compiled by Dee Finney


8-5-99 - DREAM - I spent many hours working on a web page about John F. Kennedy, Sr. conspiracy links. Each person's ideas were in rectangular boxes which were turned on edge so they were diamond shaped.

My job was to delete lines and spaces to make the information more concise. There were many conspiracy ideas, so this took a long time.

I then went into an even stranger dream.

I was standing out in the yard by the garage door at my New Berlin house. I was there with my young son Bill. I saw a rain shower coming out of the southeast. (Rain always comes from the southwest there)  I saw it coming and hollered for Bill to come into the garage with me so as to not get wet, but he ran up the hill behind the garage. I kept hollering for him to get back into the garage and water was already cascading down the hill like a waterfall when Bill came down the hill driving a large cart like a chariot pulled by two white ponies in tandem.

I kept yelling at him to get into the garage and he pulled the animals around and the ponies turned into a coarse haired white yak with fur. I grabbed it by the bridle and held it and petted it until it was calm. The other pony turned into a beautiful white horse and then into another white yak with long coarse fur.

I grabbed that one too by the bridle and we stood in the garage while it poured rain outside.

Meanwhile Bill went into the house to talk on the phone with a woman. I could hear the voice outside but not understand nor remember the words.

I followed Bill into the house because now something had to be done with the yaks because I didn't know how to feed them and there was a secret feeding spot somewhere under the fur near the ear.

I stood at the bottom of the stairs and called Bill down. when he arrived, he was now Stephen King with a green face. He said, "Now you will know who the true ME is when I appear like this."

I was quite astonished to know the truth. At the same time, I heard another man coming down the stairs. This man stopped at the top of the stairs to talk to us.

He was an older, dark-haired man and his job was to watch people and to report back to another man whom I could hear coming down the stairs from even higher up.

I felt I had to leave before that man appeared.  I opened the door and woke up.


From: (Gerald D'Aoust)

Dear Lady Dee,

I had fun reading your last Horsey dream and as you can see dreams are divine messages which are staged like great theatre plays in which we must try to figure out the message. Your initial thoughts on it are very nice and quite in line with the topic... and rather finely intuitive I must admit. :)

Anyway, in the land of the yak... the whole essence of the Tibetan Scriptures is written on the Airy-Horse World Prayer Flags of Tibet which are hung everywhere in great numbers. On these, which tradition is said to come from the previous and very old Shamanistic Bon-Po faith which blends into Vishnuism, Buddhism and Lamaism and all other Faithisms,... on can read...

The familiar legend "The Buddhist Creed"...

"Of all objects which proceed from a cause...(a dream for instance) The Tathagatha has explained the cause. And he has explain their cessation also;   This is the Doctrine of the Great Samasa." ( Vinaya Texts, i., 146 )

...followed by the letters of the alphabet to indicate that language had been created for this purpose only...together with the words...

"May the life, body, power and the "Airy Horse" of the holder of this charm ...prosper his body, speech, and wishes, and cause them to increase like the Growing New Moon; may He be possessed of all wealth and riches, and be guarded against all kinds of injuries."...and this is followed by some invocations...

"May, the body, power, wealth, and Airy-Horse of the Charm-Holder be raised sublimely and all injuries be guarded against and may He be given the undying gift of Soul Everlasting." (as the adamantine cross herein pictured)..BLT, p.417

"May we be freed from all kinds of injuries and be favoured with the gift which we earnestly seek!"..."May virtue increase!"..."Glory!"


Now, this is a Universal Prayer called the World Prayer which just like the Khorshed Yast of the Magis to help recognise the Avatar or Universal Monarch or Messiah when he shows up and to show the people what to do when he shows up... which is to prosper his body, speech and wishes... because he is the Verb, the Logos and the incarnation of the Universal Monarch... the King and Judge in the Other World... and that is most important for everyone to know and realise because he doesn't come every other week.

Being unfortunately stuck in all kinds of earthly survival duties, I will be forced shortly to do other things than devoting my time to my favorite passion of living within the dreams and interpreting them.

Regardless, I keep the hopes that one of these days several people will finally awaken to the Dreamland Reality and will work together to the Recognition of it.

With Best Regards,

Charm-Holder Gérald

1-10-06 - DREAM -

(The house where the dream takes place is built on the side of an 'esker' and limestone outcropping at the edge of the last ice age where the glacier dropped a pile of stones and sand as it melted.)

When I woke up in the morning, my husband was working out i the yard o the lawn and flower beds.

He came running into the house and asked if I had felt the earthquake.

I answered, "No!"

He went back outside to dig in the yard again and came running back in yelling, "There it goes again!"

I hadn't felt anything, but I looked out the bedroom window from upstairs and the dirt was rising from something pushing from beneath. (That window faces west)

My husband went back outside to dig again.

As I sat in the bedroom watching, I could see the land rising up outside the window and the house.

Where there was once a swale along the foundation of the house, where the water could could run off, now there was a mound of dirt and black tarry stuff all the way up to the second floor window.

My husband continued to dig holes out in the yard, trying to stop this ominous mound from growing, but it was climbing higher and higher up the side of the house, threatening to push it over. 

I decided to run across the street to Allis-Chalmers where I worked and ask my boss who was an engineer what we could do. (A-C was actually 15 miles from our house)

When I got there, it was late in the day and he had left already and gone home. 

There were 4 other tall engineers there and I explained what happened right across the street.

Either they didn't believe me or didn't care, and just walked away. 

I walked down the hall where some women co-workers were still sitting at their desks and told them what was happening. They agreed to come over and take a look. 

As we walked back across the street, I could see the big mound of dirt with a layer of black tarry stuff behind the house. There were big square holes where my husband had dug, attempting to stop it, but to no avail, it was still growing. 

I brought the women into the house, going from room to room. I could smell something burning. All the other people who lived with us were doing something different and each one was doing something with an electrical appliance, but nothing seemed amiss.

But then, in the window was the evidence, this big black mass of dirt, leaning against the house, threatening to topple it over.

One of the women ran outside and I followed her. She was dressed in a light green dress, and I saw she had a matching light green face and she had a skinny light yellow doll that she threw ahead of her as she ran.

"We have to pray over it. We have to pray over it!" she yelled back at me. 

I thought she had lost her mind. 



I was living in New Berlin, WI.  My Father said he was going to meet me in the parking lot at a school, so I was early and waiting for him.

I had to leave the car to talk to someone who needed some advice and walked across the parking lot.  I was watching my car the whole time for my Father to arrive but didn't see him.  I took my eyes off my car for just a moment, and when I looked back, I couldn't see my car, so I went back across the parking lot, thinking it was perhaps behind a snow pile, as it was winter and the snow plows went through some time ago, piling up the snow here and there.

I looked and looked and looked but couldn't find my car.  I then started thinking that perhaps my Father had taken my car home because I wasn't in it. So, I went home.

I didn't see my car at home either, but I got a phone call from my friend Norbie who told me he was bringing a man who wanted to talk to me.

I didn't want to meet the man in my house because I was expecting my Father any moment, to bring my car home.

