Isis King Quotes

Escort service,” Puck replied, shifting to the side so that Twiggs could get a clear view of me. Those beady eyes fixed on me, blinking in confusion. Then, suddenly, they got huge and round, as Twiggs looked back at Puck. “Is…is that…?” “It is.” “Does she…?” “No.” “Oh, my.” Twiggs opened the door wide, beckoning with a sticklike arm.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

Who is Aslan?” asked Susan. “Aslan?” said Mr. Beaver, “Why, don’t you know? He’s the King. He’s the Lord of the whole wood, but not often here, you understand. Never in my time or my father’s time. But the word has reached us that he has come back. He is in Narnia at this moment. He’ll settle the White Queen all right. It is he, not you, that will save Mr. Tumnus.” “She won’t turn him into stone too?” said Edmund. “Lord love you, Son of Adam, what a simple thing to say!” answered Mr. Beaver with a great laugh. “Turn him into stone? If she can stand on her two feet and look him in the face it’ll be the most she can do and more than I expect of her. No, no. He’ll put all to rights, as it says in an old rhyme in these parts: Wrong will be right, when Aslan comes in sight, At the sound of his roar, sorrows will be no more, When he bares his teeth, winter meets its death And when he shakes his mane, we shall have spring again. You’ll understand when you see him.” “But shall we see him?” asked Susan. “Why, Daughter of Eve, that’s what I brought you here for. I’m to lead you where you shall meet him,” said Mr. Beaver. “Is--is he a man?” asked Lucy. “Aslan a man!” said Mr. Beaver sternly. “Certainly not. I tell you he is the King of the wood and the son of the great Emperor-Beyond-the-Sea. Don’t you know who is the King of Beasts? Aslan is a lion--the Lion, the great Lion.” “Ooh!” said Susan, “I’d thought he was a man. Is he--quite safe? I shall feel rather nervous about meeting a lion.” “That you will, dearie, and no mistake,” said Mrs. Beaver. “If there’s anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.” “Then he isn’t safe?” said Lucy. “Safe?” said Mr. Beaver. “Don’t you hear what Mrs. Beaver tells you? Who said anything about safe? ’Course he isn’t safe. But he’s good. He’s the King, I tell you.

They pulled apart when Keefe shouted, 'YOU GUYS HAVE TO SEE THIS!' They ran to the main room and found Keefe standing under the skylight, holding up Mr. Snuggles like it was a baby lion about to be made king. The sparkly red dragon twinkled almost as much as Keefe's eyes as he said, 'I went in to check on our boy and found him cuddling with this!' 'Isn't that the same dragon Fitz brought to your house that one time?' Dex asked Sophie. 'WHAT?' Keefe shouted. 'YOU KNEW AND YOU DIDN'T TELL ME?!' 'Mr. Snuggles wasn't my secret to share,' Sophie said. 'ITS NAMES IS MR. SNUGGLES?! That is....I can't even...' Keefe ran back to Fitz's room shouting, 'ARE YOU MISSING YOUR SNUGGLE BUDDY?!' 'Fitz is going to die of embarrassment. You know that, right?' Biana asked. Down the hall, Sophie could hear Keefe laughing hysterically.

Just after nightfall, a warrant arrived at the city’s main women’s prison for the execution of Sajida al-Rishawi. The instructions had come from King Abdullah

Diodorus wrote at great length of the worship of the Goddess Isis (the Greek translation for Au Set), who had incorporated the aspects of both Ua Zit and Hathor. Isis was also closely associated with the Goddess as Nut, who was mythologically recorded as Her mother; in paintings Isis wore the wings of Nekhebt. Diodorus explained that, according to Egyptian religion, Isis was revered as the inventor of agriculture, as a great healer and physician and as the one who first established the laws of justice in the land. He then recorded what we today may find a most startling description of the laws of Egypt, explaining that they were the result of the reverence paid to this mighty Goddess. He wrote, “It is for these reasons, in fact, that it was ordained that the queen should have greater power and honour than the king and that among private persons the wife should enjoy authority over the husband, husbands agreeing in the marriage contract that they will be obedient in all things to their wives.

