March 23rd, 2005


The Golem

El Golem
Jorge Luis Borges

Yes, (like the Greek says in the Cratilo)
the name is an archetype of the thing,
in the letters of rose is the rose
and all the Nile in the word Nile.
And, made out of consonants and vowels,
there will be a terrible Name, the essence of which
encodes God and which Omnipotence
keeps in exact letters and syllables.

Adam and the stars knew it
in the Garden. The rust of sin
(the cabalists say) has erased it
and the generations lost it.

The artifacts and candor of man
have no end. We know there was a day
in which God's people searched for the Name
in the vigils of judaica.

Not in the manner of others who a vague
shadow insinuate in the vague history,
still green and alive is the memory
of Juda Loew, who was a rabbi in Prague.

Thirsty for knowing what God knows,
Juda Loew devoted himself to permutations
of letters and complex variations
and finally said the Name which is the Key,

the Door, the Echo, the Guest and the Palace,
over a puppet which, with unskilled hands,
he carved, to teach it the arcanes
of the Letters, of Time and of Space.

The simulacrum raised his sleepy
lids and it saw shapes and colors
which he didn't understand, lost in rumors,
and he practiced wary movements.

Gradually he saw himself (like us)
trapped in this noisy web
of Before, After, Yesterday, While, Now,
Right, Left, Me, You, Those, Us.

The cabalist who presided as numen
named the vast creature Golem.
(This truths are referred to by Scholem
in a well known place of his volume).

The rabbi explained the universe to him
(This is my foot; that is yours; this the rope)
and he managed, after years, to have the perverse one
sweep, well or poorly, the synagogue.

Maybe there was a mistake in the writing
or in the articulation of the Sacred name,
in spite of such high sorcery,
the apprentice of man didn't learn to speak.

His eyes, less of man than of dog
and much less of dog than of a thing,
followed the rabbi through the doubtful
gloom of the rooms of the enclosure.

Something abnormal and unskilled was in the Golem,
because wherever he went the rabbis' cat
hid. (This cat is not in Scholem
but, through time, I've guessed its existence).

Raising to his God filial hands,
the doings of his God he copied,
or, stupid and smiling, he hollowed himself
in concave oriental bows.

The rabbi watched him tenderly
and with some horror. How (he said to himself)
could I beget this sorrowful son,
and bequeath such inactivity, what is sanity?

Why did I decide to add to the infinite
series one more symbol? Why, to the superfluous
skein which in eternity unravels,
did I give another cause, another effect and another sorrow?

In the hour of anguish and of vague light,
on his Golem his eyes dwelled.
Who will tell us what was felt by
God, when seeing his rabbi in Prague?


wikioracle: BORGES

communiqué from wikioracle (clicking BORGES):

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[324] ~ #52228-PROTOS {29Sg16} [ETAMIN]

In Greek mythology, Proteus is an early sea-god, one of several deities whom Homer calls the "Old Man of the Sea," whose name suggests the "first," as protogonos is the "firstborn." {source}


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[469] ~ #965-ANGELICA {26Aq04} [SADALSUUD]

The Shem haMephoresh (Hebrew: "Name of Extension"), is the famed seventy-two-fold Name of Divinity. In truth, it is a collection of 72 three-lettered Names which embody the Great Wheel of the Zodiac. From these Names we derive 72 Angelic Princes responsible for the manifestation of the Zodical Forces in reality, and who act as Guides and Protectors through our world.

The first thing to be understood about the Shem haMephoresh is the meaning of it's lable. Many texts tell us that “the Name derives from the Tetragrammaton, with It's letters extended". However, this assertion makes little sense at first glance. The 72-fold Name itself comes from three verses of Exodus (this shall be covered later), and there is no way to "extend" the Tetragram to obtain the same letters. I was perplexed over exactly how the Tetragram was related to the Shem haMephoresh at all; outside of the fact that the latter is associated with the zodiac, and the zodiac itself is ruled by twelve permutations of the Tetragrammaton. That, however, does not explain the concept of "extending" the Divine Name. {source}

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[464] ~ #17627-HUMPTYDUMPTY {24Aq19} [SADALSUUD]

Humpty Dumpty is a character in Mother Goose rhyme, portrayed as an anthropomorphized egg ... He also appears in Lewis Carroll's Through the Looking-Glass and discusses semantics with Alice. Among other things, he explains the hard words from Jabberwocky.