So, I was out in the garage, which was very clean and there were no cars in it.  I was just messing with some things on the work bench.

I saw two women go past the door, and for some reason, that made me very nervous as they were just wandering around the yard. 

I started watching the sunlight on the ground because if someone came to the garage from the direction of the sun, their shadow would precede them and I'd be aware that someone was coming. But I carefully locked the upper door of the garage so no one could surprise me from that direction when I wasn't looking.

Finally, Norbie's car arrived and a little baby, dressed in a pink pajama outfit with feet on came into the garage.  He was really sweet and began running around the work bench and under the workbench.  I talked to him in baby talk, and called him Sweetheart and finally went and picked him up so he wouldn't hurt himself in the garage.

Then Norbie came into the garage, bringing this middle-aged man with him.

The hair on my arms immediately stood up, and I used my professional, more affective voice in greeting Norbie and the man, who looked very familiar but I can't name him.

The man started telling me that I was two different people with different personalities, and told Norbie that I wasn't who I said I was, and Norbie got very nervous about the confrontation  and decided it would be best if he left.

Norbie went out to his car and got in it to leave, and at that moment, the man's face turned an ugly dark green and I started running for the house, knowing my Father would be there waiting for me.  As I ran across the yard to the house, the man called me out, telling Norbie,  "See how she is now?! 

I thought perhaps he meant that he could see fat on my legs as I ran towards the house or something because my dress got above my knees when I ran, but I wasn't going to stop and point out to him that I was a mother, and wife, and a good person.

I ran into the house, and slammed the screen door behind me, locking it, and then slammed the wooden door with the glass window also, and locked it, hoping my Father was in the livingroom, waiting for me, and I woke up.


The Wedjat Eye

by Wim van den Dungen

To understand the restorative symbolism of the Wedjat Eye, the myth of Osiris is indispensable. Unfortunately, when all references are compared, no canonical Osirian legend can be found. Early texts are full of allusions to lost myths. What we have on record is a number of motifs which conform to a mythological pattern. Although it is likely that the fertility myths of the Dynastic Osirian cycle do contain Predynastic components, we have no elaborated, written myths about his existence until the Pyramid Texts. In the last millennium, the popularity of Osiris grew. In the Late Period, under the Ptolemies, he became Serapis, the "Lord of the Universe" in all its aspects.

the fourth generation of gods : Osiris & Isis

Osiris, the beneficent king of Egypt who had been killed by his evil brother Seth, was never represented in movement, but only as a mummy and the "Ka of Life" of the Earth and its vegetation (with black or green face). With the fourth generation of gods, the harmonious development of precreation was disturbed. Indeed, with Seth, the rule that each pair of gods only engendered one other pair was broken :

First generation : Atum creating himself (He - She) ;
Second generation : Atum's first act of creation : Shu (male) - Tefnut (female) ;
Third generation : Geb (male) - Nut (female) ;
Fourth generation : Osiris (male) - Isis (female) | Seth (male) - Nephthys (female).

With Seth's birthday, the regular, dyadic flow of enneadic expansion is disturbed. Seth's presence caused disorder in the "zep tepy". Before there was no man to say his name, Seth was putting at risk the divine fabric of creation, the Ennead :


the primordial waters are undifferentiated & extended everywhere - although called "father of the gods", nothing happens in this vast zero, no myths develop


the act of Self-creation happens in the primordial waters and is the crucial event which initiates the "zep tepy" - the aloneness of godhead endures before creation


by raising his arms (active thought), Shu created space & air - differentiation, light & life were made possible - the mediation between unity & multiplicity had begun


the world created by Shu's intelligence and command needs a good order, just and true to its principles - a natural and moral organization are indispensable


the essential event associated with Geb (Earth) and Nut (sky) is their separation by Shu and his wind spirits, for originally, both had been one - the sarcophagus of the dead king represented the Earth and its lid the sky - in the body of Nut the "millions" of stars came into being, as well as the abode of Re and the spirits


the reign of Osiris on Earth is ideal, implying peace, unity and fertility (good Nile floods) - Osiris is the prototype of the good shepherd loved by his people


Isis is the perfect spouse and queen - her loyalty has no limits as (through magic) she gives birth to Horus despite her murdered husband - then Isis becomes the perfect mother, raising up Horus in secret


Murder, sexual perversion, disease, storms, fiery heat, violence, turbulence, chaos, disorder etc. belong to the trickster of Osiris, who, although mastered, is not cast out, nor negated, but made useful to Horus' new order

9. Nephthys

Lady of the Mansion, she occurs alongside Isis as a protector of the king, and weeps violently for her dead brother Osiris, who's mummy wrappings are her work

The Ennead (or company of nine deities) is rooted in physical reality (the Two Lands) by Horus, the king of Egypt. He is the "tenth" factor, closing the sequence of the natural numbers (after "10", all numbers are but repetitions of the first 9 numbers). Pharaoh is "1" and "0", for his principle (Atum = 1) was born in the waters (= 0).

Let us summarize the essential myths of the Osiris cycle :

  1. the kingdom of plenty and peace : Pharaoh Osiris ruled over a mythical, perfect kingdom = the fourth generation of gods ;

  2. disruption of this harmony : Osiris was murdered by Seth and his demons, who tore his body into pieces = "Osiris slain" ;

  3. period of mourning and confusion : Isis & Nephthys seek & find the body, mummify it, protect it (night-watches) and mourn = "Isis mourning" ;

  4. Isis conceives a son by Osiris : Isis partly revived Osiris thanks to Thoth. She hid her son Horus in the swamps of the Delta and brought him up in secret (a whole cycle of myths gather around Isis in the Delta) ;

  5. Osiris is the "Ka at rest" ("kA Htp") : Osiris sojourns in the Netherworld in a state of unconsciousness and powerlessness ("great sleep"). His Ka-powers are depleted, although the pieces of his body have been brought together in a ritualistic way (cf. mummification and the release of the "Sah" - "zaH"), unlocking the portal of the Netherworld and allowing the soul ("bA") and the spirit ("Ax") a material substrate. Without Horus, the outlook for Osiris is hopeless ;

  6. Horus avenging his father and loosing his left eye : to resuscitate his father, Horus had to vanquish his father's enemies. He fought Seth in a long and bitter battle.

  7. Horus vindicated before the great council of gods :  the deities grew tired of the disturbances caused by this ongoing battle in the universe. Thoth persuaded the two fellows to submit their quarrel to divine arbitration - the final verdict is in favour of Horus ;

  8. restoration of the Eye and Horus crowned king : only Pharaoh Horus wields the might of the Restored Wedjat Eye (assimilating the great goddess) ;

  9. Horus resuscitates Osiris : Horus goes to the Netherworld and restores the life force of his father (the Wedjat Eye plays the role of Ka-offering) ;

  10. Osiris risen in the Netherworld : awakened by the Eye of Horus, Osiris' soul is set in motion and he becomes the spirit of life, growth, fertility, resurrection & rebirth needed by his son Horus to establish unity & peace in the Two Lands. Seth has been made sub serve this new order. The unregulated forces are mastered and made to help in sustaining the revived Osiris (Seth is his bark).

