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Medea d'Colchis
08 April 2009 @ 10:52 am
Here is a very enlightening insight into Nostradamus's Black Pope Prophecy

This one gives us reason to hope:
http://www.ramtha.com/newsletter/vol5/issue2/SP1.html

This doesn't offer much:
Nostradamus - 243
The great empire will be torn from limb,
The all-powerful one for more than four hundred years:
Great power given to the dark one from slaves come,
The Aryana will not be satisfied thereby.

This is supposed to mean - the US will suffer civil war, it was all powerful, and colonized 400 years earlier. Obama is the one from the slaves given great power, and the Aryan-sorts will be displeased.
~~~~~
Saint Malachy had this to say about the last black "Pope":
Petrus Romanus
(In extreme persecution, the seat of the Holy Roman Church will be occupied by Peter the Roman, who will feed the sheep through many tribulations; when they are over, the city of seven hills will be destroyed, and the terrible or fearsome Judge will judge his people.

I can't help but wonder if "Peter" = the Rock, which is what the name means.

and if "Romanus" could also, less literally be "of the Republic". "The Rock of the Republic" seems more apt for Obama. Also, I have heard him referred to as: The Rock Obama.

Personally I think the city of Seven Hills is Rome but here is a link to a list of cities built on seven hills:
http://en.wikipedia.org/wiki/List_of_cities_claimed_to_be_built_on_seven_hills
~~~~~
And speaking of Caribou Barbie, I found this associated with her on a Nostradamus site:

At the war's end:
The Feeble Kept One will strike down the Night
And his Imbecile Queen will rise from the snow
Bedecked in finery and the pelt of a wolf.

I can't guess what the first part meant, but the second part seems to be Palin to a T.
 
 
Medea d'Colchis
20 November 2006 @ 12:12 pm
When a woman comes to a certain age, usually when her children are nearing adulthood, she may come under the influence of Lilith, Goddess of personal
freedom, rebellion, and antagonism toward family. Is this a good thing, or is this bad? Who is this Lilith, and what does she want with my wife/mother/self? How does one know when Lilith has come? And how does one cope with her?

First, it is important to understand Gods and Goddesses as externalized images of the inner forces of the psyche. Every soul urge, every fear, and every instinctive urge that nudges us away from our core self, for example the urge to procreate, the urge to sex and marriage, fear of Father/Mother, can be seen as a god or goddess making known their influence. This way of understanding our urges and fears can be very usefull because it puts the I, the true self, in the driver's seat as observer and mediator. We say: Aphrodite has filled me with lust for this lovey man, but I know this isn't a good time or situation overall, to become involved with him. We say: Demeter has given me the desire for a child and the I decides yes, or no, or later. When we come to an understanding of true self, and the forces of the human condition which act on us, we have a powerful tool toward personal happiness and spiritual evolution. I just want to make clear that I do not believe that there exists, in the etheric realm, external beings aprowl for the susceptible, within which to express, though I could be wrong.

So who is this Lilith? Historically there is some evidence of such a spirit as far back as Sumerian times, were she appears as the wind spirit, driven out of

Inanna's Huluppu tree.
"Then a serpent who could not be charmed
Made its nest in the roots of the huluppu-tree.
The Anzu-bird set his young in the branches of the tree.
And the dark maid Lilith built her home in the trunk."
In symbolic language any tree with a serpent at it's base (the kundalini), a wind-woman in it's midst (the cerebellum) and a great bird at it's crown (the silent forebrain), what is being spoken of is the human central nervous system. That Inanna wished to drive out these things which give a human divinity and freewill, is to say she desired worship and dominion over a group of humans. Some scolars object to the interpretation of this being in the midst of the tree as Lilith, but the icon is repeated in many cultures (the norse world tree, the tree of the Hesperides) and is consistant also with later understandings of Lilith as self will in women.

It is possible we see Lilith again in the Burney Relief (ca. 1950 BC) a Babylonian terracotta relief of a winged goddess-like figure with bird's talons, flanked by owls and perched upon supine lions, though the identification of this figure is hotly debated. One thing not debated however, is that the owl was later considered the animal form of this goddess, that they share the same nasty reputation, and that the goddess was appeased by the wearing of amulets depicting an owl. Obviously the demonization of Lilith was well progressed at this juncture.

