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THE NUCLEAR FAMILY 1969
THE NUCLEAFAMILY 1970
11 |
THE ADVENT |
- |
- |
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THE |
33 |
15 |
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ADVENT |
66 |
21 |
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9 |
THE ADVENT |
99 |
36 |
9 |
- |
- |
9+9 |
3+6 |
- |
9 |
THE ADVENT |
9 |
9 |
9 |
..........
THE
MAGICALALPHABET
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THE RAINBOW LIGHT |
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3 |
THE |
33 |
15 |
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7 |
RAINBOW |
82 |
37 |
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5 |
LIGHT |
56 |
29 |
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171 |
81 |
9 |
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1+4 |
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1+5 |
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1+7+1 |
8+1 |
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Wikipedia
https://en.wikipedia.org
History of ancient numeral systems - Wikipedia
Number systems have progressed from the use of fingers and tally marks, perhaps more than 40,000 years ago, to the use of sets of glyphs able to represent any conceivable number efficiently. The earliest known unambiguous notations for numbers emerged in Mesopotamia about 5000 or 6000 years ago.
An alphabetic numeral system is a type of numeral system. Developed in classical antiquity, it flourished during the early Middle Ages.[1] In alphabetic numeral systems, numbers are written using the characters of an alphabet, syllabary, or another writing system. Unlike acrophonic numeral systems, where a numeral is represented by the first letter of the lexical name of the numeral, alphabetic numeral systems can arbitrarily assign letters to numerical values. Some systems, including the Arabic, Georgian and Hebrew systems, use an already established alphabetical order.[1] Alphabetic numeral systems originated with Greek numerals around 600 BC and became largely extinct by the 16th century.[1] After the development of positional numeral systems like Hindu–Arabic numerals, the use of alphabetic numeral systems dwindled to predominantly ordered lists, pagination, religious functions, and divinatory magic.[1]
An alphabetic numeral system is a type of numeral system. Developed in classical antiquity, it flourished during the early Middle Ages.[1] In alphabetic numeral systems, numbers are written using the characters of an alphabet, syllabary, or another writing system. Unlike acrophonic numeral systems, where a numeral is represented by the first letter of the lexical name of the numeral, alphabetic numeral systems can arbitrarily assign letters to numerical values. Some systems, including the Arabic, Georgian and Hebrew systems, use an already established alphabetical order.[1] Alphabetic numeral systems originated with Greek numerals around 600 BC and became largely extinct by the 16th century.[1] After the development of positional numeral systems like Hindu–Arabic numerals, the use of alphabetic numeral systems dwindled to predominantly ordered lists, pagination, religious functions, and divinatory magic.[1]
sun
energy
energy
energy
energy
energy
energy
energy
energy
energy
energy
rrrraaaaaaaahhhhhhhhhhhhhhhh!
OBJECTIVE REALITY
poems and essays by
lloyd c.daniel1985
THE SCULPTURE OF VIBRATIONS 1977
EHT NAMUH 1977
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
Introduction
"No one religion in the ancient Near East can be studied in isolation. All stem from man's first questioning about the origin of life and how to ensure his own survival. He has always been acutely conscious of his insufficiency. However much he progressed technically, making clothes,
shelter, conserving food and water supplies, and so on, the forces of
nature were always greater than he. The winds would blow away his shelter, the sun parch his crops, wild beasts prey on his animals: he was always on the defensive in a losing battle. Out of this sense of dependency and frustration, religion was born.
Somehow man had to establish communications with the source of
the world's fertility, and thereafter maintain a right relationship with it. Over the course of time he built up a body of experiential knowledge of rituals that he or his representatives could perform, or words to recite, which were reckoned to have the greatest influence on this fertility deity. At first they were largely imitative. If rain in the desert lands was the source of life, then the moisture from heaven must be only a more abundant kind of spermatozoa. rf the male organ ejaculated this precious
fluid and made life in the woman, then above the skies the source of nature's semen must be a mighty penis, as the earth which bore its offspring was the womb. It followed therefore that to induce the heavenly
phallus to complete its orgasm, man must stimulate it by sexual means, by singing, dancing, orgiastic displays and, above all, by the performance of the copulatory act itself.
However far man progressed in his control of the world about him there remained a large gap between what he wanted at anyone time and what he could achieve on his own account. There was always some unscalable mountain, some branch of knowledge which remained unpenetrable, some disease with no known cure. It seemed to him that if he had managed painstakingly to grope his way to a knowledge and dexterity so far above the animals, then in some mysterious way his / Page xii /
thinkers and artisans must have been tapping a source of wisdom no less real than the rain that fructified the ground. The heavenly penis, then,
was not only the source of life-giving semen, it was the origin of knowledge. The seed of God was the Word of God.
The dream of man is to become God. Then he would be omnipotent; no longer fearful of the snows in winter or the sun in summer, or the drought that killed his cattle and made his children's bellies swell grotesquely. The penis in the skies would rise and spurt its vital juice when man commanded, and the earth below would open its vulva and gestate its young as man required. Above all, man would learn the secrets of the universe not piecemeal, painfully by trial and fatal error, but by a sudden, wonderful illumination from within.
But God is jealous of his power and his knowledge. He brooks no rivals in heavenly places. If, in his mercy, he will allow just a very few of his chosen mortals to share his divinity, it is but for a fleeting moment. Under very special circumstances he will permit men to rise to the throne of heaven and glimpse the beauty and the glory of omniscience and omnipotence. For those who are so privileged there has seemed no greater or more worthwhile experience. The colours are brighter, the sounds more penetrating, every sensation is magnified, every natural force exaggerated.
For such a glimpse of heaven men have died. In the pursuit of this goal great religions have been born, shone as a beacon to men struggling still in their unequal battle with nature, and then too have died, stifled by their own attempts to perpetuate, codify, and evangelize the mystic vison.
Our present concern is to show that Judaism and Christianity are such cultic expressions of this endless pursuit by man to discover instant power and knowledge. Granted the first proposition that the vital forces of nature are controlled by an extra-terrestrial intelligence, these religions are logical developments from the older, cruder fertility cults. With the advance of technical proficiency the aims of religious ritual became less to influence the weather and the crops than to attain wisdom and the knowledge of the future. The Word that seeped through the labia of the earth's womb became to the mystic of less importance than the Logos which he believed his religion enabled him to apprehend and enthuse him with divine omniscience. But the source was the same vital power of the universe and the cultic practice differed little.
To raise the crops the farmer copulated with his wife in the fields. To seek the drug that would send his soul winging to the seventh heaven and back, the initiates into the religious mysteries had their priestesses seduce the god and draw him into their grasp as a woman fascinates her partner's penis to erection.
For the way to God and the fleeting view of heaven was through plants more plentifully endued with the sperm of God than any other. These were the drug-herbs, the science of whose cultivation and use had been accumulated over centuries of observation and dangerous experiment. Those who had this secret wisdom of the plants were the chosen of their god; to them alone had he vouchsafed the privilege of access to the heavenly throne. And if he was jealous of his power, no less were those who served him in the cultic mysteries. Theirs was no gospel to be shouted from the roof tops : Paradise was for none but the favoured few. The incantations and rites by which they conjured forth their drug plants, and the details of the bodily and mental preparations undergone before they could ingest their god, were the secrets of the cult to which none but the initiate bound by fearful oaths, had access.
Very rarely, and then only for urgent practical purposes, were those secrets ever committed to writing. Normally they would be passed from the priest to the initiate by word of mouth; dependent for their accurate transmission on the trained memories of men dedicated to the learning and recitation of their "scriptures". But if, for some drastic reason like the disruption of their cultic centres by war or persecution, it became necessary to write down the precious names of the herbs and the manner of their use and accompanying incantations, it would be in some esoteric form comprehensible only to those within their dispersed communities.
Such an occasion, we believe, was the Jewish Revolt of AD 66. Instigated probably by members of the cult, swayed by their drug-induced madness to believe God had called them to master the world in his name, they provoked the mighty power of Rome to swift and terrible action. Jerusalem was ravaged, her temple destroyed. Judaism was disrupted, and her people driven to seek refuge with communities already established around the Mediterranean coastlands. The mystery cults found themselves without their central fount of authority, with many of their priests killed in the abortive rebellion or driven into the desert. The secrets, if they were not to be lost for ever, had to be committed to / Page xiv / writing, and yet, if found, the documents must give nothing away or betray those who still dared defy the Roman authorities and continue their religious practices.
The means of conveying the information were at hand, and had been for thousands of years. The folk-tales of the ancients had from the earliest times contained myths based upon the personification of plants and trees. They were invested with human faculties and qualities and their names and physical characteristics were applied to the heroes and heroines of the stories. Some of these were just tales spun for entertainment, others were political parables like Jotham's fable about the trees in the Old Testament, while others were means of remembering and transmitting therapeutic folk-lore. The names of the plants were
spun out to make the basis of the stories, whereby the creatures of
fantasy were identified, dressed, and made to enact their parts. Here, then, was the literary device to spread occult knowledge to the faithful. To tell the story of a rabbi called Jesus, and invest him with the power and names of the magic drug. To have him live before the terrible events that had disrupted their lives, to preach a love between men, extending even to the hated Romans. Thus, reading such a tale, should it fall into Roman hands, even their mortal enemies might be deceived and not probe farther into the activities of the cells of the mystery cults within their territories.
The ruse failed. Christians, hated and despised, were hauled forth and slain in their thousands. The cult well nigh perished. What eventually took its place was a travesty of the real thing, a mockery of the power that could raise men to heaven and give them the glimpse of God for which they gladly died. The story of the rabbi crucified at the instigation of the Jews became an historical peg upon which the new cult's authority was founded. What began as a hoax, became a trap even to those who believed themselves to be the spiritual heirs of the mystery religion and took to themselves the nalne of "Christian" . Above all they forgot, or purged from the cult and their memories, the one supreme secret on which their whole religious and ecstatic experience depended: the names and identity of the source of the drug, the key to heaven - the sacred mushroom.
The fungus recognized today as the Amanita muscaria, or Fly-Agaric, had been known from the beginning of history. Beneath the skin of its characteristic red- and white-spotted cap, there is concealed a powerful / Page xv /
hallucinatory poison. Its religious use among certain Siberian peoples and others has been the subject of study in recent years, and its exhilarating and depressive effects have been clinically examined. These include the stimulation of the perceptive faculties so that the subject sees objects much greater or much slnaller than they really are, colours and sounds are much enhanced, and there is a general sense of power, both physical and mental quite outside the normal range of human experience.
The mushroom has always been a thing of mystery. The ancients were puzzled by its manner of growth without seed, the speed with which it made its appearance after rain, and its as rapid disappearance.
Born from a volva or "egg" it appears like a small penis, raising itself
like the human organ sexually aroused, and when it spread wide its canopy the old botanists saw it as a phallus bearing the "burden" of a woman's groin. Every aspect of the mushroom's existence was fraught
with sexual allusions, and in its phallic form the ancients saw a replica of the fertility god himself. It was the "son of God", its drug was a purer
form of the god's own spermatozoa than that discoverable in any other form of living matter. It was, in fact, God himself, manifest on earth. To the mystic it was the divinely given means of entering heaven; God had come down in the flesh to show the way to himself, by himself.
To pluck such a precious herb was attended at every point with peril. The time - before sunrise, the words to be uttered - the name of the guardian angel, were vital to the operation, but more was needed. Some form of substitution was necessary, to make an atonement to the earth robbed of her offspring. Yet such was the divine nature of the Holy Plant, as it was called, only the god could make the necessary sacrifice.
To redeem the Son, the Father had to supply even the "price of redemption". These are all phrases used of the sacred mushroom, as they are of the Jesus of Christian theology.
Our present study has much to do with names and titles. Only when we can discover the nomenclature of the sacred fungus within and without the cult, can we begin to understand its function and theology. The main factor that has made these new discoveries possible has been the realization that many of the most secret names of the mushroom go back to ancient Smnerian, the oldest written language known to us, witnessed by cuneiform texts dating from the fourth millennium BC. Furthermore, it now appears that this ancient tongue provides a bridge between the Indo-European languages (which include Greek, Latin, and / Page xvi /
our own tongue) and the Semitic group, which includes the languages of the Old Testament, Hebrew and Aramaic. For the first time, it becomes possible to decipher the names of gods, mythological characters, classical and biblical, and plant names. Thus their place in the cultic systems and their functions in the old fertility religions can be determined.
The great barriers that have hitherto seemed to divide the ancient world, classical and biblical, have at last been crossed and at a more significant level than has previously been possible by merely comparing their respective mythologies. Stories and characters which seem quite different in the way they are presented in various locations and at widely separated points in history can now be shown often to have the same central theme. Even gods as different as Zeus and Yahweh embody the same fundamental conception of the fertility deity, for their names in origin are precisely the same. A common tongue overrides physical and racial boundaries. Even languages so apparently different as Greek and Hebrew, when they can be shown to derive from a common fount, point to a communality of culture at some early stage. Comparisons can therefore be made on a scientific, philological level which might have appeared unthinkable before now. Suddenly, almost overnight, the ancient world has shrunk. All roads in the Near East lead back to the Mesopotamian basin, to ancient Sumer. Similarly, the most important of the religions and mythologies of that area, and probably far beyond, are reaching back to the mushroom cult of Sumer and her successors.