Only in two forms is Osiris presented to the observer and the reader : either as what he became after his assassination (namely, a mummy) or as the manifestation of the life-force or vitality of creation (the "green" of life). Only in the texts of the IXth & Xth Dynasties is Osiris allowed to speak for himself.

Osiris & the Wedjat Eye

The Osiris drama unfolded in mythical (enneadic) times, but on a personalized level (as a family conflict unfolding in a mythical "perfect" kingdom) and in the fourth generation of gods. While the Atum-cycle refers to cosmogonical and royal themes (the Eye of Re), Osirian beliefs are anthropological (the emotional, funerary family drama) and vitalistic (the yearly revival of nature). Moreover, they are common beliefs (the Wadjat Eye of Horus was a very popular amulet). 

Osiris was the victim, the helpless one, but also the dead land to be revived. He suffered, like the little man, with all mortality, had been murdered and sojourned unhappily in the Netherworld. His unfortunate death had been followed by a deadly afterlife. He called out to be revitalized by his son, Pharaoh Horus so as to resurrect as a soul and become the spirit of life itself. In this way, he would be the ultimate power of revival and fertility, the eternal cycle of birth (in this world : the fertility of the land) and rebirth (in the Netherworld : no "second death" but spiritualization).

His son Horus was his heir and avenger. As avenger, he had to confront Seth and subdue him. Then, as "beloved son" he could take care of the "Ka" of Osiris (who was depleted). Revitalized, Osiris achieved beatification and became the spirit of life. As heir, Pharaoh Horus would rule. He had Seth beneath his sandals, serving the new order.

The Wedjat Eye-cycle represents the process whereby Horus is injured by Seth (the empty eye), fights the foe, is healed (the Eye of Thoth), crowned (by the deities) & empowered by this "green" Eye of Wellness, which he gives to Osiris. Her great magic is able to resuscitate the dead god who is dying his "second death" in the realm of the dead. For Osiris is sleeping his "great sleep" in the "desert place" in which he came. By descending into the Netherworld and giving his Wedjat Eye to Osiris, Horus revives his father, i.e. pulled him out of this state of "second death". Reborn as a soul in the realm of the dead, Osiris is now able to move and transform himself into the spirit of eternal rejuvenation. The rescue of Osiris by Horus the Redeemer, is the rising of the flood waters and the advent of the New Year.

the patrilineal principle

Osiris is not reborn in this world, as in other fertility cults, where the resurrected god returns to Earth (cf. Tammuz brought back to life & Earth by Ishtar). Osiris stays in the Netherworld, to become the king and the judge of the dead. Pharaoh Horus fulfils the destiny of this world. Osiris resurrects in a special spiritual "soul-body", released after "the opening of the mouth" by Horus. Without Horus, the perfect son, Osiris would have continued to die (being a god, total annihilation could not happen). Without Osiris, no Pharaoh could guarantee the fertility of his land. This model was the mythical background of Pharaonism : the living Pharaoh was Horus, the son and heir of Osiris, the dead king, his father, resurrected as a soul and spirit of eternal life.

This deceased father (returning to Re in the sky) was the source (the link) of the son's Ka-power. Being a spirit, he was free to move around and dwell wherever he liked, but especially around the mummy in the tomb. The father needed a successor, for he wanted that all offerings be made to his Ka, for this gratified his soul. The sapiental instructions also underline this : the father is pleased to receive a son who listens well and becomes better than himself. This patrilineal principle was kept in place for three millennia. It is fundamental to understand the Egyptian mentality.

The Wedjat Eye represented injury, healing and triumph through filial spirituality. Horus was the perfect son who had heard and had listened. With his story, the Osirian drama repeated itself : "Osiris slain" is as "Horus injured", "Isis mourning" returns as "Horus healed" (each time thanks to Thoth), whereas "Osiris risen" and "Horus crowned Pharaoh" are also similar themes. And indeed, Horus did better than his father. Osiris lost his earthly life for good, was saved from a "second death" to be crowned king in the Netherworld. As Pharaoh, Horus was the sole living god on Earth, the only god who's spirit was not in the sky, but amongst mortal beings "hiding" before his most beautiful face.

But there is more. While on Earth, Osiris had not realized the evil intentions of his brother. When Horus was crowned, he had the power of the Wedjat Eye and so could resuscitate his father in the Netherworld. This gave Osiris the power of comprehending Seth's real nature, mastering him and making good use of his chaotic powers (he became the bark of Osiris). Horus gave Osiris the Wedjat Eye and "opened his mouth" with an adze representing the Great Bear, a constellation of Seth. 

"Horus had laid hold of Seth and has set him under You in your behalf so that he may lift You up and quake beneath You as the Earth quakes, You being holier than he in your name of 'Sacred Land'. Horus has caused You to examine him {Seth} in his inmost parts, lest he escape from You ; he has caused You to lay hold of him with your hand, lest he get away from You."
Pyramid Texts, utterance 356, §§ 581-582.

Because of Horus' descent into the Netherworld as a crowned Pharaoh, Osiris could "send out his soul" (or "bA") and "set himself in motion". The herald of the annual Nile inundation was the heliacal rising of the Dog-star Sothis or Sirius, associated with Isis, brightly appearing on the eastern horizon in the dawn sky of July. But the motion of the waters in the vegetation itself, called for the spirit of life, i.e. the return of Osiris to the sky. This was associated with the rising of Orion or Osiris in the southern sky, the beginning of a new season of growth & fertility. Both events underlined the advent of the New Year.

Because of the care of his son (who vanquished the enemies of his father), the latter could become one with the soul of the original Osiris, and be "an Osiris" in the Netherworld. The living did not worship their ancestors, but hoped that some of their Ka-power could be transmitted for their own needs. By resuscitating Osiris in the Netherworld, Horus had guaranteed the fertility & growth in the re-established order on Earth for ever and ever.

Core dynamics of the Osirian cycle.

" ... and they say to Osiris :
'You went away, You have returned.
You woke, You fell asleep.
You are enduring in life.
Arise ! Behold this ! Arise ! 
Hear this, what your son has done for You !
What Horus has done for You !'"

Pyramid Texts, utterance 482, §§ 1006 - 1007.

A. The Passion of Osiris

The power of life is disrupted. The beginning of crisis ;

The constituents of life are scattered. This is a period of great danger, in which the inner causes of turbulence are to be confronted and assimilated. Hence, a new concept of life may emerge (Horus), although the old order is like an immobile dead (cf. Osiris' sojourn in the Netherworld) ;

The earthly Passion of Osiris ends with his mummification and return to the Netherworld, the "Beautiful West", the place of the dead, situated underground but also in the primordial waters. But his Passion continues. In the Netherworld Osiris has no "bread and beer", but satisfaction and quiet. Nevertheless, he wanders helplessly herein (like Shu and Tefnut before the Single Eye brought them back ?). This is his "second dead", a "great sleep" in the realm of the dead.  The "call" of Osiris : "Come down to me !" is the great turning-point in this drama.

