therefore difficult and not to be made easy like the
downward way to nothingness and everlasting death.

It is now quite certain that speech was preceded by a language of animal cries, accompanied by human
gestures because, like the language of the clickers, it is yet extant with the Aborigines, amongst whom
the language-makers may yet be heard and seen at work in the pre-human way. The earliest human
language, we repeat, consisted of gesture-signs which were accompanied with a few appropriate
sounds, some of which were traceably continued from the predecessors of Man. A sketch from life in the
camp of the Mashona [Page 50] chief Lo Benguela, made by Bertram Mitford, may be quoted, much to the
present purpose:-

“ He comes - the Lion! “ and they roared.
"Behold him - the Bull, the black calf of Matyobane!” - and at this they bellowed.
"He is the Eagle which preys upon the world!” -here they screamed; and as each imitative shout was
taken up by the armed regiments, going through every conceivable form of animal voice - the growling of

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Ancient Egypt: The Light of the World by Gerald Massey

leopards, the hissing of serpents, even to the sonorous croak of the bull-frog - the result was
indescribably terrific and deafening". (The Triumph of Hilary Blachland, by Bertram Mitford, page 28) In
this Sign-Ianguage, which was earlier than words, the Red Men acted their wants and wishes in
expressive pantomime whilst wearing the skins of the animal that was pursued for food. They "laid their
case" as it were before the Powers previous to the hunt. Each hunt had its especial dance which
consisted in the imitation of the motions, habits, and cries of the animals to be hunted. They climbed like
bears, built like beavers, galloped about like buffaloes, leaped like roes, and yelped like foxes.
(Chateaubriand, "Voyage en Amérique", page 142.) Travellers have detected a likeness betwixt the
scream of the Prairie-dog and the speech of the Apache Indians, who will imitate the animal so perfectly
as to make it respond to them from the distance. On the night of the Lunar festival, when waiting for the
Moon to rise, they will invoke her light with a concert of cries from their brethren of the animal world,
which include the neighing of the Horse, the whinnying of the Mule, the braying of the Ass, the screech of
the Coyote, the call of the Hyena, the growl of the Grizzly Bear, when this Totemic orchestra performs its
nocturnal overture in the Language of' Animals. The Zuni Indians in their religious service imitate the
cries of the beasts which are imaged as their fetishes in ceremonial rites at the council of Fetishes. They
sing a very long hymn or prayer-chant, and at the close of each stanza the chorus consists of the cries
which represent their Deities, called the Prey-Gods, in the guise of their Totemic Animals. Hall, in his “Life
with the Esquimaux", tells us how the Inoit look up to the Bear as superior to themselves in hunting the
seal. Because, as they say, the Bear "talks sealish", and can lull the animal to slumber with his
incantation. The Inoit have learned the secret of Bruin, and repeat his language all they can to fascinate,
decoy, and magically overcome the seal and capture it, but they are still beaten by the Bear. Dr. Franz
Boaz has recently discovered the remains of a very primitive tribe of Aborigines near the boundary
betwixt Alaska and British Columbia. They are called the Tsutsowt, and are hunted to death by the
Indians like wild beasts. They formerly consisted of two Clans that rigidly observed the ancient law of
Totemic connubium, no woman being allowed to marry within her own Clan. At present there is but one
Clan in existence, and the men of this Clan have been forced to seek for wives among the Indians of
Nass river. These Tsutsowt apparently talk in bird-Ianguage. They cheep and chirrup or whistle in their
speech with a great variety of notes.

The Supreme Spirit, Tharamulun, who taught the Murrung tribes [Page 51] whatever arts they knew, and
instituted the ceremonies of Initiation for Young-man-making, is said to have ordered the names of
animals to be assumed by Men. (Howitt, "On Some Australian Beliefs" ). Before the names could be
assumed, however, the animals were "adopted for Totems, and the earliest names were more or less the
cries and calls of the living Totems. The mothers would be known by their making the cry of their Totemic
animal, to which the children responded in the same pre-human language. The Sow (say) is the mother,
the children are her pigs. The mother would call her children as a sow, and the children would try to
repeat the same sounds in response. The Totemic Lioness would call her kittens by purring, and the cubs
would respond by purring. The Hippopotami, Lions, and other loud roarers would grow terrible with the
sounds they made in striking dread into the children. When as yet they had no names nor any art of
tattooing the Totemic figures on the flesh of their own bodies, the brothers and sisters had to demonstrate
who they were, and to which group they belonged by acting the character of the zootype in the best way
they could by crying or calling, lowing, grunting, or puffing and posturing like the animals in this primitive
pantomime or bal masqué. Thus the sign to the eye and the sound to the ear were continued pari passu
in the dual development of Sign-Ianguage that was both visual and vocal at the same time when the
brothers and sisters were identifying themselves, not with nor as the animals, but by means of them, and
by making use of them as zootypes for their Totems. The clicks of the Pygmies, the San (Bushmen), the
Khoi-Khoi (Hottentots), and the Kaffirs constitute a living link betwixt the human beginner and his
predecessor the Ape. The Bushmen possess about the same number of clicks as the Cynocephalus or

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Dog-headed Ape. The Monkey-Mother also menstruates; another link betwixt the Ape and the human
female. The Clickers born of her as blood-mother would be known by their sounds as Monkey-Men. Taht-
Aani is a Totemic monkey-man raised to the status of a divinity in Egypt. Hanuman is the same in India,
where the Jaitwas of Rajputana claim to be the descendants of the Monkey-God. And the Ape-Men,
imitating the Cynocephalus, would be on the way to becoming the human Clickers. Very naturally,
naming by words would follow the specializing by means of the Totemic types, as we have Tree the type,
and Tree the name; Bull the type, and Bull the name; Dove the type, and Dove the name; Lynx the type,
and Lynch the name. An instance is supplied by Frederick Bonney in his notes on the customs of the
River Darling Aborigines, New South Wales, which is also to the point. He observed that the children are
named after animals, birds, and reptiles, and the name is a word in their language meaning the
movement or habit of one of them. (Journal Anthrop Institute, May, 1883). The sound may be added. The
Totem (say) is an animal. First it was a figure. And from this a name was afterwards drawn, which at
times, and probably at first, was the voice of the animal.

The earliest formation of human society which can be distinguished from the gregarious horde with its
general promiscuity of intercourse between the sexes is now beginning to be known by the name of
Totemism, a word only heard the other day. Yet nothing later [Page 52] than the Totemic stage of
Sociology is fundamental enough as ground to go upon in discussing Sign-language, Mythology, and
Fetishism, or in tracing the rootlets of religion; and the study of the subject has but just commenced. It
had been omitted, with all its correlates and implications, from previous consideration and teachings
concerning the prehistoric past and present status of the scattered human family. On this line of research
the inquiries and explorations which go back to this tangible beginning are now the only profitable
studies. The results of these alone can be permanent. All the rest were tentative and transitory. But "No
satisfactory explanation of the origin of Totemism has yet been given". So says the writer of a book on
the subject. (Frazer, J. G., "Totemism.")

The author of "Primitive Marriage” who first mooted the subject in England, could make nothing of it in the
end. According to his brother, in a preface to "The Patriarchate" McLennan gave up his hypothesis and
ceased to have any definite view at all on the origin of Totemism. Nevertheless, McLennan was right in
his guess that the so-called "animal-worship of the Egyptians was descended from a system of Totems or
Fetishes" (Budge, " The Gods of the Egyptians", Vol. I., page 29), though " Worship", we protest again
and again, is not the word to employ; in this connection it is but a modern counterfeit. The Totem, in its
religious phase, was as much the sign of the Goddess or the God as it had been of the Motherhood or
Brotherhood. It was an image of the superhuman power. Thus the Mother-earth as giver of water was
imaged as a water-cow. Seb the Father of Food was imaged by the goose that laid the egg. Horus the
bringer of food in water was imaged by the fish or papyrus shoot. These, so to say, were Totems of the
Nature powers. But when it came to " worship" it was the powers that were the objects of supreme
regard, not the Totems by means of which the powers were represented; not the water-cow ,the goose,
the fish, the shoot, but the Goddess Apt, and the Gods Seb, Sebek- and Child-Horus. It is in the most
primitive customs that we must seek for the fundamental forms of rites and ceremonies. It is in Totemism
only that we can trace the natural genesis of various doctrines and dogmas that have survived to be
looked upon as a divine revelation especially vouchsafed to later times, in consequence of their having
been continued as religious Mysteries without the guidance of the primitive Gnosis.

The human past in its remoter range might be divided into two portions for the purpose, and described as
pre- Totemic and Totemic. The first was naturally a state of promiscuity more or less like that of the

Consider Martin Heidegger. http://en.wikipedia.org/wiki/Martin_Heidegger

Martin Heidegger (September 26, 1889 – May 26, 1976); German pronunciation: [ˈmaɐ̯tiːn ˈhaɪdɛɡɐ]) was a German philosopher known for his existential and phenomenological explorations of the "question of Being."[3]

Heidegger argues that philosophy is preoccupied with what exists and has forgotten the question of the "ground" of being. We find ourselves "always already" fallen into a world that already existed; but he insists that we have forgotten the basic question of what being itself is. This question defines our central nature. He argues that we are practical agents, caring and concerned about our projects in the world, and allowing it to reveal, or "unconceal" itself to us. He also says that our manipulation of reality is often harmful and hides our true being as essentially limited participants, not masters, of the world which we discover.

Heidegger wrote about these issues in his best-known book, Being and Time (1927), which is considered to be one of the most important philosophical works of the 20th century.[4] Heidegger's influence is far reaching, from philosophy to deconstructionism and literary theory, theology, architecture, and artificial intelligence.[5]

Heidegger is a highly controversial philosopher not only for his interpretation of the concept of Being, but especially because of his affiliation with the Nazis, for which he never apologized nor expressed regret,[6] except in private when he called it "the biggest stupidity of his life" (die größte Dummheit seines Lebens).[7] The so-called Heidegger controversy raises general questions about the relation between Heidegger's thought and his connection to National Socialism.

Heidegger claimed that Western philosophy since Plato has misunderstood what it means for something "to be", tending to approach this question in terms of a being, rather than asking about Being itself. In other words, Heidegger believed all investigations of being have historically focused on particular entities and their properties, or have treated Being itself as an entity, or substance, with properties. A more authentic analysis of being would, for Heidegger, investigate "that on the basis of which beings are already understood," or that which underlies all particular entities and allows them to show up as entities in the first place (see world disclosure).[8] But since philosophers and scientists have overlooked the more basic, pre-theoretical ways of being from which their theories derive, and since they have incorrectly applied those theories universally, they have confused our understanding of being and human existence. To avoid these deep-rooted misconceptions, Heidegger believed philosophical inquiry must be conducted in a new way, through a process of retracing the steps of the history of philosophy.

Heidegger argued that this misunderstanding, beginning with Plato, has left its traces in every stage of Western thought. All that we understand, from the way we speak to our notions of "common sense", is susceptible to error, to fundamental mistakes about the nature of being. These mistakes filter into the terms through which being is articulated in the history of philosophy—such as reality, logic, God, consciousness, and presence. In his later philosophy, Heidegger argues that this profoundly affects the way in which human beings relate to modern technology.

The Internet Encyclopedia of Philosophy states that his writing is 'notoriously difficult', possibly because his thinking was 'original' and clearly on obscure and innovative topics.[9] Heidegger accepted this charge, stating 'Making itself intelligible is suicide for philosophy', and suggesting that intelligibility is what he is critically trying to examine.[10]

Heidegger's work has strongly influenced philosophy, aesthetics of literature, and the humanities. Within philosophy it played a crucial role in the development of existentialism, hermeneutics, deconstructionism, postmodernism, and continental philosophy in general. Well-known philosophers such as Karl Jaspers, Leo Strauss, Ahmad Fardid, Hans-Georg Gadamer, Jean-Paul Sartre, Emmanuel Lévinas, Hannah Arendt, Maurice Merleau-Ponty, Michel Foucault, Richard Rorty, William E. Connolly, and Jacques Derrida have all analyzed Heidegger's work.

Heidegger supported National Socialism in 1933 and was a member of the Nazi Party until May 1945,[11] even though the Nazis eventually prevented him from teaching. His defenders, notably Hannah Arendt, see this support as arguably a personal " 'error' " (a word which Arendt placed in quotation marks when referring to Heidegger's Nazi-era politics).[12] Defenders think this error was irrelevant to Heidegger's philosophy. Critics, such as Emmanuel Levinas[13] and Karl Löwith,[14] claim that Heidegger's support for National Socialism revealed flaws inherent in his thought.[15]

Heidegger was born in rural Meßkirch, Germany. Raised a Roman Catholic, he was the son of the sexton of the village church, Friedrich Heidegger, and his wife Johanna, née Kempf. In their faith, his parents adhered to the First Vatican Council of 1870, which was observed mainly by the poorer class of Meßkirch. The religious controversy between the wealthy Altkatholiken and the working class led to the temporary use of a converted barn for the Roman Catholics. At the festive reunion of the congregation in 1895, the Old Catholic sexton handed the key to six-year-old Martin.[citation needed]

Heidegger's family could not afford to send him to university, so he entered a Jesuit seminary, though he was turned away within weeks because of the health requirement and what the director and doctor of the seminary described as a psychosomatic heart condition.[16] Heidegger later left Catholicism, describing it as incompatible with his philosophy. After studying theology at the University of Freiburg from 1909 to 1911, he switched to philosophy, in part again because of his heart condition.

Heidegger completed his doctoral thesis on psychologism in 1914 influenced by Neo-Thomism and Neo-Kantianism,[17] and in 1916 finished his venia legendi with a thesis on Duns Scotus influenced by Heinrich Rickert and Edmund Husserl.[18] In the two years following, he worked first as an unsalaried Privatdozent, then served as a soldier during the final year of World War I, working behind a desk and never leaving Germany. After the war, he served as a salaried senior assistant to Edmund Husserl at the University of Freiburg in the Black Forest from 1919 until 1923.

In 1923, Heidegger was elected to an extraordinary Professorship in Philosophy at the University of Marburg. His colleagues there included Rudolf Bultmann, Nicolai Hartmann, and Paul Natorp. Heidegger's students at Marburg included Hans-Georg Gadamer, Hannah Arendt, Karl Löwith, Gerhard Krüger, Leo Strauss, Jacob Klein, Gunther (Stern) Anders, and Hans Jonas. Through a confrontation with Aristotle he began to develop in his lectures the main theme of his philosophy: the question of the sense of being. He extended the concept of subject to the dimension of history and concrete existence, which he found prefigured in such Christian thinkers as Saint Paul, Augustine of Hippo, Luther, and Kierkegaard. He also read the works of Dilthey, Husserl, and Max Scheler.[19]

In 1927, Heidegger published his main work Sein und Zeit (Being and Time). When Husserl retired as Professor of Philosophy in 1928, Heidegger accepted Freiburg's election to be his successor, in spite of a counter-offer by Marburg. Heidegger remained at Freiburg im Breisgau for the rest of his life, declining a number of later offers, including one from Humboldt University of Berlin. His students at Freiburg included Charles Malik, Herbert Marcuse, and Ernst Nolte. Emmanuel Levinas attended his lecture courses during his stay in Freiburg in 1928.[citation needed]

Heidegger was elected rector of the University on April 21, 1933, and joined the National Socialist German Workers' (Nazi) Party on May 1.[20] In his inaugural address as rector on May 27 he expressed his support to a German revolution, and in an article and a speech to the students from the same year he even supported Adolf Hitler.[21] However, he resigned the rectorate in April 1934, but remained a member of the Nazi party until 1945, even though the Nazis eventually prevented him from teaching.[22]

In late 1946, as France engaged in épuration légale, the French military authorities determined that Heidegger should be forbidden from teaching or participating in any university activities because of his association with the Nazi Party.[23] The denazification procedures against Heidegger continued until March 1949, when he was finally pronounced a "Mitläufer" (literally, mit=with, Läufer=runner, i.e. "one who runs along with", but the equivalent meaning in English is closer to "bandwagon effect" or "herd instinct", standing for the notion that people often do and believe things merely because many other people do and believe the same things) of National Socialism, and no punitive measures against him were proposed. This opened the way for his readmission to teaching at Freiburg University in the winter semester of 1950–51.[24] He was granted emeritus status and then taught regularly from 1951 until 1958, and by invitation until 1967.

Heidegger married Elfride Petri on March 21, 1917, in a Catholic ceremony officiated by his friend Engelbert Krebs, and a week later in a Protestant ceremony in the presence of her parents. Their first son Jörg was born in 1919. According to published correspondence between the spouses,[25] Hermann (born 1920) is the son of Elfride and Friedel Caesar.

Martin Heidegger had extramarital affairs with Hannah Arendt and Elisabeth Blochmann, both students of his. Arendt was Jewish, and Blochmann had one Jewish parent, making them subject to severe persecution by the Nazi authorities. He helped Blochmann emigrate from Germany prior to World War II, and resumed contact with both of them after the war.[26]

Heidegger spent much time at his vacation home at Todtnauberg, on the edge of the Black Forest. He considered the seclusion provided by the forest to be the best environment in which to engage in philosophical thought.[27]

Heidegger's philosophy is founded on the attempt to conjoin what he considers two fundamental insights: the first is his observation that, in the course of over 2,000 years of history, philosophy has attended to all the beings that can be found in the world (including the "world" itself), but has forgotten to ask what "being" itself is. This is Heidegger's "question of being," and it is Heidegger's fundamental concern throughout his work. One crucial source of this insight was Heidegger's reading of Franz Brentano's treatise on Aristotle's manifold uses of the word "being," a work which provoked Heidegger to ask what kind of unity underlies this multiplicity of uses. Heidegger opens his magnum opus, Being and Time, with a citation from Plato's Sophist [28] indicating that Western philosophy has neglected "being" because it was considered obvious, rather than as worthy of question. Heidegger's intuition about the question of being is thus a historical argument, which in his later work becomes his concern with the "history of being," that is, the history of the forgetting of being, which according to Heidegger requires that philosophy retrace its footsteps through a productive "destruction" of the history of philosophy.

The second intuition animating Heidegger's philosophy derives from the influence of Edmund Husserl, a philosopher largely uninterested in questions of philosophical history. Rather, Husserl argued that all that philosophy could and should be a description of experience (hence the phenomenological slogan, "to the things themselves"). But for Heidegger, this meant understanding that experience is always already situated in a world and in ways of being. Thus Husserl's understanding that all consciousness is "intentional" (in the sense that it is always intended toward something, and is always "about" something) is transformed in Heidegger's philosophy, becoming the thought that all experience is grounded in "care."

This is the basis of Heidegger's "existential analytic", as he develops it in Being and Time. Heidegger argues that to describe experience properly entails finding the being for whom such a description might matter. Heidegger thus conducts his description of experience with reference to "Dasein," the being for whom being is a question.[29]

In Being and Time, Heidegger criticized the abstract and metaphysical character of traditional ways of grasping human existence as rational animal, person, man, soul, spirit, or subject. Dasein, then, is not intended as a way of conducting a philosophical anthropology, but is rather understood by Heidegger to be the condition of possibility for anything like a philosophical anthropology.[30] Dasein, according to Heidegger, is care. In the course of his existential analytic, Heidegger argues that Dasein, who finds itself thrown into the world amidst things and with others, is thrown into its possibilities, including the possibility and inevitability of one's own mortality. The need for Dasein to assume these possibilities, that is, the need to be responsible for one's own existence, is the basis of Heidegger's notions of authenticity and resoluteness—that is, of those specific possibilities for Dasein which depend on escaping the "vulgar" temporality of calculation and of public life.

The marriage of these two observations depends on the fact that each of them is essentially concerned with time. That Dasein is thrown into an already existing world and thus into its mortal possibilities does not only mean that Dasein is an essentially temporal being; it also implies that the description of Dasein can only be carried out in terms inherited from the Western tradition itself. For Heidegger, unlike for Husserl, philosophical terminology could not be divorced from the history of the use of that terminology, and thus genuine philosophy could not avoid confronting questions of language and meaning. The existential analytic of Being and Time was thus always only a first step in Heidegger's philosophy, to be followed by the "dismantling" (Destruktion) of the history of philosophy, that is, a transformation of its language and meaning, that would have made of the existential analytic only a kind of "limit case" (in the sense in which special relativity is a limit case of general relativity).[citation needed]

That Heidegger did not write this second part of Being and Time, and that the existential analytic was left behind in the course of Heidegger's subsequent writings on the history of being, might be interpreted as a failure to conjugate his account of individual experience with his account of the vicissitudes of the collective human adventure that he understands the Western philosophical tradition to be. And this would in turn raise the question of whether this failure is due to a flaw in Heidegger's account of temporality, that is, of whether Heidegger was correct to oppose vulgar and authentic time.[31]

Being and Time (German title: Sein und Zeit), published in 1927, is Heidegger's first academic book. He had been under pressure to publish in order to qualify for Husserl's chair at University of Freiburg and the success of this work ensured his appointment to the post.

It investigates the question of being by asking about the being for whom being is a question. Heidegger names this being Dasein (see above), and the book pursues its investigation through themes such as mortality, care, anxiety, temporality, and historicity. It was Heidegger's original intention to write a second half of the book, consisting of a "Destruktion" of the history of philosophy—that is, the transformation of philosophy by re-tracing its history—but he never completed this project.

Being and Time influenced many thinkers, including such existentialist thinkers as Jean-Paul Sartre (although Heidegger distanced himself from existentialism—see below).

"Am Feldweg" in Meßkirch. Heidegger often went for a walk on the path in this field. See the text "Der Feldweg" GA Nr. 13
Heidegger's later works, after the Second World War, seem to many commentators (e.g. William J. Richardson[32]) to at least reflect a shift of focus, if not indeed a major change in his philosophical outlook. One way this has been understood is as a shift from "doing" to "dwelling". However, others feel that this is to overstate the difference. For example, in 2011 Mark Wrathall[33] argued that Heidegger pursued and refined the central notion of unconcealment throughout his life as a philosopher. Its importance and continuity in his thinking, Wrathall states, shows that he did not have a 'turn'. A reviewer of Wrathall's book stated: "An ontology of unconcealment ... means a description and analysis of the broad contexts in which entities show up as meaningful to us, as well as the conditions under which such contexts, or worlds, emerge and fade."[34]

Heidegger focuses less on the way in which the structures of being are revealed in everyday behavior, and more on the way in which behavior itself depends on a prior "openness to being." The essence of being human is the maintenance of this openness. Heidegger contrasts this openness to the "will to power" of the modern human subject, which is one way of forgetting this originary openness.

Heidegger understands the commencement of the history of Western philosophy as a brief period of authentic openness to being, during the time of the pre-Socratics, especially Anaximander, Heraclitus, and Parmenides. This was followed, according to Heidegger, by a long period increasingly dominated by the forgetting of this initial openness, a period which commences with Plato, and which occurs in different ways throughout Western history.

Two recurring themes of Heidegger's later writings are poetry and technology. Heidegger sees poetry and technology as two contrasting ways of "revealing." Poetry reveals being in the way in which, if it is genuine poetry, it commences something new. Technology, on the other hand, when it gets going, inaugurates the world of the dichotomous subject and object, which modern philosophy commencing with Descartes also reveals. But with modern technology a new stage of revealing is reached, in which the subject-object distinction is overcome even in the "material" world of technology. The essence of modern technology is the conversion of the whole universe of beings into an undifferentiated "standing reserve" (Bestand) of energy available for any use to which humans choose to put it. Heidegger described the essence of modern technology as Gestell, or "enframing." Heidegger does not unequivocally condemn technology: while he acknowledges that modern technology contains grave dangers, Heidegger nevertheless also argues that it may constitute a chance for human beings to enter a new epoch in their relation to being. Despite this, some commentators have insisted that an agrarian nostalgia permeates his later work.

