Ploutokrat Manipulation of Language; and How to Overcome This by the Crossing of the Abyss

Hellenic vocabulary-item : in the mythology, /PLoUto-s/ (name of god of riches and patron of the rich) is typically described and depicted as a helpless baby being carried around in the mother's arms : Ploutos “was often shown as an infant in the arms of … Tykhe, the goddess of fortune.” ( ) Surely, such a description-and-depiction must have been craftily devised by the cunning ploutokrats themselves, who by this misleading device thereby exempted themselves and their conspiratorial misdeeds from divine scrutiny (and thereby also from scrutiny by humans) – for, babies would be automatically exempt from divine scrutiny as to matters of public ethics, of public veracity, of public accountability, etc. etc.

[The alternative possibility of the literary origin of the perpetual babyhood of Plouto-s would be a reversely intentional purpose : a satirical description-and-depiction of the ploutokrats as merely praetensefully, fakingly innocent as babes. In view of the fact that the Iliad, alike in this regard to the Mahabharata, was apparently composed with satirical intent to display the praetendedly polite (praetendedly well-behaved) nobles as ferociously vicious and extremely eagre to slaughter their own fellow nobles (and even to slaughter their own kinsfolk, in the Mahabharata account); therefore, a satirical origin of the infantile description-and-depiction of god Plouto-s would be quite a likelihood.]

Latin vocabulary-item : the word /PLUvia/ 'rain' surely must have been craftily created by the cunning ploutokrats themselves, who by this misleading device thereby induce the guardian-spirits which praeside over plants/herbs to favor the ploutokrateia.

[A similar Teutonic development :- Old English /ReGN/ 'rain' was a creation for the same reason, to induce plants'/herbs' guardian-spirits to favor the Hellenic /aRKHoN-/ 'ruler'; though in this case the motive may not have been vicious (but instead worthy), for the Samskr.ta cognate /aRHaNt-/ signifieth 'worthy'.]

The involvement of the guardian-spirits which praeside over plants/herbs would suggest that shamanic journeying into the world of such guardian-spirits on ambassadorial missions so as to expound there to those guardian-spirits therein residing may be needful : and it may also be needed have such guardian-spirits accompany to other planetary systems (of other stars) in order to requaest the corresponding praeternatural authorities (aequivalent guardian-spirits) on those other planetary systems to collaborate in filing a court-appeal in the court of justice of the universewide government, craving a language-based judgement against the ploutokrateia-s of humans on this planet. The shamanic journeying would be into the appropriate sector-level of the Abyss, and thence to the appropriate star's inhabited planet : a model for this procedure would be the key to the Abyss in Apsinthe the star (Apokalupsis of Ioannes 8:10-11 ) of the Apsinthioi tribe in Thrai:ke.

Before entring the Abyss itself, it is required that one be clad in sandstone armor [“he disguised me by blowing sand over me until I looked like a stone.” (Josephine McCarthy (with Peter McCarthy) : The Exorcist's Handbook. Golem Media, Berkeley, 2010. p. 51)] – which, in the case of dealing with /ReGN/ from /aRKHoN/ situation, would apparently involve a tar-binding for the sand, to judge from the case of the cognate of the word /ReGN/ in /RaGNarr/, whose apparel was “boiled in pitch and rolled in sand.” (Elizabeth Ashman Rowe : Vikings in the West : the legend of Ragnarr. STUDIA MEDIEVALIA SEPTENTRIONALIA, 18. ) The sandstone-carven city Petra/Selah may be referenced, with its horseflies, the “gadfly to sting Io” (Robert Graves : The Greek Myths. 1955. 56.a) at I[w]o-polis = <iwwah of the <awwi^m 'Folk-of-Destruction' who in sandstorms abide (according to the Qur>an).

tar-deity having two different sorts of eyen





Ragnar's apparel “boiled in pitch”.

Dajjal ('Tar, Pitch') hath

'White Man' hath

Gede (a spirit-possessing deity)

caught the mouse” by “its tail”

is denoted by the cicatrix “rat's tail” (D&Sh, p. 195, app. 14a).

biting teeth” (Tirmizi – “DACh”, 3); and

betwixt his biting teeth,

though the Dajjal would have two eyes, one ... would look similar to a small dark grape. The other eye would be large and wide open.” (Sahih Muslim – “MDACh”)

and hath twain eyen : one (donated by a mouse) tiny (ITNA, Tale 40, p. 146), and one (donated by a buffalo) huge (ITNA, Tale 40, pp. 146-7).