In biblical studies, the old divisions between Old and New Testament areas of research, never very meaningful except to the Christian theologian, become even less valid. As far as the origins of Christianity are concerned, we must look not just to intertestamentalliterature, the Apocrypha and Pseudepigrapha, and the newly discovered writings from the Dead Sea, nor even merely to the Old Testament and other Semitic works, but we have to bring into consideration Sumerian religious and mythological texts and the classical writings of Asia Minor, Greece, and Rome. The Christian Easter is as firmly linked to the Bacchic Anthesteria as the Jewish Passover. Above all, it is the philologian who must be the spearhead of the new enquiry. It is primarily a study in words.
A written word is more than a symbol: it is an expression of an idea. To penetrate to its inner meaning is to look into the mind of the man who wrote it. Later generations may give different meanings to that symbol, / Page xvii /
extending its range of reference far beyond the original intention, but if we can trace the original significance then it should be possible to follow the trail by which it developed. In doing so, it is sometimes possible even to outline the progress of man's mental, technical or religious development.
The earliest writing was by means of pictures, crudely incised diagrams on stone and clay. However lacking such symbols may be in grammatical or syntactical refmement, they do convey, in an instant, the one feature which seemed to the ancient scribe the most significant aspect of the object or action he is trying to represent. "Love" he shows as a flaming torch in a womb, a "foreign country" as a hill (because he lived on a plain), and so on. As the art of writing developed further, we can begin to recognize the first statements of ideas which came later to have tremendous philosophical importance, "life", "god", "priest", "temple", "grace", "sin", and so on. To seek their later meanings in religious literature like the Bible we must first discover their basic meaning and follow their development through as far as extant writings will allow.
For example, as we may now understand, "sin" for Jew and Christian had to do with the emission to waste of human sperm, a blasphemy against the god who was identified with the precious liquid. If to discover this understanding of "sin" seems today of only limited academic
interest, it is worth recalling that it is this same principle that lies at the root of modern Catholic strictures against the use of the "Pill".
As far as the main burden of our present enquiry is concerned, our new-found ability to penetrate to the beginnings of language means that we can set the later mystery cults, as those of Judaism, of the Dionysiac religion and Christianity, into their much wider context, to discover the flrst principles from which they developed, probe the
mysteries of their cultic names and invocations, and, in the case of
Christianity at least, appreciate something of the opposition they encountered among governing authorities and the measures taken to transmit their secrets under cover of ancient mythologies in modern dress.
Our study, then, begins at the beginning, with an appreciation of
religion in terms of a stimulation of the god to procreation and the provision of life. Armed with our new understanding of the language relationships of the ancient Near East, we can tackle the major problems involved in botanical nomenclature and discover those features of the / Page xviii /
more god-endued plants which attracted the attention of the old medicine men and prophets. The isolation of the names and epithets of the sacred mushroom opens the door into the secret chambers of the mystery cults which depended for their mystic hallucinatory experiences on the drugs found in the fungus. At long last identification of the main characters of many of the old classical and biblical mythologies is possible, since we can now decipher their names. Above all, those mushroom epithets and holy invocations that the Christian cryptographers wove into their stories of the man Jesus and his companions can now be recognized, and the main features of the Christian cult laid bare.
The isolation of the mushroom cult and the real, hidden meaning of the New Testament writings drives a wedge between the moral teachings of the Gospels and their quite amoral religious setting. The new discoveries must thus raise more acutely the question of the validity of Christian "ethics" for the present time. If the Jewish rabbi to whom they have hitherto been attributed turns out to have been no more substantial than the mushroom, the authority of his homilies must stand or fall on the assent they can command on their own merit.
What follows in this book is, as has been said, primarily a study in words. To a reader brought up to believe in the essential historicity of
the Bible narratives some of the attitudes displayed in our approach to the texts may seem at first strange. We appear to be more interested with the words than with the events they seem to record; more concerned, say, in the meaning of Moses' name than his supposed role as Israel's first great political leader. Similarly, a century or so ago, it must have seemed strange to the average Bible student to understand the approach of a "modernist" of the day who was more interested in the ideas underlying the Creation story of Genesis and their sources, than to date, locate, and identify the real Garden of Eden, and to solve the problem of whence came Cain's wife. Then, it took a revolution in man's appreciation of his development from lower forms of life and a clearer understanding of the age of this planet to force the theologian to abandon the historicity of Genesis.
Now we face a new revolution in thought which must make us reconsider the validity of the New Testament story. The break-through here is not in the field of history but in philology. Our fresh doubts about the historicity of Jesus and his friends stem not from new discoveries about the land and people of Palestine of the first century, but / Page xix
/ about the nature and origin of the languages they spoke and the origins
of their religious cults. What the student of Christian origins is primarily
concerned with is, what manner of writing is this book we call the
New Testament, and in particular just what are the narratives called the Gospels trying to convey? Is it history? This is certainly a possibility, but only one of many. The fact that for nearly two thousand years one religious body has pinned its faith upon not only the existence of the
man Jesus but even upon his spiritual nature and the historicity of certain unnatural events called miracles, is not really relevant to the enquiry. A hundred years ago this same body of opinion was equally adamant that the whole of the human race could trace its origin to two peop1e living in the middle of Mesopotamia, and that the earth had come into existence in the year 4004 BC.
The enquirer has to begin with his only real source of knowledge,
the written word. As far as Judaism and Christianity are concerned, this means the Bible. There is precious little else that can give us details about what the Israelite believed about his god and the world about him, or about the real nature of Christianity. The sparse references to one "Christus" or "Chrestus" in the works of contemporary non-Christian historians, tell us nothing about the nature of the man, and only very dubiously, despite the claims often made for them, do they support his historicity. They simply bear witness to the fact, never in dispute, that the stories of the Gospels wee in circulation soon after AD 70. If we want to know more about early Christianity we must look to our only real source, the written words of the New Testament. Thus, as we have said, the enquiry is primarily philological.
The New Testament is full of problems. They confront the critical enquirer on every side: chronological, topographical, historical, religious, and philological. It is not until the language problems have been resolved that the rest can be realistically appraised. When, in the last century, a mass of papyrological material became available( from the ancient world and cast new light upon the nature of the Greek used in the New Testament, scholars felt that most of the major obstacles to a complete understanding of the texts would be removed. But, in fact, to the philologian the thorny questions remain firmly embedded in the stories, and they have nothing to do with the plot of the narratives, or the day-to-day details which add colour to the action. The most intransigent concern the foreign, presumed Aramaic transliterations in the / Page xx / text, coupled often with a "translation" which does not seem to offer a rendering of the original, like the nickname "Boanerges", supposed to mean, "Sons of Thunder", or the name "Barnabas", said to represent "Son of Consolation". Try as they will, the commentators cannot see how the "translations" fit the "names".
To the general reader, and particularly to the Christian seeking moral or spiritual enlightenment from the New Testament, such trivia have meant little. To many scholars, too, details like these are of less importance than the theological import of Jesus' teaching. It has been assumed that somewhere along the line of transmission some textual corruption occurred in the "names", or that the "translations" were added by later hands unfamiliar with the original language used by the Master and his companions.
As we can now appreciate, these aberrations of the proper names and their pseudo-translations are of crucial importance. They provide us with a clue to the nature of original Christianity. Concealed within are secret names for the sacred fungus, the sect's "Christ". The deliberately deceptive nature of their mistranslations put the lie to the whole of the
"cover-story" of the man Jesus and his activities. Once the ruse is penetrated, then research can go ahead fast with fitting the Christian phenomenon more firmly into the cultic patterns of the ancient Near East. Many apparently quite unrelated facts about the ubiquitous mystery cults of the area and their related mythologies suddenly begin to come together into an intellectually satisfying whole.
In any study of the sources and development of a particular religion, ideas are the vital factor. History takes second place. Even time is rela
tively unimportant. This is not to underestimate the importance of
political and sociological influences in the fashioning of a cult and its ideology; but the prime materials of the philosophy stem from a fundamental conception of the universe and the source of life. Certain highly imaginative or "inspired" men may appear from time to time in a people's history and affect the beliefs and manner of life of their contemporaries and successors. They adapt or develop what they fmd and give it a new impetus or direction. But the clay they are freshly
modelling was there already and forms the main object of enquiry for the student of the cult's development.
We are, throughout this book, mainly interested in this" clay" and the very strange shapes it assumed in the mystery religions of which we / Page xxi /
may now recognize Christianity as an important example. Of course, history now and again forces itself on our attention. Did Abraham, Isaac, and Jacob ever exist as real people? Was there ever a sojourn in Egypt of the Chosen People, or a political leader called Moses ? Was the theologically powerful conception of the Exodus ever historical fact? These and many other such questions are raised afresh by our studies, but it is our contention that they are not of prime importance. Far more urgent is the main import of the myths in which these names are found. If we are right in fmding their real relevance in the age-old cult of the sacred mushroom, then the nature of the oldest Israelite religion has to be reassessed, and it matters comparatively little whether these characters are historical or not.
In the case of Christianity, the historical questions are perhaps more acute. If the New Testament story is not what it seems, then when and how did the Christian Church come to take it at its face value and make the worship of a single man Jesus, crucified and miraculously brought back to life, the central theme of its religious philosophy? The question is bound up with the nature of the "heresies" that the Church drove out into the desert. Unfortunately we just have not sufficient material to en4ble us to identify all these sects and know their secrets. The Church destroyed everything it considered heretical, and what we know of such movements derives largely from the refutations of the early Fathers of their beliefs. But at least we no longer have to squeeze such "aberrations" into a century or two after AD 30. "Christianity" under its various names had been thriving for centuries before that. As we may now appreciate, it was the more original cult that was driven underground by the combined efforts of the Roman, Jewish, and ecclesiastical authorities; it was the supreme "heresy" which came on, made terms with the secular powers, and became the Church of today.
We are, then, dealing with ideas rather than people. We cannot name the chief characters of our story. Doubtless there were real leaders exercising considerable power over their fellows, but in the mystery cults they were never named to the outsider . We cannot, like the Christian pietist, conjure for ourselves a picture of a young man working at his father's carpentry bench, taking little children in his arms, or talking earnestly with a Mary while her sister did the housework. In this respect, our study is not an easy one. There is no one simple answer to the problems of the New Testament discoverable to anyone just reshuffling the / Page xxi /
Gospel narratives to produce yet another picture of the man Jesus. Ours is a study of words, and through them of ideas. At the end we have to test the validity of our conclusions not against comparative history, least of all against the beliefs of the Church, past or present, but against the overall pattern of religious thought as it can now be traced through the ancient Near East from the earliest times. The question we have to ask is, does the Christianity as now revealed for the first time fit adequately into what went before the first century, not what came after in its name?"
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
IN THE BEGINNING GOD CREATED. . .
Page 1 (number omitted)
"Religion is part of growing up. The reasoning that taught man that he was cleverer than the animals made him also aware of his own deficiencies. He could catch and kill beasts stronger and fleeter than himself because he could plan ahead, seek out their paths, and construct boobytraps. Later that same foresight led him to the art of farming and conserving his food supplies against the seasonal dearths. In the lands of marginal rainfall he learnt eventually the technique of digging and lining cisterns, and civilization began. Nevertheless, vast areas of natural resources were outside man's control. If the animals did not breed there was no hunting. If the rain did not fall the furrowed earth remained barren. Clearly there was a power in the universe that was greater than man, a seemingly arbitrary control of Nature which could make a mockery of man's hunting and farming skills. His very existence depended upon maintaining a right relationship with that power, that is, on religion.
Interesting as it is to speculate on the precise forms prehistoric
religious thought and ritual may have taken, we have in fact very little direct evidence. The cave drawings found in France, Spain, and Italy tell us little more than that man, some ten to twenty thousand years ago was a hunter, and that he may have enacted some kind of sympathetic
ritual of slaughter to aid him in the hunt. This practical use of the graphic arts is paralleled today by Australian aborigines who accompany
their symbolic portraiture with ritual mime, dancing, and recitation of
traditional epics. Doubtless primitive man of the Palaeolithic periods did much the same, but the oral part of his rituals, which alone could adequately explain the drawings, is lost for ever. The relics of his plastic arts, relief carving, and clay modelling emphasize his interest in
fecundity. The Gravettian culture, extending widely over South Russia and central Europe, and spreading to Italy, France, and Spain, abounds in / Page 2 /
examples of the so-called" mother goddess" figurines. These clay models of women with pendulous breasts, huge buttocks, and distended bellies have obvious sexual and reproductive allusions, as do their male counterparts.1
Doubtless all these had magical or religious purposes, but it is not until man has learnt the art of writing that he can communicate with a later age. Only then can we with any real assurance begin to read his mind and thoughts about God. Unfortunately, this only happened comparatively late in his development, in terms of evolutionary time, barely a minute or two ago. By then he was by no means "primitive". The first known attempts at connected writing were crude affairs, registering no more than lists of objects and numbers. But their very existence points to an advanced stage of economic administration, which is amply supported by archaeology. The wonder is that man had been able to progress so far without writing, the one facility we should have thought essential for social progress. How, we are inclined to ask in our ''jotting-pad'' age, was it possible to administer a region, farm out temple lands, collect revenues, fight wars, and maintain communications over long distances without easy means of documentation ? We
are apt to forget that in those days they still had memories. The kind of
superhuman results promised the modem subscriber to correspondence courses in memory-training must have been commonplace among intelligent people six thousand years ago. Even today it is not uncommon to fmd a Muslim who can recite the whole of the Qur'an (Koran), or a
Jew who knows long sections of the Bible and Talmud by heart.
