Thor's Mountain Germany

Donnersberg is Thir's Mountain, the highest mountain (2,320 ft., 687 meters) of the Haardt Mountains of the Palatinate, was once the seat of the worship of Thor (Thunder), hence the name. Until the early years of the 20th century there was on it a "Mennonite farm" (Mennonitenhof).

The first Mennonite family to live here was the Eymann family. In 1755 Michael Krehbiel, a great-grandson of the Peter Krehbiel, the first Mennonite to settle on the Weierhof (1682) after expulsion from the canton of Bern in Switzerland, leased it as a hereditary possession from the reigning prince. It contained nearly 200 acres of arable land and meadow. The farm remained in the hands of the Krehbiel family for 100 years, the grandson of the original purchaser dividing it with his brother-in-law Jakob Danner.

During the Palatine Revolt of 1849 against the rejection of the constitution adopted by the Frankfurt Parliament, the peace of the Mennonite farm was also broken.

Since the lease of the farm carried with it also certain rights to the use of other pasture and forest lands, the government tried by various means to reclaim possession of the farm for the hunting and wood rights attached to it, during the middle of the 19th century. Finally, after lengthy litigation the Krehbiel and Danner families were compelled to sell it to the state in 1854 for the sum of 24,000 florins, and settle on land nearby. -- Neff.

Mont Tonnerre was also the name given by the French, who occupied the Palatinate from the time of the French Revolution until 1814, to a government district with its center at Mainz, extending far beyond the present district called Palatinate. In 1811 Ferdinand Bodmann, the divisional superintendent of the prefecture at Mainz, in an annual report to be found in the archives at Speyer, characterized the Palatine Mennonites as "being occupied solely with that which concerns their faith and their personal affairs, indifferent to political events, the consequences of which do not extend to them, reminiscent of the patriarchal life of olden times." The description of eight pages, characterizing the Mennonites of the Donnersberg Department, i.e., of the entire region of the Palatinate, is of interest as being the first official document that openly presents the religious and moral customs of the Mennonites as non-injurious to church and state. Hitherto such judgments had been expressed at most only in the secret official records, and then acted upon with the old prejudice. "Simple clothing and simpler manners" were to this writer the marks that distinguished the Mennonites from Catholics and Protestants. His interest in their civil rights is evident in the opening description of the Mennonites: "Industriously and soberly they carry on their agriculture and cattle raising with fortunate results. Agriculture in our department owes much to this sect." Bodmann estimated their number as 2,200 individuals, having increased by 850 in nine years. "The craze for emigration, which has not left the Mennonites untouched," is given as a reason why they were not still more numerous. In the department they were living chiefly in Speyer, in the cantons of Bechtheim, Kirchheimbolanden, Mainz, and a few in the Zweibrücken district.

Melchisedec of Romania

Melchisedec Ștefănescu (Romanian pronunciation: [ˌmelkiseˈdek ʃtefəˈnesku]; born Mihail Ștefănescu [mihaˈil]; 27 February [O.S. 15 February] 1823 – 28 May [O.S. 16 May] 1892) was a Moldavian, later Romanian historian and bishop of the Romanian Orthodox Church. A native of the Piatra Neamț area, he was educated at Iași and in Kiev. After a decade of teaching seminary, he became a bishop, serving at Huși, Ismail, briefly in Galați and then in Roman until his death. He was involved in politics, especially around the time the United Principalities came into being, and was a steadfast supporter of Alexandru Ion Cuza's reforms, including the secularization of monastic estates. A historian appreciated by his peers, Melchisedec published over sixty works. After his death, his property and money went toward setting up the Romanian Academy Library, sending students on scholarship to Imperial Russia and establishing a foundation that continues its activities in Roman.

Born in Gârcina, near Piatra Neamț in Moldavia, he was descended from a line of priests. He studied at Socola Monastery's seminary in Iași,^[1] attending between 1834 and 1841 and in 1842–1843.^[2] He subsequently became a monk at age twenty, taking on the name of Melchisedec.^[1] His first post was as a teacher in Șerbești village from 1841 to 1842; this was followed by a stint as substitute professor at Socola from 1843 to 1848.^[2] He was sent to study at the Kiev Theological Academy in 1848, graduating in 1851 with a master's degree in theology and literature.^[1] Ordained a deacon at Socola in 1844, he was made a priest at the Kiev Pechersk Lavra in 1851.^[2] He undertook study visits to Odessa and Saint Petersburg, undertaking library research and perfecting his Russian-language skills.^[1]

