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       Page 8.
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The eighth page considers ratio of numbers in numerology which are
formed according to mathematical rules of a magic square, and also this
page gives the information on the combined numbers which have the mixed
values from the view point of numerology. |
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Numbers in numerology are system of nine marks which describe nine
interdependent phenomena of the world. It is possible to tell that the world is
conditionally divided into nine shares and designated by numbers which
systematize phenomena and consequently numbers have values
(meanings) which phenomena of the world have.
Numbers in numerology differ from usual mathematical
marks as have philosophical or psychological or other nonmathematical values, but
numbers express laws of mathematics and consequently different values of numbers can be perceived as numerical
mathematical ratio. Namely in mathematical ratio of numbers it is possible to
see philosophical or psychological ratio by which phenomena of the world are interconnected.
Otherwise it is possible to tell that the world structure has
interrelations similar to ratio which numbers have in mathematics and
numerology, and consequently the understanding of mathematical laws or laws of
numerology allows to realize a structure of the world.
According to laws of mathematics it is possible to calculate ratio of magnitudes
(values) which exist in the world, and numerology allows to describe
characteristics which magnitudes have. As in essence from the view point of
mathematics and numerology the world phenomena are magnitudes which can be
calculated, and also it is possible to analyze characteristics and ratio which magnitudes of the world have.
The universal scheme of numerical ratio in numerology is the magic square which
is shown on the chart:
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The shown magic square is the basic numerological
matrix which is known in cultures of all ancient nations of the world,
and also is a matrix of numbers in Pythagorean numerology. Numbers in the magic square are located in the certain order and form regular mathematical ratio, namely the sum of numbers of all verticals and horizontals and diagonals is identical, that also forms regular numerological ratio of numbers.. Names of appropriate gods of the Greek mythology are written in cells of the magic square near to numbers. Besides to numbers in numerology there can correspond many other scientific or everyday concepts which describe the philosophical or psychological phenomena of the world, but in all cases every possible concepts have ratio which correspond to regular ratio and interrelations which numbers have in structure of the magic square if concepts will be correctly classified and compared to numbers. |
The modern mathematical term "matrix" proceeds from the Indian word
by means of which in an antiquity people named magic squares, and in particular named the numerical
square shown on the chart, and the term "magic square" as such was thought up by
medieval alchemists and in the subsequent too became the mathematical scientific
term. But nevertheless the name "magic square" quite proved as knowledge about numerical
ratio in structure of the magic square, and
comparison of numbers with the world phenomena and magnitudes allows
to supervise interactions of phenomena and by that allows to manipulate events
which occur in the world, that in essence is magic skill. For example if to
consider numbers in the magic square as symbols of psychological characteristics
of people then it is possible to correlate psychological characteristics of
people to numbers and by means of numerological calculations to manipulate
behavior and mutual relation of people that is professional skill of modern
psychologists, but in an antiquity had the name "magic".
Ratio of numbers in the magic square consist that numbers form pairs
(double combinations) which symbolize connection of numerical values, that is
shown on charts:
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The first chart shows interrelations of numbers which in
structure of the magic square are located in adjacent cells: 16/61,
18/81, 38/83, 34/43, 49/94, 29/92, 27/72, 67/76, 17/71, 13/31, 39/93,
79/97, 56/65, 58/85, 45/54, 25/52, 15/51, 35/53, 59/95, 57/75. The second chart shows interrelations of numbers which in structure of the magic square are located in cells opposite on verticals or horizontals or diagonals: 68/86, 37/73, 24/42, 26/62, 19/91, 48/84, 46/64, 28/82. The third chart shows interrelations of numbers which in structure of the magic square are located in cells slanting on diagonals: 12/21, 89/98, 69/96, 14/41, 78/87, 23/32, 36/63, 47/74. In total structure of the magic square has 36 double combinations of numbers which form interrelations: - adjacent on horizontal (for example 16/61); - adjacent on vertical (for example 67/76); - adjacent on diagonal (for example 56/65); - opposite on horizontal (for example 24/42); - opposite on vertical (for example 48/84); - opposite on diagonal (for example 46/64); - slanting (for example 12/21). Double combinations of numbers in the magic square allow to analyze interrelations of values and concepts which are compared to numbers, and in particular allow to analyze mutual relation of gods which are known in the ancient Greek mythology, that allows to compare characteristics of gods to psychological features of people and to analyze mutual relation of people. For example, if psychological features of one man are comparable with numerological number 1 and psychological features of the second man are comparable with numerological number 9 then it is possible to assume that mutual relation of these people are harmonious as the appropriate gods Ares and Aphrodite sympathize each other. Also other combinations of numerological numbers in structure of the magic square symbolize mutual relation which exist among Olympic gods and exist among people. |
Attitudes opposite on horizontal.
