Galactic Center in Ancient Myth

Galactic Center Activity in Ancient Myth An essay for the Starburst Foundation This essay deals with the phenomenon of Galactic Center activity (ie. Superwaves), and some of the ancient accounts of this phenomenon among various cultures around the world. The intention is to show how ancient cultures were not only aware of Galactic Center, but how they also portrayed its activity in ancient times through various myths, signaling the great power that our Galaxy’s Nucleus has when it is “awakened”. 1 - Persia One dark and moonless night, while birds, wild beasts And cattle slept, Piran in dream beheld A splendor that outshone the sun itself (…)1 This “splendor” was named Hvarna (translated as “Glory”), and it was that which Kai Khusrau and Afrasiyab were after in their quest, but “the Glory escaped, the Glory fled away, the Glory changed its seat.”2 Here is another description of this Persian epic that may relate to Galactic Center activity being obscured: Farewell for ever! When the sky shall bring The sun again ye shall not look on to me (…) Although the clouds rain musk, for from the Mountains Will rise a furious blast and snap the boughs And leafage of the trees, a storm of snow Will shower down from haven’s louring rack (…)3 This is perhaps a reference to Galactic Center becoming obscured or inactive, whereas the Sun becomes the “new light of the world”. The authors of Hamlet’s Mill remark: No basis in history can be found, no fertility or seasonal symbolism can be traced into it, and even the psychoanalysts have given up trying. This type of thought can be defined in one way: it is essentially cosmological.4 2 - Mesopotamia The Babylonian myths of Eridu consider its location at the “crossing of the rivers”, but we know that the Archeological remains of the city of Eridu was nowhere near the crossing of the Eufrates and Tigris of what is now Iraq. Eridu was known as Nibiru to the Sumerians, and also as 1 Hamlet’s Mill, p.38 2 Ibid., p.40. 3 Ibid., p.41-42 4 Ibid., p.45 1  5 Pi-Narati (mouth of the rivers). Although modern scholars associate this place to the star Canopus because it is the brightest star in the southern hemisphere, they never consider Galactic Center, and they miss the fact that “the crossing of the rivers” or “confluence of rivers”, 6 catalogued in the Babylonian star catalogues as mulNUNKI (star/land/nun) is actually describing the confluence of the Milky Way band/arms at Galactic Center. Here are the translations found among Sumerian and Babylonian tablets which mention Nibiru directly: “Nibiru is his [Marduk’s] star, which he made appear in the heavens . . . The stars of heaven, let him [Nibiru] set their course; let him shepherd all the gods 7 like sheep.” “…the red star which stands in the south after the gods of the night [the stars] have been finished, dividing the sky in half, this star is Nibiru, (i.e., 8 Marduk). “When the stars of Enlil have been finished, one big star – although its light is dim – divides the sky in half and stands there: that is, the star of Marduk, 9 Nibiru, Jupiter [SAG.ME.GAR]; it keeps changing its position and crosses the sky. Although scholars believe that Marduk‟s star is describing the planet Jupiter, I beg to differ, and see a clear reference here to Galactic Center as the “big star” who‟s “light is dim” and which “divides the sky in half”. The reason why I see a mistake is because Marduk‟s myths describe his battle against the monster Abzu (Babylonian Tiamat): the Sumerian version of the Phoenix which was said to have stolen the “seven tablets of destiny”. This is a reference, in my opinion, to the creatures glazing appearance in the heavens which occluded the sight of the seven ancient planets (providers of measures of time/destiny). This is further backed by the very name of the Abzu creature meaning “knowledge of heaven” or “wisdom of heaven”, whereas we are directed to the heavens in search for Nibiru. The Sumerian equivalent of the Babylonian Marduk was Ninurta (image above): a figure which was associated to the MUL.APIN constellation of Saggitarius (Pablisag), and which was 10 said to guard the entrance to the underworld where the deceased souls resided. Taking this into account, it is reasonable to propose that Marduk/Ninurta was depicted as the Saggitarius constellation shooting his bow or weapon of choice towards Galactic Center, and hence slaying the Abzu/Tiamat creature