I must give my acknowledgement to Wesley Durbin on FaceBook for this article. He sent this link to me on my Mysteryoftheiniquity (FACEBOOK) page.
‘Demon Traps’ Found in 17th-Century English House
Upon reading this something didn’t sit right! I thought, “Well, GOD then lead me to it!”. And HE surely did!
If you read the article…it seems, English archaeologists have discovered “demon traps” under the floorboards of one of Britain’s most important historic houses.
Acquired by the Archbishops of Canterbury in the 15th century and gifted to Henry VIII and remodeled in the 17th century by the Sackville family, the house was the birthplace of poet and gardener Vita Sackville-West and the setting for Virginia Woolf’s novel Orlando.
Government propaganda, orchestrated by James I, blamed the Catholic conspirators as being in service to Satan, paving the way to widespread accusations of demonic forces and witches at work.
“King James I had a keen interest in witchcraft and passed a witchcraft law, making it an offense punishable by death and even wrote a book on the topic entitled Daemonologie,” James Wright, buildings archaeologist at MOLA, said.
That last part is what caught my attention! You see, even in the 17th century….people knew the Catholic Church was run by devils! WOW! Well, that’s not all.
The carvings included criss-crossed lines, interlocking V-shapes to invoke the protection of the Virgin Mary, and scorch marks made by directly burning the timber with a candle.
“To have precisely dated these apotropaic marks so closely to the time of the Gunpowder Plot, with the anticipated visit from the King, makes this a rare if not unique discovery,” he added.
The Gunpowder Plot of 1605, in earlier centuries often called the Gunpowder Treason Plot or the Jesuit Treason, was a failed assassination attempt against King James I of England and VI of Scotland by a group of provincial English Catholics led by Robert Catesby. (3)
There were said to be “13” conspirators! Yes, 13! The main contributor, Guy Fawkes…a Jesuit Priest of the Roman Catholic Church. His most famous phrase, “V for Vendetta”.
Guy Fawkes, and the mask of his likeness, has been romanticized in movies, in news and at protests around the world. Most recently, the mask has been used during the populist Occupy protest and the hacker group Anonymous has released numerous videos using the Fawkes likeness.
“Guy Fawkes Night, celebrated by the burning in effigy of a would-be regicide, continues the earlier [pagan] tradition of burning effigies of the evil spirits of the past old year.” (4)
This is the pagan Festival and otherwise known as The Greenman and/or Burning Man Festivals.
School children are often told that Guy’s are burned because this is how Guy Fawkes was punished, which is probably the remnant of an organized effort to conceal the pagan origins of the annual bonfire ceremony.
Which organization is most actively involved in preserving the pagan tradition of November the 5th? The Round Table Society, a fellowship of local business men whose name is evokative of medival knights. (5)
But I digress…
There we go! That’s the part we will research. “Apotropaic Marks”.
More photos here:
An identical symbol to the Chi-Rho has been found inscribed on rocks dating from 2,500 BC Sumeria, and was interpreted as ‘a combination of the two Sun-symbols’ – symbols of the ancient shining ones. The shining ones are The Watchers-the fallen angels.
More on Chi Rho/Freemasonry here:
The ancient blue and white Nazar boncuğu symbol, a stylized eye thought to avert the evil eye, appears on this contemporary airplane
Interestingly, even in current society we have symbols which coincide with this. But what is it?
Apotropaic magic (from Greek apotrepein “to ward off” from apo- “away” and trepein “to turn”) is a type of magic intended to “turn away” harm or evil influences, as in deflecting misfortune or averting the evil eye. “Apotropaic” observances may also be practiced out of vague superstition or out of tradition, as in good luck charm (perhaps some token on a charm bracelet), amulets, or gestures such as fingers crossed or knocking on wood. The Greeks made offerings to the Averting Gods, (Ἀποτρόπαιοι θεοί: Apotropaioi Theoi), chthonic deities and heroes who grant safety and deflect evil.
Among the Ancient Greeks the most widely used image intended to avert evil was that of the Gorgon, the head of which now may be called the Gorgoneion, which features wild eyes, fangs, and protruding tongue. The full figure of the Gorgon holds the apex of the oldest remaining Greek temple where she is flanked by two lionesses. The Gorgon head was mounted on the aegis and shield of Athena.
The Gorgon, flanked by lionesses and showing her belt clasp of serpents, as depicted at the west pediment of the 580 B.C. temple of Artemis in Corfu on display at the Archaeological Museum of Corfu. (1)
So, who are these CHTHONIC DEITIES?
