Was Tula The Capital of the Toltec Empire Theotihiacan?
Mount Builders Sea People and Serpent Peoples
One of the stories in the book "Jesus in America Valiant Thor’s Book of Quetzalcoatl" By Valiant Thor talks about Philistines called Sea People or People of the Ocean invading North America and other Lands.
Norsemen welcomed them as traders and adopted some of their legends.
The mighty invasion of the serpents fleeing from the great destruction washed the shores of the American Tropics breaking into small lost families each known under its leader as a Great Sun. All counted their time by the cycles of Venus star of both dawn and evening.
At the end of a 104-year cycle and sometimes at the 52-half cycle their great Suns met in giant colcave to check their time and pool their knowledge.
The serpents regarded the one called the Healer that seems to revere the Dawn Star, as holly and there were ordered not to harm him.
There was a Serpent tribe in America in the Mississippi region, during the golden age of the Healer considered to be Jesus of the Christian religion.
Those we know now as Great Mount Builders were tribes speaking the word -family and branches of the Algonquin language. These were the Ancients of the country.
In the days of the Great Mound Builders, these mounds marked the sites of the cities. The Mounds were a sort of writing a manner of recording passing history a royal marriage, or a dynasty ended. They were to be read from inside outward and about them swirled the cities. One had an even longer history than the modern town of London.
The mounds were probably faced with lumber and then painted in brilliant colour, perhaps to resemble those of the Mayas with whom they seemed to have some commerce.
In fact that commerce may have been extensive since there was much mining in Michigan.
To this happy and peaceful land came the Great Robed Master.
In the Indian Mound of Pittsfield were found three pages of parchment now held in old Harward upon which were quotations from the Old Testament written in archaic Hebrew.
In the southeast of Newark the father of Bancroft Indian recorder of untold legends speaks of finding the only engraved pictograph of the white-robed teacher ( Jesus) Above his head in Ancient Hebrew were the words of the Ten Commandments. His hair and beard are well pictured as well as his flowing toga.
How many mounds have been plowed and levelled and their contents scattered which red men held as holy, planting trees of the sacred cedar upon them to keep them safe through two millennia? The invasion of the serpents from perhaps 700 A.D onward coming up the Mississippi in their long snake-painted dugouts, carrying their sacred fire, brought an end to peaceful living, brought with them war and pillage and the priesthood of the Sacrificesrs. They turned away from the sills of cedar seeing the symbols of the Healer.
links
http://mysterious-hills.blogspot.com/2006/03/pittsfields-hebrew-scrolls-spark.html
https://www.historicalblindness.com/blogandpodcast//written-in-stone-the-archaeological-frauds-of-pre-columbian-trans-oceanic-contact-theories
https://www.homeofgolf.com/profiles/town-creek-indian-mound/
Super Soldier Story
James Rink incredible Story
Time Travel Technology
Types of Super Soldiers
Extraterestrials
Galactic Federation
ACIO database
Peter the Insider
King Solomon's Gold
Ancient Libraries
I have two information related to this post. The second picture you posted correspond to a carving I discovered with Google Earth on a mountain called Isabela de Torres in Puerto plata Dominican Republic.
I read a book about inner earth that states that underground under Aegean Sea exist a Library that contains books that were rescued from the Library of Alexandria and there are underground civilizations that protect and cherish the books and information. The name Portobelo came in my mind. People live extremely long lives there 4500 or 45000 years I do not remember exactly. They communicate to each other from other underground cities, have computers that use quartz that record the information. I do not know if this is related to the DUMBs cleaned that connected Vatican and Middle East where they have found manuscripts or is another layer or underground space.
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 ZweibrĆ¼cken district.
Melchisedec of Romania
Born in GĆ¢rcina, near Piatra NeamČ in Moldavia, he was descended from a line of priests. He studied at Socola Monastery's seminary in IaČi,[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 ČerbeČti 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 HuČi. 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 HuČi.[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 KogÄlniceanu, 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] KogÄlniceanu 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 GalaČi.[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 RusailÄ; 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 HuČilor.[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 Čincoca, 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.
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