Neptune God Quotes

They're Lares. House gods." "House gods," Percy said. "Like...smaller than real gods, but larger than apartment gods?

Life is only precious because it ends, kid. Take it from a god. You mortals don't know how lucky you are

Hazel blinked. “Two gods had a horse for a kid?” “Long story.

Percy imagined what that would be like: getting an apartment in this tiny replica of Rome, protected by the legion and Terminus the OCD border god. He imagined holding hands with Annabeth at a cafe. Maybe when they were older, watching their own kid chase seagulls across the forum...

Would Grandmother scold him? Would she say, “Frank! Thank the gods, you've come. I'm surrounded by monsters.” More likely she'd scold him, or mistake them for intruders and chase them off with a frying pan.

Why would Roman gods want to date Chinese Canadians?

In the center stood a marble alter, where a kid in a toga was doing some sort of ritual in front of a massive golden statue of the big dude himself:Jupiter the sky god, dressed in a silk XXXL purple toga, holding a lightning bolt. "It doesn't look like that," Percy muttered. "What?" Hazel asked. "The master bolt," Percy said. "What are you talking about?" "I-" Percy frowned. For a second, he'd thought he remembered something. Now it was gone. "Nothing, I guess.

We were surrounded by thirty-foot-tall giants who were about to kill us. Then the sky opened up, and the gods descended." "Grandad," the kids said, "you are full of schist." "I'm not kidding!" he protested.

We’re all atheists. You don’t believe in Zeus or Thor or Neptune or Augustus Caesar or Mars or Venus or Sun Ra. You reject a thousand gods. Why should it bother you if someone else rejects a thousand and one?

All the demons of Hell formerly reigned as gods in previous cultures. No it's not fair, but one man's god is another man's devil. As each subsequent civilization became a dominant power, among its first acts was to depose and demonize whoever the previous culture had worshipped. The Jews attacked Belial, the god of the Babylonians. The Christians banished Pan and Loki anda Mars, the respective deities of the ancient Greeks and Celts and Romans. The Anglican British banned belief in the Australian aboriginal spirits known as the Mimi. Satan is depicted with cloven hooves because Pan had them, and he carries a pitchfork based on the trident carried by Neptune. As each deity was deposed, it was relegated to Hell. For gods so long accustomed to receiving tribute and loving attention, of course this status shift put them into a foul mood.

The Aristocrat The Devil is a gentleman, and asks you down to stay At his little place at What'sitsname (it isn't far away). They say the sport is splendid; there is always something new, And fairy scenes, and fearful feats that none but he can do; He can shoot the feathered cherubs if they fly on the estate, Or fish for Father Neptune with the mermaids for a bait; He scaled amid the staggering stars that precipice, the sky, And blew his trumpet above heaven, and got by mastery The starry crown of God Himself, and shoved it on the shelf; But the Devil is a gentleman, and doesn't brag himself. O blind your eyes and break your heart and hack your hand away, And lose your love and shave your head; but do not go to stay At the little place in What'sitsname where folks are rich and clever; The golden and the goodly house, where things grow worse for ever; There are things you need not know of, though you live and die in vain, There are souls more sick of pleasure than you are sick of pain; There is a game of April Fool that's played behind its door, Where the fool remains for ever and the April comes no more, Where the splendour of the daylight grows drearier than the dark, And life droops like a vulture that once was such a lark: And that is the Blue Devil that once was the Blue Bird; For the Devil is a gentleman, and doesn't keep his word.

Once upon a time, people identified the god Neptune as the source of storms at sea. Today we call these storms hurricanes.... The only people who still call hurricanes acts of God are the people who write insurance forms.

Life is only precious because it ends, kid. Take it from a god. You mortals don’t know how lucky you are.

Ghosts, unicorns, and gods. That seemed much less of a fantasy than the twenty-first century.

She had a brother. Yet she had claimed she’d be alone if the camp sorted her by her godly parent.

A hopeless exile from his native home, From death alone exempt—but cease to mourn; Let all combine to achieve his wish'd return; Neptune atoned, his wrath shall now refrain, Or thwart the synod of the gods in vain.

The influence of Greek art and literature became so powerful in Rome that ancient Roman deities were changed to resemble the corresponding Greek gods, and were considered to be the same. Most of them, however, in Rome had Roman names. These were Jupiter (Zeus), Juno (Hera), Neptune (Poseidon), Vesta (Hestia), Mars (Ares), Minerva (Athena), Venus (Aphrodite), Mercury (Hermes), Diana (Artemis), Vulcan or Mulciber (Hephaestus), Ceres (Demeter).

O God! that one might read the book of fate, And see the revolution of the times Make mountains level, and the continent, Weary of solid firmness, melt itself Into the sea! and, other times, to see The beachy girdle of the ocean Too wide for Neptune's hips; how chances mock, And changes fill the cup of alteration With divers liquors!

Thurman said, “God wants me to complete my task.” “What, he told you that in the last two minutes?” “I think you’re an atheist.” “We’re all atheists. You don’t believe in Zeus or Thor or Neptune or Augustus Caesar or Mars or Venus or Sun Ra. You reject a thousand gods. Why should it bother you if someone else rejects a thousand and one?

Life is precious because it ends. Take it from a god. You mortals don’t know how lucky you are.

Two gods in one day…” “Un-Roman fighting…” “Water cannon up my nose…

The purpose of myth, therefore, is to both reveal and conceal. To tell what we have seen and disguise it, to mask God's forked tongue.

At breakfast, Percy was conscious of everyone looking at him. They were whispering about the previous night: “Two gods in one day…” “Un-Roman fighting…” “Water cannon up my nose…

Televisions, computers, iPods, the Internet...It made her glad to get back to the world of ghosts, unicorns, and gods. That seemed much less of a fantasy than the twenty-first century.