In a 1950 lecture he formulated the famous saying Language speaks, later published in the 1959 essays collection Unterwegs zur Sprache, and collected in the 1971 English book Poetry, Language, Thought.[35][36][37]

Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Introduction to Metaphysics", 1935), Bauen Wohnen Denken ("Building Dwelling Thinking", 1951), and Die Frage nach der Technik ("The Question Concerning Technology", 1954) and Was heisst Denken? ("What Is Called Thinking?" 1954). Also Beiträge zur Philosophie (Vom Ereignis) (Contributions to Philosophy (From Enowning)), composed in the years 1936–38 but not published until 1989, on the centennial of Heidegger's birth.

Recent scholarship has shown that Heidegger was substantially influenced by St. Augustine of Hippo and that Martin Heidegger's Being and Time would not have been possible without the influence of Augustine's thought. Augustine's Confessions was particularly influential in shaping Heidegger's thought.[38]

Heidegger was influenced at an early age by Aristotle, mediated through Catholic theology, medieval philosophy, and Franz Brentano. Aristotle's ethical, logical, and metaphysical works were crucial to the development of his thought in the crucial period of the 1920s. Although he later worked less on Aristotle, Heidegger recommended postponing reading Nietzsche, and to "first study Aristotle for ten to fifteen years."[39] In reading Aristotle, Heidegger increasingly contested the traditional Latin translation and scholastic interpretation of his thought. Particularly important (not least for its influence upon others, both in their interpretation of Aristotle and in rehabilitating a neo-Aristotelian "practical philosophy")[40] was his radical reinterpretation of Book Six of Aristotle's Nicomachean Ethics and several books of the Metaphysics. Both informed the argument of Being and Time.

The idea of asking about being may be traced back via Aristotle to Parmenides. Heidegger claimed to have revived the question of being, the question having been largely forgotten by the metaphysical tradition extending from Plato to Descartes, a forgetfulness extending to the Age of Enlightenment and then to modern science and technology. In pursuit of the retrieval of this question, Heidegger spent considerable time reflecting on ancient Greek thought, in particular on Plato, Parmenides, Heraclitus, and Anaximander, as well as on the tragic playwright Sophocles [2].

Heidegger's very early project of developing a "hermeneutics of factical life" and his hermeneutical transformation of phenomenology was influenced in part by his reading of the works of Wilhelm Dilthey.[citation needed]

Of the influence of Dilthey, Hans-Georg Gadamer writes the following: "As far as Dilthey is concerned, we all know today what I have known for a long time: namely that it is a mistake to conclude on the basis of the citation in Being and Time that Dilthey was especially influential in the development of Heidegger's thinking in the mid-1920s. This dating of the influence is much too late." He adds that by the fall of 1923 it was plain that Heidegger felt "the clear superiority of Count Yorck over the famous scholar, Dilthey." Gadamer nevertheless makes clear that Dilthey's influence was important in helping the youthful Heidegger "in distancing himself from the systematic ideal of Neo-Kantianism, as Heidegger acknowledges in Being and Time."[41] Based on Heidegger's earliest lecture courses, in which Heidegger already engages Dilthey's thought prior to the period Gadamer mentions as "too late", scholars as diverse as Theodore Kisiel and David Farrell Krell have argued for the importance of Diltheyan concepts and strategies in the formation of Heidegger's thought.[42]

Even though Gadamer's interpretation of Heidegger has been questioned, there is little doubt that Heidegger seized upon Dilthey's concept of hermeneutics. Heidegger's novel ideas about ontology required a gestalt formation, not merely a series of logical arguments, in order to demonstrate his fundamentally new paradigm of thinking, and the hermeneutic circle offered a new and powerful tool for the articulation and realization of these ideas.[citation needed]

There is disagreement over the degree of influence that Husserl had on Heidegger's philosophical development, just as there is disagreement about the degree to which Heidegger's philosophy is grounded in phenomenology. These disagreements centre around how much of Husserlian phenomenology is contested by Heidegger, and how much this phenomenology in fact informs Heidegger's own understanding.

On the relation between the two figures, Gadamer wrote: "When asked about phenomenology, Husserl was quite right to answer as he used to in the period directly after World War I: 'Phenomenology, that is me and Heidegger'." Nevertheless, Gadamer noted that Heidegger was no patient collaborator with Husserl, and that Heidegger's "rash ascent to the top, the incomparable fascination he aroused, and his stormy temperament surely must have made Husserl, the patient one, as suspicious of Heidegger as he always had been of Max Scheler's volcanic fire."[43]

Robert J. Dostal understood the importance of Husserl to be profound:

Heidegger himself, who is supposed to have broken with Husserl, bases his hermeneutics on an account of time that not only parallels Husserl's account in many ways but seems to have been arrived at through the same phenomenological method as was used by Husserl.... The differences between Husserl and Heidegger are significant, but if we do not see how much it is the case that Husserlian phenomenology provides the framework for Heidegger's approach, we will not be able to appreciate the exact nature of Heidegger's project in Being and Time or why he let it unfinished.[44]

Daniel O. Dahlstrom saw Heidegger's presentation of his work as a departure from Husserl as unfairly misrepresenting Husserl's own work. Dahlstrom concluded his consideration of the relation between Heidegger and Husserl as follows:

Heidegger's silence about the stark similarities between his account of temporality and Husserl's investigation of internal time-consciousness contributes to a misrepresentation of Husserl's account of intentionality. Contrary to the criticisms Heidegger advances in his lectures, intentionality (and, by implication, the meaning of 'to be') in the final analysis is not construed by Husserl as sheer presence (be it the presence of a fact or object, act or event). Yet for all its "dangerous closeness" to what Heidegger understands by temporality, Husserl's account of internal time-consciousness does differ fundamentally. In Husserl's account the structure of protentions is accorded neither the finitude nor the primacy that Heidegger claims are central to the original future of ecstatic-horizonal temporality.[45]

Heideggerians regarded Søren Kierkegaard as, by far, the greatest philosophical contributor to Heidegger's own existentialist concepts.[46] Heidegger's concepts of anxiety (Angst) and mortality draw on Kierkegaard and are indebted to the way in which the latter lays out the importance of our subjective relation to truth, our existence in the face of death, the temporality of existence, and the importance of passionate affirmation of one's individual being-in-the-world.

Friedrich Hölderlin and Friedrich Nietzsche were both important influences on Heidegger, and many of his lecture courses were devoted to one or the other, especially in the 1930s and 1940s. The lectures on Nietzsche focused on fragments posthumously published under the title The Will to Power, rather than on Nietzsche's published works. Heidegger read The Will to Power as the culminating expression of Western metaphysics, and the lectures are a kind of dialogue between the two thinkers.

This is also the case for the lecture courses devoted to the poetry of Friedrich Hölderlin, which became an increasingly central focus of Heidegger's work and thought. Heidegger grants to Hölderlin a singular place within the history of being and the history of Germany, as a herald whose thought is yet to be "heard" in Germany or the West. Many of Heidegger's works from the 1930s onwards include meditations on lines from Hölderlin's poetry, and several of the lecture courses are devoted to the reading of a single poem (see, for example, Hölderlin's Hymn "The Ister").

Some writers on Heidegger's work see possibilities within it for dialogue with traditions of thought outside of Western philosophy, particularly East Asian thinking. Despite perceived differences between Eastern and Western philosophy, some of Heidegger's later work, particularly "A Dialogue on Language between a Japanese and an Inquirer", does show an interest in initiating such a dialogue.[47] Heidegger himself had contact with a number of leading Japanese intellectuals, including members of the Kyoto School, notably Hajime Tanabe and Kuki Shūzō. It has also been claimed that a number of elements within Heidegger's thought bear a close parallel to Eastern philosophical ideas, particularly Zen Buddhism and Taoism. Paul Hsao records Chang Chung-Yuan saying that "Heidegger is the only Western Philosopher who not only intellectually understands but has intuitively grasped Taoist thought."[citation needed] Some authors see great influence of Japanese scholars in Heidegger's work, although this influence is not acknowledged by the author.[48]

Some scholars interested in the relationships between Western philosophy and the history of ideas in Islam and Arabic philosophical medieval sources may have been influenced by Heidegger's work, including recent studies by Nader El-Bizri.[49] It is claimed the works of counter-enlightenment philosophers such as Heidegger, along with Friedrich Nietzsche and Joseph de Maistre, influenced Iran's Shia Islamists, notably Ali Shariati, in constructing the ideological foundations of the Iranian Revolution and modern political Islam.[50][51]

The University of Freiburg, where Heidegger was Rector from April 21, 1933, to April 23, 1934
Adolf Hitler was sworn in as Chancellor of Germany on January 30, 1933. Heidegger was elected rector of the University of Freiburg on April 21, 1933, and assumed the position the following day. On May 1 he joined the Nazi Party.

Heidegger delivered his inaugural address, the Rektoratsrede, on "Die Selbstbehauptung der Deutschen Universität" ("The Self-assertion of the German University") on May 27.

His tenure as rector was fraught with difficulties from the outset. Some National Socialist education officials viewed him as a rival, while others saw his efforts as comical. Some of Heidegger's fellow National Socialists also ridiculed his philosophical writings as gibberish. He finally offered his resignation on April 23, 1934, and it was accepted on April 27. Heidegger remained a member of both the academic faculty and of the Nazi Party until the end of the war.

Philosophical historian Hans Sluga wrote:

"Though as rector he prevented students from displaying an anti-Semitic poster at the entrance to the university and from holding a book burning, he kept in close contact with the Nazi student leaders and clearly signaled to them his sympathy with their activism."[52]

In 1945 Heidegger wrote of his term as rector, giving the writing to his son Hermann; it was published in 1983:

"The rectorate was an attempt to see something in the movement that had come to power, beyond all its failings and crudeness, that was much more far-reaching and that could perhaps one day bring a concentration on the Germans' Western historical essence. It will in no way be denied that at the time I believed in such possibilities and for that reason renounced the actual vocation of thinking in favor of being effective in an official capacity. In no way will what was caused by my own inadequacy in office be played down. But these points of view do not capture what is essential and what moved me to accept the rectorate.""[53]

Beginning in 1917, German-Jewish philosopher Edmund Husserl championed Heidegger's work, and helped him secure the retiring Husserl's chair in Philosophy at the University of Freiburg.[54]

On April 6, 1933, the Reichskommissar of Baden Province, Robert Wagner, suspended all Jewish government employees, including present and retired faculty at the University of Freiburg. Heidegger's predecessor as Rector formally notified Husserl of his "enforced leave of absence" on April 14, 1933.

Heidegger became Rector of the University of Freiburg on April 22, 1933. The following week the national Reich law of April 28, 1933, replaced Reichskommissar Wagner's decree. The Reich law required the firing of Jewish professors from German universities, including those, such as Husserl, who had converted to Christianity. The termination of the retired professor Husserl's academic privileges thus did not involve any specific action on Heidegger's part.[55]

Heidegger had by then broken off contact with Husserl, other than through intermediaries. Heidegger later claimed that his relationship with Husserl had already become strained after Husserl publicly "settled accounts" with Heidegger and Max Scheler in the early 1930s.[56]

Heidegger did not attend his former mentor's cremation in 1938. In 1941, under pressure from publisher Max Niemeyer, Heidegger agreed to remove the dedication to Husserl from Being and Time (restored in post-war editions).[57]

Heidegger's behavior towards Husserl has evoked controversy. Hannah Arendt initially suggested that Heidegger's behavior precipitated Husserl's death. She called Heidegger a "potential murderer." However, she later recanted her accusation.[58]

After the failure of Heidegger's rectorship, he withdrew from most political activity, without canceling his membership in the NSDAP (Nazi Party). Nevertheless, references to National Socialism continued to appear in his work.

The most controversial such reference occurred during a 1935 lecture which was published in 1953 as part of the book Introduction to Metaphysics. In the published version, Heidegger refers to the "inner truth and greatness" of the National Socialist movement (die innere Wahrheit und Größe dieser Bewegung), but he then adds a qualifying statement in parentheses: "namely, the confrontation of planetary technology and modern humanity" (nämlich die Begegnung der planetarisch bestimmten Technik und des neuzeitlichen Menschen). However, it subsequently transpired that this qualification had not been made during the original lecture, although Heidegger claimed that it had been. This has led scholars to argue that Heidegger still supported the Nazi party in 1935 but that he did not want to admit this after the war, and so he attempted to silently correct his earlier statement.[59]

In private notes written in 1939, Heidegger took a strongly critical view of Hitler's ideology,[60] however in public lectures he seems to have continued to make ambiguous comments which, if they expressed criticism of the regime, did so only in the context of praising its ideals. For instance, in a 1942 lecture, published posthumously, Heidegger said of recent German classics scholarship: "In the majority of 'research results,' the Greeks appear as pure National Socialists. This overenthusiasm on the part of academics seems not even to notice that with such "results" it does National Socialism and its historical uniqueness no service at all, not that it needs this anyhow.[61]

An important witness to Heidegger's continued allegiance to National Socialism during the post-rectorship period is his former student Karl Löwith, who met Heidegger in 1936 while Heidegger was visiting Rome. In an account set down in 1940 (though not intended for publication), Löwith recalled that Heidegger wore a swastika pin to their meeting, though Heidegger knew that Löwith was Jewish. Löwith also recalled that Heidegger "left no doubt about his faith in Hitler", and stated that his support for National Socialism was in agreement with the essence of his philosophy.[62]

After the end of World War II, Heidegger was summoned to appear at a denazification hearing. Heidegger's former lover Hannah Arendt spoke on his behalf at this hearing, while Jaspers spoke against him. The result of the hearings was that Heidegger was forbidden to teach between 1945 and 1951. One consequence of this teaching ban was that Heidegger began to engage far more in the French philosophical scene.[63]

In his postwar thinking, Heidegger distanced himself from Nazism, but his critical comments about Nazism seem "scandalous" to some since they tend to equate the Nazi war atrocities with other inhumane practices related to rationalisation and industrialisation, including the treatment of animals by factory farming. For instance in a lecture delivered at Bremen in 1949, Heidegger said: "Agriculture is now a motorized food industry, the same thing in its essence as the production of corpses in the gas chambers and the extermination camps, the same thing as blockades and the reduction of countries to famine, the same thing as the manufacture of hydrogen bombs."[64]

In 1967 Heidegger met with the Jewish poet Paul Celan, a concentration camp survivor. Celan visited Heidegger at his country retreat and wrote an enigmatic poem about the meeting, which some interpret as Celan's wish for Heidegger to apologize for his behavior during the Nazi era.[65]

On September 23, 1966, Heidegger was interviewed by Rudolf Augstein and Georg Wolff for Der Spiegel magazine, in which he agreed to discuss his political past provided that the interview be published posthumously (it was published on May 31, 1976). In the interview, Heidegger defended his entanglement with National Socialism in two ways: first, he argued that there was no alternative, saying that he was trying to save the university (and science in general) from being politicized and thus had to compromise with the Nazi administration. Second, he admitted that he saw an "awakening" ("Aufbruch") which might help to find a "new national and social approach," but said that he changed his mind about this in 1934, largely prompted by the violence of the Night of the Long Knives.

In his interview Heidegger defended as double-speak his 1935 lecture describing the "inner truth and greatness of this movement." He affirmed that Nazi informants who observed his lectures would understand that by "movement" he meant National Socialism. However, Heidegger asserted that his dedicated students would know this statement was no eulogy for the NSDAP. Rather, he meant it as he expressed it in the parenthetical clarification later added to Introduction to Metaphysics (1953), namely, "the confrontation of planetary technology and modern humanity."

The Löwith account from 1936 has been cited to contradict the account given in the Der Spiegel interview in two ways: that there he did not make any decisive break with National Socialism in 1934, and that Heidegger was willing to entertain more profound relations between his philosophy and political involvement. The Der Spiegel interviewers did not bring up Heidegger's 1949 quotation comparing the industrialization of agriculture to the extermination camps. In fact, the interviewers were not in possession of much of the evidence now known for Heidegger's Nazi sympathies.[66]

Heidegger was one of the most influential philosophers of the 20th century, and his ideas have penetrated into many areas, but in France there is a very long and particular history of reading and interpreting his work.[citation needed]

Heidegger's influence on French philosophy began in the 1930s, when Being and Time, "What is Metaphysics?" and other Heideggerian texts were read by Jean-Paul Sartre and other existentialists, as well as by thinkers such as Emmanuel Levinas, Alexandre Kojève and Georges Bataille.[67] Because Heidegger's discussion of ontology (the study of being) is rooted in an analysis of the mode of existence of individual human beings (Da-sein, or there-being), his work has often been associated with existentialism. The influence of Heidegger on Sartre's Being and Nothingness is marked, but Heidegger felt that Sartre had misread his work, as he argued in later texts such as the "Letter on 'Humanism'." In that text, intended for a French audience, Heidegger explained this misreading in the following terms:

Sartre's key proposition about the priority of existentia over essentia [that is, Sartre's statement that "existence precedes essence"] does, however, justify using the name "existentialism" as an appropriate title for a philosophy of this sort. But the basic tenet of "existentialism" has nothing at all in common with the statement from Being and Time [that "the 'essence' of Dasein lies in its existence"]—apart from the fact that in Being and Time no statement about the relation of essentia and existentia can yet be expressed, since there it is still a question of preparing something precursory.[68]

"Letter on 'Humanism'" is often seen as a direct response to Sartre's 1945 lecture "Existentialism is a Humanism." Aside from merely disputing readings of his own work, however, in "Letter on 'Humanism,'" Heidegger asserts that "Every humanism is either grounded in a metaphysics or is itself made to be the ground of one." Heidegger's largest issue with Sartre's existential humanism is that, while it does make a humanistic 'move' in privileging existence over essence, "the reversal of a metaphysical statement remains a metaphysical statement." From this point onward in his thought, Heidegger attempted to think beyond metaphysics to a place where the articulation of the fundamental questions of ontology were fundamentally possible: only from this point can we restore (that is, re-give [redonner]) any possible meaning to the word "humanism".

After the war, Heidegger was banned from university teaching for a period on account of his activities as Rector of Freiburg University. He developed a number of contacts in France, where his work continued to be taught, and a number of French students visited him at Todtnauberg (see, for example, Jean-François Lyotard's brief account in Heidegger and "the Jews", which discusses a Franco-German conference held in Freiburg in 1947, one step toward bringing together French and German students). Heidegger subsequently made several visits to France, and made efforts to keep abreast of developments in French philosophy by way of correspondence with Jean Beaufret, an early French translator of Heidegger, and with Lucien Braun.

Deconstruction came to Heidegger's attention in 1967 by way of Lucien Braun's recommendation of Jacques Derrida's work (Hans-Georg Gadamer was present at an initial discussion and indicated to Heidegger that Derrida's work came to his attention by way of an assistant). Heidegger expressed interest in meeting Derrida personally after the latter sent him some of his work. There was discussion of a meeting in 1972, but this failed to take place.[citation needed] Heidegger's interest in Derrida is said by Braun to have been considerable (as is evident in two letters, of September 29, 1967 and May 16, 1972, from Heidegger to Braun). Braun also brought to Heidegger's attention the work of Michel Foucault. Foucault's relation to Heidegger is a matter of considerable difficulty; Foucault acknowledged Heidegger as a philosopher whom he read but never wrote about. (For more on this see Penser à Strasbourg, Jacques Derrida, et al., which includes reproductions of both letters and an account by Braun, "À mi-chemin entre Heidegger et Derrida").

Jacques Derrida made emphatic efforts to displace the understanding of Heidegger's work that had been prevalent in France from the period of the ban against Heidegger teaching in German universities, which amounted to an almost wholesale rejection of the influence of Jean-Paul Sartre and existentialist terms. In Derrida's view, deconstruction is a tradition inherited via Heidegger (the French term "déconstruction" is a term coined to translate Heidegger's use of the words "Destruktion"—literally "destruction"—and "Abbau"—more literally "de-building"). According to Derrida, Sartre's interpretation of Dasein and other key Heideggerian concerns is overly psychologistic, anthropocentric, and misses the historicality central to Dasein in Being and Time. Because of Derrida's vehement attempts to "rescue" Heidegger from his existentialist interpreters (and also from Heidegger's "orthodox" followers), Derrida has at times been represented as a "French Heidegger", to the extent that he, his colleagues, and his former students are made to go proxy for Heidegger's worst (political) mistakes, despite ample evidence that the reception of Heidegger's work by later practitioners of deconstruction is anything but doctrinaire.

Derrida, Lacoue-Labarthe, and Jean-François Lyotard, among others, all engaged in debate and disagreement about the relation between Heidegger's philosophy and his Nazi politics. These debates included the question of whether it was possible to do without Heidegger's philosophy, a position which Derrida in particular rejected. Forums where these debates took place include the proceedings of the first conference dedicated to Derrida's work, published as "Les Fins de l'homme à partir du travail de Jacques Derrida: colloque de Cerisy, 23 juillet-2 août 1980", Derrida's "Feu la cendre/cio' che resta del fuoco", and the studies on Paul Celan by Lacoue-Labarthe and Derrida which shortly preceded the detailed studies of Heidegger's politics published in and after 1987.

When in 1987 Víctor Farías published his book Heidegger et le nazisme, this debate was taken up by many others, some of whom were inclined to disparage so-called "deconstructionists" for their association with Heidegger's philosophy. Derrida and others not only continued to defend the importance of reading Heidegger, but attacked Farías on the grounds of poor scholarship and for what they saw as the sensationalism of his approach. Not all scholars agreed with this negative assessment: Richard Rorty, for example, declared that "[Farias'] book includes more concrete information relevant to Heidegger's relations with the Nazis than anything else available, and it is an excellent antidote to the evasive apologetics that are still being published."[69]

More recently, Heidegger's thought has considerably influenced the work of the French philosopher Bernard Stiegler. This is evident even from the title of Stiegler's multi-volume magnum opus, La technique et le temps (volume one translated into English as Technics and Time, 1: The Fault of Epimetheus).[70] Stiegler offers an original reading of Heidegger, arguing that there can be no access to "originary temporality" other than via material, that is, technical, supports, and that Heidegger recognised this in the form of his account of world historicality, yet in the end suppressed that fact. Stiegler understands the existential analytic of Being and Time as an account of psychic individuation, and his later "history of being" as an account of collective individuation. He understands many of the problems of Heidegger's philosophy and politics as the consequence of Heidegger's inability to integrate the two.

Heidegger has been very influential on the work of Italian philosopher Giorgio Agamben. Agamben attended seminars in France led by Heidegger in the late 1960s.[71]

Heidegger's influence upon 20th century continental philosophy is unquestioned and has produced a variety of critical responses.

The content of Being and Time, according to Husserl, claimed to deal with ontology, but from Husserl's perspective only did so in the first few pages of the book. Having nothing further to contribute to an ontology independent of human existence, Heidegger changed the topic to Dasein. Whereas Heidegger argued that the question of human existence is central to the pursuit of the question of being, Husserl criticized this as reducing phenomenology to "philosophical anthropology" and offering an abstract and incorrect portrait of the human being.[72]

The Neo-Kantian Ernst Cassirer and Heidegger engaged in an influential debate located in Davos in 1929, concerning the significance of Kantian notions of freedom and rationality. Whereas Cassirer defended the role of rationality in Kant, Heidegger argued for the priority of the imagination. Dilthey's student Georg Misch wrote the first extended critical appropriation of Heidegger in Lebensphilosophie und Phänomenologie. Eine Auseinandersetzung der Diltheyschen Richtung mit Heidegger und Husserl, Leipzig 1930 (3. ed. Stuttgart 1964).

Hegel-influenced Marxist thinkers, especially György Lukács and the Frankfurt School, associated the style and content of Heidegger's thought with German irrationalism and criticized its political implications.