Gede's twain eyen are distinguished as : one looking inwardly (at the divine world) and one looking outwardly (at the material world).

ITNA = Tristam P. Coffin : Indian Tales of North America. AMERICAN FOLKLORE SOC, BIBLIOGRAPHICAL & SPECIAL SER, Vol. XIII. Philadelphia, 1961.

D&Sh = Mary Granger (editrix) : Drums and Shadows. Work Projects Administration, 1940.

DACh” =

MDACh” =

As for Ragnarr, “all his entrails spilled onto the ground.” Thus, he is indicated to have undergone the same passion as Ioudas Iskariotes (when he suffered for the salvation of sinners) : Ragnarr's adversary the “poison-breathing serpent (or dragon)” is “the serpent in the wilderness”, namely (Euangelion according to Ioannes 3:14 ) the Son of Man. As explicated concerning Naniboju by the Mississaga, “he was dragging part of his entrails on the ice. He cut this part off and threw it on an elm-tree, saying, “My nephews will call that clinging vine. They will use it … for food.” (ITNA, Tale 41, p. 148) This elm-tree would be the cross of Ioudas Iskariotes (where he suffered for the salvation of the world) : 'elm' = Ulm in Bavaria, site of LUTHer – properly, LODbro`k), /Lod/ 'shaggy' because “He will have thick hair on his body” (Sahih Muslim – “DACh”, 4).

sandy-shoreof aquatic bird for musicians



Naniboju was walking along a sandy shore, and …

The son of (GM 147.a) Psamathe ('sandy shore' – GM, vol. 2, p. 407a) was avenged by Poine whose slayer

saw Fisher” who

founded on mt. Geraneia ('of a crane') a temple

made a musical sound.” (ITNA, Tale 41, p. 147)

where harpists play.

The “Fisher” = Pauran.ik deity Ad.i = Persian deity Az, which is the aquatic bird AZ of the AZ-tec.

Poine's slayer “Koroibos was counting the tides of the waves” (Tzetzes : Histories, 4, l. 844 – Aaron I. Heinrich : Tzetzes' Letters and Histories. Master's thesis, U of OR, 2009. p. 14 ) so that “The antelopes shrieked in delight at him.” (TzH, 4, l. 861)

another Psamathe; and the dismembrement of goddess Coyol-xauqui



The snake … licked off all the red paint that was on her.” This snake was afterwards cut into pieces (ITNA, Tale 29, p. 117)

Kukhreus “kept a young serpent” (GM 81.d).

Peleus “had cut out their tongues” (GM 81.h).

The man … cut off her arms at the elbow, her legs at the knee” (ITNA, Tale 29, p. 117).

led his … between the pieces of her dismembered body.” (GM 81.q) {“covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof” (Yirmyah 34:18)}

Of woman whose body had been licked, “the head rolled” (ITNA, Tale 29, p. 118).

throwing a stone discus at his head” (GM 81.b). [A discus could roll.]

bullberry bushes” (ITNA, Tale 29, p. 119).

bush of parti-colored myrtle-berries” (GM 81.k).

walked over on the root digger. When they had crossed over, the furrow became … a great chasm. At the bottom, they could see a little water trickling.” (ITNA, Tale 29, p. 119)

{“a crossing of the Abyss by a bridge so narrow” (William G. Gray : Qabalistic Concepts.

p. 153). )} {This would be the Zaratustrian Cinwat bridge.}

the girl looked, and when she looked the wolf fell down dead.” (ITNA, Tale 29, p. 120)

a fierce wolf … Psamathe had sent …, but Thetis glowered balefully with protruded tongue, and turned it to stone” (GM 81.p).

Yirmyah 34:18

(Mention of a calf may be an indication of localization in the World of Formation, if the calf praeternaturally formed by means of the Seper Ys.irah be indicatory.)

engendring of the Chasm/Abyss


Orphic [perhaps Makedonian]

snake … began to have [sexual] intercourse with ...

a winged snake called Chronos Ageraos (Unaging Time) who coupled with

woman” (p. 117). Her daughter made a

Ananke to produce

chasm” (p. 119).

