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The first Council of Christian Bishops met in Nicea in about 325AD to agree the books which would be included in the Christian Bible. After examining and studying the many scraps of letters and copies of the (New Testament) letters and (Old Testament) books, it was this council of bishops who decided what the content of the bible would be.

Not all texts and letters were included and one of these was THE BOOK OF ENOCH. This book was excluded as it was believed that the content would be too frightening for the populace to read and comprehend. There are more than a few interesting passages in the Book of Enoch which Abela Publishing published a few years ago (see http://abelapublishing.com/book-of-enoch_p31497917.htm), but the two on which I want to concentrate in this blog are as follows.

This first is about God’s judgement in THE BOOK OF ENOCH on the fallen Angels led by Azâzêl. It was Azâzêl and his compatriots who revealed to men and women the secrets of writing, making ink, metallurgy, astronomy, make up, astrology etc. It is for this they were judged by God and cast into a pit which was to be sealed over (see below). The section of the book is titled:

The Fall of the Angels: the Demoralisation of Mankind:
The Intercession of the Angels on behalf of Mankind.
The Dooms pronounced by God on the (Fallen) Angels

CHAPTER X.
And again the Lord said to Raphael: ‘Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, an cast him therein. 5. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may not see light.
—————–
Later on in THE BOOK OF ENOCH, while Enoch was on his wanderings, the secrets of the universe were revealed to Enoch by God, one chapter of which goes as follows.

THE LIGHTS AND THE THUNDER
CHAPTER LIX.
1. In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ‘their judgement’): and they lighten for a blessing or a curse as the Lord of Spirits willeth. 2. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits. 3. And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying.

—————–
Some say this second passage, while discussing lights and thunder, could also be the revelation of the ways and means to generate electricity.

One of my pet subjects is the cost of electricity and how we, the public, are being ripped off, even held to ransom, by the electricity and energy generating companies. Why do I think this?

In the Brooklyn Eagle on July 10, 1932 (85 years ago – no less) Nikola Tesla stated: “I have harnessed the cosmic rays and caused them to operate a motive (motor) device. This new power for the driving of the world’s machinery will be derived from the energy which operates the universe, the cosmic energy, whose central source for the earth is the sun and which is everywhere present in unlimited quantities.”

SAY WHAT? What happened to this discovery / invention? Where is it now?

Well, shortly before this claim, Tesla managed to convince the financier, J.P. Morgan, that he was on the verge of a breakthrough, and the financier gave Tesla more than $150,000 (quite a bit in 1932) to fund what would become a gigantic, futuristic and startling tower in the middle of Long Island, New York.

Now we all know that Morgan had a head for business. When he, Morgan, realised the enormity of Tesla’s breakthrough and how it would mean all power generation companies would in effect be put out of business, and there was in effect no money in it for himself, he used his business brain and withdrew all Tesla’s funding. So, instead of delivering a massive breakthrough and being hailed as a hero and a genius, Tesla died in poverty and obscurity. His only crime was that he did not think with a business brain.

On a different thread……In his book “Slave Species of the Gods: The Secret History of the Anunnaki and Their Mission on Earth” by Michael Tellinger, Tellinger states that according to Assyrian and Babylonian myth, the Anunnaki were the children of Anu and Ki, brother and sister gods etc. etc. The point to make is the existence of the Anunnaki has been known about in academic circles for some time. Tellinger also writes in a blog about 200,000 Year Old Annunaki Cities Discovered in Africa….?
Some of these cities had interesting structures within and surrounding them (see https://1.bp.blogspot.com/…/Y2AFaBjIieU…/s320/PA100779_1.JPG)

Tellinger hypothesises that an integral part of these Anunnaki African structures was the generation of electricity. To do this they have used the PHI 1.618 ratio. He states “many mysterious ancient stone ruins that seem to have a greater purpose in their design. The phi factor of 1,618 was well used in the dimensions of this and other structures.”.