Initially members of the Frankfurt School were positively disposed to Heidegger, becoming more critical at the beginning of the 1930s. Heidegger's student Herbert Marcuse became associated with the Frankfurt School. Initially striving for a synthesis between Hegelian-Marxism and Heidegger's phenomenology, Marcuse later rejected Heidegger's thought for its "false concreteness" and "revolutionary conservativism." Theodor Adorno wrote an extended critique of the ideological character of Heidegger's early and later use of language in the Jargon of Authenticity. Contemporary social theorists associated with the Frankfurt School have remained largely critical of Heidegger's works and influence. In particular, Jürgen Habermas admonishes the influence of Heidegger on recent French philosophy in his polemic against "postmodernism" in The Philosophical Discourse of Modernity (1985). However, recent work by philosopher and critical theorist Nikolas Kompridis tries to show that Heidegger's insights into world disclosure are badly misunderstood and mishandled by Habermas, and are of vital importance for critical theory, offering an important way of renewing that tradition.[73][74]

Criticism of Heidegger's philosophy has also come from analytic philosophy, beginning with logical positivism. In "The Elimination of Metaphysics Through Logical Analysis of Language" (1932), Rudolf Carnap accused Heidegger of offering an "illusory" ontology, criticizing him for committing the fallacy of reification and for wrongly dismissing the logical treatment of language which, according to Carnap, can only lead to writing "nonsensical pseudo-propositions."

A strong critic of Heidegger's philosophy was the British logical positivist A. J. Ayer. In Ayer's view, Heidegger proposed vast, overarching theories regarding existence, which are completely unverifiable through empirical demonstration and logical analysis. For Ayer, this sort of philosophy was a poisonous strain in modern thought. He considered Heidegger to be the worst example of such philosophy, which Ayer believed to be entirely useless.

Bertrand Russell commented, expressing the sentiments of many mid-20th-century analytic philosophers, that:

Highly eccentric in its terminology, his philosophy is extremely obscure. One cannot help suspecting that language is here running riot. An interesting point in his speculations is the insistence that nothingness is something positive. As with much else in Existentialism, this is a psychological observation made to pass for logic.[75]

Roger Scruton stated that: "His major work Being and Time is formidably difficult—unless it is utter nonsense, in which case it is laughably easy. I am not sure how to judge it, and have read no commentator who even begins to make sense of it".[76]

The analytic tradition values clarity of expression. Heidegger, however, has on occasion appeared to take an opposing view, stating for example that "those in the crossing must in the end know what is mistaken by all urging for intelligibility: that every thinking of being, all philosophy, can never be confirmed by 'facts,' i.e., by beings. Making itself intelligible is suicide for philosophy. Those who idolize 'facts' never notice that their idols only shine in a borrowed light. They are also meant not to notice this; for thereupon they would have to be at a loss and therefore useless. But idolizers and idols are used wherever gods are in flight and so announce their nearness."[10] Apart from the charge of obscurantism, other analytic philosophers considered the actual content of Heidegger's work to be either faulty and meaningless, vapid or uninteresting.

Not all analytic philosophers, however, have been as hostile. Gilbert Ryle wrote a critical yet positive review of Being and Time. Ludwig Wittgenstein made a remark recorded by Friedrich Waismann: "To be sure, I can imagine what Heidegger means by being and anxiety"[77] which has been construed by some commentators[who?] as sympathetic to Heidegger's philosophical approach. These positive and negative analytic evaluations have been collected in Michael Murray (ed.), Heidegger and Modern Philosophy: Critical Essays (Yale University Press, 1978). Heidegger's reputation within English-language philosophy has slightly improved in philosophical terms in some part through the efforts of Hubert Dreyfus, Richard Rorty, and a recent generation of analytically oriented phenomenology scholars. Pragmatist Rorty claimed that Heidegger's approach to philosophy in the first half of his career has much in common with that of the latter-day Ludwig Wittgenstein, a significant figure in analytic philosophy. Nevertheless, Rorty asserted that what Heidegger had constructed in his writings was a myth of being rather than an account of it.[78]

Continue considering Martin Heidegger -- if you so choose, that is. http://en.wikipedia.org/wiki/Martin_Heidegger

Even though Heidegger is considered by many observers to be the most influential philosopher of the 20th century in continental philosophy, aspects of his work have been criticised by those who nevertheless acknowledge this influence, such as Hans-Georg Gadamer and Jacques Derrida. Some questions raised about Heidegger's philosophy include the priority of ontology, the status of animals, the nature of the religious, Heidegger's supposed neglect of ethics (Emmanuel Levinas), the body (Maurice Merleau-Ponty), or sexual difference (Luce Irigaray).

Emmanuel Levinas was deeply influenced by Heidegger yet became one of his fiercest critics, contrasting the infinity of the good beyond being with the immanence and totality of ontology. Levinas also condemned Heidegger's involvement with National Socialism, stating "One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger."[79]

Being in the World draws on Heidegger's work to explore what it means to be human in a technological age. A number of Heidegger scholars are interviewed, including Hubert Dreyfus, Mark Wrathall, Albert Borgmann, John Haugeland, and Taylor Carman.

The Ister (2004) is a film based on Heidegger's 1942 lecture course on Friedrich Hölderlin, and features Jean-Luc Nancy, Philippe Lacoue-Labarthe, Bernard Stiegler, and Hans-Jürgen Syberberg.[80]

The film director Terrence Malick translated Heidegger's 1929 essay "Vom Wesen des Grundes" into English. It was published under the title The Essence of Reasons (Evanston: Northwestern University Press, 1969, bilingual edition). It is also frequently said of Malick that his cinema has Heideggerian sensibilities. See for instance: Marc Furstenau and Leslie MacAvoy, “Terrence Malick's Heideggerian Cinema: War and the Question of Being in The Thin Red Line” In The cinema of Terrence Malick: Poetic visions of America, 2nd ed. Edited by Hanna Patterson (London: Wallflower Press 2007): 179-91. See also: Stanley Cavell, The World Viewed: Reflections on the Ontology of Film (Cambridge: Harvard University Press 1979): XV.
The 2006 experimental short Die Entnazifizierung des MH by James T. Hong imagines Heidegger's denazification proceedings.[81]
In the 1981 film My Dinner with Andre, Heidegger's theory of "experiencing one's being to the fullest is like experiencing the decay of that being towards one's death, as a part of your experience" is quoted by the actor Wallace Shawn, who plays himself.

Heidegger's collected works are published by Vittorio Klostermann. The Gesamtausgabe was begun during Heidegger's lifetime. He defined the order of publication and dictated that the principle of editing should be "ways not works." Publication has not yet been completed.

William Blattner, Heidegger's Temporal Idealism
Taylor Carman, Heidegger's Analytic: Interpretation, Discourse, and Authenticity in "Being and Time"
Hubert Dreyfus, Being-in-the-World: A Commentary on Heidegger's Being and Time, Division I
Graham Harman, Tool-Being: Heidegger and the Metaphysics of Objects
Michael Gelven, A Commentary on Heidegger's Being and Time, Revised Edition
E.F. Kaelin, "Heidegger's Being & Time: A Reading for Readers"
Magda King, A Guide to Heidegger's Being and Time
Theodore Kisiel, The Genesis of Heidegger's Being and Time
Stephen Mulhall, Heidegger and Being and Time
James Luchte, Heidegger's Early Philosophy: The Phenomenology of Ecstatic Temporality
Mark Wrathall, How to Read Heidegger

Biographies

Victor Farias, Heidegger and Nazism, ed. by Joseph Margolis and Tom Rockmore
Hugo Ott, Martin Heidegger: A Political Life
Otto Poeggeler, Martin Heidegger's Path of Thinking, trans. by D. Magurshak and S. Barber, Humanities Press, 1987.
Rüdiger Safranski, Martin Heidegger: Between Good and Evil
John van Buren, The Young Heidegger: Rumor of the Hidden King

Politics and National Socialism

Pierre Bourdieu, The Political Ontology of Martin Heidegger
Miguel de Beistegui, Heidegger and the Political: Dystopias
Jacques Derrida, Of Spirit: Heidegger and the Question
Victor Farías, Heidegger and Nazism, Philadelphia, Temple University Press, 1989.
Emmanuel Faye, Heidegger, l'introduction du nazisme dans la philosophie : autour des séminaires inédits de 1933–1935, Paris, Albin Michel, 2005. ISBN 2-226-14252-5 in French language
Emmanuel Faye, Heidegger. The Introduction of Nazism into Philosophy in Light of the Unpublished Seminars of 1933-1935, Translated by Michael B. Smith, Foreword by Tom Rockmore, Yale University Press, 2009, 436 p. Foreword Award: Book of the year 2009 for Philosophy.
Annemarie Gethmann-Siefert & Otto Pöggeler (eds.), Heidegger und die praktische Philosophie, Frankfurt a. M., Suhrkamp, 1989. in German language
Dominique Janicaud, The Shadow of That Thought
Philippe Lacoue-Labarthe, "Transcendence Ends in Politics", in Typography: Mimesis, Philosophy, Politics
Philippe Lacoue-Labarthe, Heidegger, Art, and Politics: The Fiction of the Political
George Leaman, Heidegger im Kontext: Gesamtüberblick zum NS-Engagement der Universitätsphilosophen, Argument Verlag, Hamburg, 1993. ISBN 3-88619-205-9
Karl Löwith, Martin Heidegger and European Nihilism
Karl Löwith Heidegger's Existentialism
Jean-François Lyotard, Heidegger and "the jews"
Günther Neske & Emil Kettering (eds.), Martin Heidegger and National Socialism: Questions and Answers
Political Texts – Rectoral Addresses
Tom Rockmore and Joseph Margolis (ed.), The Heidegger Case
Daniel Ross, Heidegger and the Question of the Political
Hans Sluga, Heidegger's Crisis: Philosophy and Politics in Nazi Germany
Iain Thomson, Heidegger on Ontotheology: Technology and the Politics of Education
Dana Villa, Arendt and Heidegger: the Fate of the Political
Richard Wolin (ed.), The Heidegger Controversy ISBN 0-262-23166-2.
Julian Young, Heidegger philosophy Nazism

Other secondary literature

Robert Bernasconi, Heidegger in Question: The Art of Existing
Lee Braver. A Thing of This World: a History of Continental Anti-Realism. Northwestern University Press: 2007.
Walter A. Brogan, Heidegger and Aristotle: The Twofoldness of Being
Richard Capobianco, Engaging Heidegger with a Foreword by William J. Richardson. University of Toronto Press, 2010.
Maxence Caron, Heidegger – Pensée de l'être et origine de la subjectivité, 1760 pages, first and only book on Heidegger awarded by the Académie française.
Gabriel Cercel / Cristian Ciocan (eds), The Early Heidegger (Studia Phaenomenologica I, 3–4), Bucharest: Humanitas, 2001, 506 p., including letters by Heidegger and Pöggeler, and articles by Walter Biemel, Friedrich-Wilhelm von Herrmann, Theodore Kisiel, Marion Heinz, Alfred Denker
Steven Galt Crowell, Husserl, Heidegger, and the Space of Meaning: Paths toward Transcendental Phenomenology
Walter A. Davis. Inwardness and Existence: Subjectivity in/and Hegel, Heidegger, Marx, and Freud. Madison: University of Wisconsin Press, 1989.
Jacques Derrida, "Ousia and Gramme: Note on a Note from Being and Time", in Margins of Philosophy
Hubert L. Dreyfus & Mark A. Wrathall, A Companion to Heidegger (Oxford: Blackwell, 2007)
Paul Edwards, Heidegger's Confusions
Christopher Fynsk, Heidegger: Thought and Historicity
Graham Harman, Heidegger Explained
Philippe Lacoue-Labarthe, Poetry as Experience
Philippe Lacoue-Labarthe, Heidegger and the Politics of Poetry
S. J. McGrath, Heidegger. A (Very) Critical Introduction
William McNeill, The Glance of the Eye: Heidegger, Aristotle, and the Ends of Theory
William McNeill, The Time of Life: Heidegger and Ethos
Jean-Luc Nancy, "The Decision of Existence", in The Birth to Presence
Herman Philipse, Heidegger's Philosophy of Being: A Critical Interpretation
Richard Polt, Heidegger: An Introduction
François Raffoul, Heidegger and the Subject
Patricia Altenbernd Johnson, On Heidegger (Wadsworth Philosophers Series), Wadsworth Publishing, 1999
François Raffoul & David Pettigrew (ed), Heidegger and Practical Philosophy
William J. Richardson, Heidegger: Through Phenomenology to Thought.
John Sallis, Echoes: After Heidegger
John Sallis (ed), Reading Heidegger: Commemorations, including articles by Robert Bernasconi, Jacques Derrida, Rodolphe Gasché, and John Sallis, among others.
Reiner Schürmann, Heidegger on Being and Acting: From Principles to Anarchy
Tony See, Community without Identity: The Ontology and Politics of Heidegger
Adam Sharr, Heidegger's Hut
Bernard Stiegler, Technics and Time, 1: The Fault of Epimetheus
Leo Strauss, "An Introduction to Heideggerian Existentialism," in The Rebirth of Classical Political Rationalism (University of Chicago: 1989).
Andrzej Warminski, Readings in Interpretation: Hölderlin, Hegel, Heidegger
Julian Young, Heidegger's Philosophy of Art
Julian Young, Heidegger's Later Philosophy
Bastian Zimmermann, Die Offenbarung des Unverfügbaren und die Würde des Fragens. Ethische Dimensionen der Philosophie Martin Heideggers (London: 2010) ISBN 978-1-84790-037-1

Reception in France

Jean Beaufret, Dialogue avec Heidegger, 4 vols.
Dominique Janicaud, Heidegger en France, 2 vols.
Ethan Kleinberg, Generation Existential: Heidegger's Philosophy in France, 1927–1961
David Pettigrew and François Raffoul (eds.), French Interpretations of Heidegger : An Exceptional Reception, Albany : SUNY Press, 2006.

Influence on Japanese philosophy

Mayeda, Graham. 2006. Time, space and ethics in the philosophy of Watsuji Tetsurō, Kuki Shūzō, and Martin Heidegger (New York: Routledge, 2006). ISBN 0-415-97673-1 (alk. paper).

Influence on Asian philosophy

Parkes, Graham. 1987. Heidegger and Asian Thought. Honolulu: University of Hawaii Press. ISBN 0-8248-1064-3.

See also

Aletheia
World disclosure
Heideggerian terminology
Hölderlin's Hymn "The Ister"
Ontotheology
Ontology
Heidegger Gesamtausgabe
List of Nazi ideologues
Heidegger and Nazism
Existentialism
Nihilism
Hans Jonas
Rainer Maria Rilke
Ernst Cassirer

References

1.^ http://plato.stanford.edu/entries/erfurt/#4
2.^ http://www.stanford.edu/dept/relstud/faculty/sheehan.bak/EHtrans/2-intro.pdf, pages 6-7
3.^ www.mapageweb.umontreal.ca/grondinj/textes_html/Being.doc
4.^ Lackey, Douglas. 1999. "What Are the Modern Classics? The Baruch Poll of Great Philosophy in the Twentieth Century". Philosophical Forum. 30 (4): 329-46
5.^ Dreyfus, Hubert. "Why Heideggerian AI Failed and how Fixing it would Require making it more Heideggerian".
6.^ For critical readings of the interview (published in 1966 as "Only a God Can Save Us", Der Spiegel), see the "Special Feature on Heidegger and Nazism" in Critical Inquiry 15:2 (Winter 1989), particularly the contributions by Jürgen Habermas and Blanchot The issue includes partial translations of Derrida's Of Spirit and Lacoue-Labarthe's Of Spirit and Heidegger, Art, and Politics: the Fiction of the Political.
7.^ Quoted by Heinrich Wiegand Petzet, Auf einen Stern zugehen. Begegnungen und Gespräche mit Martin Heidegger 1929-1976, 1983 p.43, and also by Frederic de Towarnicki, A la rencontre de Heidegger. Souvenirs d'un messager de la Forêt-Noire, Gallimard-Arcades p.125
8.^ Martin Heidegger, Being and Time, pp. 25–26.
9.^ http://www.iep.utm.edu/heidegge/#SH8a
10.^ a b Martin Heidegger, Contributions to Philosophy (From Enowning) (Bloomington & Indianapolis: Indiana University Press, 1999), p. 307.
11.^ Source: Hannah Arendt / Martin Heidegger by Elzbieta Ettinger, Yale University Press, New Haven, 1995, page 10
12.^ Hannah Arendt, Martin Heidegger At 80, New York Review of Books, 17/6, (Oct. 21, 1971), 50–54; repr. in Heidegger and Modern Philosophy ed. M. Murray (New Haven: Yale University Press, 1978), 293–303
13.^ "Martin Heidegger, Emmanuel Levinas\, and the Politics of Dwelling" by David J. Gauthier, Ph.D dissertation, Louisiana State University, 2004, page 156
14.^ Karl Löwith, Mein Leben in Deutschland vor und nach 1933: ein Bericht (Stuttgart: Metzler, 1986), p. 57, translated by Paula Wissing as cited by Maurice Blanchot in "Thinking the Apocalypse: a Letter from Maurice Blanchot to Catherine David", in Critical Inquiry 15:2, pp. 476–477.
15.^ "Emmanuel Faye,[in his “Heidegger: The Introduction of Nazism Into Philosophy,”] argues fascist and racist ideas are so woven into the fabric of Heidegger’s theories that they no longer deserve to be called philosophy. . . . Richard Wolin, the author of several books on Heidegger and a close reader of the Faye book, said he is not convinced Heidegger’s thought is as thoroughly tainted by Nazism as Mr. Faye argues. Nonetheless he recognizes how far Heidegger’s ideas have spilled into the larger culture." An Ethical Question: Does a Nazi Deserve a Place Among Philosophers? by Patricia Cohen. New York Times. Published: November 8, 2009. [1]
16.^ Hermann Philipse, Heidegger's Philosophy of Being p. 173, Notes to Chapter One, Martin Heidegger, Supplements, trans. John Van Buren p. 183.
17.^ Die Lehre vom Urteil im Psychologismus. Ein kritisch-theoretischer Beitrag zur Logik (1914). Source: Annemarie Gethmann-Siefert, "Martin Heidegger", Theologische Realenzyklopädie, XIV, 1982, p. 562
18.^ Note, however, that it was discovered later that one of the two main sources used by Heidegger was not by Scotus, but by Thomas of Erfurt. Thus Heidegger's 1916 doctoral thesis, Die Kategorien- und Bedeutungslehre des Duns Scotus, should have been entitled, Die Kategorienlehre des Duns Scotus und die Bedeutungslehre des Thomas von Erfurt. Source: Stanford Encyclopedia of Philosophy.
19.^ Gethmann-Siefert, 1982, p. 563
20.^ Charles Bambach, Heidegger’s Roots (Cornell University Press, 2003, page 82)
21.^ Julian Young, Heidegger, Philosophy, Nazism (Cambridge University Press, 1997, page 3, page 11).
22.^ Julian Young, Heidegger, Philosophy, Nazism (Cambridge University Press, 1997, page 3)
23.^ Provisional ruling October 5, 1946; final ruling December 28, 1946; Hugo Ott, Martin Heidegger: A Political Life, (Harper Collins, 1993, page 348)
24.^ Rüdiger Safranski, Martin Heidegger: Between Good and Evil (Harvard University Press, 1998, page 373)
25.^ Heidegger, Martin; Heidegger, Gertrud (September 2005), Mein liebes Seelchen! Briefe von Martin Heidegger an seine Frau Elfride: 1915–1970, Munich: DVA, ISBN 978-3-421-05849-2
26.^ Martin Heidegger / Elisabeth Blochmann. Briefwechsel 1918–1969. Joachim W. Storck, ed. Marbach am Neckar: Deutsches Literatur-Archiv, 1989, 2nd edn. 1990.
27.^ Being There, a Spring 2007 article on Heidegger's vacation home for Cabinet magazine.
28.^ For a study on Heidegger's reading of the Sophist and his less central interest in Plato's Timaeus and its conception of space qua khôra: see: Nader El-Bizri, "On Kai khôra: Situating Heidegger between the Sophist and the Timaeus", Studia Phaenomenologica, Vol. IV, Issue 1–2 (2004), pp. 73–98. This study is also closely connected with an investigation of Heidegger's later reflections on 'dwelling' as set in: Nader El-Bizri, 'Being at Home Among Things: Heidegger’s Reflections on Dwelling', Environment, Space, Place 3 (2011), pp. 47-71. Refer also to other aspects of this research under the section of 'Heidegger and Eastern Thought' in the main body of the text above
29.^ In everyday German, "Dasein" means "existence." It is composed of "Da" (here/there) and "Sein" (being). Dasein is transformed in Heidegger's usage from its everyday meaning to refer, rather, to that being that is there in its world, that is, the being for whom being matters. In later publications Heidegger writes the term in hyphenated form as Da-sein, thus emphasizing the distance from the word's ordinary usage.
30.^ Jacques Derrida describes this in the following terms: "We can see then that Dasein, though not man, is nevertheless nothing other than man." Jacques Derrida, "The Ends of Man", Margins of Philosophy (Chicago: University of Chicago Press, 1982), p. 127.
31.^ Cf. Bernard Stiegler, "Technics of Decision: An Interview", Angelaki 8 (2003), pp. 154–67, and cf. the discussion of Stiegler's reading of Heidegger in the sub-section "Bernard Stiegler" below.
32.^ William J. RichardsonHeidegger: Through Phenomenology to Thought (1963)
33.^ Wrathall, Mark: Heidegger and Unconcealment: Truth, Language, and History, Cambridge University Press, 2011
34.^ http://ndpr.nd.edu/review.cfm?id=24212
35.^ Lyon, James K. Paul Celan and Martin Heidegger: an unresolved conversation, 1951-1970, pp.128-9
36.^ Philipse, Herman (1998) Heidegger's philosophy of being: a critical interpretation, p.205
37.^ Heidegger (1971) Poetry, Language, Thought, translation and introduction by Albert Hofstadter, pp.xxv and 187-ff
38.^ See The Influence of Augustine on Heidegger: The Emergence of an Augustinian Phenomenology, ed. Craig J. N. de Paulo (Lewiston: The Edwin Mellen Press, 2006.) and also Martin Heidegger's Interpretations of Augustine: Sein und Zeit und Ewigkeit, ed. Frederick Van Fleteren (Lewiston: The Edwin Mellen Press, 2005.)
39.^ Heidegger, What is Called Thinking? (New York: Harper & Row, 1968), p. 73.
40.^ Kelvin Knight, Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre (Cambridge: Polity Press, 2007).
41.^ Hans-Georg Gadamer, "Martin Heidegger's One Path", in Theodore Kisiel & John van Buren (eds.), Reading Heidegger from the Start: Essays in His Earliest Thought (Albany: SUNY Press, 1994), pp. 22–4.
42.^ In The Genesis of Heidegger's Being and Time (Berkeley: University of California Press, 1993), Theodor Kisiel designates the first version of the project that culminates in Being and Time, "the Dilthey draft" (p. 313). David Farrell Krell comments in Daimon Life: Heidegger and Life-Philosophy (Bloomington & Indianapolis: Indiana University Press, 1992) that "Heidegger's project sprouts (in part, but in good part) from the soil of Dilthey's philosophy of factical-historical life" (p. 35).
43.^ Hans-Georg Gadamer, "Martin Heidegger—75 Years", Heidegger's Ways (Albany: SUNY Press, 1994), p. 18.
44.^ Robert J. Dostal, "Time and Phenomenology in Husserl and Heidegger", in Charles Guignon (ed.), The Cambridge Companion to Heidegger (Cambridge & New York: Cambridge University Press, 1993), p. 142.
45.^ Daniel O. Dahlstrom, "Heidegger's Critique of Husserl", in Theodore Kisiel & John van Buren (eds.), Reading Heidegger from the Start: Essays in His Earliest Thought (Albany: SUNY Press, 1994), p. 244.
46.^ Dreyfus, Hubert. Being-in-the-world: A Commentary on Heidegger's Being and Time, Division I. (Cambridge, MA: MIT Press, 1991), Sec. Appendix.
47.^ Heidegger, "A Dialogue on Language between a Japanese and an Inquirer", in On the Way to Language (New York: Harper & Row, 1971).
48.^ Heidegger's hidden sources: East Asian influences on his work By Reinhard May, Graham Parkes
49.^ See for instance: Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger (Binghamton, N.Y.: Global Publications SUNY, 2000); Nader El-Bizri, 'Avicenna and Essentialism', Review of Metaphysics 54 (2001), 753-778; Nader El-Bizri, 'Being and Necessity: A Phenomenological Investigation of Avicenna's Metaphysics and Cosmology', in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2006), 243-261; Nader El-Bizri, 'The Labyrinth of Philosophy in Islam', Comparative Philosophy 1.2 (2010), 3-23; Nader El-Bizri, 'Al-Sīnawiyya wa-naqd Hāydighir li-tārīkh al-mītāfīzīqā', al-Maĥajja 21 (2010), 119-140
50.^ "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair", Ali Mirsepassi. Cambridge University Press, 2010. ISBN 0-521-74590-X, 9780521745901. p. 90
51.^ "Iran's Islamists Influenced By Western Philosophers, NYU's Mirsepassi Concludes in New Book", New York University. January 11, 2011. Accessed February 15, 2011
52.^ Hans Sluga, Heidegger's Crisis: Philosophy and Politics in Nazi Germany (Cambridge, Massachusetts, & London: Harvard University Press, 1993), p. 149.
53.^ Heidegger, "The Rectorate 1933/34: Facts and Thoughts", in Günther Neske & Emil Kettering (eds.), Martin Heidegger and National Socialism: Questions and Answers (New York: Paragon House, 1990), p. 29.
54.^ Seyla Benhabib, The Reluctant Modernism Of Hannah Arendt (Rowman and Littlefield, 2003, p. 120.)
55.^ Seyla Benhabib, The Personal is not the Political (October/November 1999 issue of Boston Review.)
56.^ Martin Heidegger, "Der Spiegel Interview", in Günther Neske & Emil Kettering (eds.), Martin Heidegger and National Socialism: Questions and Answers (New York: Paragon House, 1990), p. 48.
57.^ Rüdiger Safranski, Martin Heidegger: Between Good and Evil (Cambridge, Mass., & London: Harvard University Press, 1998), pp. 253–8.
58.^ Elzbieta Ettinger,Hannah Arendt – Martin Heidegger, (New Haven, Conn., & London: Yale University Press, 1995), p. 37.
59.^ Jurgen Habermas, "Work and Weltanschauung: the Heidegger Controversy from a German Perspective", Critical Inquiry 15 (1989), pp. 452–54. See also J. Habermas, "Martin Heidegger: on the publication of the lectures of 1935", in R. Wolin, ed., The Heidegger Controversy (MIT Press, 1993). The controversial page of the 1935 manuscript is missing from the Heidegger Archives in Marbach; however, Habermas's scholarship leaves little doubt about the original wording.
60.^ Martin Heidegger, Mindfulness (Continuum, 2006), section 47.
61.^ Heidegger, Hölderlin's Hymn "The Ister" (Bloomington & Indianapolis: Indiana University Press, 1996), pp. 79–80.
62.^ Karl Löwith, "My last meeting with Heidegger in Rome", in R. Wolin, The Heidegger Controversy (MIT Press, 1993).
63.^ Dominique Janicaud, Heidegger en France vol. 1 (Paris: Albin Michel, 2001).
64.^ Thomas Sheehan, "Heidegger and the Nazis", a review of Victor Farias' Heidegger et le nazisme, in The New York Review of Books, Vol. XXXV, n°10, June 16, 1988, pp.38-47
65.^ Anderson, Mark M. (1991-04-01). "The "Impossibility of Poetry": Celan and Heidegger in France". New German Critique (53): 3–18. DOI:10.2307/488241. ISSN 0094-033X. Retrieved 2011-12-13.
66.^ For critical readings of the interview (published in 1966 as "Only a God Can Save Us," Der Spiegel), see the "Special Feature on Heidegger and Nazism" in Critical Inquiry 15:2 (Winter 1989), particularly the contributions by Jürgen Habermas and Blanchot. The issue includes partial translations of Derrida's Of Spirit and Lacoue-Labarthe's Of Spirit and Heidegger, Art, and Politics: the Fiction of the Political.
67.^ On the history of the French translation of Heidegger's "What is Metaphysics?", and on its importance to the French intellectual scene, cf. Denis Hollier, "Plenty of Nothing", in Hollier (ed.), A New History of French Literature (Cambridge, Massachusetts, Harvard University Press, 1989), pp. 894–900.
68.^ Heidegger, "Letter on 'Humanism'", Pathmarks (Cambridge & New York: Cambridge University Press, 1998), pp. 250–1.
69.^ Richard Rorty, review of Heidegger and Nazism in the New Republic, quoted on the Temple University Press promotional page for Heidegger and Nazism
70.^ Bernard Stiegler, Technics and Time, 1: The Fault of Epimetheus (Stanford: Stanford University Press, 1998), part 2.
71.^ Durantaye, Leland de la. (2009). Giorgio Agamben. A Critical Introduction. Stanford: Stanford University Press.
72.^ See Edmund Husserl, Psychological and transcendental phenomenology and the confrontation with Heidegger (1927–1931) (Dordrecht: Kluwer, 1997).
73.^ Nikolas Kompridis, Critique and Disclosure: Critical Theory between Past and Future MIT Press, 2006.
74.^ Nikolas Kompridis, "Disclosing Possibility: The Past and Future of Critical Theory", International Journal of Philosophical Studies, Volume 13, Issue September 3, 2005 , pages 325 – 351.
75.^ Bertrand Russell, Wisdom of the West (New York: Crescent Books, 1989), p. 303.
76.^ Jeff Collins, Introducing Heidegger (Thriplow, Cambridge: Icon Books, 1998), p. 7.
77.^ Wittgenstein and the Vienna Circle: Conversations Recorded by Friedrich Waismann, Basil Blackwell, Oxford, 1979, p.68
78.^ Jeff Collins, Introducing Heidegger (Thriplow, Cambridge: Icon Books, 1998), p. 170.
79.^ Emmanuel Levinas, Nine Talmudic Readings (Indiana University Press, 1990), p. xxv, translated by Annette Aronowicz
80.^ http://www.theister.com/
81.^ http://www.zukunftsmusik.com/zm/mh.html

