Chapter XIII
Ekadashi, Nix in the Dark
From all the districts they came to witness the material effects of Gaugmela. Three days before, the Falangists under Vernarth were hit by the Ekadashi. They fasted three days before and gave themselves over to the radiations of Zeus, imposing the radiosities of the lunar movements. It is the penultimate step, there were already hours to walk through the dust that shook the heels of the Falanges. All the accoutrements and animals given over to the devotion of his soul and to his disputable faithful.
Already in the immediate circle of Gaugamela's possessions. Darius then came to cross the Tigris, organizing his troops and his harem. The Macedonians arranged the army that numbered 7,000 horsemen and 40,000 infantry. Alexander's elite heavy cavalry were the Hetairoi (Companions) and were made up of the Macedonian nobility, who accompanied Alexander in this battle and were the deciding factor in the battle. Vernarth commands the more than 40,000 infants, keeping a close relationship with the Hetairoi, with his arms twinned with divine caste. And Greek Hoplites who intervened to cover the rear of the phalanx, which Vernarth sponsored in the farthest reaches of thought of this moving stain of thousands of Macedonians singing institutional war poetry.
From the Dodecanese, Kalidona and all the central Greek archipelagoes came to pay tribute to Vernarth, accompanied by Etréstles de Kalavrita, great hero and defender along with Markos Botsaris (Chapter 6, page 36 Koumeterium Messolonghi / Palibrio USA) in this great epic. Raeder also joined his Petrobus Pelicanos, Brisehal and Strigoi from the Transylvanian transverse valleys, soon arrived from the Reign of Horcondising, after boarding his Frigate in Valparaíso. Adding the nine elements of the Megatons reviving in case they are ratified of a new Era.
They all camped five kilometers from the Rio Bumodos, on the north ***** where the moon shadows favored them of a new lunar phase, movements, ebb and flow, the influence of energy. The devotees of the clan did not attach any particular importance to it, they attach importance to these days for one reason only because these days it can enhance their devotion, so they are engaged in service. They are waiting for these days to have the opportunity to further strengthen their devotion, in order to accept the procedures at their right hand with the astrological or cosmic interpretations of the Ekadashi that can be explained by the people of the material world.
Concept infringed upon the devotees is that Ekadashi is the day when the Lord strives for greater enjoyment, to challenge incessant pain from the imbalance of the collective emotions of the attendees. And the others as an ingredient of souls that are destined for their enjoyment should try to give more energy to Vernarth and his regression parapsychological. But we must also understand that we are in the margin of life, so we should not think that Zeus extremely needs our service. He is completely self-sufficient and is in the transcendental world. But he does not leave us alone with his vague glimpses of company.
Ekadashi is a Sanskrit word that means "the eleventh first." The holiday refers to the eleventh day of the fortnight belonging to the lunar month. The moon has two fortnights in a month - The waxing phase of the moon and the waning phase of the moon, so Ekadashi falls twice a month. If we count the contest it was the first of October 1, the ekadashi is biweekly. Is worth to say; that the lunar flows would scrub their triple lunar circles from September 20 331 a. C., which is cyclically corresponding to the eleventh day of self-generation of the phenomenon. That would be crucial in the moldy veil of consecration of the Macedonian Holiness and their immortal souls.
The Falangists' minds will tend to ask millions of circular questions one after another, but it is not their great task to be busy and deal with a lot of various questions in the cold of the night. Our task is to learn to chant the Holy Name without committing ineffective offenses. And in a certain state of mind this will appear in our hearts, rather than in the concentric circle of our Hoplite shield in the defensive Hellenic rear.
An eclipse before battle
Let's go back in time momentarily to October 1, 331 B.C. That day the battle of Gaugamela took place, one of the most important in antiquity. The setting was the banks of the Bumodos River, just over twenty kilometers from Mosul (Iraq). There the Macedonian troops of Alexander the Great (356 BC-323 BC) and the Persian army of Darius III (380 BC-330 BC) faced each other. Vernarth was close to the leader, and they were playing the Dorius with the hoofs of the Steeds and they were vibrating the Sarissas spears with the dark spots falling from the top of the tinted sky, more than the foot-tapping of the sandals of their Thessalonic infants filling their glasses with greater wine Cretense not to tarnish your upstairs fears cosmological.
Eleven days before the battle, under the gaze of thousands of Mesopotamian and Macedonian soldiers, the Moon hid. Not even her benevolent lady sphinx managed to express stunned, almost disheveled before the stars that looked at her. The camp was suddenly plunged into the deepest darkness. Far from marveling and enjoying this astronomical event, the undaunted human troops of both armies interpreted it as a sign of bad omen, sensing an imminent defeat. The panic was greater among the Macedonian ranks that at that time forded the Tigris River in search of Darius III's troops. The soldiery interpreted the Dark Moon as symbolizing the advent chaos against the celestial order, so there was a marked reluctance to continue. This gesture was about to destroy the empire of Alexander the Great.
Fortunately, the Greek strategist managed to change their minds by making a very different reading of the lunar phenomenon: the divine message had to be translated as that the sun, a Macedonian symbol, was going to eclipse the moon a symbol of the Persians.