In 1852, after returning home, Melchisedec was made deputy archimandrite, rising to archimandrite in 1856 and being consecrated bishop in 1862.^[3] He taught at Socola from 1851 to 1856, and from that point until 1861, was teacher and director at the seminary in Huși. As a seminary teacher, he published numerous textbooks, mainly translated from Russian. His first period in charge of a diocese lasted from 1861 to 1864, when he was acting Bishop of Huși.^[2]

As early as 1856, Melchisedec began campaigning for the union between Moldavia and Wallachia, publishing a pamphlet that aimed to convince Romanian society of the wisdom of such a step. His fellow bishop Neofit Scriban wrote a similar piece, bringing the two into conflict with Ecumenical Patriarch Cyril VII.^[4] The following year, already famous throughout Moldavia, he was elected as one of four clergy representatives to the ad-hoc divan, actively participating in the union process.^[4][5] The deputies drafted a program for church reform, calling for autocephaly, a solution to the problem of foreign-owned monasteries and an end to the election of foreign bishops. Taken together, the document stressed the need to end dependence on Constantinople and establish an autonomous national church fit for a nation in the process of creating its political self-governance.^[4]

In 1859, as the "United Principalities" came into existence, Melchisedec joined the committee for nationalizing the monasteries' holdings. Together with Mihail Kogălniceanu, he drafted the law on secularization of monastic estates, as the only bishop in the Principalities to support Domnitor Alexandru Ioan Cuza in this endeavor.^[5] The following spring, he became Minister of Religious Affairs and Public Instruction in the Moldavian government.^[5] The presence of a bishop in the cabinet drew objections from Parliament,^[6] with the great boyars unwilling to accept the presence of a mere archimandrite in such a high position.^[7] Kogălniceanu responded by defending his right to serve as minister and carry out his mission of reorganizing the church and help the clergy. Nevertheless, Melchisedec resigned after a few days, wishing to avoid trouble for a cabinet that had won approval with much difficulty.^[6] However, he continued to back Cuza's modernization program as a historical necessity.^[7]

In 1864, following the consolidation of a single Orthodox church for the Principalities, he was placed in the new position of Bishop of the Lower Danube, in an acting capacity; the following year, through a decree signed by Domnitor Cuza, he took on the position on a permanent basis.^[2] His see was located at Ismail, where for the next fourteen years he organized the diocese and paid close attention to improving the seminary.^[8] In February 1868, Melchisedec and Ioan C. Cantacuzino were sent by Domnitor Carol I on a special mission to Saint Petersburg, to discuss the upgrading of Romania–Russia relations.^[9][10] They handed Tsar Alexander II a letter from Carol and asked to negotiate unresolved political matters—such as reducing the special protections of Russian subjects on Romanian soil.^[9] In a letter sent to the Domnitor earlier the same year, Otto von Bismarck, who had previously served as ambassador to Russia, expressed his confidence in the bishop's success. Indeed, he was well received by Russian officials, including the tsar, who kissed his hand out of respect.^[10] While there, Melchisedec also tried to persuade Alexander Gorchakov to mediate between his church and the Ecumenical Patriarchate, in order to resolve disputed over the appointment of Romanian bishops.^[9]

In 1878, after Ismail and the Budjak were ceded to the Russian Empire via the Treaty of Berlin, Melchisedec and his bishopric were moved to Galați.^[8] The following February, he was elected Bishop of Roman, remaining there until his death.^[2][3] At Roman, he transformed the diocesan garden into a genuine park, with flowers and fruit trees, fountains and shelters; and financed most renovations himself. He also persuaded the state to build a new, spacious seminary. In all three dioceses he led, Melchisedec imposed discipline on the clergy and hired assistants based on merit. He managed to persuade wealthy ktitors to finance village churches or help in other ways. Although busy with research, he found time for pastoral visits, dispensing valuable advice. He encouraged young people to study, giving them books and money; sent the most promising to Czernowitz or Kiev, and persuaded the Holy Synod to grant scholarships.^[11]

As a member of the Holy Synod, Melchisedec worked hard to draft numerous important proposals for laws and regulations, and was essentially its key member. Indeed, the entire modern organization of the Romanian church and its religious institutes is almost entirely the work of Melchisedec.^[5] A particular preoccupation, and the subject of several reports, was the obtaining of autocephaly. He belonged ex officio to the Romanian Senate. The Synod sent him to Bonn in 1875 in order to attend the Old Catholic Church conference, an early ecumenist gesture.^[2] During the Romanian War of Independence, which also involved Russia, Melchisedec donated an important sum of money to the government for equipping the army.^[1]

