Max Ernst

Bull horns in the tail of the Aleph-an-them to its side
A tin -zinc cut in Aquarius shape at the end of the tail.
Beheaded Goddess on to its encounter - Beauty and beast
The Elephant as an explosive cauldron
Scene underwater - sharks above, again Aquarius.





Castor and Pollution - Max Ernst

The Gemini Twins born from Leda and her S-one, Spiral change 1 - A-quarius.
Inside a vesica piscis explosive cauldron, H2S and Ammonia probably, suckling fingers - babys.
The sky cracked and on fire.


Oedipus Rex - Max Ernst


Fuse in th bull horns going up to the sky, beside the Dol-phin of Delphi oracle.
The nut being cut - borromean rings of its zinc content - valknut - knot of death rune code, Sagitarius arrow went on through the nut.
Golden spiral - shell
The globe - on the sky - gas -fire
The saw going through the fingers time space dimensional illusion.




Oedipus (US /ˈɛdɨpəs/ or UK /ˈiːdɨpəs/; Ancient Greek: Οἰδίπους Oidípous meaning "swollen foot") was a mythical Greek king of Thebes. He fulfilled a prophecy that said he would kill his father and marry his mother, and thus brought disaster on his city and family. This legend has been retold in many versions, and was used by Sigmund Freud to name the Oedipus complex.

The beast /Sphinx beaten by Oedipus knowledge

Continuing his journey to Thebes, Oedipus encountered a Sphinx, who would stop all travelers to Thebes and ask them a riddle. If the travelers were unable to answer her correctly, they would be killed and eaten; if they were successful, they would be free to continue on their journey. The riddle was: "What walks on four feet in the morning, two in the afternoon and three at night?". Oedipus answered: "Man: as an infant, he crawls on all fours; as an adult, he walks on two legs and; in old age, he uses a 'walking' stick". Oedipus was the first to answer the riddle correctly and, having heard Oedipus' answer, the Sphinx was astounded and inexplicably killed herself by throwing herself into the sea, freeing Thebes from her harsh rule.




Capricorn - Goat - Devil - Satan also Baal - Bull - the beast birth in between Taurus horns - today.
together with the beauty Queen Mermaid vesica psicis and Anubis - the underworld dog-God of the dead.

Max Ernst 1891-1976
Bronze

Capricorn is an inventive portrait of Max Ernst and his wife, fellow Surrealist artist Dorothea Tanning. On another level, it expresses the duality of male and female. For the Surrealists, as for the Greeks, the minotaur (half man/half bull) symbolized the battle between rational mind and aggressive instinct. This minotaur figure was probably inspired by a Katsina - a Zuni spirit sculpture - that was owned by Ernst. A mermaid and a dog, with pipe eyes and trowel tongue, rest next to him. The mermaid is also a hybrid. Part woman and part fish, she lives in the sea, a symbol of the feminine unconscious. Tanning named Capricorn after a constellation. The title hints at astrology, the study of the influence of celestial events upon the lives of humans.




Max Ernst and Dorothea Tanning with the Capricorne sculpture, Sedona, Arizona, 1948 -by John Kasnetzis

Sidon - Phoenicia - 33.33 Paralell - image in the New Atlantis Rosicrucian proyect - America


Capricorn - Goat - Devil - Satan also Baal - Bull - the beast birth in between Taurus horns - today.
together with the beauty Queen Mermaid vesica psicis and Anubis - the underworld dog-God of the dead depicted here as an alien with antennas.
Below what could be baby Horus - the Christ

Alaca Hoyuk double headed eagle with two omphalos eggs carried on their feet, Ursa Major and Cassiopeia, 6 and 9 spiral domains.