Later, in the first millenium bce., there are three closely related, Lilith-like figures found Babylonian mythology. Lilu, a male demon. Lilitu and Ardat Lili, who are female succubi. And it is believed Lilitu eventually became known as the Lilith of Isaiah 34:14 in the Hebrew bible, litteraly:
"yelpers meet howlers; hairy-ones cry to fellow. liyliyth reposes, acquires resting-place."
Which was translated in the King James Bible as
"The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl/Lilith/Night hag also shall rest there, and find for herself a place of rest."
This referring to the desolation of Edom.

Lilith is mentioned in the Dead Sea Scrolls
"And I, the Instructor, proclaim His glorious splendor so as to frighten and to te[rrify] all the spirits of the destroying angels, spirits of the bastards, demons, Lilith, howlers, and [desert dwellers…] and those which fall upon men without warning to lead them astray from a spirit of understanding and to make their heart and their […] desolate during the present dominion of wickedness and predetermined time of humiliations for the sons of lig[ht], by the guilt of the ages of [those] smitten by iniquity – not for eternal destruction, [bu]t for an era of humiliation for transgression. "

Another text discovered at Qumran seems to refer to Lilith, again as temptress, and night demon. She is mentioned in the Talmud.

But the mythos of Lilith really is fleshed out in the anonymous work, The Alphabet of Ben-Sira, written sometime between the 8th and 11th centuries.

Here Lilith becomes the modern woman's heroine by refusing to assume a subservient role to Adam during sexual intercourse, and deserting him.
"She said, 'I will not lie below,'
and he said, 'I will not lie beneath you, but only on top. For you are fit only to be in the bottom position, while I am to be the superior one.'"
Lilith promptly uttered the name of God, took to the air, and left the Garden, settling on the Red Sea coast, where she further insulted Adam by taking demon lovers such as Samael, and birthing demonic children. Adam urged God to bring Lilith back, and three angels were dispatched after her. She did not return to Adam, so God had to produce Eve as Lilith's more docile replacement. The angels, swore to kill one hundred of Lilith's demonic children for each day she stayed away, but she countered that she would be revenged by preying eternally upon the descendants of Adam and the usurper of her position, Eve.

I highly recommend this link for more information: http://www.sacred-texts.com/bos/bos244.htm

It is easy to see that the myths of Lilith, that evolved in patriarchal cultures - Judaic, Islamic, Christian - would be viewed by women today as something of a smear campaign. To the modern woman Lilith is Adam's soulmate, his equal, who refused to be anything other than such. Lilith embodies woman's disappointment with the man of her girlish dreams, who never came for her, but, as embodied by all the men she has known, only wished to keep her in line with patriarchal intimidations. Lilith embodies the rage of a woman who knows her place has been usurped; who knows the world is a hostile place for her daughters; who's son grew up to be 'a man'. And the modern woman has hope that Lilith, as a storm Goddess, brings in on her wings the winds of change in midlife.

Our need for, and understanding of, Gods and Goddesses evolves as our culture evolves. To be reborn in this modern era Lilith had to speak to something in a woman's soul that hungered for expression. Thus, the historic depictions of Lilith are only relevant when they speak to this soul hungering, and those who point to the historic Lilith and say modern understandings are eroneous are speaking as folklorists, without recognizing the validity of her modern role. In decrying the modern woman's understanding of this Goddess they do us a disservice. It is they who have failed to understand her rebirth.

Much is written of man's midlife crisis, but not so much of woman's. How a woman may come to a point in her life when she has done all that society told her would bring her happiness and fulfillment, she has been a mother, a wife, she has served life, and has come to see that while society needs this service it has perhaps been a misservice to herself. She may feel society tricked her into assuming these roles. She may look ahead to oldage looming and recall the dreams of her youth, which slept forgotten as she was caught up in the dramas of motherhood and relationships. She may resent the people in her life who demand by their need that she remain as she has always been, 'Mom' and 'wife'. This is the influence of Lilith, or may be described so. This is really the reawakening of the soul.

This is bad news for those who need her to continue to serve their needs, children who cling to her strength, children who need Grandma to babysit,
husbands who would prefer her to remain a comfortable known. But it is good news for the woman. This is her second chance at spiritual evolution, which is the whole point of incarnation on this plane. So here we come full circle, back to the wind maiden in the tree, the cerebellum (in unromantic terms), which is the seat of God in the body.