in this location. Another parallel is found in his weapon of choice: the Sharur: an object which is identical to Zeus‟ weapon and that of the Rig Vedic deity Indra: both of whom are said to slay a serpent- 5 Ibid. p.210 6 The Babylonian star catalogues are called MUL.APIN. 7 Enuma Elish Tablet VII, line 126, 130-131 (Horowitz translation) These translations and their original form may be found in Dr. Michael S. Heiser’s web page Sitchiniswrong.com (Link: http://www.sitchiniswrong.com/nibirunew.pdf 8 MulApin, Astrolabe B, the Star catalogue (known as “KAV 218B ii, lines 29- 32) (Bold are mine) 9 Mul.Apin I.i:36-38 (Bold are mine) 10 Rogers, John H. Origins of the Ancient Constellations: I. The Mesopotamian Traditions, Journal of the British Astronomical Association, 108, 1, 1998. P. 2  11 like “demon” with this trident weapon called Vajra in Hindu mythology. The Babylonian Tiamat was known as a fierce demoness whom Marduk was supposed to slay with the Sharur, but she is also clearly associated to the Milky Way12 by being “married” to the primordial waters of the Abzu and giving birth to all the “gods” (i.e. stars and planets) of the heavenly ocean. The fact that Tiamat is depicted with several animal features combined indicates that she is composed of many constellations together, and the analogy to celestial phenomena is more than obvious here. The connections between the Vajra/Sharur and Zeus‟ weapon point at a common story extending beyond Greek, Babylonian, Sumerian, and Hindu cultures. Perhaps it is not a result of cultural diffusion alone, but linked to a universal phenomenon which both Indo-European and Mesopotamian cultures witnessed around 3100 BC. In Hamlet‟s Mill, the authors state that “Nibiru remains an unknown factor for the time being”13 and they are quite correct, for neither Sumerian, Akkadian, nor Babylonian scholars can accurately define Nibiru as Galactic Center‟s location in the heavens, even though they have star catalogues that signal its location precisely. Confused about the analogy made by scholars of Nibiru, Marduk, and the planet Jupiter, De Santillana and Von Dechend say: 11 Both Zeus and Indra battle against Typhon and Vṛtra respectively. Zeus, Indra, and Marduk/Ninurta carry an identical trident weapon as observed in ancient depictions of these “gods” and their slaying of the cosmic menace. 12 Hamlet’s Mill, p.262. 13 Ibid, p.432 3  The experts seem to be quite happy with the equation „Nibiru = Jupiter‟ (…) But what is his „station‟, or point? Considering that upon this very station of Nibiru rests the whole tripartition of the universe during the age ruled by Marduk/Jupiter, it is surprising how little the professionals care. 14 Making the mistaken analogy between Nibiru and the star Canopus, the authors of Hamlet‟s Mill did not see what was right in front of them: Thus, a Babylonian cuneiform tablet states: „The Goat-Star is also called the witch-star; the divine function of Tiamat it holds in its hands‟. The Goat-Star (mulUZA = enzu), apart from representing Venus, „rises together with Scorpius’ and has been identified with Vega [n27 Gossmann, 145; van der Waerden, JNES 8, p.20.]. If one can rely on this identification, it seems to describe the situation as seen from across the sky: the shifting from Sagittarius to Scorpius, and Vega taking over the northern part of the 15 „function‟ of the Galaxy. Obviously, the stars Vega and Canopus have little to do with Tiamat‟s “function of the Galaxy”, while Galactic Center does, but how “experts” manage to neglect this is beyond my understanding. 16 The Gilgamesh Epic also describes Galactic Center quite clearly. In Tablet IX of the famous Sumerian Epic, we learn how Gilgamesh travels to a far off place where he is greeted by “Scorpion-Men” or “Scorpion-Beings” (Girtab-lilu). They are mentioned to guard the gate to the underworld, and this association between Galactic Center and the “gate to the underworld” is repeated all over the world by various cultures. GIR.TAB was the name of the Scorpio constellation to the ancient Sumerians and Babylonians, and today these “Scorpion-Beings” may be identified as the stars Shaula and Lesath (λ Scorpio and υ Scorpio) of the Scorpio Constellation17: two stars which compose the very tip of the Scorpion’s stinger. They show us the association between Galactic Center and the “gate to the underworld” rather clearly if we pay attention to the clues. 