Just a random thought. Self-Esteem seems to be Self-Delusional and Self-Centered -- while Positive-Reinforcement tends to be Selfless and Realistic. What do you think?? What about my use of Wikipedia??? Real Men Use Wiki!!! I simply like the summary nature of Wiki -- as well as being more of an informal and lightly-edited nature. Plus, I am merely using Wiki as a stage-prop for my Political and Theological Science-Fiction -- so I am not necessarily demanding perfection -- but perhaps I should!! Back to Massey!! Should I continue with Massey -- or have I sufficiently made my point -- whatever the heck it might be??!!

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animals, when there were neither Totems, nor Law of Tabu, nor covenant of blood, nor verbal means of
distinguishing one person from another. The only known representatives of this condition now living are
the Pygmies of the Central African Forests. By Totemism we mean the earliest formation of society in
which the human group was first discreted from the gregarious horde that grovelled together previously in
animal promiscuity. The subject, however, has various aspects. The term has many meanings which
have to be determined by their types. Many years ago the present writer sought to show that Totemism,
Mythology, Fetishism, and the hieroglyphic system did not originate in separate systems of thought and
expression, as [Page 53] any modern "ism" sets up for itself, but that these had a common rootage in
Sign-language, of which they are various modes or forms. Totemism originated in Sign-language rather
than in Sociology, the Signs being afterwards applied for use in Sociology as they were in Mythology and
Fetishism. The name "Totem" is supposed to have originated in the language of the North American
Indians. The word Totem exists in the Ojibway language for a sign, a symbol, mark, or device of the
group, Gens, or Tribe. The Rev. Peter Jones, an Ojibway, spells the word "Toodaim". Francis Assikinack,
an Ottawa Indian, renders it by Ododam. The Abbé Thavenet, quoting from the Algonkin language, gives
nind Otem for "my tribe", and kit Otem for "thy tribe". The root of the word as here rendered is Tem or
Dem. The name and things thus denoted are found to be universal for a group, a gathering, a collection,
a total of persons, animals, huts or houses. The Magar Thum is the Phratry or Clan, of which there were
twelve altogether. The Attic township was called a Dem. The Sanskrit Dama is the home; Greek Domos,
Latin Domus, Sclavonic Domu, English Dome. Itembe = the dome is the roof in Niamwezi. In Zulu the
Tumu is an assemblage. In Maori, the Tamene is a collection of people. Also the Toma is a cemetery like
the Scottish Tom, and the Tumuli where the dead were gathered together. Tomo, in archaic Japanese,
denotes a gathering of persons who are companions. In Assyrian, likewise, the Timi are the companions.
As is usual in the present work, we turn to Egypt to see what the great Mother of Civilisation has to say
concerning the Tem and the Totem.

Τωμ (Tom) in Coptic signified joining together as in the Tem. The word "Tern" has various applications in
Egyptian. It signifies Man, Mankind, Mortals, also to unite, be entire or perfect. Moreover it is a name for
those who are created persons, as in making young men and young women in the Totemic ceremonies,
of which more hereafter. If ever the word "created" could be properly applied to the Making of Men and to
those who were grouped together, it is in Totemism. In Egyptian, Tem, or Tem-t, is not only a Total and to
be totalled.The sign of Tem-t in the Hieroglyphics is the figure of a total composed of two halves;
thus the Tern is one with the Total, and the Total comprised two halves at the very point of bifurcation and
dividing of the whole into two; also of totalling a number into a whole which commences with twofold
unity. And when the youths of the Aborigines on the River Darling are made men of in the ceremonies of
puberty - that is, when they are created Men - they are called Tumba. (F. Bonney.) It would seem as if the
word ,”Tem” for the total in two halves had been carried by name as well as by nature to the other side of
the world, for two classes in St. George's Sound are universally called Erinung and Tern. The whole body
of natives are divided into these two moieties. The distinctions, says Nind, are general, not tribal. They
agree, however, with the Arunta division into two classes of the Churinga at the head of the Totems which
represent the sub-divisional distinctions. (Scott Nind, Journal of Royal Geographical Society, Vol. I.,
1832.) The Egyptian Tem is also a place-name as well as a personal name for the social unit, or division
of persons. The Temai was a District, a Village, a Fortress, [Page 54] a Town or a City, on the way to
becoming the Dom, as we have it in the heirdom and the kingdom, for the whole or total that is governed
by a King. But the group-name for people preceded the group-name for a collection of dwellings, whether
for the living or the dead. Here the "Tern" is a total, as we have it in English for a "team" of horses, a
brood of ducks, a litter of pigs. Egypt itself had passed out of the Totemic stage of Sociology in
monumental times, but the evidences for its prehistoric existence are visibly extant in the place-names
and in the mirror of Mythology which reflects aloft a pre-monumental past of illimitable length. In Egypt

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the Zootypes of the Motherhoods and Companionships had become the Totems of the Nomes. Thus we
find the Nome of the Cow; the Nome of the Tree; the Nome of the Hare; the Nome of the Gazelle; the
Nome of the Serpent; the Nome of the Ibis; Nome of the Crocodile; Nome of the Jackal; Nome of the
Siluris; Nome of the Calf; and others. These show the continuity of Totemic Signs. Also the status of
Totemic Sociology survived in Egypt when the Artizans and Labourers worked together as the
Companions in Companies; the Workmen in the Temple and the Necropolis were the Companions; the
Rowers of a Ship were a Company like the Seven Ari or “Companions" on board the bark in the Mythical
representation. These Companions are the Ari by name, and the Totemic Ari can be traced by name to
Upper Egypt, where Ariu, the land of the Ari, is a name of the seventeenth Nome. (Brugsch.) At a remote
period Egypt was divided into communities the members of which claimed to be of one family, and of the
same seed - which, under the Matriarchate, signifies the same Mother-blood, and denotes the same
mode of derivation on a more extended scale.

So ancient was Totemism in Egypt that the Totems of the human Mothers had become the signs of
Goddesses, in whom the head of the beast was blended with the figure of the human female. The Totems
of the human Mothers had attained the highest status as Totems of a Motherhood that was held to be
divine, the Motherhood in Nature which was elemental in its origin. So ancient was Totemism in Egypt
that the Tems were no longer mere groups, clans, or brotherhoods of people, or a collection of huts like
the Tembs of the Ugogo. The human groups had grown and expanded until the primitive dwelling-places
had become great cities, and the burial-mounds of still earlier cities; the zootype of the Motherhood and
the Brotherhood had become the blazon of the kingdom. If we take the City to be the Egyptian Temai, the
Lion was the Totem of the Temai in Leontopolis; the Hare was the Totem of the Temai in Unnut; the
Crocodile was a Totem of the Temai in Crocodilopolis; the Cat in the Temai of Pi-Bast (Bubastes); the
Wolf was the Totem or Lycopolis; the Water-Cow of Teb; the Oxyrhynchus of Pi-Maza; the Apis of Ni-ent-
Hapi; the Ibis of Hermopolis; the Bull of Mendes; the Eel of Latopolis; the dog-headed Ape of Cynopolis.
When Egypt comes into sight, the Tems have grown into the Temais and the Totems into the signs of
Nomes, and she has left us the means of explaining all that preceded in the course of her long
development from the state of primitive Totemism in Africa: the state which more or less survives
amongst the least cultured or most [Page 55] decadent races that have scattered themselves and sown
the Kamite Wisdom which they carried as they crawled about the world; and, as the evidence shows,
when this identifiable Wisdom of the Ancient Motherhood was first carried forth from Egypt, she was in
the most ancient Totemic stage of Sociology. The “Tem", then, in the last analysis, as Egyptian, is a
Totality in two halves, also a total of "Created Persons", that is, of those who were constituted persons or
companions in the Tern or Group by means of the Totemic Rite. In other languages the Tem, Deme, or
Timi are the Group, or Brotherhood. And in the languages of the Red Men, the Dodam, Otem, or Ododem
is the symbol of the group of Brotherhood or Motherhood, who were known by their Totem. Totemism
really originated in the Sign-Ianguage of Inner Africa. Some thirty different Totems have been enumerated
as still extant amongst the natives of Uganda and Unyoro, and each Totem is connected with a birthplace
or place of origin for the family in relation to the Elemental Ancestry (Johnstone), which is the same as
with the Arunta in Australia. But a great mistake has hitherto been made in supposing that a sign called
the Totem had its origin in Sociology. The primitive type now generalized under the name of "the Totem"
was employed for various purposes as a factor in Sign-Ianguage. It might be personal, sexual,
sociological or religious. It might be the sign of legal sanction, or a type of Tabu. It might identify the
human Mother or the superhuman power that was invoked for water, for food and shelter as the Motherearth.

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Since the brief jottings on "Totemism" were made in the "Natural Genesis" (Section 2) much water has
passed beneath the bridge. A flood of light has been poured out on the subject by Messrs. Spencer and
Gillen in their invaluable work on the Native Tribes of Central Australia. The Wisdom of the Egyptians is
supplemented most helpfully by the traditions of the Arunta. The Gods and Goddesses may have been
relegated to the "Alcheringa", but much of the primitive matter has been preserved at a standstill which
had been transfigured by continued growth in Egypt. It is shown by the Arunta and other Australian Tribes
that certain Totemic districts were identified by or with the food they produce, as the district of the
Kangaroos, the district of the Emus, or the district of the Witchetty-Grubs. The Arunta Tribes are
distributed in a large number of small local groups, each of which is supposed to possess a given area of
country, and therefore of the food grown in it. Generally the group describe themselves by the name of
some animal, bird, or plant. One area belongs to the group who call themselves Kangaroo-Men; another
belongs to the Emu-Men; another to the Hakea-flower-Men; another to the people of the Plum-Tree. (N.
T., pages 8 and 9.) The tribal area of the Australian Euahlayi is likewise divided into hunting-grounds in
relation to food. According to Sir George Grey, the Natives say that the Ballaroke family derived their
name from the Ballaroke, a small opossum, on account of their having subsisted on this little animal; and
of the Nag-Karm Totem he tells us the Nagarnook family obtained their name from living principally in
former times upon this fish. These, then, were food- totems. So likewise are the Witchetty-Grub, the
Kangaroo, and the [Page 56] Emu of the Arunta groups. Scott Nind also tells us that the tribes of the
Torndirrup and Moncalon classes are in a measure named from the kind of game or food found most
abundant in the district (Journal of Royal Geographical Society, 1832 ), which is the same as saying that
the members of the Emu-totem were named from the Emu-bird, or the Kangaroos from the Kangarooanimal,
naming from food being sub-divisional and later than the descent from the Tree and Rock or the
Churinga of the two primary classes. The most important ceremonies of the Arunta are performed for the
sake of food, that is for increasing the supply of the plant, animal, bird, or insect which is the Totem of the
particular group that enacts the rite and makes the magical appeal. The Emus perform, propitiate, and
plead for abundance of Emus. The Witchetty-Grub people ask for plenty of Beetles. These not only eat
their Totem, they are also its protectors. The Totem was eaten ceremonially as a type of the food that was
asked for, with its likeness drawn upon the ground in the blood of the brotherhood.
It is obvious that both in Australia and Inner Africa the primitive Totemic mapping-out includes that of
food-districts, and that the special food of certain districts was represented by the Totem of the family or
tribe. At the time of the 6th Egyptian Dynasty one family branch of the Hermopolitan Princes owned or
possessed the Nome of the Hare whilst another governed the Nome of the Gazelle. (Maspero, "Dawn of
Civilisation", English Translation, page 523.) These in the primitive stage would be the food-districts of
the totemic Hares and Gazelles, and this status has been preserved in Australian Totemism with the
ownership retained by the group. The totemic origin of the zootypes assigned to the Egyptian Nomes is
shown when the animals .. were not to be eaten as common food. As Plutarch says, the inhabitants of
the Oxyrhynchus Nome did not eat a kind of Sturgeon known as the Oxyrhynchus. (Of Isis and Osiris,
page 7.) Also, the people of Crocodilopolis would not eat the flesh of the Crocodile.
The notions of Totemism previously entertained have been upset by the new evidence from Australia,
which tends to prove that the Totem was first of all eaten by the members of the group as their own
especial food. Hence they were appointed its preservers and cultivators, and were named after it.
According to the present interpretation, the Totem primarily represented the maternal ancestor, the
mother who gave herself for food and was eaten, and who as the mythical Great Mother in Egypt was the
Goddess Hathor in the Tree; the suckler as Rerit the Sow, the Nurse as Rannut the Serpent, the enceinte
Mother as Apt, who was fleshified for eating as the totemic Cow. The object of certain sacred ceremonies

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associated with the Totems is to secure the increase of the animal or plant which gives its name to the
Totem. Each totemic group has its own ceremony and no two of them are alike, but however they may
differ in detail the most important point is that one and all have for their main object the purpose of
increasing the supply of food; not food in general, but the particular food that is figured by their Totem.
For example, the men of the Emu-totem perform their special ceremony and pour out the oblation of
blood in soliciting plenty of Emu. There can be no mistake in the kind of food that is piously besought, as
a likeness of the Emu-bird is portrayed on the ground in the blood [Page 57] of the tribe to indicate the
Power that is appealed to. Thus, in the very dawn of ownership by the group, when property was
common and not several, the Totem would be a sign of that which came to be called property as the
special food of the totemic family or clan. A group of totemic Kangaroos would be the owners and eaters
of the Kangaroo in their locality. A group of totemic Emus would be the owners and eaters of the Emu.
Those whose Totem was the Tree would eat the fruit of the Tree a Totem being the veritable image of the
food. The women of the Grass-seed Totem fed upon the Grass-seed in the Alcheringa. The women of the
Hakea-totem always fed upon the Hakea-flower in the Alcheringa. After the men of the Witchetty-Grub
have performed the Intichiuma ceremony for increase of food, the Grub becomes Tabu to the members
of the Totem, and must on no account be eaten by them until the animal is abundant and the young are
fully grown. If this rule should be broken it would nullify the effect of the ceremony. (N. T., page 203.) If
the Witchetty-Grub men were to eat too much of their Totem the power of performing the ceremony for
plenty would depart. At the same time, if they were not to eat a little of the totemic animal it would have
the same effect as eating too much. Hence the sacred duty of tasting it at certain times. The people of
the Emu-totem very rarely eat the eggs. If an Emu-man who was very hungry found a nest of eggs he
would eat but one. The flesh of the bird may be eaten sparingly, and only a very little of the fat, eggs and
fat being more tabu than the meat. "The same principle holds good through all the totems. A carpetsnake
man will eat sparingly of a poor snake, but he will scarcely touch the reptile if it be fat". (N. T., page
202.) That was left, like the finest grain, for seed. So the members of the Irriakura-totem do not eat their
Totem for some time after the ceremony of Intichiuma. The man of the Idnimita-totem, a large longhorned
beetle, may not eat the grub after Intichiuma until it becomes abundant. It is the same with the
men of the Bandicoot Totem. But when the animal becomes plentiful, those who do not belong to the
Totem go out in search of one, which when caught is killed and some of the fat put into the mouth of the
Bandicoot-men, who may then eat a little of the animal. (Pages. 204 to 207.) Again, the Arunta have a
custom or ceremony in which the members of any local group bring in stores of the totemic plant or
animal to their men's camp and place them before the members of the Totem. Thus, as Messrs. Spencer
and Gillen remark, "clearly recognizing that it is these men who have the first right of eating it" (page
210), because it was their Totem. In this social aspect, then, Totemism was a means of regulating the
distribution of food, and in all likelihood it must have included a system of exchange and barter that came
to be practised by the family groups. In this phase the Totem was a figure of the especial kind of food that
was cultivated and sought to be increased by the magical ceremonies of the group. If we were to
generalize, we should say that in the beginning the "food" represented by the Totem, whether animal or
vegetable, was both cultivated or cared for, and eaten by the members of that Totem. In scarcity, it was
eaten less and less, and was more and more prohibited to the brotherhood, for social, religious or
ceremonial reasons, and that this was certainly one of the origins in Totemism. The Totem as food may
[Page 58] partly explain the totemic life-tie when the human brother is taught to take care of the animal
and told to protect it because his life is bound up with the animal's so closely that if it dies he too must
die.

Totemism, however, does not imply any worship of animals on the part of primitive men. It is the sheerest
fallacy to suppose that the most undeveloped aborigines began to worship, say, fifty beasts, reptiles,
insects, birds, or shrubs, because each in some way or measure fulfilled one of fifty different conceptions

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of a divinity that was recognized beneath its half-hundred masks. Moreover, if primitive men had begun
by worshipping beasts and holding their deadliest foes religiously sacred as their dearest friends; if they
had not fought with them for very existence inch by inch, every foot of the way, to conquer them at last,
they never could have attained supremacy over their natural enemies of the animal world. It would be
going against all known natural tendency for us to imagine that human nature in the early stage of
Totemic sociology was confused with that of the lower animals. The very earliest operation of the
consciousness which discreted the creature with a thumb from those who were falling behind him on four
feet was by distinguishing himself from his predecessors: and the degree of difference once drawn, the
mental landmark once laid down, must have broadened with every step of his advance. His recognition of
himself depended on his perceiving his unlikeness to them, and it can be shown how the beasts, birds,
reptiles, and fishes were first adopted as zootypes on account of their superhuman and superior power in
relation to the , various elements, and therefore because of their unlikeness to the nature of the human
being. The ancestral animal then is neither an ideal nor imaginary being as a primitive parent supposed
to have been a beast, or a bird, a plant, or a star, any more than the first female as head of the Gaelic
Clan Chattan was a great cat, or was believed to be a Great Cat, by the brothers in the Clan Sutherland.
However ancient the mythical mode of representing external nature, some sort of sociology must have
preceded mythology and been expressed in Sign-Ianguage. Actuality was earlier than typology. Thus
amongst the American Indians we find that Earth, Water. Wind, Sun, and Rain are Totems, without being,
as it were, put into type by mythology. This, which can be paralleled in Africa and Australia, points to a
beginning with the elements of life themselves as the objects of recognition which preceded the
zootypes; the elements of water, earth, air, and vegetation. It need scarcely be re-asserted that Totemism
was a primitive means of distinguishing the offspring of one Mother from the offspring of the other; the
children of the Tree from the children of the Rock, the hippopotami from the crocodiles, the serpents from
the swine. The earliest sociology touches on promiscuity at the point of departure from the human horde
when the Mother was the only parent known. The Mother comes first, and from that point of departure
the Egyptian representation reflects the sociology in the Mirror of the Mythos. In the pre-Totemic stage,
there was one Mother as head of the family. This is repeated in Egyptian Mythology. In Totemism the
Motherhood is divided between two sisters, or a Mother and an elder sister. This [Page 59] is repeated in
Egyptian Mythology. In Totemism the dual Motherhood is followed by the brotherhoods. This is repeated
in Egyptian Mythology beginning with the Twin-Brothers Sut and Horus, or the Black Vulture and the
Golden Hawk, which are equated by, or continued as, the Crow and Eagle-Hawk of Karween and Pundjel
in Australia. In Totemism the two Brothers are followed by four or six in a group, and these are consorts
of the sisters in group-marriage. So is it in the Egyptian Mythos. In this way Mythology will lend its
search-light to show the backward path of prehistoric Totemism.

