Notes and Themes
The name of
the High Priest of Jerusalem in the days of the Patriarch Abraham indicates
that Jupiters (in Hebrew Zedek) was the cult of that
city. Malki-Zedek means Jupiter is my lord (king). The story
of a ram in the scene of the purported sacrifice of Isaac, points also
to Jupiter, ram being the animal representing that planet. Malki-Zedek,
the High Priest of the Highest, plays an important role in Christian catechism.
The time of the Middle Bronze I and II was the age of Jovian dominion;
and probably also the Early Bronze.
of Zeus-Ammon was the oracle of Jupiter (Herodotus IV.181).The name Siwa
Oasis must have been attached to the oasis by the Macedonians, like
Ptolemy I, returning from the invasion of India, Shiva or Siva being the
name of Amon there. The salts of ammonia in the neighborhood of the Siwa
Oasis resulted from an electrical discharge. The oracle was established
in memory of the event and in honor of the deity. Jupiter has ammonia
in the atmosphere. Is it not strange that ammonia was found in the neighborhood
of the oasis of Amon-Zeus?
Zeus of the
Greeks, Jupiter of the Romans, Mazda of the Iranians, Amon of the Egyptians,
Shiva of the Hindus, were all the same planetary god, optimus maximus.
The Io, Jahwe coorelation to Io, Jupiter was already made, I assume, so
obvious it is.
The Planetary Gods
not one but three relations closely connected. In one, Brahma is the supreme
deity, in another Shiva, and in still another Vishnu. The woshippers of
Agni and of Shiva were alsoin conflict. Equally so the worshippers of
Mitra in Iran, who were in conflict with the worshippers of Mazda; and
in Palestine the worshippers of El (Saturn) were in conflict with the
worshippers of Jupiter and of Venus (Astarte); in Babylonia the worshippers
of Enlil, of Marduk, of Ishtar, of Nergal.
The Astral Religion of Egypt
When J. Wilson writes (volume to honor Albright) that
it is an admission of failure that the chief cultural content of Egyptian
civilizationthe religion, with its mythology again and again narrated
and alluded in texts and pictured in statutes and temple reliefs, is not
understoodhe is right. The astral meaning of Egyptian deities was
not realized and the cosmic events their activities represent was not
Amon was Jupiterand this we know from classical writers.
Another cultIsis is Jupiter and Osiris is Saturn. The death of Osiris
and its return to life; the birth of Venus-Horus, the fight of Horus and
Seth (the head of the Venus comet and its tail)all refer to celestial
drama played before the opeles of the worldand of Egypt.
In the days
of Menasheunderstanding that the sun is the supreme planetary body.
In the days of Jeremiah, that the Supreme Deity is no planetary body.
Is there any opposition to the worship of planetary bodies in the prophets
before Jeremiah? Only Abdi-Ashirta sounds like a monotheist in his letters.
Yet according to the book of Jeremiah, the Jews of Israel worshipped the
planet Venus and brought her cakes till the close of the time of Josiah,
the grandson of Menashe.
in the psalms and in the prophets are monolatrous, not monotheistic. Hillel
ben Shahar (Hillel son of the Morning Dawn) in Isaiah, was the planet
Venus. Many of the psalms reflect astral religion. The psalms Hallel
may have been adopted from the pagan worship of the Morning
Star. The visions of the Lord traversing the sky with rays streaming from
his body, as in Habbakuk, are not monotheistic. These passages, and on
the other hand, the passages in the books of law that establish a worship
of sacrifices to the Supreme Being are not enhancing the sacred value
of the Old Testament. To
expose these alien motifs may be necessary to ruin the idolatrous Christian
church, built on the Old Testament.
for ethical relation between man and his God that when the Israelite nation
conceived a God not an astral being but a Supreme Creator and ruler of
the world, and this in the days of Jeremiah ande King Josiah, the destruction
of the state was only years away.
Whereas Nebukhadnezzar was a worshipper of astral deities, a monolator,
who changed is protective deity several times in his life, Josiah
was a monotheist, whose God was abstracted from anything material. To
experience the collapse of the state and the destruction of the temple
must have been [experienced as] a great letdown of man by his God.