14 Ibid. 15 Ibid., p.261. 16 A. R. George : The Babylonian Gilgamesh Epic. Oxford University Press, 2003. p. 493 17 Hamlet’s Mill, p.294 4  3 - The Incas The Sumerians and Babylonians were not alone in speaking of a “crossing of rivers” or a “confluence” of celestial rivers. The idea of the Galaxy being a body of water is pretty much universal among ancient cultures. It‟s an interesting fact to observe when we consider the hydrogen quality of our Mother Galaxy. 18 Among the Incan myths of the Universal Deluge (Unu-Pacha-Kuti) , we find how a shepherd and his llama have an awkward encounter: An Indian [native] once tied a llama in a good pasture, but the animal would not eat, it just stayed there looking sad and it would complain in it‟s own manner, always crying “yu,yu”. The shepherd was eating corn while he noticed this, and threw the remaining corn cob and said: „Imbecil, why are you complaining instead of enjoying your food? Haven‟t I brought you to a good pasture?‟ The llama replied: „you fool, what do you know?! You don‟t even suspect what is going to happen? Know that my sadness has a good reason. For five days the sea will grow and it will cover the whole of the earth, and all that inhabits it will perish.‟ Surprised by the fact that the llama could speak all of a sudden, the man asked if there was no means or any way to be saved. And then the llama told him that he should quickly climb a mountain called Uillcacoto, and that it was placed between St. Damian and St. Jeronimo de Surco; that he 19 should take supplies for five day‟s worth and that he would then survive. The myth of the talking llama and its shepherd points us once again towards Galactic 20 Center. There is an Incan constellation which depicts a llama called Llamacñawin , and its eyes (Kaura Nayra) are the stars Alpha and Beta Centauri. The Incas depicted the heavenly llama and basically all their constellations as dark bodies which are part of the Dark Rift in the Milky Way. These dark constellations appear before us because the light which emanates from Galactic Center shines upon these cosmic clouds, and on a clear night sky which is free from light pollution, the llama can be clearly identified in the southern hemisphere. It is relevant here that this “dark constellation” of the Llama is placed right beside the center of the Milky Way Galaxy. 21 The Inca Shepherd constellation (Michiq) is placed precisely on Galactic Center‟s location and our association to the heavens is not unfounded as we learn from this relation: A month before the flood came, the sheep showed much sadness, watching the stars at night and not eating. Their shepherd asked what bothered them, and they told him that the conjunction of stars foretold the destruction of the world by water. The shepherd and his six children gathered all the food and sheep they could and took them to the top of the very tall mountain 18 In the Quechua language: Unu = Water; Pacha = Earth/Time; Kuti = Change/Transformation 19 Krickeberg, Walter: Mitos y leyendas de los aztecas, incas, mayas y muiscas, México, D.F.: Fondo de Cultura Económica, 1994 [1928]. p.187-188. 20 The word is pronounced “Yamac-niawin”. The constellation is also known as Urcochillay. 21 This constellation is also known as Atoq (fox) whereas they share the location of Galactic Center. 5  Ancasmarca. As the flood water rose, the mountain rose higher, so its top was never submerged, and the mountain later sank with the water. The six children 22 repopulated the province after the flood. What we learn here is that Galactic Center and astronomical science served as a warning for the incoming cataclysm, and the myths also relate the origin of the cataclysm to Galactic Center by association of their “dark constellations”. The talking llama serves as a filter, because it leads the people who consider myths as nonsense away from the significance of the myth itself, while the curious and open minded will find a message encrypted in the myth of the talking llama. We may find an analogy here to Sumerian texts because it was Ea/Enki who warned Utnapishthim (Sumerian Noah) of the Deluge. Ea/Enki‟s residence was at Nibiru/Eridu: Galactic Center, and hence we find another link to the cause of the Sumerian legend of the Universal Deluge. The ancients knew very well what provoked these cataclysmic events and communicated that knowledge through a wide array of myths, symbols, and apocalyptic 23 language. The