Melchisedec's prestige waned following the establishment of a Romanian Kingdom in 1881. Subjected to years of attacks by the press, he was excoriated for having supported Cuza's reforms and accused of having ties to Russia and the Russian Orthodox Church. The source of these intrigues appears to have been Roman Catholic circles displeased at his pamphlet directed against their church's alleged proselytism in Romania. Moreover, he had enemies within the Synod, including Partenie Clinceni and Ghenadie Petrescu, envious of his erudition and achievements. An especial political adversary was Dimitrie Sturdza, whom Melchisedec refused to support. In addition, Melchisedec had attracted the suspicions of Carol I, by then King of Romania and a Triple Alliance supporter. He was persuaded that the bishop was a Russophile, and hostile to his plans. Taken together, these factors prevented Melchisedec's election as head of the church, both in 1875 after the death of Nifon Rusailă; and particularly in 1886, following Calinic Miclescu's death.^[12] Melchisedec was nevertheless honored by the Russian establishment: in 1887, Russian monarch Alexander III, who referred to Melchisedec as "the most brilliant bishop of the Romanian kingdom", sent the latter greetings and an expensive egolpion (small icon worn by bishops as a necklace), in recognition of 45 years' service to church and country.

Elected a titular member of the Romanian Academy in 1870,^[13] he belonged to eight other scientific and cultural societies from Paris, Tarnovo, Kiev, Saint Petersburg, Athens and Constantinople.^[5] Among his admirers as a scholar were Bogdan Petriceicu Hasdeu, a contemporary and the younger Nicolae Iorga.^[5][14] His most important historical and philological work was Cronica Hușilor.^[5] His 1871 book on the Lipovans was the first ample study of this community in Romania and its surroundings;^[15] the work covered the Romanian Old Kingdom proper as well as neighboring Bukovina and Dobruja, then under Austrian and Ottoman administration, respectively. He analyzed its hierarchy, the differences in worship from the state church and the group's demographic profile.^[15] In all, he published over sixty works of history, theology and teaching during a period that saw a transition from the Romanian Cyrillic alphabet to the modern Latin alphabet. Melchisedec wrote mainly in the latter script, but preferred Cyrillic writing for religious books.

Melchisedec was active within the Academy: he presented reviews of books by Moses Gaster, Gheorghe Asachi and others; displayed original Moldavian decrees written in Old Church Slavonic; and proposed the publication of a collection comprising 64 sermons by John Chrysostom that he had translated from German,^[5] in an edition by Karl Josef von Hefele.^[2] (The bishop knew seven foreign languages: French, German Russian, Ancient Greek, Latin, Slavonic and Hebrew.) He presented a report about the discovery, inside the Gospel Book of Humor Monastery, of a true portrait depicting Stephen the Great; as well as a series of Slavonic documents and sermons by Anthim the Iberian. Later, the historian Constantin C. Diculescu observed that Melchisedec and Hasdeu were the first Romanian historians who appreciated the true value of early Slavonic records.^[5]

He helped found the Romanian Academy Library by donating his personal library of 82 manuscripts and 2,511 books, as well as a collection of 114 coins, to the Academy in his will. It was among the richest libraries in late 19th-century Romania, including books on history, literature, theology, political and social matters, pedagogy, economics, agriculture, science, medicine and art, as well as periodicals. Furthermore, the will left his fortune of 150,000 lei, a hundred beehives and two rows of houses near the cathedral to be administered by the Bishop of Roman. Every year, the income would help finance a recipient's theological studies at Kiev; among those who benefited from the scholarship were Ludovic Cosma, Ioan Țincoca, Vespasian Erbiceanu, Constantin Nazarie and Nicodim Munteanu. He also willed that a kindergarten for local children be established in one of his houses, as well as a school for church singers that would only admit orphans and provide them with free room and board.^[12]

The Melchisedec Foundation was established in 1892, the year of his death; its purpose is to carry out the provisions of his will, drafted three years previously. Located in the center of Roman, the entire site is listed as a historic monument by Romania's Ministry of Culture and Religious Affairs, as are several individual buildings: the 1849 house of Doctor Teodoru, which the bishop purchased in 1886; the 1911 church singers' school; the 1915 kindergarten; and the 1938 chapel; his nearby grave is also listed.^[16][17] In 1948, the new communist regime nationalized the foundation, which was revived following the Romanian Revolution.

Source Wikipedia

Druids and the Magic Wand

 This is an extract of an inteview taken by Kerry Cassidy to Jordan Maxwell before he passed away.

 

So much of real knowledge and wisdom is hidden because the people who run this planet feel that true knowledge and wisdom of how the world really works is knowledge that you don’t need to know – all you need to do is just go out and do your job and have fun and watch your basketball and stay out of the way of the adults that run the world. I never bought that.
 

