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Frans_Jozef
Saturday, August 20th, 2005, 11:25 PM
by Joseph George Caldwell

Some time ago I began reading the novel, Zanoni, by Edward Bulwer-Lytton. Near the very beginning of the novel, I read the following passage: “Plato here expresses four kinds of mania, by which I desire to understand enthusiasm and the inspiration of the gods: Firstly, the musical, secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love.” Well, I did not recall anything about “Plato’s four manias,” and so I did a quick search of the Internet, and came up with the following paragraph, from the article, “Atumpan Drummers and Marsyas’ Flute: Exploring Parallels Between African and Greek Conceptions of State” (1995):

“In the Phaedrus we read the following ironic words from the Western world’s first great rational philosopher: "Our greatest blessings come to us by way of madness [mania] which indeed is a divine gift" (Phaedrus, 244a). It is here that we also learn of four kinds of mania for which the telesticpoetic, the erotic and the prophetic (mantic). Later, in the Laws, we learn that the telestic rites that Plato had in mind were characterized by rites of initiation, sacrifices, dance and music (Laws, 791a). While it is difficult at times to discern Plato’s true opinion on specific matters, even from the most scholarly reading of his dialogues, the fact that Plato perceived of a general and useful social end through mania, poetry and music should become clear from the Phaedrus and other dialogues that support this contention. It is clear from a continued reading of the Phaedrus (244d-e) that the telestic kind of mania, which we shall take to be essentially a form of trance-possession, consists of both good and bad kinds. The crisis kind of mania is associated with human disease, attributed to a "weakness of the soul," for which Plato saw the need to purge from his state by various means. By Plato’s account, the diseased individual can be delivered from their ordeal by those accomplished in achieving divinatory trances (here he is speaking of the mantic variety consisting essentially of a kind of prophetic diagnosis) followed by a recovery through purifications and rites (i.e., the act of telestic mania). In brief, the diviner determines the nature of the disease by divining the diety responsible so that appropriate rituals may be performed to appease the deity. The critical matter for Plato was to ascertain the manner in which one becomes "correctly entranced and possessed." [emphasis added]. The answer that he came to adopt was that the good aspect of trance is the kind brought on by ritual that has been passed down through the generations.” variety denotes ritualistic madness (attributable to Dionysus). The remaining three kinds of mania include the

The reason why I was reading Zanoni was that I had once seen a reference to it, in Rudolf Steiner’s discussion of the Guardian of the Threshold in his book Knowledge of the Higher Worlds and Its Attainment (available on the Internet at http://www.elib.com/Steiner/Books/ (http://forums.skadi.net/redirector.php?url=http%3A%2F%2Fwww.elib .com%2FSteiner%2FBooks%2F) ). On an idle day not too long ago I recalled the Zanoni reference. I searched for Zanoni on the Internet, and found a copy at The Gutenberg Project’s website, http://www.gutenberg.org (http://forums.skadi.net/redirector.php?url=http%3A%2F%2Fwww.gute nberg.org%2F) .


link (http://forums.skadi.net/redirector.php?url=http%3A%2F%2Fwww.foun dationwebsite.org%2FOnBulwerLytton.htm%2 3_Toc92944733)

Frans_Jozef
Thursday, February 23rd, 2006, 02:44 AM
From Mu to Thule and the Inner Earth: A journey to the theoretical past

By Gerry Forster


In this article, I ask the reader to accompany me upon an intriguing journey through the dimly-remembered, faintly-recorded archaic world of our ancient ancestors. We shall be guided by some of those great imaginative visionaries who tirelessly endeavoured to fill in some of the blanks pages of the legendary past history of this mysterious world of ours. Much of what had virtually faded away into pure myth has been steadily fleshed-out again down the centuries by Greek and Roman scholars like Plato, Herodatus and Tacitus; intrepid explorer-archaeologists like James Churchward, Percy H. Fawcett, and Heinrich Schliemann, and mystic-explorers like Nicholas Roerich and Theodore Illion. Theosophists and philosophers like Helena Blavatsky, W. Scott-Elliot and Rudolph Steiner, and even gifted seers like Edgar Cayce, have also played their part.

Nor should we overlook the input of such authorities on Thule and the Aryan race as Julius Evola and Joscelyn Godwin, or researchers into hidden underground and inner earth empires such as Sir Edward Bulwer-Lytton, Saint-Yves and even the Nazi historian, Miguel Serrano. Polar explorers like Sir George Wilkins, Fridjof Nansen and Richard E. Byrd also have their input to make on matters Borealic. Nor is the inspired fiction of famed writers Verne, Poe and Rice Burroughs overlooked for its useful contribution in fanning the flames of imagination that have revitalized this almost forgotten part of the world’s history.

A great deal has been recorded and written about such great empires and nations as ancient Egypt, Greece, Troy, Rome, Assyria, Persia and even India, Tibet and China, but here I seek to remind the reader of the more esoteric and archaic empires of Mu, Atlantis, Osiria, Hyperborea, and Agharta. The ancient empires from which these later and betterknown ones were originally born! Thus our partly-proven – partly-theoretical journey begins with the tropical paradise of ancient Mu and takes us via a tortuous route to the polar paradise of Hyperborean Thule, and thence to the Interior World which lies hidden just beyond!


Source: http://www.think-aboutit.com/pdf/mutothule.pdf

Chakravartin
Monday, November 26th, 2007, 02:12 PM
http://upload.wikimedia.org/wikipedia/commons/7/7f/Barbarossa01.jpg

A king in the mountain, king under the mountain or sleeping hero is a prominent motif in folklore and mythology, that is found in many folktales and legends. The Antti Aarne-classification system for folktale motifs classifies these stories as number 766, relating them to the tale of the Seven Sleepers of Ephesus.


General features

King in the mountain stories involve legendary heroes, often accompanied by armed retainers, sleeping in remote dwellings, including caves on high mountaintops, remote islands, or supernatural worlds. The hero is frequently a historical figure of some military consequence in the history of the nation where the mountain is located.