B. The coming of the Redeemer


First enslaved by Seth, Isis escaped thanks to Thoth and fled to the marshes of the Delta. She hid Horus from Seth, so that he could grow up and eventually re-establish the good order of things. In the Delta, Seth could not appear in his true form. As a snake or scorpion, he tried to harm Horus the child (the Greek "Harpocrates"). In this phase, the love and anxiety of Isis are mingled with the situation of the lonely and unprotected child.

When the new concept has matured, it has to fight the causes which destroyed its "father", i.e. counter the repetition of the crisis. A direct confrontation with these causes is unavoidable. But in the fight, the left eye of Horus was injured. The battle seemed endless because both parties were very strong. Only honest arbitration may help. But who of the deities can solve the eighty-year dispute ? The verdict of Neith, the oldest of the gods ? The new principle (Horus) is of today, the old (Osiris) is of yesterday. Seth is made to serve (either Osiris or Re). 


The Eye was found, restored and made well (Wedjat) by Thoth. She empowered Horus at his coronation and helped him to re-established the original kingdom of peace & plenty. Being king implied that Pharaoh Horus had to guarantee that the Nile flood was balanced and on time. This could only happen thanks to the spirit of life (Osiris). But this was slain and wandering in the Netherworld ;

C. The Redemption of the Soul of Life

The Crowned Horus plunged into darkness to vitalize Osiris with his Eye and "open his mouth". The subsequent resurrection of Osiris as a soul heading to the sky (as the spirit of life) was thanks to the restorative power of the Wedjat Eye, which broke all Sethean restraints, inertia & slumber. This made Osiris finally understand Seth and become the ultimate judge in the Hall of Maat. Osiris resurrection and ascension to the sky represented the spiritualization of his soul of life and the ultimate guarantee that the Ka-power of life would intercede for Pharaoh Horus. Thanks to Horus, Osiris became the reviving powers of the New Year. Thanks to Osiris, the reign of Pharaoh Horus was peaceful.

the Wedjat Eye in healing magic

The Wedjat Eye is a magical healing eye. Its restoration by Thoth, Lord of Wisdom & Healing, makes this clear. As with all Egyptian magic, it was used whenever the balanced order of nature has been disrupted (disease) or in need to be defended against an assailing foe (immunity-response). In particular, the Eye of Horus had revitalizing abilities, and was offered to the deities (as it was to Osiris). Despite the different mythological connotations, the Egyptians used both eyes in various iconographical compositions, stressing their complementarity's (as Sun & Moon) :

the Eye of Ra offered to Thoth by his Ape
who stands on the Eye of Horus



This is Google's cache of It is a snapshot of the page as it appeared before it was taken off the internet or moved to another location

Sir James George Frazer

The Golden Bough : a study of magic and religion

XL. The Nature of Osiris

1. Osiris a Corn-god

THE FOREGOING survey of the myth and ritual of Osiris may suffice to prove that in one of his aspects the god was a personification of the corn, which may be said to die and come to life again every year. Through all the pomp and glamour with which in later times the priests had invested his worship, the conception of him as the corn-god comes clearly out in the festival of his death and resurrection, which was celebrated in the month of Khoiak and at a later period in the month of Athyr. That festival appears to have been essentially a festival of sowing, which properly fell at the time when the husbandman actually committed the seed to the earth. On that occasion an effigy of the corn-god, moulded of earth and corn, was buried with funeral rites in the ground in order that, dying there, he might come to life again with the new crops. The ceremony was, in fact, a charm to ensure the growth of the corn by sympathetic magic, and we may conjecture that as such it was practised in a simple form by every Egyptian farmer on his fields long before it was adopted and transfigured by the priests in the stately ritual of the temple. In the modern, but doubtless ancient, Arab custom of burying “the Old Man,” namely, a sheaf of wheat, in the harvest-field and praying that he may return from the dead, we see the germ out of which the worship of the corn-god Osiris was probably developed.

The details of his myth fit in well with this interpretation of the god. He was said to be the offspring of Sky and Earth. What more appropriate parentage could be invented for the corn which springs from the ground that has been fertilised by the water of heaven? It is true that the land of Egypt owed its fertility directly to the Nile and not to showers; but the inhabitants must have known or guessed that the great river in its turn was fed by the rains which fell in the far interior. Again, the legend that Osiris was the first to teach men the use of corn would be most naturally told of the corn-god himself. Further, the story that his mangled remains were scattered up and down the land and buried in different places may be a mythical way of expressing either the sowing or the winnowing of the grain. The latter interpretation is supported by the tale that Isis placed the severed limbs of Osiris on a corn-sieve. Or more probably the legend may be a reminiscence of a custom of slaying a human victim, perhaps a representative of the corn-spirit, and distributing his flesh or scattering his ashes over the fields to fertilise them. In modern Europe the figure of Death is sometimes torn in pieces, and the fragments are then buried in the ground to make the crops grow well, and in other parts of the world human victims are treated in the same way. With regard to the ancient Egyptians we have it on the authority of Manetho that they used to burn red-haired men and scatter their ashes with winnowing fans, and it is highly significant that this barbarous sacrifice was offered by the kings at the grave of Osiris. We may conjecture that the victims represented Osiris himself, who was annually slain, dismembered, and buried in their persons that he might quicken the seed in the earth.

Possibly in prehistoric times the kings themselves played the part of the god and were slain and dismembered in that character. Set as well as Osiris is said to have been torn in pieces after a reign of eighteen days, which was commemorated by an annual festival of the same length. According to one story Romulus, the first king of Rome, was cut in pieces by the senators, who buried the fragments of him in the ground; and the traditional day of his death, the seventh of July, was celebrated with certain curious rites, which were apparently connected with the artificial fertilisation of the fig. Again, Greek legend told how Pentheus, king of Thebes, and Lycurgus, king of the Thracian Edonians, opposed the vine-god Dionysus, and how the impious monarchs were rent in pieces, the one by the frenzied Bacchanals, the other by horses. The Greek traditions may well be distorted reminiscences of a custom of sacrificing human beings, and especially divine kings, in the character of Dionysus, a god who resembled Osiris in many points and was said like him to have been torn limb from limb. We are told that in Chios men were rent in pieces as a sacrifice to Dionysus; and since they died the same death as their god, it is reasonable to suppose that they personated him. The story that the Thracian Orpheus was similarly torn limb from limb by the Bacchanals seems to indicate that he too perished in the character of the god whose death he died. It is significant that the Thracian Lycurgus, king of the Edonians, is said to have been put to death in order that the ground, which had ceased to be fruitful, might regain its fertility.

Further, we read of a Norwegian king, Halfdan the Black, whose body was cut up and buried in different parts of his kingdom for the sake of ensuring the fruitfulness of the earth. He is said to have been drowned at the age of forty through the breaking of the ice in spring. What followed his death is thus related by the old Norse historian Snorri Sturluson: “He had been the most prosperous (literally, blessed with abundance) of all kings. So greatly did men value him that when the news came that he was dead and his body removed to Hringariki and intended for burial there, the chief men from Raumariki and Westfold and Heithmörk came and all requested that they might take his body with them and bury it in their various provinces; they thought that it would bring abundance to those who obtained it. Eventually it was settled that the body was distributed in four places. The head was laid in a barrow at Steinn in Hringariki, and each party took away their own share and buried it. All these barrows are called Halfdan’s barrows.” It should be remembered that this Halfdan belonged to the family of the Ynglings, who traced their descent from Frey, the great Scandinavian god of fertility.