I’ve said this, and maybe many hearing me now have heard me say this, but I’ll say it again – that the white man’s establishment comes from Europe. And northern, southern... well, all four: north, east, south and western Europe, even at the time of the Roman Empire and before, that whole section of Europe that we call the center for the white man’s presence on the Earth was quite literally ruled over – ancient Europe was ruled over – by a priesthood called the Druids.

The Druids were the ministers, the priests, the judges, the lawyers; they were the religious leaders.

So it was priesthood that dominated Europe. It still does. Europe is still a Druidic country, and America is a Druidic country. Unless you understand the Druidic system, then you’re never going to figure out what’s going on in America and England.

One of the most important symbols in the Druid system was a magic wand, like Merlin the Magician with a magic wand? And also, the orchestra leaders and conductors always have a magic wand and you had better play to the tune of the master. He directs you to play and he directs you to stop with the magic wand, so you’re dancing to his music. Okay?

Magic wands were always made out of the wood of a Holly tree. It’s made out of Holly wood. Hollywood is a Druidic establishment and the symbols, the words, the terms, the stories, are designed.

Think about it. Think about how Hollywood does what they do. I’m not saying they’re evil, I’m just explaining how Hollywood works.

You have, first of all, a story, so somebody has to write the story. All right? So now you’ve got a story. Now you have to give it to a screenwriter, who’s going to adapt that story into a screenplay because you can’t just tell the story, you have to design it to be a movie.

Now once you do that, then you’re going to have to hire the actors – very important: actors -- because you’re going to need people to act the part. It doesn’t mean that they actually have human feelings. No, no, they’re being paid to act like they care, to act like they love someone. It’s an act.

And so you pay actors to act out the part that the screenwriters have written, and you want to make sure the actors do it just right, so you have to have a director and he’s going to direct everything you say and do the way he wants it said.

Then you have, of course, the producer and he’s also subjected to the executive producer who’s producing the money, and so all of this is a whole system of putting together a system of a story that tells you a story. It causes you to think in terms of what you just saw, so that people go out from the movie and think in their minds: This is the way you normally would react to a situation, the way that the guy in the movie did.

And so that’s why today in the Western civilization, especially in the West, our ability to work with each other and live together as humans is so screwed up, because we‘ve been watching so much television and so many movies and so much silliness coming out of Hollywood; so much violence, and sex, and drugs, and all the rest of it, that people have no idea in the world how to live anymore. They’ve lost their humanity.

KC:  Okay, so you’re saying that in many ways Hollywood movies and television are actually sort of doing behavior modification on people...

JM:  Precisely.

KC: ...to get them to behave in certain ways, to think is socially acceptable and then people actually go out and they act the way they’re ”supposed” to act, rather than the way they really feel in any human situation.

JM:  Exactly. Precisely.

KC:  So it cements the social structure.

JM:  That’s it. 

 KC:  Okay. But basically we’re talking about the beginning of a reign with this king, who is a Sun [and/or Son] and he’s basically going to take control of the world.

JM:  Right. Of the whole Earth.

KC:  Yeah. And...

JM:  And the destiny of the human family – period.

KC:  Okay. And do you know where that destiny is headed? In other words, what is unique about this Son [and/or Sun] and his proclivities, his point of view, where he’s coming from that’s different from what we’ve had before?

JM:  I think that the agenda of this one who is to come is to mutate the human race. I believe that is what is the agenda, is to mutate the human race – not necessarily evolution, though I believe that evolution has its place in the world.

I think that there are things which do evolve. And I’m not talking about man coming from monkeys because, obviously, man did not come from monkeys -- man is evolving into monkeys. [Kerry laughs] And so, that’s the problem. There is a place for evolution, but that’s not what I’m talking about.

This ancient story, coming from the ancient and prehistoric world, has dominated all the cultures of the world. What that implies, I believe, is there’s going to be some kind of a mutation of the human race in order to take the human family on the Earth to a new style of life in the universe.

And so, what will be lost will be your humanity, your ability to show love and kindness to other people. There will be no room for that. Emotions – there will be no room for emotions. There will be no room for the American system of freedom, liberty, and justice for all. That’s gone. That’s out. There will be no more freedom, liberty, and justice for all. No more family love, no more humanity, man reacting to man. No. All of that’s going to be gone.

KC:  Aren’t you also saying, though, that there is a race of humans being... actually that this isn’t going to start in the future, that it’s already started.

JM:  Oh yeah. It’s already started.