The stories gathered by the Brothers Grimm concerning Frederick Barbarossa and Charlemagne are typical of the stories told, and have been influential on many told variants and subsequent adaptations. The presence of the hero is unsuspected, until some herdsman wanders into the cave, typically looking for a lost animal, and sees the hero. The stories almost always mention the detail that the hero has grown a long beard, indicative of the long time he has slept beneath the mountain.

In the Brothers Grimm version, the hero speaks with the herdsman. Their conversation typically involves the hero asking, "Do the eagles (or ravens) still circle the mountaintop?" The herdsman, or a mysterious voice, replies, "Yes, they still circle the mountaintop." "Then begone! My time has not yet come."

The herdsman is usually supernaturally harmed by the experience: he ages rapidly, he emerges with his hair turned white, and often he dies after repeating the tale. This occurrence is well-known from many stories about people entering caves and experiencing a different time scale than on Earth, suggesting a parallel dimension.

The story goes on to say that the king sleeps in the mountain, awaiting a summons to arise with his knights and defend the nation in a time of deadly peril. The omen that presages his rising will be the extinction of the birds that trigger his awakening.

http://www.zakopane.pl/english/giewont2.jpg


Examples

The motif combines the idea of a supernatural national defender with the concept of conservation. A number of kings, rulers, and fictional characters and religious figures have become attached to this story. They include:

* Csaba, the son of Attila the Hun (Hungary) who is supposed to ride down the Milky Way when the Székelys are threatened.

* King Matthias Corvinus (Hungary)

* Emperor Frederick Barbarossa (Germany)

* King Henry the Fowler (Germany)

* Emperor Charlemagne (Germany, France)

* William Tell (Switzerland)

* King Arthur (England, Wales)

* Thomas the Rhymer is found under a hill with a retinue of knights in a tale from Scotland

* Sir Francis Drake (England)

* Fionn mac Cumhaill (Ireland)

* Ogier the Dane (Danish: Holger Danske, Denmark)

* Sebastian I, (Portugal) (it is said by Sebastianists that the king will return in a hazy morning in time of need)

* Emperor Constantine XI of the Eastern Roman Empire, a.k.a. the Immortal Emperor turned to marble (Greece) (a similar story, although Constantine was said to be turned into a statue, not to be resting in a mountain.)

* Bran the Blessed (Wales)

* Owain Lawgoch (Wales)

* An unnamed giant is supposed to sleep in Plynlimon in Wales.

* Marko Kraljevic (Serbia)

* King Olaf I (Norway)

* Väinämöinen, the protagonist of the Finnish national epic Kalevala. At the end of Kalevala, he leaves on a boat, promising to return when he is most needed.

* Merlin of the Arthurian legend, who is imprisoned in an oak tree by Nimue.

* Kralj Matjaž (Slovenia)

* Giewont massif which is said to be a sleeping knight (Poland)

* The remains of the Golem of Prague are said to be in the attic of the Old-New Synagogue in Prague, and that it can be brought back to defend the Jewish people. (Jewish mysticism)

* Gerald FitzGerald, 8th Earl of Kildare (Ireland)

* Theseus (Athens)

* The Pueblo hero-god Montezuma — believed to have been a divine king in prehistoric times, and suspended in an Arizona mountain that bears his image.

* St. Wenceslas (Václav) of Bohemia (Czech Republic). He sleeps in the Blanik mountain and will emerge to protect his country at its worst time, riding on his white horse and wielding the legendary hero Bruncvík's sword.

* The legendary Moravian king Jecmínek will, according to a prophecy, return to save his country from enemies.

* St. Stephen the Great (Sfântul Stefan Cel Mare) Prince (Voievod) of Moldova (Romania)

http://www.tuckborough.net/images/kingofthedead.jpg


The sleeping hero in popular culture

* J. R. R. Tolkien uses the king in the mountain in various places in his legendarium: the form of the Dead Men of Dunharrow, the armies and king of Númenor who are trapped by the Valar when Númenor is destroyed, and in the Second Prophecy of Mandos which states that the dead heroes Túrin and Beren would return to help to defeat Morgoth at the end of times.

* A similar story appears in the 1989 movie Indiana Jones and the Last Crusade, where the sleeping hero is a knight from the Crusades, made immortal by the Holy Grail.

* A version of the sleeping hero legend is included in several entries in the Nintendo game franchise 'The Legend of Zelda', most explicitly in the Gamecube version, The Legend of Zelda: The Wind Waker.

* American comic book icon Captain America fell into suspended animation at the end of World War II, only to be awakened in the modern era.

* American comic book super hero Captain Marvel from Fawcett Comics, after having been cancelled in 1953, was given a story where he (and most of his friends and his arch foes) was trapped in suspended animation for 20 years to explain his revival in 1973 by DC Comics.

* British author Susan Cooper makes use of the return of King Arthur as a plot element in The Dark Is Rising Sequence.

* Neal J. Iacono's 2001 novel Dracula: Son of the Dragon applies the King in the mountain motif to Vlad Tepes.

* In music, a single by Kate Bush released on 24 October 2005 is named "King of the Mountain". This song connects popular beliefs about Elvis Presley's death to the king of the mountain motif.

* After his death in 1984, rumours arose that comedian Andy Kaufman would return from seclusion. These rumors were fueled by Kaufman himself, who joked about faking his death, only to return 20 years later.

* In the book "Marauders of Gor" (Book Nine of the Gor Series) by John Norman, the hero Torvald is supposed to return in times of need for a Viking-like civilization.

* In The Books of Magic Timothy Hunter sees the mystical King in the mountain and talks to a minstrel who is guarding his grave.

* In Robert Jordan's the Wheel of Time Series, heroes from ages past reside in the world of dreams until they are called forth to fight the "Dark One".

* In Robin Hobb's Farseer series, skilled coteries from the past have used their own lives to create dragons that sleep in a mountain glade, to be awakened in times of need.


Source: http://en.wikipedia.org/wiki/King_in_the_mountain (http://forums.skadi.net/redirector.php?url=http%3A%2F%2Fen.wikip edia.org%2Fwiki%2FKing_in_the_mountain)

Chakravartin
Monday, November 26th, 2007, 02:14 PM
"The entrances to the Interior Earth are to be found at the poles, as well as in the Antarctic Oases and possibly on the top of this mountain. They can be reached by travelling through the deep waters which flow beneath the ices.

