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Birth of the Great Ruler

Here the human maiden gives birth to her baby (The-Saviour) but when the baby is placed in the vessel on the water we are imediatly reminded that he is actually still an embryo in the waters of the Great-Womb of The-Woman.

The baby in the vessel is the symbol of this embryo and the waters are the symbol of the chaos of this world and of the womb of The-Woman.

The child is soon born a second time, this time from the vessel and from the waters.

He then becomes the Great Ruler (The-Son).

Aino

There was once a woman who was tenderly loved by her husband. At last, after some years, she bore him a son. Then the father loved this son even more than he loved his wife. She therefore thought thus: “How pleasant it used to be formerly, when my husband loved me alone! But now, since I have borne him this nasty child, he loves it more than he does me. It will be well for me to make away with it.”

Thus thinking, she waited till her husband had gone off bear hunting in the mountains, and then put the baby into a box, which she took to the river and allowed to float away. When her husband came back, she, with feigned tears, told him that the baby had disappeared stolen or strayed. The man lay down, like to die of grief, and refused all food. Only at length, when he saw that his wife, too, went without her food, did he begin to eat a little, fearing, in his affection for her, that she too might die of hunger. However, she ate her fill behind his back. At last, one day, not knowing what to do to rouse him, she said to him: “Look here! I will divert you with an ancient fairytale.” Then she told him exactly what she had done, all the while, under the delusion that she was telling him an ancient fairytale. Then he flew into a rage, took his bludgeon, beat her to death, and then threw her corpse out-of-doors. This was the way in which the gods chose to punish her. Then the husband started off in search of his son. At last, after seeking for a long time, he came to a lonely house, where he found a very venerable-looking old man, an old woman, and their middle-aged daughter, and also a boy. He said to the old man: “I come to ask whether you know anything of my little boy, who was placed in a box and set to float down the stream.” The old man replied: “One day, when my daughter here went to draw water from the river, she found a box with a little boy in it. We knew not whether the child was a human creature, a god, or a devil. So doubtless he is yours. “We have kept the box too. Here it is. You can judge by looking at it.” It turned out to be the same box, and the same boy. So the father rejoiced. Then the old man said: “Remain here. I will give to you for wife this daughter of mine, my only child. Live with us as long as my old wife and I remain alive. Feed us, and then you shall inherit from me.” The man did so. When the old people died, he inherited all their possessions; and then, with his new wife and his beloved son, returned to his own village.

(Written down from memory. Told by Ishanashte, 17th November, 1886.)

-BASIL HALL CHAMBERLAIN. pp. 46-47.

Hindu

The princess Pritha, also known as Kunti, bore as a virgin the boy Karna, whose father was the sun-god Surya. The young Karna was born with the golden ear ornaments of his father and with an unbreakable coat of mail. The mother in her distress concealed and exposed the boy. She made a large basket of rushes, placed a lid thereon, and lined it with wax; into this basket she laid the boy and carried him down to the river Acva.” Floating on the waves, the basket reaches the river Ganges and travels as far as the city of Campa. “There was passing along the bank of the river, the charioteer, the noble friend of Dhritarashtra, and with him was Radha, his beautiful and pious spouse. She was wrapt in deep sorrow, because no son had been given to her. On the river she saw the basket, which the waves carried close to her on the shore; she showed it to Azirath, who went and drew it forth from the waves.” The two took care of the boy and raise him as their own child. 733

Karna was considered by Krishna to be one of the greatest warriors. He became king of Anga.

Persian

The last Kiranian Behmen nominated as his successor his daughter and simultaneous wife Humâi; his son Sâsân was grieved and withdrew into solitude. A short time after the death of her husband, Humâi gave birth to a son, Darab, whom she resolved to expose. He was placed in a box, which was put into the Euphrates and drifted downstream, until it was stopped by a stone that had been placed in the water by a tanner. The box with the child was found by him, and he carried the boy to his wife, who had recently lost her own child. The couple agreed to raise the foundling. Darab became a great king.734