[Let] me take this opportunity of answering a question that has often been asked me, how to pronounce "slithy toves." The "i" in "slithy" is long, as in "writhe"; and "toves" is pronounced so as to rhyme with "groves." Again, the first "o" in "borogoves" is pronounced like the "o" in "borrow." I have heard people try to give it the sound of the "o" in "worry." Such is Human Perversity.Lewis Carroll


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[254] ~ #7868-BARKER {00Sg10} [TOLIMAN]

The exact circumstances among which D.C.Barker formulated the TX remain deeply obscure (for a number of reasons best explored elsewhere). For our immediate purposes it suffices to remark that the broad research context within which TX emerged was a highly abstract SETI-oriented investigation into minimally-coded intelligent signal, without presupposition as to origin (e.g. 'xenobiological organisms') or theme (e.g. 'cosmo-chemistry').

The investigation, situated in the jungles of Borneo, was entitled 'Project Scar' and received a high-level security classification. In keeping with this research topic, Barker proposed TX as a maximally abstracted or ultimately decoded numerical semiotic, stripped of all nonconstructive (or symbolic) conventions (and initially named 'Goedelian hypercode'.) {source}

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[417] ~ #4355-MEMPHIS {06Aq09} [OCULUS]

The Greek term for "Egypt" has a long history. It goes back to the Mycenaean language (an early form of Greek) where the word a3-ku-pi-ti-jo (lit. "Egyptian"; used here as a man's name) was written in Linear B. This Mycenaean form is from Egyptian ḥwt-k3-ptḥ ("Hut-ka-Ptah"), literally "Estate (or 'House') of Ptah" (cf. Akkadian āluḫi-ku-up-ta-aḫ), the name of the temple complex of the god Ptah at Memphis. As the chief temple precinct of the capital of Egypt, the name was applied to the entire city of Memphis and ultimately to the country as a whole. (A similar situation is observed in the name Memphis [Greek Μέμφις], which comes from the Egyptian name of the pyramid complex of king Pepi II, mn nfr ppy (lit. "Estabished in Perfection (or 'Beauty') is Pepy") at Saqqara but which was applied to the nearby capital city.) Interestingly, this usage survived in Sahidic as Gupton and Kupton, meaning "Memphis". {source}

The original name given to this city and used together with the name Mn-nfr, was inb-hD "the White Wall(s)", a reference to the white walls surrounding it. {source}


links: Nomes of Ancient Egypt | Cities & Towns of Ancient Egypt | Thebes | Memphis

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[614] ~ #11510-BORGES {16Ar07} [ALPHERATZ]

Jorge Luis Borges (August 24, 1899 – June 14, 1986) was an Argentine writer who is considered to be one of the foremost writers of the 20th century. A poet and an essayist, Borges is generally best-known for his short stories.

Drawing on influences of many times and places, Borges' work belittled nationalism and racism. Borges grew acquainted with the literature from Argentine, Spanish, North American, English, German, Italian, and Northern European/Icelandic sources, including those of Anglo-Saxon and Old Norse. He also read many translations of Near Eastern and Far Eastern works. The universalism that made him interested in world literature—and interesting to world readers—reflected an attitude that was not congruent with the Perón government's extreme nationalism.

" I think of the many myths, there is one that is very harmful, and that is the myth of countries. I mean, why should I think of myself as being an Argentine, and not a Chilean, and not an Uruguayan. I don't know really. All of those myths that we impose on ourselves—and they make for hatred, for war, for enmity—are very harmful. Well, I suppose in the long run, governments and countries will die out and we'll be just, well, cosmopolitans."

International themes in Borges: China: "The Garden of Forking Paths", "The Widow Ching, Lady Pirate"

• At New Year's 1939, Borges suffered a severe head wound in an accident; during treatment for that wound, he nearly died of blood poisoning. While recovering from the accident, he began writing in a style he became famous for, and his first collection of short stories, El jardín de senderos que se bifurcan (The Garden of Forking Paths) appeared in 1941.

