Lycophron, Alexandra 1204 ff (trans. Mair) (Greek poet C3rd B.C.) :"And in the Islands of the Blest (Nesoi Makaron) thou [Hektor of Troy] shalt dwell, a mighty hero, defender of the arrows of pestilence, where the sown folk of Ogygus [i.e. the Thebans], persuaded by the oracles of [Apollon] . . . [shall] bring thee [i.e. his bones] to the tower of Kalydnos (Calydnus) [the acropolis of Thebes] and the land of the Aonians to be their saviour." [N.B. According to the ancient scholia the Thebans were struck by a plague and upon consulting the Delphic Oracle told to fetch the bones of Hektor from Troy and ensconse them in the Makaron nesos (Island of the Blessed) of Thebes. According to Hesychius this was the Theban acropolis, so named because it contained the temples of the gods. The account is a late rationalisation of the myth that the early Theban rulers Kadmos and Harmonia, as well as Hektor of Troy, were transferred to Elysium after death.]
Statius, Silvae 2. 1. 195 ff (trans. Mozley) (Roman poetry C1st A.D.) :"Pacing the shores of Lethe's stream, he [Mercury-Hermes guide of souls] silently drew near him [the ghost of the dead boy] and plucked at his garment's edge . . . [and] raised him from the ground and fastened him about his mighty shoulders, and a long while carried him rejoicing upon his arm, and offered him such gifts as kindly Elysium bears, sterile boughs and songless birds and pale flowers with bruised blossoms. Nor does he forbid him to remember thee, but fondly blends heart h with hearth, and takes part in turn in the affection of the lad."
At Eleusis inscriptions refer to "the Goddesses" accompanied by the agricultural god Triptolemus (probably son of Ge and Oceanus), and "the God and the Goddess" (Persephone and Plouton) accompanied by Eubuleus who probably led the way back from the underworld. The myth was represented in a cycle with three phases: the "descent", the "search", and the "ascent" (Greek anodos) with contrasted emotions from sorrow to joy which roused the mystae to exultation. The main theme was the ascent of Persephone and the reunion with her mother Demeter. At the beginning of the feast, the priests filled two special vessels and poured them out, one towards the west and the other towards the east. The people looking both to the sky and the earth shouted in a magical rhyme "rain and conceive". In a ritual, a child was initiated from the hearth (the divine fire). The name pais (child) appears in the Mycenean inscriptions, it was the ritual of the "divine child" who originally was Ploutos. In the Homeric hymn the ritual is connected with the myth of the agricultural god Triptolemus. The goddess of nature survived in the mysteries where the following words were uttered: "Mighty Potnia bore a great son". Potnia (Linear B po-ti-ni-ja : lady or mistress), is a Mycenaean title applied to goddesses, and probably the translation of a similar title of pre-Greek origin. The high point of the celebration was "an ear of grain cut in silence", which represented the force of the new life. The idea of immortality did not exist in the mysteries at the beginning, but the initiated believed that they would have a better fate in the underworld. Death remained a reality, but at the same time a new beginning like the plant which grows from the buried seed. A depiction from the old palace of Phaistos is very close to the image of the anodos of Persephone. An armless and legless deity grows out of the ground, and her head turns to a large flower.
Hippolytus of Rome, one of the Church Fathers writing in the early 3rd century AD, discloses in Refutation of All Heresies that "the Athenians, while initiating people into the Eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, and marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: an ear of grain in silence reaped."
Menelaus appears as one of the heroes of the Trojan War story told in Greek literature, oral legends, and all forms of art from sculpture to pottery. In legend, Menelaus is wealthy and hospitable but he is also one of the main reasons the war happened in the first place. True, he was the victim when his wife Helen, said to be the most beautiful woman in Greece, was abducted by the Trojan prince Paris and whisked off to Troy. Paris, who was visiting Sparta on a friendly diplomatic visit, had claimed Helen as a prize from Aphrodite after he had selected the goddess in a beauty contest with her fellow goddesses Hera and Athena, held at the wedding of Peleus and Thetis. Eager to get his wife back, Menelaus appealed to his brother Agamemnon, by now king of Mycenae and the most powerful ruler in the Greek world. Agamemnon, eager for war, booty and revenge, reminded the Greek leaders of their oath to protect Helen and galvanised such Greek city-states as Athens, Corinth, Rhodes, and Argos into action. The massive army set sail for Troy in a mighty fleet of ships.