Hawaii

Kakea (the white one) and Kaholo (the runner) were the children of the Valley. Their parents were the precipices which were sheer to the sea, and could only be passed by boats. They married, and Kaholo conceived. The husband said, “If a boy is born, I will name it; if a girl, you give the name.” He went up to see his sister Pokahi, and asked her to go swiftly to see his wife. Pokahi’s husband was Kaukini, a bird-catcher. He went out into the forest for some birds which he cooked and brought to Kaholo for a feast. On their way they went down to Waipio Valley, coming to the foot of the precipice. Pokahi wanted some sea-moss and some shell-fish, so she told the two men to go on while she secured these things to take to Kaholo. She gathered the soft lipoa moss and went up to the waterfall, to Ulu (Kaholo’s home). The baby was born, wrapped in the moss and thrown into the sea, making a shapeless bundle, but a kupua (sorcerer) saw that a child was there. The child was taken and washed clean in the soft lipoa, and cared for. All around were the signs of the birth of a chief. They named him Hiilawe, and from him the Waipio waterfall has its name, according to the saying, “Falling into mist is the water of Hiilawe.” Pokahi took up her package in which she had brought the moss and shell-fish, but the moss was gone. Hina-ulu-ohia (Hina-the-growing ohia- tree) was the sorcerer who took the child in the lipoa moss. She was the aumakua, the ancestor goddess.736

733 Otto Rank. pp. 18-19

734 Otto Rank. pp. 20-26

736 W. D. WESTERVELT. pp. 36-37.

The following story leads us well into our next subject, The-Twins. There we will learn that not only do the waters represent chaos for The-Saviour, they also represent his death. In this Celtic story we see this death symbolized in the swallowing of The-Saviour (Gwion) by The-Woman (Ceridwen) and again when he is thrown out to sea.

The concept of The-Twins begins to unfold here in that Gwion the poor little servant boy becomes Taliesin the miraculous one!

They are two different characters yet they are One.

Celts

At the bottom of Lake Bala in the Land Under the Waves there lived a woman of power, her name was Ceridwen. She ordered a pair of her servants, an old blind man named Morda, and a boy called Gwion Bach to mind her cauldron, to stir it slow and well and keep it at a boil. For she was a woman of knowledge concocting a spell. One day towards the end of the year Morda asked Gwion to put one more log on the fire, whereby the cauldron bubbled up and three drops of the elixir splashed onto Gwion’s finger. In that moment, he learned all things past, present, and future so he knew that those same three drops were not meant for him. Ceridwen would not be pleased he thought so he took to his heels and out the door he ran. Ceridwen made chase for Gwion. Gwion, knowing all things, knew the power of shape-shifting and so turned himself into a single grain, amongst a pile of wheat. Ceridwen, not missing a beat turned herself into a black hen, as such she scuffed at the wheat until she found the one grain which was Gwion Bach. She pecked him up and swallowed him whole! In the fullness of time, Ceridwen bore a son whom she knew was Gwion Bach. Such a lovely babe was he that she had not the heart to kill him outright. She bound him in a bag of magical skins and cast him into the sea. The sea swept him up and the sea swept him down and the sea danced after the light moon and the dark. The bag went where ever the sea went and was adrift for a

long time. The babe aged not a single day while in that bag; in all that time. Finally the bag was caught in the salmon weir of King Gwyddno. His own son, Elphin, waded into the cold water where he hauled the long nets ashore and found no salmon at all, but only a black leather bag. “Perhaps it holds gold or a cask of drink... something of worth” Elphin hoped. He opened up the bag and out from the mouth of the bag sprang the babe speaking in perfect tune and meter, words of music and power the likes of which the world has never heard before. It was because of the light shining from the babe’s face that Elphin exclaimed “Behold Taliesin!” Which is Welsh for “Shining Brow”. And so he was named. From that time forward, with Taliesin at his side, Elphin’s luck changed for the best. Loyal was Taliesin to Elphin, and never was it that they for long or far would be apart from each other.746

746 Campbell. J. 172. [HWaTF]

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Birth Within

No longer was it sufficient for The-Son to simply be born of The-Woman causing her to return to her true husband. It was now necessary to first be born of humanity.

To be their Saviour.