"In this Interior Earth are the Cities of Agharti, Shambhalla and the Caesars, inhabited by the immortal Siddhas. There the Golden Age still exists. The Discs of Light, covered in orichalcum, fly out from there. They carried our guide off to a place of safety. It is the invulnerable Paradise which our people have rediscovered, where the science of resurrection and eternal love is guarded. It is the starting point of the journey to our star." - NOS: Book of the Resurrection

One of the world's oldest legends tells of a vast underground network of tunnels and passageways connecting the great continents of the earth to a subterranean kingdom somewhere beneath the heart of Asia.

"Among the Mongolian tribes of Inner Mongolia," wrote the British explorer T. Wilkins, "there are traditions about tunnels and subterranean worlds which sound as fantastic as anything in modern novels. One legend - if it be that - says that the tunnels lead to a subterranean world of Antediluvian descent somewhere in a recess of Afghanistan, or in the region of the Hindu Kush. It is Shangri-la where science and the arts, never threatened by world wars, develop peacefully, among a race of vast knowledge. It is even given a name: Agharti."

According to Theosophical tradition, the last remnants of a super-civilisation which once flourished in what is now the Gobi fled below ground into two underground cities known respectively as Shambhalla and Agharti. Drawing upon the popular concepts of the Theosophists, the writings of 19th century occultists, and authentic Tibetan references to Agharti/Shamballah, some researchers place these cities not in super-bunkers hewn beneath the Himalayas, but actually inside a hollow Earth.

In their book The Morning of the Magicians, Louis Pauwels and Jacques Bergier state:

"This idea of a hollow Earth is connected with a tradition which is to be found everywhere throughout the ages. The most ancient religious texts speak of a separate world situated underneath the Earth's crust which was supposed to be the dwelling-place of departed spirits. When Gilgamesh, the legendary hero of the ancient Sumerian and Babylonian epics, went to visit his ancestor Utnapishtim, he descended into the bowels of the Earth; and it was there that Orpheus went to seek the soul of Euridice. Ulysses, having reached the furthermost boundaries of the Western world, offered a sacrifice so that the spirits of the Ancients would rise up from the depths of the Earth and give him advice. Pluto was said to reign over the underworld and over the spirits of the dead. The souls of the damned went to live in caverns beneath the Earth. Venus, in some Germanic legends, was banished to the bowels of the Earth. Dante situated his Inferno among the lowest circles. In European folk-lor! e drag ons have their habitat underground, and the Japanese believe that deep down underneath their island dwells a monster whose stirrings are the cause of earthquakes."

Search for the Inner Earth

The Tibetan word 'Agharti' is said by some writers to mean 'the underground kingdom placed at the centre of the Earth, where the king of the world reigns.'

In the book The Mysterious Unknown, the French journalist Robert Charroux says: "Agharti is a mysterious subterranean kingdom that is said to lie under the Himalayas and where all the Great Initiators and the Masters of the World in the present cycle are still living. Agharti is an initiatory centre..."

The greatest exponent of the subterranean kingdom of Agharti was Dr Ferdinand Ossendowski (1876-1945), a Polish academic, explorer and writer. In 1922 Ossendowski published his best selling work Beasts, Men and Gods, a chronicle of his adventures in Central Asia.

As Ossendowski tells it, during his adventures in Asia he encountered the tradition of "Agharti", a subterranean realm with millions of inhabitants ruled over by the mysterious 'King of the World'. Ossendowski says in his book:

"All the people there are protected against Evil and crimes do not exist within its bournes. Science has there developed calmly and nothing is threatened with destruction. The subterranean people have reached the highest knowledge. Now it is a large kingdom, millions of men, with 'The King of the World' as their ruler. He knows all the forces of the world and reads all the souls of humankind and the great book of their destiny."

A Prophecy for this Century?

The final chapter of Beasts, Men and Gods contains a quite remarkable prophecy given by the King of the World. Ossendowski claimed that it was conveyed to him by the Hutuktu of Narabanchi in 1921. According to the Lama the King of the World made the following pronouncement 'thirty years ago', which corresponds to 1890:

More and more the people will forget their souls and care about their bodies. The greatest sin and corruption will reign on this earth. People will become as ferocious animals, thirsting for the blood and death of their brothers. The 'Crescent' will grow dim and its followers will descend into beggary and ceaseless war. Its conquerors will be stricken by the sun but will not progress upward and twice they will be visited with the heaviest misfortune, which will end in insult before the eye of the other peoples. The crowns of kings, great and small, will fall...one, two, three, four, five, six, seven, eight....There will be a terrible battle among all the peoples. The seas will become red...the earth and the bottom of the seas will be strewn with bones...kingdoms will be scattered...whole peoples will die...hunger, disease, crimes unknown to the law, never before seen in the world.

"The enemies of God and of the Divine Spirit in man will come. Those who take the hand of another shall also perish. The forgotten and pursued shall rise and hold the attention of the whole world. There will be fogs and storms. Bare mountains shall suddenly be covered with forests. Earthquakes will come...Millions will change the fetters of slavery and humiliation for hunger, disease and death. The ancient roads will be covered with crowds wandering from one place to another. The greatest and most beautiful cities shall perish in fire...one, two, three...Father shall rise against son, brother against brother and mother against daughter....Vice, crime and the destruction of body and soul shall follow....Families shall be scattered....Truth and love shall disappear.....From ten thousand men one shall remain; he shall be nude and mad and without force and the knowledge to build him a house and find his food....He will howl as the raging wolf, devour dead bodies, bite his own f! lesh and challenge God to fight....All the earth will be emptied. God will turn away from it and over it there will be only night and death.

"Then I shall send a people, now unknown, which shall tear out the weeds of madness and vice with a strong hand and will lead those who still remain faithful to the spirit of man in the fight against Evil. They will found a new life on the earth purified by the death of nations. In the fiftieth year only three great kingdoms will appear, which will exist happily seventy-one years. Afterwards there will be eighteen years of war and destruction. Then the peoples of Agharti will come up from their subterranean caverns to the surface of the earth.