http://freemasonry.bcy.ca/symbolism/eagle/double-headed.html

Eagle, Double-headed

The Eagle Displayed, that is, with extended wings, as if in the act of flying, has always, from the majestic character of the bird, been deemed an emblem of imperial power. Marius, the consul, first consecrated the eagle, about eight years before the Christian era, to be the sole Roman standard at the head of every legion, and hence it became the standard of the Roman Empire ever afterward. As the single-headed Eagle was thus adopted as the symbol of imperial power, the double-headed Eagle naturally became the representative of a double empire; and on the division of the Roman dominions into the eastern and western empire, which were afterward consolidated by the Carlovingian race into what was ever after called the Holy Roman Empire, the double-headed Eagle was assumed as the emblem of this double empire; one head looking, as it were, to the West, or Rome, and the other to the East, or Byzantium. Hence the escutcheons of many persons now living, the descendants of the princes and counts of the Holy Roman Empire, are placed upon the breast of a double-headed Eagle Upon the dissolution of that empire, the emperors of Germany, who claimed their empire to be the representative of ancient Rome, assumed the double-headed Eagle as their symbol, and placed it in their arms, which were blazoned thus: Or, an Eagle displayed sable, having two heads, each enclosed within an amulet, or beaked and armed gules, holding in his right claw a sword and scepter or, and in his left the imperial mound. Russia also bears the double-headed eagle, having added, says Brewer1, that of Poland to her own, and thus denoting a double empire. It is, however, probable that the double-headed eagle of Russia is to be traced to some assumed representation of the Holy Roman Empire based upon the claim of Russia to Byzantium; for Constantine, the Byzantine emperor, is said to have been the first who assumed this device to intimate the division of the empire into East and West.