The first books, then, were the brain's memory cells, the first pen was the tongue. It was the ability of Homo sapiens to communicate with his fellows, to organize community life, and transmit hard-earned skills from father to son that raised man far above the animals. It was this same means of communication that brought him in touch with his god, to flatter, cajole, even threaten to obtain the means of life. Experience showed that, as in his human relationships, some words and actions were more effective than others, and there arose a body of uniform ritual and liturgy whose memorizing and enactment was the responsibility of the "holy men" of the community.
When, around 2500 BC, the first great religious poems and epics of the Near East came to be written down, they had behind them already a long history of oral transmission. The fundamental religious concep / Page
3 /
tions they express go back thousands of years. Yet there were still another fifteen hundred years to go before the earliest text of the Old Testament was composed. It is not, therefore, sufficient to look for the origins of Christianity only within the previous thousand years of Old Testament writing, nor to start the history ofJudaism with a supposed dating of the patriarchs around 1750 BC. The origins of both cults go back into Near Eastern prehistory. The problem is how to relate specific details of these comparatively late religions with the earliest ideas about god.
Our way into the mind of ancient man can only be through his writings, and this is the province of philology, the science of words. We have to seek in the symbols by which he represented his spoken utterances clues to his thinking. The limitations of such study are obvious. The first is the insufficiency of the early writing to express abstract ideas. Even when the philologist has collected all the texts available, compiled his grammars and dictionaries, and is confident of his decipherment, there still rema,ins the inadequacy of any written word, even of the most advanced languages, to express thought. Even direct speech can fail to convey our meaning, and has to be accompanied with gesture and facial expression. A sign imprinted on wet clay, or even the flourish of the pen on paper, can leave much uncommunicated to the reader, as every poet and lover knows.
Nevertheless, the written word is a symbol of thought; behind it lies
an attitude of mind, an emotion, a reasoned hypothesis, to which the reader can to some extent penetrate. It is with words and their meanings that this book is largely concerned. The study of the relationship between words and the thoughts they express is called "etymology" since it seeks the "true" (Greek etumos) meaning of the word. The etymologist looks for the "root" of the word, that is the inner core which expresses its fundamental or "radical" concept.
For example, if we were to seek the root of a modern barbarism like "de-escalate", we should immediately remove the" de-" and the verbal appendage "-ate", slice off the initial "e-" as a recognizable prefix, and be left with "scal-" for further study. The Latin scala means "ladder" and we are clearly on the right track. But at this stage the etymologist will look out for possible vocalic changes occurring between dialects. One of the more common is between I and n, and we are not surprised to find that an early form of the root has n in place of I, so that Sanskrit, / Page 4 /
one of the earliest dialects of Indo-European, has a root skan- with the idea of "going up". Sibilants can interchange, also, such as s and z, and short vowels can drop out in speech between consonants, like i between s and c. In fact, we can break down our Indo-European root scan-, "ascend", still further into two Sumerian syllables, ZIG, "rise", and
AN , up.1a.
Or again, should we wish to track down the root of our word" rule" , meaning "control, guide, exercise influence over", etc., we should find
that our etymological dictionaries will refer us through an adaptation of
Old French back to the Latin regulo, "direct", connected with regno, "reign", rex, "king", and so on. The root here is plain reg- or the like, and its ultimate source we can now discover by taking our search back another three or four thousand years to the earliest known writing of all, that of ancient Sumer in the Mesopotamian basin. There we find a root RIG,2 meaning "shepherd", and, by breaking the word down even further, we can discover the idea behind "shepherd", that of ensuring the fecundity of the flocks in his charge. This explains the very common concept that the king was a "shepherd" to his people, since his task was primarily that of looking after the well-being and enrichment of the land and its people.
Here etymology has done more than discover the root-meaning of a particular word: it has opened a window on prehistoric philosophic thought. The idea of the shepherd-king's role in the community did not begin with the invention of writing. The written word merely expresses a long-held conception. If, then, in our search for the origins of religious cults and mythologies, we can trace their ideas back to the earliest known written texts we can use etymological methods to probe even further into the minds that gave them literary form.
Having arrived back at the primitive meaning of a root, the philologist has then to work his way forward again, tracing the way in which writers at different times use that root to express related concepts. For, of course, the meanings of words change; the more often they are used the wider becomes their reference. Today, with faster and easier means of communication, it is becoming increasingly difficult to maintain control over the meanings of words, and this at a time when the need for understanding each other is most crucial. In antiquity, people and ideas did not move quite so fast. Travel was not easy; remote areas would stay remote over generations and their languages would pre / Page 5 / serve old words and linguistic forms long lost in places more open to foreign influence.
Religious terminology, which is the special interest of this work, is least susceptible to change. Even though day-to-day words must develop their meanings to accord with social conditions and the invention of new crafts, communication with the god required a precise unchanging liturgy whose accurate transmission was the first responsibility of the priesthood. In the study of ancient literatures the scholar has to bear in mind that the language of the hymns and epics may well differ considerably from the common tongue of the same period. One of the problems facing the student of Old Testament Hebrew is the probability that the classical tongue of the Bible does not accurately represent the spoken language of the ancient Israelites. Certainly the vocabulary of the Bible
is far too limited in extent to tell us much about the workaday world of
ancient Canaan. When it comes to analysing the linguistic and phonetic structure of biblical Hebrew in terms of actual speech, the conviction grows that what we have is not the spoken dialect of anyone community living in a single place at one time, but a kind of mixed, artificiallanguage, composed perhaps of a number of dialects and used specifically for religious purposes. The importance of a liturgical language from our immediate point of view is that it will have been essentially conservative. It is in such writing that we can expect to find words used in their most primitive sense.
If religious terminology in general tends to resist change, this is even more the case with proper names, particularly those of the gods and epic heroes. It now appears that in many cases these have survived unaltered over centuries, even millennia, of oral as well as written transmission. In this one category of words lies the greatest scope for present and future researches into the nature and meaning of the old mythologies. To be able to decipher the name of the god will tell us his prime function and thus the meaning of the prayers and rituals by which he was worshipped.
The difficulty in this study has always been that the names are often very much older than the literature in which they occur, and are indecipherable in that language. So often the commentator on some Greek myth, for example, has to confess that the hero's name is "pre-Hellenic", of uncertain origin and meaning. All that he can do in such cases is to gather together all the references he can find to that character and see / Page 6 / others, will know too well that the results are often at best tenuous, and the exercise, to say the least, frustrating. One problem is that the same god or hero is differently described in different places. Zeus merits distinctive epithets and worship in Athens and in Crete, for example. What you expect of your god depends on your physical and spiritual needs in the immediate situation, and the stories you make up about him will reflect the social and ethnic conditions of your own time and place. Clearly, the mythologist can best estimate these local and temporal factors in his material if he knows the god's original place in the order of nature, that is, if he knows the source and meaning of his name.
The dramatic step forward that is now possible in our researches into the origin of Near Eastern cults and mythologies arises from our ability to make these decipherments. We can now break down god-names like Zeus and Yahweh/Jehovah, and hero-names like Dionysus and Jesus, because it is possible to penetrate the linguistic barriers imposed by the different languages in which their respective literatures have reached us. We can reach back beyond the Greek of the classics and the New Testament and the Hebrew of the Old Testament to a linguistic source common to all.
Furthermore, as might be expected in such a limited geographical area as the Near East, we fmd that not only have the names a common derivation but many of the religious ideas variously expressed by the different cultures stem from the same basic ideas. The forms of worship, as far as we can reconstruct them from our limited literary and archaeological evidence, may appear quite unrelated, and the stories that circulated about the gods and heroes may reflect different social and ethnic backgrounds, but the underlying themes are turning out often to be the same. The worshippers of Dionysus headed their cultic processions with an erect penis, while those of Jesus symbolized their faith with a fish and a cross, but essentially all represent the common theme of fertility and the creative power of the god.
Even within the Bible, language has hitherto posed a major barrier to research into Christian origins. Jesus and his immediate followers are portrayed as Jews, living in Palestine and adopting Jewish customs and religious conventions. The religion propounded by the New Testament / Page 7 /
is at root a form of Judaism, but the language in which it is expressed is Greek, a non-Semitic tongue. Words and names like "Christ", "Holy Ghost" "Jesus", "Joseph" , and Mary come through Hebrew channels
but have Greek forms or translations in the New Testament. The words of Jesus are quoted freely and often given the weight of incontrovertible authority, but in fact nobody knows for certain what he said, since what we have are translations of a supposedly Aramaic original of which all trace has otherwise been lost.
A large part of Christian scholarship has been devoted to trying to reconstruct the Semitic expressions underlying New Testament phraseology, with varying degrees of success but little absolute certainty. In the forms in which we know them, Greek and Hebrew are very different in vocabulary and grammatical structure. They belong to different language families, the one Indo-European, like Latin and English, the other Semitic, like Aramaic and Arabic. Translation from one into the other can be at times extremely difficult, since they express not only distinctive linguistic attitudes but underlying philosophies. One impediment to mutual understanding between the Selnitic and non-Semitic world today is that mere mechanical translation of, say, Arabic words into English cannot express adequately the intention of the speaker and dangerous misunderstandings can too often arise as a result.
What we have now discovered is that by going far enough back in time it is possible to find a linguistic bridge between these ethnic and cultural groups. However far apart their respective languages and philosophies may have become, they stem from a common, recoverable source, and it is there that any realistic study of Christian and Jewish origins must begin. The root of Christianity in this sense lies not in the Old Testament, but, like that of Judaism itself, in a pre-Semitic, preHellenic culture that existed in Mesopotamia some two or three thousand years before the earliest Old Testament composition. The Christian doctrine of the fatherhood of God stems not from the paternal relationship of Yahweh to his chosen people but from the naturalistic philosophy that saw the divine creator as a heavenly penis impregnating mother earth. The idea of divine love came not from the Israelite prophet's revelation of the forgiving nature of his god, but from a very much earlier understanding of the essential need for balance and reciprocation in nature, moral as well as physical."
THE END OF THE ROAD
John M. Allegro 1970
Chapter One
The One God
Page 21
RELIGION is the relationship between a man and his god. It is born out of his sense of weakness and frustration in the face of a largely hostile environment. The extent to which religion dominates a man's life depends therefore upon his self-confidence. Flushed with the success of his own efforts, man needs no master but himself. Dispirited by failure, or the blows of fortune, he looks to his god for comfort and hope of future restoration. Even when things went well, when his granaries were full, his cisterns flowing with water, his stockyards and rivers teeming with life, early man was beset with fears for the future, lest in the next year drought or plague strike his land. He plied his god with praise and bribes for the continuance of his good fortune, and tried to lure the deity into remaining with him for all time. He built fine houses for the god, and employed representatives to enact continual rites of appeasement and stimulation to promote his procreative activity.
For the god was life. The oldest god-names known from the Near East relate to his creative power. He was thought of as a mighty penis in the skies, ejaculating semen in the violence of the storm, and thereby fructifying the womb of mother Earth beneath. The Greek Zeus and the Hebrew Yahweh (Jehovah) derive from a common linguistic source, and both mean spermatozoa, 'seed of life'. Embedded within both names is an ancient Sumerian word, symbolized by the single letter 'U' meaning 'fertility', perhaps the most significant phoneme in the whole of / Page 22 / human speech 'U' was the name of the old Sumerian storm-god;
when he spoke, it was the shriek of the wind, the scream of ecstasy at the height of the divine orgasm. 'U' was the liquid that spurted from the lips of the swollen glans and bore divine life to earth. 'U' was the copulatory act itself, the bestriding of a woman by her mate, the mounting of beasts or, more remotely, the fecundation from above of the vaginal furrows of the earth by the god. 'U' meant 'to have mastery over', to be lord and husband. It signified the sensual, savage world of sexual domination and fructification. It lay at the heart of ancient religion.
The culture of ancient Sumer was not the first; man had been an intelligent being for hundreds of thousands of years before the people we call Sumerians first set foot in Mesopotamia. But for our Graeco-Semitic civilization their culture was the beginning; it is from their language, as now for the first time we can recognize, that our own ultimately derived. It is from their ideas about God that ours came, transmitted through the religious writings of the Jews and Greeks. Yahweh, Zeus and Allah are one: all mean 'the sperm of heaven' .