When Menelaus and Agamemnon arrived with their armies, the first and most disappointing sight was the mighty walls of the city of Troy. These great defences resulted in the conflict becoming one of siege warfare interspersed with some action on the plain in front of the city when the Trojans risked a sortie or two. In the Iliad, Menelaus is portrayed as a courageous fighter and man of honour but he is not quite put in the top rank of warriors. He is seen as being a bit too lenient, as for example in the episode when he seeks to spare the life of Adrestus but Agamemnon disagrees and the Trojan is killed.
Nasod production stopped and the sea spilled over to the land, dividing the earth up. The El was at its breaking point due to the constant harnessing of its power but with the help of a lady possessed by Ishmael's power, she was able to restore the El. Life slowly returned and the people started to venerate the El Lady.
As the story ends with the fateful day when the El exploded. Elsword finds himself in a new location, with Solace before him. There, Solace reveals his plan, that he intended to create this device in order to circumvent the need for the El lady. He hoped that by connection his device to the large Els of the world, and with the contribution from all life that blesses the land, he could create a sustainable world that did not require the El Lady in order to slave away as a sacrifice. He leaves the decision to the Guardian of El, Elsword. The boy told Solace that he promised that he would restore the El no matter what, but Solace urges that doing so would only make history repeat itself, with his sister Elesis being the next casualty. Solace tells Elsword that he alone cannot change the world, that the cooperation between he and his friend are what shape their destinies. He leaves the boy to make the final choice.
The mighty Tower of Heroes upon sacred Terra tolled once to proclaim her loss to the faithful, a billion souls pausing in their toil and looking towards the Emperor's Imperial Palace, united in their grief for the fallen heroine of Mankind.
Natsumi usually likes to help out but doesn't like to get her hands dirty. She is shown to have a caring side for Raimon, Little Gigant and Inazuma Japan, as these teams reminded her of Endou Mamoru's unwavering confidence. She's also the girl who has evolved the most in terms of personality, going from all haughty and mighty to caring and dedicated to others, and more specially Endou, given her determination for finding more about the whereabouts of Endou Daisuke, and for finally reuniting the grandson and grandfather together through the fulfilling of their common dream, a face-to-face confrontation at the summit of world youth soccer. Also, after her return to Inazuma Japan, she becomes more friendly and collaborative with the others, feeling herself part of the team.
They acknowledged as the highest deity Amun, afterwards called Zeus or Jupiter Ammon, the one great, almighty, and incomprehensible being. He was symbolically represented under the figure of a ram (pl. 8, fig. 6) with the disk of the sun upon its head, to indicate that he is the god of the sun, as that luminary enters the sign of the Itam. Amtin then manifested himself in his word or will, which created Kneph and Athor, the mother of the material world. Athor is represented (fig. 9) as the Egyptian Venus, accompanied by the dove held sacred to her. Kneph, who was of the male sex, breathed out of his mouth Athor, who was of the opposite sex. After this Amun caused another principle to emanate from the primordial night; this was Phtha, the god of fire and of life. He then formed out of the residuary matter Tho and Potiris, the upper and the lower heavens. Phtha now divided himself into a male and a female, Mendes and Neïth; and the sun, the moon, the firmament, and the earth were called into existence. These two, Mendes and Neïth, were the last emanations belonging to the first order of the gods. The second order, to which also a few of the gods belonging to the first are reckoned, consists of twelve deities, planets with the sun, the moon, and primordial principles of nature; and the third of seven, including also some properly belonging to the first and second orders.
1. Zeus (Jupiter). At the termination of the celestial war already described, a new era of universal government began under Zeus. He was the Almighty, the Father of gods and men, ruler of the universe, and the chief of the Olympic council. It belonged to him to exercise unlimited sovereignty over the other gods, to chastise them, and even to banish them from Olympos. He was the thunderer, the cloud-gatherer, the god who darted forth the lightning, who sent rain, dew, hail, snow, and wind, and who spread out the rainbow. He appointed the life and destiny of mortals, elevated and dethroned kings, dispensed good and evil, wealth and poverty, happiness and misery, life and death. He rewarded virtue and punished wickedness, guarded the rites of hospitality and the sacredness of landmarks, and directed his wrath against perjury. He selected, as the media of his communication with mankind, the oracle, the flight of birds, and the signs and omens of the sky. At the nod of his head, or the winking of his eye, the heavens trembled. Olympos constituted his permanent residence. Here he assembled the gods around him. As the source of all power and wisdom, he was the reputed father of nearly all the inferior deities, the remainder being regarded as his servants. 2b1af7f3a8