Incas also used a 500 year interval called Pachakuti, which is half the amount of an 24 age called Inti that lasts 1000 years. I mention this because Dr.Laviolette shows us how Galactic Center has periodic “awakenings” every 500 years: Radio telescope observations indicate that the Galactic core (Saggitarius A*) has erupted 14 times in the past 6000 years, each time spewing out a cloud of ionized gas (…) about 80 percent of these Galactic core outbursts occurred within 500 years of one another, yet it has been 700 years since the last event. There is a high probability, then, that another core explosion event horizon 25 might soon be passing us. 4 - Egypt The Ancient Egyptian priests of Heliopolis also mention this 500 year interval as the recurrent arrival of the Phoenix (Egyptian Bennu). These are the words of Herodotus‟ describing his visit to the Temple of the Phoenix at Heliopolis and what he was told about the mythical bird: Another sacred bird is the one called the phoenix. Now, I have not actually seen a phoenix, except in a painting, because they are quite infrequent visitors to the country; in fact, I was told in Heliopolis that they appear only at 500-year intervals. They say that it is the death of a phoenix's father which prompts its visit to Egypt. Anyway, if the painting was reliable, I can tell you something about the phoenix's size and qualities, namely that its feathers are partly gold but mostly red, and that in appearance and size it is most like an eagle. There is a particular feat they say the phoenix performs; I do not believe it 22 Frazer, Sir James G. Folk-Lore in the Old Testament, vol. 1, Macmillan & Co., London, 1919, pp. 270-271. 23 Apocalyptic language conveys information about the heavens through zodiacal encryption. The word “zodiac” comes from the terms “Zoo” (ζω) “Animal”, and “oikos” (οἶκος) “house”. Another translation for “Zodiac” is Zōdiakos kuklos (ζωδιακός κύκλος), meaning “circle of animals”. This is why apocalyptic literatura uses animals to convey astronomical messages, such as Ezekiel’s vision, or the Apocalypse of John (aka. Revelations). 24 Merejildo, James A. Camino Iniciatico Inca: el Despertar del Puma, p.25. 25 Laviolette, Paul. Earth Under Fire p.356. 6  myself, but they say that the bird sets out from its homeland in Arabia on a journey to the sanctuary of the sun, bringing its father sealed in myrrh, and 26 buries its father there. The priests of Heliopolis (as most Egyptian priests) never conveyed their secrets to anyone except their initiates. Herodotus was obviously not one of them, so he was told a myth: a story which relates truthful information through symbols and riddles. That the phoenix describes galactic superwaves is no secret thanks to Dr.Laviolette‟s research, and the link to the Ben-Ben we will discuss further ahead. A very famous Egyptian symbol is the “Eye of Ra” which was depicted upon Hathor: the cow goddess which symbolized the Milky Way in Heliopolitan cosmology. The starry Nut was considered to portray the Milky Way in Egyptian lore before she adopted the image of a heavenly cow as Hathor. De Santillana and Von Dechend comment: Mother Nut is changed into a cow and ordered to „carry Ra.‟ (It is, by the way, a „new‟ Ra: the older Ra made it quite clear that he wanted to retire for 27 good, going somewhere „where nobody could reach‟ him). Ra is no “sun-god” or “solar deity”: he is a depiction of Light, but not that which comes from the Sun alone. This can be observed in the Egyptian Book of The Cow (aka The Legend of the Destruction of Mankind) where the Eye of Ra burns the world with its terrible power when it is used by Hathor. The Milky Way goddess is transformed into the terrible Sekhmet and unleashes a devastating force through this Eye of Ra. We often take for granted that the Egyptians are relating a past event, but we rarely consider that it may very well be a prophecy of what is to come. That this mysterious Eye of Ra is the luminous “eye” of the Milky Way needs no further clarification. Another myth that mentions this Eye is the Ancient Egyptian myth of the battle between Horus and Seth describing how Horus lost his eye in battle: Horus has moaned because of his eye; Set has moaned because of his testicles. The eye of Horus sprang up as he fell on yonder side of the Winding Watercourse, to protect itself against (or, free itself from) Set. Thot saw it on yonder side of the Winding