Commenting on this suggestion by Doctor Mackey,2 Brother David E. W. Williamson writes that:
There is no historical question whatever as to the time and occasion of the adoption of the double-headed eagle by Russia. It was taken as his device by Ivan III on his marriage with Zoe Palaeologa (Sophia), daughter of Thomas of Morea, claimant to the imperial throne of Byzantium, and the date was 1469. It was probably because he claimed to be the successor of the Eastern Emperors. As to the adoption of the device in the West, I have no original authorities, but it is stated that it is first seen in the Holy Roman arms in 1345 and it is a fact that it first appears on the seals of the Holy Roman Empire in 1414. The legend of how it came to be adopted by the Emperors at Constantinople may or may not be true, but it is certainly not correct to say that the Seljuk Turks adopted it from the ruins of Euyuk, for Tatar coins antedating the occupation of the Asia Minor country by the Seljuks have been found. As to the device at Euyuk, it is not the most ancient representation of the double-headed eagle by any means if the figure of a comb, No. 10, plate XXIX, in Petrie's Prehistoric Egypt be, as I think it is, an attempt to carve it.
The statement of Millington (Heraldry in History, Poetry, and Romance, page 290) is doubtful that "the double-headed eagle of the Austrian and Russian empires was first assumed during the Second Crusade and typified the great alliance formed by the Christian sovereigns of Greece and Germany against the enemy of their common faith, and it is retained by Russia and Austria as representations of those empires." The theory is more probable as well as more generally accepted which connects the symbol with the eastern and western empires of Rome. It is, however, agreed by all that while the single-headed eagle denotes imperial dignity the extension and multiplication of that dignity is symbolized by the two heads.
The double-headed eagle was probably first introduced as a symbol into Freemasonry in the year 1758. In that year the Body calling itself the Council of Emperors of the East and West was established in Paris. The double-headed eagle as likely to have been assumed by this Council in reference to the double Jurisdiction which it claimed, and which is represented so distinctly in its title. The jewel of the Thirty-third Degree, or Sovereign Grand Inspector-General of the Ancient and Accepted Scottish Rite, is a double-headed eagle (which was originally black, but is now generally of silver), a golden crown resting on both heady wings displayed, beak and claws of gold, his talons grasping a wavy sword, the emblem of cherubic fire, the hilt held by one talon, the blade by the other. The banner of the Order is also a double-headed eagle crowned.
A captivating account of the curious progress of the double-headed eagle from a remote antiquity was prepared by Brother W. J. Chetwode Crawley (Transactions, Quatuor Coronati Lodge, pages 21-4, volume xxiv, 1911). This essay in part runs as follows:
The most ornamental, not to say the most ostentatious feature of the insignia of the Supreme Council, 33°, of the Ancient and Accepted (Scottish) Rite, is the double-headed eagle, surmounted by an imperial crown. This device seems to have been adopted some time after 175S by the grade known as the Emperors of the East and West; a sufficiently pretentious title. This seems to have been its first appearance in connection with Freemasonry, but history of the high grades has been subjected to such distortion that it is difficult to accept unreservedly any assertion put forward regarding them. From this imperial grade, the double-headed eagle came to the "Sovereign Prince Masons" of the Rite of Perfection. The Rite of Perfection with its twenty-five Degrees was amplified in 1801, at Charleston, United States of America, into the Ancient and Accepted Rite of 33°, with the double-headed eagle for its most distinctive emblem. When this emblem was first adopted by the high grades it had been in use as a symbol of power for 5000 years, or so. No heraldic bearing, no emblematic device anywhere today can boast such antiquity. It was in use a thousand years before the Exodus from Egypt, and more than 2000 years before the building of King Solomon's Temple.
The story of our Eagle has been told by the eminent Assyriologist, M. Thureau Dangin, in the volume of Zeitschrift für Assyriologie, 1904. Among the most important discoveries for which we are indebted to the late M. de Sarzec, were two large terra cotta cylinders covered with many hundred lines of archaic cuneiform characters These cylinders were found in the brick mounds of Tello, which has been identified with certainty as the City of Lagash, the dominant center of Southern Babylonian ere Babylon had imposed its name and rule on the country.
The cylinders are now in the Louvre and have been deciphered by M. Thureau Dangin, who displays to our wondering eyes the emblem of power that was already centuries old when Babylon gave its name to Babylonia. The cylinder in question is a foundation record deposited by one Gudea, Ruler of the City of Lagash, to mark the building of the temple, about the year 3000 B.C., as nearly as the date could be fixed. The foundation record was deposited just as our medals, coins and metallic plates are deposited today, when the corner stone is laid with Masonic honors. It must be born in mind that in this case, the word cornerstone may be employed only in a conventional sense, for in Babylonia all edifices, temples, palaces, and towers alike, were built of brick. But the custom of laying foundation deposits was general, whatever the building material might be, and we shall presently see what functions are attributed, by another eminent scholar, to the foundation chamber of King Solomon's Temple.
The contents of this inscription are of the utmost value to the oriental scholar, but may be briefly dismissed for our present purpose. Suffice it to say, that the King begins by reciting that a great drought had fallen upon the land. "The waters of the Tigris," he says, "fell low and the store of provender ran short in this my city," saying that he feared it was a visitation from the gods, to whom he determined to submit his evil ease and that of his people. The reader familiar with Babylonian methods that pervade the Books of the Captivity, will not be surprised to learn that the King dreamed a dream, in which the will of the gods was revealed by direct personal intervention and interlocution. In the dream there came unto the King "a Divine Man, whose stature reached from earth to heaven, and whose head was crowned with the crown of a god, surmounted by the Storm Bird that extended its wings over Lazash, the land thereof." This Storm Bird, no other than our double-headed eagle, was the totem as ethnologists and anthropologists are fain to call it, of the mighty Sumerian City of Lagash, and stood proudly forth the visible emblem of its power and domination. This double-headed eagle of Lagash is the oldest Royal Crest in the world. As time rolled on, it passed from the Sumerians to the men of Akhad. From the men of Akhad to the Hittites , from the denizens of Asia Minor to the Seliukian Sultans, from whom it was brought by Crusaders to the Emperors of the East and West, whose successors today are the Hapsburgs and Romanoffs, as well as to the Masonic Emperors of the East and West, whose successors today are the Supreme Council, 33°, that have inherited the insignia of the Site of Perfection.[/url]