At a very early stage the boys became the Consorts of the Mother. When of age they would enter into
connubium with her, the eldest being first. Incest at the time was naturally unknown, it being the same
with them as with the animals. This status is reflected in the mirror of Mythology. For example, there is
evidence that the eldest Son was the earliest representative or outline of a Father and that he cohabited
with his own Mother on purpose to keep pure the Mother-blood. This is an African institution. The Queens
of Cape Gonzalves and Gaboon are accustomed to marry their eldest Sons as a means of preserving
pure the royal blood. It was a very stringent law and custom with the Yncas of Peru that the heir to the
kingdom should marry his eldest sister. (Bastian, Der Mensch in der Gescht'chte, Val. III., page 293;
Wearne, S.,Journey to the Northern Ocean, page 136.) This custom also is reflected in Egyptian
Mythology. Indeed, so perfectly have the prehistoric sociological conditions been preserved by the
Egyptians in their Mythical rendering of the natural fact that the very beginning in Heaven is with the first

Floyd wrote:

orthodoxymoron wrote: regardless of the idealistic rantings and ravings of the 'save the humans' groups.

Who are these groups Oxy?

I didn't have any specific groups in mind. I guess the term might include any group opposed to environmental destruction and extermination or genocide. As I have promoted turning Planet Purgatory into Planet Paradise -- I have experienced a strange and creepy resistance -- some of which I'd rather not talk about. I still worry that the Human Race was doomed from the moment it was Created or Genetically-Engineered. I suspect a Human Race v Pre-Human Race conflict among Soul-Relatives. As usual, most of my thoughts continue to be Political and Theological Science-Fiction -- which just so happens to scare the hell out of me. This Egyptology is sort of an escapist experience for me -- where I can forget about Armageddon and the Seven Last Plagues for a while. But who knows? If I knew the whole story -- I might not be so 'pro-human'. I suspect a helluva lot of deception and manipulation relative to the 'End Game'. Notice the bold-print near the bottom of this post -- regarding 'Pre-Humans'. What do you think about this? https://www.youtube.com/user/neothinksociety?v=OkxjnnBL7V8&feature=pyv

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departure from utter promiscuity as it was on earth. The Genetrix as typical Woman is both Mother and
Consort to her own Children. Hence Apt, the old first Mother of Gods and Men, was called the “Great
Mother of him who is married to his Mother". That is, of Horus as the Crocodile-headed Sebek. Sut, the
male. Hippopotamus, was also both Son and Consort of the same first Mother. As Hor-Apollo says,
"when the male Hippopotamus arrives at its prime of life it consorts with its own Mother". This was the
status of Sebek-Horus, who was termed the husband of his Mother. The earliest powers born of the
Earth-mother were thought of as fecundating her in utero; Sut as the Hippopotamus, Sebek as the
Crocodile, Shu as the Lion, Elder Horus as the Child. The tradition of the sons who consorted with the
Mother is to be detected in the story told of Mars by Herodotus (b. ii., 64). He describes an Egyptian
festival which the priests informed him was instituted to celebrate or commemorate the ravishing of his
Mother by the God Mars. Now Mars, in Egypt, is the warrior Shu, who was one of the sons that cohabited
with the Mother. Thus Sut, Horus, and Shu are all three described in this pre-Totemic character. There
were seven altogether of these Sons who were Consorts of the Mother in Mythology, and who reappear
with the Old Harlot and partake of her cup of fornication in the Book of Revelation. At a later time both
Sut and Horus were denounced as “Violators of their Mother."When Isis uttered the cry of "No Crocodile",
Horus had violated his Mother, and it was the Mother who effected the "Act of Salvation" by refusing the
incestuous intercourse of Son and Mother, whether of the uterine Son or only of [Page 60] the same
Totem, which in this case was the Crocodile. (Magic Papyrus, page 7.) With Sut as Violator, it was the
Hippopotamus; with Horus the Crocodile, with Shu the Lion. Thus, in the mirror of Egyptian Mythology
human promiscuity is reflected when the Great Mother's own Sons are her Consorts. Polyandry is
represented when brothers and sisters couple together, as did Shu and Tefnut. The African marriage of
one male with two sisters is reflected in the mythos when Osiris is the consort of Isis and Nephthys.
If we take the word "Totem" to indicate a sign, the earliest sign or symbol to be identified in Totemism was
related to the fact of feminine pubescence. This was the Word that issued out of silence in the Beginning.
The earliest law of covenant or tabu was based upon the transformation that occurred at the time when
the girl became a woman ready for connubium. This was the mystery of a transformation that was a
primal source of all the transformations in the folk-tales of the world. The girl became a woman as a
natural fact. This had to be expressed in the visible language already drawn from external nature. We are
told by Theale, the Cape historian, that the only festival celebrated by the Zulu-Kaffirs to-day is one that
is kept when the girl becomes pubescent. This was indeed the mother of mystery, the mystery of all
mysteries ever solemnized or celebrated by the people of the past. It was a time of rejoicing because the
girl had come of age and was now ready to be welcomed into communal connubium by the whole group
of grown-up males. When the female had attained pubescence and become of age the opening period,
as it is commonly designated, was proclaimed, and confirmation given in various modes of Sign-
Ianguage. The fact was tattooed on the person. A cicatrice was raised in the flesh. Down was exhibited
as a sign of the pubes. The Zulu women published their news with the Um-Iomo or mystical mouth-piece.
The act may be read on behalf of the women by assuming the operation to have been female from the
first, and then passed on to the boys. The girl in her initiation joins the ranks of the Motherhood. She has
attained her opening period. The tooth is knocked out to visualize the opening. One of the signs of
readiness shown by the Arunta women was the erection of the sacred Pole immediately after the
ceremony of introcision had been performed. A Purulu woman of the Achilpa Totem (in the mythical past)
is said to have had a large Nurtunja. This when erected stood so high as to be seen by the men a long
way off. The woman showed her Undattha or down (typical of the pubes and pubescence) and the men
performed the rite upon her, and then they all had intercourse with her. (N.T., page407.) The special fact
then signified by the raising of her Nurtunja, or sacred pole, was that her womanhood was now
accomplished. This may explain why no Nurtunja is used but once, a fresh one being made for every
ceremony. Also why Churinga were hung upon the pole to intimate her Totem.

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The name for a Totem (in Luganda) is Muziro, which signifies something tabooed: "something I avoid for
medical or other reasons". This tends to identify the Totem in one of its aspects as a teacher of Tabu in
relation to the primitive mystery of female nature.

The fact is that the Sign-language of Totemism was in existence long before two groups of people were
distinguished from each other [Page 61] by two different signs or zootypes. Sign-Ianguage is far older than
any form of Totemic sociology .The signs now known as Totemic were previously extant; they had served
other uses, and were continued for other purposes. The very first thing to regulate in primitive marriage
was the time at which the pubescent girl was marriageable. This was determined primarily by nature and
secondly by the preparatory rite. As shown by the Australian customs, no girl was marriageable until the
rite of introcision had been performed upon her person. Her Totem followed the Totemic rite as her
heraldic badge. Thus a first division was made to indicate the fit and protect the unfit from savage
assault, when the Totem was individual and feminine. So in the mysteries of Artemis no young woman
was considered marriage-able until she had danced in the bear-skin at the Mysteries; the Bear-skin that
symbolized the pubes or pubescence, as did the down of birds or the skin of the serpent. The natural
raison d' être, the primary need for the Totem, was in its being a sign of feminine pubescence. In a state
of sexual promiscuity the first thing to be determined was the Mother-blood. This was manifested at the
period of puberty and the Totem was adopted as the symbol of motherhood. The manifestor was now a
frog, a serpent, a she-bear, or as we say, a Woman to be distinguished by her Totem. The Totem then
was the sign of "Earth's first blood" on this most primitive natural ground. When the Australian black
described the Churinga-like sacred stones of New South Wales as "All same as bloody brand", he meant
the blood-brand, or Totemic mark, and thus identified the Mother-Totem with the Mother-blood. The
different mother-hoods were recognized as different Mother-bloods which were visibly discriminated by
the different Mother-Totems. The recognition of the Mother-blood, even in the undivided horde, would
naturally lead to the Blood~motherhood which we postulate as fundamental in Totemism. At first no
barrier of blood was recognized. The brothers and sisters of the same mother intermarried although they
were, or because they were originally of the same one blood. When the nations of the earth were all of
one blood it was the blood of the Mother, who in her mystical aspect is the Virgin-Mother of the Mythos
and the Eschatology. On entering the ranks of the motherhood the girl assumed her sign which signified
that she was now a woman. In being made Totemic she was recognized by her zootype - that is, by the
reptile, beast, or bird of the Totem into which she had first made her transformation at the time of puberty.
In various legends it was said that in making this transformation the young women were changed into
beasts. Once on a time a young girl in Arcadia transformed into an animal. It is common in the folk-tales
for the female to change into a hyena, a tigress. a serpent, a lioness. or some other beast or reptile. It
was the same with the Zulu-Kaffir girl who became a frog. When her change occurred she was no longer
a tadpole of a girl, but a full-blown frog and in the human sense a woman. The beginnings were very
lowly in Sign-language. It had been awesomely remarked that the serpent had the faculty of sloughing its
skin and renewing itself. Hence it is said by the Kaffirs that when the girl makes her change [Page 62] she
is visited by the great serpent, or, in other legends, she is said to change into a serpent. In the Arunta
tradition the two females who are the founders of Totemism and finishers of the human race made their
transformation into the lizard. (N.T., page 389.) The native women of Mashonaland also tattoo
themselves with the lizard-pattern that is found on their divining tablets when they come of age. (Bent., i
page 305.) Thus the lizard in one instance, the serpent in another, the frog in a third, is the type of beast
or reptile into which the young woman is said to transform at the particular period. Hence the lizard, frog,
and serpent remain as fetishes with the aborigines. Both lizard and frog were continued in Egypt, but the
serpent there attained supremacy. At the coming of age the girl changed into a lizard, a frog, or a serpent
as a mode of indicating her status as a woman, whether in nature or in Totemism. Thus three different
types, the lizard, frog, and serpent, are identified as figures of the fact in nature, with the "beast" or reptile

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Ancient Egypt: The Light of the World by Gerald Massey

into which the young girl made her transformation in the mysteries of motherhood which formed the
mould of other later mysteries in Totemism and mythology; the types of which were worn by the
Goddesses as well as by the Egyptian women. The amulet of Isis which she tied round her neck when
she had conceived Child-Horus corresponded to the Totemic sign of the pubescent Virgin. It was of
blood-red stone and it imaged the blood of Isis. (Plutarch, c. 65.) The girl was changed into the woman at
the time of puberty, therefore the Totem was a type of motherhood. In a sense it was the Crown of
Maternity which in Egypt was represented by the serpent of renewal. In attaining this type the girl
became a lizard or the Zulu maiden was said to be visited by the great serpent. The serpent that visited
the Kaffir maiden was also a Totem of the Virgin-goddess Rannut, in the Kamite mythos, and this was
doubled to be worn by the Egyptian Queens as the symbol of Maternity or a Totem of the dual
Motherhood, in the characters of Girl and Woman, Maid and Mother, Virgin and Gestator. We may now
affirm that Totemism was founded on the nature of the female as a mode of showing when the maiden
might be admitted into the ranks of Motherhood, and the young girl made her transformation into the
animal and became a frog, a lizard, serpent, crocodile, bear, lioness, cat or other zootype as the bringerforth
of human offspring in the mask. Which animal was represented would depend upon the Totem of
the Motherhood or the Group of Males. And here it may be asserted that for the first time we touch
another of the several tap-roots of Totemism.

The Totem has sometimes been called the "original Ancestor", as if it were a representative of the human
Father. But the sole original Ancestor in sociology, in Totemism, in mythology, is the Mother; and the
female Totems of the Motherhood on earth were repeated as the Totems of the Mother in heaven, or in
the Astronomical Mythology. One object of the Totem being worn in the form of the Skin, the badge of
tattoo, or the crest, was to signify the "blood" which could only be determined by the Motherhood, so that
the children of the same Totem could or should not intermarry because they were or were not of one
blood. It follows, therefore, that the earliest Totems must have signified the Mother as a means of
identifying the one [Page 63] blood of her children. Descent from the Mother, identified by her Totem, is
indicated from one end of Africa to the other, when the Egyptian Pharaoh wears the tail of the Cow, the
Kaffir chief or Bushman the tail of the Lioness, and the Hottentot is the Son of the yellow Lion-tail. So is it
in the Egyptian Mythology where, the priority of the Mother-Totem is well exemplified. Shu is also a Son
of the Lion-tail, the She-Lion, and he carries the Ur-heka or Great Magical Power on his head. This is the
hinder-part of the Lioness; and the tail of a Lioness on his head denotes the Lioness as a Mother-Totem
from which the child traces his descent as a lion. The earliest human being individualized was
necessarily the Mother. She and her children formed the primal family, whose tie was that of Blood-
Motherhood, a tie that must have been already common with the horde in pre -Totemic times, the one
blood of Motherhood being the original source of all Blood-Brotherhood. The primary form of human
personality (Personâ) was that attained by woman under the Matriarchate as the Mother. Fortunately
Providence placed the Mother first and secured her on the side of procreant nature, for the perpetuation
of the race. It has been cast up against Woman that she is Mother first and Consort afterwards, and that
the Maternal instinct reigns supreme. But Woman was the Mother ages earlier than she could be the
wife. The Mother had the start by many thousand years. The child was known as hers from the
beginning. The husband was not. Her function was that of breeder for the group and bearer for the Tribe,
and not for love of the individual. She fulfilled the Ideal of Primitive Man as the Woman of infinite capacity,
like the Lioness, Hippopotamus, or other huge Titanic type of superhuman power and size. She may
have had her individual likes and dislikes, but was grimly governed in the grasp of stern Totemic Law. It
was perforce her duty to provide pasturage for forty feeding as "one" or the whole tribe, not to cultivate
her own personal preferences. The Mother necessarily grew predominant in the duality of her nature.
And still the noblest nature yet evolved is hers whose desire for maternity is dual, and who blends most
perfectly the love of the Mother and Wife in one.

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The solution of the problem now propounded is that the secret of the Totemic Sphinx, in its ultimate
secrecy, originated with the Totem being first of all a sign of feminine pubescence, and a personal means
of making known the natural fact; that it thus became a blazon of the Mother-blood and primal family
group; which tends to corroborate the suggestion now sought to be established that the Totem was a
figure of the female from the beginning, and that this was followed by along and manifold development in
the application of the Sign to the Motherhoods and Brotherhoods, and to the inter-marriage of the groups
now called Totemic.

There are two classes of tradition derived from Totemism concerning the descent of the human race.
According to one, human beings were derived from the Totemic animals, or Birds, as the Haidahs in
Queen Charlotte Sound claim descent from the Crow. According to the other, the Totemic zootypes are
said to have been brought forth by human mothers. The Bakalai tribes of Equatorial Africa told Du Chaillu
that their women gave birth to the Totemic animals, we have [Page 64] seen how, and that one woman
brought forth a Calf, others a Crocodile, a Hippopotamus, a Monkey, a Boa, or a Boar. (Du Chaillu,
Explorations and Adventures in Equatorial Africa, page 308.) The same statement as this of the Bakalai
is made by the Moqui Indians, who affirm that the people of their Snake-Clan are descended from a
woman who gave birth to Snakes. (Bourke, Snake-dance of the Moquis, page 177.) In various savage
myths we have seen how the animals are descended from human mothers. This is a complete reversal
of the supposed belief that the human race is descended from beasts, birds, reptiles, and all the other
Totemic types, and tends to show that the primary Totems were representative of the Mothers, whence
the alleged descent of the Totemic animals from human originals which of necessity were female; when
the Women as the authors of Totemism brought forth the types. Because the Mother was the primal
personality it followed that the earliest human group was a Motherhood. The Clan at first was Matriarchal.
This is still extant in the Oraon Maharis, which are the Motherhoods by name. (Dalton, Ethnology of
Bengal, (page 63.) When there was no individual fatherhood yet determinable, descent was in the female
line, from the Mother to the Eldest Daughter. These became the typical "Two Women" in Totemism and
the "Two Mothers" in Mythology because they had been the Two Mothers in the primitive Sociology, as
the Mother and the Eldest Daughter of the human family. The primary human group was naturally uterine.
The family first formed were the children of one Mother, and the human pact or tie was founded on the
one blood of the Mother; the Blood-Motherhood which determined the Blood-Brotherhood. According to
Schoolcraft, the Totems of the Algonquins denote the Mothers. The Emu, which is also "The Woman",
Ngalalbal, is a Mother-Totem of the Kurnai in Australia. When the Euahlayi tribe of Australia take their
Totem-names from their Mothers, and are divided into two groups as the Light-blooded and the Darkblooded,
this indicates a two-fold derivation from the one Mother-blood, whether pre-Totemic or Totemic.
If we take the Bear as a Mother-Totem, we can understand the Ainu of Japan when they say their earliest
ancestor was suckled by a Bear. In that case the Totemic Mother was a She-Bear, and the fact was
memorized when the Ainu women suckled the young Bear that was to be killed and solemnly eaten at the
annual festival. Besides which, when the She-Bear was eaten in place of the human Mother the sex of
the Totem was determined by her being invested with a necklace and adorned with eardrops like a
woman.

It is the same when the Snake-Clan of Arizona claim descent from a Woman who gave birth to Snakes.
She was the Mother of that Totem and the Snakes were her children. But there was a Mother in
Mythology who did give birth to the Totem-animals, and who is confused at times with the human
Motherhood. This was the Mother-earth, who was represented by the snake as renewer of vegetation in
the Goddess Rannut. Egyptian Mythology is a mirror of Totemism from the beginning with the human
Mother who was the primal parent. And as it was in Totemism so is it in the Mythology and Eschatology

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of Egypt. In the beginning was the Great Mother, because the first person recognized in Totemism was
[Page 65] the Mother. The Totemism of Egypt was the basis of all its Mythology and Eschatology, but that
stage of sociology was almost silted under and hidden out of sight as one of the several strata of Egypt's
buried past. The Indians who trace their descent from the Spirit-Mother and a Grizzly Bear acknowledge
that the Bear, like that of the Ainos, was a She-Bear, and consequently a Mother-Totem. The Tugas
claimed descent from a She-Wolf, and the Tufans from a She-Dog. Descent from the Mother or in the
female line was universally recognized by the aborigines. From this it follows that the zootypes first
represented the Motherhoods; and when the males came to the fore the same animal would serve two
purposes. As female it would represent the motherhood; as male the brotherhood. A tribe of Indians still
living in North-West America claim to have descended from a Frog. If this was a Totem of the
Motherhood, the descent would be the same as if it were from the Goddess Hekat, only their sign is
simple Frog, whereas the Frog had been elevated in status by becoming an image of the Mother as
Mistress Hekat, the Froggess who typified the Divine Mother in the transforming Moon. The divine Cow of
the Todas is an extant type of the Great Mother as the giver of food, equivalent to Hathor, the Egyptian
Venus, the Cow that protected her Son with her body, primarily when the Mother was a Water-Cow. The
Toda Palal or High Priest obviously personates the Divine Son, and is the dispenser of blessings to the
world for the divine Motherhood that was represented by the Cow.

No race on earth so ignorant but that it has claimed descent from the Mother. And this human descent
being the recognized fact in Totemism from the remotest times, the descendants from the Mother who
could be, and was, identified as their own flesh and blood and breath, the Mother who gave visible birth
to the human offspring, and no other, from the womb, never could have claimed an actual descent from
animals, reptiles, birds, trees, stones and other objects, animate and inanimate. An Australian tribe
considered themselves to have been Ducks who at one time were changed into Men. In that case the
Duck would be a Totem of the Mother as the means of tracing their descent in the female line. When they
became Men the descent would be reckoned from the Male Progenitor. The Bygahs have a tradition that
the foster-mother of the first Man was a Milch-Tigress, and therefore, as we show, a Mother-Totem. In
this statement the foster-mother is distinguished from the human Mother and is identified by means of
her Totem as the Tigress and Lioness, or Sow or Water-Cow, or any other female zootype. The Hyena
was a Mother-Totem of Inner Africa. The Wanika in East Africa reverence this animal as ancestral. When
a Hyena dies it is bewailed by the whole people. The mourning for a chief is said to be nothing compared
with the death of a Hyena (New, Charles, Life and Wanderings, page 122), because, as we hold, of its
being a maternal zootype. It is certain that the hippopotamus was a Mother-Totem with the natives of the
Zambesi, who have now the greatest horror of touching its flesh. Livingstone's pilot would go without food
rather than cook it in the same pot which had contained any of the meat. (Livingstone, Zambesi.) As
Herodotus tells us, the first Mother of [Page 66] the Scyths was a Serpent-woman. With the Kings of
Abyssinia the line of descent was traced from the Serpent, which was therefore a Mother- Totem. The
process of divinizing the power by means of the type had begun in Africa beyond Egypt. The vulture in
Ashanti is the same sign of royalty as with the Egyptians. In Coomassie, says Ellis, "vultures are
considered birds sacred to the Royal Family". This is not in the same way as the leopard is to the leopard
family; but rather that these birds have been despotically declared to be sacred, " which means that they
are exceptionally sacred by being the totem of the Royal Family, or, as in Egypt, of royal and divine
Maternity. Any molestation of this bird was punishable with death. (Ellis, A. B., The Tshi-speaking People,
page 213.) It is a Mother-Totem like the vulture of Neith, which was both royal and divine, as the Bird of
Blood, the Mother-blood, the royal blood.

The Mother was the primal parent, and the Totem was a means of distinguishing one mother and one

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group of children from another before these were divided in the two classes of the Two Mothers. Single
Motherhood was natural1y known to the gregarious horde. Which means that the earliest Totems were
types of the female. This is shown in the Egyptian Mythology .that mirror of the Matriarchate. "Your
Mother" knew her children and they knew their Mother. "My Mother" knew her children, and they knew
their Mother. But without some permanent sign the children would go forth like the beasts from the lair
and the birds from the nest, and even this one natural link of relationship must have been lost in the
undistinguishable horde. That sign was the Totem as the earliest mode and means of identifying the
Mother and of memorizing the descent of the children upon any line of the original Matriarchate. The
mother's sign then was the Totem of her own children, male and female, differentiated by sex. "Your
Mother" was known by her Totem; "My Mother” by her Totem - to each other's children. The Mother's
Totem was naturally recognized by her own children. If "Your Mother" was a Lioness, the male offspring
knew themselves as her young Lions. If "My Mother" was a Hippopotamus, her children knew
themselves as Hippopotami, or Bulls of the Cow if male. The Mother was always human beneath the
Totemic mask which was needed, adopted, and worn to distinguish one human mother from the rest, so
that she could be identified by others who were not her children. Thus the first "Two Women", the "My
Mother" and "Your Mother" of the Kamilaroi, were recognized as the Emu and Iguana, and these became
the Totems of their children.