37/73 - Hephaestus and Hermes have different
interests but Hermes is interested in skill of Hephaestus and is capable to
introduce in life the inventions created by Hephaestus that is mutually
advantageous.
68/86 - relations of the chief and the subordinate which surpasses the chief
in abilities, but the subordinate submits as appropriate gods Zeus and Apollo,
and also Dionysus observe laws of subordination and observe the world (global)
order. Or opportunities of the chief surpass opportunities of the subordinate as
Zeus is father of Apollo and Dionysus. Namely character of mutual relation can
be considered from the view point of subordination of the chief and the
subordinate, or from the view point of hierarchy of the father and sons.
Relations of other Supreme Olympic gods with Apollo or Dionysus too are
subordinative, but Poseidon or Demeter are kind chiefs and consequently allow
for Apollo or Dionysus to carry out free creativity.
Satellites of Apollo and Dionysus are Muses who too are subordinated by the law
of the world order, but Muses of Apollo are loyal authorities of the Supreme
Olympic gods, and Muses of Dionysus perceive authority of the Supreme gods as
force which denies free art.
24/42 - Hera and Artemis differently concern to basic principles of
existence. Namely both goddesses see an overall aim of life in birth and
education of children, but children of Artemis are natural creatures whose life
is necessary for the sake of life as such, and children of Hera are deliberate
adolescents whose life is intended for achievement of success.
Hera and Hecate too have different
outlook as Hera educates children by means of suggestion of fear to the Supreme
authority, and Hecate educates children by means of suggestion of fear to
forces of a nature, that unites two goddesses by an overall aim which is reached
by different ways.
Leto is mother of Artemis that confirms peace relations but nevertheless
there is a psychological distance between mother and daughter.
Relations of Hera and Leto with Artemis and Hecate very complex as all these
goddesses are tutors, and processes of education of children are ambiguous and
are more multiple-valued rather than in the given description.
Attitudes opposite on vertical.
19/91 - Ares and Aphrodite are in love each other, and also Eris and
Aphrodite have harmonious relations as the beauty of Aphrodite is indisputable
for Eris.
26/62 - as a result of these relations young girls fall in love with
misters or leaders as nymphs fall in love with Zeus or Poseidon and as a result
numerous natural deities are born. Or subordinates and chiefs show love provided
that in this case norms of morals are observed, but nevertheless chiefs and
subordinates render mutual assistance as Zeus and Hecate help each other.
Besides Artemis is daughter of Zeus, and consequently these relations in some
cases can be considered as mutual relation of the father and the daughter.
48/84 - Leto and Apollo are mother and the son that is shown in mutual
love of mother and the son. And also
Hera and Dionysus respect each other, though
Hera caused destruction of mother of Dionysus but treat with only because
Dionysus is illegal son of Zeus.
Illegal son of Zeus also is Apollo and consequently
Hera pursued Leto and opposed to birth of Apollo.
Relations of
Hera and Leto with Apollo and Dionysus are variants of relations of mothers and
sons.
Attitudes opposite or adjacent on diagonal from right to left.
13/31 - Ares and Hermes are individuals and consequently mutual displays
of feelings have no value for them, but nevertheless the common interests are
realized and there is a mutual sympathy during relations.
46/64 - Zeus and Hera are connected by matrimonial relations which are
necessary for the official status and position in a society, but in their
relations there is no love and jealousy reigns. In relations of Zeus and Leto
too is not present love but there is no jealousy.
79/97 - Hephaestus and Aphrodite are the husband and the wife, and their
marriage is not connected by love as such but their joint life is pleasant and
comfortable, that is as a result of relations there is a mutual attachment.
Relations of Zeus with Hera and Hephaestus with Aphrodite are variants of
matrimonial relations.
Attitudes opposite or adjacent on diagonal from left to right.
39/93 - Hermes has unique love aspiration to the Aphrodite, and Hermes is
the sociable god which cooperates with all gods, but nevertheless object of
ideal love for Hermes is only the most beautiful goddess Aphrodite who is wife
of Hephaestus and can not belong to Hermes.