In the days of the King Menashe, accused of reverting
to idolatry and the worship of celestial bodies, a great advance in the
understanding of celestial processes took place, a change comparable to
that of the Copernican revolution. It was understood that the Sun is not
a body dependent on the will of the planets, especially Jupiter, but that
it is the central body.
In cataclysmic events, the disturbance in the motion
of the Sun was ascribed to the planet at a close approach, Jupiter, Venus,
or Mars, as the case would be. The Sun played a very little role on the
Greek Olympus, dominated by Zeus. In global catastrophes, the Sun seemed
to be powerlessat the approach of a celestial body (planet or comet)
to the Earth, the Sun was distrubed in its motion, and therefore appeared
to be subservient to planets of violent temper, like Jupiter. The name
of the sunshamash (Akkadian) or shemeshthe servantreflects
this understanding of the ancients.
In the ninth and eighth and seventh centuries before
the present era, the undstanding that the Sun may be the most powerful
started to penetrate the oriental mind, possibly first in Egypt. To understand
its central role was the achievement of the seventh-century astrologers
in Judea and also in other countries of the Near East. Menashe, son of
Hezekiah, built solar chariots for the temple of Jerusalem, which points
toward a Copernican revolution in that period of history.
The realization of the leading position of the Sun, though
itself never the cause of a cataclysmic event on earth, was a major step
forward. A greater step was made in the next generation, when the Supreme
Being was abstracted from planetary or solar body. But the idea of the
invicible sun, sol invictus continued to live into the Roman
Menashe actually returned to the faith of Moses, when
he killed Isaiah, opponent of Moses. At that time in Egypt was resurgence
of Sets cult. However Menashe called his son Amon.
Isaiah and Moses
absence of references to Moses in Isaiah I leads to the thought that Isaiah
was not at all reverend to Mosess memory. The fact mentioned in
the Book of Kings that, urged by Isaiah, king Hezekiah destroyed the brazen
serpent made by Moses, an object of worship three arters of a millennium
after Moses, strengthens the impression that Isaiah was antagonistic toward
Mose and his cult. Also in the rest of the prophets Moses is menionted
very rarely and mostly not at all. Compare with this the references to
Moses in the Koran. There is hardly a sura where Moses is not mentioned,
and mostly more than once.
In the times following the global cataclysms the survivors
banding into groups of migrants looked in their despair for leaders. Such
a figure was Mosesfor the migrant masses that retreated from Egypt
toward Asia. Such a leader was also Quetzalcoatl in Mexico. Zoroaster
of the Persians arose in a similar role, possibly, afte the same catastrophe.
These leaders became lawgivers. However, it is hardly possible that the
temple or traveling sacrarium regulations were authored by such leaders
in the form the tradition ascribes to them.
monotheism more proofs are needed. The battles in the sky were visualized
by all men as contests of the gods; in such times to abstract the religion
from the visual planetary gods must have been near impossible. The
making of the serpent carried on a pole by Moses and the making of the
golden calf by Aharon, appear to be not unsimilar actions. It
is remarkable that the prophets of the Israelites hardly ever referred
to Moses. It is possible
that Ezra, returning from Persia to Palestine, ascribed to Moses many
laws and beliefs that were actually of a later date. A
prophet of uncompromising monotheism is Jeremiah.
of Sukkoth with building of sukka and palm branches was instituted in
the days sof Ezra; in his book it is said that it was not observed this
way since the days of Joshua, son of Nun.
It must have been a Persian custom and I saw a reference to a Persian
festival when palm leaves were a part of the ceremonial.
Four Span in the Sky
The vision in the sky in the days of Joshua was that
of a chariot with a driver and a span of four horses. The four horses
idea repeats itself in apocalyptic literature, but also in Olympic charioteeringk
and can be traced in ancient folklore and usage, with its mythic undertone.
Maccabees revolt, Hannukkah
The revolt of the Hashmanaim (better known by the name
of one of his sons Judah Maccabi) coincides with the conquest of Greece
by Rome ca -160. It appears that the Romans fomented the revolt in the
Hellenized provinces at the time of their conquest of Greece. The introduction
of Hannukkah feast seems to be an adaptation of the roman Saturnalia,
and the way of praying with covered head, a taking over of the Roman usus,
while the Greek usus was to pray with uncovered head.