And him that is our enemy shall the father kill with imprecations, which Neptune, king of the ocean, granted as a privilege to Theseus, that he should make no prayer thrice to the God in vain.

The ivory images of the gods that followed were applauded by their particular devotees: Neptune by sailors, Mars by soldiers, Apollo and Artemis by soothsayers and hunters, Minerva by craftsmen, Bacchus and Ceres by drunks and countryfolk in town for the day. Venus and Cupid were cheered by all - who could be so dull as to deny ever being touched by any aspect, physical or otherwise, of love?

Consistent with Martin Klaproth’s inspiration in 1789 to link his discovery of a new element with the recent discovery of the planet Uranus and with McMillan’s suggestion to extend the scheme to Neptune, Seaborg would name element 94 for Pluto, the ninth planet outward from the sun, discovered in 1930 and named for the Greek god of the underworld, a god of the earth’s fertility but also the god of the dead: plutonium. *

Percy thought Frank had said surgeons. He had this weird image of giant doctors in scrubs and face masks, pulling their boat upstream. Then he realized Frank meant sturgeons, like the fish. He was glad he hadn’t said anything. Would have been embarrassing, his being son of the sea god and all.

Homer's Hymn to Venus Published by Garnett, "Relics of Shelley", 1862; dated 1818. Verses 1-55, with some omissions. Muse, sing the deeds of golden Aphrodite, Who wakens with her smile the lulled delight Of sweet desire, taming the eternal kings Of Heaven, and men, and all the living things That fleet along the air, or whom the sea, Or earth, with her maternal ministry, Nourish innumerable, thy delight All seek ... O crowned Aphrodite! Three spirits canst thou not deceive or quell:— Minerva, child of Jove, who loves too well Fierce war and mingling combat, and the fame Of glorious deeds, to heed thy gentle flame. Diana ... golden-shafted queen, Is tamed not by thy smiles; the shadows green Of the wild woods, the bow, the... And piercing cries amid the swift pursuit Of beasts among waste mountains,—such delight Is hers, and men who know and do the right. Nor Saturn's first-born daughter, Vesta chaste, Whom Neptune and Apollo wooed the last, Such was the will of aegis-bearing Jove; But sternly she refused the ills of Love, And by her mighty Father's head she swore An oath not unperformed, that evermore A virgin she would live mid deities Divine: her father, for such gentle ties Renounced, gave glorious gifts—thus in his hall She sits and feeds luxuriously. O'er all In every fane, her honours first arise From men—the eldest of Divinities. These spirits she persuades not, nor deceives, But none beside escape, so well she weaves Her unseen toils; nor mortal men, nor gods Who live secure in their unseen abodes. She won the soul of him whose fierce delight Is thunder—first in glory and in might. And, as she willed, his mighty mind deceiving, With mortal limbs his deathless limbs inweaving, Concealed him from his spouse and sister fair, Whom to wise Saturn ancient Rhea bare. but in return, In Venus Jove did soft desire awaken, That by her own enchantments overtaken, She might, no more from human union free, Burn for a nursling of mortality. For once amid the assembled Deities, The laughter-loving Venus from her eyes Shot forth the light of a soft starlight smile, And boasting said, that she, secure the while, Could bring at Will to the assembled Gods The mortal tenants of earth's dark abodes, And mortal offspring from a deathless stem She could produce in scorn and spite of them. Therefore he poured desire into her breast Of young Anchises, Feeding his herds among the mossy fountains Of the wide Ida's many-folded mountains,— Whom Venus saw, and loved, and the love clung Like wasting fire her senses wild among.

PERCY JACKSON AND THE OLYMPIANS The Lightning Thief The Sea of Monsters The Titan’s Curse The Battle of the Labyrinth The Last Olympian The Demigod Files Percy Jackson’s Greek Gods, illustrated by John Rocco The Lightning Thief: The Graphic Novel The Sea of Monsters: The Graphic Novel The Titan’s Curse: The Graphic Novel

They were the cars at the fair that were whirling around her; no, they were the planets, while the sun stood, burning and spinning and guttering in the centre; here they came again, Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune, Pluto; but they were not planets, for it was not the merry-go-round at all, but the Ferris wheel, they were constellations, in the hub of which, like a great cold eye, burned Polaris, and round and round it here they went: Cassiopeia, Cepheus, the Lynx, Ursa Major, Ursa Minor, and the Dragon; yet they were not constellations, but, somehow, myriads of beautiful butterflies, she was sailing into Acapulco harbour through a hurricane of beautiful butterflies, zigzagging overhead and endlessly vanishing astern over the sea, the sea, rough and pure, the long dawn rollers advancing, rising, and crashing down to glide in colourless ellipses over the sand, sinking, sinking, someone was calling her name far away and she remembered, they were in a dark wood, she heard the wind and the rain rushing through the forest and saw the tremours of lightning shuddering through the heavens and the horse—great God, the horse—and would this scene repeat itself endlessly and forever?—the horse, rearing, poised over her, petrified in midair, a statue, somebody was sitting on the statue, it was Yvonne Griffaton, no, it was the statue of Huerta, the drunkard, the murderer, it was the Consul, or it was a mechanical horse on the merry-go-round, the carrousel, but the carrousel had stopped and she was in a ravine down which a million horses were thundering towards her, and she must escape, through the friendly forest to their house, their little home by the sea.

Neleus... The son of Poseidon! A birth that came from the mate of a god and a mortal woman. Not plain at all! So it was, when the gods love, mate as humans with humans! From such a union two children were born, both boys. Their mother placed them in a small boat, and dropped it into the sea. The sea loved and saved them, children of Neptune were anyway! The river itself is connected with the sea, fresh water with salt, the land and the sea... "The sea herself guided us like legendary heroes into this new place ..". It couldn't be differently. Children of the Gods aren't we, our race? Have similar origin and similar history! Could not abandoned us, prey and exposed, like the two babies?