What a woman needs at this time of life is strength and understanding. To understand the importance of her urge to destroy what has been and create something new from it; a new life, a step in spiritual evolution. The strength to fearlessly destroy that which is stultifyingly comfortable, and be faithful to her dreams. The strength to evade the chains of guilt over being 'selfish' enough, really self loving enough, to seek personal fulfillment.

In self love lies the key to reunion between Adam and Lilith. If they are soulmates, then to love self is to love the other self too. Love forgives, and after so many bitter years perhaps it is time Lilith dropped the angry victim role, and gave poor Adam some understanding and forgiveness. Afterall, we all came here, into bodies on a physical plane, to experince life, and other lovers is part of that. Without knowing the unfulfillment of other lovers how can one appreciate the greater love, of self. Most of us have experienced all that the human condition has to offer and now the experience only has to be resolved into wisdom, and once this is done love, true love is the natural next step in our evolution.

Lilith is a terrible Goddess, but great; and, if you are ready, represents a wonderful opportunity. So go out of your home some night and bless the wind. Embrace it and ask for it's blessings to flow into your life. Then hang on.
 
 
Medea d'Colchis
16 November 2006 @ 01:04 pm
What if I told you that it would take only one person—one highly motivated, but only moderately skilled bad apple, with either authorized or unauthorized access to the right company's internal computer network—to steal a statewide election? You might think I was crazy, or alarmist, or just talking about something that's only a remote, highly theoretical possibility. You also probably would think I was being really over-the-top if I told you that, without sweeping and very costly changes to the American electoral process, this scenario is almost certain to play out at some point in the future in some county or state in America, and that after it happens not only will we not have a clue as to what has taken place, but if we do get suspicious there will be no way to prove anything. You certainly wouldn't want to believe me, and I don't blame you.

The rest is here: http://arstechnica.com/articles/culture/evoting.ars


Jason Isaacs as Mr DarlingCollapse )
 
 
Medea d'Colchis
"Pity the poor neurologists of yesteryear, saddled as they were with their conviction that our brains are hardwired after childhood. Then celebrate today’s scientists, who are exploiting brain-imaging technologies to show that our brains are capable of profound and permanent alterations throughout our lives. Neurologist Richard Restak does just that in The New Brain: How the Modern Age Is Rewiring Your Mind, even as he argues that we are being negatively altered by the sound-bite, techno environment in which we live. Technology such as functional magnetic resonance imaging, Restak begins, can now demonstrate that as a musician practices for many hours, certain neural pathways are strengthened. He then moves to a profound implication, namely that all kinds of technological stimuli are forging brain circuits that may hurt us instead of helping us. For instance, he cites correlations between positron emission tomography scans of violent people and normal experimental subjects who are simply thinking about fighting, then asserts that repeated viewing of violence on television and in video games can set up brain circuits that make us more likely to initiate real-world fisticuffs. Unfortunately, such brain imaging may leave more questions than answers. As Restak himself points out, the technology does not provide "neurological explanations," just "important correlations." Yet he is whipped up enough to diagnose all of modern society with attention-deficit hyperactivity disorder, the probable result of brain changes we are initiating in our media-saturated world. He reminds us of the antidote, though: we are still in control of what we allow ourselves to see and hear. In the end, Restak fails to create a sense that scientists have revealed a new way of understanding the brain. And the images that inspire speculation in the book still await research that may finally reveal the mechanisms of such phenomena as memory and aggression,"
- quoting Scientific American about Richards Restak's book The New Brain: How the Modern Age Is Rewiring Your Mind.

http://www.amazon.com/New-Brain-Modern-Rewiring-Mind/dp/1579545017

Muse:
 
 
Medea d'Colchis
14 November 2006 @ 10:37 am
The twilight is sad and cloudy,
The wind blows wild and free,
And like the wings of sea-birds
Flash the white caps of the sea.

But in the fisherman's cottage
There shines a ruddier light,
And a little face at the window
Peers out into the night.

Close, close it is pressed to the window,
As if those childish eyes
Were looking into the darkness,
To see some form arise.

And a woman's waving shadow
Is passing to and fro,
Now rising to the ceiling,
Now bowing and bending low.

What tale do the roaring ocean,
And the night-wind, bleak and wild,
As they beat at the crazy casement,
Tell to that little child?