Some hundred years later, with Pompey, the Romans wished to terminate
the alliance, making Judea into a province.
Hannukkah was introduced to the memory of Saturn and
the Deluge, by the time Israelites looked for alliance with Rome against
Greece and Antiochus dynasty. Christmas, like Hannukkah, are memories
of seven days of light that preceded the Deluge when Saturn became a nova.
The seven-branch candlestick was to serve the seven planets.
But the shamash with a special positionis to serve the
sun. It gives light to all other candles, it has also a special position;
and its name indicates that it obtained that position on realization of
the role of the sun.
The Ball Play
In Egypt religious observations had a counterpart in
Mexico. It probably symbolized the change in the direction of the sun
across the firmament.
Illumination of Bel
Illumination of Osiris (hayes 328) Ch. VI of the Book of the
(Explosion of Saturn: nova)
Shaddai may mean ´breasts, or the heavenly
breasts that supplied the wanderers in the desert with nectar and ambrosia.
The Lord of the Breasts, the God of compassion and motherly love for mankind,
received this appellative. For the Indians (Hindu) it was a holy heavenly
The worship of Ashera or a tree goes back to the time
when the world was covered by an envelope of clouds that let food fall
ont he ground. The idea of a tree covering the entire earth was born in
the experiences of that period when only from the heaven cam food and
nothing grew on the ground.
Behind the story of Saturn swallowing his children there
must be a factual story of satellites absorved by the body of the giant
Behind the story of Saturn emasculating his father Uranus there might
have been a scene in the sky.
The similar story of Jupiter emasculating his father Saturn may be transfer
or borrowing, but may be a reflection in mythology of similar events.
Circumcision might have originated as an emulation (but pars pro toto)
of the acts displayed in the skyof Uranus being emasculated by Saturn,
or Saturn by Jupiter. Having been commanded in the days of
the patriarch Abraham, it may reflect the latter event. Circumcision has
a hygienic value; it could have been found out and sanctified by the astral
The Christian religion and its mysteires originated in
Osirian death and resurrection, and also in the flood of fire caused by
the Morning Star.
The first centurys world expected a repetition of cataclysmic events
and the end of the worldSibylline literature, the Apocrypha and
other such books, the Gospels and the book of Revelation.
It is possible that the upsurge of such fear was motivated by the fact
that between the 15th century catastrophes of the days of the Exodus and
of the time of Joshua (Phaethons story) and the castrophes caused
by the close approeachs of Mars to the Earth in the last act of the theomachy,
ca. 700 years passed. After another span of 700 years the fear was intensified.
The Christian religion appealed partly because it could
in visual demonstrationpainting and sculpturerespond to so
many instincts in man and woman
adoration of a newborn child
young mother and child
a wonder healer
a young dead
a mother dolorosa
but also the bi-sexual nature of Jesus (with hair of a woman and beard
of a man), whatever was his appearance in life, and especially the masochistic-sadistic
tendencies and expressions and experiences of his story, found an echo
in many a soul.
Themes for Sinai and Olympus
||8-year feast in Mexico-Passover cake
|circumcision; Kronos, Uranos
||Isaiah and Moses, cf. Koran
|Angels at Mamrech
||Plato and God
||Cicero and planets
||Star of David
||Jupiter and Venus
||Festival of Sukkoth, fruits
||Mars and Moon
||Four span in the sky
||Jeremiah and monotheism
||Disc of Saints
||God as creator
||Job and monotheism
||Isaiah against Venus
|Calendar; New Year
||Disk between horns
||Jupiter and Venus cults
references in the Scriptures
- Jeremiah, Ezekiel? Kings? Deuteron. Philol. of the word. Idea of Ben-Yahuda
(Osiris). Planets. Opposition to astral religion. Hezekiah? Menashe-sun
& planets. Jeremiah. Complaints of the exiled to Egypt. Planets as
circling orbs. End of kingdom. When monotheism prevailed.