Hermes has received some women from Apollo as a result of exchange but
connections with them have no love as only the son of Aphrodite and Hermes was
born beautiful, and children of Hermes and other female deities were born awful.
28/82 - Apollo and Artemis are twins and consequently have inmost mutual
relation. And also Dionysus and Hecate have inmost mutual relation if to take
into account the fact that mother of Hecate is Rhea who in myths was identified
with Cybele, and Dionysus was devoted in cult of Cybele. It is possible to tell
that Dionysus is stepbrother of Hecate.
Cult of Cybele was erotic but relations of Dionysus and Hecate are deprived
intimacies as they are the summary brother and the sister, and besides refusal
of physical love for the sake of love to Cybele was required according to cult
of Cybele.
Constrained intimacy in these relations also proves to be true that Apollo is in
love with nymph Daphne who is satellite of Artemis, but Daphne has refused love
of Apollo as Artemis is sister of Apollo. That is Daphne has refused love to the
brother of the leading goddess to which Daphne devoted.
17/71 - Hephaestus and Ares are brothers that assumes unselfishness and
nobleness, and also mutual aid and observance of mutual rights. Namely Ares it
is in love with Aphrodite, but the Aphrodite is wife of Hephaestus and
consequently Ares is punished for love to the spouse of the brother, but he
takes punishment for granted. Though Ares is an immoral god to whom norms of
morals are indifferent, but Ares feels fault and remorse in relations with the
brother.
Hephaestus forgives offence of the brother and unselfishly makes for Ares an
indestructible armor and weapon.
Ares and Prometheus are not brothers within of these relations but Ares respects heroism and self-sacrifice of Prometheus.
Relations of Apollo and Dionysus with Artemis and Hecate, and also relations
of Ares with Hephaestu are variants of relations of brothers and sisters.
Attitudes adjacent on vertical.
67/76 - Zeus and Prometheus are antagonists but nevertheless the
compromise is possible in mutual relation of these gods as Zeus has chained
Prometheus to a rock but was compelled to exempt in exchange for the information
on the future which was known for Prometheus.
Confrontation of Prometheus to Zeus is connected with Hestia who protected a
fiery ether (heavenly electricity) and has given fire to Hephaestus, but
Prometheus has taken fire at Hephaestus and has given for people.
Relations of Zeus and Hephaestus have character of implicit submission, namely
Hephaestus is obliged to fulfill orders.
Zeus is father of Hephaestus, and also is father of Ares, Artemis, Apollo,
Dionysus, Hermes, Aphrodite, and consequently relations of these gods with Zeus
it is possible to consider as variants of relations of the father and children.
38/83 - Hermes and Apollo want to appropriate or wish to have that
belongs to another but in result they exchange desirable objects, namely rights
are broken during mutual relation but validity is restored by means of mutually
advantageous agreements.
About mutual relation Hermes and Dionysus there is no information in myths, but
it is known that Hermes under assignment of Zeus has transferred baby Dionysus
to education to nymphs.
27/72 - Hephaestus and Artemis are adherents of different ways of
existence in the world. Namely Artemis aspires to natural life but Hephaestus is
the supporter of technical progress. And also Prometheus and Hecate are adherents of different sights
on the world as Prometheus teaches and educates people but Hecate wakens
ignorant instincts in people.
34/43 - Hermes and Hera have mutually exclusive characteristics as Hermes
is the conductor of souls in the empire of death but Hera patronizes birth of
children and leads out souls on light that predetermines contradictions.
And also Hermes and Leto have mutually exclusive characteristics as Hermes
patronizes travelers but Hera is adhered to a house and aspire to safety which
is provided with dwelling.
Attitudes adjacent on horizontal.
16/61 - Zeus and Ares do not like each other as Zeus demands
unconditional submission but Ares is not capable to submit, that is the reason
of mutual dispassionateness and undesirability of dialogue. And also Ares breaks
the standard order that is unacceptable for the Supreme Olympic gods, but gods
are afraid of Ares and do not force to observance of the order.
Eris too breaks the order of a peace and consequently her do not invite to
feasts of gods.
18/81 - Apollo perceives Ares negatively as it is necessary for Ares to
prove the superiority, and Apollo has grace which is weak property of Ares, and
consequently disagreements are probable. And also disagreements of Eris with
Dionysus are probable as the satirical understanding of life of Dionysus
contradicts feeling of validity of Eris.
Grace of Apollo and satiricism of Dionysus, and also talents of muses can be an
occasion for disagreements from view point of Ares and Eris.