To enable humanity to return to her father and end death and suffering.

Buddhism

At that time the Buddha told the bhiksus: “In this world there are three things that are not likable, not lustrous, not desired, and not agreeable. What are the three? Aging, illness, and death. Bhiksus! If there were no aging, illness, and death in the world, Tathagata, the Worthy and Completely Enlightened One, need not appear in this world, to speak to all sentient beings on how to cultivate and what can be attained “Therefore, you should know that aging, illness, and death, of all things in this world, are not likable, not lustrous, not desired, and not agreeable. Because of these three things, Tathagata, the Worthy and Completely Enlightened One, appears in the world, to speak to all sentient beings on how to cultivate and what can be attained.”

-The Sutra on Impermanence Trans from the Chinese and annotated by the Chung Tai Translation Committee May 2009

The-Son first being born of humanity.

Hindu

The mother goddess Devaki was impregnated by God himself the supreme person Vishnu, who says… “This embryo in the womb of the mother goddess Devaki is my own female power known as Sesha. After you have extracted him, transfer him into the womb of the princess Rohini.” Yogamaya accepted the instructions of Vishnu and upon returning to earth did as she was told. Because of being removed from the womb and because of his giving pleasure to the world and because of the intensity of his strength they will call Sesha, Balarama.

-Srimad bhagavata purana 10. 2. 5-13

The-Saviour goes to work within the great womb of The-Woman while at the same time being an embryo within her

Buddhism

‘I gave birth to the bodhisattva Siddhartha, with a display of all the inconceivable magical powers that attend upon the birth of bodhisattvas. And, O noble son, when those light rays entered into my body, my body came to embrace the entire world, my womb became as expansive as the ether, but at the same time neither my body nor my womb exceeded normal human proportions. And then all of the magical manifestations of the palaces in which the bodhisattvas are to dwell while in their mother’s womb, all of these palaces in all the ten directions, could be seen within my body; they could all be seen right inside my body. And of all those bodhisattvas and snake kings and rest of bodhisattva Siddhartha’s retinue walked about in my womb, with steps that covered the expanse of the vast three-thousandfold universe, steps as vast in extent as the world systems, themselves as numerous as the grains of sand in countless Buddha fields. And of all those countless bodhisattvas that formed the retinue of the bodhisattva Siddhartha scurried about in my womb in all the ten directions, seeking the feet of all the tathagatas everywhere in the entire universe; they scurried about without a stop, every second, eager to get a glimpse of the marvellous manner in which the bodhisattva was dwelling in my womb. And the four great kings, the kings of the gods….[as well as] the brahma kings, all approached the bodhisattva as he was in the womb, in order to behold him and worship him; to pay him reverence and hear him preach the law and listen to him discourse, and my womb accommodating all of that vast retinue, did not swell up. And my body did not look any different from any other human body.’

-Phyllis Granoff from the Gandavyuhasutra pp. 346-347

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The-Son was conscious in the Womb

Congo

Once a long time ago the lulu monster ate everyone in the world except for one pregnant pygmy woman. She escaped and hid herself away in the deepest part of the forest. When her time came the baby talked to her from the bottom of her belly. He told her he didn’t want to come out from the usual place and not to be surprised at what happened.

-Hallet. J. P. pp. 191.

Ancient Greece

And Apollon, yet in his mother’s womb, was sore, angered against them and he uttered against Thebe no ineffectual threat : `Thebe, wherefore wretched one, dost thou ask the doom that shall be thine anon?

Force me not yet to prophesy against my will. Not yet is the tripod seat at Pytho my care . . . Nevertheless I will speak unto thee a word more clear than shall be spoken from the laurel branch. Flee on! Swiftly shall I overtake thee and wash my bow in blood. Thou hast in thy keeping the children of a slanderous woman [i.e. Niobe who insulted Leto and whose children were slain by Apollon and Artemis].

Not thou shalt be my dear nurse, nor Kithairon. Pure am I and may I be the care of them that are pure.’ So he spake.