And why do the roaring ocean,
And the night-wind, wild and bleak,
As they beat at the heart of the mother,
Drive the color from her cheek?
 
 
 
Medea d'Colchis
14 November 2006 @ 10:35 am
In reading the complete myth of Tantalus, compiled from various original sources, I was struck by the similarity between this family and the family of Ceridwen.

Ceridwen has a cauldron: a most beautiful daughter, Creirwy; a most ugly son, Morfran (also called Avagddu); and kills/eats, then gives birth to Taliesin, "shining brow". Tegid Veol is her husband. Ceridwen was going to kill the infant Taliesin but he was too beautiful, so she threw him in the ocean.

Tantalus has a most beautiful daughter, Niobe; a most ugly son, Broteas; and a third son, Pelops, who was killed, thrown in a cauldron, and reborn shining with divine light. The divinity supposedly from the shoulder-blade of a dolphin which was fashioned for him by Demeter, the only one of the Gods who partook of his flesh. Pelops is stolen away by Poseidon.

Perhaps Ceridwen should be seen as derivative of Ceres-wen, the white grain goddess.

The myth of Tantalus and in part Pelops is here: http://www.haidukpress.com/tantalus/index.html

If anyone who might read this is familiar with the myth of Ceridwen and Taliesin this ought to ring bells.

Muse:
The MythCollapse )
 
 
Medea d'Colchis
10 June 2006 @ 12:28 pm
I am a story teller. I love telling people stories. I am a walking anecdote, my head full of metaphor. You might find me beside a campfire, weaving my craft. You might find me beneath a bridge with my fellow indigents. You could be at an inn, or in a pub, in the small hours of day and realize I am speaking, though you hadn't known I was, and suddenly be riveted. You might read one of my stories in a book. A friend might forward you one online. I love stories because I am one. I am a myth. I come from a family of myth, of mythic proportions, of gods and goddesses. They have gone but I remain; the heir of their legacy.

I am not without my enemies in the world of stories. Because we are, in fact, the end result of our dreams, our stories, there are those who wish to craft us stories that serve their purposes, and press those stories on us. These stories speak of sin, of a fall from grace that never happened, of only one perfect son. These stories tell us what is real and what is not, in defiance of our senses, our logic, our own and our neighbor's testimony. These stories define success and failure in such a way as to ensnare the soul. These stories sicken. These stories keep the mass of humanity pliable. And those are not my stories. In some cases they were mine once, but they were taken and twisted, so that rather than uplift and inspire, rather than inform, now they poison. If I could catch them, and lock them back in their box, I certainly would; but there is little more elusive of capture than a story. So it is that the responsibility of discernment falls on you, the listener, the reader, the observer. Will you choose to live a great story? What is a great story? Will you choose something inspiring? Or will you choose something more comfortable? Or will you embrace those stories that tell you the worst of humanity, unaware that what you choose to see in the world, which is your mirror, is ultimately yourself? Will you believe lies that pluck off the wings of your divinity, and burden you so that your back is bent double beneath load? And it's all a load of bull shit.

I know, beings such as I am, are not supposed to talk that way. Right? Wrong.

It would all be heinous, and tragic, if you were not a forever being. But you have, we all have, existed from the very beginning, and are without end. And here we must make distinct from one another, human stories, and divine stories. Human stories have a limited existence. They are born from a lack of knowledge, and resolve into the past when the wisdom of them is learned. Divine stories are never ending. They are a tapestry made of all the little stories, and embroidered with pearls of wisdom. Thus, you have, and we all have, chosen one set of human stories for one life, which may in practice stretch over many lifetimes, and a new set when those are finished, and so on and so forth, and will continue to do so. Did I mention forever?

Did I mention that while I am a story teller, I suck at endings. I just don't think that way. My version of an ending would be: and then he/she got it, and never believed such nonsense again, and chose a new story to live. Those I inspire often do think in terms of endings though. They have too often still been caught up in the illusion of mortality. And so many have felt a need to finalize their stories. They wrap it up and either move on to write a new story, or live a new story, or, more often, die. That doesn't bother me if their stories are small, human, transient stories, meant to end. I just don't like the inference that like human dramas, divine stories also end. He lived happily ever after? How about he ascended happily into the everafter. She died, but because she was good in the end, she went to heaven? Where she got to sit on a cloud and pluck a harp for eternity? How about, she died, but because she had learned the moral of her story she got to go on to a new one. All stories go on, because all lives go on; because all of life is forever ongoing unfoldment. Thus are the best of stories. Ongoing. Inspiring. Forever unfolding into that which is greater and greater.
 