Alexander Magnus says to them:
I know that your tracks will leave visible traces of the high sky for those who do not go unnoticed. I know that your bellies will empty all your viscera to the sheer Death that is decked out by scaring its docile and nascent hair, like seeds germinated without the freshness of the unruly Sun, yet atoned for in the bowels of the prophecies of the augur.
In spite of everything, the arrogant Macedonian must not have them all with him because he summoned Aristandro, his personal necromancer, in his tent, and asked him to make a sacrifice to the god Phobo, the god of fear and horror. The augur inspected the entrails of the slaughtered animals and assured Alexander that fortune was on his side and he would achieve victory. The prophecy had to reassure the bulk of the army, since the next day they set off, moving away from the bank of the Tigris River, looking for the confrontation against the Achaemenid hosts.
In the Battle of Gaugamela the Macedonian army showed its teeth and twitched the profiles of the Persian temples and their lodge. The cavalry enveloped the Persian troops on their right, penetrating to the heart of the army creating the devastating effluvium that frozen the impression of the eternity of an empire and its empty policy. Darius III intuited that his life was at risk in the face of this contingency, and he fled a horrifying flight, which created a greater confusion among his troops, definitively unbalancing the result of the fight against Alexander the Great. Vernarth, their main commander, before Darius was filled with the worst fear, stormed his own scythe carts and shot the troops head-on, many of the scattered victims being severed. He sprinkled first-degree alcohol on their heads to leave them out in the open and posterity would come the Goddess of the night Nix, spilling sour macerated petals on all of them to bury us in the imprecations of the God Erebus in the deep light devoid of the calm margin of redeeming them of chaos.
Over the sea of crushed earth, beneath the surface of Gaugamela, their floods of elusive phlegm ran through the catacombs, the hurried insectaries of the underworld of the god Tartarus fled. Nix is usually depicted as a winged woman dressed in a black cloak covered in stars. She drives a cart drawn by two horses and normally, her twin sons Hipnos and Thanatos accompany her, here they ran everywhere, to attest the regrets of the Hoplite Phalangists, after being invaded by mythological forces of the Achaemenides. His powers were believed to be superior to those of any other god (believed to even arouse the fear of Zeus) and his worship occurred throughout Ancient Greece. Normally, consecration rituals were performed with roosters and black sheep since it was believed that their singing disturbed the stillness of the nights. Its sacred animal was the owl and its symbolic plant, the ****** poppy. Greek myths believed that when Nix emerged from Tartarus to the surface of the earth, night took place while day suffered from shyness.
Saint Corinth night
The Acrocorintus was a citadel with a triple line of walls, which according to mythology would have corresponded to the sun god Helium, in the dispute it had with Poseidon (god of the seas), who was assigned the Corinth isthmus. of the referee of the contest, Briareo, who was a Hecatónquiro (giant that had fifty heads and a hundred arms) according to the story of the Greek historian Pausanias. The Acrorintus was located on the steep mountains in the south of the city, where the temple of the goddess Aphrodite and the fountain of Pyrene were, and which was larger than Corinth itself, so it could serve as a refuge for the inhabitants if were invaded. It was also the target of the destruction of the Roman consul Mumio, and later rebuilt.
Laus Iulia Corinthiensis, colony of that time in one night under the maroon influence of the blizzard of millions of Fireflies, invaded all the fields of Macedonia. Some of these super noctulizing species migrated from the poles fainting before the Dodona oracle in the twilight that espouses the night of the day in vicious reconciliation. They entered the oracle sworn by civilizations 650 B.C.
The night of Saint Corinth is the vision that a Chrysalis had when observing a Firefly in the center of the barley fields. The oracles at Dodona were performed by interpreting the sounds of the sacred oak and the flight of pigeons. In the middle of the 4th century BC., the athenian Demón mentions another tradition on the oracle of Dodona: he related that from the ceiling of the temple of Zeus hung a series of cauldrons or tripods closely together. Since the temple lacked walls, the wind beat the cauldrons and its sound was what had to be interpreted by the priests or priestesses who appropriated their non-transferable powers, creating a cosmogony of appropriation of illegitimate powers, aggressively changing the destiny of those who came closer to the oracle. Event that was marked in the last minute of the dogma, when everything leaned towards the omen of overcoming an entire almost subdued civilization of mythology turned into an imminent reality, which vividly demonstrated an environment of tangible and prosperity in Gaugamela having made a myth reality like the Dodona and its chrysalis.
It is interpreted by the priestesses, as a harbinger of the common preservation of the Egyptian and Greek theological bastions. But above all of the Dodona, who anticipated the facts, come to reappear according to the forces of nature in Guagamela, which he would risk in 331 BC. C. In all those faithful to Vernarth, presuming to be always loyal in the first and last line, when the oracle entered them by the temples and stole their entrails with doves, later it deposited panting to all equally in the tops of the oaks getting ready to enunciate to the same oracle what was going to happen one day, that year in Gaugamela. Chrysalis hotbeds bathed in a field humor of St. Corinth were always seen fluttering when the Oracle was invoked to the one who came in the name of Vernarth coming from Sudpichi.
To be continued… / under edition.
THIS IS THE LAST SECOND CHAPTER