Watercourse. The eye of Horus sprang up on yonder side of the Winding Watercourse, 28 and fell upon the wing of Thot on yonder side of the Winding Watercourse. For those interested in ancient mythology and astronomy, it should be evident what the “Winding Watercourse” is. This battle between Horus and Seth began after Osiris (Horus‟ father) had been killed and cut into pieces. The fractions of his body were sealed in a coffin or chest and thrown into the Nile River where they voyaged to a far off land and came to rest under a 29 heath plant that grew quickly into a great tree that surrounded the chest. Plutarch mentions that Osiris‟ body was thrown through a “mouth” of the river, and also mentions that Isis wept at a well. The location of Osiris‟ resting place may be found in the fact that the Ancient Egyptians commemorated Osiris‟ death when the Sun entered the Scorpio constellation and conjoined 30 Galactic Center in the heavens The image of Seth was sometimes replaced with a serpent named Apep (aka. Apophis in Greek) which Horus had to battle against every day, as it was believed that Apep, a “Monster of 26 Herodotus, The Histories, Book 2, Chapter 73. 27 Hamlet’s Mill, p.262. 28 Egyptian Pyramid Texts, Pyramid of Pepi II, Utterance 359, lines 594a-594f. 29 Plutarch, Moralia: De Isis et Osiris 357. 30 Ibid., 356c-d. 7 the Nile” or “World Encircler” wanted to swallow Ra (Light). The myth portrays a legendary battle between Time (Horus) and Apep/Seth, which can be found to be depicting our Babylonian Tiamat, or the Greek Okeanos: the Milky Way. The fact that Plutarch named Seth as Typhoon in his De Isis & Osiris shows us that the myth was related to the Ancient Greek legend of Zeus battling the terrible Typhoon: a myth described by Hesiod in our reference to the Greeks. The Phoenix myth of the Egyptians refers to Galactic Center once more by describing how that bird had its nest upon the Ben-Ben: a stone that had the shape of a pyramidion or capstone and was kept in the Temple of the Phoenix at Heliopolis. The Egyptians told how the Ben-Ben stone was the source of all things created, and was also considered the place where the 31 soul rested in the Tuat or underworld. In his research of the Phoenix and the Ben-Ben stone, Robert Bouval states: It is also often argued that the phoenix, a mythical bird which was said to appear at dawn perched on a pole extending from a Benben, was representative of the sun-god‟s self-creating power (Breasted, p.72). But the phoenix’s cosmic identification was by no means exclusive to the sun. In the Middle Kingdom, for example, the phoenix was also said to be the soul of Osiris, as well as the moon and sometimes the „morning star‟ i.e. Venus (Rundle Clark, p.246-9). The phoenix thus was symbolic of the rebirth at dawn not only of the sun-god but of cosmic beings in general. In The Book Of The Dead, Chapter 83 entitled „Spell For Becoming The Phoenix (Bennu) Bird‟, the phoenix claims: “I am the seed corn of every god…” (Rundle Clark, p.249). His power of self-creation clearly symbolised the emerging (rebirth) of celestial bodies (gods) at dawn 32 from the underworld, the tenebrous land of the dead below the horizon. The myth of Osiris and his resurrection as a falcon (Horus) is linked to the myth of the phoenix bird, and that is rather obvious;, but that Osiris‟ resurrection relates to Galactic Center activity will require another essay altogether. We will finish this short exposure of Egyptian mythology by stating that Egyptologists are no experts on astronomy, and neither do they see the links to Galactic Center activity among Ancient Egyptian myths, because the notion is completely absent from their minds. 5- Ancient Greece In the context of associating ancient myths to a past superwave event, the link between Tiamat-Typhoon-Seth- is telling us that one single event is being described by many cultures. Hence, it should not alarm us to find links between these myths and special references to Galactic Center activity, because it is not precisely a phenomenon which relates to one culture, or a specific geographic location of the globe. The Myth of Prometheus and his “fire” reveals a link to Galactic Center because his father, the Titan Iapetus bares a name meaning “piercer”: an analogy to the Scorpio Constellation‟s stinger piercing our galaxy‟s nucleus. Iapetus had four children: Prometheus, Epimetheus, Atlas, and Menoitios: all of which were always associated to the west “pillar” of 33 34 heaven. In Homer‟s Illiad the Titan Iapetus is mentioned to reside with Kronos in Tartaros: leading us once again to the gate of the underworld. 