• The Book of Imaginary Beings is a thoroughly and obscurely researched bestiary of mythical creatures, in the preface of which Borges wrote, "There is a kind of lazy pleasure in useless and out-of-the-way erudition."

• Borges also wrote in two very unusual literary forms: the literary forgery and the review of an imaginary work ... At times, confronted with an idea for a work that bordered on the conceptual, Borges chose, instead of following through with the idea in the obvious way by writing a piece that fulfilled the concept, to write a review of a nonexistent work, writing as though this work had already been created by some other person.

• While Borges was certainly the great popularizer of the review of an imaginary work, it was not his own invention. It is likely that he first encountered the idea in Thomas Carlyle's Sartor Resartus, a book-length review of a non-existent German transcendentalist philosophical work and biography of its equally non-existent author. This Craft of Verse (p. 104), records Borges as saying that in 1916 in Geneva he "discovered -- and was overwhelmed by -- Thomas Carlyle. I read Sartor Resartus, and I can recall many of its pages; I know them by heart." In the introduction to his first published volume of fiction, The Garden of Forking Paths, Borges remarks, "It is a laborious madness and an impoverishing one, the madness of composing vast books – setting out in five hundred pages an idea that can be perfectly related orally in five minutes. The better way to go about it is to pretend that those books already exist, and offer a summary, a commentary on them." He then cites both Sartor Resartus and Samuel Butler's The Fair Haven, remarking, however, that "those works suffer under the imperfection that they themselves are books, and not a whit less tautological than the others. A more reasonable, more inept, and more lazy man, I have chosen to write notes on imaginary books." [Collected Fictions, p.67]

links: The Garden of Forking Paths | Borg | Assimilation (Star Trek)

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[360] ~ #5381-SEKHMET {13Cp58} [VEGA]

i think of Seshet working with this asteroid (no asteroid currently named "Seshet"); following epithet apppears in a Hymn to Sekhmet: "Thou art Ammi-seshet, Destroyer, Upholder!"—need to determine goddess "aspect" (Sekhmet or Seshet) expressed during occultation.

Seshet, scribe of humanity as opposed to being the scribe of the gods; with Thoth as complementary male; Her writings: PICATRIX. ++ Her name: Sesheta is more complete as Sefkhet-aabut. Her crown-glyph is inverted horns containing a 7-petaled flower on a staff from her head. The name noted above means roughly "She who has inverted her horns" or "she who is provided with seven horns." {Thoth Counterpart Sheshet}

One of the most important ceremonies in the foundation of Egyptian temples was known as Pedjeshes (Pedj--"to stretch," Shes--"a cord") and it forms the subject of one of the chief monumental ornaments in the temples of Abydos, Heliopolis, Denderah, and Edfu. The reigning pharaoh and a priestess personifying Seshat, the goddess of writing, proceeded to the site, each armed with a golden mallet and a PEG connected by a cord to another PEG. Seshat having driven her peg home at the previously prepared spot, the king directed his gaze to the constellation of the Bull's Foreleg (this constellation is identical with Ursa Major, "Great Bear," and the "hoof" star is Benetnasch, Eta Ursae majoris). Having aligned the cord to the "hoof" and Spica as seen through the visor formed by Seshat's curious headdress, he raised his mallet and drove the peg home, thus marking the position of the axis of the future temple. --Cyril Fagan, Zodiacs Old and New (1951) {Caroline Seawright @ Tour Egypt}

Sekhmet ("the powerful one") was a war and disease goddess. The center of her cult was in Memphis. Her husband was Ptah (later, as Ptah-Seker) and their son, Nefertem ++ Seshat ("The Female Scribe") was a goddess of writing, science, literature, history, libraries, architecture and mathematics, and the consort of Thoth.