It dealt with the Olympian struggle which followed the Titans’ refusal to be displaced—the boiling of great seas as Oceanus struggled with Neptune, his usurper, the extinction of suns as Hyperion struggled with Apollo for control of the light, and the trembling of the universe itself as Saturn struggled with Jupiter for control of the throne of the gods.

It looked like a loaf of bread crossed at an angle with a fish. "Loaves and fishes? Like the miracle Jesus performed?" Ryan tried to understand. "Symbols of Ceres, the goddess of agriculture," Emily responded, "and Neptune, god of the sea — to signify that the most august emperor was the source of all sustenance, of life itself." "Couldn't the church fathers have come up with one thing that was truly original?" Emily laughed. "One thing I've learned: there's nothing original under the sun god. Really, someone should set the record straight about the early church fathers' plagiarism.

Why can’t a night like that be longer? If Alectryon could put a foot wrong,101 why can’t the sun be compassionate enough to do the same? Still, now it is over and I want never to see her again. Once a girl has given away everything, she is weak, she has lost everything; for in the man innocence is a negative factor, while for the woman it is her whole worth. Now all resistance is impossible, and only when it is there is it beautiful to love; once it is gone, love is only weakness and habit. I do not wish to be reminded of my relation to her; she has lost her fragrance, and the time has gone when, for pain over her untrue lover, a girl is transformed into a heliotrope.102 I will not take leave of her; nothing disgusts me more than a woman’s tears and a woman’s prayers, which change everything yet are really of no consequence. I have loved her, but from now on she can no longer engage my soul. If I were a god I would do for her what Neptune did for a nymph: change her into a man. Nevertheless, it would really be worthwhile knowing whether one couldn’t poetize oneself out of a girl, whether one couldn’t make her so proud that she imagined it was she who had wearied of the relationship. It could become a quite interesting epilogue, which in its own right might be of psychological interest, and besides that, enrich one with many erotic observations.

THES. Ah me! what other evil is this in addition to evil, not to be borne, nor spoken! alas wretched me! CHOR. What is the matter? Tell me if it may be told me. THES. It cries out—the letter cries out things most dreadful: which way can I fly the weight of my ills; for I perish utterly destroyed. What, what a complaint have I seen speaking in her writing! CHOR. Alas! thou utterest words foreboding woes. THES. No longer will I keep within the door of my lips this dreadful, dreadful evil hardly to be uttered. O city, city, Hippolytus has dared by force to approach my bed, having despised the awful eye of Jove. But O father Neptune, by one of these three curses, which thou formerly didst promise me, by one of those destroy my son, and let him not escape beyond this day, if thou hast given me curses that shall be verified. CHOR. O king, by the Gods recall back this prayer, for hereafter you will know that you have erred; be persuaded by me. THES. It can not be: and moreover I will drive him from this land. And by one or other of the two fates shall he be assailed: for either Neptune shall send him dead to the mansions of Pluto, having respect unto my wish; or else banished from this country, wandering over a foreign land, he shall drag out a miserable existence. CHOR. And lo! thy son Hippolytus is present here opportunely, but if thou let go thy evil displeasure, king Theseus, thou wilt advise the best for thine house.

had taught him to sharpen his senses—to trust the instincts that had been guiding him south. His homing radar was tingling like crazy now. The end of his journey was close—almost right under his feet. But how could that be? There was nothing on the hilltop. The wind changed. Percy caught the sour scent of reptile. A hundred yards down the slope, something rustled through the woods—snapping branches, crunching leaves, hissing. Gorgons. For the millionth time, Percy wished their noses weren’t so good. They had always said they could smell him because he was a demigod—the half-blood son of some old Roman god. Percy had tried rolling in mud, splashing through creeks, even keeping air-freshener sticks in his pockets so he’d have that new car smell; but apparently demigod stink was hard to mask. He scrambled to the west

Gods in The Lost Hero Aeolus The Greek god of the winds. Roman form: Aeolus Aphrodite The Greek goddess of love and beauty. She was married to Hephaestus, but she loved Ares, the god of war. Roman form: Venus Apollo The Greek god of the sun, prophecy, music, and healing; the son of Zeus, and the twin of Artemis. Roman form: Apollo Ares The Greek god of war; the son of Zeus and Hera, and half brother to Athena. Roman form: Mars Artemis The Greek goddess of the hunt and the moon; the daughter of Zeus and the twin of Apollo. Roman form: Diana Boreas The Greek god of the north wind, one of the four directional anemoi (wind gods); the god of winter; father of Khione. Roman form: Aquilon Demeter The Greek goddess of agriculture, a daughter of the Titans Rhea and Kronos. Roman form: Ceres Dionysus The Greek god of wine; the son of Zeus. Roman form: Bacchus Gaea The Greek personification of Earth. Roman form: Terra Hades According to Greek mythology, ruler of the Underworld and god of the dead. Roman form: Pluto Hecate The Greek goddess of magic; the only child of the Titans Perses and Asteria. Roman form: Trivia Hephaestus The Greek god of fire and crafts and of blacksmiths; the son of Zeus and Hera, and married to Aphrodite. Roman form: Vulcan Hera The Greek goddess of marriage; Zeus’s wife and sister. Roman form: Juno Hermes The Greek god of travelers, communication, and thieves; son of Zeus. Roman form: Mercury Hypnos The Greek god of sleep; the (fatherless) son of Nyx (Night) and brother of Thanatos (Death). Roman form: Somnus Iris The Greek goddess of the rainbow, and a messenger of the gods; the daughter of Thaumas and Electra. Roman form: Iris Janus The Roman god of gates, doors, and doorways, as well as beginnings and endings. Khione The Greek goddess of snow; daughter of Boreas Notus The Greek god of the south wind, one of the four directional anemoi (wind gods). Roman form: Favonius Ouranos The Greek personification of the sky. Roman form: Uranus Pan The Greek god of the wild; the son of Hermes. Roman form: Faunus Pompona The Roman goddess of plenty Poseidon The Greek god of the sea; son of the Titans Kronos and Rhea, and brother of Zeus and Hades. Roman form: Neptune Zeus The Greek god of the sky and king of the gods. Roman form: Jupiter