Immediately following this 'prophecy' Ossendowski writes:

"Afterwards, as I travelled farther through Eastern Mongolia and to Peking, I often thought: 'And what if...? What if whole peoples of different colours, faiths and tribes should begin their migration toward the West?....

After again quoting the Tibetan Lama, Ossendowski ends his book: "Karma may have opened a new page of history! And what if the King of the World be with them? But this greatest Mystery of Mysteries keeps its own deep silence."

Perhaps we should leave the last word on 'Agharti' to an associate of Ossendowski, the renowned French esotericist Rene Guenon:

"Now, should its placement in a definite region be regarded as literally true, or only as symbolic, or is it both at the same time? To this question we simply reply that, for us, the geographical facts themselves and also the historical facts have, like all others, a symbolic value; which moreover evidently does not remove any of their own reality in so far as they are facts, but which confers on them, beyond this immediate reality, a superior significance."

Almost as a belated P.S. we may add the admonition of Guenon's secretary Whitall Perry, "nothing but frustration awaits the unwary seeker, who would do well to ponder in advance the significance of the word Agharti, for it purportedly comes from a Sanskritic root meaning ungraspable."
http://www.geocities.com/CapitolHill/6824/sacrgeo.htm

TeutonicMensch
Monday, November 26th, 2007, 09:45 PM
An interesting little crumb, that he wondered what would be if peoples of all creeds and colours descended as a mob upon the West...And behold, what is the West of today?

-James

Lyfing
Tuesday, May 27th, 2008, 05:53 PM
A guote from Rydberg's Teutonic Mythology..



94.
THE SEVEN SLEEPERS.

Völuspá gives an account of the events which forebode and lead up to Ragnarok. Among these we also find that leika Míms synir, that is, that the sons of Mimir "spring up," "fly up," "get into lively motion". But the meaning of this has hitherto been an unsolved problem.

In the strophe immediately preceding (the 45th) Völuspá describes how it looks on the surface of Midgard when the end of the world is at hand. Brothers and near kinsmen slay each other. The sacred bonds of morality are broken. It is the storm-age and the wolf-age. Men no longer spare or pity one another. Knives and axes rage. Volund's world-destroying sword of revenge has already been fetched by Fjalar in the guise of the red cock (str. 42), and from the Ironwood, where it hitherto had been concealed by Angurboda and guarded by Eggther; the wolf-giant Hati with his companions have invaded the world, which it was the duty of the gods to protect. The storms are attended by eclipses of the sun (str. 41).

Then suddenly the Gjallar-horn sounds, announcing that the destruction of the world is now to be fulfilled, and just as the first notes of this trumpet penetrate the world, Mimir's sons spring up. "The old tree," the world-tree, groans and trembles. When Mimir's sons "spring up" Odin is engaged in conversation with the head of their father, his faithful adviser, in regard to the impending conflict, which is the last one in which the gods are to take a hand.

I shall here give reasons for the assumption that the blast from the Gjallar-horn wakes Mimir's sons from a sleep that has lasted through centuries, and that the Christian legend concerning the seven sleepers has its chief, if not its only, root in a Teutonic myth which in the second half of the fifth or in the first half of the sixth century was changed into a legend. At that time large portions of the Teutonic race had already been converted to Christianity: the Goths, Vandals, Gepidians, Rugians, Burgundians, and Swabians were Christians. Considerable parts of the Roman empire were settled by the Teutons or governed by their swords. The Franks were on the point of entering the Christian Church, and behind them the Alamannians and Longobardians. Their myths and sagas were reconstructed so far as they could be adapted to the new forms and ideas, and if they, more or less transformed, assumed the garb of a Christian legend, then this guise enabled them to travel to the utmost limits of Christendom; and if they also contained, as in the case here in question, ideas that were not entirely foreign to the Greek-Roman world, then they might the more easily acquire the right of Roman nativity.

In its oldest form the legend of "the seven sleepers" has the following outlines (Miraculorum Liber, vii., i. 92):

"Seven brothers" [* For "brothers" the text, perhaps purposely, used the ambiguous word germani. This would, then, not be the only instance where the word is used in both senses at the same time. Cp. Quintil., 8, 3, 29. ] have their place of rest near the city of Ephesus, and the story of them is as follows: In the time of the Emperor Decius, while the persecution of the Christians took place, seven men were captured and brought before the ruler. Their names were Maximianus, Malchus, Martinianus, Constantius, Dionysius, Joannes, and Serapion. All sorts of persuasion was attempted, but they would not yield. The emperor, who was pleased with their courteous manners, gave them time for reflection, so that they should not at once fall under the sentence of death. But they concealed themselves in a cave and remained there many days. Still, one of them went out to get provisions and attend to other necessary matters. But when the emperor returned to the same city, these men prayed to God, asking Him in His mercy to save them out of this danger, and when, lying on the ground, they had finished their prayers, they fell asleep. When the emperor learned that they were in the above-mentioned cave, he, under divine influence, commanded that the entrance of the cave should be closed with large stones, "for," said he, "as they are unwilling to offer sacrifices to our gods, they must perish there". While this transpired a Christian man had engraved the names of the seven men on a leaden tablet, and also their testimony in regard to their belief, and he had secretly laid the tablet in the entrance of the cave before the latter was closed. After many years, the congregations having secured peace and the Christian Theodosius having gained the imperial dignity, the false doctrine of the Sadducees, who denied resurrection, was spread among the people. At this time it happens that a citizen of Ephesus is about to make an enclosure for his sheep on the mountain in question, and for this purpose he loosens the stones at the entrance of the cave, so that the cave was opened, but without his becoming aware of what was concealed within. But the Lord sent a breath of life into the seven men and they arose. Thinking they had slept only one night, they sent one of their number, a youth, to buy food. When he came to the city gate he was astonished, for he saw the glorious sign of the Cross, and he heard people aver by the name of Christ. But when he produced his money, which was from the time of Deciuss, he was seized by the vendor, who insisted that he must have found secreted treasures from former times, and who, as the youth made a stout denial, brought him before the bishop and the judge. Pressed by them, he was forced to reveal his secret, and he conducted them to the cave where the men were. At the entrance the bishop then finds the leaden tablet, on which all that concerned their case was noted down, and when he had talked with the men a messenger was despatched to the Emperor Theodosius. He came and kneeled on the ground and worshipped them, and they said to the ruler: "Most august Augustus! there has sprung up a false doctrine which tries to turn the Christian people from the promises of God, claiming that there is no resurrection of the dead. In order that you may know that we are all to appear before the judgment-seat of Christ according to the words of the Apostle Paul, the Lord God has raised us from the dead and commanded us to make this statement to you. See to it that you are not deceived and excluded from the kingdom of God." When the Emperor Theodosius heard this he praised the Lord for not permitting His people to perish. But the men again lay down on the ground and fell asleep. The Emperor Theodosius wanted to make graves of gold for them, but in a vision he was prohibited from doing this. And until this very day these men rest in the same place, wrapped in fine linen mantles.