PHI 1618, or Phi 1.618, is also known as the Golden Ratio. What makes this single number so interesting that ancient Greeks, Renaissance artists, a 17th century astronomer and a 21st century novelist all would write about it? It’s a number that goes by many names. This “golden” number, 1.61803399, represented by the Greek letter Phi (not Pi), is known as the Golden Ratio, Golden Number, Golden Proportion, Golden Mean, Golden Section, Divine Proportion and Divine Section. It was written about by Euclid in “Elements” around 300 B.C., by Luca Pacioli, a contemporary of Leonardo Da Vinci, in “De Divina Proportione” in 1509 and by Johannes Kepler around 1600. It is believed that Tesla also used the Golden Ratio in his calculations. Tesla states:
“If you only knew the magnificence of the 3, 6 and 9, then you would have a key to the universe.” – Nikola Tesla
You only have to look at the collage below to realise it occurs just about everywhere. It also has an uncanny resemblance to the design of the structures that Tellinger has found in Africa, which Tellinger claims were being used to tap into the Earth’s natural frequencies to generate power. Is this what Tesla replicated almost 10,000 years later?

In conclusion, we have to ask how all this fits together?
In Tellinger’s book he talks about a potential correlation between the Anunnaki and Azâzêl and the fallen angels, asking if they were one and the same? Tellinger also states that some ancient texts talk about the Anunnaki disappearing into the earth after teaching mankind the secrets of mining, power generation etc. etc. If you go back to the beginning of this blog, you will see that in Chapter X God gives instructions to bind Azâzêl and the other fallen angels and cast them into the earth.
Coincidence, or the confirmation of the Divine word? Here I am going to be a coward and leave it to you to decide!
(comments and feedback welcome)

 

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Did you know, the town of LAURA is situated in the region of Balochistān, Pakistan, which borders on South Eastern Iran. It is some 900 miles, or 1,449 km, South-West of Islamabad, or 73km / 45 miles west of the regional town of Gwadar.

 

You may wonder how I came to know this piece of useless information……?

 

A part of creating my children’s stories series, “The Baba Indaba’s Children’s Stories”, is to find a place on the map of the world which is related to the story. I do this using Google Maps. The idea is to not just give the children a story, or fairy tale, to read but also give them a bit of an intellectual challenge by having them look up a place on a map. The strategy-hope-plan is that in looking up a town in a place they haven’t yet heard of, that this will encourage them to read a bit about other cultures and peoples in the hope that it will lead to more understanding and, hence, tolerance of other cultures.

 

So in creating the e-Story “ABDALLAH THE UNHAPPY” (which will be published later today, I was looking for “A Great City of the East” for the geographic lookup challenge. Not wanting to use one of the more well known Eastern cities, I selected Laura, if only because of its somewhat unusual name.

 

To lookup the 310+ Baba Indaba Children’s Stories, click on this URL https://goo.gl/5ZcmPP

A sample of 25 Baba Indaba Childre's Stories Covers

A sample of 25 Baba Indaba Childre’s Stories Covers

IF THE Lay of Eric was “made to order” by an unknown poet, as the eulogium of an unpopular, though brave, king, the Lay of Hákon is composed by the best-known of Norwegian skalds, unquestionably of his own accord, to commemorate his generally beloved leader. Hence the warmth of feeling, the note of personal loss, which pervades this splendid poem.

Hákon, surnamed the Good, a child of Harold Hairfair’s old age, had been fostered by King Æthelstan of England, and thus brought up a Christian. After overthrowing his half brother Eric he tried to introduce the new faith, but met with stubborn opposition and had to desist in order to keep his throne. He is described as an ideal ruler for the times, handsome, generous, warlike though not aggressive, during whose reign of twenty-six years Norway enjoyed comparative peace and good harvests. He repelled several attempts of the sons of Eric to repossess themselves of the kingdom with the help of the Danes, but was wounded in a (victorious) battle against them on the island of Storth in southwest Norway (961) and died soon thereafter.