The Arunta in their isolation have preserved some relics of a primitive tradition of the pre-Totemic and
pre-human state in what they term the"Alcheringa". In this the mythical ancestors, the Nooralie, or Mura-
Mura of other tribes, are supposed to have lived. At that time, or in that condition, nothing human had
been evolved, distinct from other forms of life. As it is said, in those days there were neither men nor
women, only rudimentary creatures waiting to be humanized. The Alcheringa represents a mythical past
which did not commence with those who have no clue to the origins. It is a past that was inherited and
never had any contemporary existence for them. These rudimentary beings the Arunta call "the
Inapertwa, [Page 67] or imperfect creatures". We know what was meant by the term because it is still
applied to the girls who have not been opened and the boys who have not undergone the rite of
circumcision or sub-incision. Such beings still remained the same as the Inapertwa creatures because
they had not yet been made into men and women. The sexes were not then divided at puberty or, in
other words, had not yet become Totemic. The Arunta tradition tells us further that the change from prehuman
to human beings, and from the pre-Totemic to the Totemic status, was effected by Two Beings
who were called the Ungambikula, a word which signifies "out of nothing" or "self-existing". Though these
two are not designated Women, they are two females. There being no men or women in those days, only
the rudimentary Inapertwa, it was the work of the Ungambikula to shape the Inapertwa creatures into
women and men, with their lalira, or great stone knives, made of quartzite. These Two Beings were the
primitive creators of men and women from the undistinguishable horde of the imperfect Inapertwa as
founders of Totemism (N.T., page 388), by means of the Totemic rites. They are said to have changed the
Inapertwa into human beings belonging to six different Totems-(I) The Akakia, or Plumtree. (2) The
Inguitchika, or Grass-seed. (3) The Echunpa, or Large Lizard. (4) The Erliwatchera, or Small Lizard. (5)
The Atninpirichina, or Parakeet. (6) The Untaina, or Small Rat. The Two Beings having done their work of
cutting and carving which was to establish Totemism, then transformed themselves into lizards. Hence it
was the lizard of Australian legend that was reputed to have been the author of marriage, because the
lizard was an emblem of the feminine period.

I thought I'd take a break from some rather heavy Egyptology, and post some of the 1928 Book of Common Prayer. Even though this is the 1928 version, it goes back a lot further than that. Notice the 1789 introduction. I've recently been thinking of the 1788 'Federalist Papers' and the 1928 'Book of Common Prayer' as being Political and Religious Devotional Books -- and as potentially unifying and liberating sources for political and theological conversations. I'm still in political and religious limbo -- so go easy on me. I'm a rather sensitive boy.

THE BOOK OF
COMMON PRAYER
and Administration of the Sacraments
and Other Rites and Ceremonies
of the Church
ACCORDING TO THE USE OF THE
PROTESTANT EPISCOPAL CHURCH
IN THE UNITED STATES OF AMERICA
Together with The Psalter
or Psalms of David

PRINTED FOR THE COMMISSION
A. D. MDCCCCXXVIII

THE RATIFICATION OF THE BOOK OF COMMON PRAYER

THE PREFACE

CONCERNING THE SERVICE OF THE CHURCH, INCLUDING THE USE OF
THE PSALTER, AND THE ORDER HOW THE REST OF THE HOLY SCRIPTURE IS
APPOINTED TO BE READ

TABLES AND LESSONS OF HOLY SCRIPTURE
THE CALENDAR
TABLES AND RULES FOR THE MOVABLE AND IMMOVABLE FEASTS, TOGETHER
WITH THE DAYS OF FASTING AND ABSTINENCE THROUGHOUT
THE YEAR, AND THE DAYS OF SOLEMN SUPPLICATION
TABLES OF PRECEDENCE
TABLES FOR FINDING HOLY DAYS
THE ORDER FOR DAILY MORNING PRAYER
THE ORDER FOR DAILY EVENING PRAYER
PRAYERS AND THANKSGIVINGS
THE LITANY
A PENITENTIAL OFFICE FOR ASH WEDNESDAY
THE ORDER FOR THE ADMINISTRATION OF THE LORD’S SUPPER, OR
HOLY COMMUNION
THE COLLECTS, EPISTLES, AND GOSPELS
THE MINISTRATION OF HOLY BAPTISM
OFFICES OF INSTRUCTION
THE ORDER OF CONFIRMATION
THE SOLEMNIZATION OF MATRIMONY
THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH
THE ORDER FOR THE VISITATION OF THE SICK
THE COMMUNION OF THE SICK THE
ORDER FOR THE BURIAL OF THE DEAD
AT THE BURIAL OF A CHILD
THE PSALTER, OR PSALMS OF DAVID
. . . . .
THE FORM AND MANNER OF MAKING, ORDAINING, AND CONSECRATING
BISHOPS, PRIESTS, AND DEACONS
THE LITANY AND SUFFRAGES FOR ORDINATIONS
THE FORM OF CONSECRATION OF A CHURCH OR CHAPEL
AN OFFICE OF INSTITUTION OF MINISTERS INTO PARISHES OR
CHURCHES
. . . . .
A CATECHISM
FORMS OF PRAYER TO BE USED IN FAMILIES
. . . . .
ARTICLES OF RELIGION

THE RATIFICATION OF
THE BOOK OF COMMON PRAYER.

BY THE BISHOPS, THE CLERGY, AND THE LAITY OF THE PROTESTANT EPISCOPAL
CHURCH IN THE UNITED STATES OF AMERICA, IN CONVENTION, THIS
SIXTEENTH DAY OF OCTOBER, IN THE YEAR OF OUR LORD ONE THOUSAND
SEVEN HUNDRED AND EIGHTY-NINE.

This Convention having, in their present session, set forth A Book of Common
Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the
Church, do hereby establish the said Book: And they declare it to be the
Liturgy of this Church: And require that it be received as such by all the
members of the same: And this Book shall be in use from and after the First
Day of October, in the Year of our Lord one thousand seven hundred and
ninety.

IT is a most invaluable part of that blessed “liberty wherewith Christ hath
made us free,” that in his worship different forms and usages may without
offence be allowed, provided the substance of the Faith be kept entire;
and that, in every Church, what cannot be clearly determined to belong to
Doctrine must be referred to Discipline; and therefore, by common consent
and authority, may be altered, abridged, enlarged, amended, or otherwise
disposed of, as may seem most convenient for the edification of the people,
“according to the various exigency of times and occasions.”

The Church of England, to which the Protestant Episcopal Church in
these States is indebted, under God, for her first foundation and a long
continuance of nursing care and protection, hath, in the Preface of her Book
of Common Prayer, laid it down as a rule, that “The particular Forms of
Divine Worship, and the Rites and Ceremonies appointed to be used
therein, being things in their own nature indifferent, and alterable, and so
acknowledged; it is but reasonable that upon weighty and important considerations,
according to the various exigency of times and occasions, such
changes and alterations should be made therein, as to those that are in place
of Authority should, from time to time, seem either necessary or expedient.”
The same Church hath not only in her Preface, but likewise in her Articles
and Homilies, declared the necessity and expediency of occasional alterations
and amendments in her Forms of Public Worship; and we find accordingly,
that, seeking to keep the happy mean between too much stiffness
in refusing, and too much easiness in admitting variations in things once
advisedly established, she hath, in the reign of several Princes, since the first
compiling of her Liturgy in the time of Edward the Sixth, upon just and
weighty considerations her there-unto moving, yielded to make such alterations
in some particulars, as in their respective times were thought convenient;
yet so as that the main body and essential parts of the same (as well
in the chiefest materials, as in the frame and order thereof) have still been
continued firm and unshaken.

Her general aim in these different reviews and alterations hath been, as
she further declares in her said Preface, to do that which, according to her
best understanding, might most tend to the preservation of peace and unity
in the Church, the procuring of reverence, and the exciting of piety and devotion
in the worship of God; and, finally, the cutting off occasion, from them
that seek occasion, of cavil or quarrel against her Liturgy. And although,
according to her judgment, there be not any thing in it contrary to the Word
of God, or to sound doctrine, or which a godly man may not with a good conscience
use and submit unto, or which is not fairly defensible, if allowed such
just and favourable construction as in common equity ought to be allowed to
all human writings; yet upon the principles already laid down, it cannot
but be supposed that further alterations would in time be found expedient.
Accordingly, a Commission for a review was issued in the year 1689: but this
great and good work miscarried at that time; and the Civil Authority has not
since thought proper to revive it by any new Commission.

But when in the course of Divine Providence, these American States became
independent with respect to civil government, their ecclesiastical independence
was necessarily included; and the different religious denominations
of Christians in these States were left at full and equal liberty to model
and organize their respective Churches, and forms of worship, and discipline,
in such manner as they might judge most convenient for their future
prosperity; consistently with the constitution and laws of their country.
The attention of this Church was in the first place drawn to those alterations
in the Liturgy which became necessary in the prayers for our Civil
Rulers, in consequence of the Revolution. And the principal care herein was
to make them conformable to what ought to be the pro per end of all such
prayers, namely, that “Rulers may have grace, wisdom, and understanding
to execute justice, and to maintain truth”; and that the people “may lead
quiet and peaceable lives, in all godliness and honesty.”

But while these alterations were in review before the Convention, they
could not but, with gratitude to God, embrace the happy occasion which was
offered to them (uninfluenced and unrestrained by any worldly authority
whatsoever) to take a further review of the Public Service, and to establish
such other alterations and amendments therein as might be deemed expedient.
It seems unnecessary to enumerate all the different alterations and amendments.
They will appear, and it is to be hoped, the reasons of them also,
upon a comparison of this with the Book of Common Prayer of the Church
of England. In which it will also appear that this Church is far from intending
to depart from the Church of England in any essential point of doctrine,
discipline, or worship; or further than local circumstances require.
And now, this important work being brought to a conclusion, it is hoped
the whole will be received and examined by every true member of our
Church, and every sincere Christian, with a meek, candid, and charitable
frame of mind; without prejudice or pre possessions; seriously considering
what Christianity is, and what the truths of the Gospel are; and earnestly
beseeching Almighty God to accompany with his blessing every endeavour
for promulgating them to mankind in the clearest, plainest, most affecting
and majestic manner, for the sake of Jesus Christ, our blessed Lord and
Saviour.

Philadelphia, October, 1789.

& The Minister shall begin the Morning Prayer by reading one or more of
the following Sentences of Scripture.

& On any day, save a Day of Fasting or Abstinence, or on any day
when the Litany or Holy Communion is immediately to follow, the
Minister may, at his discretion, pass at once from the Sentences to
the Lord’s Prayer, first pronouncing, The Lord be with you. Answer.
And with thy spirit. Minister. Let us pray.

& And Note, that when the Confession and Absolution are omitted,
the Minister may, after the Sentences, pass to the Versicles, O Lord
open thou our lips, etc., in which case the Lord’s Prayer shall be said
with the other prayers, immediately after The Lord be with you, etc.,
and before the Versicles and Responses which follow, or, in the Litany,
as there appointed.

THE Lord is in his holy temple: let all the earth
keep silence before him. Hab. ii. 20.

I was glad when they said unto me, We will go
into the house of the Lord. Psalm cxxii. 1.

Let the words of my mouth, and the meditation of my
heart, be alway acceptable in thy sight, O Lord, my strength
and my redeemer. Psalm xix. 14.

O send out thy light and thy truth, that they may lead
me, and bring me unto thy holy hill, and to thy dwelling.
Psalm xliii. 3.

Thus saith the high and lofty One that inhabiteth eternity,
whose name is Holy; I dwell in the high and holy
place, with him also that is of a contrite and humble spirit,
to revive the spirit of the humble, and to revive the heart
of the contrite ones. Isaiah lvii. 15.

The hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth: for the
Father seeketh such to worship him. St. John iv. 23.

Grace be unto you, and peace, from God our Father, and
from the Lord Jesus Christ. Phil. i. 2.

Repent ye, for the Kingdom of heaven is at hand.
St. Matt. iii. 2.

Prepare ye the way of the Lord, make straight in the
desert a highway for our God. Isaiah xl. 3.

Behold, I bring you good tidings of great joy,
which shall be to all people. For unto you is born
this day in the city of David a Saviour, which is Christ the
Lord. St. Luke ii. 10, 11.

From the rising of the sun even unto the going
down of the same my Name shall be great among
the Gentiles; and in every place incense shall be offered
unto my Name, and a pure offering: for my Name shall be
great among the heathen, saith the Lord of hosts. Mal. i. 11.

Awake, awake; put on thy strength, O Zion; put on thy
beautiful garments, O Jerusalem. Isaiah lii. 1.

Rend your heart, and not your garments, and turn
unto the Lord your God: for he is gracious and merciful,
slow to anger, and of great kindness, and repenteth him
of the evil. Joel ii. 13.

The sacrifices of God are a broken spirit: a broken and a
contrite heart, O God, thou wilt not despise. Psalm li. 17.

I will arise and go to my father, and will say unto him,
Father, I have sinned against heaven, and before thee, and
am no more worthy to be called thy son. St. Luke xv. 18, 19.

Is it nothing to you, all ye that pass by? behold,
and see if there be any sorrow like unto my
sorrow which is done unto me, wherewith the Lord hath
afflicted me. Lam. i. 12.

In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace.
He is risen. The Lord is risen indeed. St. Mark xvi.
6; St. Luke xxiv. 34.

This is the day which the Lord hath made; we
will rejoice and be glad in it. Psalm cxviii. 24.

Seeing that we have a great High Priest, that is
passed into the heavens, Jesus the Son of God,
let us come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need. Heb. iv.
14, 16.

Ye shall receive power, after that the Holy
Ghost is come upon you: and ye shall be witnesses
unto me both in Jerusalem, and in all Judæa, and in
Samaria, and unto the uttermost part of the earth. Acts i. 8.

Because ye are sons, God hath sent forth the Spirit of his
Son into your hearts, crying, Abba, Father. Gal. iv. 6.

Holy, holy, holy, Lord God Almighty, which
was, and is, and is to come. Rev. iv. 8.

Honour the Lord with thy substance, and with the firstfruits
of all thine increase: so shall thy barns
be filled with plenty, and thy presses shall
burst out with new wine. Prov. iii. 9, 10.

The Lord by wisdom hath founded the earth; by understanding
hath he established the heavens. By his knowledge
the depths are broken up, and the clouds drop down the
dew. Prov. iii. 19, 20.

¶ Then the Minister shall say,
DEARLY beloved brethren, the Scripture moveth us, in
sundry places, to acknowledge and confess our manifold
sins and wickedness; and that we should not dissemble
nor cloak them before the face of Almighty God
our heavenly Father; but confess them with an humble,
lowly, penitent, and obedient heart; to the end that we may
obtain forgiveness of the same, by his infinite goodness
and mercy. And although we ought, at all times, humbly to
acknowledge our sins before God; yet ought we chiefly so
to do, when we assemble and meet together to render thanks
for the great benefits that we have received at his hands,
to set forth his most worthy praise, to hear his most holy
Word, and to ask those things which are requisite and necessary,
as well for the body as the soul. Wherefore I pray
and beseech you, as many as are here present, to accompany
me with a pure heart, and humble voice, unto the
throne of the heavenly grace, saying—

¶ Or he shall say,
LET us humbly confess our sins unto Almighty God.

A General Confession.

¶ To be said by the whole Congregation, after the Minister, all kneeling.
ALMIGHTY and most merciful Father; We have erred,
and strayed from thy ways like lost sheep. We have
followed too much the devices and desires of our own
hearts. We have offended against thy holy laws. We have
left undone those things which we ought to have done;
And we have done those things which we ought not to
have done; And there is no health in us. But thou, O Lord,
have mercy upon us, miserable offenders. Spare thou those,
O God, who confess their faults. Restore thou those who
are penitent; According to thy promises declared unto
mankind In Christ Jesus our Lord. And grant, O most merciful
Father, for his sake; That we may hereafter live a
godly, righteous, and sober life, To the glory of thy holy
Name. Amen.

Morning Prayer

The Declaration of Absolution, or Remission of Sins.

¶ To be made by the Priest alone, standing; the People still kneeling.

¶ But Note, That the Priest, at his discretion, may use, instead of what
follows, the Absolution from the Order for the Holy Communion.
ALMIGHTY God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner, but rather
that he may turn from his wickedness and live, hath given
power, and commandment, to his Ministers, to declare and
pronounce to his people, being penitent, the Absolution
and Remission of their sins. He pardoneth and absolveth all
those who truly repent, and unfeignedly believe his holy
Gospel.

Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit, that those things may please him
which we do at this present; and that the rest of our life
hereafter may be pure and holy; so that at the last we may
come to his eternal joy; through Jesus Christ our Lord.
Amen.

& Then the Minister shall kneel, and say the Lord’s Prayer; the People
still kneeling, and repeating it with him, both here, and wheresoever
else it is used in Divine Service.

OUR Father, who art in heaven, Hallowed be thy Name.
Thy kingdom come. Thy will be done, On earth as it
is in heaven. Give us this day our daily bread. And forgive
us our trespasses, As we forgive those who trespass against
us. And lead us not into temptation, But deliver us from
evil. For thine is the kingdom, and the power, and the
glory, for ever and ever. Amen.

¶ Then likewise he shall say,
O Lord, open thou our lips.
Answer. And our mouth shall show forth thy praise.

The thought that continues to scare me is the possibility that the Human Race might be an Unapproved Creation of a Pre-Human Race -- and that we are being punished and taxed -- and that we will ultimately be exterminated to purify the universe of sin. Then shall the sanctuary be cleansed?? I'm sort of a nut-case, aren't I?? Please say 'no' and make me feel better. Actually, say 'yes' and make me feel better!!!


The Declaration of Absolution, or Remission of Sins.

¶ To be made by the Priest alone, standing; the People still kneeling.

¶ But Note, That the Priest, at his discretion, may use, instead of what
follows, the Absolution from the Order for the Holy Communion.
ALMIGHTY God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner, but rather
that he may turn from his wickedness and live, hath given
power, and commandment, to his Ministers, to declare and
pronounce to his people, being penitent, the Absolution
and Remission of their sins. He pardoneth and absolveth all
those who truly repent, and unfeignedly believe his holy
Gospel.

Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit, that those things may please him
which we do at this present; and that the rest of our life
hereafter may be pure and holy; so that at the last we may
come to his eternal joy; through Jesus Christ our Lord.
Amen.

& Then the Minister shall kneel, and say the Lord’s Prayer; the People
still kneeling, and repeating it with him, both here, and wheresoever
else it is used in Divine Service.

OUR Father, who art in heaven, Hallowed be thy Name.
Thy kingdom come. Thy will be done, On earth as it
is in heaven. Give us this day our daily bread. And forgive
us our trespasses, As we forgive those who trespass against
us. And lead us not into temptation, But deliver us from
evil. For thine is the kingdom, and the power, and the
glory, for ever and ever. Amen.

¶ Then likewise he shall say,
O Lord, open thou our lips.
Answer. And our mouth shall show forth thy praise.

¶ Here, all standing up, the Minister shall say,
Glory be to the Father, and to the Son, and to the Holy
Ghost;
Answer. As it was in the beginning, is now, and ever shall
be, world without end. Amen.
Minister. Praise ye the Lord.
Answer. The Lord’s Name be praised.

¶ Then shall be said or sung the following Canticle; except on those
days for which other Canticles are appointed; and except also, that
Psalm 95 may be used in this place.

¶ But NOTE, That on Ash Wednesday and Good Friday the Venite
may be omitted.

¶ On the days hereafter named, immediately before the Venite may be
sung or said,
& On the Sundays in Advent. Our King and Saviour draweth nigh; * O
come, let us adore him.
& On Christmas Day and until the Epiphany. Alleluia. Unto us a
child is born; * O come, let us adore him. Alleluia.
& On the Epiphany and seven days after, and on the Feast of the
Transfiguration. The Lord hath manifested forth his glory; * O
come, let us adore him.
& On Monday in Easter Week and until Ascension Day. Alleluia.
The Lord is risen indeed; * O come, let us adore him. Alleluia.
& On Ascension Day and until Whitsunday. Alleluia. Christ the Lord
ascendeth into heaven; * O come, let us adore him. Alleluia.
& On Whitsunday and six days after. Alleluia. The Spirit of the Lord
filleth the world; * O come, let us adore him. Alleluia.
& On Trinity Sunday. Father, Son, and Holy Ghost, one God; * O
come, let us adore him.
& On the Purification, and the Annunciation. The Word was made
flesh, and dwelt among us; * O come, let us adore him.
& On other Festivals for which a proper Epistle and Gospel are ordered.
The Lord is glorious in his saints; * O come, let us adore him.
Venite, exultemus Domino.
O COME, let us sing unto the Lord; * let us heartily rejoice
in the strength of our salvation.
Let us come before his presence with thanksgiving; * and
show ourselves glad in him with psalms.
For the Lord is a great God; * and a great King above all
gods.
In his hand are all the corners of the earth; * and the
strength of the hills is his also.
The sea is his, and he made it; * and his hands prepared
the dry land.
O come, let us worship and fall down, * and kneel before
the LORD our Maker.
For he is the Lord our God; * and we are the people of
his pasture, and the sheep of his hand.
O worship the Lord in the beauty of holiness; * let the
whole earth stand in awe of him.
For he cometh, for he cometh to judge the earth; * and
with righteousness to judge the world, and the peoples with
his truth.
& Then shall follow a Portion of the Psalms, according to the Use of
this Church. And at the end of every Psalm, and likewise at the end
of the Venite, Benedictus es, Benedictus, Jubilate, may be, and at the
end of the whole Portion, or Selection from the Psalter, shall be sung
or said the Gloria Patri:
GLORY be to the Father, and to the Son, * and to the
Holy Ghost;
As it was in the beginning, is now, and ever shall be, *
world without end. Amen.
& Then shall be read the First Lesson, according to the Table or Calendar.
And Note, That before every Lesson, the Minister shall say,
Here beginneth such a Chapter (or Verse of such a Chapter) of such
a Book; and after every Lesson, Here endeth the First (or the Second)
Lesson.

Morning Prayer

¶ Here shall be said or sung the following Hymn.
& But, NOTE, That on any day when the Holy Communion is immediately
to follow, the Minister at his discretion, after any one of the
following Canticles of Morning Prayer has been said or sung, may pass
at once to the Communion Service.
Te Deum laudamus.
WE praise thee, O God; we acknowledge thee to be
the Lord.
All the earth doth worship thee, the Father everlasting.
To thee all Angels cry aloud; the Heavens, and all the
Powers therein;
To thee Cherubim and Seraphim continually do cry,
Holy, Holy, Holy, Lord God of Sabaoth;
Heaven and earth are full of the Majesty of thy glory.
The glorious company of the Apostles praise thee.
The goodly fellowship of the Prophets praise thee.
The noble army of Martyrs praise thee.
The holy Church throughout all the world doth acknowledge
thee;
The Father, of an infinite Majesty;
Thine adorable, true, and only Son;
Also the Holy Ghost, the Comforter.
THOU art the King of Glory, O Christ.
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver man, thou didst
humble thyself to be born of a Virgin.
When thou hadst overcome the sharpness of death, thou
didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God, in the glory of
the Father.
We believe that thou shalt come to be our Judge.
We therefore pray thee, help thy servants, whom thou
hast redeemed with thy precious blood.
Make them to be numbered with thy Saints, in glory
everlasting.
O LORD, save thy people, and bless thine heritage.
Govern them, and lift them up for ever.
Day by day we magnify thee;
And we worship thy Name ever, world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have mercy upon us.
O Lord, let thy mercy be upon us, as our trust is in thee.
O Lord, in thee have I trusted; let me never be confounded.