31 The Ht.bn.bn is the name given in the Egyptian Book of the Dead to this residence. (See: The Papyrus of Ani by E. A. Wallis Budge [1895] p. cxxxv. 32 The online presentation of this essay may be found at: http://robertbauval.co.uk/articles/articles/DE14.html (italics are mine) 33 . In my essay called The Prometheus Code we see further analogies to astronomical references about the Prometheus Myth. 8  The descriptions of Iapetus as the most powerful Titan begs us to look once again at Galactic Center in search for answers: The heavenly palace itself thunders [through Zeus], though no sign is given, the clouds themselves gather and the storms collect without the blast of 35 any wind: one would think Iapetus had burst his Stygian chains. Pro-metheus means for-knowing or simply “knowledge of the future” and the “fire” that he “stole” was called Μελίῃσι πσρὸς (Meliesi pyros = Honey fire) . That “fire”, however, had once 36 37 shown upon humanity before Zeus decided to retrieve it from human beings‟ presence. If we are not mistaken, Prometheus‟ fire is actually describing the light which emanates from Galactic Center periodically in superwave events. We must mention that a play of words is found here insomuch that for-knowing (Pro-metheus) retrieves (or will retrieve in the future) that “Honey Fire” from Galactic Center, meaning that it once shown its splendor long ago and will again in the future. After the Promethus myth, Hesiod describes the Titanomachia (battle of Titans and Gods): The boundless sea [Heavenly Sea Okeanos] rang terribly around, and the earth crashed loudly: wide Heaven was shaken and groaned, and high Olympus reeled from its foundation under the charge of the undying gods, and a heavy quaking reached dim Tartarus and the deep sound of their feet in the fearful onset and of their hard missiles [or darts]. Then Zeus no longer held back his might; but straight his heart was filled with fury and he showed forth all his strength. From Heaven and from Olympus he came immediately, hurling his lightning: the bolts flew thick and fast from his strong hand together with thunder and lightning, whirling an awesome flame. The life-giving earth crashed around in burning, and the vast wood crackled loud with fire all about. All the land seethed, and Ocean's streams and the unfruitful sea. The hot vapor lapped round the earthborn Titans: flame unspeakable rose to the bright upper air: the flashing glare of the thunderstone and lightning blinded their eyes for all that they were strong. [700] Astounding heat seized Chaos: and to see with eyes and to hear the sound with ears it seemed even as if Earth and wide Heaven above came together; for such a mighty crash would have arisen if Earth were being hurled to ruin, and Heaven from on high were hurling her down; so great a 38 crash was there while the gods were meeting together in strife. This occurs right before the Great Flood of Deucalion, and we suspect that such a scenario of cosmic upheaval is describing a superwave event. The next myth that Hesiod relates is the Typhonomachia: the battle between Zeus and Typhoon. This myth describes a cosmic event as many of the ancient myths do, whereas the only rational explanation of what Hesiod relates leads us to follow Dr.Laviolette and his research on galactic core activity: 34 Homer, Illiad – Book 8, lines 478–81: though thou shouldst go to the nethermost bounds of earth and sea, where abide Iapetus and Cronos. 35 Statius, Thebaid 10. 192 ff (trans. Mozley) (Roman epic C1st A.D.) 36 Hesiod, Theogony line 563. 37 Ibid, lines 560-565: “and would not give the power of unwearying fire to the Melian race of mortal men who live on the earth.” 