The natives of Kiwai, an island lying off the mouth of the Fly River in British New Guinea, tell of a certain magician named Segera, who had sago for his totem. When Segera was old and ill, he told the people that he would soon die, but that, nevertheless, he would cause their gardens to thrive. Accordingly, he instructed them that when he was dead they should cut him up and place pieces of his flesh in their gardens, but his head was to be buried in his own garden. Of him it is said that he outlived the ordinary age, and that no man knew his father, but that he made the sago good and no one was hungry any more. Old men who were alive some years ago affirmed that they had known Segera in their youth, and the general opinion of the Kiwai people seems to be that Segera died not more than two generations ago.

Taken all together, these legends point to a widespread practice of dismembering the body of a king or magician and burying the pieces in different parts of the country in order to ensure the fertility of the ground and probably also the fecundity of man and beast.

To return to the human victims whose ashes the Egyptians scattered with winnowing-fans, the red hair of these unfortunates was probably significant. For in Egypt the oxen which were sacrificed had also to be red; a single black or white hair found on the beast would have disqualified it for the sacrifice. If, as I conjecture, these human sacrifices were intended to promote the growth of the crops—and the winnowing of their ashes seems to support this view—redhaired victims were perhaps selected as best fitted to personate the spirit of the ruddy grain. For when a god is represented by a living person, it is natural that the human representative should be chosen on the ground of his supposed resemblance to the divine original. Hence the ancient Mexicans, conceiving the maize as a personal being who went through the whole course of life between seed-time and harvest, sacrificed new-born babes when the maize was sown, older children when it had sprouted, and so on till it was fully ripe, when they sacrificed old men. A name for Osiris was the “crop” or “harvest”; and the ancients sometimes explained him as a personification of the corn.

2. Osiris a Tree-spirit

BUT Osiris was more than a spirit of the corn; he was also a tree-spirit, and this may perhaps have been his primitive character, since the worship of trees is naturally older in the history of religion than the worship of the cereals. The character of Osiris as a tree-spirit was represented very graphically in a ceremony described by Firmicus Maternus. A pine-tree having been cut down, the centre was hollowed out, and with the wood thus excavated an image of Osiris was made, which was then buried like a corpse in the hollow of the tree. It is hard to imagine how the conception of a tree as tenanted by a personal being could be more plainly expressed. The image of Osiris thus made was kept for a year and then burned, exactly as was done with the image of Attis which was attached to the pine-tree. The ceremony of cutting the tree, as described by Firmicus Maternus, appears to be alluded to by Plutarch. It was probably the ritual counterpart of the mythical discovery of the body of Osiris enclosed in the erica-tree. In the hall of Osiris at Denderah the coffin containing the hawk-headed mummy of the god is clearly depicted as enclosed within a tree, apparently a conifer, the trunk and branches of which are seen above and below the coffin. The scene thus corresponds closely both to the myth and to the ceremony described by Firmicus Maternus.

It accords with the character of Osiris as a tree-spirit that his worshippers were forbidden to injure fruit-trees, and with his character as a god of vegetation in general that they were not allowed to stop up wells of water, which are so important for the irrigation of hot southern lands. According to one legend, he taught men to train the vine to poles, to prune its superfluous foliage, and to extract the juice of the grape. In the papyrus of Nebseni, written about 1550 B.C., Osiris is depicted sitting in a shrine, from the roof of which hang clusters of grapes; and in the papyrus of the royal scribe Nekht we see the god enthroned in front of a pool, from the banks of which a luxuriant vine, with many bunches of grapes, grows towards the green face of the seated deity. The ivy was sacred to him, and was called his plant because it is always green.

3. Osiris a God of Fertility

AS A GOD of vegetation Osiris was naturally conceived as a god of creative energy in general, since men at a certain stage of evolution fail to distinguish between the reproductive powers of animals and of plants. Hence a striking feature in his worship was the coarse but expressive symbolism by which this aspect of his nature was presented to the eye not merely of the initiated but of the multitude. At his festival women used to go about the villages singing songs in his praise and carrying obscene images of him which they set in motion by means of strings. The custom was probably a charm to ensure the growth of the crops. A similar image of him, decked with all the fruits of the earth, is said to have stood in a temple before a figure of Isis, and in the chambers dedicated to him at Philae the dead god is portrayed lying on his bier in an attitude which indicates in the plainest way that even in death his generative virtue was not extinct but only suspended, ready to prove a source of life and fertility to the world when the opportunity should offer. Hymns addressed to Osiris contain allusions to this important side of his nature. In one of them it is said that the world waxes green in triumph through him; and another declares, “Thou art the father and mother of mankind, they live on thy breath, they subsist on the flesh of thy body.” We may conjecture that in this paternal aspect he was supposed, like other gods of fertility, to bless men and women with offspring, and that the processions at his festival were intended to promote this object as well as to quicken the seed in the ground. It would be to misjudge ancient religion to denounce as lewd and profligate the emblems and the ceremonies which the Egyptians employed for the purpose of giving effect to this conception of the divine power. The ends which they proposed to themselves in these rites were natural and laudable; only the means they adopted to compass them were mistaken. A similar fallacy induced the Greeks to adopt a like symbolism in their Dionysiac festivals, and the superficial but striking resemblance thus produced between the two religions has perhaps more than anything else misled enquirers, both ancient and modern, into identifying worships which, though certainly akin in nature, are perfectly distinct and independent in origin.

4. Osiris a God of the Dead

WE have seen that in one of his aspects Osiris was the ruler and judge of the dead. To a people like the Egyptians, who not only believed in a life beyond the grave but actually spent much of their time, labour, and money in preparing for it, this office of the god must have appeared hardly, if at all, less important than his function of making the earth to bring forth its fruits in due season. We may assume that in the faith of his worshippers the two provinces of the god were intimately connected. In laying their dead in the grave they committed them to his keeping who could raise them from the dust to life eternal, even as he caused the seed to spring from the ground. Of that faith the corn-stuffed effigies of Osiris found in Egyptian tombs furnish an eloquent and un-equivocal testimony. They were at once an emblem and an instrument of resurrection. Thus from the sprouting of the grain the ancient Egyptians drew an augury of human immortality. They are not the only people who have built the same lofty hopes on the same slender foundation.

A god who thus fed his people with his own broken body in this life, and who held out to them a promise of a blissful eternity in a better world hereafter, naturally reigned supreme in their affections. We need not wonder, therefore, that in Egypt the worship of the other gods was overshadowed by that of Osiris, and that while they were revered each in his own district, he and his divine partner Isis were adored in all.

Rendered into HTML on Tue Mar 18 09:40:42 2003, by Steve Thomas for The University of Adelaide Library Electronic Texts Collection.