Chthonic (/ˈθɒnɪk/ or /ˈkθɒnɪk/, from Greek χθόνιος khthonios, “in, under, or beneath the earth”, from χθών khthōn “earth”, apart from its literal translation meaning ‘subterranean’, its historical or interpretive definition designates, or pertains to, deities or spirits of the underworld, especially in relation to Greek religion. The Greek word khthon is one of several for “earth”; it typically refers to the interior of the soil, rather than the living surface of the land (as Gaia or Ge does) or the land as territory (as khora (χώρα) does). It evokes at once abundance and the grave.
The myths associating the underworld chthonic deities and fertility was not exclusive. Myths about the later Olympian deities also described an association with the fertility and the prosperity of Earth. (2)
So, we have spirits of the underworld. Yes, the Greek demi-gods of Atlantis. The fallen angels.
I present this because it shows the connection between these magic ‘rituals’ and the current state of our society. How did we begin using these rituals?
Carolyn Nakamura on her PDF:
The discussion converges on Neo-Assyrian apotropaic figurine deposits, which provided magical protection of a priest-house at Assur. It is argued here that apotropaic magic engages in a mode of secrecy that underwrites protective power in the social field. These material assemblages, as mimetic expressions of myth and dedication, configure protection in a play on the public secret, the pathos of the real as really made up. Protective power, therefore, emerges in this process that compels the perception and experience of a transformed and protected reality.
Magic is a mode of relating to things in the world; and this mode, which engages materiality to negotiate the human experience of transcendent powers and supernatural beings, delineates a process of bringing forth that which is invisible, imagined and powerful into the hard-core realm of human perception and understanding. Heidegger’s analysis of the Greek concept of techne finds particular relevance here; techne serves ‘to make something appear, within what is present, as this or that, in this way or that way’, it denotes a‘ producing in terms of letting appear’ (Heidegger 1977a: 361, emphasis added). But techne also expresses a mode of knowing, the essence of which consists in the revealing of beings: ‘to know means to have seen, in the widest sense of seeing, which means to apprehend what is present, as such’ (Heidegger 1977b: 184). Viewed as a technique or technology, magic belongs to both a knowing and a producing that foregrounds materiality. The magical object (or substance) presents an imagined reality that is apprehended and experienced as real. Here, magic takes advantage of the recursive exchange between concept and experience, imagination and physical reality; its power resides in this inherent instability of social life, unleashed in the ‘letting appear’, the bringing forth of the invisible into the material realm. Magic, with this capacity to transform reality, serves as an ‘affective technology’ (Meskell in press) and engages in the reproduction of society. Viewed in these terms, the material practice of magic constitutes nothing less than a reproductive technology.
Dedicatory practice joins and often converges with magic under this concept of techne; like magic, dedication forges and transforms networks of social relations, mediating between worlds and beings, effectively reproducing society. The current discussion explores certain modalities of techne in a ritual of Mesopotamian apotropaic magic: the strategic burial of protective figurine deposits under house and temple floors during the Neo-Assyrian period of ancient Iraq (c. 934–610BC). This practice engages magic and dedication to create or bring forth protection. And it is the material production of socially powerful space and object-beings that achieves this goal.
In the Neo-Assyrian period, these often-divergent profiles come under the rule of Marduk (Green 1993–7: 248). The text Sep lemutti ina bit ameli parassu locates the apkallu and lahmu as creatures of the apsu: ‘the statues repelling the evil ones, of Ea and Marduk’ (Wiggermann 1992: 87, line 159).
Various apkallu figures come to represent the Babylonian Seven Sages, mythological antediluvian beings who first brought the arts of civilization to humankind (Black and Green 1992: 163–4; Wiggermann 1992: 75–6).
MARDUK was Bel or Ba’al!
Marduk’s chief temples at Babylon were the Esagila and the Etemenanki, a ziggurat with a shrine of Marduk on the top.
I also believe this is the missing piece in the PYRAMIDS of the Freemasons!
Do you see how magic has trickled down through the centuries, and made to be ‘good’? Do you see how people are using items, even the cross symbol, to think, they are protected? This is conjuring a false idol protection! GOD warns us of such activity.
These practices have been handed down to the layperson through our past religions! Through priests and clergy! It’s witchcraft, people.
(4) Pennick, N., 2001. The Pagan Book of Days: A Guide to the Festivals, Traditions, and Sacred Days of the Year. Rochester, United Kingdom: Inner Traditions Intl. [ http://www.amazon.com/exec/obidos/ASIN/0892818670/theins-20
(5) Round Table and Guy Fawkes night http://google.com/search?q=annual+fireworks+%22round+table%22