SEA” Sounds of the Pacific Ocean at Big Sur “SEA” Cherson! Cherson! You aint just whistlin Dixie, Sea— Cherson! Cherson! We calcimine fathers here below! Kitchen lights on— Sea Engines from Russia seabirding here below— When rocks outsea froth I’ll know Hawaii cracked up & scramble up my doublelegged cliff to the silt of a million years— Shoo—Shaw—Shirsh— Go on die salt light You billion yeared rock knocker Gavroom Seabird Gabroobird Sad as wife & hill Loved as mother & fog Oh! Oh! Oh! Sea! Osh! Where’s yr little Neppytune tonight? These gentle tree pulp pages which’ve nothing to do with yr crash roar, liar sea, ah, were made for rock tumble seabird digdown footstep hollow weed move bedarvaling crash? Ah again? Wine is salt here? Tidal wave kitchen? Engines of Russia in yr soft talk— Les poissons de la mer parle Breton— Mon nom es Lebris de Keroack— Parle, Poissons, Loti, parle— Parlning Ocean sanding crash the billion rocks— Ker plotsch— Shore—shoe— god—brash— The headland looks like a longnosed Collie sleeping with his light on his nose, as the ocean, obeying its accomodations of mind, crashes in rhythm which could & will intrude, in thy rhythm of sand thought— —Big frigging shoulders on that sonofabitch Parle, O, parle, mer, parle, Sea speak to me, speak to me, your silver you light Where hole opened up in Alaska Gray—shh—wind in The canyon wind in the rain Wind in the rolling rash Moving and t wedel Sea sea Diving sea O bird—la vengeance De la roche Cossez Ah Rare, he rammed the gate rare over by Cherson, Cherson, we calcify fathers here below —a watery cross, with weeds entwined—This grins restoredly, low sleep—Wave—Oh, no, shush—Shirk—Boom plop Neptune now his arms extends while one millions of souls sit lit in caves of darkness —What old bark? The dog mountain? Down by the Sea Engines? God rush—Shore— Shaw—Shoo—Oh soft sigh we wait hair twined like larks—Pissit—Rest not —Plottit, bisp tesh, cashes, re tav, plo, aravow, shirsh,—Who’s whispering over there—the silly earthen creek! The fog thunders—We put silver light on face—We took the heroes in—A billion years aint nothing— O the cities here below! The men with a thousand arms! the stanchions of their upward gaze! the coral of their poetry! the sea dragons tenderized, meat for fleshy fish— Navark, navark, the fishes of the Sea speak Breton— wash as soft as people’s dreams—We got peoples in & out the shore, they call it shore, sea call it pish rip plosh—The 5 billion years since earth we saw substantial chan—Chinese are the waves—the woods are dreaming

Similarly, we look for echoes from the tenth and eleventh dimension. Perhaps evidence for string theory is hidden all around us, but we have to listen for its echoes, rather than try to observe it directly. For example, one possible signal from hyperspace is the existence of dark matter. Until recently, it was widely believed that the universe is mainly made of atoms. Astronomers have been shocked to find that only 4.9 percent of the universe is made of atoms like hydrogen and helium. Actually, most of the universe is hidden from us, in the form of dark matter and dark energy. (We recall that dark matter and dark energy are two distinct things. Twenty-six point eight percent of the universe is made of dark matter, which is invisible matter that surrounds the galaxies and keep them from flying apart. And 68.3 percent of the universe is made of dark energy, which is even more mysterious, the energy of empty space that is driving the galaxies apart.) Perhaps evidence for the theory of everything lies hidden in this invisible universe. Search for Dark Matter Dark matter is strange, it is invisible, yet it holds the Milky Way galaxy together. But since it has weight and no charge, if you tried to hold dark matter in your hand it would sift through your fingers as if they weren’t there. It would fall right through the floor, through the core of the Earth, and then to the other side of the Earth, where gravity would eventually cause it to reverse course and fall back to your location. It would then oscillate between you and the other side of the planet, as if the Earth weren’t there. As strange as dark matter is, we know it must exist. If we analyze the spin of the Milky Way galaxy and use Newton’s laws, we find that there is not enough mass to counteract the centrifugal force. Given the amount of mass we see, the galaxies in the universe should be unstable and they should fly apart, but they have been stable for billions of years. So we have two choices: either Newton’s equations are incorrect when applied to galaxies, or else there is an unseen object that is keeping the galaxies intact. (We recall that the planet Neptune was found in the same way, by postulating a new planet that explained Uranus’s deviations from a perfect ellipse.) At present, one leading candidate for dark matter is called the weakly interacting massive particles (WIMPs). Among them, one likely possibility is the photino, the supersymmetric partner of the photon. The photino is stable, has mass, is invisible, and has no charge, which fits precisely the characteristics of dark matter. Physicists believe the Earth moves in an invisible wind of dark matter that is probably passing through your body right now. If a photino collides with a proton, it may cause the proton to shatter into a shower of subatomic particles that can then be detected.