It was the Sumerian culture that, about 3500 BC, invented writing, and made communication of ideas and thus history possible. Before then, paintings daubed on walls, figurines crudely fashioned from clay, and the like offer modern enquirers our only ancient evidence for the religious questing of primitive man. With writing, first crudely incised picture diagrams on clay tablets, later stylized symbols and finally alphabets, man could transmit commands, accounts and then stories, songs and liturgies over distances of space and time. As early as 2000 BC Sumerian tablets were recording whole epics and cosmologies that had doubtless been transmitted by word of mouth for hundreds or thousands of years before that. The 'U' culture of Sumer was already old at the beginning of history.
If we want to to know how and where Christianity began, / Page 23 / where its roots lay and how its philosophies -were derived, we have to look not merely to the immediate hinterland of the Jewish Old Testameii't and the inter-testamentalliteratul'e of the Apocrypha and the Dead Sea Scrolls, but raise our eyes to the very horizons of history. The 'Jesus' cult began long before that, but historically we first glimpse its essential features in the Sumerian 'V' culture, in the throbbing phallus of the Sumerian storm god. The name 'Jesus/Joshua' (the Greek and Hebrew forms) means 'the semen that heals' or 'fructifies', the god-juice that gives life. To be smeared with this powerful liquid, above all to absorb it into his body, was to bring. the worshipper of the 'Jesus' into living communion with God, indeed, to make him divine. Thus was religion perfected, God and man made one, and the power of all-knowledge transmitted from heaven to mortals. In the words of the New Testament writer, 'you have been anointed by the Holy One and know all things' (I John 220).
To the ancient, knowledge and fertility derived from the same source. The slimy juice that dribbled from a man's penis
at ejaculation was a kind of 'spittle' In the old vocabulary. The organ was 'speaking' at the moment of release. In the grosser and more violent imagery of ' the storm, the divine phallus spat its juice into the wind and men saw it beating down on to the open furrows of the ground and sinking away into the terrestial womb. They called it 'the Word of God'. To assimilate this Word into oneself was to have divine knowledge and thus power. The 'strong' man of a community, it was soon realized, was not the brawny fellow, much as he might boast of his prowess with an axe, a sword, a plough or his wife; it was the wise, the cunning man, full' of arts and crafts, the seducer of his fellow-men and women. It was he who became rich at the expense of the labourer; it was he who su~vived the long hot sum'mers of drought and watched lesser men gasp out their lives round dried up waterholes. He eked out his water ration from his cistern, hewn out of / Page 24 / the rock whilst the fool had watched the precious fluid stream away down the wadi beds. That kind of wisdom was as god-given as the rain itself; to achieve it was to become, like the eaters of Eden's fruit, 'like one of us', the gods. Above all, the wise man knew the divine secrets of the herbs and their powers. He was aware that some plants and trees contained more of the god's sperm in their sap than others. There were herbs that could kill, and others that could heal. There were a few very special herbs, like the Mandrake, which could do both. To use this 'Holy Plant' safely, it was not sufficient to know where to find it; one also had to know when it might be picked, the time of day, the state of the weather. One had to know its secret names and recite them at the moment of plucking and at its administering. One had to know its antidote and the precise amounts of each, given in accordance with the previously determined susceptibilities of the 'patient'.
The wisest men of the community, then, were the doctors and the priests, and their store of herbal knowledge was the most precious and closely guarded possession of the professions. Through it they wielded great power over their fellows. Even the king, the personal representative of the god in anyone city, depended on their information, guidance and good will for the continuance and effectiveness of his office.
The intimate relationship between the god and his priests found practical expression in the religious ritual of the temple, the god's house. There seems to have been a common pattern of architecture for the temple throughout the ancient Near East. The names applied to its various parts show that it was conceived of as a womb, in the innermost part of which, the 'uterus', the god dwelt and performed his acts of creation for the benefit of his people. It was the seat of the divine Word, and thus the source of oracular information imparted to the priest as mouthpiece of god.
Page 25
An essential part of the god-man relationship in times of uncertainty and crisis was to share in the divine knowledge of what was to come. Man must soon have realized that what separated him from animals and gave him a certain measure of control of his environment was the ability to reason and look ahead. Prognostication was the mark of human wisdom and to those especially favoured by the god, this ability to peer into the future raised them in esteem into a superhuman category. Of such were the doctors, priests and prophets of the ancient world, recipients of the divine Word. In the Holy of Holies, or 'Oracle' of the Hebrew temple, the high priest met Yahweh once a year and became, on behalf of his people, mystically endued with the god's holiness. He prepared himself by dressing up as the god, that is as the phallus, his headgear representing the glans penis and his body smeared with the saps and resins of those sacred plants deemed especially endowed with the god's semen. He became thus a 'christ' or 'anointed one', dripping with seminal fluid like the male organ in the vagina. His entry into the temple through the labial 'porch', past the hymenal 'veil' into the vaginal 'hall' and thus, on this special occasion, into the uterine 'Oracle' or 'Holy of Holies', symbolized the copulatory act of divine and animal creation. It was the hieratic equivalent of the imitative and stimulative act of the farmer copulating with his wife in the field, after harvest, urging the god to fructify the ground afresh as the man impregnated the woman's womb. In the Christian Church today, the priestly processional from porch to altar, preceded by the cross, symbol of the conjoined penis and vulva, culminating in the raising aloft of the Host, is but a traditional reflection of this age-old fertility ritual.
The prophet's relationship with the god was even more direct and intimate. By long preparation of his body and mind, by the subjection of his carnal desires, by fasting and abuse of his flesh, and particularly by the careful use of drugs, he could / Page 26 / induce within himself a hallucinatory state which he explained as direct communion with God. Day-to-day objects and people about him seemed larger and colours more intense. He saw strange visions and heard voices deriving, we would say, from his own subconscious, but for him and the credulous onlookers, from the seventh heaven of divine perception. It was at such fleeting moments that man was permitted to glimpse the throne of God and even to carry back to the human planes of existence the so-called 'knowledge of God'. At that one glorious moment of revelation, the prophet became a participant in the divine mysteries; suddenly he knew by no normal means of rationalization or deduction the secrets of the universe and the purpose of life. And if the words he babbled at the time seemed to those about him the ravings of a madman, for those who believed that their hero had seen God, their very incomprehensibility seemed added proof of divine origin.
From such oracular babbling the prophet himself, restored to rationality, or more usually his intimates who had assisted him through the mystic veil, derived by imaginative ingenuity the answers to problems needing an insight into the future for their solution: Shall we go to war? Where are my lost asses? Will my son recover? and so on. However satisfied or disappointed the customers of such prophetic trafficking when the enemy stood at the gates, the asses remained lost, and the only son died, for the visionary himself the revelation remained unimpeachable. His fellow men, even his disciples, may have failed to understand, but for him who had seen God face to face, the vision remained. For that one moment he had become as God himself, knowing all things, having power over all things, seeing all things as they really are. No one could ever take away that experience, and the prophet's only desire was to repeat the process again and again; if possible, to remain in that sublime state of perception and never return to the shackles of the / Page 27 / flesh, the cage from which he had found such blessed release.
The vision of the prophet in such moments of ecstasy was one of unity: one god, one purpose, one creative act and one stream of life. For morta1s at the receiving end of creation, this conception of oneness was not immediately evident. Inanimate objects were different from living beings: stones from trees, a rotting carcase from a breathing animal quivering with life. Even among living creatures there were fundamental differences, like male and female, small and great, weak and strong. There were the great opposites of nature: heat and cold, light and darkness, sweet and bitter, and the fundamental composites of matter: earth, air, water and fire. But for the prophet in his moment of revelation there was an essential unity about the whole of creation, an harmonic beauty which defied adequate verbal expression. The greatest passages of Hebrew poetry attempt to express this organic unity and harmony of the heavenly world, helped to some extent by the peculiar genius of the language, but too often lost in translation.
In less elevated spheres of perception, the underlying unity of nature was not entirely lost upon the prophet's fellow men, however disparate in form and function natural phenomena appeared on the surface. The farmer recognized the need for a balance in his husbandry if the earth were to bear her fruit and his animals their young year after year. He knew as well as the modern agriculturist the need for leaving fields fallow after a time and the technique of crop rotation. Be over greedy and mother earth will take offence and deny her blessings. Deny fodder to your cows and they will refuse you milk. Overwork your ox and he
will die under the yoke. Giving and taking are essential parts of the same creative process. To make demands without restoration is tyranny, whether of land, animals or subject peoples. The result is imbalance, barrenness of land and livestock, and political rebellion.
Page 28
Perhaps only the religious mystic saw the unity of God sensually, but the ordinary man and the king knew its truth from practical experience. The social prophet translated this vision into no less tangible terms: if a man becomes rich at the expense of his neighbour and exercises his power over him at the expense of his human dignity, that underdog will turn on him. If a man denies another his natural rights, the god will restore the balance in this life or the next. If a man becomes prey to overweaning pride in his own efforts, the god will lay him low from his armoury of retribution against which man has no defence. The whole of what we call moral law was thus fundamentally an expression of the essential unity of the godhead and the associated balance of nature. In this sense, religion and ethics were inextricably related; sin was essentially an imbalance of the divine order. To commit sin was sacrilege.
F or example, since spermatozoa was divine, to spill it wastefully, that is, to ejaculate it in a way that denied its proper function of fructification, was a sin against God. The balance of nature had been upset. The cycle of events that began with the man's own conception, his growth to maturity, his sexual stimulation and orgasm, was interrupted if he committed sodomy or buggery, or if he withdrew his penis from the vagina before ejaculation and, in the words of the story of Onan in the Old Testament, 'spoiled the semen on the ground' (Gen. 389). As that miscreant was punished by a wrathful deity, so all who wasted the blessings of God, or in some way broke off the natural cycle by greed or laziness, laid themselves open to similar punishment.
It is this basic moral law which underlies the Catholic Church strictures on birth control. Hence so-called 'safe period' copulation is, properly speaking, as 'sinful' as placing a rubber sheathing between the glans and the uterine cervix. Both methods of contraception are strictly 'unnatural' and god-denying.
Christianity, like all other religious manifestations of the Near / Page 29 / East, was derived ultimately from a fertility cult first seen in the culture of ancient Sumer. To grasp the fundamental principles of this nature religion it is insufficient to study the rituals by which religious ideas were expressed, or even to analyse the liturgies and functions of the temple cults. One has to probe to the meanings of the divine and cultic titles, and to see how these ideas expressed there were reflected in every aspect of ancient life. If God were life, then it is reasonable to assume all man's mortal experience was god-centred. There was no such thing as a Sunday evening religion. Man's relationship with the deity permeated everything he did: the food that he ate, the craft of his hands, the reasoning of his brain, his fears and hopes, his loves and hates. God was in everything, since he was the source of creation, and yet he remained apart and in control. He could give and he could withhold, bless and punish; his laws were immutable for man, but his actions could seem to mortal intelligence, at times quite arbitrary.
It was this uncertainty about God's will that kept man in perpetual subjection to his religious masters. Even when he obeyed all the rules he knew, preserved the balance of his taking and giving, made token reimbursements to the god of the first fruits of the harvest and the cattle-fold, yet disaster could inexplicably strike him or his household, and send him scurrying to the priest to know the nature of the sin he had unwittingly committed and the manner of its atonement.
If one could but have the knowledge of God, to eavesdrop on the councils of heaven, then man could better regulate his existence and avoid the pitfalls which beset him at every turn. If he knew there was to be a drought, he could store corn from the fruitful harvests. If he knew his land would be ravaged by an enemy, he might have moved away or harvested his crops and hid them before the onslaught. Above all, if he could learn the secrets of the herbs and taste the nectar of the god, the undiluted Word, / Page 30 / he would know all things and for a moment at least shed his mortality and free his naked soul for the flight to heaven. Then, at last, he would find certainty, and freedom from fear.
Thus the fertility religion led to the mystery drug cults of classical antiquity and to its Christian manifestation. The 'flesh' and 'blood' that the Bacchic and Christian participant of the mysteries chewed and drank, so innocuously represented today in the Church's communion meal, was the 'Dionysus' and the 'J esus Christ' by which he found salvation. The drug it contained offered spiritual release from the cloying sin that hindered the initiate's soul from complete absorption in the godhead. This was the ultimate mystery that the Church itself lost, consciously thrusting aside the essence of its potentially dangerous cult to achieve political accord with its temporal rulers.