Like the names of many other Egyptian deities (if not all of them), Seshat's name is essentially a descriptive title. "Seshat" simply means "female scribe" ... While Seshat and Sefkhet-Abwy are the same entity, there may be a subtle distinction in the choice of name used to address Her—something like the distinction between "President" and "Commander-In-Chief." {Seshat: Name & Titles}

links: The Goddess Sekhmet | Djehuty | Hethert | Grail Topics 1 | Grail Topics 2 | Acts 9:5-6 (Beckett)

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[309] ~ #15092-BEEGEES {23Sg43} [ETAMIN]


Barry, Maurice and Robin Gibb—better known as the Bee Gees-are among the most successful vocal groups in rock and roll history. They rank sixth on the all-time top-sellers list, having sold 64 million albums to date. Only Elvis Presley, the Beatles, Michael Jackson, Garth Brooks and Paul McCartney have outsold the Bee Gees ... Britain's first family of harmony, the Bee Gees might be pop's ultimate chameleons. They took wing as a Beatles-inspired, vocal-oriented pop band, cutting the exemplary "Bee Gees 1st, Horizontal" and "Idea" in a two-year span during the late Sixties. Thereafter they made side forays into conceptual works (the double-LP "Odessa") and even took a country-flavored turn (1973's "Life in a Tin Can"). The mid-Seventies found them working in a more R&B-influenced groove—a fortuitous move that paid dividends within the growing dance culture taking shape at urban discotheques. With "Main Course" and "Children of the World", the Bee Gees blossomed as architects of high-quality, song-oriented disco. Their career as pioneers of dance-oriented pop was forever sealed with the remarkable success of "Saturday Night Fever" and "Spirits Having Flown". When their prolonged era of superstardom inevitably cooled, the Bee Gees re-emerged in the late-Eighties as a mature band of survivors. {Bee Gees, Rock & Roll Hall of Fame: 1997 Inductees}

note: May 6, 1997 - The Bee Gees are inducted into the Rock and Roll Hall of Fame at the twelfth annual induction dinner. Brian Wilson is their presenter + January 12, 2003 - Maurice Gibb of the Bee Gees died.

Man is not, nor could he ever be, the complete product of the "Lord God"; but he is the child of the Elohim, so arbitrarily changed into the singular masculine gender. The first Dhyanis, commissioned to "create" man in their image, could only throw off their shadows, like a delicate model for the Nature Spirits of matter to work upon. (See Book II.) Man is, beyond any doubt, formed physically out of the dust of the Earth, but his creators and fashioners were many ... Thus the philosophy of psychic, spiritual, and mental relations with man's physical functions is in almost inextricable confusion. Neither the old Aryan, nor the Egyptian psychology are now properly understood. Nor can they be assimilated without accepting the esoteric septenary, or, at any rate, the Vedantic quinquepartite division of the human inner principles. Failing which, it will be for ever impossible to understand the metaphysical and purely psychic and even physiological relations between the Dhyan-Chohans, or Angels, on the one plane, and humanity on the other. No Eastern (Aryan) esoteric works are so far published, but we possess the Egyptian papyri which speak clearly of the seven principles or the "Seven Souls of Man."* The Book of the Dead gives a complete list of the "transformations" that every defunct undergoes, while divesting himself, one by one, of all those principles -- materialised for the sake of clearness into ethereal entities or bodies. We must, moreover, remind those who try to prove that the ancient Egyptians knew nothing of and did not teach Reincarnation, that the "Soul" (the Ego or Self) of the defunct is said to be living in Eternity: it is immortal, "co-eval with, and disappearing with the Solar boat," i.e., for the cycle of necessity. This "Soul" emerges from the Tiaou (the realm of the cause of life) and joins the living on Earth by day, to return to Tiaou every night. This expresses the periodical existences of the Ego. (Book of the Dead, cvxliii.)
For what is the Tiaou? The frequent allusion to it in the "Book of the Dead" contains a mystery. Tiaou is the path of the Night Sun, the inferior hemisphere, or the infernal region of the Egyptians, placed by them on the concealed side of the moon. The human being, in their esotericism, came out from the moon (a triple mystery -- astronomical, physiological, and psychical at once); he crossed the whole cycle of existence and then returned to his birth-place before issuing from it again. Thus the defunct is shown arriving in the West, receiving his judgment before Osiris, resurrecting as the god Horus, and circling round the sidereal heavens, which is an allegorical assimilation to Ra, the Sun; then having crossed the Noot (the celestial abyss), returning once more to Tiaou: an assimilation to Osiris, who, as the God of life and reproduction, inhabits the moon. Plutarch (Isis and Osiris, ch. xliii.) shows the Egyptians celebrating a festival called "The Ingress of Osiris into the moon." In chapter xli. life is promised after death; and the renovation of life is placed under the patronage of Osiris-Lunus, because the moon was the symbol of life-renewals or reincarnations, owing to its growth, waning, dying, and reappearance every month. In the Dankmoe, (iv. 5) it is said: -- "Oh, Osiris-Lunus! That renews to thee thy renewal." And Safekh says to Seti I. (Mariette's Abydos, plate 51), "Thou renewest thyself as the god Lunus when a babe." It is still better explained in a Louvre papyrus (P. Pierret, "Etudes Egyptologiques"): "Couplings and conceptions abound when he (Osiris-Lunus) is seen in heaven on that day." Says Osiris: "Oh, sole radiant beam of the moon! I issue from the circulating multitudes (of stars) . . . . . . Open me the Tiaou, for Osiris N. I will issue by day to do what I have to do amongst the living" ("Book of the Dead," ch. ii.), -- i.e., to produce conceptions. {Secret Doctrine}