At the first glance there is nothing which betrays the Teutonic origin of this legend. It may seemingly have had an independent origin anywhere in the Christian world, and particularly in the vicinity of Ephesus.

Meanwhile the historian of the Franks, Bishop Gregorius of Tours (born 538 or 539), is the first one who presented in writing the legend regarding the seven sleepers. In the form given above it appears through him for the first time within the borders of the christianised western Europe (see Gregorius' Miraculorum Liber, I., ch. 92). After him it reappears in Greek records, and thence it travels on and finally gets to Arabia and Abyssinia. His account is not written before the year 571 or 572. As the legend itself claims in its preserved form not to be older than the first years of the reign of Theodosius, it must have originated between the year's 379-572.

The next time we learn anything about the seven sleepers in occidental literature is in the Longobardian historian Paulus Diaconus (born about 723). What he relates has greatly surprised investigators; for although he certainly was acquainted with the Christian version in regard to the seven men who sleep for generations in a cave, and although he entertained no doubt as to its truth, he nevertheless relates another - and that a Teutonic - seven sleepers' legend, the scene of which is the remotest part of Teutondom. He narrates (i. 4):

"As my pen is still occupied with Germany, I deem it proper, in connection with some other miracles, to mention one which there is on the lips of everybody. In the remotest western boundaries of Germany is to be seen near the sea-strand under a high rock a cave where seven men have been sleeping no one knows how long. They are in the deepest sleep and uninfluenced by time, not only as to their bodies but also as to their garments, so that they are held in great honour by the savage and ignorant people, since time for so many years has left no trace either on their bodies or on their clothes. To judge from their dress they must be Romans. When a man from curiosity tried to undress one of them, it is said that his arm at once withered, and this punishment spread such a terror that nobody has since then dared to touch them. Doubtless it will some day be apparent why Divine Providence has so long preserved them. Perhaps by their preaching - for they are believed to be none other than Christians - this people shall once more be called to salvation. In the vicinity of this place dwell the race of the Skritobinians ('the Skridfinns')."

In chapter 6 Paulus makes the following additions, which will be found to be of importance to our theme: "Not far from that sea-strand which I mentioned as lying far to the west (in the most remote Germany), where the boundless ocean extends, is found the unfathomably deep eddy which we traditionally call the navel of the sea. Twice a-day it swallows the waves, and twice it vomits them forth again. Often, we are assured, ships are drawn into this eddy so violently that they look like arrows flying through the air, and frequently they perish in this abyss. But sometimes, when they are on the point of being swallowed up, they are driven back with the same terrible swiftness."

From what Paulus Diaconus here relates we learn that in the eighth century the common belief prevailed among the heathen Teutons that in the neighbourhood of that ocean-maelstrom, caused by Hvergelmir ("the roaring kettle"), seven men slept from time immemorial under a rock. How far the heathen Teutons believed that these men were Romans and Christians, or whether this feature is to be attributed to a conjecture by Christian Teutons, and came through influence from the Christian version of the legend of the seven sleepers, is a question which it is not necessary to discuss at present. That they are some day to awake to preach Christianity to "the stubborn," still heathen Teutonic tribes is manifestly a supposition on the part of Paulus himself, and he does not present it as anything else. It has nothing to do with the saga in its heathen form.

The first question now is: Has the heathen tradition in regard to the seven sleepers, which, according to the testimony of the Longobardian historian, was common among the heathen Teutons of the eighth century, since then disappeared without leaving any traces in our mythic records?

The answer is: Traces of it reappear in Saxo, in Adam of Bremen, in Norse and German popular belief, and in Völuspá. When compared with one another these traces are sufficient to determine the character and original place of the tradition in the epic of the Teutonic mythology.

I have already given above (No. 46) the main features of Saxo's account of King Gorm's and Thorkil's journey to and in the lower world. With their companions they are permitted to visit the abodes of torture of the damned and the fields of bliss, together with the gold-clad world-fountains, and to see the treasures preserved in their vicinity. In the same realm where these fountains are found there is, says Saxo, a tabernaculum within which still more precious treasures are preserved. It is an uberioris thesauri secretarium. The Danish adventurers also entered here. The treasury was also an armoury, and contained weapons suited to be borne by warriors of superhuman size. The owners and makers of these arms were also there, but they were perfectly quiet and as immovable as lifeless figures. Still they were not dead, but made the impression of being half-dead (semineces). By the enticing beauty and value of the treasures, and partly, too, by the dormant condition of the owners, the Danes were betrayed into an attempt to secure some of these precious things. Even the usually cautious Thorkil set a bad example and put his hand on a garment (amiculo manum inserens). We are not told by Saxo whether the garment covered anyone of those sleeping in the treasury, nor is it directly stated that the touching with the hand produced any disagreeable consequences for Thorkil. But further on Saxo relates that Thorkil became unrecognisable, because a withering or emaciation (marcor) had changed his body and the features of his face. With this account in Saxo we must compare what we read in Adam of Bremen about the Frisian adventurers who tried to plunder treasures belonging to giants who in the middle of the day lay concealed in subterranean caves (meridiano tempore latitantes antris subterraneis). This account must also have conceived the owners of the treasures as sleeping while the plundering took place, for not before they were on their way back were the Frisians pursued by the plundered party or by other lower-world beings. Still, all but one succeeded in getting back to their ships. Adam asserts that they were such beings quos nostri cyclopes appellant ("which among us are called cyclops"), that they, in other words, were gigantic smiths, who accordingly themselves had made the untold amount of golden treasures which the Frisians there saw. These northern cyclops, he says, dwelt within solid walls, surrounded by a water, to which, according to Adam of Bremen, one first comes after traversing the land of frost (provincia frigoris), and after passing that Euripus, "in which the water of the ocean flows back to its mysterious fountain" (ad initia quaedam fontis sui arcani recurrens), "this deep subterranean abyss wherein the ebbing streams of the sea, according to report, were swallowed up to return," and which "with most violent force drew the unfortunate seamen down into the lower world" (infelices nautos vehementissimo impetu traxit ad Chaos).