Link

https://projectcamelot.org/lang/en/jordan_maxwell_interview_en.html

 

Tartaria

https://youtu.be/hJ1l9JSMZvo

Star Forts

Same Building architecture around the world.

North America not only populated but with large castles 

Maps of 1400 .

Giants in North America

From Valinant Thor's Best of the Hollow Earth The search for Subterranean Species and Spaces. By Valiant Thor

There is a cave located in Kentucky near the Virginia state line. This cave may extend into Maine and up into Canada.
It is possible also that it might lead directly to the true North Pole.

Legends claims that man came from the North and Eskimos and Indians of Canada also claim to be from such a land.

There is a Medicine Whell in the Superstitions Mountain near Apache Junction. These Medicine Whellsare astronomical observations and were made by the Lemurians after it sank below Oceans.

People if Mu say coming floods and many colonies were sent to America.

Theybwere nit Indians but fair white race of people about 8-10 feet tall who were not warriors but peaceful.

The Indians came later and are of Mongolian descent that came from Asia before the flood.

The Indians came to Central America and invaded the Maya culture

The Mayas ( who were white blue eye people from. MU). being a peaceful race had to flee to the North. Some still exist in the cavern world near the four corners, while other indians went further north where other Indians came later to destroy them.

That is why the Indians don't mention them. Some Indians are from Musirt of off shot from mingled races. They were friendly until they found they couldn't cope with the coming variors from South America. So they too became various and in doing so made wars against the Mayas.

Mayas in Wyoming were well established in deep caverns with a well fortified city when the flood came.

The Navajoes tell of the white blonde giants along the Route 666 (Arizona New Mexico) near Tipon Arizina.

Navajos and Zuni talk about tall blonde giants.The Indians in Arizona don't bother the giants even though they often encounter them near mountains.

Mayas came to the Superstitions Mountain and retreated into the ancient caverns of Lemurians. Their descendants still live in the caverns under the Superstition Mountain but are now mixed blood if many races.

When the Mayas fleed the invaders about 13000 years ago they did retreat into the deep caverns and adopted the ancient cities of the Lemurians and the Atlanteans (known as the Azaltans or Saturians) and are in a secluded area protected by the high mountains about 85 miles South East if Mexici City.

The people are friendly and peaceful with a super science that can only be achieved by thousands of years by the Atlanteans.

Mayan (Mayax) and Naacals who were priests from the seven temples (Cibola) of Mu did bring forthe Maya Empire.

The ancients had technology called "Ray Mechs" which were able to pack gravity into rock. That is they would harden the rock and make the tunels harder than iron or steel by the use of packing gravity into the pores of the rock.

Many if the old tunels leading into the caves or caverns were made secure by this means. The walls were glassy smooth to reflect the sound or carry thoughts that were alsinrefkected back by the glossy surface of the tunel bores.

Many tunels of the Ancients were sheared off due to sinking of Lemuria and Atlantis and raising of the lands of America and other Continents that now exist.

Most of the cities that eŕ underground were destroyed or nearly destroyed bu the flood.

Most Lemurians Titans Norsemen and Azaltans were almost completely annihilated.

The races sources of supplies were suddently stopped and cut off and they eventually became variors, destroyers of life, murderers and cannibalistic.

There are a lot if entrances to the inner earth in Colorado, and also under Denver is a direct opening to the Underworld.

The aztecs had mining interests in Colorado as well as citadel or forts in deep caverns with Teros and Deros.

Sasquatch in History and Religion

Kamooh and Limptbataook are Sasquatch people that communicate telepathically with people transmitting the information new for most of us that us, presented in the Book Sasquatch Message to Humanity Book 3 Earth Ambassadors Cooperation Co authored by several Sasquatch Communicators as received by various Sasquatch Elders. Edited by Kelly Lapseritis

Kamooh and Limptbataook are of the lineage of Hanuman and Sun Wukong who were venerated as ditties, even worshiped as Gods by ancient cultures. Kamooh's father was Maasaw, who lived after sinking of Lemuria with human distant ancestors.

Maasaw had already reached tge hall of immortals and sat with the Star Council of Eldest Elders while Kamooh was still a young Sasquatch as he has reached himself in recent times since the author know him. This is why everything now becomes full circle and seems so connected in evolution course.

Sasquatch are never part in 3D hyperspace only in 4D linear timeliness, giving the illusion of separation while they remain connected in consciousness.