The Adonthell

Regarding the Sisters of the Green and the Witches of Erinsford

Being a Part of

The History of the Wyvernesse


Cirades Rymon

The Sisters of the Green

'The Witches', as they are sometimes, and mistakenly, called refer to themselves as the Sisters of the Green or Daughters of the Green Lady. They are Between, like each of the other mixed companies. The Sisters, one and all, worship the Green Lady. Their power flows from her. Despite these facts, they are not an priestly order.

Like the Gardeners, the Sisters once lived both in the cities and the country. Also like some Gardeners, they have now fled to the wilds. The Sisters, where they can survive in the cities, often work as midwives and herbal healers. Gardener women also choose these same professions, but whereas Gardeners use alchemy, herbal medicines, and the faintest touch of magick to do their work, the Sisters eschew alchemy completely. They, though they are all Human or Half-Elvish, have an Elvish view of alchemy - it is to them both vulgar and inferior. The Sisters use magick at need and herbal cures most of the time.

The Sisters are perhaps the least fortunate of the mixed companies. The Yetins' wisdom, artistry, and physical prowess recommend them to the four races. The Forestkeepers are revered, or at least respected, for the work they do in defending the rural settlements. Where this work is kept secret, they still have woodland lore, exciting stories, and fighting skill to earn them a place. The Sisters, however, are an anomaly, for they possess skill in magick, though there are no Elves among them. They take no part in the gifts of men, living simply, close the earth, and having nothing to do with alchemy. They are sometimes referred to as Hags or Crones. These names are not used by anyone who respects them, though sometimes "old crone" is used as a codeword for 'Witch'.

A sister typically practices what the Omae would call Earth and Water magicks, though some practice Air magicks. Rare indeed are the Red Witches, Sisters who have taken to practicing the magicks of fire, chaos, and destruction. They are properly known as the Red Witches. To call a devoted Sister of the Green a Hag or Red Witch is to insult her egregiously, but a 'Green Witch' will not respond with violence. She might, in a fit of pique, give one something to upset one's stomach, but little more. To call a Red Witch a Hag or Crone is to risk one's life.

The Sisters are a persecuted group. In the face of witch hunts, they have resorted to an unwanted secrecy. They have histories, but they keep them hidden, just as they keep their spell-books hidden. In those histories is a list of the many families and covens which have been decimated by bands of witch hunters, and also the few which remain.

The Sisters' society, where it persists, is organized into both families and covens. Family organization happens naturally as the Sisters and their consorts breed and bear children. Significant magickal ability passes from mother to daughter. If a Sister marries the son of a sister, the magick will pass to the children through both parents, giving both sons and daughter magickal ability.

Covens form when sisters of similar, or complimentary, magickal interest, join together for mutual teaching and support. Covens do not take names beyond the names of their leading members. Each coven keeps a spellbook containing lore and spells in keeping with the interests of the group. For covens which are just getting started, this covenbook is more or less the spellbook of its leader. For older covens, the covenbook is a compilation of the coven histories, geneologies, and more powerful spells, since the common spells can be found in the spellbooks of the membership.

The sons of Sisters of the Green possess little if any magickal talent. Given the Sisters' disdain for alchemy, those boys with magickal talent turn often to Half-Elvish shamanism. A few rebel, choosing an alchemical tradition separate from both the Brotherhood of the Fang and the Gardeners. In a word, they embrace chaos, choosing Fire magick and the unpredictability of alchemy. They are not inherently evil, but they are dangerous. These rebel sons become Rods of Chaos.

Several other sects and groups relate to the Red Witches and the Sisters of the Green. The Rangers, the Keepers of the Yeti Spirit, and the Half-Elvish shamanic traditions are the most obvious of these. In addition to the Rods of Chaos, there are the Knights of the Green and various groups of witch-hunters.

The interaction between the Sisters and Knights of the Green, and between the Red Witches and the Rods of Chaos, is fairly complex. All four groups worship the Green Lady or some manifestation of her. All four groups also believe in the existence of a male counterpart, usually identified as the Axe-Bearer. (As an aside, even the Dwarvish folk recognize a relationship between the Green Lady and the Axe-Bearer, though they focus on the Axe-bearer rather than the Lady). The male groups, corporately and as individuals, sometimes take the role of the Axe-Bearer in relationship to their respective Sisterhoods. The Sisterhoods do the reverse, taking the role of the Lady in relationship to their men.

There is a strong tendency for the members of the like Orders (that is, the Sisters and Knights of the Green, and the Witches and Rods of Chaos) to intermarry. A young Rod or Knight will spend his youth attaching himself to various members of the appropriate sisterhood, until at last he finds the right person. At that point, the Knight and the Sister will marry. The Knight becomes the Sister's primary guardian and she becomes his primary healer. Among the Sisters and Knights of the Green, such marriages are for life. The same tradition exists among the Reds, though the Reds' mutual devotion to chaos results in less permanent marriages. The members of both male orders are known for their willingness to die and to kill to save the lives of the Sisters to whom they are married.

All four orders are now quite rare. The Knights and Sisters of the Green have fled to the wilds of the world, intermingling with the Forestkeepers and the shamans. These groups do not share members, but they do share goals. The Knights will give few open signs of being Knights, but a wary eye can spot them. They tend to be very skilled with axes of various kinds, since the axe is a primary symbol of their god and their primary weapon in combat. They sometimes carry small hatchets on their belts, even in cities, but most overlook this sign as the trappings of the woodsman. Forestkeepers also carry hatchets with the same dual purpose. The only way to know if the Forestkeeper you meet is guarding the Sisters or merely a woodsman is to ask the hatchet's purpose. If the Forestkeeper answers at all, it is a sign that he trusts you. If he says, "For fire," he is guarding a Sister. If he says, "For wood," the hatchet is just a tool. If he says, "For firewood," one has run into a ranking Forestkeeper, who knows that most weapons can be tools, and most tools weapons.

The Red Witches and the Rods of Chaos have chosen the cities and various kinds of entertainment as their means of survival. Urban Red Witches practice divination for a price. They are called on by both entertainment seekers and human city leaders, and service all comers, so long as the pay is right. Many of the Rods of Chaos make their livelihoods as performers of magick and illusions. Among humans, they are popular, since one neever knows what one will see when one goes to see a Red Wizard perform. Their emphasis on chaos makes them unpredictable, especially in combat and performance. The spectators, and the performers, enjoy the excitement of wondering what will happen next.

When groups of superstitious Men began hunting the Witches, all four groups began to develop styles of combat and survival in the face of angry mobs. Even the Sisters and Knights of the Green developed such skills, though their general abhorrence of bloodshed means that the Sisters focus on means of defense and of indirect attack. If faced with a mob, the Sisters and Knights will seek to slow an attack by choosing narrow routes of escape, raising walls of earth or bramble, or (in the case of the Knights) standing with axes brandished between the Sisters and the Mobs. If a Sister feels the need to cut a way out, she will likely summon wolves, bears, badgers, or birds of prey. She may also raise a golem. The main type of golem called is usually an earth golem, which will attack anything which threatens its summoner. A second type of golem used is the axe golem, summoned from the axe of the Sister's Knight. If her knight dies, the golem will take up the axe and wield it.