It is evident that what Paulus Diaconus, Adam of Bremen, and Saxo here relate must be referred to the same tradition. All three refer the scene of these strange things and events to the "most remote part of Germany" (cp. Nos. 45, 46, 48, 49). According to all three reports the boundless ocean washes the shores of this saga-land which has to be traversed in order to get to "the sleepers," to "the men half-dead and resembling lifeless images," to "those concealed in the middle of the day in subterranean caves". Paulus assures us that they are in a cave under a rock in the neighbourhood of the famous maelstrom which sucks the billows of the sea into itself and spews them out again. Adam makes his Frisian adventurers come near being swallowed up by this maelstrom before they reach the caves of treasures where the cyclops in question dwell; and Saxo locates their tabernacle, filled with weapons and treasures, to a region which we have already recognised (see Nos. 45-51) as belonging to Mimir's lower-world realm, and situated in the neighbourhood of the sacred subterranean fountains.

In the northern part of Mimir's domain, consequently in the vicinity of the Hvergelmir fountain (see Nos. 59, 93), from and to which all waters find their way, and which is the source of the famous maelstrom (see Nos. 79, 80, 81), there stands, according to Völuspá, a golden hall in which Sindri's kinsmen have their home. Sindri is, as we know, like his brother Brokk and others of his kinsmen, an artist of antiquity, a cyclops, to use the language of Adam of Bremen. The Northern records and the Latin chronicles thus correspond in the statement that in the neighbourhood of the maelstrom or of its subterranean fountain, beneath a rock and in a golden hall, or in subterranean caves filled with gold, certain men who are subterranean artisans dwell. Paulus Diaconus makes a "curious" person who had penetrated into this abode disrobe one of the sleepers clad in "Roman" clothes, and for this he is punished with a withered arm. Saxo makes Thorkil put his hand on a splendid garment which he sees there, and Thorkil returns from his journey with an emaciated body, and is so lean and lank as not to be recognised.

There are reasons for assuming that the ancient artisan Sindri is identical with Dvalinn, the ancient artisan created by Mimir. I base this assumption on the following circumstances:

Dvalinn is mentioned by the side of Dáinn both in Hávamál 143 and in Grímnismál 33; also in the sagas, where they make treasures in company. Both the names are clearly epithets which point to the mythic destiny of the ancient artists in question. Dáinn means "the dead one," and in analogy herewith we must interpret Dvalinn as "the dormant one," "the one slumbering" (cp. the Old Swedish dvale, sleep, unconscious condition). Their fates have made them the representatives of death and sleep, a sort of equivalents of Thanatos and Hypnos. As such they appear in the allegorical strophes incorporated in Grímnismál, which, describing how the world-tree suffers and grows old, make Dáinn and Dvalinn, "death" and "slumber," get their food from its branches, while Nidhogg and other serpents wound its roots.

In Hyndluljóđ 7 the artists who made Frey's golden boar are called Dáinn and Nabbi. In the Younger Edda (Skáldskaparmál 43) they are called Brokkur and Sindri. Strange to say, on account of mythological circumstances not known to us, the skalds have been able to use Dáinn as a paraphrase for a rooting four-footed animal, and Brokkur too has a similar signification (cp. the Younger Edda, ii. 490, and Vigfusson, Dict., under Brokkr). This points to an original identity of these epithets. Thus we arrive at the following parallels:

Dáinn (-Brokkur) and Dvalinn made treasures together;
(Dáinn-) Brokkur and Sindri made Frey's golden boar;
Dáinn and Nabbi made Frey's golden boar;

and the conclusion we draw herefrom is that in our mythology, in which there is such a plurality of names, Dvalinn, Sindri, and Nabbi are the same person, and that Dáinn and Brokkur are identical. I may have an opportunity later to present further evidence of this identity.

The primeval artist Sindri, who with his kinsmen inhabits a golden hall in Mimir's realm under the Hvergelmir mountains, near the subterranean fountain of the maelstrom, has therefore borne the epithet Dvalinn, "the one wrapped in slumber". "The slumberer" thus rests with his kinsmen, where Paulus Diaconus has heard that seven men sleep from time out of mind, and where Adam of Bremen makes smithying giants, rich in treasures, keep themselves concealed in lower-world caves within walls surrounded by water.

It has already been demonstrated that Dvalinn is a son of Mimir (see No. 53). Sindri-Dvalin and his kinsmen are therefore Mimir's offspring (Míms synir). The golden citadel situated near the fountain of the maelstrom is therefore inhabited by the sons of Mimir.

It has also been shown that, according to Sólarljóđ, the sons of Mímir-Niđi come from this region (from the north in Mimir's domain), and that they are in all seven:

Norđan sá eg ríđa
Niđja sonu,
og voru sjö saman;

that is to say, that they are the same number as the "economical months," or the changes of the year (see No. 87).

In the same region Mimir's daughter Nott has her hall, where she takes her rest after her journey across the heavens is accomplished (see No. 93). The "chateau dormant" of Teutonic mythology is therefore situated in Nott's udal territory, and Dvalin, "the slumberer," is Nat's brother. Perhaps her citadel is identical with the one in which Dvalin and his brothers sleep. According to Saxo, voices of women are heard in the tabernaculum belonging to the sleeping men, and glittering with weapons and treasures, when Thorkil and his men come to plunder the treasures there. Nott has her court and her attendant sisters in the Teutonic mythology, as in Rigveda (Ushas). Sinmara (see Nos. 97, 98) is one of the dises of the night. According to the middle-age sagas, these dises and daughters of Mimir are said to be twelve in number (see Nos. 45, 46).