Hopi Legends talk about Maasaw

Masauwu (Maasaw, Mausauu), Skeleton Man, was the Spirit of Death, Earth God, door keeper to the Fifth World, and the Keeper of Fire. He was also the Master of the Upper World, or the Fourth World, and was there when the good people escaped the wickedness of the Third World for the promise of the Fourth.Masauwu is described as wearing a hideous mask, but again showing the diversity of myths among the Hopi, Masauwu was alternately described as a handsome, bejewelled man beneath his mask or as a bloody, fearsome creature. He is also assigned certain benevolent attributes.One story has it that it was Masauwu who helped settle the Hopi at Oraibi and gave them stewardship over the land. He also charged them to watch for the coming of the Pahana, the Lost White Brother. Other important deities include the twin war gods, the kachinas, and the trickster, Coyote.

Maize is vital to Hopi subsistence and religion. "For traditional Hopis, corn is the central bond. Its essence, physically, spiritually, and symbolically, pervades their existence. For the people of the mesas corn is sustenance, ceremonial object, prayer offering, symbol, and sentient being unto itself. Corn is the Mother in the truest sense that people take in the corn and the corn becomes their flesh, as mother milk becomes the flesh of the child."

__________________________________________

Most Hopi creation stories center around Tawa, the sun spirit. Tawa is the creator, and it was he who formed the "First World" out of Tokpella, or endless space, as well as its original inhabitants.[4] It is still traditional for Hopi mothers to seek a blessing from the sun for their newborn children.[5] Other accounts have it that Tawa, or Taiowa, first created Sotuknang, whom he called his nephew, and sent him to create the nine universes according to his plan. Sotuknang also created Spider Woman, who served as a messenger for the creator and was an intercessor between the deity and the people. In some versions of the Hopi creation myth, she creates all life, under the direction of Sotuknang.[6] Yet other stories tell that life was created by Hard Being Woman of the West and Hard Being Woman of the East, while the sun merely observed the process.

Four Worlds

Barry Pritzker writes: "According to Hopi legend, when time and space began, the sun spirit (Tawa) created the First World, in which insectlike creatures lived unhappily in caves. With the goal of improvement, Tawa sent a spirit called Spider Grandmother to the world below. Spider Grandmother led the first creatures on a long trip to the Second World, in which they took on the appearance of wolves and bears. As these animals were no happier than the previous ones, however, Tawa created a new, Third World, and again sent Spider Grandmother to convey the wolves and bears there. By the time they arrived. they had become people." Spider Grandmother taught them weaving and pottery, and a hummingbird brought them a fire drill.

Two main versions exist as to the Hopis' emergence into the present Fourth World.

In one version, after evil broke out amongst the people in the Third World, with the help of Spider Grandmother, or bird spirits, a hollow bamboo reed grew at the opening of the Third World into the Fourth World. This opening, sipapu, is traditionally viewed to be the Grand Canyon. According to Barry Pritzker, "the people with good hearts (kindness) made it to the Fourth World."

While it may not be possible to positively ascertain which is the original or "more correct" story, Harold Courlander writes, at least in Oraibi (the oldest of the Hopi villages), little children are often told the story of the sipapu, and the story of an ocean voyage is related to them when they are older.[14] He states that even the name of the Hopi Water Clan (Patkinyamu) literally means "a dwelling-on-water" or "houseboat". However, he notes the sipapu story is centered on Walpi and is more accepted among Hopis generally.

According to Barry Pritzker, "In this Fourth World, the people learned many lessons about the proper way to live. They learned to worship Masauwu, who ensured that the dead return safely to the Underworld and who gave them the four sacred tablets that, in symbolic form, outlined their wanderings and their proper behavior in the Fourth World. Masauwu also told the people to watch for the Pahána, the Lost White Brother."

In the course of their migration, each Hopi clan was to go to the farthest extremity of the land in every direction. Far in the north was a land of snow and ice which was called the "Back Door", but this was closed to the Hopi. However, the Hopi say that other peoples came through the Back Door into the Fourth World. "Back Door" could refer to the Bering land bridge, which connected Asia with North America. The Hopi were led on their migrations by various signs, or were helped along by Spider Woman. Eventually, the Hopi clans finished their prescribed migrations and were led to their current location in northeastern Arizona.

Most Hopi traditions have it that they were given their land by Masauwu, the Spirit of Death and Master of the Fourth World.