Then Leto came unto primeval Kos, the isle of Merops, the holy retreat of the heroine Khalkiope, but from her womb the word of her son restrained her : `Bear me not, mother, here. I blame not the island nor have any grudge, since a bright isle it is and rich in pasture as any other. But there is due to her from the Moirai (Fates) another god . . . Greatly shalt thou praise in all the days to be him that prophesied while yet in his mother’s womb. But mark thou, mother: there is to be seen in the water a tiny island, wandering over the seas. Her feet abide not in one place, but on the tide she swims even as stalks of asphodel, where the South Wind or the East Wind blows, wither soever the sea carried her. Thither do thou carry me, for she shall welcome thy coming.’ When he had spoken thus much, the other islands in the sea ran away.

-Callimachus, Hymn 4 to Delos 51 ff :

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The Love of The-Seeds

Celtic

Deirdre and Naois were lovers

“Fair one, loved one, flower of beauty; beloved upright and strong; beloved noble and modest warrior. Fair one, blue-eyed, beloved of thy wife; lovely to me at the trysting-place came thy clear voice through the woods. Come over hither, Naois, my love.” But they died (death of The-Man) The king ordered the bodies to be buried on either side of a great loch (waters of chaos). It was done as the king bade, and the pit closed. Thereupon a fir tree shoot grew out of the grave of Naois (resurrection of The-Man) and a fir tree shoot from the grave of Deirdre (creation) and the two shoots united above the loch, entwined in a lovers knot. The king ordered the shoots to be cut down but the mountain firs grew back together once again. Time and again the king had the trees destroyed and every time they grew back together. 176

Cornish

Tristram and Iseult were buried in the same church, but by the king’s decree, at some distance from each other. Soon ivy started, it sprang from the grave of each. Every branch grew and grew until finally both vines met at the crown of the vaulted roof, and there clasped it and clung to each other as only ivy can.177

The ballad of Fair Margaret and Sweet William.

Margaret was buried in the lower chancel,

And William in the higher ;

Out of her breast there sprang a rose,

And out of his a brier.

They grew till they grew into the church top,

And then they could grow no higher ;

And there they tied in a true lover’s knot,

Which made all the people admire.’178.

China

A certain Chinese king had a secretary, Hanpang, for whose young and beautiful wife he conceived a violent passion. Failing in his designs upon her, the king threw Hanpang into prison, where he shortly died of grief. His wife, to escape the royal suit, threw herself from a lofty terrace, having entreated as a last favour that she might be buried beside her husband. The king; in his anger ordered otherwise. But that same night a cedar sprang from each grave, and in ten days they had become so tall and vigorous in their growth that they were able to interlace both branch and root, and the people called them the Trees of Faithful Love.179

176 The Ulster cycle - Deirdre of the sorrows and MacKillop.J. p 294.

177 PHILPOT. J. H. pp.82-83.

178 PHILPOT. J. H. pp.82-83

179 PHILPOT. J. H. pp.82-83.

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The serpent seeks to kill the daughter before she gives birth

Ancient Greece

Python, offspring of Gaia, was a huge draco who, before the time of Apollo, used to give oracular responses on Mount Parnassus. Death was fated to come to him from the offspring of Leto. At that time Zeus lay with Leto, daughter of Koios. When Hera found this out, she decreed that Leto should give birth at a place where the sun did not shine. When Python knew that Leto was pregnant by Zeus, he followed her to kill her.

-Pseudo-Hyginus, Fabulae 140 : (trans. Grant) (Roman mythographer

The evil king seeks to kill the daughter before she gives birth

The evil king is often the uncle or part-brother of the coming hero king.