From thence we proceeded to Oxford. As we entered this city, our minds were filled with the remembrance of the events that had been transacted there more than a century and a half before. It was here that Charles I. had collected his forces. This city had remained faithful to him, after the whole nation had forsaken his cause to join the standard of parliament and liberty. The memory of that unfortunate king, and his companions, the amiable Falkland, the insolent Goring, his queen, and son, gave a peculiar interest to every part of the city which they might be supposed to have inhabited. The spirit of elder days found a dwelling here, and we delighted to trace its footsteps. If these feelings had not found an imaginary gratification, the appearance of the city had yet in itself sufficient beauty to obtain our admiration. The colleges are ancient and picturesque; the streets are almost magnificent; and the lovely Isis, which flows beside it through meadows of exquisite verdure, is spread forth into a placid expanse of waters, which reflects its majestic assemblage of towers, and spires, and domes, embosomed among aged trees.

The now pregnant Isis returns to her home in the underworld and gives birth, in due time, to Horus, rightful son of the long-lost king, alienated as he matures from his now corrupted kingdom (something we all experience during our maturation). His primary attribute is the eye—the famous Egyptian single eye—while his avatar is the falcon, a bird that takes precise aim at its prey, strikes the target with deadly accuracy, and possesses an acuity of vision unparalleled in the kingdom of living things.

The female, she said, was like a queen who sat on her throne talking with God. This is the part of us that can converse easily with Spirit. She is wise and intuitive, and totally tuned in. However, by herself she cannot accomplish anything in the world, for she needs her best warrior to help her. This is the inner male. He has the power to bring her ideas to fruition, the power to make them real. In other words, without her wisdom the warrior acts aimlessly, even destructively. But when he is connected to her, and she is connected to Spirit, then he and she can become anything from a sage to a king, a magician, or a lover, but together they can become enlightened ones.

this isis this how he contained Damon.?

The Chapter of the divine god, the self-created being, who made the heavens and the earth, and the winds [which give] life, and the fire, and the gods, and men, and beasts, and cattle, and reptiles, and the fowl of the air and the fish of the sea; he is the king of men and of gods, he hath one period of life (?) and with him periods of one hundred and twenty years each are but as years; his names are manifold and unknown, the gods even know them not. “Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, therefore she chose the millions of the gods, but she esteemed more highly the millions of the spirits "(khu). And she meditated in her heart, saying, ‘ Cannot I by means of the sacred name of God make myself mistress of the earth and become a goddess like unto R in heaven and upon earth ? ’ Now behold, each day R entered at the head of his holy mariners and established himself upon the throne of the two horizons. Now the divine one (i.e., R) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. And Isis kneaded it with

And where the devil did you find this one?' Louis asked. 'Was the Valley of the Kings having a rummage sale?' Stead regarded him. 'You've heard of Daressy?' 'The French Egyptologist?' 'Yes, that's the one. He uncovered the ruins of an enormous palace complex back in eighteen eighty-eight--a site he called Malkata. One of his workers . . . ' Stead made a vague gesture. ' . . . liberated the artifact from what he thought was a temple devoted to Isis, one of the chief goddesses of the ancient Egyptian pantheon. When a friend of mine traveled to Egypt some time later, he became awar eof this find and brought it back home with him to England, where he offered it to me as a gift.' 'Ah,' Louis said. 'So it was a rummage sale.

And where the devil did you find this one?' Louis asked. 'Was the Valley of the Kings having a rummage sale?' Stead regarded him. 'You've heard of Daressy?' 'The French Egyptologist?' 'Yes, that's the one. He uncovered the ruins of an enormous palace complex back in eighteen eighty-eight--a site he called Malkata. One of his workers . . . ' Stead made a vague gesture. ' . . . liberated the artifact from what he thought was a temple devoted to Isis, one of the chief goddesses of the ancient Egyptian pantheon. When a friend of mine traveled to Egypt some time later, he became aware of this find and brought it back home with him to England, where he offered it to me as a gift.' 'Ah,' Louis said. 'So it was a rummage sale.

from Dynasty V (2498-2345 BCE) is a fairly complete list starting from the last Predynastic kings, but it sadly ends in the middle of Dynasty V. The Royal List of Karnak goes all the way to Tuthmosis III (1504-1450 BCE) and is especially useful in that it records many of the minor rulers of the Second Intermediate Period, when Egypt was divided into two or more states. The Royal List of Abydos skips these kings but runs all the way to the reign of Seti I (1291-1278 BCE). The Royal Canon of Turin is a badly damaged papyrus dating to around 1200 BCE that gives the precise length of reign of each ruler, often down to the day. Many portions of the list are missing, however. Discoveries of other texts and radiocarbon dating have helped refine the dates, but there are still competing theories regarding the chronology, and all have both merits and problems. For the sake of consistency, this work uses the chronology set forth by Egyptologist Peter A. Clayton in his various works. The reader should note that while Clayton’s chronology is a popular one, it is by no means universally accepted.