The Red Witches and the Rods of Chaos take a far more aggressive approach to defense. Rarely do villagers survive the experience of cornering Red Witches or their fellows Rods of Chaos. The Reds and their men have been known to unleash elementals of all kinds, as well as firestorms, cyclones, and lightnings at their enemies. Red Witches rarely fight physically. Like the Sisters and Knights of the Green, the men do the melee fighting, using their rods alternately as wands and clubs.

The Witches of Erinsford

The Green Sisters of Erinsford lived in the town and its surrounding villages for many generations, practicing their herbal medicine, midwifery, and subtle magicks. They were more or less an accepted part of life in Erinsford for most of the town's history. Then, in the last hundred years, other, more direct and less benevolent groups began to work in the Erinsford region. Magehunters, as they called themselves, entered the region, seeking out any human whose practices smacked of magick. The Brotherhood of the Fang and the Blackwidow Sisters also came to Erinsford. The alchemists and and spellcasters came into conflict with each other and the Magehunters. The Gardeners and the Sisters of the Green paid little heed to the conflict. They certainly did not help precipitate it. The Blackwidows, however, responded to the threat by afflicting the leader of the Magehunters with a lingering and unnatural death.

Their action only encouraged the Magehunters, who were more right than they knew when the blamed their leader's death on evil magicks. Another Magehunter died soon after, falling dead in the street after passing a disguised member of the Brotherhood of the Fang. The two deaths spread fear through the community and its leaders, some of whom supported the Magehunters. No one knew who would die next. The Magehunters recognized the fear of the people and capitalized on it. Soon, the inhabitants of Erinsford feared anyone who used magick. A number of Red and Green Witches escaped to safety, as did the evil alchemists. Fear soon became hatred.

When the tensions were ripe for explosion, the Magehunters went looking for a Witch or Alchemist to lynch. They found nearly a full coven of Sisters of the Green, accompanied by their Knights. The Magehunters attacked, inviting the ire of the Knights, who cut down two Magehunters with nothing more magickal the blade of a sharp battle-axe. The Knights had moved too soon, however. Their actions started a riot. The Witches gathered together to defend themselves. The Green Sisters raised walls of earth and bramble to keep the angry mob at bay. At the same time, the Red Witches summoned fire and water to attack the mob. The walls of earth turned to mud and the brambles burned to ash. Thus it continued, each Sisterhood casting magick which hampered the best attempts of the others. The mob continued to come, driven by fear and the Magehunters. The Red Witches carved their way through the city, burning down man, wall, and building as they sought to escape. The Sisters of the Green stood their ground and summoned their golems of earth and axe. The Knights fought off those who came too near.

The Knights and the Golems could hold the mob at bay, but they could not shield their ladies from arrows. One by one, the members of the coven fell where they were casting. Golem after golem crumbled to dust. The mob pushed the Knights back toward the remaing Sisters. The men, too, began to fall to the archers in the mob. At last, only two Knights and three Sisters remained, plus their golems, which were wielding the axes of the fallen. They fled the city, taking the path of fire which had been cut by the Red Witches. When the sheriffs of Erinsford arrived on the scene, they found only dead bodies and a mob which still wanted blood. The few remaining alchemists in Erinsford became very circumspect after that day.


In Jewish folklore, a golem (גולם, sometimes, as in Yiddish, pronounced goilem) is an animate being created entirely from inanimate matter. In modern Hebrew the word golem literally means "cocoon", but can also mean "fool", "silly", or even "stupid". The name appears to derive from the word gelem (גלם), which means "raw material".[citation needed] Alternatively some sources[which?] indicate it is a corruption of the Hebrew go′al 'enu (גואלנו) our redeemer or our avenger, this version is supported by the 16th century Prague ghetto stories.



Kouei (China):
A class of demons. They were repulsive creatures with black or green faces covered with long hair, and with long, sharp teeth.

In the Chinese mythology there is a prominent position for Yanluo King or the God of Death, who reigns over the whole underworld.  The god is described as merciless, with a green face and long teeth, who punishes everyone according to the crimes and sins he commits in his lifetime. He has a variety of cruel ways of punishment, including "Sleeping on the Hot-burning Bed," "Sawing the Dead into Two Halves" and "Boiling the Body in the Boiling Oil."



In the Celtic tradition, it was believed that many ghosts were friendly, coming back in the form of animals, including crows and cats. " Ghosts in the form of people, such as those we see in movies, are a contemporary phenomenon, " Broedel says. " All except the grumpiest, scariest medieval ' ghosts' who were called ' revenants' and were the animated corpses of the returning dead." Witches were a 15th-century creation and at first took the form of their " familiars" -cats, bugs and toads. The notion of a witch as a woman who flies through the night, with the big hat, green face and evil agenda is relatively recent folklore.


Mummy of Harwa. A Dynasty 25 man, doorkeeper at the temple of Amun. Age at death approximately 60; amazing state of preservation. Coffin of Harwa with the unusual green face (symbolic of Osiride fertility) seen on some coffins in Dyansty 25 and 26. Archival photo of Harwa's mummy and an archival photo showing how he is now displayed, with an array of amulets before him; this is a closeup I shot of some of the amulets.



The house at 114 Merrymeeting Rd. bears an unusual brass plaque. It identifies the Rabbitown residence as the location of the second sighting of a certain Springheel Jack—a name straight out of Victorian England folklore.

Jack made his first local appearance in 1929. A young woman taking a nighttime stroll around Mayor and Merrymeeting was stopped in her tracks by a piercing cat call. Turning around to scold the whistler, her gaze was lifted skywards, where on the rooftop above her loomed a black-caped apparition. The figure stood, silent, grinning, his arms folded across his chest. His hideous, yellow-green face glowed under a tall charcoal hat.When the woman let out a shriek, the character cackled vilely and bounded away with supernatural leaps.

It was as if he had springs in the heels of his shoes, she later explained to a crowd that had gathered.

For the next five weeks, Springheel Jack ministered his terror from the rooftops of Rabbittown.

Doors and windows were barred. Women, children and men alike ceased to walk alone. Three quarters of the constabulary were put on the case, only to be joined in the search by a band of neighborhood vigilantes.

One night, after leaping the entire width of Mayor Avenue, Jack was spotted by a Constable Don Porter. Porter was able to follow the bounding menace down Howley Avenue Extension, and then South on Newtown Road. When he came to Shamrock Field, the winded policeman lost his footing. When he righted himself, Springheel Jack was gone, and never seen again.

Rumours swirled about Jack’s identity. Some even believed that he was the decoy for a local smuggling ring that wanted to draw police attention away from a harbourfront operation.

Whoever or whatever he was for those five weeks, for years after, mothers warned their kids not to stray at night for fear of Springheel Jack.

—Lesley Thompson






xxxvii:1 The Egyptians would have said "true lapis lazuli". The face of the Libyan goddess Neith was green. Isis was "the green one whose greenness is like the greenness of earth" (Brugsch).


Ravana with general green face but when he is a ruler, his face will return to the gold face. He has got 10 faces, 20 hands, 3 face rows and more 3 faces at an occiput. There are 4 small faces at the 2nd rank, in front of the 3rd rank is Brahma face and giant face is at the behind, every face composed broadly smile, wide open eyes and wears Yod Chai Crown.