Readers of The Sacred Mushroom and the Cross will know that the clues that led to the rediscovery of the particular drug source favoured by these mystery cults were primarily philological. The plant's identity was one of the most closely guarded secrets of the ancient world, so the pseudonyms by which it was commonly designated proliferated while the mystic names were known only to the favoured few. The breakthrough came when we discovered that the names of gods and plants which came down into Greek and Latin, the languages used by the classical botanists and mythmakers, like those of the ancient Semitic records, could be traced to a common source in Sumerian, the first written language of the world. We had thus a bridge between the old Indo-European cultures and the Semitic world which gave us our Old Testament and the ethnic source of the New Testament and Christianity. By re-examining these god and plant names in the Greek and Latin writings and breaking them down into their original Sumerian verbal elements, we found it was possible to retrace our steps on the other side of the bridge, so to speak, and lay bare the meanings and derivation of Hebrew god-names, and / Page 31 / those of heroes like Moses and Joshua. So at last it has become possible to discover the real meanings behind the myths and legends of the Old Testament. Despite apparent differences in the language, background and details of the final forms of such myths, we can now begin to discern common themes in biblical and classical legends. The false division erected by the academicians between the Indo-European and Semitic worlds has gone for ever. The classicist must now be also a Semiticist; the Semiticist must feel equally at home in the classics. We can look forward to a new era in the study of ancient history and perhaps find fresh impetus for rediscovering common ground between East and West.
THE END OF A ROAD
John M. Allegro 1970
Page 22
"The culture of ancient Sumer was not the first; man had been an intelligent being for hundreds of thousands of years before the people we call Sumerians first set foot in Mesopotamia. But for our Graeco-Semitic civilization their culture was the beginning; it is from their language, as now for the first time we can recognize, that our own ultimately derived. It is from their ideas about God that ours came, transmitted through the religious writings of the Jews and Greeks. Yahweh, Zeus and Allah are one: all mean 'the sperm of heaven' ."
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THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
II
SUMER AND THE BEGINNINGS OF HISTORY
Page 8 ( Number omitted)" Civilization began in Sumer,l in the Land of the Two Rivers, Mesopotamia (figs. 1,2 omitted). No one knows where the Sumerians came from, but about 4000 BC they were already developing a culture which was to affect the whole world for over five thousand years.
The rich agricultural land of the alluvial plains meant there was always sufficient food for man and beast; fowl and fish were in abundance and the Bible did well to find here its Garden of Eden. Amid such plenty nomadic man needed no more to move from place to place as he exhausted the land's resources. His was now an urban culture. He could
build cities like ancient Eridu accommodating several thousands of people. His simple buildings became classic examples of monumental architecture rising high above the surrounding plains. Arts and crafts became the specialist industries of the few.
The overbrimming wealth of Sumer could attract raw materials and
services from less favoured lands round about, and a class of traders arose to channel imports through their warehouses and to travel abroad
seeking more. Labour was organized and rigorously controlled for efficient production, and in every city management of the economy, religion, and culture was in the hands of the king and the priesthood.
For the land was the god's, without whose procreative power all life would cease. The king was his bailiff: a less, temporarily earthbound god whose function was also to ensure the productivity of the community. The administrative centre of each district was the god's house, the temple, with its priestly officials whose control over the people was absolute. The temple was the seat of justice, land administration, scien
tific learning, and theological speculation, as well as the theatre of
religious ritual. It was the community's university and primary school, to which small boys would drag their unwilling steps each day to set the pattern of grammar school curricula for more than five millennia.
Page 9 (number omitted) 1 The Near East (illustration omitted)
It / Page 10 /
was in such temple colleges that their tutors built, over the next two thousand years, some of the richest and most extensive libraries of the ancient world.
From the ruins of ancient Nippur on the lower Euphrates, a hundred miles or so from modern Baghdad, have come several thousand literary
texts. A large number were written in the most prolific period of Sumerian culture, from about 2000 to 1500 BC. They evince a wide range
of intellectual exploration in the fields of theology, botany, zoology, mineralogy, geography, mathematics, and philology, the results of centuries of creative thought.
2 Surner and Accad (illustration omitted)
Along with a continuing search for new knowledge went the systematic preservation of past results. The library of Nippur contained texts going back to around 2300 BC, as well as dictionaries, legal works, and myths reaching down nearly to the end of the second millennium.
Elsewhere, the library at Uruk held a range of literature stretching some 3,000 years, from the earliest times to a century or so before the / Page 11 /
Christian era, when Sumerian was still being used as a special, esoteric language. For, although after 2360 BC Sumer had to share her hegemony of the region with her northern Semitic neighbours of Accad, and afterwards lost political control completely, she had set seal upon the cultural life of the Near East and the world for all time.
Yet, a century ago no one had ever heard of the Sumerians. Archaeologists who were at all interested in Mesopotamia were looking for the remains of the Assyrians and Babylonians, referred to often in biblical and classical sources. About the middle of the nineteenth century Sir Henry Rawlinson and other scholars were examining clay tablets found in the ruins of ancient Nineveh. They were inscribed with wedgeshaped ("cuneiform") signs already familiar as the writing of Semiticspeaking Accadians (Assyro-Babylonians). To this family of languages
belong Hebrew and Aramaic, sister dialects used in the Old Testament, and Arabic, the language of Muhammad' s Qur'an and the modern Arab world. The initial decipherment of Accadian cuneiform had been made by Rawlinson in 1851, mainly on the basis of a trilingual inscription from Behistun' in Persia. However, some of the tablets now being studied had, besides the familiar Semitic dialect, another quite unknown tongue, interspersed between the lines. The script was the same so that the phonetic values of each sign could be transcribed even though the string of resultant syllables made no immediate sense. There were also discovered amongst the tablets word-lists in which Accadian words were set alongside equivalents in this strange tongue.
Some scholars refused to believe it was a real language at all. They
spoke of a "secret script" used by the priests to overawe the laity and preserve their rituals and incantations from the uninitiated. The name by which it was known in the texts, "the tongue of Sum er" was incomprehensible, and it was some years before the experts would take it seriously. However, when, later, monuments were discovered written only in this language and dating from a time before Semitic Accadian was being written in Mesopotamia, even the most sceptical had to admit that there must have existed in the area a pre-Semitic population from whom the Assyrians had borrowed the art of writing.
The cuneiform method of writing was well suited to the area. The alluvial soil of the plains provided an abundance of a particularly fine clay which could be moistened and shaped into a lozenge or pat in the palm of the hand. The earliest shape of "tablets" was roughly circular, / Page 12 / smoothly rounded on top and flat underneath. It was the shape of the flat loaf of the East even today, or of the biblical" cake of figs" or circular disk of a spinning whorl. It was, in fact, the shape of the top of a mushroom, and it was from the fungus that it received its name.2
Later the primitive "bun" tablet was regularized into a rectangular slab some two or three inches long and one and a half or two inches wide, and capable of being held in the scribe's hand. The soft clay was firm enough to take and preserve the impression made by the squared end of his stylus, but not so tacky as to stick to the scribe's hand as he worked.
As the texts required to be recorded grew longer, the tablets were made larger so that they could no longer be held in the hand. This meant that when the bigger tablets were introduced the attitude of the scribe's hand to the clay as it lay now on the table underwent a change, and with it the orientation of the symbols, which turned ninety degrees.
The 'Jotting-pad" kind of tablet, recording some passing transaction or the like, was simply hardened by being baked in the sun. But this method gave too impermanent a result for more important legal or religious texts, and offered too much scope to the forger, who had simply to remoisten the clay, smear over the impression and write in a new word. Important documents were baked hard in an oven, and the method is used even today by archaeologists finding sun-baked tablets which could too easily suffer damage during handling.
When the Semites took over the Sumerian technique of writing, it had already developed stylized forms far removed from the first, crude pictorial signs we find on the earliest tablets. The oldest text we know is probably a tally list of some kind and dates from about 3500 BC.3 It comes from Kish near ancient Babylon, and the signs at this stage are clearly recognizable representations of objects, like a head (Symbol omitted ), a leg (Symbol omitted ), an erect penis ejaculating sperm (Symbol omitted ), , and a hand (Symbol omitted ),
The signs had been made by drawing a pointed instrument through the clay like a pen. However, it was found that this method tended to push the clay into ridges before the stylus so that the signs became blurred and crossing over previous strokes obliterated them. So the scribes began
simply pressing the end of the reed into the day forming a series of
separate wedge-shaped marks, (Symbol omitted ), Inevitably, the flowing line of the original drawings was lost, stylized into formal representations which became further and further removed from the subject. To take the above examples, we see the following sequence of development:
Page 13
(Symbol diagram omitted ) The importance of such a primitive script for the etymologist is that he can illustrate the word with a picture, as a child is taught to read with
bricks on which word and picture are printed side by side. Thus (Symbol omitted ), represents SAG, "head" (the Sumerian words are conventionally transcribed into capital letters, their Accadian equivalents into lower case type, italicized, in this instance, reshu). Identification of the object with a human head here, of course, poses no problem, but there are instances where to have the accompanying picture is to gain a valuable insight into the Sumerian mind. For example, where one is trying to discover the significance of fire in fertility mythology, it is useful to know that to represent the idea of "love" the Sumerian scribe drew a simple container with a burning torch inside, (Symbol omitted ), to indicate the fermenting heat of gestation in the womb. Or again, as a sidelight upon social customs, the word for "male slave" was an erect, ejaculating penis superimposed with three triangular impressions used to express "hillcountry" or "foreign land": (Symbol omitted ), 4 and his feminine counterpart was the usual representation for "woman", the pubic triangle with the slit of the vulva, with a similar subscription: (Symbol omitted ),.5
The word for "male slave", ERI,6 leaves no doubt that his prime function was to procreate more slaves for his master, since a home-born slave was a better security risk than one dragged away from his native land as a spoil of war.
Unfortunately, this simple representative writing could not long survive the extension of the art to express more complex ideas than "laundry-lists". That same picture of the erect penis came also to be used, not unnaturally, to express" standing up straight", 7 or "length", 8 and so a number of verbs and nouns could ultimately be intended by the one picture. Furthermore, it could also represent the sound of the "penis" word, ush, and so could be used simply as a phonetic symbol where no reference to the meaning of the original was intended.
Page 14
Our alphabet is also, of course, composed of symbols, which were originally pictures. The letter A, for instance, is derived from the picture of a bull's head, seen in its earliest form as b, stylized in Phoenician as (Symbol omitted), and passing into early Greek as (Symbol omitted), and A , and
so on into our western alphabet. Similarly, our letter B began as a picture of a house, or rather, the courtyard of a house, (Symbol omitted), which appears in Phoenician as (Symbol omitted), in Greek as (Symbol omitted), and (Symbol omitted).. Our D was a door, hieroglyphic (Symbol omitted), from which it developed the characteristic triangular shape of phoenician and Greek delta, (Symbol omitted),and (Symbol omitted). Our letter I came from a very much simplified version of a hieroglyphic hand, (Symbol omitted), through Phoenician (Symbol omitted), into Greek (Symbol omitted), and (Symbol omitted). And so on. But the idea of having symbols represent single sounds, consonants and vowels, was a major step forward and was not to be achieved for more than a thousand years after writing began in Sumer.
Just how great an advance this constituted can be appreciated by realizing that the cuneiform system required some three hundred different signs, and that each of these ideograms could represent a number of different sound-values. For instance, the sign for a road
junction, SILA or SIL, (Symbol omitted), also meant TAR, "make a decision, judge", or KUD, "cut", Of KhASh, "break, grind up". All have this radical idea of "division" but its extension to similar motifs, physical and juridical, brings under the same ideogram a variety of different words. Similarly, the ideogram for" scrotum", simply a skin bag, (Symbol omitted), DUBUR, can also represent DUGGAN, "wallet",9 KALAM, "kidney", and even GIRISh, "butterfly", presumably from its origins in a chrysalis.
When Accadian took over the cuneiform system, the Semitic scribes added to the lists of values attaching to each ideogram those relating to their own equivalents of the Sumerian words. For example, Sumerian SAG, "head", was translated by Accadian reshu, so to the Sumerian values of the "head" ideogram, they added their own phonetic and etymological approximations, sak, sag, saq, shak, shag, shaq, resh, res, rish, ris. (Incidentally, it should be noted that Sumerian and Semitic had single consonants representing our sh sound, shown here as sh in Semitic and Sh in Sumerian.) Obviously learning to read and write would be very much easier if the student had only to memorize a couple of dozen signs representing individual sounds, consonants and vowels, and use these symbols to express the phonemes of which each sound / Page 15 /
group or "word" was composed. He could then build up any word he wanted, like a Meccano model of standard-shaped pieces. Not surprisingly, until this radical step forward had been taken, proficiency in this highly complex cuneiform system was the privilege of a few, and, carrying with it power and prestige, tended to resist change and the
wider dissemination of the craft.
Even when it did arrive, alphabetic writing was used to express only
the "harder", consonantal sounds, whilst in reading the" softer" vowels had to be inserted according to the most likely meaning of the word in the context. This is still the case in many parts of the Semitic world, where vowelling words in Arabic newspaper printing, for example, is the exception rather than the rule. Indeed, full vowelling systems for most Semitic scripts were not introduced until the Christian era, and in the Bible considerable doubt can arise over the precise meaning of a passage because the text was only consonantally written and the context insufficiently clear to offer grounds for certain interpretation.