 
Medea d'Colchis
17 May 2006 @ 04:59 pm
If a person came up to you and called you a "dirty terrorist", or some other equally untrue curse, you or I might find that person the help they need, but we wouldn't let that slur in where it could hurt, or maybe even scar our emotions. Because we know we are not those things. But when another person slanders us, over a matter we aren't so secure about, we often do let those insults in where they often do wound us, for years even.

The answer to this is, of course, to know ourselves and love ourselves. We are divine beings on a human journey to enlightenment, and all that we need or needed to do, including the moments we stumbled, we were loved by our God, and should be acceptable to ourselves as well. I don't think a person could fail to love themself, once they were finally unveiled to their own full understanding.
 
 
Medea d'Colchis
16 May 2006 @ 06:13 am
I can reduce my current challenges to three basic ideas:

1) If I am judgemental, I will feel judged.

2) If I react emotionally I will create more of the same sort of situation in my future.

3) If I don't stay conscious I fall easily back into my old ways of responding to the world.

These aren't new ideas to me, but I feel I understand them a great deal better now than I did previously. Before it was more of a "shouldn't". I didn't associate my feelings of being lessened by the judgements of my competitive peers, with my own judgements of them. I was kind and gentle toward them, outwardly, but the little things about them that irked me were still there underneath. I was still judging them, and feeling them mirror this back to me.

In the slings and arrows of work it is difficult to stay conscious and in the present. I must be slow that it has taken me so long to come to my current understanding of this, but then I have had a long way to come. My genetic stock seems to be especially prone to female competition/war, which is likely why I find myself in an almost all-female work environment, with other women who mirror this back to me... and have been so long. I made superficial changes before, and was "working on it" but now I just have had this epiphany, and it's all stuff Ramtha has said, but I just didn't get *sigh*.

Song:
Here's a little song I wrote
You might want to sing it note for note
Don't Worry - Be Happy

In every life we have some trouble
But when you worry you make it Double
Don't Worry - Be Happy
Don't Worry - Be Happy now
Don't Worry - Be Happy
Don't Worry - Be Happy

Ain't got no place to lay your head,
Somebody came and took your bed
Don't Worry - Be Happy

The landlord say your rent is late,
He may have to litigate
Don't Worry - Be Happy
Look at Me - I'm Happy
Don't Worry - Be Happy
Here I give you my phone number
When you worry call me, I make you happy
Don't Worry - Be Happy

Ain't got not cash, ain't got no style,
Ain't got no gal to make you smile
Don't Worry - Be Happy

'Cause when you worry your face will frown
and that will bring everybody down
Don't Worry - Be Happy
Don't Worry, Don't Worry - Don't do it
Be Happy - Put a smile on your face
Don't bring everybody down
Don't Worry, it will soon pass, whatever it is
Don't Worry - Be Happy
I'm not worried, I'm happy . . . .
 
 
Medea d'Colchis
02 May 2006 @ 01:27 pm
Etymologically, Ostara probably shares a common root with the word "east", the direction in which dawn rises.

Many linguists agree[1] that Eostre and Ostara are derived from the Old Teutonic root 'aew-s', 'illuminate, especially of daybreak' and closely related to (a)wes-ter- 'dawn servant', the morning star Venus and *austrôn-, meaning "dawn".Similar words, which it has been suggested are variations of Eostre's name, include Ostare, Ostara, Ostern, Estre, Eostre, Eoster, Eostra, Eastre, Eostur, Eastra, Eastur, Austron, Aurora, and Ausos. There is no certain parallel to Eostre in Old Norse though Grimm speculates that a "spirit of light" named Austri from the Eddas might be related.

According to Bede (c. 672 - 735), writing in De Tempore Ratione ("On the Reckoning of Time"), Ch. xv, "The English months", the word "Easter" is derived from Eostre, an Anglo-Saxon goddess of spring, to whom the month of Eostremonat, corresponding to our April, was dedicated:
"Eosturmonath has a name which is now translated "Paschal month", and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance."
What is secure in Bede's passage is that the lunar month around the month of April in the Julian calendar was called the Eostre-monath. And as the Christian tradition of Easter, which has also fallen in April, arrived in some Germanic-speaking regions, the people named the then-unnamed Christian day after the festival, that is, in English as Easter, and in German as Ostern.