Mythological Satires are satellites of Dionysus and consequently Dionysus
perceives life satirically.
29/92 - Artemis and Aphrodite both are attractive but they conquer
feelings differently. Artemis involves gods with virgin natural cleanliness and
instinctive love but Aphrodite involves gods with natural display of love
desires, and consequently during mutual relation advantages of this or that
goddess are found out.
And also Hecate contrasts with Aphrodite as Hecate is the goddess of love magic
but Aphrodite is the goddess of love. Namely Hecate purposely inspires love
feelings but Aphrodite inadvertently radiates charm of love.
49/94 - Hera and Aphrodite have different destinies. Hera is the wife of
the most important god Zeus that allows to make impression of the significant
goddess, though Zeus is unfaithful to Hera. Aphrodite is the wife of the most
insignificant and least arrogant god Hephaestus who is pleased with a matrimony
with Aphrodite though the beauty of Aphrodite is the reason of matrimonial
faithlessness.
Contrast of two divine destinies is aggravated with that Hera is mother of
Hephaestus and in essence is the mother-in-law of Aphrodite if to consider
relations of gods in a context of human mutual relation.
The slanting attitudes.
These relations are less stressed rather than listed above.
The detailed information on mutual relation of gods look on pages of this site
in the other section which has the name analytical
numerology.
Athena (n5/5n) - attitudes of Olympic gods with
Athena are special as Athena is the key goddess among Olympic gods, and also
appropriate numerological number 5 is key in structure of the magic square about
what two previous pages have told in this site section. Namely
Athena subordinates activity of gods to own interests by means of wisdom and
herself submits to will of gods only in the event that it corresponds to her
interests.
Above charts show arrows according to which numbers in cells of the magic
square are interconnected and relations of Olympic gods are interconnected.
These arrows are possible to name "lightning of Zeus" by means of which Zeus
punishes gods and people. It is known that Athena stores lightning of Zeus and
consequently these lightning are not imperious above Athena.
The listed mutual relation of gods are partial information which is taken
from myths of ancient Greece, but this information shows most obvious reasons by
which interrelations and motives of mutual sympathies or antipathies are caused.
The detailed analysis of mutual relation of gods, and in essence the analysis of double combinations
of numbers in numerology, should take into account many psychological and other
aspects which concern to different spheres of life. Psychological interrelations
known in myths are very complex, also are unequally described by poets and
philosophers of ancient Greece, and also have unequal understanding from the
view points of poets and philosophers of new epoch that is caused by prevalence
of those or others numerological numbers in characters of philosophers and poets. Therefore it is possible to analyze mythological images
of gods and double
combinations of numbers in numerology from the different points of view but
nevertheless it is necessary to take into account that there is the uniform
mythological concept and the general representation about gods. This general
mythological representation corresponds to a structure of the human person and a
structure of a human society by means of which persons are interconnected, and
does not depend on separate opinions of people but at all times is constant and
conventional.
The psychology was not the advanced science in the ancient world and
consequently myths have not enough the psychological information but myths very
well describe behavior of gods according to which it is possible to draw
psychological conclusions.
It is necessary to take into account that mutual relation of people depend
not only on features of persons but also depend on a sexual belonging. Therefore
it is necessary to correlate psychological features of people with numerological
numbers according to female and male images of gods, and it is necessary to take
into account that each number in numerology corresponds with female and male
deities which are known in myths. The information on some gods is insufficiently
authentic and consequently not all gods of ancient Greek mythology are compared
with concrete numerological numbers in the present description.
Also mutual relation of people depend on
types of constitutions
about what look pages of other site: www.labyrinthgallery.64g.ru/const/const8en.htm.
Except for the analysis of psychological mutual relation and interrelations,
double combinations of numbers in numerology allow to analyze the mixed
combinations of psychological features which people and gods have. Namely psychological features of people seldom correspond with any one
numerological number and consequently it is necessary to use double combinations of numerological numbers
for the description of complex features of the person.
Among Olympic gods the mixed psychological features have:
Ilithyia is the daughter of Zeus and Hera, and also
the sister of Ares and Hephaestus. Ilithyia associates with childbirth that
corresponds with numerological number 4 but she is the goddess who gives to
pregnant women a delivery pains which are insuperable reactions of an organism
that corresponds with numerological number 1. Therefore image of Ilithyia
symbolizes the combination of numerological numbers 1 and 4 which mean
physiological reactions uncontrollable by means of thinking, and also mean
impulsive displays of the human person.