The advantage of the old, clumsy syllabic writing to the modern
decipherer is that it shows the vowels as well as the consonants of the dead language. when one is trying to relate words from different language groups of widely varying dates, every scrap of information about their early pronunciation is of the utmost value. Because we have the vowels of Sumerian we can trace the developments ofits vocabulary into related dialects with more certainty than would have been possible had the alphabet been invented and widely used a thousand years
earlier.
The Sumerian language is put together like a house of bricks. First,
there are certain word-bricks expressing basic ideas, like KUR, "conquer", BA, "give". On to these the writer adds other word-bricks, like TA or NE, modifying the verb in some way or adding a possessive suffix, like "my", "his" or "their", to a noun. These added particles do not concern us so much in this study, since the words we are interested in are built mainly of the basic word-bricks. What is of vital importance for our researches is, however, that unlike many other languages, including our own, Sumerian tends to keep these basic idea-words unchanged. English often expresses tense in a verb by altering the sound within the root, as "he gives", but, ror the past tense, "he gave"; I
run", but "I ran", and so on. Sumerian will keep the same radical element, merely adding a particle word-brick to modify the verb or its / Page 16 /
relationship with other grammatical members of the sentence. Thus in our search for a Sumerian idea-word within Indo-European or Semitic names we can feel confident that, whatever phonetic changes it may have undergone through dialectal influences, the radical element we seek will originally have been a single, unchangeable word-brick. Once we can penetrate to that, we stand a good chance of deciphering the original meaning of the name.
Sometimes two or more radical elements can be combined to form a new word-brick like SILA, "road-junction",10 abbreviated sometimes to SIL. Clearly this word is a combination of SI, "fmger", and LA, "join together", the overall picture being that of Winston Churchill's "victory-V" sign. We should express that supposed original form of two separate but, as yet, uncombined elements as *SI-LA, with a preposited asterisk. This sign, here, and elsewhere, indicates a verbal group whose constituent parts are known to have existed in Sumerian but whose grouping or combination in that precise form does not actually appear in literature so far recovered.
At this point it must be emphasized that although we now have thousands of tablets from which to reconstruct a great deal of the vocabulary of Sumerian, they represent only a fraction of the original literature. Doubtless there is much more to be found beneath Mesopotamian soil, for archaeology has already demonstrated the very high level of Sumerian civilization and extent of its accumulated learning. It is now possible to propose combinations of known root elements with a fair degree of assurance; nevertheless the asterisk will appear frequently in the following pages and serve to remind us that such reconstructions, however probable, must find adequate cross-checking through the cognate languages if they are to be anything but speculative. Furthermore, they are only possible when the phonetic rules governing consonant and vowel changes from one language into another have been established.
We know that Sumerian was spoken in more than one dialect. These are referred to in the texts but there is not yet sufficient material to reconstruct them completely, or to know for certain their geographical and literary boundaries. What is now apparent, however, is that some of the most important phonetic changes evinced by these dialects are observable in the forms of Sumerian words as they appear in IndoEuropean and Semitic. Perhaps in the future it may be possible to draw / Page
17 /
dialect boundaries which will show not only where the Sumerians originated but from what geographical points their language spread into the Indo-European and Semitic worlds. For the moment, to know
the phonetic changes that may be expected in vocal transmission of Sumerian roots makes it possible to trace them in other language families.10a
For example, to our ears m and g could hardly be more different. In Sumerian, however, they are dialectally equivalent. The word AM, for instance, can appear as AG,l1 MAR as GAR,12 and so on. The same variation can be seen in dialectal Greek, as in the word magganon, "hunting-net", which appears rarely as gaggamon,13 and between Greek and Latin, as in amnos, "lamb", Latin agnus. Again, to us g is quite different from b, but they can fall together in Sumerian,14 and also parallel one another in Indo-European dialects. For example, the Greek balanos, "acorn", is the Latin (and English) glans.15
Some phonetic correspondences are more easily understood since the sounds are, in any case, not far apart, like b and p, with their "soft" sounds ph and f Latin pater is our "father". The sounds m and n are close enough to make their interchangeability easily comprehensible, as are the "liquid" letters r and 1. But not so immediately obvious is a common variant'in the Sumerian and Semitic worlds between l and n,16 and I and sh, and this has particularly to be looked for when Sumerian origins are sought for names in Semitic format.17
Specialists will note for themselves phonetic correspondences affecting their own fields of linguistic interest, but another variant which may seem strange at first sight to the non-specialist reader is that between the Sumerian Kh, a somewhat throatish rasping sound akin to the ch in the Scottish "loch", and hard g. This interchange occurs within Sumerian 18 and also externally. For example, MAKh, "great", appears in Greek as megas, Latin magnus.19 On the other hand, Sumerian Kh is found as its straightforward phonetic equivalent in the Greek chei (transliterated in these pages as kh for the sake of uniformity), in, for example, khalbane, a kind of gum, but as hard g in the Latin cognate galbanum.20
Vowels follow a fairly uniform and easily recognizable pattern. However, the sound i often disappears between consonants in the derived forms. For example the Sumerian BIL, "burn", appears in the Greek phlego and Latin flagro, "burn" (the source of our "flame"), but / Page 18 /
the medial i has disappeared between the b and l. The full form of the Sumerian original was probably *BIL-AG.21 The Greek, it will be noted, has depressed the a of the last element to e, although Latin preserved the original sound. This "flattening" of the a sound is very common. Less expected is the frequent change of the Sumerian u, normally appearing in the cognates as u or o, to the Greek eta(Symbol omitted).22
Among other vowel-changes which might be mentioned here are those combined vowels we call diphthongs. Some are predictable enough when they occur through the conjunction of a and o, for example, becoming long o, or e and i becoming ei. But some diphthongs
have arisen through the loss of an intervening consonant, particularly the letters l 23 and r.24 An interesting example of this occurs in the title of Apollo, Paian, and the Greek plant-name Paionia, our Paeony. Both go back to an original *BAR-IA-U-NA, which reappears with only the a and u combined in the New Testament Barionas, "Bar-Jona", Peter's surname.25
Summarizing: in the language and culture of the world's most ancient civilization, Sumerian, it is now possible to find a bridge between the Indo-European and Semitic worlds. The first writing known is found on tablets from the Mesopotamian basin, dating, some five thousand years ago, and consisting of crude pictures drawn with a stylus on to soft clay. Later the recognizable pictures became stylized into ideograms made up of nail- or wedge-shape impressions, so-called cuneiform signs, each representing syllables of consonants and vowels. These syllables made up "word-bricks" which resisted phonetic change within the language, and could be joined together to make connected phrases and sentences. To such word-bricks we can now trace Indo-European and Semitic verbal roots, and so begin to decipher for the first time the names of gods, heroes, plants, and animals appearing in cultic mythologies. We can also now start penetrating to the root-meanings of many religious and secular terms whose original significance has been obscure."
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
THE NAMES OF THE GODS
Page 19 (number omitted)
"We are sometimes misled by the proliferation of gods and goddesses in popular mythology into believing that man started off his religious thinking with a vast pantheon of some hundreds of different gods; that, however much his systematic theologians may have attempted to arrange them into some comprehensible order, it required a dramatic revelation from on high to convince him that there was really only one, supreme moral deity.
This idea found great favour with the nineteenth-century theologians for whom the recently discovered laws of evolution seemed to offer a "scientific" explanation of divine revelation. The Old Testament, they suggested, showed how primitive animistic ideas, that is the deification of inanimate objects like stones and trees, gradually gave way to a more "spiritual" concept of one god, as man evolved towards a "higher" intelligence, and thus made it possible for the deity to communicate to mankind through his servants the prophets.
This singularly ill-conceived piece of biblical criticism had the advantage that its extension to the New Testament revelation by the Christian theologians showed that since Jesus stood later in time his revelation was necessarily more advanced than that of the Jewish prophets and, less explicitly, that the nineteenth-century theologians were rather better informed than either.
Unfortunately for these "evolutionary" thinkers the Old Testament will not bear the weight of their theory. Moses is portrayed as a monotheist; the Church divided its Godhead into three. The Bible cannot
be used to illustrate" primitive" religion. The philosophical and moral concepts displayed in its writings vary enormously, and there is no internal evidence for a steady" evolution" of ideas from a multiplicity of gods and moral barbarism to one, righteous and humane, heavenly father. The god who is annoyed because his servant Saul failed to carry / Page 20 /
out his bidding to wipe out every "man and woman, infant and suckling, ox and sheep, camel and ass" of the Amalekites (I Sam IS :3), is still pictured a thousand years later leaving his son to die in agony on a
cross. On the other hand, the literature that contains the discourse of selfless love in I Corinthians 13, has already long before recounted a story which taught that lust without affection has a bitter fruit (II Sam 13 :15).
If we are to make any enlightened guess at "primitive" man's ideas about god and the universe it would have to be on the reasonable assumption that they would be simple, and directly related to the world of his experience. He may have given the god numerous epithets describing his various functions and manifestations but there is no reason to doubt that the reality behind the names was envisaged as one, all-powerful deity, a life-giver, supreme creator. The etymological examination of the chief god-names that is now possible supports this view, pointing to a common theme of life-giving, fecundity. Thus the principal gods of the Greeks and Hebrews, Zeus and Yahweh (Jehovah), have names derived from Sumerian meaning 'Juice of fecundity", spermatozoa, "seed o life".l The phrase is composed of two syllables, lA (ya, dialectally za), 'Juice", literally "strong water", and U, perhaps the most important phoneme in the whole of Near Eastern religion. It is found in the texts represented by a number of different cuneiform signs, but at the root of them all is the idea of "fertility". Thus one U
means "copulate" or "mount", an create; another ramstorm , as
source of the heavenly sperm; another "vegetation", as the offspring of
the god; whilst another U is the name of the storm-god himsel2 So, far from evincing a multiplicity of gods and conflicting theological notions, our earliest records lead us back to a single idea, even a single letter, "U". Behind J udaism and Christianity, and indeed all the Near Eastern fertility religions and their more sophisticated developments, there lies this single phoneme "U".
Quite simply, the reasoning of the early theologians seems to have been as follows: since rain nlakes the crops grow it must contain within it the seed of life. In human beings this is spermatozoa that is ejected from the penis at orgasm. Therefore it followed that rain is simply heavenly semen, the all-powerful creator, God.
The most forceful spurting of this "seed" is accompanied by thunder and the shrieking wind.3 This is the "voice" of God.4 Somewhere above / Page 21 / the sky a mighty penis5 reaches an orgasm that shakes the heavens. The "lips" of the penis-tip, the glans, open, and the divine seed shoots forth and is borne by the wind to earth. As saliva can be seen mixed with breath during forceful human speech, so the" speaking"6 of the divine penis is accompanied by a powerful blast of wind, the holy, creative spirit,7 bearing the "spittle" of semen.S
This "spittle" is the visible "speech" of God; it is his "Son" in New Testament terms, the "Word" which "was with God, and was God, and was in the beginning with God; through whom all things were made, and without him was not anything made that was made. In him was life. . ." (John I: 1-4). In the words of the Psalmists: "By the word of the Lord the heavens were made, and all their host by the breath of his mouth" (Ps 33 :6); or, "when you send forth your breath they are created, and the face of the earth is restored" (Ps 104:30).
This idea of the creative Word of God came to have a profound philosophical and religious importance and was, and still is, the subject of much metaphysical debate. But originally it was not an abstract notion; you could see the "Word of God", feel it as rain on your face, see it seeping into the furrows of mother earth, the "labia" of the womb of creation.9 Within burns an eternal fire which every now and then demonstrates its presence dramatically, by bursting to the surface in a volcano, or by heating spring water to boiling point where the earth's crust is thinnest. It was this uterine heat which made generation possible,
and which late! theologians identified with the place and means of eternal punishment.10
Also beneath the earth's surface, lay a great ocean whose waters, like those of the seas around and above the firmament (Gen I :7) were the primeval reservoirs of the god's spermatozoa, the Word. They were therefore "seas of knowledge" as the Sumerians called them,11 and could be tapped by seekers of truth, whether they looked "to the heavens or to the earth beneath" (Isa 51 :6), that is, by means of astrology or necromancy, "divination from the dead". This notion that mortals could discover the secrets of the past, present, and future by somehow
projecting themselves to the "seventh heaven" or down into the underworld gave rise to much mythology and some curious magical practices. Since common observation showed that dead and decaying matter melted back into the earth, it was thought that the imperishable part of man, his "soul" or spirit, the creative breath that gave him life in the / Page 22 /
womb, must either float offinto the ether or return through the terrestrial vagina into the generative furnace. In either case he was more likely to have access to the fount of all wisdom than when his spirit was imprisoned in mortal flesh.
Since it was given to few men to be able to visit heaven or hell and return to tell what they had seen and heard, there arose the ideas of "messengers", or angels, those "workers of miracles" as their name in Greek and Hebrew means12 These demigods, or heroes, had access to both worlds and play an important part in ancient mythology. They could come from above in various guises or be conjured up from the ground, like the ghost of Samuel drawn to the surface by the witch of Endor for consultation by King Saul (I Sam 28). One important aspect of this idea of heavenly and subterranean founts of knowledge is that since plants and trees had their roots beneath the soil and derived their nourishment from the water above and beneath the earth, it was thought possible that some varieties of vegetation could give their mortal consumers access to this wisdom. Herein lies the philosophical
justification for believing that hallucinatory drugs distilled from such plants imparted divine secrets, or "prophecies".