In 1835, Jacob Grimm (1785 - 1863) published Deutsche Mythologie, a collection of German myths and oral histories, including extensive commentary on Ostara traditions in Germanic lands. Grimm suggested that various place names in the German Confederation were derived from Ostara's worship, noted the etymological connection between 'Eostre' and 'Ostara', and listed various traditions. Amongst these were the Ostern Hare, Ostara eggs, the Ostara sword, hilltop ceremonies at dawn, and other examples of traditions he believed to be derived from the past worship of Ostara.
The name Ostara was in fact a plural, referring (according to Grimm) to the multiple days of the festival. He proposes that it was also the name of a goddess, but no earlier texts stating this are known. Grimm suggested that the parallels between the names 'Eostre' and 'Ostara', months 'Eostremonat' and 'Ostaramonath', and holidays 'Easter' and 'Ostern' implied a common origin.

Most modern sources describe Eostre's festival as a celebration of the Spring Equinox. Bede, however, never stated this. Eostremonath is a lunar month, and as it starts with the new moon, can begin on a variety of possible dates.[2] Since the Spring Equinox falls on a single date in March, Eostremonath cannot be associated directly with the Spring Equinox.

According to Bede and Einhard, the month Eostremonat/Ostaramanoth was equated with April[2]. This would put the start of 'Ostara's Month' after the Equinox in March. However, it must be taken into account that these 'translations' of calendar months were approximate as the old forms were predominantly lunar months while the new were based on a solar year. As a new moon, signalling the start of a lunar month, does not have a fixed date, it is impossible to equate Eostremonat/Ostaramanoth precisely with the Spring Equinox, which occurs at a relatively precise time and date.
http://en.wikipedia.org/wiki/Ostara
http://en.wikipedia.org/wiki/Eostre

The Egyptian name for Isis is "Ast" or "Aset". The connection between this and "Astarte" was known to, and written of, by the Egyptian Christians contemporary while the religions of Ast and Astarte were both thriving. The Romanization of Ast is pronounced "ē sēs". The Babylonian counterpart of Astarte was Ishtar, "ēsh tar". I believe you can find primary source material documents that show that the worshippers of these respective entities did equate them, that this is neither a Roman Imperial gloss nor a Ralph Woodrow fabrication.
http://en.wikipedia.org/wiki/Talk:Eostre

Eos ("dawn") was, in Greek mythology, the Titan goddess of the dawn, who rose from her home at the edge of Oceanus, the Ocean that surrounds the world, to herald her brother Helios, the sun. As the dawn goddess, she opened the gates of heaven (with "rosy fingers") so that Helios could ride his chariot across the sky every day. In Homer (Iliad viii.1; xxiv.695), her yellow robe is embroidered or woven with flowers (Odyssey vi:48 etc); rosy-fingered and with golden arms, she is pictured on Attic vases as a supernaturally beautiful woman, crowned with a tiara or diadem and with the large white-feathered wings of a bird. Eos is the iconic original from which Christian angels were imagined, for no images were available from the Hebrew tradition, and the Persian angels were unknown in the West. The worship of the dawn as a goddess is inherited from Indo-European times; Eos is cognate to Latin Aurora and to Vedic Ushas.

With Aeolus, the keeper of the winds, she bore all the winds and stars.
http://en.wikipedia.org/wiki/Eos

Ushas, Sanskrit for "dawn", is a Vedic deity. She is the chief goddess (sometimes imagined as several goddesses, Dawns) exalted in the Rig Veda. She is portrayed as a beautifully adorned, sexually attractive young woman riding in a chariot. Twenty out of 1028 hymns in the Rig Veda are dedicated to Dawn: Book 7 has seven hymns, books 4–6 have two hymns each, and the younger books 1 and 10 have six and one respectively.