Mimir, as we know, was the ward of the middle root of the world-tree. His seven sons, representing the changes experienced by the world-tree and nature annually, have with him guarded and tended the holy tree and watered its root with aurgum fossi from the subterranean horn, "Valfather's pledge". When the god-clans became foes, and the Vans seized weapons against the Asas, Mimir was slain, and the world-tree, losing its wise guardian, became subject to the influence of time. It suffers in crown and root (Grímnismál), and as it is ideally identical with creation itself, both the natural and the moral, so toward the close of the period of this world it will betray the same dilapidated condition as nature and the moral world then are to reveal.

Logic demanded that when the world-tree lost its chief ward, the lord of the well of wisdom, it should also lose that care which under his direction was bestowed upon it by his seven sons. These, voluntarily or involuntarily, retired, and the story of the seven men who sleep in the citadel full of treasures informs us how they thenceforth spend their time until Ragnarok. The details of the myth telling how they entered into this condition cannot now be found; but it may be in order to point out, as a possible connection with this matter, that one of the older Vanagods, Njord's father, and possibly the same as Mundilfori, had the epithet Svafur, Svafurţorinn (Fjölsvinnsmál). Svafur means sopitor, the sleeper, and Svafurţorinn seems to refer to svefnţorn, "sleep-thorn". According to the traditions, a person could be put to sleep by laying a "sleep-thorn" in his ear, and he then slept until it was taken out or fell out.

Popular traditions scattered over Sweden, Denmark, and Germany have to this very day been preserved, on the lips of the common people, of the men sleeping among weapons and treasures in underground chambers or in rocky halls. A Swedish tradition makes them equipped not only with weapons, but also with horses which in their stalls abide the day when their masters are to awake and sally forth. Common to the most of these traditions, both the Northern and the German, is the feature that this is to happen whenthe greatest distress is at hand, or when the end of the world approaches and the day of judgment comes. With regard to the German sagas on this point I refer to Jacob Grimm's Mythology. I simply wish to point out here certain features which are of special importance to the subject under discussion, and which the popular memory in certain parts of Germany has preserved from the heathen myths. When the heroes who have slept through centuries sally forth, the trumpets of the last day sound, a great battle with the powers of evil (Antichrist) is to be fought, an immensely old tree, which has withered, is to grow green again, and a happier age is to begin.

This immensely old tree, which is withered at the close of the present period of the world, and which is to become green again in a happier age after a decisive conflict between the good and evil, can be no other than the world-tree of Teutonic mythology, the Yggdrasil of our Eddas. The angel trumpets, at whose blasts the men who sleep within the mountains sally forth, have their prototype in Heimdall's horn, which proclaims the destruction of the world; and the battle to be fought with Antichrist is the Ragnarok conflict, clad in Christian robes, between the gods and the destroyers of the world. Here Mimir's seven sons also have their task to perform. The last great struggle also concerns the lower world, whose regions of bliss demand protection against the thurs-clans of Niflhel, the more so since these very regions of bliss constitute the new earth, which after Ragnarok rises from the sea to become the abode of a better race of men (see No. 55). The "wall rock" of the Hvergelmir mountain and its "stone gates" (Völuspá 48 - veggberg, steindyr; cp. Nos. 46, 75) require defenders able to wield those immensely large swords which are kept in the sleeping castle on Nott's udal fields, and Sindri-Dvalin is remembered not only as the artist of antiquity, spreader of Mimir's runic wisdom, enemy of Loki, and father of the man-loving dises (see No. 53), but also as a hero. The name of the horse he rode, and probably is to ride in the Ragnarok conflict, is, according to a strophe cited in Skáldskaparmál 72, Móđinn; the middle-age sagas have connected his name to a certain viking, Sindri, and to Sintram of the German heroic poetry.

I now come back to the Völuspá strophe, which was the starting-point in the investigation contained in this chapter:

Leika Míms synir,
en mjötuđur kyndist
ađ inu gamla
Gjallarhorni;
hátt blćs Heimdallur,
horn er á lofti.

"Mimir's sons spring up, for the fate of the world is proclaimed by the old Gjallarhorn. Loud blows Heimdall - the horn is raised."

In regard to leika, it is to be remembered that its old meaning, "to jump," "to leap," "to fly up," reappears not only in Ulfilas, who translates skirtan of the New Testament with laikan. (Luke i. 41, 44, and vi. 23; in the former passage in reference to the child slumbering in Elizabeth's womb; the child "leaps" at her meeting with Mary), but also in another passage in Völuspá, where it is said in regard to Ragnarok, leikur hár hiti viđ himin sjálfan - "high leaps" (plays) "the fire against heaven itself". Further, we must point out the preterit form kyndisk (from kynna, to make known) by the side of the present form leika. This juxtaposition indicates that the sons of Mimir "rush up," while the fate of the world, the final destiny of creation in advance and immediately beforehand, was proclaimed "by the old Gjallarhorn". The bounding up of Mimir's sons is the effect of the first powerful blast. One or more of these follow: "Loud blows Heimdall - the horn is raised; and Odin speaks with Mimir's head." Thus we have found the meaning of leika Míms synir. Their waking and appearance is one of the signs best remembered in the chronicles in popular traditions of Ragnarok's approach and the return of the dead, and in this strophe Völuspá has preserved the memory of the "chateau dormant" of Teutonic mythology.

Thus a comparison of the mythic fragments extant with the popular traditions gives us the following outline of the Teutonic myth concerning the seven sleepers:

The world-tree - the representative of the physical and moral laws of the world - grew in time's morning gloriously out of the fields of the three world-fountains, and during the first epochs of the mythological events (ár alda) it stood fresh and green, cared for by the subterranean guardians of these fountains. But the times became worse. The feminine counterpart of Loki, Gulveig-Heid, spreads evil runes in Asgard and Midgard, and he and she cause disputes and war between those god-clans whose task it is to watch over and sustain the order of the world in harmony. In the feud between the Asas and Vans, the middle and most important world-fountain - the fountain of wisdom, the one from which the good runes were fetched - became robbed of its watchman. Mimir was slain, and his seven sons, the superintendents of the seven seasons, who saw to it that these season-changes followed each other within the limits prescribed by the world-laws, were put to sleep, and fell into a stupor, which continues throughout the historical time until Ragnarok. Consquently the world-tree cannot help withering and growing old during the historical age. Still it is not to perish. Neither fire nor sword can harm it; and when evil has reached its climax, and when the present world is ended in the Ragnarok conflict and in Surt's flames, then it is to regain that freshness and splendour which it had in time's morning.