Sun Wukong

The Monkey King, also known as Sun Wukong in Mandarin Chinese, is a legendary mythical figure. It is best known as one of the main characters in the 16th-century Chinese novel Journey to the West and many later stories and adaptations. Wikipedia

Birthplace: Flowers and Fruit Mountain

Master/Shifu/Gang Leader: Xuanzang

He has the following abilities: Immortality, 72 Bian (Morphing Powers), Jin Dou Yun (Cloud Surfing), Jin Gang Bu Huai Zhi Shen (Superhuman Durability), Jin Jing Huo Yan (True Sight)

Sun Wukong possesses many abilities. He has amazing strength and is able to support the weight of two heaven mountains on his shoulders while running "with the speed of a meteor".[2] He is extremely fast, able to travel 108,000 li (54,000 km, 34,000 mi) in one somersault. He has amazing memory skills and can remember every monkey ever born. As king of the monkeys it is his duty to keep track of and protect every monkey. Sun Wukong also acquires the 72 Earthly Transformations, which allow him to access 72 unique powers, including the ability to transform into sundry animals and objects. He is a skilled fighter, capable of defeating the best warriors of heaven. His hair has magical properties, capable of making copies of himself or transforming into various weapons, animals and other things. He also shows partial weather manipulation skills and can stop people in place with fixing magic.

As one of the most enduring Chinese literary characters, the Monkey King has a varied and highly debated background and colorful cultural history. His inspiration might come from an amalgam of influences.

His inspiration might have also come from the Baiyuan White Monkey legends from the Chinese Chu kingdom (700–223 BC),which revered gibbons. These legends gave rise to stories and art motifs during the Han dynasty, eventually contributing to the Monkey King figure. [4]

Some believe the association with Xuanzang is based on the first disciple of Xuanzang, Shi Banto.[5]

Hu Shih first suggested that Wu Cheng'en was possibly influenced by the Hindu deity Hanuman from the Ramayana in his depictions of the Monkey King,[4][6] via stories passed by Buddhists who traveled to China.[7] However, others such as Lu Xun point out there is no proof that the Ramayana has been translated into Chinese or was accessible to Wu Cheng'en.[8] Instead, Lu Xun suggested the 9th Century Chinese deity Wuzhiqi, who appears as a sibling of Sun Wukong in older Yuan Dynasty stories, as another potential inspiration. 

Sun Wukong may have also been influenced by local folk religion from Fuzhou province, where monkey gods were worshipped long before the novel. This included the three Monkey Saints of Lin Shui Palace, who were once fiends, who were subdued by the goddess Chen Jinggu, the Empress Lin Shui. The three were Dan Xia Da Sheng (丹霞大聖), the Red Face Monkey Sage, Tong Tian Da Sheng (通天大聖), the Black Face Monkey Sage, and Shuang Shuang San Lang (爽爽三聖), the White Face Monkey Sage.[9] The two traditional mainstream religions practiced in Fuzhou are Mahayana Buddhism and Taoism. Traditionally, many people practice both religions simultaneously. However, the roots of local religion dated back m.

These diverse religions embodied elements such as gods and doctrines from different provincial folk religions and cultures, such as totem worship and traditional legends. Though there are primarily two main religions in China, since it is so big, different folk stories will vary from towns, cities, and provinces with their own myths about different deities. Sun Wukong's religious status in Buddhism is often denied by Buddhist monks both Chinese and non-Chinese alike, but is very welcomed by the general public, spreading its name around the world and establishing itself as a cultural icon.

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The Monkey King, now sentenced to death for extorting the Dragon Kings, then defies Hell's attempt to collect his soul. He wipes his name out of the Book of Life and Death, a collection of books claimed to have every name of every mortal alive and the ability to manipulate lifespan, along with the names of all monkeys known to him. The Dragon Kings and the Kings of Hell report him once again to the Jade Emperor.The heavenly army uses everything, even trying to erase him from existence altogether, but ultimately fail.

Sun Wukong gained immortality through seven different means, which together made him one of the most immortal and invincible beings in all of creation.

Disciple to Puti ZushiEdit

After feeling down about the future and death, Wukong sets out to find the immortal Taoist patriarch Puti Zushi to learn how to be immortal. There, Wukong learns spells to grasp all five elements and cultivate the way of immortality, as well as the 72 Earthly Transformations. After seven years of training with the sage, Wukong gains the secret formula to immortality. It is noted that the Court of Heaven does not approve of this method of immortality.

Book of Mortals

In the middle of the night, Wukong's soul is tied up and dragged to the World of Darkness. He is informed there that his life in the human world has come to an end. In anger, Wukong fights his way through the World of Darkness to complain to "The Ten Kings," who are the judges of the dead. The Ten Kings try to address the complaint and calm Wukong by saying many people in the world have the same name and the fetchers of the dead may have gotten the wrong name. Wukong demands to see the register of life and death, then scribbles out his name, thus making him untouchable by the fetchers of death, along with the names of all of the monkeys in his tribe. It is because Wukong has learned magic/magical arts as a disciple to Puti Zushi that he can scare the Ten Kings, demanding from them the book of mortals and removing his name, thus making him even more immortal. After this incident, the Ten Kings complain to the Jade Emperor.