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[-Ø-] ~ #3005-PERVICTORALEX {04Pi59} [FOMALHAUT]

#3005-PERVICTORALEX {04Pi59} [FOMALHAUT] • Compass Rose: SW by W • ROOT CHAKRA {Muladhara} • DISTANCE: 243º FROM YILDUN @ PATH 5: RADICAL INTELLIGENCE–The FIFTH (Original #5) Path is GEBURAH (Severity) = V The Pentad (Sinks) :: EON PHASE: 25 (Phase Arc 240º ~ Waning Trine) : Re-evaluation, Holistic Insight, Seeing Big Pic, Emerging • 31-STAR PRIME SERIES: [22]-[38]-[81] :: PRIME NUMBERS: [79]-[163]-[419] -- [[ TX PRIME [022] 079 = ((((:))):) ]] #32-NUMKO [PISCES 04º–PISCES 11º] ~ ZONE 8::4 Keeper of Old Terrors: Cyclic Chronodemon of Autochthony; Prowls Sink-Current; Necrospeleology (abysmal patience rewarded); Subduction (and carnivorous fish); Vulcanism (and bacterial intelligence) • GOË-ANGELICA ~ #34-FURFUR :: #31-LEKAB [DAY (-) PISCES 00º–05º] (info :: v1.0).

conjunct: #2041-LANCELOT @ FOMALHAUT


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[195] ~ #6-HEBE {01Sc15Rx} [SPICA]

Again from Jove [Zeus] and Juno [Hera] [were born]: Juventus (Youth) [Hebe], Libertas (Liberty). {Hyginus Preface}

The child in 7.Temperance holds the patera, which reminds us that she is the Mistress of the Cups, corresponding to the Master of the Cups in 6.Love (who is Eros/Hermes). Thus it is not surprising that Temperance is connected with divine cup-bearers, in particular Hebe and Iris. Hebe is the daughter of Hera and Zeus (2.Empress and 3.Emperor), that is, the divine child of the cosmic parents; her name means youth and youthful vigor. She is a cup-bearer for the gods, serving them their youth-preserving nectar.

Hebe is the daughter of Hera and Zeus (2.Empress and 3.Emperor), that is, the divine child of the cosmic parents; her name means youth and youthful vigor. She is a cup-bearer for the gods, serving them their youth-preserving nectar.

She is sometimes called Ganymeda (Ganumeda), since she is the female counterpart of Ganymede (Ganumedes), another cup-bearer, who is identified with Aquarius. Indeed, Ganymede replaced her as cup-bearer after she married Heracles, which symbolizes the conjunction of opposites. Ganymede also brings the rejuvenating waters, and indeed Hellenistic Egyptians identified him with Osiris, who governs the revivifying waters of the Nile. Conversely, an Egyptian statue that has been identified with the Nile has both a beard and female breasts.
Androgyny is a pervasive theme in 7.Temperance: the union of opposites, the ambiguous gender of Ganymede/Ganymeda (Hebe), the sex-changing power of the rainbow, the blending of the male and female essences in the vessels, Hermaphroditus born of Hermes and Aphrodite, and so forth. It represents a kind of psychological wholeness: a man's union with his anima (inner woman), or a woman's union with her animus (inner man). It also represents the reality-twisting cross-dressing and androgyny of the shaman, the psychopomp (soul guide) and messenger between the mundane and spiritual worlds. {VII. Temperantia - Sophrosune - Temperance, Pythagorean Tarot}