¶ Or this Canticle.
Benedictus es, Domine.
BLESSED art thou, O Lord God of our fathers: * praised
and exalted above all for ever.
Blessed art thou for the Name of thy Majesty: * praised
and exalted above all for ever.
Blessed art thou in the temple of thy holiness: * praised
and exalted above all for ever.
Blessed art thou that beholdest the depths, and dwellest
between the Cherubim: * praised and exalted above all for
ever.
Blessed art thou on the glorious throne of thy kingdom:
* praised and exalted above all for ever.
Blessed art thou in the firmament of heaven: * praised
and exalted above all for ever.

¶ Or this Canticle
Benedicite, omnia opera Domini.
O ALL ye Works of the Lord, bless ye the Lord: * praise
him, and magnify him for ever.
O ye Angels of the Lord, bless ye the Lord: * praise him,
and magnify him for ever.
O YE Heavens, bless ye the Lord: * praise him, and magnify
him for ever.
O ye Waters that be above the firmament, bless ye the
Lord: * praise him, and magnify him for ever.
O all ye Powers of the Lord, bless ye the Lord: * praise
him, and magnify him for ever.
O ye Sun and Moon, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Stars of heaven, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Showers and Dew, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Winds of God, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Fire and Heat, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Winter and Summer, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Dews and Frosts, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Frost and Cold, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Ice and Snow, bless ye the Lord: * praise him, and
magnify him for ever.
O ye Nights and Days, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Light and Darkness, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Lightnings and Clouds, bless ye the Lord: * praise
him, and magnify him for ever.
O LET the Earth bless the Lord: * yea, let it praise him,
and magnify him for ever.
O ye Mountains and Hills, bless ye the Lord: * praise
him, and magnify him for ever.
O all ye Green Things upon the earth, bless ye the
Lord: * praise him, and magnify him for ever.
O ye Wells, bless ye the Lord: * praise him, and magnify
him for ever.
O ye Seas and Floods, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Whales, and all that move in the waters, bless ye the
Lord: * praise him, and magnify him for ever.
O all ye Fowls of the air, bless ye the Lord: * praise him,
and magnify him for ever.
O all ye Beasts and Cattle, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Children of Men, bless ye the Lord: * praise him,
and magnify him for ever.
O LET Israel bless the Lord: * praise him, and magnify
him for ever.
O ye Priests of the Lord, bless ye the Lord: * praise him,
and magnify him for ever.
O ye Servants of the Lord, bless ye the Lord: * praise
him, and magnify him for ever.
O ye Spirits and Souls of the Righteous, bless ye the
Lord: * praise him, and magnify him for ever.
O ye holy and humble Men of heart, bless ye the
Lord: * praise him, and magnify him for ever.
LET us bless the Father, and the Son, and the Holy Ghost: *
praise him, and magnify him for ever.

¶ Then shall be read in like manner, the Second Lesson, taken out of
the New Testament, according to the Table or Calendar.

¶ And after that shall be sung or said the Hymn following.

¶ But NOTE, That, save on the Sundays in Advent, the latter portion
thereof may be omitted.
Benedictus. St. Luke i. 68.
BLESSED be the Lord God of Israel; * for he hath visited
and redeemed his people;
And hath raised up a mighty salvation for us, * in the
house of his servant David;
As he spake by the mouth of his holy Prophets, * which
have been since the world began;
That we should be saved from our enemies, * and from
the hand of all that hate us.
To perform the mercy promised to our forefathers, * and
to remember his holy covenant;
To perform the oath which he sware to our forefather
Abraham, * that he would give us;
That we being delivered out of the hand of our enemies *
might serve him without fear;
In holiness and righteousness before him, * all the days
of our life.
And thou, child, shalt be called the prophet of the Highest:
* for thou shalt go before the face of the Lord to prepare
his ways;
To give knowledge of salvation unto his people * for the
remission of their sins,
Through the tender mercy of our God; * whereby the
day-spring from on high hath visited us;
To give light to them that sit in darkness, and in the
shadow of death, * and to guide our feet into the way of
peace.

¶ Or this Psalm.
Jubilate Deo. Psalm c.
O BE joyful in the Lord, all ye lands: * serve the Lord
with gladness, and come before his presence with a
song.
Be ye sure that the Lord he is God; it is he that hath
made us, and not we ourselves; * we are his people, and the
sheep of his pasture.
O go your way into his gates with thanksgiving, and into
his courts with praise; * be thankful unto him, and speak
good of his Name.
For the Lord is gracious, his mercy is everlasting; * and
his truth endureth from generation to generation.

¶ Then shall be said the Apostle’s Creed by the Minister and the People,
standing. And any Churches may, instead of the words, He descended
into Hell, use the words, He went into the place of departed
spirits, which are considered as words of the same meaning in the
Creed.

I BELIEVE in God the Father Almighty, Maker of heaven
and earth:
And in Jesus Christ his only Son our Lord: Who was
conceived by the Holy Ghost, Born of the Virgin Mary:
Suffered under Pontius Pilate, Was crucified, dead, and
buried: He descended into hell; The third day he rose again
from the dead: He ascended into heaven, And sitteth on the
right hand of God the Father Almighty: From thence he
shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church;
The Communion of Saints: The Forgiveness of sins: The
Resurrection of the body: And the Life everlasting. Amen.
¶ Or the Creed commonly called the Nicene.
I BELIEVE in one God the Father Almighty, Maker of
heaven and earth, And of all things visible and invisible:
And in one Lord Jesus Christ, the only-begotten Son of
God; Begotten of his Father before all worlds, God of God,
Light of Light, Very God of Very God: Begotten, not made;
Being of one substance with the Father; By whom all things
were made: Who for us men and for our salvation came
down from heaven, And was incarnate by the Holy Ghost
of the Virgin Mary, And was made man: And was crucified
also for us under Pontius Pilate; He suffered and was buried:
And the third day he rose again according to the Scriptures:
And ascended into heaven, And sitteth on the right hand
of God the Father: And he shall come again, with glory, to judge
both the quick and the dead; Whose kingdom shall have no
end.
And I believe in the Holy Ghost, The Lord, and Giver
of Life, Who proceedeth from the Father and the Son;
Who with the Father and the Son together is worshipped
and glorified; Who spoke by the Prophets: And I believe
one Catholic and Apostolic Church: I acknowledge one
Baptism for the remission of sins: And I look for the Resurrection
of the dead: And the Life of the world to come.
Amen.

Copying and pasting PDF is a pain, for me at least, so I'm just leaving the text mostly unedited. You might wish to purchase a copy.

¶ And after that, these Prayers following, the People devoutly kneeling;
the Minister first pronouncing,
The Lord be with you.
Answer. And with thy spirit.
Minister. Let us pray.
¶ Here, if it hath not already been said, shall follow the Lord’s Prayer.
Minister. O Lord, show thy mercy upon us.
Answer. And grant us thy salvation.
Minister. O God, make clean our hearts within us.
Answer. And take not thy Holy Spirit from us.
Morning Prayer
17
¶ Then shall follow the Collect of the Day, except when the Communion
Service is read; and then the Collect for the Day shall be
omitted here.
A Collect for Peace.
O GOD, who art the author of peace and lover of concord,
in knowledge of whom standeth our eternal life,
whose service is perfect freedom; Defend us thy humble
servants in all assaults of our enemies; that we, surely trusting
in thy defence, may not fear the power of any adversaries,
through the might of Jesus Christ our Lord. Amen.
A Collect for Grace.
O LORD, our heavenly Father, Almighty and everlasting
God, who hast safely brought us to the beginning of
this day; Defend us in the same with thy mighty power;
and grant that this day we fall into no sin, neither run into
any kind of danger; but that all our doings, being ordered
by thy governance, may be righteous in thy sight; through
Jesus Christ our Lord. Amen.
¶ The following Prayers shall be omitted here when the Litany is said,
and may be omitted when the Holy Communion is to follow.
¶ And Note, That the Minister may here end the Morning Prayer with
such general intercessions taken out of this Book, as he shall think fit,
or with the Grace.
A Prayer for The President of the United States,
and all in Civil Authority.
O LORD, our heavenly Father, the high and mighty
Ruler of the universe, who dost from thy throne behold
all the dwellers upon earth; Most heartily we beseech
thee, with thy favour to behold and bless thy servant The
President of the United States, and all others in authority;
and so replenish them with the grace of thy Holy Spirit,
that they may always incline to thy will, and walk in thy way.
Morning Prayer
18
Endue them plenteously with heavenly gifts; grant them in
health and prosperity long to live; and finally, after this life,
to attain everlasting joy and felicity; through Jesus Christ
our Lord. Amen.
¶ Or this.
O LORD our Governor, whose glory is in all the world;
We commend this nation to thy merciful care, that
being guided by thy Providence, we may dwell secure in
thy peace. Grant to The President of the United States,
and to all in authority, wisdom and strength to know and to
do thy will. Fill them with the love of truth and righteousness;
and make them ever mindful of their calling to serve
this people in thy fear; through Jesus Christ our Lord,
who liveth and reigneth with thee and the Holy Ghost, one
God, world without end. Amen.
A Prayer for the Clergy and People.
ALMIGHTY and everlasting God, from whom cometh
every good and perfect gift; Send down upon our
Bishops, and other Clergy, and upon the Congregations
committed to their charge, the healthful Spirit of thy grace;
and, that they may truly please thee, pour upon them the
continual dew of thy blessing. Grant this, O Lord, for the
honour of our Advocate and Mediator, Jesus Christ. Amen.
A Prayer for all Conditions of Men.
O GOD, the Creator and Preserver of all mankind, we
humbly beseech thee for all sorts and conditions
of men; that thou wouldest be pleased to make thy ways
known unto them, thy saving health unto all nations. More
especially we pray for thy holy Church universal; that it
may be so guided and governed by thy good Spirit, that all
who profess and call themselves Christians may be led into
Morning Prayer
19
the way of truth, and hold the faith in unity of spirit, in the
bond of peace, and in righteousness of life. Finally, we commend
to thy fatherly goodness all those who,
are any ways afflicted, or distressed, in mind,
body, or estate; [* especially those for whom our
prayers are desired;] that it may please thee to
comfort and relieve them, according to their
several necessities; giving them patience under their sufferings,
and a happy issue out of all their afflictions. And this
we beg for Jesus Christ’s sake. Amen.
A General Thanksgiving.
ALMIGHTY God, Father of all mercies, we, thine unworthy
servants, do give thee most humble and hearty
thanks for all thy goodness and loving-kindness
to us, and to all men; [* particularly to those who
desire now to offer up their praises and thanksgivings
for thy late mercies vouchsafed unto them.]
We bless thee for our creation, preservation,
and all the blessings of this life; but above all,
for thine inestimable love in the redemption of the world
by our Lord Jesus Christ; for the means of grace, and for
the hope of glory. And, we beseech thee, give us that due
sense of all thy mercies, that our hearts may be unfeignedly
thankful; and that we show forth thy praise, not only with
our lips, but in our lives, by giving up our selves to thy
service, and by walking before thee in holiness and righteousness
all our days; through Jesus Christ our Lord, to
whom, with thee and the Holy Ghost, be all honour and
glory, world without end. Amen.
¶ Note, That the General Thanksgiving may be said by the Congregation
with the Minister.
* This may
be said when
any desire the
prayers of the
Congregation.
* This may be
said when any
desire to return
thanks for mercies
vouchsafed
to them.
Morning Prayer
20
A Prayer of St. Chrysostom.
ALMIGHTY God, who hast given us grace at this time
with one accord to make our common supplications
unto thee; and dost promise that when two or three are
gathered together in thy Name thou wilt grant their requests;
Fulfil now, O Lord, the desires and petitions of thy
servants, as may be most expedient for them; granting us
in this world knowledge of thy truth, and in the world to
come life everlasting. Amen.
2 Cor. xiii. 14.
THE grace of our Lord Jesus Christ, and the love of
God, and the fellowship of the Holy Ghost, be with
us all evermore. Amen.
¶ Here endeth the Order of Morning Prayer.
21
The Order for
Daily Evening Prayer
& The Minister shall begin the Evening Prayer by reading one or more
of the following Sentences of Scripture; and then he shall say that
which is written after them. But he may, at his discretion, pass at
once from the Sentences to the Lord’s Prayer.
& And Note, that when the Confession and Absolution are omitted,
the Minister may, after the Sentences, pass to the Versicles, O Lord
open thou our lips, etc., in which case the Lord’s Prayer shall be said
with the other prayers, immediately after The Lord be with you, etc.,
and before the Versicles and Responses which follow. THE Lord is in his holy temple: let all the earth
keep silence before him. Hab. ii. 20.
Lord, I have loved the habitation of thy house,
and the place where thine honour dwelleth. Psalm
xxvi. 8.
Let my prayer be set forth in thy sight as the incense;
and let the lifting up of my hands be an evening sacrifice.
Psalm cxli. 2.
O worship the LORD in the beauty of holiness; let the
whole earth stand in awe of him. Psalm xcvi. 9.
Let the words of my mouth, and the meditation of my
heart, be alway acceptable in thy sight, O Lord, my strength
and my redeemer. Psalm xix. 14.
Watch ye, for ye know not when the master of
the house cometh, at even, or at midnight, or at
the XXXX-crowing, or in the morning: lest coming suddenly
he find you sleeping. St. Mark xiii. 35, 36.
Behold, the tabernacle of God is with men,
and he will dwell with them, and they shall be
his people, and God himself shall be with them, and be
their God. Rev. xxi. 3.
22
The Gentiles shall come to thy light, and kings
to the brightness of thy rising. Isaiah lx. 3.
I acknowledge my transgressions, and my sin is ever
before me. Psalm li. 3.
To the Lord our God belong mercies and forgivenesses,
though we have rebelled against him; neither have we
obeyed the voice of the Lord our God, to walk in his laws
which he set before us. Dan. ix. 9, 10.
If we say that we have no sin, we deceive ourselves,
and the truth is not in us; but if we confess our sins, God
is faithful and just to forgive us our sins, and to cleanse us
from all unrighteousness. 1 St. John i. 8, 9.
All we like sheep have gone astray; we have
turned every one to his own way; and the
Lord hath laid on him the iniquity of us all. Isaiah liii. 6.
Thanks be to God, which giveth us the victory
through our Lord Jesus Christ. 1 Cor. xv. 57.
If ye then be risen with Christ, seek those things which
are above, where Christ sitteth on the right hand of God.
Col. iii. 1.
Christ is not entered into the holy places made
with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of
God for us. Heb. ix. 24.
There is a river, the streams whereof shall
make glad the city of God, the holy place of
the tabernacles of the Most High. Psalm xlvi. 4.
The Spirit and the bride say, Come. And let him that
heareth say, Come. And let him that is athirst come. And
whosoever will, let him take the water of life freely.
Rev. xxii. 17.
Holy, holy, holy, is the Lord of hosts: the
whole earth is full of his glory. Isaiah vi. 3.
Evening Prayer
23
LET us humbly confess our sins unto Almighty God.
¶ Or else he shall say as followeth.
DEARLY beloved brethren, the Scripture moveth us, in
sundry places, to acknowledge and confess our manifold
sins and wickedness; and that we should not dissemble
nor cloak them before the face of Almighty God our
heavenly Father; but confess them with an humble, lowly,
penitent, and obedient heart; to the end that we may obtain
forgiveness of the same, by his infinite goodness and
mercy. And although we ought, at all times, humbly to
acknowledge our sins before God; yet ought we chiefly so
to do, when we assemble and meet together to render thanks
for the great benefits that we have received at his hands,
to set forth his most worthy praise, to hear his most holy
Word, and to ask those things which are requisite and necessary,
as well for the body as the soul. Wherefore I pray
and beseech you, as many as are here present, to accompany
me with a pure heart, and humble voice, unto the
throne of the heavenly grace, saying—
A General Confession.
¶ To be said by the whole Congregation, after the Minister, all kneeling.
ALMIGHTY and most merciful Father; We have erred,
and strayed from thy ways like lost sheep. We have
followed too much the devices and desires of our own
hearts. We have offended against thy holy laws. We have
left undone those things which we ought to have done;
And we have done those things which we ought not to
have done; And there is no health in us. But thou, O Lord,
have mercy upon us, miserable offenders. Spare thou those.
O God, who confess their faults. Restore thou those who
are penitent; According to thy promises declared unto
Evening Prayer
24
mankind In Christ Jesus our Lord. And grant, O most merciful
Father, for his sake; That we may hereafter live a
godly, righteous, and sober life, To the glory of thy holy
Name. Amen.
The Declaration of Absolution, or Remission of Sins.
¶ To be made by the Priest alone, standing; the People still kneeling.
ALMIGHTY God, the Father of our Lord Jesus Christ,
who desireth not the death of a sinner, but rather
that he may turn from his wickedness and live, hath given
power, and commandment, to his Ministers, to declare and
pronounce to his people, being penitent, the Absolution
and Remission of their sins. He pardoneth and absolveth all
those who truly repent, and unfeignedly believe his holy
Gospel.
Wherefore let us beseech him to grant us true repentance,
and his Holy Spirit, that those things may please
him which we do at this present; and that the rest of our
life hereafter may be pure and holy; so that at the last we
may come to his eternal joy; through Jesus Christ our Lord.
Amen.
¶ Or this.
THE Almighty and merciful Lord grant you Absolution
and Remission of all your sins, true repentance,
amendment of life, and the grace and consolation of his
Holy Spirit. Amen.

& Then the Minister shall kneel, and say the Lord’s Prayer; the People
still kneeling, and repeating it with him.
OUR Father, who art in heaven, Hallowed be thy Name.
Thy kingdom come. Thy will be done, On earth as it
is in heaven. Give us this day our daily bread. And forgive
us our trespasses, As we forgive those who trespass against
Evening Prayer
25
us. And lead us not into temptation, But deliver us from
evil. For thine is the kingdom, and the power, and the
glory, for ever and ever. Amen.
¶ Then likewise he shall say,
O Lord, open thou our lips.
Answer. And our mouth shall show forth thy praise.
¶ Here, all standing up, the Minister shall say,
Glory be to the Father, and to the Son, and to the Holy
Ghost;
Answer. As it was in the beginning, is now, and ever shall
be, world without end. Amen.
Minister. Praise ye the Lord.
Answer. The Lord’s Name be praised.
& Then shall follow a Portion of the Psalms, according to the Use of
this Church. And at the end of every Psalm, and likewise at the end
of the Magnificat, Cantate Domino, Bonum est confiteri, Nunc dimittus,
Deus misereatur, Benedic, anima mea, shall be sung or said the
Gloria Patri; and at the end of the whole portion or Selection of
Psalms for the day, shall be sung or said the Gloria Patri, or else the
Gloria in excelsis, as followeth.
Gloria in excelsis.
GLORY be to God on high, and on earth peace, good
will towards men. We praise thee, we bless thee, we
worship thee, we glorify thee, we give thanks to thee for
thy great glory, O Lord God, heavenly King, God the
Father Almighty.
O Lord, the only-begotten Son, Jesus Christ; O Lord
God, Lamb of God, Son of the Father, that takest away
the sins of the world, have mercy upon us. Thou that takest
away the sins of the world, receive our prayer. Thou
that sittest at the right hand of God the Father, have
mercy upon us.
Evening Prayer
26
For thou only art holy; thou only art the Lord; thou
only, O Christ, with the Holy Ghost, art most high in the
glory of God the Father. Amen.
¶ Then shall be read the First Lesson according to the Table or Calendar.
¶ After which shall be sung or said the Hymn called Magnificat, as
followeth.
& But, Note, That the Minister, at his discretion, may omit one of the
Lessons in Evening Prayer, the Lesson read being followed by one
of the Evening Canticles.
Magnificat. St. Luke i. 46.
MY soul doth magnify the Lord, * and my spirit hath
rejoiced in God my Saviour.
For he hath regarded * the lowliness of his handmaiden.
For behold, from henceforth * all generations shall call
me blessed.
For he that is mighty hath magnified me; * and holy is
his Name.
And his mercy is on them that fear him * throughout
all generations.
He hath showed strength with his arm; * he hath scattered
the proud in the imagination of their hearts.
He hath put down the mighty from their seat, * and
hath exalted the humble and meek.
He hath filled the hungry with good things; * and the
rich he hath sent empty away.
He remembering his mercy hath holpen his servant
Israel; * as he promised to our forefathers, Abraham and his
seed, for ever.

I don't listen to Bill and Kerry much anymore -- yet both of them and their guests made me think -- regardless of any alleged disinformation. I doubt that very many REAL insiders would dare cross their handlers -- and if they do reveal information, I suspect that they are authorized to do so, at the highest levels -- and told specifically what to say, and what not to say. This is all a Big and Most-Dangerous Game. What continues to bother me, is that all of this seems to be a big joke to some, and that they don't give a damn about misery and suffering. The more, the better -- right??? I am presently very disillusioned by both Divinity and Humanity. I am NOT a happy-camper. I'm seeing a train-wreck in the near future -- regardless of what we do, or don't do -- and there will be plenty of blame dished-out -- with very few (if any) accepting responsibility. Some things never change.

26
For thou only art holy; thou only art the Lord; thou
only, O Christ, with the Holy Ghost, art most high in the
glory of God the Father. Amen.

¶ Then shall be read the First Lesson according to the Table or Calendar.
¶ After which shall be sung or said the Hymn called Magnificat, as
followeth.
& But, Note, That the Minister, at his discretion, may omit one of the
Lessons in Evening Prayer, the Lesson read being followed by one
of the Evening Canticles.
Magnificat. St. Luke i. 46.
MY soul doth magnify the Lord, * and my spirit hath
rejoiced in God my Saviour.
For he hath regarded * the lowliness of his handmaiden.
For behold, from henceforth * all generations shall call
me blessed.
For he that is mighty hath magnified me; * and holy is
his Name.
And his mercy is on them that fear him * throughout
all generations.
He hath showed strength with his arm; * he hath scattered
the proud in the imagination of their hearts.
He hath put down the mighty from their seat, * and
hath exalted the humble and meek.
He hath filled the hungry with good things; * and the
rich he hath sent empty away.
He remembering his mercy hath holpen his servant
Israel; * as he promised to our forefathers, Abraham and his
seed, for ever.

Evening Prayer
27
¶ Or this Psalm.
Cantate Domino. Psalm xcviii.
O SING unto the Lord a new song; * for he hath done
marvellous things.
With his own right hand, and with his holy arm, * hath
he gotten himself the victory.
The Lord declared his salvation; * his righteousness hath
he openly showed in the sight of the heathen.
He hath remembered his mercy and truth toward the
house of Israel; * and all the ends of the world have seen
the salvation of our God.
Show yourselves joyful unto the Lord, all ye lands; *
sing, rejoice, and give thanks.
Praise the Lord upon the harp; * sing to the harp with
a psalm of thanksgiving.
With trumpets also and shawms, * O show yourselves
joyful before the Lord, the King.
Let the sea make a noise, and all that therein is; * the
round world, and they that dwell therein.
Let the floods clap their hands, and let the hills be joyful
together before the Lord; * for he cometh to judge the
earth.
With righteousness shall he judge the world, * and the
peoples with equity.