Hindu

Some time ago, Vasudeva, who belonged to the demigod family, married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife. Devakīàs brother Kamsa, the son of King Ugrasena, in order to please his sister on the occasion of her marriage became their chariot driver. Kamsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. While Kamsa was driving the chariot along the way, an unembodied voice addressed him, “You foolish rascal, the eighth child of the woman you are carrying will kill you!” Therefore, upon hearing this omen from the sky, he caught hold of his sister’s hair with his left hand and took up his sword with his right hand to sever her head from her body. Wanting to pacify Kamsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Krishna, spoke to him in the following words. Vasudeva said: My dear brother-in-law Kamsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage? As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection. Kamsa was fiercely cruel and was actually a follower of the Rāksasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities. When Vasudeva saw that Kamsa was determined to kill his sister Devakī, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kamsa. As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one’s endeavors, a person facing death commits no offense. Vasudeva considered: By delivering all my sons to Kamsa, who is death personified, I shall save the life of Devakī. Perhaps Kamsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kamsa will give up this immediate threat, and if in due course of time Kamsa dies, I shall have nothing to fear. After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kamsa with great respect. Vasudeva’s mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kamsa, he externally smiled and spoke to him as follows. Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands. Kamsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva’s words, he refrained from killing his sister. Vasudeva, being pleased with Kamsa, pacified him further and entered his own house. Each year thereafter, in due course of time, Devakī, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrā. When Kamsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the first child, he was very happy. Therefore, with a smiling face, he spoke as follows. O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed. Vasudeva agreed and took his child back home, but because Kamsa had no character and no self-control, Vasudeva knew that he could not rely on Kamsa’s word. Once the great saint Nārada approached Kamsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kamsa was placed into great fear and doubt. After the departure of the great saint Nārada, Kamsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Visnu. Fearing his death, Kamsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Visnu, Kamsa killed them one after another because of the prophecy that Visnu would kill him. Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends. Upon learning this information from Nārada, Kamsa became envious of everyone connected with the Yadu dynasty. Kamsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as Śūrasena. Under the protection of Magadharāja, Jarāsandha, the powerful Kamsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons and many other demoniac kings on the surface of the earth. Persecuted by the demoniac kings, the Yādavas left their own kingdom and entered various other kingdoms Some of their relatives, however, began to follow Kamsa’s principles and act in his service. After Kamsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Krishna entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Krishna’s second quadruple expansion. Kamsa, although determined to continue in enmity toward the Supreme Personality of Godhead, refrained from the vicious killing of his sister. He decided to wait until the Lord was born and then do what was needed. While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kamsa saw only his enemy, the Supreme Lord, Hrsīkeśa. In other words, by thinking of his all-pervading enemy, Kamsa became unfavorably Krishna conscious.

-SrimadBahgavatum 10.1.29 - 10.2.41

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Humanity is saved from the great deluge.

It is here that we see the Ark, the symbol of The-Woman’s seed floating on the chaotic waters of her womb.

The Ark is a seed containing all the genetic information for humanity and her needs.

Lisu of northwest Yunnan, China

After death came into the world as a result of a macaque’s curse, sky and earth longed for human souls and bones. That is how the flood began. An orphaned brother and sister lived in squalor in a village. A pair of golden birds flew down to them one day, warned them that a huge wave would flood the earth, and told them to take shelter in a gourd and not to come out until they heard the birds again. The two children warned their neighbours, but the people didn’t believe them. The children sawed off the top of a gourd and went inside. For ninety-nine days, there was no wind or rain, and the earth became parched. Then torrents of rain fell, and the resulting flood washed everything away. The brother and sister occasionally could hear the gourd bump against the bottom of heaven. After long waiting, they heard the birds calling, left the gourd, and found they had landed atop a mountain, and the flood had receded. Brother and sister then went in search of other people, exploring north and south respectively. They found nobody else, and the golden birds appeared again and urged them to marry. They refused, but the birds told them it was the will of heaven. They had six sons and six daughters which travelled different directions and became the ancestors of different races.