Peach of Immortality

Soon after the Ten Kings complain to the Jade Emperor, the Court of Heaven appoints Sun Wukong as "Keeper of the Heavenly Horses," a fancy name for a stable boy. Angered by this, Wukong rebels and the Havoc in Heaven begins. During the Havoc in Heaven, Wukong is assigned to be the "Guardian of the Heavenly Peach Garden." The garden includes three types of peaches, each of which grant over 3,000 years of life. The first type blooms every three thousand years; anyone who eats it will become immortal, and their body will become both light and strong. The second type blooms every six thousand years; anyone who eats it will be able to fly and enjoy eternal youth. The third type blooms every nine thousand years; anyone who eats it will become "eternal as heaven and earth, as long-lived as the sun and moon." While serving as the guardian, Wukong does not hesitate to eat the peaches, thus granting him immortality and the abilities that come with the peaches. If Wukong had not been appointed as the Guardian of the Heavenly Peach Garden, he would not have eaten the Peaches of Immortality and would not have gained another level of immortality.[10]

Heavenly Wine

Because of Wukong's rebellious antics, Wukong is not considered as an important celestial deity and is thus not invited to the Queen Mother of the West's royal banquet. After finding out that every other important deity was invited, Wukong impersonates one of the deities that was invited and shows up early to see why the banquet is important. He immediately is distracted by the aroma of the wine and decides to steal and drink it. The heavenly wine has the ability to turn anyone who drinks it to an immortal.[10]

Pills of Longevity

While drunk from the heavenly wine, Wukong stumbles into Laozi's alchemy lab, where he finds Laozi's pills of longevity, known as "The Immortals' Greatest Treasure." Filled with curiosity about the pills, Wukong eats a gourd of them. Those who eat the pills will become immortal. If Wukong had not been drunk from the heavenly wine, he would not have stumbled into Laozi's alchemy lab and eaten the pills of longevity.[10]

Aftermath of Immortality

Following Wukong's three cause-and-effect methods of immortality during his time in heaven, he escapes back to his home at the Mountain of Flowers and Fruit. The Court of Heaven finds out what Wukong has done and a battle to capture Wukong ensues. Due to the five levels of immortality Wukong has achieved, his body has become nearly invincible and thus survives the multiple execution attempts by heaven. In the notable last execution, Wukong was placed inside Laozi's furnace in hopes that he will be distilled into the elixir of the pills of immortality. Wukong survives 49 days of the samadhi fire in Laozi's furnace and gains the ability to recognize evil; meanwhile, being refined in the crucible extracts yet more of the impurities of mortality and leaves him with another immortality. In desperation, the Court of Heaven seeks help from Buddha, who finally imprisons Wukong under a mountain. Wukong's immortality and abilities ultimately come into use after Guanyin suggests he become a disciple of Tang Sanzang in the Journey to the West. In the story, he protects Sanzang from evil demons who wish to eat Sanzang to achieve immortality. Wukong's own immortality protects him from the various ways the demons try to kill him, such as fighting, beheading, disemboweling, poisoning, and boiling oil.

Sometime during the journey, Wukong and his companions obtain Ginseng fruit (人參果; Man-fruit), a fruit even rarer and more powerful than the Peaches of Immortality, as only 30 of them will grow off one particular tree only found on the Longevity Mountain (萬壽山) every 10,000 years. While one smell can grant 360 years of life, consuming one will grant another 47,000 years of life.

In addition to all of the immortality-granting wines and medicines that the Monkey King had consumed while in heaven, upon reaching the Buddha's temple, pilgrims were provided with Buddhist equivalents of such foods, therefore making Sun Wukong even more immortal; an 8-fold immortal.

Hanuman

Hanuman also called Anjaneya (Sanskrit: आञ्जनेय), is a Hindu god and a divine vanara companion of the god Rama.

Hanuman is one of the central characters of the Hindu epic Ramayana. He is an ardent devotee of Rama and one of the Chiranjivis. Hanuman is regarded to be the son of the wind-god Vayu, who in several stories played a direct role in Hanuman's birth,[6][9] and considered to be an incarnation of Shiva in Shaivism. Hanuman is mentioned in several other texts, such as the epic Mahabharata and the various Puranas.

Born: Anjeyanadri Hill, Koppal district

Parents: Vayu (spiritual father); Kesari (father); Añjanā (mother)

Mantra: ॐ श्री हनुमते नमः (Om Sri Hanumate Namah)

Siblings: Bhima (spiritual brother)

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