1. The radiant Dawns have risen up for glory, in their white splendour like the waves of waters.
She maketh paths all easy, fair to travel, and, rich, hath shown herself benign and friendly.
2. We see that thou art good: far shines thy lustre; thy beams, thy splendours have flown up to heaven.
Decking thyself, thou makest bare thy bosom, shining in majesty, thou Goddess Morning.
http://en.wikipedia.org/wiki/Ushas

Hausos was the goddess of dawn in Proto-Indo-European religion. Cognate deities in later related religions include Vedic Ushas, Greek Eos, Roman Aurora, Lithuanian Aušra, and perhaps the Germanic Eostre. As a love goddess, she was also called Wenos - "lust" (which precursed Venus, Vanadis). Also cognate is Old Church Slavonic za ustra "early morning".
http://en.wikipedia.org/wiki/Hausos


Tol -
Old English Earendel appears in glosses as translating iubar "radiance, morning star".

In the Old English poem Crist I are the lines (104–108):

Hail Earendel, brightest of angels,
over Midgard to men sent,
and true radiance of the Sun
bright above the stars, every season
thou of thyself ever illuminest.

The name is here taken to refer to John the Baptist, addressed as the morning star heralding the coming of Christ, the "Sol Invictus". Compare the Blickling Homilies (p. 163, I. 3) which state Nu seo Cristes gebyrd at his aeriste, se niwa eorendel Sanctus Johannes; and nu se leoma thaere sothan sunnan God selfa cuman wille, that is, "And now the birth of Christ (was) at his appearing, and the new eorendel (morning-star) was John the Baptist. And now the gleam of the true Sun, God himself, shall come."

Aurvandil is mentioned once in Norse Mythology, in the Skáldskaparmál section of Snorri Sturluson's Prose Edda:

Thor went home to Thrúdvangar, and the hone remained sticking in his head. Then came the wise woman who was called Gróa, wife of Aurvandill the Valiant: she sang her spells over Thor until the hone was loosened. But when Thor knew that, and thought that there was hope that the hone might be removed, he desired to reward Gróa for her leech-craft and make her glad, and told her these things: that he had waded from the north over Icy Stream and had borne Aurvandill in a basket on his back from the north out of Jötunheim. And he added for a token, that one of Aurvandill's toes had stuck out of the basket, and became frozen; wherefore Thor broke it off and cast it up into the heavens, and made thereof the star called Aurvandill's Toe. Thor said that it would not be long ere Aurvandill came home: but Gróa was so rejoiced that she forgot her incantations, and the hone was not loosened, and stands yet in Thor's head. Therefore it is forbidden to cast a hone across the floor, for then the hone is stirred in Thor's head.
Guesses as to the identity of this star have included the polestar, the planet Venus, Sirius and the star Rigel which forms the toe of the constellation Orion, though if Aurvandil is to be identified with the constellation Orion one would expect to find Aurvandil himself being translated into the sky, not just his toe.

Old Norse Aurvandil, Old English Éarendel, Lombardic Auriwandalo, German Orentil (or Erentil) are cognate Germanic personal names. Auriwandalo is attested as a historical Lombardic prince. A latinized version, Horvandillus appears as the name of the father of Amleth (Shakespeare's Hamlet) in Saxo Grammaticus' Gesta Danorum. German Orentil is the hero of a medieval poem of the same name. He is son of a certain Eigel of Trier and has numerous adventures in the Holy Land. The Old Norse variant appears in purely mythological context, linking the name to a star. The Old English word refers to a star exclusively.

The second element of the name is probably connected to Vendel and the Vandals (preserved in Andalusia "land of the Vandals"). The original Germanic Aurvandil might therefore have been the mythical "Founder of the Vandals", just as Ingve with the Ynglings, Dan with the Danes, Angul with the Angles, Saxneat with the Saxons. Julius Pokorny connects the word with Proto-Germanic *āusōs, Anglo-Saxon Eastre, Easter, East, and ultimately with Hausos (Ushas), the Proto-Indo-European dawn goddess.

Eärendil the Mariner is one of the most important figures in the mythology, a great seafarer who carries the morning star across the sky.

Hesiod: "And after these Erigeneia ["Early-born" and Eos] bore [gave birth to] the star Eosphorus ("Dawn-bringer"), and the gleaming stars with which heaven is crowned."—Theogony 378-382

Lucifer was originally a Latin word meaning "light-bearer" from lux, "light", and ferre, "to bear, bring". It was a Roman astrological term for the "Morning Star", at that time believed to be the planet Venus. The word Lucifer was the direct translation of the Greek heosphorus "dawn-bearer"; Greek phosphorus, "light-bearer".