38 Ibid, lines 678-705 9  But when Zeus had driven the Titans from heaven, huge [Gaia] bore her youngest child Typhoeus of the love of Tartarus, by the aid of golden Aphrodite. Strength was with his hands in all that he did and the feet of the strong god were untiring. From his shoulders grew a hundred heads of a snake, a fearful dragon, with dark, flickering tongues, and from under the brows of his eyes in his marvellous heads flashed fire, and fire burned from his heads as he glared. And there were voices in all his dreadful heads which uttered every kind of sound unspeakable; for at one time they made sounds such that the gods understood, but at another, the noise of a bull bellowing aloud in proud ungovernable fury; and at another, the sound of a lion, relentless of heart; and at another, sounds like whelps, wonderful to hear; and again, at another, he would hiss, so that the high mountains re-echoed. And truly a thing past help would have happened on that day, and he would have come to reign over mortals and immortals, had not the father of men and gods been quick to perceive it. But he thundered hard and mightily: and [Gaia] around resounded terribly and the wide heaven above, and the sea and Ocean's streams and the nether parts of the earth. Great Olympus reeled beneath the divine feet of the king as he arose and [Gaia] groaned thereat. And through the two of them heat took hold on the dark-blue sea [of Okeanos], through the thunder and lightning, and through the fire from the monster, and the scorching winds and blazing thunderbolt. The whole [Gaia] seethed, and sky and sea: and the long waves raged along the beaches round and about at the rush of the deathless gods: and there arose an endless shaking. Hades trembled where he rules over the dead below, and the Titans under Tartarus who live with 39 Cronos, because of the unending clamor and the fearful strife. I have replaced the word “earth” with the original word Gaia (Γαῖα), because the translation of Gaia as the earth is misleading. Gaia was the consort of Ouranos (Οὐρανοῦ), and the Earth is actually called Pandora in Hesiod‟s cosmology. While no planet and not even the 12 mansions of Olympus had yet been born when Gaia came into existence, –she comes into being 40 as the very second being after Chaos (Χάος) – so to say that Gaia represents the Earth is an oversimplification and comes from the prejudice of believing that the ancients did not possess a wealthy science of cosmology and/or astronomy. Gaia is mentioned to be “the ever-sure foundation of all the deathless ones who hold the 41 peaks of snowy Olympus and this description bears no resemblance to the Earth whatsoever, unless, we consider, as most scholars do, that Olympus is a mountain in Greece, instead of the 12 Zodiac Mansions as the Greek myth portrays it to be rather clearly. I know of no immortal creature living on Earth, but I can see that the Immortals described by Hesiod refer to the Titans and “Gods” as stars, planets, cardinal directions, and astronomical phenomena in general: a notion or archaic celestial science that is yet to be discovered among the “experts”. That the terrible Typhoon is describing a very important cosmic event is rather clear, but if the analogy of Gods as celestial beings is reliable, then what power is capable of shaking Olympus itself? 6 - Other Ancient Descriptions The most direct mention to Galactic Center activity which I have come upon is found among the African Fiote culture: 39 Ibid, lines 550-553. 40 Ibid, line 116. 41 Ibid. 10  The Star Way [Galaxy] is the road for a funeral procession of a huge star which, once, shone brighter from the sky than the Sun.42 This “Spirit-Star” is depicted by the Cherokee of North America as the place which gathers the souls of the dead, and they locate it in the Scorpio constellation. 43 The natives of Nicaragua and Honduras render the same story by speaking of a “Mother Scorpion at the end of the Milky Way” which received the souls of the dead: Mother Scorpion. . . dwelling at the end of the Milky Way, where she receives the souls of the dead; and from her, represented as a mother with many breasts, at which children take suck, come the souls of the newborn. 44 The Ancient Egyptians tell the same thing through their Scorpion Mother Godess Selket/Serket, while the Sumerians called her Ishkhara and associated her to the image of a scorpion as well.45 The Vishnu Purana of India speak of a “Road/Way of the Gods” (Devayana) located between Saggitarius and Scorpio, and associate this place to a place where “worlds are destroyed and renewed”46 The Coptic list of lunar mansions from Oedipus Aegyptiacus mentions that the Arab “Al- Shaula” (The Stinger) is a sacred station (Sancta statio), and mentions it‟s position between Saggitarius (Saggitari) and the Scorpion‟s stinger already mentioned. 