The son in Thao Lasatien and Nang Ratchada or Ravana reincarnates to the 3rd King of Longka City with his wife as Montho, Kala-Akkee and concubines. Ravana has got 1,015 sons and 2 daughters. This Great Giant makes troubles to all over a city and he doesn’t do along the virtues of the king.

The significant situation is an abduction of Sida (Ravana’s wife) until it becomes a war in Longka City. A war gives effect to the death of relatives, friends and retinue. At the end Ravana died by Rama’s arrows while Hanuman stole his heart and escaped away.  

Ravana, or tosakanth in Thai, from the Indian epic Ramayana; its main protagonists are King Rama and his wife Sita and the antagonist, the dreaded evil personified, Ravana. Of course, the main theme, as in any classic drama, is the victory of good over evil. The saga began when besotted by Sita's beauty, Ravana, known for his weakness foLIBYAr beautiful women and virility, abducts and whisks her away to his kingdom.
There are two significant encounters that would shape the course of Ramayana: Ravana molests Vedavati, the beautiful hermit and forcibly takes her; and, Vedavati prophesied, before killing herself in a pyre, that she would return to mortal world as the cause of his death,. She is then reborn as Sita, wife of king Rama, who defeated and killed Ravana.
His second encounter happened with the divine Rambha, upon whom he forced himself. Her lover cursed Ravana, stating that his ten heads would fall off his head if he forced himself upon any woman again. Sita's chastity was protected while she was Ravana's captive for nearly a year, thanks to this curse.

Ravana, to his credit, had many good points. He was benevolent and effective king of Lanka and it is said the poorest of houses had vessels of gold to eat and drink off. Amongst his many virtues, the foremost was his knowledge of sacred books, medicines and magic. He was considered as a reformer, revolutionary and just ruler who opposed the caste system. A great devotee of Shiva (Phra Isuan), his penances had borne many fruits.

Ravana is depicted in art with up to ten heads, signifying that he had knowledge spanning all the ten directions.
In the Thai version of Ramayana, Ramakien, the essence is the same but there is a 'Thainess' added to the story such as clothes, weapons, and nature. Ramakien dates back to the 13th century and in the past 200 years, nine kings of Thailand have been named Rama, after the main protagonist King Rama. For 400 years the capital of Thailand was Ayutthaya (ayodhya), Rama's kingdom in the epic.

The Rama legend is remarkably depicted in the wonderful murals of the Emerald Buddha temple on the grounds of the Grand Palace built by King Rama I in Bangkok. In the gallery surrounding the temple there are beautifully restored sections of paintings which depicts the entire story of the Ramayana.

Ramakien has appealed to Thai people over centuries making it the national epic. Many other Asian cultures have adapted the Ramayana, resulting in other
national epics. Kakawin Rāmâyana is an old Javanese rendering of the Sanskrit Ramayana from ninth century Indonesia. It is a faithful rendering of the Hindu epic with very little variation. Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana, Rama's younger brother, and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha, Rama's father, is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma.

In its different hues and colors, however, the universal themes and
ideals of righteous behavior, loyalty to family and kingdom, the balancing of good and evil, self-sacrifice for the betterment of society, and morality remains the same.

And coming back to Ravana, love him or hate him, without him this epic would have been impossible.


Source: UFO Casebook / other sources
Original Source

One of the most bizarre accounts of UFO folklore involves an incident that allegedly occurred in Voronezh, Russia. This case was reported in the United States by the St. Louis Dispatch. The story was originally published on October 11, 1989, in America, but its origin was the Russian newspaper TASS.

The report recounts the adventures of several young children who claimed to have seen a three-eyed alien with a robot escort. The alien was said to be about nine foot tall. The craft, according to eye witness testimony, landed on the outskirts of the city. Shortly thereafter, the tall alien appeared, and upon seeing the young lad, shot a type of weapon at him, causing him to vanish before the eyes of the other people around him.

There are several important elements one must keep in mind regarding this extremely strange case of a close encounter. The original details of the case were brought forward by Genrikh Silanov, head of the Voronezh Geophysical Laboratory, who gave details to the TASS agency. Silanov stated that the media took an enormous amount of creative freedom with his report.

"Don't believe all you hear from Tass," he stated." We never gave them part of what they published."

I take this statement to mean that only a part of the news agency's report was based on the facts obtained from Silanov.

The agency had informed the entire world that Russian scientists had confirmed that an alien spaceship carrying giants with tiny heads had landed in Voronezh, a city of over 800,000 people located about 300 miles southeast of Moscow. They stated that as many as three of these giant creatures had emerged from the alien ship. The ship was described as a large, shining ball. These strange creatures were said to have walked in a nearby park, accompanied by a menacing robot. Ironically, TASS was the only media member to print the story in Russia. The newspaper Pravda declined to print, or comment on the strange tale.

In defense of the TASS account, Soviet reporter Skaya Kultura said that the agency was following the ''the golden rule of journalism." "The reader must know everything.''

The TASS account stated that the UFO landed in Voronezh on September 27, 1989, at 6:30 P.M. Young boys playing soccer witnessed the event, stating that a pinkish glow preceded the descent of the unusual flying craft. The pink glow became a deep red as it touched down. Most witnesses described the object as a flattened, disc shape. A crowd quickly gathered, and peered through a hatch that opened. They saw a ''three-eyed alien'' about 10 feet tall, clad in silvery overalls and bronze-colored boots and wearing a disk on his chest. "

The TASS account also stated: "A boy screamed with fear, but when the alien gazed at him, with eyes shining, he fell silent, unable to move. Onlookers screamed, and the UFO and the creatures disappeared."

According to the report, about five minutes later, they reappeared. The alien had an object similar to a pistol - a tube about 20 inches long, which it pointed at an unidentified 16-year-old boy, making him disappear. The alien went inside the sphere, which then took off. At the same time, the boy reappeared.

"Children and eyewitnesses of the abnormal phenomenon have been questioned by police workers and journalists," wrote E. Efremov, the Voronezh correspondent for Soviet Skaya Kultura."

"There are no discrepancies in the description of the sphere itself or the actions of the aliens. Moreover, all the children who became witnesses to this event are still afraid, even now."

Several drawings were made by some of the children who supposedly witnessed the events of Voronezh. A couple of these are included here. One of the drawings showed the Cyrillic alphabet character "zhe" on the side of the UFO.

TASS listed three witnesses' names, all of whom were youngsters. They also stated that a group of international researchers would be investigating the claims of the witnesses.

Voronezh residents interviewed later claimed they had observed this UFO not just during the above incident but also many times on September 21, 23, 29 and October 2, between 6 and 9 PM. Some of these incidents involved a different entity: small, with grayish-green face and blue overcoat resembling a loose raincoat.

This phenomenal account is still in need of more eye witness testimony and research. The Voronezh landing remains an unsolved mystery.


Flying Saucer Review 34, 4;

MUFON UFO Journal 259 and 260,

UFO Chronicles of the Soviet Union.