¶ Or this.
Bonum est confiteri. Psalm xcii.
IT is a good thing to give thanks unto the Lord, * and to
sing praises unto thy Name, O Most Highest;
To tell of thy loving-kindness early in the morning, * and
of thy truth in the night season;
Upon an instrument of ten strings, and upon the lute; *
upon a loud instrument, and upon the harp.
Evening Prayer
28
For thou, Lord, hast made me glad through thy works; *
and I will rejoice in giving praise for the operations of thy
hands.
¶ Then a lesson of the New Testament, as it is appointed.
& And after that shall be sung or said the Hymn called the Nunc dimittis,
as followeth.
Nunc dimittis. St. Luke ii. 29.
LORD, now lettest thou thy servant depart in peace, * according
to thy word.
For mine eyes have seen * thy salvation,
Which thou hast prepared * before the face of all people;
To be a light to lighten the Gentiles, * and to be the
glory of thy people Israel.
¶ Or else this Psalm.
Deus misereatur. Psalm lxvii.
GOD be merciful unto us, and bless us, * and show us the
light of his countenance, and be merciful unto us;
That thy way may be known upon earth, * thy saving
health among all nations.
Let the peoples praise thee, O God; * yea, let all the
peoples praise thee.
O let the nations rejoice and be glad; * for thou shalt
judge the folk righteously, and govern the nations upon
earth.
Let the peoples praise thee, O God; * yea, let all the
peoples praise thee.
Then shall the earth bring forth her increase; * and God,
even our own God, shall give us his blessing.
God shall bless us; * and all the ends of the world shall
fear him.
Evening Prayer
29
¶ Or this.
Benedic, anima mea. Psalm ciii.
PRAISE the Lord, O my soul; * and all that is within me,
praise his holy Name.
Praise the Lord, O my soul, * and forget not all his benefits:
Who forgiveth all thy sin, * and healeth all thine infirmities;
Who saveth thy life from destruction, * and crowneth
thee with mercy and loving-kindness.
O praise the Lord, ye angels of his, ye that excel in
strength; * ye that fulfil his commandment, and hearken unto
the voice of his word.
O praise the Lord, all ye his hosts; * ye servants of his
that do his pleasure.
O speak good of the Lord, all ye works of his, in all
places of his dominion: * praise thou the Lord, O my soul.
¶ Then shall be said the Apostle’s Creed by the Minister and the People,
standing. And any Churches may, instead of the words, He descended
into Hell, use the words, He went into the place of departed
spirits, which are considered as words of the same meaning in the
Creed.
I BELIEVE in God the Father Almighty, Maker of heaven
and earth:
And in Jesus Christ his only Son our Lord: Who was
conceived by the Holy Ghost, Born of the Virgin Mary:
Suffered under Pontius Pilate, Was crucified, dead, and
buried: He descended into hell; The third day he rose again
from the dead: He ascended into heaven, And sitteth on the
right hand of God the Father Almighty: From thence he
shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church;
The Communion of Saints: The Forgiveness of sins: The
Evening Prayer
30
Resurrection of the body: And the Life everlasting. Amen.
¶ Or the Creed commonly called the Nicene.
I BELIEVE in one God the Father Almighty, Maker of
heaven and earth, And of all things visible and invisible:
And in one Lord Jesus Christ, the only-begotten Son of
God; Begotten of his Father before all worlds, God of God,
Light of Light, Very God of Very God: Begotten, not made;
Being of one substance with the Father; By whom all things
were made: Who for us men and for our salvation came
down from heaven, And was incarnate by the Holy Ghost
of the Virgin Mary, And was made man: And was crucified
also for us under Pontius Pilate; He suffered and was buried:
And the third day he rose again according to the Scriptures:
And ascended into heaven, And sitteth on the right hand of
God the Father: And he shall come again, with glory, to judge
both the quick and the dead; Whose kingdom shall have no
end.
And I believe in the Holy Ghost, The Lord, and Giver
of Life, Who proceedeth from the Father and the Son;
Who with the Father and the Son together is worshipped
and glorified; Who spoke by the Prophets: And I believe
one Catholic and Apostolic Church: I acknowledge one
Baptism for the remission of sins: And I look for the Resurrection
of the dead: And the Life of the world to come.
Amen.
& And after that, these Prayers following, the People devoutly kneeling;
the Minister first pronouncing,
The Lord be with you.
Answer. And with thy spirit.
Minister. Let us pray.
¶ Here, if it hath not already been said, shall follow the Lord’s Prayer.
Evening Prayer
31
Minister. O Lord, show thy mercy upon us.
Answer. And grant us thy salvation.
Minister. O Lord, save the State.
Answer. And mercifully hear us when we call upon thee.
Minister. Endue thy Ministers with righteousness.
Answer. And make thy chosen people joyful.
Minister. O Lord, save thy people.
Answer. And bless thine inheritance.
Minister. Give peace in our time, O Lord.
Answer. For it is thou, Lord, only, that makest us dwell
in safety.
Minister. O God, make clean our hearts within us.
Answer. And take not thy Holy Spirit from us.
& Then shall be said the Collect for the Day, and after that the Collects
and Prayers following.
A Collect for Peace.
O GOD, from whom all holy desires, all good counsels,
and all just works do proceed; Give unto thy servants
that peace which the world cannot give; that our hearts
may be set to obey thy commandments, and also that by
thee, we, being defended from the fear of our enemies, may
pass our time in rest and quietness; through the merits of
Jesus Christ our Saviour. Amen.
A Collect for Aid against Perils.
LIGHTEN our darkness, we beseech thee, O Lord; and by
thy great mercy defend us from all perils and dangers
of this night; for the love of thy only Son, our Saviour,
Jesus Christ. Amen.
¶ In places where it may be convenient, here followeth the Anthem.
& The Minister may here end the Evening Prayer, with such Prayer,
or Prayers, taken out of this Book, as he shall think fit.
Evening Prayer
32
A Prayer for The President of the United States,
and all in Civil Authority.
ALMIGHTY God, whose kingdom is everlasting and
power infinite; Have mercy upon this whole land; and
so rule the hearts of thy servants The President of the
United States, The Governor of this State, and all others in
authority, that they, knowing whose ministers they are,
may above all things seek thy honour and glory; and that
we and all the People, duly considering whose authority
they bear, may faithfully and obediently honour them, according
to thy blessed Word and ordinance; through Jesus
Christ our Lord, who with thee and the Holy Ghost liveth
and reigneth ever, one God, world without end. Amen.
A Prayer for the Clergy and People.
ALMIGHTY and everlasting God, from whom cometh
every good and perfect gift; Send down upon our
Bishops, and other Clergy, and upon the Congregations
committed to their charge, the healthful Spirit of thy grace;
and, that they may truly please thee, pour upon them the
continual dew of thy blessing. Grant this, O Lord, for the
honour of our Advocate and Mediator, Jesus Christ. Amen.
A Prayer for all C onditions of Men.
O GOD, the Creator and Preserver of all mankind, we
humbly beseech thee for all sorts and conditions of
men; that thou wouldest be pleased to make thy ways
known unto them, thy saving health unto all nations. More
especially we pray for thy holy Church universal; that it
may be so guided and governed by thy good Spirit, that all
who profess and call themselves Christians may be led into
the way of truth, and hold the faith in unity of spirit, in the
bond of peace, and in righteousness of life. Finally, we comEvening
Prayer
33
mend to thy fatherly goodness all those who
are any ways afflicted, or distressed, in mind,
body, or estate; [* especially those for whom our
prayers are desired;] that it may please thee to
comfort and relieve them, according to their
several necessities; giving them patience under their sufferings,
and a happy issue out of all their afflictions. And this
we beg for Jesus Christ’s sake. Amen.
A General Thanksgiving.
ALMIGHTY God, Father of all mercies, we, thine unworthy
servants, do give thee most humble and hearty
thanks for all thy goodness and loving-kindness
to us, and to all men; [* particularly to those who
desire now to offer up their praises and thanksgivings
for thy late mercies vouchsafed unto them.]
We bless thee for our creation, preservation,
and all the blessings of this life; but above all,
for thine inestimable love in the redemption of the world
by our Lord Jesus Christ; for the means of grace, and for
the hope of glory. And, we beseech thee, give us that due
sense of all thy mercies, that our hearts may be unfeignedly
thankful; and that we show forth thy praise, not only with
our lips, but in our lives, by giving up our selves to thy
service, and by walking before thee in holiness and righteousness
all our days; through Jesus Christ our Lord, to
whom, with thee and the Holy Ghost, be all honour and
glory, world without end. Amen.

& Note, That the General Thanksgiving may be said by the Congregation
and the Minister.
* This may
be said when
any desire the
prayers of the
Congregation.
* This may be
said when any
desire to return
thanks for
mercies vouchsafed
to them.
Evening Prayer
34
A Prayer of St. Chrysostom.
ALMIGHTY God, who hast given us grace at this time
with one accord to make our common supplications
unto thee; and dost promise that when two or three are
gathered together in thy Name thou wilt grant their requests;
Fulfil now, O Lord, the desires and petitions of thy
servants, as may be most expedient for them; granting us
in this world knowledge of thy truth, and in the world to
come life everlasting. Amen.

2 Cor. xiii. 14.
The grace of our Lord Jesus Christ, and the love of
God, and the fellowship of the Holy Ghost, be with
us all evermore. Amen.
¶ Here endeth The Order of Evening Prayer.
Prayers and Thanksgivings
35
PRAYERS.
& To be used before the Prayer for all Conditions of Men, or, when
that is not said, before the final Prayer of Thanksgiving or of Blessing,
or before the Grace.

A Prayer for Congress.
¶To be used during their Session. MOST gracious God, we humbly beseech thee, as
for the people of these United States in general,
so especially for their Senate and Representatives
in Congress assembled; that thou wouldest
be pleased to direct and prosper all their consultations, to
the advancement of thy glory, the good of thy Church, the
safety, honour, and welfare of thy people; that all things
may be so ordered and settled by their endeavours, upon
the best and surest foundations, that peace and happiness,
truth and justice, religion and piety, may be established
among us for all generations. These and all other necessaries,
for them, for us, and thy whole Church, we humbly beg
in the Name and mediation of Jesus Christ, our most blessed
Lord and Saviour. Amen.

For a State Legislature.
O GOD, the fountain of wisdom, whose statutes are good
and gracious and whose law is truth; We beseech thee
so to guide and bless the Legislature of this State, that it
may ordain for our governance only such things as please
thee, to the glory of thy Name and the welfare of the people;
through Jesus Christ, thy Son, our Lord. Amen.

For Courts of Justice.
ALMIGHTY God, who sittest in the throne judging
right; We humbly beseech thee to bless the courts of
Prayers
36
justice and the magistrates in all this land; and give unto
them the spirit of wisdom and understanding, that they may
discern the truth, and impartially administer the law in the
fear of thee alone; through him who shall come to be our
Judge, thy Son, our Saviour Jesus Christ. Amen.

For Our Country.
ALMIGHTY God, who hast given us this good land for
our heritage; We humbly beseech thee that we may
always prove ourselves a people mindful of thy favour and
glad to do thy will. Bless our land with honourable industry,
sound learning, and pure manners. Save us from violence,
discord, and confusion; from pride and arrogancy, and from
every evil way. Defend our liberties, and fashion into one
united people the multitudes brought hither out of many
kindreds and tongues. Endue with the spirit of wisdom those
to whom in thy Name we entrust the authority of government,
that there may be justice and peace at home, and that,
through obedience to thy law, we may show forth thy praise
among the nations of the earth. In the time of prosperity,
fill our hearts with thankfulness, and in the day of trouble,
suffer not our trust in thee to fail; all which we ask through
Jesus Christ our Lord. Amen.

A Prayer to be used at the Meetings of Convention.
ALMIGHTY and everlasting God, who by thy Holy Spirit
didst preside in the Council of the blessed Apostles,
and hast promised, through thy Son Jesus Christ, to be with
thy Church to the end of the world; We beseech thee to be
with the Council of thy Church here assembled in thy Name
and Presence. Save us from all error, ignorance, pride, and
prejudice; and of thy great mercy vouchsafe, we beseech
thee, so to direct, sanctify, and govern us in our work, by the
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mighty power of the Holy Ghost, that the comfortable Gospel
of Christ may be truly preached, truly received, and truly
followed, in all places, to the breaking down the kingdom of
sin, Satan, and death; till at length the whole of thy dispersed
sheep, being gathered into one fold, shall become partakers
of ever-lasting life; through the merits and death of Jesus
Christ our Saviour. Amen.

¶ During, or before, the session of any General or Diocesan Convention,
the above Prayer may be used by all Congregations of this Church,
or of the Diocese concerned; the clause, here assembled in thy Name,
being changed to now assembled (or about to assemble) in thy
Name and Presence; and the clause, govern us in our work, to
govern them in their work.

For the Church.
O GRACIOUS Father, we humbly beseech thee for thy
holy Catholic Church; that thou wouldest be pleased
to fill it with all truth, in all peace. Where it is corrupt, purify
it; where it is in error, direct it; where in any thing it is
amiss, reform it. Where it is right, establish it; where it is in
want, provide for it; where it is divided, reunite it; for the
sake of him who died and rose again, and ever liveth to make
intercession for us, Jesus Christ, thy Son, our Lord. Amen.

For the Unity of God’s People.
O GOD, the Father of our Lord Jesus Christ, our only
Saviour, the Prince of Peace; Give us grace seriously
to lay to heart the great dangers we are in by our unhappy
divisions. Take away all hatred and prejudice, and whatsoever
else may hinder us from godly union and concord: that as
there is but one Body and one Spirit, and one hope of our
calling, one Lord, one Faith, one Baptism, one God and Father
of us all, so we may be all of one heart and of one soul,
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ity, and may with one mind and one mouth glorify thee;
through Jesus Christ our Lord. Amen.

For Missions.
O GOD, who hast made of one blood all nations of men
for to dwell on the face of the whole earth, and didst
send thy blessed Son to preach peace to them that are far off
and to them that are nigh; Grant that all men everywhere
may seek after thee and find thee. Bring the nations into thy
fold, pour out thy Spirit upon all flesh, and hasten thy kingdom;
through the same thy Son Jesus Christ our Lord. Amen.

¶ Or this.
ALMIGHTY God, whose compassions fail not, and whose
loving-kindness reacheth unto the world’s end; We give
thee humble thanks for opening heathen lands to the light
of thy truth; for making paths in the deep waters and highways
in the desert; and for planting thy Church in all the
earth. Grant, we beseech thee, unto us thy servants, that with
lively faith we may labour abundantly to make known to all
men thy blessed gift of eternal life; through Jesus Christ our
Lord. Amen.

For those who are to be admitted into Holy Orders.
¶ To be used in the Weeks preceding the stated Times of Ordination.
ALMIGHTY God, our heavenly Father, who hast purchased
to thyself an universal Church by the precious
blood of thy dear Son; Mercifully look upon the same, and
at this time so guide and govern the minds of thy servants
the Bishops and Pastors of thy flock, that they may lay hands
suddenly on no man, but faithfully and wisely make choice
of fit persons, to serve in the sacred Ministry of thy Church.
And to those who shall be ordained to any holy function,
give thy grace and heavenly benediction; that both by their
life and doctrine they may show forth thy glory, and set forward
the salvation of all men; through Jesus Christ our Lord.
Amen.

¶ Or this.
ALMIGHTY God, the giver of all good gifts, who of thy
divine providence hast appointed divers Orders in thy
Church; Give thy grace, we humbly beseech thee, to all
those who are to be called to any office and administration
in the same; and so replenish them with the truth of thy
doctrine, and endue them with innocency of life, that they
may faithfully serve before thee, to the glory of thy great
Name, and the benefit of thy holy Church; through Jesus
Christ our Lord. Amen.

For the Increase of the Ministry.
O ALMIGHTY God, look mercifully upon the world
which thou hast redeemed by the blood of thy dear
Son, and incline the hearts of many to dedicate themselves
to the sacred Ministry of thy Church; through the same thy
Son Jesus Christ our Lord. Amen.

What might it be like to have access to the REAL 'X-FILES' in the Vatican, the City of London, Washington DC, and the Dark-Side of the Moon???!!! I'm just playing games on this thread. How can I possibly know what's REALLY going on??? If I were exposed to the REAL TRUTH, I would probably degenerate from Neurotic to Psychotic very, very quickly. I have sometimes referred to Secret Mental Institutions for those who 'know too much' -- who couldn't handle the insanity -- and I really think these places exist. I think things are REALLY BAD in this solar system -- and perhaps throughout the universe. I understand Traditional Theology and Liturgy. I understand the more upbeat Mega-Church Phenomenon. I desire Upbeat Traditional Theology and Liturgy (with a contemporary twist) -- yet the REAL TRUTH of our situation seems to be VERY DARK. My wandering and rambling should NOT be interpreted as where I want things to end-up in twenty years. I'm more idealistic than you can imagine -- yet I think it exceedingly important to FACE REALITY -- and to consider ALL of the possibilities. I do NOT consider the 1928 'Book of Common Prayer' and the 1788 'Federalist Papers' to be the Grand Ideal of the Ages -- or the Last Word -- but I wish for a critical mass of thoughtful humans (and other than humans) to carefully and devotionally consider an integration of the two -- as a mental and spiritual excercise -- which might lead to lasting and satisfying political and religious solutions. I do NOT wish to kick sand in the faces of the Roman Catholics -- yet the phenomenon of the Roman Empire and Church is a mixture of Good and Evil -- Agony and Ecstasy -- which MUST be properly analyzed and managed. It might be the most significant component of human history -- whether we like it, or not. This is NOT fun and easy territory -- to say the least. People who don't think about all of this madness seem to be SO much happier than those who try to solve the solar system's problems. I seem to keep sinking lower and lower -- as I attempt to lift the human-race higher and higher. This is a thankless job -- but some of us have to do it -- or do we??? If it's not appreciated -- why do it???

For Fruitful Seasons.
¶ To be used on Rogation Sunday and the Rogation Days.
ALMIGHTY God, who hast blessed the earth that it should
be fruitful and bring forth whatsoever is needful for the
life of man, and hast commanded us to work with quietness,
and eat our own bread; Bless the labours of the husbandman,
and grant such seasonable weather that we may gather in the
fruits of the earth, and ever rejoice in thy goodness, to the
praise of thy holy Name; through Jesus Christ our Lord.
Amen.
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¶ Or this.
O GRACIOUS Father, who openest thine hand and fillest
all things living with plenteousness; We beseech
thee of thine infinite goodness to hear us, who now make our
prayers and supplications unto thee. Remember not our sins,
but thy promises of mercy. Vouchsafe to bless the lands and
multiply the harvests of the world. Let thy breath go forth
that it may renew the face of the earth. Show thy lovingkindness,
that our land may give her increase; and so fill us
with good things that the poor and needy may give thanks
unto thy Name; through Christ our Lord. Amen.
For Rain.
O GOD, heavenly Father, who by thy Son Jesus Christ
hast promised to all those who seek thy kingdom, and
the righteousness thereof, all things necessary to their bodily
sustenance; Send us, we beseech thee, in this our necessity,
such moderate rain and showers, that we may receive the
fruits of the earth to our comfort, and to thy honour; through
Jesus Christ our Lord. Amen.
For Fair Weather.
ALMIGHTY and most merciful Father, we humbly beseech
thee, of thy great goodness, to restrain those immoderate
rains, wherewith thou hast afflicted us. And we
pray thee to send us such seasonable weather, that the earth
may, in due time, yield her increase for our use and benefit;
through Jesus Christ our Lord. Amen.
In Time of Dearth and Famine.
O GOD, heavenly Father, whose gift it is that the rain
doth fall, and the earth bring forth her increase; Behold,
we beseech thee, the afflictions of thy people; increase the
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fruits of the earth by thy heavenly benediction; and grant that
the scarcity and dearth, which we now most justly suffer for
our sins, may, through thy goodness, be mercifully turned
into plenty; for the love of Jesus Christ our Lord, to whom,
with thee and the Holy Ghost, be all honour and glory, now
and for ever. Amen.
In Time of War and Tumults.
O ALMIGHTY God, the supreme Governor of all things,
whose power no creature is able to resist, to whom it
belongeth justly to punish sinners, and to be merciful to
those who truly repent; Save and deliver us, we humbly beseech
thee, from the hands of our enemies; that we, being
armed with thy defence, may be preserved evermore from
all perils, to glorify thee, who art the only giver of all victory;
through the merits of thy Son, Jesus Christ our Lord.
Amen.
In Time of Calamity.
O GOD, merciful and compassionate, who art ever ready
to hear the prayers of those who put their trust in thee;
Graciously hearken to us who call upon thee, and grant us
thy help in this our need; through Jesus Christ our Lord.
Amen.
For the Army.
O LORD God of Hosts, stretch forth, we pray thee, thine
almighty arm to strengthen and protect the soldiers
of our country. Support them in the day of battle, and in
the time of peace keep them safe from all evil; endue them
with courage and loyalty; and grant that in all things they
may serve without reproach; through Jesus Christ our Lord.
Amen.
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For the Navy.
O ETERNAL Lord God, who alone spreadest out the
heavens, and rulest the raging of the sea; Vouchsafe
to take into thy almighty and most gracious protection our
country’s Navy, and all who serve therein. Preserve them
from the dangers of the sea, and from the violence of the
enemy; that they may be a safeguard unto the United States
of America, and a security for such as pass on the seas upon
their lawful occasions; that the inhabitants of our land may
in peace and quietness serve thee our God, to the glory of
thy Name; through Jesus Christ our Lord. Amen.
Memorial Days.
ALMIGHTY God, our heavenly Father, in whose hands
are the living and the dead; We give thee thanks for
all those thy servants who have laid down their lives in the
service of our country. Grant to them thy mercy and the
light of thy presence, that the good work which thou hast
begun in them may be perfected; through Jesus Christ thy
Son our Lord. Amen.
For Schools, Colleges, and Universities.
ALMIGHTY God, we beseech thee, with thy gracious favour
to behold our universities, colleges, and schools,
that knowledge may be increased among us, and all good
learning flourish and abound. Bless all who teach and all who
learn; and grant that in humility of heart they may ever look
unto thee, who art the fountain of all wisdom; through Jesus
Christ our Lord. Amen.
For Religious Education.
ALMIGHTY God, our heavenly Father, who hast committed
to thy holy Church the care and nurture of thy
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children; Enlighten with thy wisdom those who teach and
those who learn, that, rejoicing in the knowledge of thy
truth, they may worship thee and serve thee from generation
to generation; through Jesus Christ our Lord. Amen.
For Children.
O LORD Jesus Christ, who dost embrace children with
the arms of thy mercy, and dost make them living
members of thy Church; Give them grace, we pray thee,
to stand fast in thy faith, to obey thy word, and to abide in
thy love; that, being made strong by thy Holy Spirit, they
may resist temptation and overcome evil, and may rejoice
in the life that now is, and dwell with thee in the life that is
to come; through thy merits, O merciful Saviour, who with
the Father and the Holy Ghost livest and reignest one God,
world without end. Amen.
For those about to be Confirmed.
O GOD, who through the teaching of thy Son Jesus
Christ didst prepare the disciples for the coming of
the Comforter; Make ready, we beseech thee, the hearts
and minds of thy servants who at this time are seeking to be
strengthened by the gift of the Holy Spirit through the laying
on of hands, that, drawing near with penitent and faithful
hearts, they may evermore be filled with the power of
his divine indwelling; through the same Jesus Christ our
Lord. Amen.
For Christian Service.
O LORD, our heavenly Father, whose blessed Son came
not to be ministered unto, but to minister; We beseech
thee to bless all who, following in his steps, give
themselves to the service of their fellow men. Endue them
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with wisdom, patience, and courage to strengthen the weak
and raise up those who fall; that, being inspired by thy
love, they may worthily minister in thy Name to the suffering,
the friendless, and the needy; for the sake of him
who laid down his life for us, the same thy Son, our Saviour
Jesus Christ. Amen.
For Social Justice.
ALMIGHTY God, who hast created man in thine own
image; Grant us grace fearlessly to contend against
evil, and to make no peace with oppression; and, that we
may reverently use our freedom, help us to employ it in
the maintenance of justice among men and nations, to the
glory of thy holy Name; through Jesus Christ our Lord.
Amen.
For Every Man in his Work.
ALMIGHTY God, our heavenly Father, who declarest
thy glory and showest forth thy handiwork in the
heavens and in the earth; Deliver us, we beseech thee, in
our several callings, from the service of mammon, that we
may do the work which thou givest us to do, in truth, in
beauty, and in righteousness, with singleness of heart as thy
servants, and to the benefit of our fellow men; for the sake
of him who came among us as one that serveth, thy Son
Jesus Christ our Lord. Amen.