Sirius - Sirius is the brightest star in the nighttime sky. It is located in the constellation Canis Major. Its name comes from the Latin sīrius, from Greek σείριος (seirios, "glowing" or "scorcher"). As the major star of the "Big Dog" constellation, it is often called the "Dog Star". Sirius can be seen from every inhabited region of the Earth's surface and, in the Northern Hemisphere, is known as a vertex of the Winter Triangle. Historically, many cultures have attached special significance to Sirius. Sirius was worshipped as Sothis in the valley of the Nile long before Rome was founded, and many ancient Egyptian temples were oriented so that light from the star could penetrate to their inner altars. The Egyptians based their calendar on the heliacal rising of Sirius, which occurred just before the annual flooding of the Nile and the Summer solstice. In Greek mythology, Orion's dog became Sirius. The Greeks also associated Sirius with the heat of summer: they called it Σείριος Seirios, often translated "the scorcher." This also explains the phrase "dog days of summer".

The connection between Sirius and a dog. In Greek culture this became the she-dog of Orion. Gods who ride such animals, notably Shiva and Dionysos, or who have canine servants, notably Orion and Osiris (with Anubis his gatekeeper and embalmer). Dogs associated with various incarnations of Dionysos, as well as with Orion's dog (Sirius), were regarded as the discoverers, or bearers, of the first grapevine, this was probably because Sirius rose in the period of the vines blossoming, shortly before harvest. It also reached its highest point in the sky on around Jan 1st, just before the birth of Dionysos on Jan 6th (epiphany), associated with the opening of the first wine. The universality of Sirius lore, even the Pawnee tribe of North America, and others, referred to Sirius as the 'Wolf Star', indicates this Sothic Mythos may have extremely ancient roots, perhaps as old as the first humans to migrate from Asia.

Sirius rose with the nile flood and was also associated with epidemics, Sothis was thus a destructive and greatly feared goddess. Iachen was said to be an Egyptian magician who 'tamed' the power of Sirius and transformed it into a life giving power (just as the flood fertilised the land of Egypt with fresh nile mud). When Sirius rose the priests of Iachen entered the streets with torches lit from the altar, in order to channel the power of Sirius and heal any diseases unleashed by it. Iachen was known in Minoan Crete as I-wa-ko, who became the Greek torch bearing son of Persephone - Iakchos.

The Dogon people are a tribal people living in Africa whose lore contained pertinent facts as to the form of the Sirius cluster (that it has at least one companion star) and it's characteristics, before modern astronomers made the same discoveries. It is impossible to see Sirius's companion except with very powerful telescopes, and observing at the correct point in Sirius's orbit. They also knew that Saturn had rings and that Jupiter had 4 moons (Jupiter actually has many more, but only 4 can be seen with simple telescopes). This knowledge was the subject of the book The Sirius Mystery by Robert Temple, who linked the legends of the Dogon with the legends and traditions of the ancient Greeks, Egyptians, and Sumerians. The Dogon believe than our species was hybridized, and our civilization cultivated by people from Sirius.
They maintained that these people from Sirius were aquatic, or semiaquatic.

Eärendil is a Quenya name, meaning 'Lover of the Sea'.

In Egyptian mythology, Sopdet was the deification of Sothis, a star considered by almost all egyptologists to be Sirius. Just after Sirius appears in the July sky, the Nile River begins its annual flood, and so the ancient Egyptians connected the two. Consequently Sopdet was identified as a goddess of the fertility of the soil, which was brought to it by the Nile's flooding. This significance lead the Egyptians to base their calendar on the heliacal rising of Sirius. Sopdet was regarded as the consort of Sah, the constellation of Orion, by which Sirius appears, and the planet Venus was sometimes considered their child. The noticeably human figure of Orion was eventually identified as a form of Horus, the sky-god, and thus, together with her being a fertility deity, this lead to her being identified as a manifestation of Isis. The name Sopdet means (she who is) sharp, a reference to the brightness of Sirius, which is the brightest star in the night sky. In art she was depicted as a woman with a five-pointed star upon her head.

Venus - The pentagram has long been associated with the planet Venus and the worship of the goddess. It is most likely to have originated from the observations of prehistoric astronomers. When viewed from Earth, the successive conjunctions of Venus plot the points of a pentagram around the Sun in an eight-year cycle.