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Important Email - DO NOT IGNORE
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Date: Thu, 27 Mar 2025 16:02:13 +0100
From: "Lost Frontier Handbook" <SurvivalBookAlert@darkhorizon.shop>
Reply-To: "Crisis Prep Now" <SurvivalBookAlert@darkhorizon.shop>
Subject: Important Email - DO NOT IGNORE
To: <sipb-afsreq-mtg@charon.mit.edu>
Message-ID: <es801fbvn5fjjzm1-00uxe44gqgnovpbr-2c395-5176f@darkhorizon.shop>
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Important Email - DO NOT IGNORE
http://darkhorizon.shop/h6Szlm8eC1W3jWRCnKdzRGEOxCDvbDq4NZtHpDkiQAxu9vvoeA
http://darkhorizon.shop/8cmt7D_xUOsVNjZ6wraJTNtrSbxa2vQK00q5bIYokm2ZQjjb2A
her stele shows the Dioscuri as Thracian horsemen on either side of the serpent-entwined tree, killing a boar with their spears.
The development of the hagiographical narrative of the dragon-fight parallels the development of iconography. It draws from pre-Christian dragon myths. The Coptic version of the Saint George legend, edited by E. A. Wallis Budge in 1888, and estimated by Budge to be based on a source of the 5th or 6th century, names "governor Dadianus", the persecutor of Saint George as "the dragon of the abyss", a Greek myth with similar elements of the legend is the battle between Bellerophon and the Chimera. Budge makes explicit the parallel to pre-Christian myth:
I doubt much of the whole story of Saint George is anything more than one of the many versions of the old-world story of the conflict between Light and Darkness, or Ra and Apepi, and Marduk and Tiamat, woven upon a few slender threads of historical fact. Tiamat, the scaly, winged, foul dragon, and Apepi the powerful enemy of the glorious Sungod, were both destroyed and made to perish in the fire which he sent against them and their fiends: and Dadianus, also called the 'dragon', with his friends the sixty-nine governors, was also destroyed by fire called down from heaven by the prayer of Saint George.
In anticipation of the Saint George iconography, first noted in the 1870s, a Coptic stone fenestrella shows a mounted hawk-headed figure fighting a crocodile, interpreted by the Louvre as Horus killing a metamorphos
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<p><strong>Fellow prepper,</strong></p>
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<p>Because this book never stays in stock for long, and I can't promise I'll be able to hold onto yours past midnight tonight...</p>
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<div style="color:#FFFFFF;font-size:8px;visibility:hidden;">her stele shows the Dioscuri as Thracian horsemen on either side of the serpent-entwined tree, killing a boar with their spears. The development of the hagiographical narrative of the dragon-fight parallels the development of iconography. It draws from pre-Christian dragon myths. The Coptic version of the Saint George legend, edited by E. A. Wallis Budge in 1888, and estimated by Budge to be based on a source of the 5th or 6th century, names "governor Dadianus", the persecutor of Saint George as "the dragon of the abyss", a Greek myth with similar elements of the legend is the battle between Bellerophon and the Chimera. Budge makes explicit the parallel to pre-Christian myth: I doubt much of the whole story of Saint George is anything more than one of the many versions of the old-world story of the conflict between Light and Darkness, or Ra and Apepi, and Marduk and Tiamat, woven upon a few slender threads of historical fact. Tiamat, the scaly, winged, foul dragon, and Apepi the powerful enemy of the glorious Sungod, were both destroyed and made to perish in the fire which he sent against them and their fiends: and Dadianus, also called the 'dragon', with his friends the sixty-nine governors, was also destroyed by fire called down from heaven by the prayer of Saint George. In anticipation of the Saint George iconography, first noted in the 1870s, a Coptic stone fenestrella shows a mounted hawk-headed figure fighting a crocodile, interpreted by the Louvre as Horus killing a metamorphos</div>
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