HIPP. Ah me! I perceive indeed the power that hath destroyed me. DI. She thought her honor aggrieved, and hated thee for being chaste. HIPP. One Venus hath destroyed us three. DI. Thy father, and thee, and his wife the third. HIPP. I mourn therefore also my father's misery. DI. He was deceived by the devices of the Goddess. HIPP. Oh! unhappy thou, because of this calamity, my father! THES. I perish, my son, nor have I delight in life. HIPP. I lament thee rather than myself on account of thy error. THES. My son, would that I could die in thy stead! HIPP. Oh! the bitter gifts of thy father Neptune! THES. Would that the prayer had never come into my mouth. HIPP. Wherefore this wish? thou wouldst have slain me, so enraged wert thou then. THES. For I was deceived in my notions by the Gods. HIPP. Alas! would that the race of mortals could curse the Gods! DI. Let be; for not even when thou art under the darkness of the earth shall the rage arising from the bent of the Goddess Venus descend upon thy body unrevenged: by reason of thy piety and thy excellent mind. For with these inevitable weapons from mine own hand will I revenge me on another, [52] whoever to her be the dearest of mortals. But to thee, O unhappy one, in recompense for these evils, will I give the greatest honors in the land of Trœzene; for the unwedded virgins before their nuptials shall shear their locks to thee for many an age, owning the greatest sorrow tears can give; but ever among the virgins shall there be a remembrance of thee that shall awake the song, nor dying away without a name shall Phædra's love toward thee pass unrecorded:—But thou, O son of the aged Ægeus, take thy son in thine arms and clasp him to thee; for unwillingly thou didst destroy him, but that men should err, when the Gods dispose events, is but to be expected!—and thee, Hippolytus, I exhort not to remain at enmity with thy father; for thou perceivest the fate, whereby thou wert destroyed. And farewell! for it is not lawful for me to behold the dead, nor to pollute mine eye with the gasps of the dying; but I see that thou art now near this calamity.

This is the mighty and branching tree called mythology which ramifies round the whole world whose remote branches under separate skies bear like colored birds the costly idols of Asia and the half-baked fetishes of Africa and the fairy kings and princesses of the folk-tales of the forest and buried amid vines and olives the Lares of the Latins, and carried on the clouds of Olympus the buoyant supremacy of the gods of Greece. These are the myths and he who has no sympathy with myths has no sympathy with men. But he who has most Sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satisfied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., as he stands up and says 'I believe in God the Father Almighty' and the rest of the Apostles' Creed.... Polytheism fades away at its fringes into fairy-tales or barbaric memories; it is not a thing like monotheism as held by serious monotheists. Again it does satisfy the need to cry out on some uplifted name, or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the name was so used by many to whom it was only a name. Finally it did satisfy, or rather it partially satisfied, a thing very deep in humanity indeed; the idea of surrendering something as the portion of the unknown powers; of pouring out wine upon the ground, of throwing a ring into the sea; in a word, of sacrifice....A child pretending there is a goblin in a hollow tree will do a crude and material thing like leaving a piece of cake for him. A poet might do a more dignified and elegant thing, like bringing to the god fruits as well as flowers. But the degree of seriousness in both acts may be the same or it may vary in almost any degree. The crude fancy is no more a creed than the ideal fancy is a creed. Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of powers about which he guesses and invents. St. Paul said that the Greeks had one altar to an unknown god. But in truth all their gods were unknown gods. And the real break in history did come when St. Paul declared to them whom they had worshipped. The substance of all such paganism may be summarized thus. It is an attempt to reach the divine reality through the imagination alone; in its own field reason does not restrain it at all..... There is nothing in Paganism whereby one may check his own exaggerations.... The only objection to Natural Religion is that somehow it always becomes unnatural. A man loves Nature in the morning for her innocence and amiability, and at nightfall, if he is loving her still, it is for her darkness and her cruelty. He washes at dawn in clear water as did the Wise Man of the Stoics, yet, somehow at the dark end of the day, he is bathing in hot bull’s blood, as did Julian the Apostate.

Canto I And then went down to the ship, Set keel to breakers, forth on the godly sea, and We set up mast and sail on that swart ship, Bore sheep aboard her, and our bodies also Heavy with weeping, and winds from sternward Bore us out onward with bellying canvas, Circe’s this craft, the trim-coifed goddess. Then sat we amidships, wind jamming the tiller, Thus with stretched sail, we went over sea till day’s end. Sun to his slumber, shadows o’er all the ocean, Came we then to the bounds of deepest water, To the Kimmerian lands, and peopled cities Covered with close-webbed mist, unpierced ever With glitter of sun-rays Nor with stars stretched, nor looking back from heaven Swartest night stretched over wretched men there. The ocean flowing backward, came we then to the place Aforesaid by Circe. Here did they rites, Perimedes and Eurylochus, And drawing sword from my hip I dug the ell-square pitkin; Poured we libations unto each the dead, First mead and then sweet wine, water mixed with white flour. Then prayed I many a prayer to the sickly death’s-heads; As set in Ithaca, sterile bulls of the best For sacrifice, heaping the pyre with goods, A sheep to Tiresias only, black and a bell-sheep. Dark blood flowed in the fosse, Souls out of Erebus, cadaverous dead, of brides Of youths and of the old who had borne much; Souls stained with recent tears, girls tender, Men many, mauled with bronze lance heads, Battle spoil, bearing yet dreory arms, These many crowded about me; with shouting, Pallor upon me, cried to my men for more beasts; Slaughtered the herds, sheep slain of bronze; Poured ointment, cried to the gods, To Pluto the strong, and praised Proserpine; Unsheathed the narrow sword, I sat to keep off the impetuous impotent dead, Till I should hear Tiresias. But first Elpenor came, our friend Elpenor, Unburied, cast on the wide earth, Limbs that we left in the house of Circe, Unwept, unwrapped in sepulchre, since toils urged other. Pitiful spirit. And I cried in hurried speech: “Elpenor, how art thou come to this dark coast? “Cam’st thou afoot, outstripping seamen?” And he in heavy speech: “Ill fate and abundant wine. I slept in Circe’s ingle. “Going down the long ladder unguarded, “I fell against the buttress, “Shattered the nape-nerve, the soul sought Avernus. “But thou, O King, I bid remember me, unwept, unburied, “Heap up mine arms, be tomb by sea-bord, and inscribed: “A man of no fortune, and with a name to come. “And set my oar up, that I swung mid fellows.” And Anticlea came, whom I beat off, and then Tiresias Theban, Holding his golden wand, knew me, and spoke first: “A second time? why? man of ill star, “Facing the sunless dead and this joyless region? “Stand from the fosse, leave me my bloody bever “For soothsay.” And I stepped back, And he strong with the blood, said then: “Odysseus “Shalt return through spiteful Neptune, over dark seas, “Lose all companions.” And then Anticlea came. Lie quiet Divus. I mean, that is Andreas Divus, In officina Wecheli, 1538, out of Homer. And he sailed, by Sirens and thence outward and away And unto Circe. Venerandam, In the Cretan’s phrase, with the golden crown, Aphrodite, Cypri munimenta sortita est, mirthful, orichalchi, with golden Girdles and breast bands, thou with dark eyelids Bearing the golden bough of Argicida. So that:

Poseidon the Greek god of the sea; son of the Titans Kronos and Rhea, and brother of Zeus and Hades. Roman form: Neptune

In Poe’s story the keeper had no name but the dog did, Neptune. ‘Large as he is,’ says the lighthouse keeper, Neptune ‘is not to be taken into consideration as ‘society’. Would to Heaven I had ever found in ‘society’ one half so much faith as in this poor dog:- in such case i and ‘society’ might never have parted’. Neptune is the name of the Roman god or the seas, me the dog in Pope’s story is a water dog, the keeper’s only companion. He doesn’t take the place of society, he exceeds it. He is unadulterated company. Pure company.

Do we march or sniff the air?” Ma Gasket scolded. “I don’t get Ding Dongs, you don’t get sea god!

Life is only precious because it ends, kid. Take it from a god. You mortals don’t know how lucky you are.” “Yeah,” Frank muttered. “Real lucky.

He was standing so close that she could feel the heat from his body and smell his musky lavender scent. She kept her gaze on the floor, afraid that if she looked up her eyes would betray her feelings. ‘I dedicated it to the god Neptune,’ she said. ‘As thanks for sending his dolphin to save me from the shipwreck.’ ‘A dolphin saved you?’ ‘Yes. When our ship ran aground in the storm.’ ‘You must tell me about it,’ he said and put his hand on her shoulder. ‘You poor thing. Even the memory of it is making you tremble.’ ‘Yes,’ she said, ‘I will tell you about the shipwreck and the dolphin after we have played lullaby music.’ She moved away. It was not the memories making her tremble. It was his touch.

Amidst the wreckage of these implausible suggestions, an alternative has recently emerged—that Lewis was shaped by what the great English seventeenth-century poet John Donne called “the Heptarchy, the seven kingdoms of the seven planets.” And amazingly, this one seems to work. The idea was first put forward by Oxford Lewis scholar Michael Ward in 2008.[618] Noting the importance that Lewis assigns to the seven planets in his studies of medieval literature, Ward suggests that the Narnia novels reflect and embody the thematic characteristics associated in the “discarded” medieval worldview with the seven planets. In the pre-Copernican worldview, which dominated the Middle Ages, Earth was understood to be stationary; the seven “planets” revolved around Earth. These medieval planets were the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn. Lewis does not include Uranus, Neptune, and Pluto, since these were only discovered in the eighteenth, nineteenth, and twentieth centuries, respectively. So what is Lewis doing? Ward is not suggesting that Lewis reverts to a pre-Copernican cosmology, nor that he endorses the arcane world of astrology. His point is much more subtle, and has enormous imaginative potential. For Ward, Lewis regarded the seven planets as being part of a poetically rich and imaginatively satisfying symbolic system. Lewis therefore took the imaginative and emotive characteristics which the Middle Ages associated with each of the seven planets, and attached these to each of the seven novels as follows: The Lion, the Witch and the Wardrobe: Jupiter Prince Caspian: Mars The Voyage of the “Dawn Treader”: the Sun The Silver Chair: the Moon The Horse and His Boy: Mercury The Magician’s Nephew: Venus The Last Battle: Saturn For example, Ward argues that Prince Caspian shows the thematic influence of Mars.[619] This is seen primarily at two levels. First, Mars was the ancient god of war (Mars Gradivus). This immediately connects to the dominance of military language, imagery, and issues in this novel. The four Pevensie children arrive in Narnia “in the middle of a war”—“the Great War of Deliverance,” as it is referred to later in the series, or the “Civil War” in Lewis’s own “Outline of Narnian History.

It seemed to Secretary of War Stimson that the Navy Department “frequently seemed to retire from the realm of logic into a dim religious world in which Neptune was God … and the United States Navy [was] the only true church.