The poet Eyvind Finnsson was himself a distant relative of the king. We know that he lived in moderate circumstances and was a man of character. His (much-debated) epithet of skáldaspillir seems to mean “despoiler of skalds”; and if so, must have been given him by his enemies who readily fastened on the fact that his best works, Hákonarmól and Háleygiatal—the latter a long genealogical poem—are quite evidently patterned, the one after Eiriksmól, the other, after Ynglingatal, by the earlier poet, Thióthólf of Hvin.

If, notwithstanding this lack of original inspiration, the Lay of Hákon has been generally admired, then as well as now, this is due, not only to the genuine warmth and sincerity, but also to the superior artistry which makes it, all in all, perhaps the finest monument of its kind erected by Northern antiquity.

Central, and similar down to details, in both Eiriksmól and Hákonarmól, is the hero-king’s advent in Valholl; but whereas the former does not change scene (and thus achieves greater unity) the latter, with richer content, shifts from earth to heaven and back again to earth as it ebbs in the poet’s plaint over the loss of the peerless king. Also in style Hákonarmól shows more variety—consciously striven for. Thus, the straightforward and sober style of the narrative stanzas contrasts with the typically skaldic, baroque overloading of the battle-scene, clamorous with gorgeous and bizarre kennings, and that again with the highly charged dramatic force of the dialogues and the elegiac sorrow of the final dirge. The meter likewise shows a carefully considered correspondence to the style and theme—simple, impressive lióthaháttr for the epic-dramatic and lyric portions, against the martial tramp and blare of málaháttr descriptive of the carnage.

Eyvind had no doubt both a political and an apologetic aim with his poem: it was to be a counterblast to Eiriksmól and outdo it in splendor, but also to save the king’s good heathen reputation. If Hákon at his entrance in Valholl is suspicious of Óthin’s attitude and refuses to abandon his arms, he has abundant cause to fear the god’s wrath—his abortive defection from the heathen cause. And the good reception accorded him because he had “protected” the heathen fanes which, in fact, he had been powerless to destroy, may not have been altogether convincing to his contemporaries.1 Also the heathen trappings, the copious reminiscences from such arch heathen poems as Voluspó and Hóvamól, the interest in the king shown by the valkyries, the delegation to receive him composed of the gods Bragi and Hermóth—the same who was to fetch Baldr back from Hel2—all seem deliberately chosen to link the king with the old religion and to rehabilitate him in the eyes of his people.

The complete poem is found in Snorri Sturlason’s History of the Norwegian Kings (Heimskringla), at the end of Hákonarsaga gótha. Portions of it are transmitted also in Fagrskinna.

Note: There are numbered references in the following Lay. The explanations for these can be found in the FOOTNOTES section

1 Gautatýr3 sent forth Gondul and Skogul4 to choose among kings’ kinsmen: who of Yngvi’s offspring5 should with Óthin dwell,and wend with him to Valholl.

2 They found Biorn’s brother6 his byrnie donning, under standard standing the stalwart leader—were darts uplifted and spearshafts lowered; up the strife then started.

3 Called on Hálogaland’s7 heroes and Horthaland’s wordsmen the Northmen’s folkwarder, ere he fared to battle: a good host had he of henchmen from Norway—the Danes’-terror donned his bronze-helm.8

4 Threw down his war-weeds, thrust off his byrnie9 the great-hearted lord, ere began the battle—laughed with his liege-men; his land would he shield now,10 the gladsome hero ’neath old-helm standing.

5 Cut then keenly the king’s broadsword through foemen’s war-weeds, as though water it sundered.11 Clashed then spear-blades, cleft were war-shields; did ring-decked12 war-swords rattle on helmets.

