Wherefore my song is of Thee, and I hymn thy power for ever. Lo, the vast orb of the Worlds, round the Earth evermore as it rolleth, Feels Thee its Ruler and Guide, and owns Thy lordship rejoicing.ahintuamanba.gq/devsfromspain-zine-trimestra-de-diseo-y-desarrollo.php
In Praise of Olympus: Prayers to the Greek Gods by Hearthstone (Paperback) - Lulu
Aye, for Thy conquering hands have a servant of living fire— Sharp is the bolt! Nought is done that is done without Thee in the earth or the waters Or in the heights of heaven, save the deed of the fool and the sinner. Thou canst make rough things smooth; at Thy voice, lo, jarring disorder Moveth to music, and Love is born where hatred abounded.
Thus hast Thou fitted alike things good and things evil together, That over all might reign one Reason, supreme and eternal; Though thereunto the hearts of the wicked be hardened and heedless— Woe unto them! Zeus the thunderer, is the last. Zeus is the head. Zeus is the middle, and by Zeus all things were fabricated. Zeus is male, Immortal Zeus is female.
Zeus is the foundation of the earth and of the starry heaven. Zeus is the breath of all things. Zeus is the rushing of indefatigable fire. Zeus is the root of the sea: He is the Sun and Moon. All these things are United in the vast body of Zeus. Would you behold his head and his fair face, It is the resplendent heaven, round which his golden locks Of glittering stars are beautifully exalted in the air. On each side are the two golden taurine horns, The risings and settings, the tracks of the celestial gods; His eyes the sun and the Opposing moon; His unfallacious Mind the royal incorruptible Ether.
Let us hymn Paean the great god, Apollo. And last, thy revolution is the sign Of motion, harmonizing into one The various natures of this mighty whole. Thy first bright Monad 1 hence, illustrious god, Enunciates truth and intellectual light; That light, which in the essence of the gods, Subsists with rays uniting and unknown. Whose mystic essence secretly emits The splendid fountains of celestial light. For now to you, O worker of the lyre, singer of pleasing songs, my spirit rouses me to tell of things of which I have never before spoken, when driven by the goad of Kings Bacchus and Apollo, I described their terrible shafts, and likewise I disclosed the cure for feeble mortal bodies and the Great Rites to initiates.
Truly, above all I disclosed the stern inevitability of ancient Chaos, and Time, who in his boundless coils, produced Aether, and the twofold, beautiful, and noble Eros, whom the younger men call Phanes, celebrated parent of eternal Night, because he himself first manifested. Then, I sang, of the race of powerful Brimo, and the destructive acts of the Giants, who spilled their gloomy seed from the sky begetting the men of old, whence came forth mortal stock, which resides throughout the boundless world.
And I sang of the service of Zeus, and of the cult of the Mother and how wandering in the mountains of Cybele she conceived the girl Persephone by the unconquerable son of Cronus, and of the renowned tearing of Casmilus [or perhaps Meleus; the text is corrupt] by Heracles, and of the sacred oath of Idaeus, and of the immense oak of the Corybantes, and of the wanderings of Demeter, her great sorrow for Persephone, and her lawgiving. And also I sang of the splendid gift of the Kabeiroi, and the silent oracles of Night about Lord Bacchus, and of the sea of Samothrace and of Cyprus, and of the love of Aphrodite for Adonis.
And I sang of the rites of Praxidike and the mountain nights of Athela, and of the lamentations of Egypt, and of the holy offerings to Osiris. And also you learned the multitudinous ways prophesying: from the motion of wild birds and from the positions of entrails; and whatsoever the souls of men prophesy through the ways of interpreting the dreams that pierce the mind in sleep, and the interpretation of these signs and prophecies; and from the motions of the stars.
You learned of atonement, the great happiness for mortals; and of obtaining an accounting of the supplication of the gods, and of offerings to the dead. And other things were described to you, that which I gained by sight and thought when on the dark way of entering Hades via Taenaron, relying on my cithara, through the love of my wife. Then I described the sacred test of the Egyptians in Memphis that is used to convey prophesy, and I described the sacred city of Apis, which is surrounded by the river Nile.