Nyx, Chasm or Chaos and Aether.” (Rhapsodic TheogonyMM)

MM = Stian Sundel Torjusen : Metamorphoses of Myth : a Study of the Orphic Gold Tablets and the Derveni Papyrus. PhD dissertation, U of Tromso,, 2008.;jsessionid=9A5CCC0D26FE39B0E252A5816E6A80FE?sequence=3

buried engraving of Mysteries : hero who was released, by women, from his being confined within tree

Plains Cree




(ITNA, Tale 42, p. 148)

(ITNA, Tale 37, p. 143).


Theseus & his ancestors


Tlahuiz-calpan-techuhtli et al.

Nisos having after death been interred in Athenai, his daughter Iphi-noe: ('Strong Mind', priestess of strong-minded owl-goddess Athene?) married his successor Megareus (GM 94.e) “of the oracular cave” (GM, vol. 2, p. 399b).

(Codex Borgianus Mexicanus, p. 18, lower reg.) Owl in temple. Skull having flint-knife emergent from mouth. {“And out of his mouth came a sharp two-edged sword” (Apokalupsis of Ioannes 1:16), the word of oracular prophecy.}

account of the Mysteries of the Great Goddess engraved on a sheet of tin, … buried … between a myrtle and a yew, on the summit of Mount Ithome” (GM 94.f). [These Mysteries concern post-mortem deities; cf. Pythagorean souls of dead instructed choose between two divine water-pools in afterlife.]

(Codex Borgianus Mexicanus, p. 19, lower reg.) Red mushrooms (psilocybin?) of mystery are under a double-colored flag-tree having a mystic death-god; with waterfalls of two-colored waters issuing from human skulls.

Heroine Aithra seduced inebriated hero Pittheus; after he fell asleep, she departed temporarily from him (GM 95.d).

(Codex Borgianus Mexicanus, p. 20, lower reg.) naked woman with man (who is in jar, i.e. inebriated; with eyen shut, i.e. asleep).

tokens had been deposited for him” (GM 95.f).

(Codex Borgianus Mexicanus, p. 21, lower reg.) Tokens (bone and skull) in ball-court.

Periphetes “the cripple … owner a huge brazen club” (GM 96.a).

(Codex Borgianus Mexicanus, p. 21, upper reg.) The 2 gods each lacking a foot, the red one holding a rod.

Sinis, the son of … Sylea ['Plunderess' {raccoons being noted for their plundring}] …, was strong enough to

He called out to them, “Big male raccoon in here! ...” {cf. Raccoon River at Des Moines, Iowa} …

(Codex Borgianus Mexicanus, p. 20, upper reg.) Tlaloc, having ring around eye (like unto raccoon).

bend down the tops of pine trees” (GM 96.b).

They went up to the tree”.

Sons of (GM 97.a) Phutalos the orchard-keeper.

Cultivating crops.

from the deadly foam scattered about by” Kerberos (GM 97.c).

Animals emitting from their mouths.

The personal name of the Minotauros was Asterios or Asterion (GM 98.c) 'Starry' .

Through crack in tree, “the women … could see it [racoonskin] clearly.”

(Codex Borgianus Mexicanus, p. 19, upper reg.)

Eyen (depicted identically as are stars) on tree.

He was assisted to escape from the Labyrinth, by heroine Ariadne (GM 98.k).

He was released, from confinement within a hollow tree, by women who “chopped” an escape for him.

Tree being chopped with axe.

killed her [Ariadne] in childbirth” (GM 98.s).

Buzzard was trapped by the head.

Eagle emergent from tree.

he saw a great crowd dancing. All day they danced”.

danced …, trod with measured steps … a dancing-floor” (GM 98.u).

dawn came”.

the first Athenian king to mint coins” (GM 99.f).

Name meaning 'Dawn House Lord'. Hath on face white spots (round, alike unto coins).

by sitting on a hot stone … he burned his rump severely.”

the Chair … became part of their flesh” (GM 103.c).

the wound … scabs fell off”.

flesh remained sticking to the rock, … small-buttocked.” (GM 103.d)

Marathos “offered himself for sacrifice” (GM 104.c).