{see: #1036-GANYMED | #69230-HERMES | #7-IRIS | ZEUS (Uranian) | ZEUS (Asteroid) | #103-HERA | #3-JUNO}

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[230] ~ #719-ALBERT {20Sc17} [ZUBENESHAMALI, North Chelae : Price which Covers]

ALBERT (related names) :: From the Germanic name Adalbrecht which meant "bright nobility", composed of the elements adal "noble" and beraht "bright". It was introduced to England by the Normans. This name, in its various forms, has belonged to kings of Belgium and Germany, as well as others among European royalty. Other famous bearers include the physicist Albert Einstein, creator of the theory of relativity, and Albert Camus, a French-Algerian writer and philosopher. {Behind the Name}

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[-Ø-] ~ #798-RUTH {00Vi01Rx} [REGULUS]

#798-RUTH {00Vi01Rx} [REGULUS] • Compass Rose: NE by E • CROWN CHAKRA {Sahasrara} • DISTANCE: 59º FROM YILDUN @ PATH 13: UNITING INTELLIGENCE–The THIRTEENTH (Original #30) Path from Yesod to Hod = ATU II PRIESTESS OF THE SILVER STAR = MOON = GIMEL :: EON PHASE: 6 (Phase Arc 51.25º ~ Waxing Septile) : Endurance, Illuminating Intervention, Larger Forces, Crisis of Growth • 31-STAR PRIME SERIES: [6]-[53]-[82] :: PRIME NUMBERS: [13]-[241]-[421] -- [[ TX PRIME [006] 013 = ((:):) ]] #09-SKARKIX [VIRGO 00º–VIRGO 07º] ~ ZONE 4::3 Buzz-Cutter: Amphidemon of anti-evolution (eddies of the Delta); 4th Phase-limit; Hermetic abbreviations (history of the magicians); Sacred seal of time (triadic reconfirmation of the cycle); Apocalyptic rapture (jagged turbulence) • GOË-ANGELICA ~ #16-ZËPAR :: #67-AIAU [DAY (-) VIRGO 00º–05º] (info :: v1.0 :: v2.0).

conjunct: #4692-SIMBAD @ REGULUS

And Ruth said, entreat me not to leave thee, or to return from following after thee, for whither thou goest I will go, and where thou lodgest I will lodge, thy people shall be my people, and thy God my God. {Ruth 1:16, John Gill}

For her part, Ruth subtly yet critically alters the instructions given her by Naomi - as we will see in our analysis of v. 9. We are given new insight into the trait of Hessed which typifies Ruth (and which is the constant theme of this entire Megillah); Ruth not only focuses her kindness on Naomi, but that same characteristic of Hessed radiates outward, affecting - while infecting - everyone touched by it. As far as Bo'az is concerned, we have already noted the "supernatural" strength which he shows in this evening of near-intimacy (see last week's shiur). We will gain much more understanding of his piety and power, his compassion and his sense of fairness, as we watch this scene unfold. {Analysis of Megillat Ruth (VI), By Yitzchak Etshalom}

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[127] ~ #464-MEGAIRA {22Vi27Rx} [COR CAROLI]</code>

Erinyes (Greek) [cf Latin Furae furies] Also Dirae. Furies, avenging goddesses; sometimes legion, sometimes three in number, according to the point of view of the ancient writers, named by Alexandrian authors, copying Euripides: Tisiphone (avenger of the slain), Megaera (the jealous), and Alecto (unceasing hatred). Their mission was to follow and reform evil doers, which has popularly been misunderstood to be persecution. Aeschylus speaks of them as being daughters of Night, Sophocles as being born of Darkness and Earth, and Hesiod as having sprung from the blood of the injured Uranus. They dwell in the underworld, whence they issue to pursue the wicked towards reformation and the reestablishment of all broken natural equilibrium; upon the expiation of crime in Aeschylus they transform themselves into gracious and beneficent deities called the Eumenides. In Athens they were known as Semnae (the venerable ones).