Prayers to the Gods of Olympus
All this have you learned truthfully from my soul. Now in truth, when instigated by the burning air I abandon this body and fly away into the ample heavens, you will hear from my voice what at first was hidden. I pray for the city, with favorable prophecy, that the bright gleam of the sun may cause blessings that give happiness to life to spring from the earth, in plenty. Without the spear, she will win me and my land and the Argive people as faithful and true allies for all time.
But whether in some region of the Libyan land, near the waters of Triton, her native stream, she is in action or at rest, aiding those whom she loves, or whether, like a bold marshal, she is surveying the Phlegraean plain, oh, let her come—as a goddess, she hears even from far away—to be my deliverer from distress!
Shield-bearing goddess, hear, to whom belong A manly mind, and power to tame the strong! Oh, sprung from matchless might, with joyful mind Accept this hymn; benevolent and kind! The holy gates of wisdom by thy hand Are wide unfolded; and the daring band Of earth-born giants, that in impious fight Strove with thy fire, were vanquished by thy might. Once, too, thy warlike axe, with matchless sway, Lopped from their savage neck the heads away Of furious beasts, and thus the pests destroyed Which long all-seeing Hecate annoyed.
Lands are beloved by thee to learning prone, And Athens, O Athena, is thy own! Great goddess, hear! All-saving goddess, to my prayer incline! Hear me, and save for power is all thy own A soul desirous to be thine alone. I am told that it is your practice to lend unsolicited aid to pregnant women in danger. Come unto me, Lord Hermes, who dost collect the food of gods and men! Lord Hermes, come to me, and give me grace, [and] food, [and] victory, [and] health and happiness, and cheerful countenance, beauty and powers in sight of all!
I know thy Name that shineth forth in heaven; I know thy forms 2 as well; I know thy tree; 3 I know thy wood as well. I know thee, Hermes, who thou art, and whence thou art, and what thy city is. I know thee, Hermes, and thou [knowest] me; [and] I am thou, and thou art I. Come unto me; fulfil all that I crave; be favourable to me together with good fortune and the blessing of the Good. Hear now as I pour forth libations for blessings upon our kindred. Never may the wanton lord of war, insatiate of battle-cry, Ares, who reaps a human harvest in alien fields, your request here and cast a vote in my favor, suppliants in the name of Zeus.
Therefore let there fly forth from our overshadowed lips a prayer of gratitude.
Never may pestilence empty this city of its men nor strife stain the soil of the land with the blood of slain inhabitants. And let no murderous havoc come upon the realm to ravage it, by arming Ares—foe to the dance and lute, parent of tears—and the shout of civil strife. Let us chant the King who loves the call of Euhoe, the King Eiraphiotes.
Of Demeter I must sing. We salute you, daughter of Kronos and Rhea, who alone brings firelight to the sacred altars of the gods; Hestia, reward our prayer, grant wealth obtained in honesty: then we shall always dance around your glistening throne. For all mortals, Whose lives are but a day, pay honor always To your power, your immortal beauty, And your majesty which breeds desire, In all their beauteous words and beauteous works.
For you make known the honor you possess To everyone, and everywhere on Earth. O venerable goddess! But come hither if ever before thou didst hear my voice afar, and hearken, and leaving the golden house of thy father, camest with chariot yoked, and swift birds drew thee, their swift pinions fluttering over the dark earth, from heaven through mid-space.
What fair one now wouldst thou draw to love thee? Who wrongs thee your name here?
Ancient Hymns to the Gods
For even if she flies she shall soon follow and if she rejects gifts, shall soon offer them and if she loves not shall soon love, however reluctant. Come I pray thee now and release me from cruel cares, and let my heart accomplish all that it desires, and be thou my ally. Illustrious queen! And Pallas who stands before the temple3 is honored in my words; and I worship the Nymphs where the Corycian4 rock is hollow, the delight of birds and haunt of gods. Additional Comments. Moderation of Questionable Content Thank you for your interest in helping us moderate questionable content on Lulu.