-L. Miller, pp. 78-84

No Caption Provided

Altaic of central Asia

Tengys (Sea) was once lord over the earth. Nama, a good man, lived during his rule with three sons, Sozun-uul, Sar-uul, and Balyks. Ülgen commanded Nama to build an ark (kerep), but Nama’s sight was failing, so he left the building to his sons. The ark was built on a mountain, and from it were hung eight 80-fathom cables with which to gauge water depth. Nama entered the ark with his family and the various animals and birds which had been driven there by the rising waters. Seven days later, the cables gave way from the earth, showing that the flood had risen 80 fathoms. Seven days later, Nama told his eldest son to open the window and look around, and the son saw only the summits of mountains. His father ordered him to look again later, and he saw only water and sky. At last the ark stopped in a group of eight mountains. On successive days, Nama released a raven, a crow, and a rook, none of which returned. On the fourth day, he sent out a dove, which returned with a birch twig and told why the other birds hadn’t returned; they had found carcasses of a deer, dog, and horse respectively, and had stayed to feed on them. In anger, Nama cursed them to behave thus to the end of the world. When Nama became very old, his wife exhorted him to kill all the men and animals he had saved so that they, transferred to the other world, would be under his power. Nama didn’t know what to do. Sozun-uul, who didn’t dare to oppose his mother openly, told his father a story about seeing a blue-black cow devouring a human so only the legs were visible. Nama understood the fable and cleft his wife in two with his sword. Finally, Nama went to heaven, taking with him Sozun-uul and changing him into a constellation of five stars.

-Holmberg, pp. 364-368

Egypt

People have become rebellious. Atum said he will destroy all he made and return the earth to the Primordial Water which was its original state. Atum will remain, in the form of a serpent, with Osiris.

-Faulkner, plate 30 and Budge, p. ccii.

Chiriguano of southeast Bolivia

The evil supernatural being Aguara-Tunpa declared war against the god Tunpaete, Creator of the Chiriguanos. He set fire to the prairies in autumn, destroying all the plants and land animals. The people, who had not then begun farming, nearly died of hunger, but they retreated to the banks of rivers and survived on fish. Seeing people still surviving, Aguara-Tunpa caused a torrential rain. Acting on a hint given them by Tunpaete, the Chiriguanos placed two sibling babies, a boy and a girl, on a large leaf and set it afloat on the water. The flood rose, covering the earth and killing the rest of the Chiriguanos, but the two babies survived and eventually landed on solid ground when the flood sank. There, they found fish to eat, but they had no way to cook it. Fortunately, before the flood, a frog had taken some hot coals in his mouth, and it kept them alight during the flood by blowing on them. He gave the fire to the children, and they were able to roast their fish. In time, they grew up, and the Chiriguanos are descended from them.

-Gaster, pp. 127-128

Maori of New Zealand

Long ago, there were a great many different tribes, and they quarrelled and made war on each other. The worship of Tane, the creator, was being neglected and his doctrines denied. Two prophets, Para-whenua- mea and Tupu-nui-a-uta, taught the true doctrine about the separation of heaven and earth, but others just mocked them, and they became angry. So they built a large raft at the source of the Tohinga River, built a house on it, and provisioned it with fern-root, sweet potatoes, and dogs. Then they prayed for abundant rain to convince men of the power of Tane. Two men named Tiu and Reti, a woman named Wai-puna-hau, and other women also boarded the raft. Tiu was the priest on the raft, and he recited the prayers and incantations for rain. It rained hard for four or five days, until Tiu prayed for the rain to stop. But though the rain stopped, the waters still rose and bore the raft down the Tohinga river and onto the sea. In the eighth month, the waters began to thin; Tiu knew this by the signs of his staff. At last they landed at Hawaiki. The earth had been much changed by the flood, and the people on the raft were the only survivors. They worshipped Tane, Rangi (Heaven), Rehua, and all the gods, each at a separate alter. After making fire by friction, they made thanks-offerings of seaweed for their rescue. Today, only the chief priest may go to those holy spots.

-Gaster, pp. 110-112; Kelsen, p. 133

Hindu

At the end of the past kalpa, the demon Hayagriva stole the sacred books from Brahma, and the whole human race became corrupt except the seven sages, and Manu, the first human. He found a small fish in his wash water. The fish begged protection from the larger fishes, in return for which it would save Manu. Manu kept the fish safe, transferring it to larger and larger reservoirs as it grew, eventually taking it to the ocean. Upon being released into the ocean, the fish told Manu that soon all terrestrial objects would be dissolved in the time of the purification. The fish warned Manu of a coming deluge and told him to build a ship and to embark with all kinds of seeds, medicinal herbs, food esculant grains, the seven Nishis and their wives, and pairs of brute animals, and to then watch for the fish, since the waters could not be crossed without it. Manu embarked as enjoined and thought on the fish. The fish, knowing his desire, came, and Manu fastened the ship’s cable to its horn. The oceans began to overflow the coasts and constant rain began flooding the earth. The large vessel floated in on the rising waters. The fish dragged the ship through rolling waters for many years, at last bringing it to the highest peak of Himavat, which is still known as Naubandhana (“the Binding of the Ship”). The fish then revealed itself as Parjapati Brahma and said Manu shall create all living things and all things moving and fixed. He made offerings of clarified butter, sour milk, whey, and curds. From these, a woman arose, calling herself Manu’s daughter. Whatever blessings he invoked through her were granted him. Through her, he generated this race.