6 Were targes trodden by the Týr-of-shields,13 by the hard-footed hilt-blade, and heads eke of Northmen; battle raged on the island,14 athelings reddened the shining shield-castles15 with shedded life-blood,

7 Burned the wound-fires16 in bloody gashes, were the long-beards17 lifted against the life of warriors—the sea-of-wounds18 surged high around the swords’ edges,ran the stream-of-arrows18 on the strand of Storth-isle.

8 Reddened war-shields rang ’gainst each other, did Skogul’s-stormblasts19 scar red targes; billowed blood-waves in the blast-of-Óthin20—was many a man’s son mowed down in battle.

9 Sate21 then the liege-lords with swords brandished, with shields shattered and shredded byrnies: not happy in their hearts was that host of men, and to Valholl wended their way.

10 Spoke then Gondul, on spearshaft leaning: “groweth now the gods’ following,22 since Hákon hath been with host so goodly hidden home by holy gods.”

11 Heard the war-lord what the valkyries spoke of, high-hearted, on horsehack—wisely they bore them, sitting war- helmeted, and with shields them sheltering.

HÁKON said:

12 “Why didst Geirskogul,23 grudge us victory? Yet worthy were we that the gods granted it.”

SKOGUL said:

13 “ ’Tis owing to us that the issue was won and your foemen did flee.

14 Ride forth now shall we,” said fierce Skogul, “to the green homes of the godheads,—there to tell Óthin that the atheling will now come to see him himself.”

15 “Hermóth and Bragi!” called out Hróptatýr:24 “Go ye to greet the hero; for a king cometh who hath keenly foughten, to our halls hither.”

16 Said the war-worker, wending from battle—was his byrnie all bloody: “Angry-minded Óthin meseemeth.Be we heedful of his hate!”

17 “All einheriar shall swear oaths to thee: share thou the æsir’s ale, thou enemy-of-earls!25 Here within hast thou brethren eight,” said Bragi.

18 “Our gear of war,” said the goodly king, “we mean to keep in our might. helmet and hauberk one should heed right well: ’tis good to guard one’s spear.”26

19 Then was it seen how that sea-king had upheld the holy altars, since Hákon all did hail with welcome, both gods and heavenly hosts.

20 On a good day is born that great-souled lord who hath a heart like his; aye will his times be told of on earth, and men will speak of his might.27

21 Unfettered will fare the Fenriswolf, and fall on the fields of men, ere that there cometh a kingly lord as good, to stand in his stead.28

22 Cattle die and kinsmen die,29 land and lieges are whelmed; since Hákon to the heathen gods fared many a host is harried.30

From OLD NORSE POEMS

Old Norse Poems - Cover

Old Norse Poems – Cover

ISBN: 9781907256509
URL: @ Publisher’s Discount http://abelapublishing.com/old-norse-poems_p31498693.htm