The Erinyes or Eumenides are thus seen as beings who function almost automatically as karmic agents in the restoration of broken or disturbed equilibrium in the universe, and therefore are inherent in the vegetative and automatic functions of nature; thus the human body, as an analogy, when injured in some part, will attempt by latent and automatic restorative functions, as it were, to heal the injury. Their functions therefore in the world are seen at once as avengers and beneficent healers or eumenides. {Encyclopedic Theosophical Glossary: Em-Ez}


Tisiphone (Goel, or Avenger of blood), Alecto (Implacable), and Megæra (Disputatious). The best paintings of these divinities are those by Il Giottino (Thomas di Stefano) of Florence (1324–1356), Giulio Romano (1492–1546), Pietro da Cortna (1596–1669), and Titian (1477–1576). {Dictionary of Phrase and Fable}


To the Erinyes (Furies), Fumigation from Aromatics. Vociferous wild Erinyes hear! Ye I invoke, dread powers, whom all revere; nightly, profound, in secret who retire, Tisiophone, Alekto, and Megaira dire: deep in a cavern merged, involved in night, near where Styx flows impervious to sight. To mankind’s impious counsels ever nigh, fateful, and fierce to punish these you fly. Revenge and sorrows dire to you belong, hid in a savage vest, severe and strong. Terrific virgins, who for ever dwell, endued with various forms, in deepest hell; aerial, and unseen by human kind, and swiftly coursing, rapid as the mind. In vain the sun with winged effulgence bright, in vain the moon far darting milder light, wisdom and virtue may attempt in vain, and pleasing art, our transport to obtain; unless with these you readily conspire, and far avert your all-destructive ire. The boundless tribe of mortals you descry, and justly rule with Dike’s (Justice’s) impartial eye. Come, snaky-haired, Moirai (Fates) many-formed, divine, suppress your rage, and to our rites incline. —Orphic Hymn 69 to the Erinyes

"You [Ampelos killed and brought back to life as the grape-vine] did not die as Atymnios is dead; you saw not the water of Styx, the fire of Tisiphone, the eye of Megaira! You are still alive, my boy, even if you died.” —Dionysiaca 12.213

A third part of his soul was lost [ie reason]; steady thoughts were gone from his crazy brain; the glances of the maddened man went wildly round with flickering movements; the hair of his untended head shook disordered over his back. His mouth moved stammering; when he opened his lips he sent out into the air meaningless words of strange outlandish sound. The blasts of the Eumenides had carried away the troubles of mortal life, and his tongue was laden with the cries of madness. When he moved his face about he saw as his forehead turned a false transformed shape of the unseen Megaira. So the madman shook with a distracted spasm, and tried to tear the whip of snakes from the grim hand of the reason-destroying goddess; he bared his sword in the face of the Avenger [Alekto], and tried to cut the viper-curls of Tisiphone. —Dionysiaca 10.1f

Goddess bowed assent to goddess, and gave her [the Erinys] Megaira to go with her, that with her evil eye she might fulfil the desire of Hera’s jealous heart. —Dionysiaca 31.70

Now Megaira black in her infernal robe went back into the darkness, and sent many spectral visions to Lyaios. —Dionysiaca 32.100




The Picatrix or Ghayat al Hakim, the Aim of the Wise, is one of the most important books ever written on astrological magic. Composed in Arabic in Andalusia around 1000 A.D., the Picatrix is an encyclopedic work, considerably larger than most other medieval grimoires or books of magic. It was translated into Latin in 1256 for the Castilian king Alfonso the Wise.
Picatrix is a strange mixture of the most exalted philosophy and the crassly material, explanations of the nature of the One and "confections" composed of blood, brains and urine. We can, however, clearly perceive the influence of the Harranian Sabians, who pursued their worship of the astral deities and the tradition of Hermetic philosophy well into the Middle Ages. The Harranians added much to the astrology of the advanced Islamic civilization which flourished between 800-1400 A.D., and produced such well known astrologers as Thabit ibn Qurra and Al-Sufi and the alchemist, Jabir ibn Hayyyan, known to the West as Geber. {continue}

links :: Picatrix @ Esoteric Archives | The Picatrix: Lunar Mansions in Western Astrology | Liber T: Tarot of Stars Eternal | The Sabians of the House of Wisdom: City of Sin | Thoth Counterpart Sheshet | Sehshat's Star | Seshat, Female Scribe, Goddess of Writing Measurement