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Welcome to Lulu! We notice you are using a browser version that we do not support. In nature there are both personal and impersonal deities. The personal Gods can hear and respond to one's prayers. The impersonal deities are fundamental forces, sacred by nature, but difficult to approach, because such divinities do not have consciousness.
On one level, when we pray to an Olympian deity , we are praying to the Natural Law over which this God has sovereignty. These laws are deities in themselves, but impersonal. With the exception of the most primordial of Gods, the myriad hosts of deities are the sons and daughters of the Olympians; they also hear our prayers and have interest in the domain of their respective progenitors. Therefore, miracles, as something beyond the Laws of Nature, are not a logical expectation.
There is a type of miracle, but such a miracle is always within the laws of nature. Nor is it by prayers that the fruits of the earth are obtained; they are produced only by labor. Nor can one have good health without taking care of it. Of course one can pray to any God for whatever reason…please do not be misled.
It is a common misunderstanding: many people feel that prayers must be directed only to the deity who is known to have an interest in something for which we pray. The conventional fields of interest of the Gods, which tradition tells us they love, do not limit their ability to assist mortals in other areas. According to Hellenic tradition, our birth, length of life, and death are measured out before we are born, this being our basic situation. It is said that other Gods confer as well. But when we consider all this, if a prayer-request goes contrary to the destiny which we have been given, if it goes contrary to the result of our actions in the past, we are actually asking a God to intervene on our behalf to Zefs himself to alter our fate, which is, of course, extraordinary.
Zefs has the ability to do so, but he would have to have a compelling reason to want to, and who of us knows the minds of a God, especially such a God as Zefs. Despite the various warnings concerning what may be inappropriate concerning prayer, we should feel free to petition the Gods for things we feel we need. Just as a child asks for things of his parents, we ask the Gods to assist us in our difficulties and for our health, and adequate wealth.
Nonetheless, you should be realistic in your expectations and be prepared to do everything in your ability to improve your situation. It is a great thing to trust the Gods. Of course, you have the freedom to pray as you wish, however you wish, and whenever you desire to; it is a highly personal matter. The Gods have far greater expertise than ourselves and do not simply give us everything we prayer for, just as parents, knowing what is best, always act on behalf of their child, regardless of the youth's demands.
She not only abstained from beating him, but encouraged him. He next time stole a cloak and brought it to her, and she again commended him. The Youth, advanced to adulthood, proceeded to steal things of still greater value. At last he was caught in the very act, and having his hands bound behind him, was led away to the place of public execution. The fable illustrates that what we desire is not necessarily in our best interest. The Gods do not give us everything we ask for, because they do not wish to harm us, as their nature is inclined to our benefit.
Traditionally, it is said that the Gods are "a million times wiser" than us. This means that their understanding and ability is vastly superior to ours, and, because of that fact, their actions are beyond our comprehension; we cannot fathom the minds of the Gods. Our view of a solution to a problem may be incorrect or incomplete. The Gods are concerned about our well-being, our development of virtue, our progress. When we pray for favors of a mundane nature, it is like a child asking for candy. It may appear to us that we are not receiving help from the Gods, but that is because we are too close to our problems to clearly understand the solution to them.
Truly heartfelt and pious prayers are heard by the Gods and such prayers are always answered. They are answered at the most opportune moment and in the most efficient manner. Some prayers may not be answered for years Nonetheless, it may be difficult for us to understand this, for the ways of the Gods are inscrutable. They know us much better than we know ourselves and have cryptic and masterful means of influencing our lives.
Ultimately, the best way to pray is to avoid asking for specific things and to simply petition the Gods to give you what they know to be best for you, in other words, to put yourself in the hands of the Gods. Trusting the Gods in this way is liberating. It will relieve you of a great burden. Praying for Others.
It is most appropriate to put aside our troubles and consider the hardships of others. It is natural to first think of those people who are dear to us, our parents, extended family and friends, but we should extend ourselves and consider the sufferings and difficulties of all creatures.
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