Eagle, Double-headed
The Eagle Displayed, that is, with extended wings, as if in the act of flying, has always, from the majestic character of the bird, been deemed an emblem of imperial power. Marius, the consul, first consecrated the eagle, about eight years before the Christian era, to be the sole Roman standard at the head of every legion, and hence it became the standard of the Roman Empire ever afterward. As the single-headed Eagle was thus adopted as the symbol of imperial power, the double-headed Eagle naturally became the representative of a double empire; and on the division of the Roman dominions into the eastern and western empire, which were afterward consolidated by the Carlovingian race into what was ever after called the Holy Roman Empire, the double-headed Eagle was assumed as the emblem of this double empire; one head looking, as it were, to the West, or Rome, and the other to the East, or Byzantium. Hence the escutcheons of many persons now living, the descendants of the princes and counts of the Holy Roman Empire, are placed upon the breast of a double-headed Eagle Upon the dissolution of that empire, the emperors of Germany, who claimed their empire to be the representative of ancient Rome, assumed the double-headed Eagle as their symbol, and placed it in their arms, which were blazoned thus: Or, an Eagle displayed sable, having two heads, each enclosed within an amulet, or beaked and armed gules, holding in his right claw a sword and scepter or, and in his left the imperial mound. Russia also bears the double-headed eagle, having added, says Brewer1, that of Poland to her own, and thus denoting a double empire. It is, however, probable that the double-headed eagle of Russia is to be traced to some assumed representation of the Holy Roman Empire based upon the claim of Russia to Byzantium; for Constantine, the Byzantine emperor, is said to have been the first who assumed this device to intimate the division of the empire into East and West.