-Gaster, pp. 94-95; Kelsen, p. 128; Brinton, pp. 227-228 Frazer, pp. 185-193 H. Miller, pp. 289-290; Howey, pp. 389-390

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Her serpent power as the Underworld

After it was cast down, her fallen bodily soul curled round the world, feeding from its own tail.

Her bodily soul, being one and the same as that of humanity became the only dwelling for the human soul after death. It became the underworld.

Tonga

Hikula’o god of the land of the dead was envisaged as having a tail that encircled the earth and was considered female

Hebrew

In Rabbinic belief Leviathan was coiled round the earth. Leviathan symbolizes the underworld or hell which they called Sheol.

Gnostic

And Mary continued further and said unto Jesus:”Again, Master, of what type is the outer darkness? How many regions of punishment are there therein?” And Jesus answered and said unto Mary: “The outer darkness is a huge dragon, with its tail in its mouth; it is outside the world and surrounds it completely. Whoever has exhausted the number of the cycles apportioned to them in the sphere without repenting they take hold of those souls, in their last cycle, and carry them through the opening in the tail of the dragon into the dungeons of the outer darkness. And when they have finished bringing those souls into the outer darkness by the opening in its tail, it puts back its tail again into its mouth and shuts them in. This is the way in which souls are brought into the outer darkness.618

There is a huge dragon In the third heaven and also in Hades. Its belly forms Hades, and the dragon devours the wicked.619

The dragon or serpent as an evil world principle, identical with the devil, encircling the earth and holding it in his power.620

Jesus said, “Wretched is the body that is dependent upon a body, and wretched is the soul that is dependent on these two.”621

Judaism

Therefore Sheol has enlarged its throat and opened its mouth without measure; and Jerusalem’s splendor, her multitude, her din of revelry and the jubilant within her, descend into it.623

Hindu

In Sanskrit, kundal means a coil, and so kundalini has been described as “that which is coiled”. The word kundalini also comes from the word kunda, meaning “a deeper place, pit or cavity”. The fire used in the ceremony of initiation is kindled in a pit called kunda. Similarly, the place where a dead body is burned is kunda. If you dig a ditch or a hole it is called kunda. When kundalini has just awakened and you are not able to handle it, it is called Kali.615

Ancient Babylon

The sea is the mythic chaotic deep, the fallen dragon Tiamat the ‘bitter waters’, which, encircling the world, is sometimes compared in Babylonian mythology to a snake—’the river of the snake.” 616

Mayan

When a person summons a sacred ancestor through the passage of the vision serpent. The ancestor comes up from the underworld through the serpent and communes with the summoner. 624

615 Swami Satyananda Saraswati. Pp 13-14

616 JAMES HASTINGS ed. p 408 and Enuma Elish

617 Coleman. J. A. p. 478.

618 PISTIS SOPHIA

619 Apocalypse of Saruch

620 Acts of Thomas

621 Gospel of Thomas v87

622 JAMES HASTINGS ed. p 408. and Coleman. J. A. p 619

623 Isaiah 5.14

624 Laughton. T. pp. 112-115.

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The-World Tree and the Downcast Serpent

Yakut of Siberia

Kybai-khotun was a Yakut goddess of childbirth and fate-goddess. She was consort of Ar-tojon who is the same as Ajy-Tangara their supreme god. She lives in the Zambu, tree which grew in paradise. She gave nourishment from her breasts to mankind. . A dragon lives at the base of the tree and two rivers are said to emerge from the base of the tree.