One nice touch about Christy’s discovery was that it happened in Flagstaff, for it was there in 1930 that Pluto had been found in the first place. That seminal event in astronomy was largely to the credit of the astronomer Perdval Lowell. Lowell, who came from one of the oldest and wealthiest Boston families (the one in the famous ditty about Boston being the home of the bean and the cod, where Lowells spoke only to Cabots, while Cabots spoke only to God), endowed the famous observatory that bears his name, but is most indelibly remembered for his belief that Mars was covered with canals built by industrious Martians for purposes of conveying water from polar regions to the dry but productive lands nearer the equator. Lowell’s other abiding conviction was that there existed, somewhere out beyond Neptune, an undiscovered ninth planet dubbed, Planet X. Lowell based this belief on irregularities he detected in the orbits of Uranus and Neptune, and devoted the last years of his life to trying to find the gassy giant he was certain was out there. Unfortunately, he died suddenly in 1916, at least partly exhausted by his quest and the search fell into abeyance while Lowell’s heirs squabbled over his estate. However, in 1929, partly as a way of deflecting attention away from the Mars canal saga (which by now had become a serious embarrassment), the Lowell Observatory directors decided to resume the search and to that end hired a young man from Kansas named Clyde Tombaugh. Tombaugh had no formal training as an astronomer, but he was diligent and he was astute, and after a year’s patient searching he somehow spotted Pluto, a faint point of light in a glittery firmament. It was a miraculous find, and what made it all the more striking was that the observations on which Lowell had predicted the existence of a planet beyond Neptune proved to be comprehensively erroneous. Tombaugh could see at once that the new planet was nothing like the massive gasball Lowell had postulated, but any reservations he or anyone else had about the character of the new planet were soon swept aside in the delirium that attended almost any big news story in that easily excited age. This was the first American-discovered planet and no one was going to be distracted by the thought that it was really just a distant icy dot. It was named Pluto at least partly because the first two letters made a monogram from Lowell’s initials. Lowell was posthumously hailed everywhere as a genius of the first order, and Tombaugh was largely forgotten, except among planetary astronomers, who tend to revere him.

Lutin, which in Old French is nuiton/luiton, is a generic term derived from Neptunus. Neptun-us has given us neton, then nuiton (influenced by nuit, “night,” because these creatures are commonly believed to manifest after dusk), and then luiton/luton (influenced by luiter, an old form of lutter, “fight, struggle”), and finally lutin. The lutin or sprite is therefore an avatar of the god Neptune, reduced to the rank of a simple water demon, which is confirmed by a seventh-century sermon attributed to the Pseudo-Eligius.

Among the people, it was believed, as late as the present century, that spirits were imprisoned in statues. The statue of Neptune by Ammanati in the fountain of the Piazza della Signoria is called 'Il Biancone' or 'The Great White Man' by the poor people, who used to say that he was the mighty river god of the Arno tuned into statue because, like Michelangelo, he spurned the love of women. When the full moon shines on him, so the story goes, he comes to life and walks about the Piazza conversing with the other statues. Michelangelo's 'David', before it became a statue, used to be known as 'The Giant'. It was a great block of marble eighteen feet high that had been spoiled by Agostino di Duccio; personified by popular fancy, it lay for forty years in the workshops of the Cathedral, until Michelangelo made the Giant-Killer, that is, into a patriotic image of a small country defeating its larger foes. Giants, it was related, had built the great Etruscan stone wall of Fiesole, and many stories were told in Florence of beautiful maidens being turned into pure white marble statues.

Thus they fay that Minerva was affimilated to Mentor, Mercury to the bird called the fea-gull, and Apollo to a hawk; indicating by this their more da?mo-aiiacal orders, into which they proceed from thofe of a fuperior rank. Hence, when they defcribe the divint advents of the Gods, they en-6 deavour deavour to preferve them formlefs and unfigured. Thus, when Minerva appears to Achilles % and becomes vifible to him alone, tiie whole camp being prefent, there Homer does not even fabuloufly afcribe any form and figure to the goddefs, but only fays that (he was prefent, without exprefiing the manner in which fhe was prefent. But when they intend to flgnify angeiic appearances, they introduce the Gods under various forms, but thefe fuch as are total; as for inftance, a humaa form, or one common to man or woman indefinitely. For thus, again, Neptune and Minerva were prefent with Achilles :

Neptune and Pallas haftc to his relief. And thus in human form addrcfs the chief*. Lartly, when they relate dicmoniacal advents, then they do not think it improper to defcribe their mutations into individuals and partial natures; whether into particular men, or other animals. For the laft of thofe genera that are the perpetual attendants of the Gods are manifefled by thefe figures. And here you may fee how particulars of this kind are devifed according to the order of things. For that which is fimple is adapted to a divine nature, that which is univerfal to an angelic, ^ud the rational nature to both thefe; and that which is partial and irrational accords with a daemoniacal nature: for a life of this kind is conne(^ed with the daemoniacal order.

I hope you will understand that the word “Lord” here does not refer to a white-bearded gentleman ruling from a throne somewhere between Neptune and Pluto. When I use words like “Lord” or “God,” I mean the very ground of existence, the most profound thing we can conceive of. This supreme reality is not something outside us, something separate from us. It is within, at the core of our being – our real nature, nearer to us than our bodies, dearer to us than our lives.

In the twelfth century, Hugh of Pisa wrote this in his etymological work Magnae derivationes: Many of the demons expelled from heaven live in the sea, the rivers, the springs, or the forests; the ignorant call them almost gods and offer them sacrifices. In the sea they are called Neptune, Lamia in the rivers, Nymphs in the fountains, and Diana in the forests.7

Pluto is the god of the Underworld, but the actual god of death, the one who’s responsible for making sure souls go to the afterlife and stay there—that’s Pluto’s lieutenant, Thanatos.

None of the old Greeks and Romans, except the most ignorant, believed that Zeus, Pluto, Neptune, etc., were real personalities, nor did they worship them as such. They were merely symbols and personifications of formless powers. Likewise, every human’s form and body is not the real individuality; it is merely a symbol and personification of their authentic character and attributes, a form of matter in which the thoughts of the real human have found their external expression.