Commenting on this suggestion by Doctor Mackey,2 Brother David E. W. Williamson writes that:
There is no historical question whatever as to the time and occasion of the adoption of the double-headed eagle by Russia. It was taken as his device by Ivan III on his marriage with Zoe Palaeologa (Sophia), daughter of Thomas of Morea, claimant to the imperial throne of Byzantium, and the date was 1469. It was probably because he claimed to be the successor of the Eastern Emperors. As to the adoption of the device in the West, I have no original authorities, but it is stated that it is first seen in the Holy Roman arms in 1345 and it is a fact that it first appears on the seals of the Holy Roman Empire in 1414. The legend of how it came to be adopted by the Emperors at Constantinople may or may not be true, but it is certainly not correct to say that the Seljuk Turks adopted it from the ruins of Euyuk, for Tatar coins antedating the occupation of the Asia Minor country by the Seljuks have been found. As to the device at Euyuk, it is not the most ancient representation of the double-headed eagle by any means if the figure of a comb, No. 10, plate XXIX, in Petrie's Prehistoric Egypt be, as I think it is, an attempt to carve it.
The statement of Millington (Heraldry in History, Poetry, and Romance, page 290) is doubtful that "the double-headed eagle of the Austrian and Russian empires was first assumed during the Second Crusade and typified the great alliance formed by the Christian sovereigns of Greece and Germany against the enemy of their common faith, and it is retained by Russia and Austria as representations of those empires." The theory is more probable as well as more generally accepted which connects the symbol with the eastern and western empires of Rome. It is, however, agreed by all that while the single-headed eagle denotes imperial dignity the extension and multiplication of that dignity is symbolized by the two heads.
The double-headed eagle was probably first introduced as a symbol into Freemasonry in the year 1758. In that year the Body calling itself the Council of Emperors of the East and West was established in Paris. The double-headed eagle as likely to have been assumed by this Council in reference to the double Jurisdiction which it claimed, and which is represented so distinctly in its title. The jewel of the Thirty-third Degree, or Sovereign Grand Inspector-General of the Ancient and Accepted Scottish Rite, is a double-headed eagle (which was originally black, but is now generally of silver), a golden crown resting on both heady wings displayed, beak and claws of gold, his talons grasping a wavy sword, the emblem of cherubic fire, the hilt held by one talon, the blade by the other. The banner of the Order is also a double-headed eagle crowned.
A captivating account of the curious progress of the double-headed eagle from a remote antiquity was prepared by Brother W. J. Chetwode Crawley (Transactions, Quatuor Coronati Lodge, pages 21-4, volume xxiv, 1911). This essay in part runs as follows:
The most ornamental, not to say the most ostentatious feature of the insignia of the Supreme Council, 33°, of the Ancient and Accepted (Scottish) Rite, is the double-headed eagle, surmounted by an imperial crown. This device seems to have been adopted some time after 175S by the grade known as the Emperors of the East and West; a sufficiently pretentious title. This seems to have been its first appearance in connection with Freemasonry, but history of the high grades has been subjected to such distortion that it is difficult to accept unreservedly any assertion put forward regarding them. From this imperial grade, the double-headed eagle came to the "Sovereign Prince Masons" of the Rite of Perfection. The Rite of Perfection with its twenty-five Degrees was amplified in 1801, at Charleston, United States of America, into the Ancient and Accepted Rite of 33°, with the double-headed eagle for its most distinctive emblem. When this emblem was first adopted by the high grades it had been in use as a symbol of power for 5000 years, or so. No heraldic bearing, no emblematic device anywhere today can boast such antiquity. It was in use a thousand years before the Exodus from Egypt, and more than 2000 years before the building of King Solomon's Temple.
The story of our Eagle has been told by the eminent Assyriologist, M. Thureau Dangin, in the volume of Zeitschrift für Assyriologie, 1904. Among the most important discoveries for which we are indebted to the late M. de Sarzec, were two large terra cotta cylinders covered with many hundred lines of archaic cuneiform characters These cylinders were found in the brick mounds of Tello, which has been identified with certainty as the City of Lagash, the dominant center of Southern Babylonian ere Babylon had imposed its name and rule on the country.
The cylinders are now in the Louvre and have been deciphered by M. Thureau Dangin, who displays to our wondering eyes the emblem of power that was already centuries old when Babylon gave its name to Babylonia. The cylinder in question is a foundation record deposited by one Gudea, Ruler of the City of Lagash, to mark the building of the temple, about the year 3000 B.C., as nearly as the date could be fixed. The foundation record was deposited just as our medals, coins and metallic plates are deposited today, when the corner stone is laid with Masonic honors. It must be born in mind that in this case, the word cornerstone may be employed only in a conventional sense, for in Babylonia all edifices, temples, palaces, and towers alike, were built of brick. But the custom of laying foundation deposits was general, whatever the building material might be, and we shall presently see what functions are attributed, by another eminent scholar, to the foundation chamber of King Solomon's Temple.
The contents of this inscription are of the utmost value to the oriental scholar, but may be briefly dismissed for our present purpose. Suffice it to say, that the King begins by reciting that a great drought had fallen upon the land. "The waters of the Tigris," he says, "fell low and the store of provender ran short in this my city," saying that he feared it was a visitation from the gods, to whom he determined to submit his evil ease and that of his people. The reader familiar with Babylonian methods that pervade the Books of the Captivity, will not be surprised to learn that the King dreamed a dream, in which the will of the gods was revealed by direct personal intervention and interlocution. In the dream there came unto the King "a Divine Man, whose stature reached from earth to heaven, and whose head was crowned with the crown of a god, surmounted by the Storm Bird that extended its wings over Lazash, the land thereof." This Storm Bird, no other than our double-headed eagle, was the totem as ethnologists and anthropologists are fain to call it, of the mighty Sumerian City of Lagash, and stood proudly forth the visible emblem of its power and domination. This double-headed eagle of Lagash is the oldest Royal Crest in the world. As time rolled on, it passed from the Sumerians to the men of Akhad. From the men of Akhad to the Hittites , from the denizens of Asia Minor to the Seliukian Sultans, from whom it was brought by Crusaders to the Emperors of the East and West, whose successors today are the Hapsburgs and Romanoffs, as well as to the Masonic Emperors of the East and West, whose successors today are the Supreme Council, 33°, that have inherited the insignia of the Site of Perfection.



Yazilikaya Twin goddesses and double headed eagle - below

A group of gods are to the left Tesub, the weather god, both feet on two mountain gods, confronting his wife Hepat, standing on a panther, and their sun, Sarruma, likewise on a panther. Behind them two twin-goddesses, their feet on the spread wings of a two headed eagle.Here one sees the twin-goddesses, eagle at their feet.