(Codex Borgianus Mexicanus, p. 18, upper reg.) Hero beheadeth himself with knife from moon.

sacrifices to him on the eighth day of every month … for Poseidon [the Earth-shaker]'s feasts” ((GM 104.k).

This, the 8th scene, sheweth god having fleshless mandible.

That a hero's rump felt hot may indicate a rising of kun.d.alini from the base of the spine. That “the earth quaked warningly” (GM 103.d), may perhaps indicate that praeternatural earthquake-sensation powers are available.

a venture into the starry sky {widespread myth of the “Bird-Nester”. The bird-nest myth is also in the Iranian S^ah Nameh; and likewise in Chinese mythology.}

Western Mono


Walking Skeleton was trapped (in a tar-pit – ITNA, Tale 15, p. 54), as deinosaur-fossils.

Huitzil-opochtli, in his guise as (CAEC, p. 221) Omi-teuctli ('Bone-Lord') led the migration of Aztecs from Chicom-oztoc to Anahuac

Afterwards, the siblings, traveling to “where the stars are”,

[he having earlier smote his brethren the Cenzton Huitz-Nahua ('400 Southern Stars' = Sumerian Igigi) at Coa-tepec, where Coatl-icue gave birth (S&SCJ, p. 53)];

arrived at “Eagle's Home”.

leading the folk to a destination where an eagle was eating prickly pears from a cactus.

CAEC = Gregory Shushan : Conceptions of the Afterlife in Early Civilizations. Continuum Bks, London, 2009.

Coa-tepec =

S&SCJ = Nancy Pineda-Madrid : Suffering and Salvation in Ciudad Jua`rez. Fortress Pr, Minneapolis, 2011.

Huitzil-opochtli, this as-yet-unborn sorcerer (cf. Pauran.ik foetus-god Naraka), is wielding as his weapon the xiuh-coa ('Fire-Snake'), which could be aequivalent to the mother-serpent who competed with the mother-bird in the Sumerian bird-nester myth concerning Ed-anak, which may possibly be localized on the ASTRal plane (because the hieroglyph for /dingir/ ['deity', also the Mongolian word for 'deity'] is an ASTeRisk).

The footprints encircling (as depicted at ) the Coyolxauhqui Stone (which was discovered at Templo Mayor in Tenochtitlan in 1978) would indicate (by means of the circle of footprints of the moon-goddesses in Codex Borgianus Mexicanus, p. 39).

quilled moccasins



A woman was painted “red all over – her face, her arms[,] her whole body.” (ITNA, Tale 29, p. 117)

Entirely-red goddess [Coatl-icue] (CBM, p. 40) giveth birth in a red ball-court. {cf. the teo-tlachco ('divine ball-court') mentioned in Diego Duran's account of the commotion at Coa-tepec – HINS, p. 27.}

That woman's daughter “was making moccasins and

12 moon-goddesses dancing in a circle :

putting porcupine qulls on them.” (ITNA, Tale 29, p. 118)

these 12 goddess danced into the gaping mouth of a gigantic spiny monster (huge porcupine?). (CBM, p. 39)

HINS = Diego Dura`n (transl by Doris Heyden) : The History of the Indies of New Spain. CIVILIZATION OF THE AMERICAN INDIAN SER, Vol. 210. U of OK Pr, 1994.

In this Aztec migration-legend, the prickly-pear fruit is the final destination led to by Huitzil-opochtli (dismembrer of Coyol-xauqui); whereas “prickly pears” were set out at merely an early stage (ITNA, Tale 29, p. 119), prior to the bullberry bushes, in the Cheyenne myth of the fleeing. The name /Coyol-xauqui/ 'Golden Bell' would indicate one of the musical sounds heard in this Radha-Swami style excursion into successive worlds of various divine musics.

Possibly related to goddess 'Golden Bell' may be (because the timbre of a golden bell is similar to that of a silvern one, and because if Coyol-xauhqui's head became the moon, then silver would be a more appropriate hue, for the silvern bow of Artemis is oft-likened to moon's crescent) the silver sun (which though witnessed in the ordinary world, yet hath been supposed a feature of the Abyss). “I had a vision, for a full day, of two suns in the sky. The unreal one was the Silver Star, it was a silver sun. It moved.

[written July 7th -9th Sun-Tue 2013]