-Coleman. J. A. p. 252.

Aztec

The tree of the Middle Place rises from the body of the Earth Goddess, who lies upon the water serpent from which Earth was made. The tree of the middle place is surmounted by the quetzal bird

-ALEXANDER. H. B. pp. 55-71.

Batak of Sumatra

Mula Dyadi, the highest deity, dwelt in the uppermost of the seven heavens and had two birds as his servants. Having created three male beings, he caused a tree to exist in one of the lower heavens, its branches reaching to the sky; next he made a hen, which perched on the tree and later laid three eggs, from which came three maidens whom Mula Dyadi gave as wives to his three sons. The daughter of one of these sons refused to marry a cousin of hers because he had a face like a lizard and a skin like a chameleon, and devoted her time to spinning. One day she dropped her spindle, which fell down from the sky-world. On the thread so unrolled she then descended to the surface of the sea which stretched everywhere below. In this primeval ocean swam or lay a great serpent.

-DIXON. R. B. pp. 160-161

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No return from eating the food of the Underworld

Shinto

Thereupon His Augustuess the Male-Who-Invites, wishing to meet and see his younger sister Her Augustness the Female Who-Invites, followed after her to the Land of Hades. So when from the palace she raised the door and came out to meet him, His Augustness the Male-Who-Invites spoke, saying: “Thine Augustness, my lovely younger sister! the lands that I and thou made are not yet finished making; so come back! “Then Her Augustness the Female-Who-Invites answered, saying: “ Lamentable indeed that thou camest not sooner! I have eaten of the food of the furnace of Hades. Nevertheless, as I reverence the entry here of Thine Augustness, my lovely elder brother, I wish to return. Moreover, I will discuss it particularly with the deities of Hades. Look not at me!” Having thus spoken, she went back inside the palace; and as she tarried there very long, he could not wait. So having taken and broken off one of the end-teeth of the multitudinous and close-toothed comb stuck in the august left bunch of his hair, he lit one light and went in and looked. Maggots were swarming, and she was rotting,.... Hereupon His Augustness the Male-Who-Invites, overawed at the sight, fled back, whereupon his younger sister, “Her Augustness the Female-Who-Invites, said: “Thou hast put me to shame,” and at once sent the Ugly-Female-of-Hades to pursue him. Again, later, his younger sister sent the eight Thunder-deities with a thousand and five hundred warriors of Hades to pursue him. So he, drawing the ten-grasp saber that was augustly girded on him, fled forward brandishing it in his back hand;” and as they still pursued, he took, on reaching the base of the Even-Pass-of-Hades, three peaches that were growing at its base, and waited and smote his pursuers therewith, so that they all fled back. Last of all, his younger sister, Her Augustness the Princess-Who-Invites, came out herself in pursuit. So he drew a thousand-draught rock, and with it blocked up the Even- Pass-of-Hades, and placed the rock in the middle; and they stood opposite to one another and exchanged leave-takings ; and Her Augustness the Female-Who-Invites said: “My lovely elder brother, thine Augustness! If thou do like this, I will in one day strangle to death a thousand of the folk of thy land.” Then His Augustness the Male-Who-Invites replied: “My lovely younger sister, Thine Augastness! If thou do this, I will in one day set up a thousand and five hundred parturition-house. In this manner each day a thousand people would surely be born.” So Her Augustness the Female-Who-Invites is called the Great-Deity-of-Hades.

-The Kojiki

Ancient Greece

Persephone was titled Kore (the Maiden) as the goddess of spring’s bounty. Once upon a time when she was playing in a flowery meadow with her Nymph companions, Kore was seized by Haides and carried off to the underworld as his bride. Her mother Demeter despaired at her disappearance and searched for her the throughout the world accompanied by the goddess Hekate bearing torches. When she learned that Zeus had conspired in her daughter’s abduction she was furious, and refused to let the earth fruit until Persephone was returned. Zeus consented, but because the girl had tasted of the food of Haides--a handful of pomegranate seeds--she was forced to forever spend a part of the year with her husband in the underworld.