Twin Gods - Gemini gate -Twin Towers - Jachin and Boaz - Castor and Pollux - The Dioscuri - Romulus and Remus

The Divine twins are a mytheme of Proto-Indo-European mythology.
the Greek Dioscuri
the Vedic Ashvins
the Lithuanian Ašvieniai
the Latvian Dieva dēli
Alcis (gods)
Romulus and Remus
Hengest and Horsa
O'Brien (1982) reconstructs a horse goddess with twin offspring, pointing to Gaulish Epona, Irish Macha (the twins reflected in Macha's pair, the Grey of Macha and the Black of Sainglenn), Welsh Rhiannon, and Eddaic Freyja in the tale of the construction of the walls of Asgard, seeing a vestige of the birth of hippomorphic twins in Loki in the form of a mare (in place of Freyja) giving birth to eight-legged Sleipnir. The myths surrounding Hengest and Horsa could come from a common source, since they were descendants of Woden and Hengest's name meant "stallion" (in German: Hengst) Shapiro (1982) points to Slavic Volos and Veles, and collects the following comparative properties:
sons of the Sky God
brothers of the Sun Maiden
association with horses
dual paternity
saviours at sea
astral nature
magic healers
warriors and providers of divine aid in battle
divinities of fertility
association with swans
divinities of dance
closeness to human beings
protectors of the oath
assisting at birth
founders of cities


In Latin the twins are also known as the Gemini ( /ˈdʒɛmɨnaɪ/; "twins") or Castores ( /ˈkæstəriːz/). When Castor was killed, Pollux asked Zeus to let him share his own immortality with his twin to keep them together, and they were transformed into the constellation Gemini. The pair were regarded as the patrons of sailors, to whom they appeared as St. Elmo's fire, and were also associated with horsemanship.





St. Elmo's fire is a mixture of gas and plasma, as are flames in general and stars. The electric field around the object in question causes ionization of the air molecules, producing a faint glow easily visible in low-light conditions. Approximately 1000 volts per centimeter induces St. Elmo's fire; however, this number is greatly dependent on the geometry of the object in question. Sharp points tend to require lower voltage levels to produce the same result because electric fields are more concentrated in areas of high curvature, thus discharges are more intense at the ends of pointed objects.
Conditions that can generate St.Elmo's fire are present during thunderstorms, when high voltage levels are present between clouds and the ground underneath. Air molecules glow due to the effects of such voltage, producing St. Elmo's fire.
The nitrogen and oxygen in the Earth's atmosphere causes St. Elmo's fire to fluoresce with blue or violet light; this is similar to the mechanism that causes neon lights to glow.[7]

In ancient Greece, the appearance of a single one was called Helena and two were called Castor and Pollux. Occasionally, it was associated with the Greek element of fire, as well as with one of Paracelsus's elementals, specifically the salamander, or, alternatively, with a similar creature referred to as an acthnici.[8]


The salamander is an amphibian of the order Urodela. As with many real creatures, pre-modern authors often ascribed fantastic qualities to it (compare the allegorical descriptions of animals in medieval bestiaries), and in recent times some have come to identify a legendary salamander as a distinct concept from the real organism. This idea is most highly developed in the occult. Where the two concepts can be distinguished, the legendary salamander is most often depicted much like a typical salamander in shape, with a lizard-like form, but it is usually ascribed an affinity with fire (sometimes specifically elemental fire).






Early commentators in Europe often grouped "crawling things" (reptiles or reptilia in Latin) together, and thus creatures in this group, which typically included salamanders (Latin salamandrae), dragons (Latin dracones or serpentes), and basilisks (Latin basilisci), were often associated together, as in Conrad Lycosthenes' Prodigiorum ac ostentorum chronicon of 1557.[4]
The salamander is mentioned in the Talmud (Hagiga 27a) as a creature that is a product of fire, and anyone who is smeared with its blood will be immune to harm from fire. Rashi (1040–1105), the primary commentator on the Talmud, describes the salamander as one which is produced by burning a fire in the same place for seven years[12]. According to Sahih Bukhari (810–870), Muhammad said that salamanders are "mischief-doers" and "should be killed".[13]
Leonardo da Vinci (1452–1519) wrote the following on the salamander: "This has no digestive organs, and gets no food but from the fire, in which it constantly renews its scaly skin. The salamander, which renews its scaly skin in the fire,—for virtue."[14] Later, Paracelsus (1493–1541) suggested that the salamander was the elemental of fire,[15] which has had substantial influence on the role of salamanders in the occult.