Until that morning, her brother Nico had been the most powerful demigod she knew. The others at Camp Jupiter saw him as a traveling oddball, about as harmless as the fauns. Hazel knew better. She hadn't grown up with Nico, hadn't even known him very long. But she knew Nico was more dangerous than Reyna, or Octavian, or maybe even Jason. Then she'd met Percy. At first, when she saw him stumbling up the highway with the old lady in his arms, Hazel had thought he might be a god in disguise. Even though he was beat up, dirty, and stooped with exhaustion, he'd had an aura of power. He had the good looks of a Roman god, with sea-green eyes and wind blown black hair. She'd ordered Frank not to fire on him. She thought the gods might be testing them. She'd heard myths like that: a kid with an old lady begs for shelter, and when the rude mortals refuse-boom, they get turned into banana slugs.

Two goddesses, Salacia and Venilia, were joined to Neptune in this festival; unfortunately, nothing much is known of either goddess. Salacia was most often connected with salum (salt) and the sea, while Venilia was thought of as a nymph or identified as Venus.130 Fresh water is, of course, indispensable for crops. Venus and the sacrifice of bulls, the premier animal to embody fertility, have an agricultural context. Even Salacia points in that direction, for if we follow Varro,131 we see the etymology of her name based in salax (eager for sexual intercourse). As long as we think of Neptune solely as the god of the (salt) sea, a problem remains. The Romans were a land-based people who came to seafaring late,132 and it could be that Neptune was originally a god of (fresh) water sources.

so, for example, the god of the sea and storms was called Poseidon in Greek and Neptune in Latin.

He saw a curly-haired faun in ragged clothes running to catch up with him. “I don’t have any spare change,” Percy called. “What?” the faun said. “No, Percy. It’s me, Grover! Stay put! We’re on our way to find you. Tyson is close—at least we think he’s the closest. We’re trying to get a lock on your position.” “What?” Percy called, but the faun disappeared in the fog. Then Annabeth was running along beside him, reaching out her hand. “Thank the gods!” she called. “For months and months we couldn’t see you! Are you all right?” Percy remembered what Juno had said—for months he has been slumbering, but now he is awake. The goddess had intentionally kept him hidden, but why? “Are you real?” he asked Annabeth. He wanted so much to believe it he felt like Hannibal the elephant was standing on his chest. But her face began to dissolve. She cried, “Stay put! It’ll be easier for Tyson to find you! Stay where you are!” Then she was gone.

to remind me of the blessed day when a chicken stole my loincloth.” “So…your name means Mr. Underwear?” “Praise the gods!

While Mark Antony paraded as Dionysus, and Sextus Pompey claimed Neptune as his father, Octavian officially called himself Divi filius, at the same time invoking the patronage of Apollo.

Life is only precious because it ends, kid. Take it from a god.

Life is only precious because it ends, kid. Take it from a god. You mortals don't know how lucky you are.

To the north beyond the gods, lies the legion's crown. Falling from ice, the son of Neptune shall drown.

...In the reign of Cecrops, the first king of Athens, the two deities contended for the possession of the city. The gods decreed that it should be awarded to that one who produced the gift most useful to mortals. Neptune gave the horse; Minerva produced the olive. The gods gave judgment that the olive was the more useful of the two, and awarded the city to the goddess.

Distance was a cleansing agent for everything. “The pervasive mud, and jungle gloom and tropical sun, when they are not all around you smothering you, can have a haunting beauty at a far remove,” wrote an infantryman who would arrive at Guadalcanal later, James Jones. “When you are not straining and gasping to save your life, the act of doing so can seem adventurous and exciting from a distance. The greater the distance, the greater the adventure. But, God help me, it was beautiful.

House gods,” Percy said. “Like…smaller than real gods, but larger than apartment gods?

Wait…we’re Chinese. Why would Roman gods want to date Chinese Canadians?

the Kuiper belt, a region of icy asteroids past the orbit of Neptune, drawing an entourage of rocks in its wake and splashing them across the earth. The Kuiper belt contained over thirty thousand asteroids larger than a hundred kilometers in diameter, along with being the home to many short-period comets like the famous Halley’s comet.

House gods,” Percy said. “Like…smaller than real gods, but larger than apartment gods?” “They’re ancestral spirits,” Frank explained. He’d removed his helmet, revealing a babyish face that didn’t go with his military haircut or his big burly frame. He looked like a toddler who’d taken steroids and joined the Marines.

Those were fire hydrants I messed with, which means the cult of Neptune’s going to be pissed,” she said. “Cult of Neptune?” “London Fire Brigade,” she said. “The London Fire Brigade are worshippers of the god Neptune?” “Not officially, no,” she said. “But you know—sailors, Neptune, it’s a natural fit.” “The Fire Brigade are sailors?” “Not now,” she said. “But in the old days, when they were looking for disciplined guys who knew about water, ropes, ladders and didn’t freak out at altitude. On the other hand, you had a lot of sailors looking for a nice steady career on dry land—marriage made in heaven.

BOOKS BY RICK RIORDAN PERCY JACKSON AND THE OLYMPIANS The Lightning Thief The Sea of Monsters The Titan’s Curse The Battle of the Labyrinth The Last Olympian The Demigod Files Percy Jackson’s Greek Gods, illustrated by John Rocco The Lightning Thief: The Graphic Novel The Sea of Monsters: The Graphic Novel The Titan’s Curse: The Graphic Novel THE KANE CHRONICLES The Red Pyramid The Throne of Fire The Serpent’s Shadow The Kane Chronicles Survival Guide The Kane Chronicles Survival Guide (Interactive Version) The Red Pyramid: The Graphic Novel The Throne of Fire: The Graphic Novel (coming October 2015!) THE HEROES OF OLYMPUS The Lost Hero The Son of Neptune The Mark of Athena The House of Hades The Blood of Olympus