Until that time Sindri-Dvalin and Mimir's six other sons slumber in that golden hall which stands toward the north in the lower world, on Mimir's fields. Nott, their sister, dwells in the same region, and shrouds the chambers of those slumbering in darkness. Standing toward the north beneath the Nida mountains, the hall is near Hvergelmir's fountain, which causes the famous maelstrom. As sons of Mimir, the great smith of antiquity, the seven brothers were themselves great smiths of antiquity, who, during the first happy epoch, gave to the gods and to nature the most beautiful treasures (Mjolnir, Brisingamen, Slidrugtanni, Draupnir). The hall where they now rest is also a treasure-chamber, which preserves a number of splendid products of their skill as smiths, and among these are weapons, too large to be wielded by human hands, but intended to be employed by the brothers themselves when Ragnarok is at hand and the great decisive conflict comes between the powers of good and of evil. The seven sleepers are there clad in splendid mantles of another cut than those common among men. Certain mortals have had the privilege of seeing the realms of the lower world and of inspecting the hall where the seven brothers have their abode. But whoever ventured to touch their treasures, or was allured by the splendour of their mantles to attempt to secure any of them, was punished by the drooping and withering of his limbs.

When Ragnarok is at hand, the aged and abused world-tree trembles, and Heimdall's trumpet, until then kept in the deepest shade of the tree, is once more in the hand of the god, and at a world-piercing blast from this trumpet Mimir's seven sons start up from their sleep and arm themselves to take part in the last conflict. This is to end with the victory of the good; the world-tree will grow green again and flourish under the care of its former keepers; "all evil shall then cease, and Baldur shall come back". The Teutonic myth in regard to the seven sleepers is thus most intimately connected with the myth concerning the return of the dead Baldur and of the other dead men from the lower world, with the idea of resurrection and the regeneration of the world. It forms an integral part of the great epic of Teutonic mythology, and could not be spared. If the world-tree is to age during the historical epoch, and if the present period of time is to progress toward ruin, then this must have its epic cause in the fact that the keepers of the chief root of the tree were severed by the course of events from their important occupation. Therefore Mimir dies; therefore his sons sink into the sleep of ages. But it is necessary that they should wake and resume their occupation, for there is to be a regeneration, and the world-tree is to bloom with new freshness.

Both in Germany and in Sweden there still prevails a popular belief which puts "the seven sleepers" in connection with the weather. If it rains on the day of the seven sleepers, then, according to this popular belief, it is to rain for seven weeks thereafter. People have wondered how a weather prophecy could be connected with the sleeping saints, and the matter would also, in reality, be utterly incomprehensible if the legend were of Christian origin; but it is satisfactorily explained by the heathen-Teutonic mythology, where the seven sleepers represent those very seven so-called economic months - the seven changes of the weather - which gave rise to the division of the year into the months - gormánuđr, frerm., hrútm., einm., sólm., selm., and kornskurđarmánuđr. Navigation was also believed to be under the protection of the seven sleepers, and this we can understand when we remember that the hall of Mimir's sons was thought to stand near the Hvergelmir fountain and the Grotti of the skerry, "dangerous to seamen," and that they, like their father, were lovers of men. Thorkil, the great navigator of the saga, therefore praises Gudmund-Mimir as a protector in dangers.

The legend has preserved the connection found in the myth between the above meaning and the idea of a resurrection of the dead. But in the myth concerning Mimir's seven sons this idea is most intimately connected with the myth itself, and is, with epic logic, united with the whole mythological system. In the legend, on the other hand, the resurrection idea is put on as a trade-mark. The seven men in Ephesus are lulled into their long sleep, and are waked again to appear before Theodosius, the emperor, to preach a sermon illustrated by their own fate against the false doctrine which tries to deny the resurrection of the dead.

Gregorius says that he is the first who recorded in the Latin language this miracle, not before known to the Church of Western Europe. As his authority he quotes "a certain Syrian" who had interpreted the story for him. There was also need of a man from the Orient as an authority when a hitherto unknown miracle was to be presented - a miracle that had transpired in a cave near Ephesus. But there is no absolute reason for assuming that Gregorius presents a story of his own invention. The reference of the legend to Ephesus is explained by the antique saga-variation concerning Endymion, according to which the latter was sentenced to confinement and eternal sleep in a cave in the mountain Latmos. Latmos is south of Ephesus, and not very far from there. This saga is the antique root-thread of the legend, out of which rose its localisation, but not its contents and its details. The contents are borrowed from the Teutonic mythology. That Syria or Asia Minor was the scene of its transformation into a Christian legend is possible, and is not surprising. During and immediately after the time to which the legend itself refers the resurrection of the seven sleepers, the time of Theodosius, the Roman Orient, Asia Minor, Syria, and Egypt were full of Teutonic warriors who had permanent quarters there. A Notitia dignitatum from this age speaks of hosts of Goths, Alamannians, Franks, Chamavians, and Vandals, who there had fixed military quarters. There then stood an ala Francorum, a cohors Alamannorum, a cohors Chamavorum, an ala Vandilorum, a cohors Gothorum, and no doubt there, as elsewhere in the Roman Empire, great provinces were colonised by Teutonic veterans and other immigrants. Nor must we neglect to remark that the legend refers the falling asleep of the seven men to the time of Decius. Decius fell in battle against the Goths, who, a few years later, invaded Asia Minor and captured among other places also Ephesus.

http://www.northvegr.org/lore/rydberg/094.php

Later,
-Lyfing

oxoter
Thursday, October 7th, 2010, 01:19 AM
Right though they really tried occult researches in the strange field of witches as well. It was called Project SS Hexen (http://nazi-secret.com/en/occult/57-ss-hexen-files (http://forums.skadi.net/redirector.php?url=http%3A%2F%2Fnazi-secret.com))