Such very special kinds of vegetation were, then, "angels" and to know their names was to have power over them. A large part of magical folk-lore was devoted to maintaining this vital knowledge of the names of the angels.13 It was not sufficient simply to know what drug could be expected to have certain effects; it was important to be able to call upon its name at the very moment of plucking and eating it. Not only was its rape from the womb of mother earth thus safely accomplished, but its powers could be secured by the prophet for his "revelations" without incurring the heavy penalties so often suffered by those misusing the drug plants.
Just as these growths were more powerfully endowed with the god's semen than others, so men and animals differed in their possession of
the vital force: some were more fierce and lustful and some were more wise. So-called" men of God" were particularly fortunate in this respect. They were in a very special sense his "sons", and had a particularly close relationship with the deity. 'He could speak through them; they caught his word, as it were, and spat it out to his less godattuned fellow men. Priest and prophet believed that the spittle-laden breath that came from his mouth when he spoke as the god's messenger / Page
23 /
was not his, but the god's. Such words, once released, had a power and motivation of their own. They could not only foretell events; they brought them about. No wonder the beleaguered citizens of Jerusalem put Jeremiah and his gloomy prognostications into a miry cistern. Well might they say that in the face of the Babylonian armies he was "weakening the hands of the soldiers who are left in this city" (Jer 38 :4). For the same reason the king cut Jeremiah's doom-laden scroll into small pieces and dropped them into the brazier (36:23). For the word was as potent in writing as when uttered in speech. In the Sinai myth, Yahweh himself writes the "Ten Words" or "Commandments" (Exod 31 :I8), and the tablets thus inscribed have thereafter to be kept in a box and venerated within the shrine as a divine manifestation (Deut IO:S).
God was the ultimate source of justice. By this was meant the ordering of society towards stability, maintaining a balance between opposing, otherwise disruptive forces. This might involve laying down certain regulations for conduct to which injured parties might appeal in the courts, but divinely given "law" was not simply a code of behaviour.
It was another expression of natural equilibrium, that ordering of
affairs that began when primeval chaos gave way to creation. "Law" was thus a gift of God. In Semitic the same words are used for "justice" and religious "alms-giving", and specifically in the Old Testament, for "rain".14 Thus the prophet Joel bids his listeners "rejoice in Yahweh, your God, for he has poured down for you a shower of rain" (Joel 2 :23). The Hebrew "Law" (Torah) is, literally, the "outpouring"; the "lawgiver" or "teacher" is the" outpourer", properly of "semen, grace,
favour".15
Kings and priests are "pourers of bounty", lawgivers and teachers, in their capacity as the god's earthly representatives. They were reckoned especially endowed with divine" grace", the word for which in both Hebrew and Greek refers to the flowing of seed. They were "shepherds" of their people, the idea behind which, as we saw above, had to do with promoting fecundity.16 In that the king had within him the god's semen, he was held to be a strong man, representing his god
on the field of battle, and no less virile in the harem. When this important faculty deserted him, he could be deposed. Hence King David, whose name means "lover" or "loved one", 17 when his manly prowess seemed to be failing, sought stimulation at the hands of a young and / Page 24 /
beautiful virgin, Abishag: "and she served the king, but he knew her not" (I Kgs 1:1-4).
The fertility aspect of divine and royal shepherding can be seen in another Sumerian word for "shepherd" which appears right across the ancient world in names and epithets. It is SIP A, literally, "stretched horn", or "penis".18 We may now recognize it in the biblical phrase Yahweh Sabaoth, from *SIPA-UD, "penis of the storm".19 The Sumerian storm-god, Iskur, has a name with much the same meaning, "mighty penis".20 Among the Semites he was known as Adad, "Mighty Father", with the same general idea of the great fecundator of the skies.21 In the Old Testament, the name we know as Joseph means "Yahweh's penis", really just a shortened form of Yahweh Sabaoth.22 Over in Asia Minor, this Old Testament divine title appears in classical times as an
old cultic cry to the Phrygian deity Sabazios, euoi saboi. The name of
the god itself is composed of the same Sumerian SIP A to which has been added the element ZI, "erect".23 This is just one example of how we can now span the whole area of our study and bring together apparently quite disparate religious_cults simply through being able to decipher the names and epithets of the respective gods.
Similar phallic designations are given, as we now see, to many Sumerian, Greek, and Semitic gods, tribal ancestors and heroes. Hercules, that great" club-bearer", was named after the grossness of his sex organ,24
as was the Hebrew tribal ancestor Issachar. 25 Perhaps the best known of the old Canaanite fertility gods, Baal, derives his name from a Sumerian verb AL, "bore", which, combined with a preformative element BA, gave words for "drill" and "penis" and gave Latin and us our word "phallus".26 In Semitic, ba'al, Baal, is not only the divine name but has also the general meaning of "lord, husband".27 Hosea, the Old Testament prophet, makes a play on the general and cultic uses of the word when he has Yahweh say to Israel, "in that day you will call me 'my man' and you will no more call me 'my baal'; I shall banish the name of baals from your mouth. . ." ( Hos 2:16 [Heb. 18] ).
More than any other heavenly body, it was the sun which commanded most respect as the embodiment of god. It was the Creator, the fecundator of the earth.28 The ancients saw the glowing orb as the tip of the divine penis, rising to white heat as it ,approached its zenith, then turning to a deep red, characteristic of the fully distended glans penis, as it plunged into the earthly vagina.29 In the cultic centres this / Page 25 / ritual was enacted imitatively by the entry of the priest into the god's house.
The temple was designed with a large measure of uniformity over the whole of the Near East30 now recognizable as a microcosm of the womb. It was divided into three parts; the Porch,31 representing the lower end of the vagina up to the hymen, or Veil ;32 the Hall,33 or vagina itself; and the inner sanctum, or Holy of Holies, the uterus.34 The priest,35 dressed as a penis, anointed with various saps and resins as representing the divine semen,36 enters through the doors of the Porch, the "labia" of the womb, past the Veil or "hymen" and so into the Hall.
On very special occasions,37 the priestly phallus penetrated into the uterus where the god himself dwelt and wrought his creative works. Even today the Christian ritual and architecture probably owes much to the ancient tradition, as the priest heads the processional through the body of the "womb", to reach its climax before the altar.38
The god was'thought of as the "husband" of his land and people. This is a common figure in the Old Testament where Israel is featured as the "wife" of Yahweh, 39 usually thus spoken of in passages accusing her of infidelity and seeking other "lovers".4o The Church is also described as the "bride" of Christ (Rev 21:2; 22 :17). In both cases the god is the fructifying seed, the "Word" or Gospel, "good news", whose fruitfulness depends upon the receptivity of the "womb" of his people's minds and hearts.
The seed of God was supremely holy. Whether it appeared directly from heaven as rain, or as the sap or resin of plants and trees, or as
spermal emission from the organs of animals or men, it was sacred and to waste it was a grievous sin. The processes and balance of nature demanded its effective use, since without it there could be no life or regeneration. The words for "curse" and "sin" have their roots in the idea of "seed running to waste".41 This was the sin of Onan42 who shirked his duty of giving his dead brother's wife more children by practising coitus interruptus, or, as the Bible says "spoiling it on the ground" (Gen 38 :1-10). This was the sin, too, of Sodom43 whose inhabitants preferred the attractions of two male visiting angels to Lot's daughters (Gen 19). That much-used religious word "sin", then, has basically the meaning of "making ineffective", "failing in one's object", the direct opposite of "faith", which is, at root, "to make effective, or / Page 26 / fruitful".44 This very ancient regard for the sanctity of semen which lies at the core of the fertility idea is the ultimate cultic justification of the Roman Catholic strictures on birth-control. The real objections to contraception have little to do with family morals or, indeed, with morality at all as the modern world understands the term; it is simply that wasting seed is a religious "sin"; it is a blasphemy against the "word of god", the "holy spirit".
In the same way, a barren woman was reckoned" accursed" . Jeremiah vented his wrath upon his fellow-citizens who spurned his gloomy prognostications by wishing their "wives childless and widowed" (Jer 18 :21). Most unhappy of women was she whose husband had divorced
her for barrenness or died leaving her childless. The Hebrew word for "widow" meant originally "wasted-womb",45 and similar derivations are to be found for the ancient words meaning "unlucky" or "the left side", being reckoned the unproductive side of the womb.46
In part derived from this idea of the sanctity of sperm and the importance of fertility is the crucial doctrine of the balance of nature. Upon this axiom rested the whole basis of moral and natural philosophy. God, as an act of grace,47 gives the seed of life. Earth receives it and engenders food48 for man and beast who eat it and reproduce themselves after their own kind. At death they return to earth which, in turn, produces more vegetation to feed their offspring. So the cycle of nature continues season after season.
But man must soon have realized that this highly desirable state of affairs could continue only so long as new life followed death. Kill too
many animals one year and there are insufficient to breed for the next. Reap too many harvests from the same field and you reduce it to a desert. In terms of human relationships, become too rich at the expense of your neighbours and eventually they will turn on you like starving wolves. Revenge blood with blood and your personal feud will become tribal war. Herein lies the root of the doctrine ofloving one's neighbour; of the "soft answer that turneth away wrath".49 Socially, as agriculturally, all life depends upon keeping the balance between giving and taking, and avoiding extremes.
Nevertheless, the cycle of nature had first to be set in motion by the creative act of the god, and thereafter the initiative remained with him. As the New Testament writer says: "By grace you have been saved through faith; and this was not from yourselves but as a gift from God" / Page 27 /
(Eph 2 :8). The Greek and Hebrew words for this kind of "saving" derive from a basic conception of "fulfilment", "restoration", "healing" or "life".5O The same element in Sumerian ShuSh or ShU-A, appears in the name of Joshua/Jesus attached as an epithet to Yahweh.51 This "salvation" in the Bible is the prerogative of the god, an act of unmerited love or grace. It followed, then, that man was continually in a state of indebtedness, or "sin", ever at the mercy of his divine creditor. When the god for some reason decided to withhold his seminal bounty, all life perished and there was nothing man could do about it.
The awareness of his insufficiency that makes the Psalmist cry plaintively: "What is man that thou rememberest him. . . ?" (Ps 8:4 [Heb 5]) has had an important, and largely deleterious effect on man's self-consciousness. On the one hand it urged upon him humility, and served as a brake to his self-aggrandizement over his fellows. The Roman general in his triumphal chariot had by him a slave continually to remind him, above the roars of popular acclaim, "Look back; remember you are but a man". 52 On the other hand, a basic insecurity tended to restrict man's natural curiosity and willingness to experiment dangerously, and has served his political and ecclesiastical masters rather better than his own spiritual and economic advancement.
Cultically, this state of indebtedness gave rise to the idea that man should make the god some token reimbursement, a sacrifice, a kind of
atonement which might, in some small degree, restore the balance between benefactor and beneficiary. Since the first-born of men and beasts, and the first-reaped fruits of harvest were considered to be more favourably endowed with the source of life than later progeny, and thus the more precious and strong, they were chosen for restoration to the deity. 53 The blood, containing the breath of life, the holy spirit, 54 taboo even now among Jews and Muslims, was first poured back into the earth's womb,55 and the flesh then consumed by the element that had created it, fire. Alternatively, part at least of the flesh was eaten by the god's representatives, the priests. 56
This idea of the atoning sacrifice had an important influence on later developments of the cult, particularly in Christianity and its immediate
forerunners. Here attention was centred upon one particular piece of vegetation, deemed more powerfully endued with the god than any other, and whose "sacrifice" and consumption by the initiate was / Page 28 /
thought to restore the lost sense of balance, to heal the rift, and to make possible a mystical unity with the god.
Smnmarizing, then: we should not look for a multiplicity of gods in the ancient world, but rather many aspects of the one deity of fertility, the creative force that gives earth and its creatures life. The god was the seed, his name and functions finding verbal expression in the one
Sumerian phoneme U; the whole fertility philosophy on which the
various cults of the ancient Near East centred we may term simply a U-culture. The god expressed his seed from heaven as a mighty penis ejaculating sperm at orgasm. It entered the womb of mother earth through the labia, the furrows of the land, and formed a great reservoir of potency in the heart of the world. There gestation took place in the furnace of the terrestrial uterus. There, too, was thought to be the source of all knowledge, since the creative semen of the god was also the Word, acquisition of which by man gave him part of divine omniscience. It followed that those plants which were able to tap this power of knowledge to a greater degree than others, the sources of hallucinatory drugs, could impart to those who imbibed their juice "knowledge of the gods". "
I
ATEN
ZERO = O = ZERO
ONE AND ZERO ZERO AND ONE
ISISIS ZERO = ONE = ONE = ZERO ISISIS
RA OSIRIS ERECT PENIS = I = PENIS ERECT OSIRIS RA
ISISIS ZERO CIRCLE VAGINA = O = VAGINA CIRCLE ZERO ISISIS
999999999666666666101010101010101010010101010101010101666666666999999999
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
PLANTS AND DRUGS
Page 29 (number omitted)
"Vegetation was the fruit of god's union with earth. Like any other offspring, some of the children were strong and vigorous, others weaklings. Some trees had wood that was hard and suitable for building houses and ships, others rotted quickly and proved treacherous. Some woods were springy and full of life, and gave the archer his bow. Others cracked easily and served only for kindling. Some fruits were soft and sweet, but others bitter and full of some strange power that could kill or cure.