Hebe is the daughter of Zeus and Hera, and also the sister
of Ares and Hephaestus. Hebe is the goddess of eternal youth who in the circle
of Olympic gods carries out duties of cupbearer. Namely she is the organizer of
mutual relation between gods provided that mutual relation of gods not always
are friendly but Hebe organizes an opportunity of their mutual presence on
feasts and councils. Namely Hebe personifies reconciliation and preservation of
the union of Olympic gods that corresponds to principles of numbers 9 and 7 in
numerology.
Or it is possible to assume that Hebe corresponds only with numerological number
9.
Hebe is wife of Heracles who was the terrestrial hero but he is taken in the
circle of Olympic gods.
Ganymede is the son of terrestrial tsar and nymph. He is
taken in the circle of Olympic gods because of unusual beauty in quality of
cupbearer, namely Hebe became wife of Heracles but Ganymede was taken on Olympus
for performance of a role of cupbearer and organizer of the Olympic union of
gods that corresponds to the combination of numbers 9 and 7 in numerology.
In some myths Ganymede corresponds with zodiac constellation Aquarius.
Persephone is the daughter of Zeus and Demeter, and
also the wife of Hades. She is the goddess of the empire of death and
consequently is in the husband's empire in the winter but comes back in the
empire of life in the summer. Orpheus and Eurydice restore to life thanking
Persephone, and also
other heroes revive.
Persephone personifies spring awakening a nature and corresponds with energy of
plants and consequently corresponds to numerological number 2, and also
corresponds with authority above souls of people which she has in the empire of
death that corresponds to numerological number 6.
Heracles is the son of Zeus and terrestrial tsarina
Alcmene. Gods in the award for the perfect Labors have taken Heracles in the
circle of Olympic gods. He is violent and inclined to destruction but Athena
patronizes Heracles and helps to make Labors which are benefit for people.
Namely Heracles is a violent and destructive hero that corresponds to
numerological number 1, but also Heracles executes will of Zeus and serves tasks
for preservation of the world order that corresponds to numerological number 6.
Birth of Heracles was intended for terrestrial authority but Heracles is illegal
son of Zeus and consequently Hera has changed terms of pregnancy (as Hera
supervises the period of development of human bodies up to childbirth) and as a
result Heracles was born after necessary term that has deprived Heracles with
terrestrial reign which corresponds to numerological number 6. But nevertheless
Heracles serves the world order as the violent and aggressive athlete that
corresponds to numerological number 1.
Many other gods in ancient Greek mythology too have the mixed psychological characteristics which can be compared to psychological features of people. Provided that if characters of people are very complex then it is possible to use threefold combinations of numerological numbers. Besides double or threefold combinations of numbers can be used for the description not only psychological phenomena but also any other phenomena of the world. From the view point of mathematics and numerology the world phenomena are values which can be calculated, and also it is possible to analyze features and ratio which the calculated values have.
Besides it is possible to consider false ratio of gods with numbers in
numerology.
For example, the Supreme Olympic gods correspond with number 6 but in aggregate
they form an extraordinary ratio with numbers in the magic square that is shown
on charts:
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False ratio of the Supreme Olympic gods with diagonals of the magic square are shown at the left, and false ratio with the central vertical and the central horizontal are shown at the right, that is comparable to crosswise structure of four world elements. |
According to conditional distribution of authority:
Zeus predominates over elements of air;
Poseidon predominates over elements of water;
Demeter predominates over elements of ground (earth);
Hades predominates over elements of fire, namely Hades is tsar of the
underground world of dead;
Hestia is the keeper of inextinguishable fire or a fiery ether which is in
middle of the world.
According to four elements the five Supreme gods form false ratio with numbers
or false projections of numbers, that is in essence the five gods correspond
with one cell of the magic square and with number 6, but the five Supreme gods
form structure of authority which as though fills in all magic square.
Hestia has a false ratio with number 5, namely is a false projection of Athena.
Zeus has a false ratio with number 9, namely is a false projection of Aphrodite.
Poseidon has false ratio with numbers 8 or 3, namely is false projection of
Apollo or Hermes.
Demeter has false ratio with numbers 2 or 7, namely is false projection of
Prometheus or Artemis.
Hades has false ratio with numbers 4 or 1, namely is false projection of Hera or
Ares.
The following page gives the information on ratio of numerological numbers with letters of the alphabet, and also gives the information on calculations of names that can be applied in numerology.
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