this isis

In the Aeneid, Vergil depicts Cleopatra as a frenzied queen (regina) holding a rattle (sistrum).62 The rattle is a trademark attribute of the goddess Isis, and so, without saying it, Vergil linked the Egyptian queen with the goddess. Since the expulsion of the last king (rex) from Rome and the formation of the Republic in 509 BCE, rex, the sources tell us, was a loathed term as monarchy was a reviled form of government. The feminine form of rex is regina. Using regina in this passage, Vergil, without any need for elaboration, suggests deep aversion. This new Isis opposed the Roman gods, especially Apollo, whom Augustus chose as his guardian deity. In Vergil’s passage, Dionysian fury opposes Apollonian rationality; or Marc Antony’s excesses and un-Roman behavior stood in opposition to Augustus’ temperance and behavior grounded in the mos maiorum.

No Saudi king ever came to power facing greater regional instability than Salman bin Abdulaziz. In January 2015, the very existence of Iraq, Lebanon, Libya, Syria, and Yemen was in question. The Islamic State, or ISIS, had become the first terrorist organization with its own capital city and oil production. Iran was supporting the Houthi insurgents in Yemen, who had just taken the capital, Sanaa, and were on the verge of capturing the entire country. Not since the Mongol invasions of the thirteenth century had the Arab world seen such widespread chaos—and all of it threatened Saudi security.

In terms of the oldest description of death, modern scholars have the Pyramid Texts. These were initially inscribed on the walls of the 5th Dynasty pyramid of Unas at Saqqara,[13] and they documented and gave advice to the king on his journey into the afterlife. These inscriptions were later copied onto other pyramids from the Old Kingdom and have therefore survived in good condition

How often you hear this expression used, “such a person murders the King’s English.” This I admit may be the case, if language is applied to the things of this natural world, but if it is to be applied to the spiritual world, or to ideas that cannot be seen by the natural man, then I beg leave to differ from the knowledge of this world, for I know that in such a case the world cannot judge of the correctness of language. In the first place, a healthy person is not a judge of a sick person’s feelings. Therefore, if anyone gives a name to a feeling which a sick person has he names a sensation that he knows nothing of except as described by the sick. In this there is no standard of right or wrong that the people can agree upon. So, everyone sets up his own standard of right and wrong, and if a person is ever so sensitive to another’s feelings, he must use such terms as the world admits, or he is ignorant of the King’s English. So, the invisible things must be judged by the visible.

The idea—breath-taking, radical, and revolutionary at the time (in many places in the world, it still is)—is that not kings, not priests, not big-city bosses, not dictators, not a military cabal, not a de facto conspiracy of the wealthy, but ordinary people, working together, are to rule the nations. Not only was Jefferson a leading theoretician of this cause; he was also involved in the most practical way, helping to bring about the great American political experiment that has, all over the world, been admired and emulated since.

One major attraction of her cult must have the fact that both men and women could attend and, unlike the official religions, the congregation could take up positions in the cult and participate in the rituals. For people who wanted to become actively involved with their religion, rather than observe (or sometimes not even that) the rituals carried out by official priestesses and priests, the cult of Isis offered the ideal opportunity. One aspect of the cult which is very Christian in its way, is the fact that Isis bestows her love on everyone from king to slave. There are references to slaves being emancipated in her name. At Valencia in Spain there is an inscription referring to an Isiac association of slaves.

Egyptian kings were polygamous and Nephthys may just have been viewed as the second wife of Osiris. There are many references to them both as widows.

The Eye of Horus was also associated with wine and wine offerings. The king offers wine to Osiris with the words “take to yourself the Eye of Horus which has been freed from Seth”.[123] Wine has a long association with blood in many cultures especially when it is red. The damaged Eye would have bled so offering it wine helped restore it to completeness. Wine was offered to both deities and the deceased. Wine and vines are surrounded by symbolism. The vine appears dead in winter and revives in the spring and its products, wine and dried fruit, survive for long periods of time after the apparent death of the vine. Wine’s intoxicating properties reflect good and evil, in small volumes it is a social lubricant and makes people happy but over-indulgence results in chaos and illness. Intoxication can be a portal into other worlds and ease communication with the deities. In the Greco-Roman Period wine used in offerings was often referred to as the “Green-Horus Eye”.