AMAZON UK: https://www.amazon.co.uk/…/Norse-Poe…/1907256504/ref=sr_1_1…

AMAZON dot-COM: https://www.amazon.com/Old-Norse-Poems-Lee-Ho…/…/ref=sr_1_1…

________________________________________
FOOTNOTES
1 Though we may in this stanza also see a reflection on his successors who ravaged the sanctuaries and hid the gold.
2 Cf. Baldr’s Dreams.
3 “The God of the Gauts.” i.e., Óthin.
4 Valkyries.
5 Yngvi generally stands for Freyr in his capacity of progenitor of the Swedish kings. Here, however, he stands for Óthin, the progenitor of the royal race of Norway.
6 Hákon. Biorn was one of the many sons of Harold Fairhair.
7 Cf. Haraldskvæthi, note 37. Horthaland is here substituted for the Rogaland of the text. It is directly south of the latter.
8 The change to the golden helmet (in the next stanza) has been referred to an episode of the battle as told by Snorri: “Hákon was more easily recognized than other men, and his helmet glittered when the sun shone on it. He always was in the thick of the fray. Then Eyvind Finnsson (our poet) drew a hood over it. Whereupon Eyvind skreya (one of the enemy) cried out: ‘Is the king of Norway hiding now, or has he fled—else where is his golden helmet?’ The king shouted: ‘Come forward hither if you would find the King of Norway,’ and in the ensuing hand-to-hand fight cleft his skull with his sword.”
9 This was not uncommon with fierce warriors, in the heat of battle.
10 Viz., against the sons of Eric.
11 At his departure from England, his foster father, King Æthelstan, gave him the sword Quernbiter with which Hákon is said to have cut a millstone in two.
12 Swords frequently had rings on the hilt, for carrying.
13 The following stanzas are examples of Skaldic style overloaded with kennings; though not as complicated and disjointed as was believed until recently. The Týr (god)-of-shields (or rings) is a kenning for “warrior.” In ordinary language the first part of the stanza says that the shields and the heads of Northmen were trodden (hewed) by the hardened steel of the king (Kock).
14 Viz., of Storth.
15 The serried shields thrown about the king.
16 Kenning for “sword.”
17 Kenning for “battle-axe.”
18 Kenning for “blood.”
19 I.e., the mutual attacks. The difficulties, both of interpretation and translation, are considerable.
20 Kenning for “battle.”
21 Viz., dying.
22 Cf. Eiriksmól, 7, note, for the conception implied.
23 I.e., Spear-Skogul.
24 “God of gods,” i.e., Óthin.
25 “Hero.”
26 Cf. Hovamól, 1. I follow Kock’s suggestion.
27 There is reference here, probably, to his favor with the gods, manifest in good harvests and general prosperity.
28 Cf. Voluspó 36, 54: not till the end of the world will a better ruler come.
29 Patently, a reminiscence of the famous stanzas 77, 78 of Hóvamól.
30 This is, very likely, an allusion to the lawless times that followed the reign of Hákon.

Belling the Cat -  - Baba Indaba Childrens Stories # 90

Belling the Cat – – Baba Indaba Childrens Stories # 90

ISSN: 2397-9607 Issue 90

In Issue 90 of the Baba Indaba Children’s Stories, Baba Indaba narrates the Aesop’s fable of BELLING THE CAT. A fable about mice who, despite talking a good talk, find it a bit more difficult to implement their plans for Belling The Cat. Download and read this story to find out just what went on.

 

BUY ANY 4 BABA INDABA CHILDREN’S STORIES FOR ONLY $1

33% of the profit from the sale of this book will be donated to charities.

INCLUDES LINKS TO 8 FREE STORIES TO DOWNLOADS

Each issue also has a “WHERE IN THE WORLD – LOOK IT UP” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

 

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

 

https://play.google.com/store/books/details/Anon_E_Mouse_BELLING_THE_CAT_An_Aesop_s_Fable_for?id=7sUaDAAAQBAJ

The Cat Who became Head Forrester  - Baba Indaba Childrens Stories # 89

The Cat Who became Head Forrester – Baba Indaba Childrens Stories # 89

ISSN: 2397-9607 Issue 89

In Issue 89 of the Baba Indaba Children’s Stories, Baba Indaba narrates the Russian tale of THE CAT WHO BECAME HEAD-FORESTER. One day a forester sews his one-eyed, one eared cat into a hessian sack and takes it into the forest and throws it away. The cat escapes and goes on to achieve great things. Download and read this story to find out just what happened after that.

 

BUY ANY 4 BABA INDABA CHILDREN’S STORIES FOR ONLY $1

33% of the profit from the sale of this book will be donated to charities.

INCLUDES LINKS TO 8 FREE STORIES TO DOWNLOADS

Each issue also has a “WHERE IN THE WORLD – LOOK IT UP” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

 

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

 

https://play.google.com/store/books/details/Anon_E_Mouse_THE_CAT_WHO_BECAME_HEAD_FORRESTER_A_R?id=SL8aDAAAQBAJ