47 The Vedas of India speak of a “submarine fire” which: …consumeth the waters of the great Ocean, [and which] became like unto a large horse’s head which persons conversant with the Vedas call by the name of Vadavamukha. And emitting itself from that mouth it consumeth the waters of the mighty ocean.48 That the Vedas considered the Milky Way Galaxy as a Cosmic Ocean is no secret, but what then is this “submarine fire” if not an analogy to a glowing Galactic Center? What is that Navel of the Ocean to which the Catlo’ltq of British Columbia told a myth about an archer shooting at it and thus providing “fire” to humanity? 49 The resemblance to the Greek Prometheus, or the Mayan Tohil depicted in the Popol Vuh is more than obvious to anyone who cares to read the accounts and compare them. That they are associated to a past cataclysm should also spark the reader‟s attention. So the Polynesians spoke of “a whirlpool „at the end of the sky‟ and „at the edge of the Milky Way‟50, which M. W. Makemson interpreted to lie in Saggitarius.51 The Russian mystics spoke of Galactic Center as Bujan: “‟the center of celestial power‟ which possessed an „eternal, unquenchable fire‟ that had to be procured from under the stone.”52 This “stone” is the same as the Egyptian Ben- Ben, more famously referred to as the Philosopher’s Stone in alchemical, hermetic, and esoteric science.53 42 Hamlet’s Mill, p.253, quoting from [n6 E. Pechuel- Loesche, Volksunde von Loango (1907), p. 135.]. 43 Hamlet’s Mill, p.407. 44 Ibid., p.295 & 407. Reference to [n23 H. B. Alexander, Latin American Mythology (1920), p. 185], 45 Hamlet’s Mill, p.295 & 409 46 Ibid., p.407-408. Originally in Vishnu Purana. Horace H. Wilson translation in A system of Hindu Mythology and Tradition, translated from the original Sanskrit and illustrated by notes. London, 1840 p.227 47 Hamlet’s Mill, p. 409. 48 Ibid., p.392-393 49 Ibid., p.318. 50 Ibid, p.213. 51 Makemson, Maud W. The Morning Star Rises: An Account of Polynesian Astronomy. New Haven-London, 1941. Nº 160. 52 Hamlet’s Mill, p.391. 53 Both the Works of Fulcanelli: Mystery o the Cathedrals & Dwellings of the Philosphers speak of this “stone” repeatedly. 11  This “stone” or “rock” is none other than that which Jesus mentions in the bible when he changes the name of one of his 12 apostles (Simon) to Petros (meaning rock/stone): I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in 54 heaven. Again we find a direct mention to the gate of the underworld in Christian mythology. We should not miss the analogy of the 12 apostles to the 12 Zodiac Mansions, or the 12 Mansions of Olympia portrayed in Greek lore. Moreover, this “stone” is also the same as that upon which Jacob rested his head in order to dream about his famous “ladder” reaching to the heavens, and to which he referred to as “House of God” or “House of Light”. When Jacob awakens from his dream/vision he states: “Surely the LORD is in this place, and I did not know it.” And he was afraid and said, “How awesome is this place! This is none other than the house 55 of God, and this is the gate of heaven.” It is the same “stone” that Daniel describes as the one that destroys all the Ages of Man, 56 depicted through the statue composed of Gold, Silver, Bronze, Iron, and Iron and clay. The statue is held to lie in the Golden Cave of Ogygya by Pliny the Elder, while Dante‟s Inferno emulates this story rather clearly.57 The same stone is depicted in the Eulesian Mysteries of Ancient Greece and was called the “laughterless rock” (agelastos petra)58 upon which Persephone sat and closed a well that connected to the Underworld.59 From this “well” emanated the river Styx, endowed with the power of granting eternal life: a link here to the Christian myth of Jesus at the well described in John 4. There are so many depictions of Galactic Center in ancient myth that we cannot cover them all in this brief essay, but the reader should become aware that our ancestors not only knew of our galaxy‟s core, but spoke of it extensively and also describe it as the source of all life, a source of light and an “unquenchable flame” that once outshone the Sun itself. It is the place from which the Messiah will be resurrected. The Ancients left us clear messages of it, and also prophecies of Galactic Center becoming once again active, and shining brightly in the heavens. They even developed calendars to signal this future event as we show in the Prometheus Code. 54 Matthew 16:18-19 55 Genesis 28:16-17 56 Daniel 2:27 57 See: Hamlet’s Mill, p.194-195. 58 ibid, p.424. 59 Ibid., p.426. 12