Man's first experiments in the use of plants as drugs must have been extremely hazardous. Doubtless he watched first their effects on animals, as the shepherd Melampus is said to have discovered the purging properties of Hellebore by noting its effect on his goats.l Graduallyexperience, often painfully acquired, would have given the inhabitants of each locality a primitive pharmacopoeia for their use, and visitors from elsewhere would have introduced new plants and drugs.
Over the course of time a store of experiential knowledge would have accumulated and been made the subject of special study by a few of the elders, the "wise men". 2 Later the physicians were to become a privileged class of people, wielding tremendous power among their fellows, and ensuring a continuance of their position by maintaining strict secrecy over their craft.
Our first medical text is a Sumerian tablet from the end of the third millennium,3 listing remedies made from milk, snake-skin, tortoiseshell, salt, and saltpetre, and from plants and trees like cassia, myrtle, asafoetida, thyme, willow, pear, fir, fig, and date. Later we fmd an abundance of medical tablets and botanical lists with their Sumerian and Accadian names for the trees and plants, their fruits, barks, saps, and resins, and their preparation and uses in medicine. This kind of careful cataloguing of plant-life does not appear in the Western world until the fifth and / 30 /
fourth centuries BC, and particularly with Theophrastus (372-287 BC), a pupil of both Plato and Aristotle. His Enquiry into plants4 lists some 400 species with their forms, habits, habitats, fructification, and cultivation, and their uses. Clearly he must have put the services of his two thousand or so students to good use since he quotes the results of firsthand enquiry in places which he could hardly have visited himself in one lifetime. He was also able to avail himself of the observations made into local botanical specimens by his contemporary Alexander the Great and his armies as they ranged widely over the Near and Far East.
Thereafter we have to wait until the first Christian century for a
comparable systematic study of plants. Dioscorides, a contemporary of
Claudius and Nero, has left us, in his De Materia Medica,5 a conscious attempt to systematize rather than merely list the drugs he records. He separates his remedies into their respective vegetable, animal, and mineral sources. His descriptions are terse and acute, and largely free from "old wives' tales".
Happily, from our point of view, about the same time Pliny the Elder (AD 23-79) was writing a rather less "scientific" work, abounding in folklore as well as more sober gleanings from earlier botanists. His Natural History 6 is a mine of information, not so much for his descriptions of the plants and their identifications, many of which are quite unreliable anyway, as for the stories about them which had come down in popular mythology and folk-lore. He describes the superstitions that
attended the plant's extraction from the ground, its preparation, and uses. He gives us stories about how their qualities were first observed by the ancients and why they were named as they were. Of course, factually his tales are often quite irrelevant, but very often there are elements which relate to a probable decipherment of the name and thus a positive link with another plant or drug listed quite separately. In our quest for the sources of ideas and mythologies, this kind of information is more important than detailed descriptions of the plants' physiology.
Old writings thought to contain secrets of the healing arts came to be highly prized. Josephus, in the first Christian century, says of the
Jewish sect called the Essenes that they display "an extraordinary interest in the writings of the ancients, singling out in particular those which make for the welfare of the soul and body; with the help of these, and with a view to the treatment of diseases, they investigate medicinal roots and the properties of stones".7 Such writings were often ascribed / Page
31 /
popularly to Solomon, credited in the Bible with knowledge of "trees, from the cedar that is in Lebanon, to the hyssop that grows out of the wall" (I Kings 4: 33 [Heb 5: 13] ). Later tradition ascribed to the king even greater powers, "knowledge of the art used against demons for the benefit and healing of men", as Josephus says elsewhere.8 He adds that Solomon" composed incantations by which illnesses are relieved, and left behind exorcisms with which those possessed of demons drive them out, never to return".
Interestingly, the practice of this kind of Solomonic demonology was not dead in the first century. Josephus records actually seeing a cure effected by "this very great power", by one Eleazar, a fellow-countryman, and very possibly an Essene. "He put to the nose of the possessed man a ring which had under its seal one of the roots prescribed by Solomon. Then, as the man smelled it, he drew out the demon through his nostrils, and'when the man at once fell down, he adjured the demon never to come back into him, speaking Solomon's name and reciting the incantations which he had composed."9
Identifying the drug-producing plants, then, was not the only factor in early pharmaceutical and medical practice. It was one thing to be able to recognize a drug plant, even to know its popular name; it was another to know how to extract and purify the active ingredient, and, above all, to know the right dosage. There were other complications. Some drugs were so powerful that they could only be safely administered on certain days, or after lengthy preparation of the body and mind. It was also well known that over-powerful drugs had to be countered with another having the opposite effect, as in the case of the purge Hellebore,10 and with some narcotics which had to be offset with stimulants. To know the correct dosages in these cases required an appreciation of the susceptibility of the patient to the drug's effects, perhaps the most difficult calculation of all. Much depended on the recipient's "fate" allotted him at his birth, the factor that determined his individuality, his physical stature, the colour of his eyes, and so on. Only the astrologer could tell this, so that the art of medicine was itself dependent for success on astrology and the considerable astronomical knowledge this presupposed.
Just such an astrological chart has come down to us from the Essene library recovered recently from the Dead Sea caves.ll It is written in
code, composed mainly by reversing the normal order of the letters, Page 32 /
that is, reading from left to right instead of right to left in the usual fashion of Semitic scripts, and substituting Greek and other alphabets for some of the square-letter Hebrew writing found elsewhere in the Dead Sea Scrolls. The document is unfortunately only fragmentary, and has been put together from scores of tiny pieces found scattered on the floor of a cave. Nevertheless, the purport is clear. It is a chart of the physical and spiritual characteristics to be expected of people born in certain sections of the Zodiac. Thus, someone born under the sign Taurus would possess, among other features, long and thin thighs and toes. The spiritual make-up of the subjects was reckoned as so many parts of "light" and so many of "darkness", the total available for distribution being nine, presumably related to the months of gestation in the womb. The Taurus person would have a mere three parts of light to six of darkness.
More uncouth was the subject whose zodiacal assignment is missing from the text, but whose physical characteristics are marked with a certain coarseness, such as having thick fingers, hairy thighs, and short and stubby toes, and no less than eight parts derived from "the House or Pit of Darkness" and but one from "the House of Light". The bestfavoured subject recorded in the extant text is a curly-bearded gentleman of medium height, with" eyes like black and glowing coals", well ordered teeth, and fine, tapering fingers, and the opposite apportionment of light and darkness to the last mentioned bully.
The Dead Sea Scrolls, like the New Testament, make much of the antagonism between "Light" and "Darkness", and it is usually assumed that this everywhere is equivalent to "good" and" evil". Thus the socalled "Children of Light" are those who do good, and the "Children of Darkness" are those who wantonly harm their fellow-men. However, this distinction is not necessarily what we should call a moral one: the fruits of the "spirit of Truth" , with which Light seems to be identified, begin with "healing", "peace in longevity", and "fruitfulness". The "ways of the spirit of Falsehood" are greed, wickedness, lies, haughtiness and pride, deceit, cruelty, bad temper, and so on,12 what we should
call, in general, faults of intemperance and arrogance, an imbalance of
character. We might label such defects as "moral wrong" but in the eyes of the ancient philosophers, they were inherited predispositions occasioned largely by a man's fate allotted him at birth according to the stars. Medicine was as much a part of righting this imbalance of "moral" / Page 33 /
character as religion; the two were, in fact, inseparable. To administer the drugs correctly one had to know just what were the inherited traits of the patient's character, and for this enquiry, as our cryptic scroll from the Dead Sea shows, the physician looked to the stars.
The combined arts of medicine and astrology were known and practised by the Sumerians and their Mesopotamian successors, as we know from their cuneiform records as well as the repute they enjoyed in this respect in the ancient world. "Stand fast in your enchantments and your many sorceries, with which you have laboured from your youth", cries Isaiah to "the virgin daughter of Babylon" ; "perhaps you may be able to succeed, perhaps you may inspire terror. You are wearied with your many counsels; let them stand forth and save you, those who divide the heavens, who gaze at the stars, who at the new moons predict what shall befall you" (Isa 47:12ff ).
Their cultural, if not ethnic successors were the Magi, the "wise men" of Gospel birth story (Matt 2:1). They were the great drugpedlars of the ancient world and are often cited by Pliny as sources of
therapeutic folk-lore and of the less familiar names of plants and drugs. He treats them with contempt for the most part, but nevertheless quotes
them at great length and says that the philosopher Pythagoras, first in his view to compose a book on the properties of plants, and his colleague Democritus, "visited the Magi of Persia, Arabia, Ethiopia, and Egypt,
and so amazed were the ancients at these books that they positively asserted quite unbelievable statements" .13
Dioscorides quotes them as sources of "special" names of plants under the title "prophets" (prophetai). This is particularly interesting because the old Sumerian word for "physician", A-ZU or I-ZU, literally, "
water-, oil-expert. also stands for "prophet, seer". e name Essene,
known otherwise only in its Greek, transliterated form, comes probably
from the same root.14
Prognostication was always an important part of medicine. "It is most excellent for a physician to cultivate special insight (pronoia, knowing things about the patient without being told them)", writes a contributor to the Hippocratic Collection (after 300 BC). "Since he foreknows and foretells the past, present, and future. . . men would have confidence to entrust themselves to his care. . . By an early forecast in each case he can tend aright those who have a chance to survive and by foreseeing who will die. . . he will escape blame." However, there was / Page 34 / much more to this pronoia than merely knowing who was likely to be in a position to pay your bill at the end of the treatment. The physician had to be able to communicate with the spirit world, to exercise
influence over the gods and demons that controlled health and sickness. .
Each disease and each part of the body had its own demon. To know its name was to tap some of its power and use it on behalf of the patient. So Jesus enquires of the unclean spirit his name and is thus able to banish him into the unfortunate pigs (Mark 5 :9).
The Greek word daimon derives, through the Persian dew (there is a strong linguistic affmity between m and w), from a probable Sumerian original *DA-IA-U-NA, meaning "having power over fertility". The demon thus had the power of affecting, for good or ill, birth and death and the various stages of health in between. The medicinal drug had similar powers, and the Hebrew word for "be sick", dawah, and its
cognate noun in Arabic meaning" medicine", come from the same root. So the demon of health and sickness and the drug are radically one and the same.15
If it was vital for the doctor-prophet to know the names of the disease-demons he was trying to counteract, it was just as important to be able to call upon their opposite numbers, the powers of healing contained in the drugs. These were the angels whose names formed an important part of the Essenes' secret knowledge, to preserve which the initiate was put under "tremendous oaths".16 The basic principle is the same when Josephus' friend Eleazar called upon the name of Solomon as he administered the prescribed root,17 and Peter pronounces the name of Jesus Christ of Nazareth over the lame man (Acts 3 :6), an incantation tried with apparently less success by "the seven sons of Sceva" (Acts 19 :13f).
Since all life derives from the divine seed, it follows that the most powerful healing drug would be the pure, unadulterated semen of the god. Some plants were thought to have sap or resin approximating to this, their "purity" or "sanctity" in this regard being measured by their power as drugs to kill or cure or intoxicate. In Sumerian the words for "live" and "intoxicate" are the same, TIN, and the "tree of life", GEShTIN, is the "vine". Similarly in the Greek oinos and the Hebrew
yayin, "wine", there is probably a common Sumerian root *IA-U-NU, "semen-seed" .18
The use of the name Jesus (Greek iesiis) as an invocation for healing / Page 35 /
was appropriate enough. Its Hebrew original, yehoshua', Joshua, comes from Sumerian *IA-U-Shu-A (ShUSh), "semen, which saves, restores, heals". Hellenized Jews used for "Joshua" the Greek name Iason, Jason, very properly, since iason, "healer", and the deponent verb iaomai, "heal", come from the same Sumerian source. In the New Testament taunt, "Physician, heal thyself" (Luke 4:23), we probably have a direct allusion to this meaning, as we certainly have in Jesus' title "Saviour", Greek soter, the first element of which reflects the same Sumerian word ShU, "save", and so is rightly used in Greek for saving from disease, harm, peril, etc., and is a common epithet ofZeus and kings.
The fertility god Dionysus (Greek Dionusos), whose cult emblem was
the erect phallus, was also a god of healing, and his name, when broken down to its original parts, IA-U-NU-ShUSh, is almost identical with that of Jesus, having NU, "seed", only in addition: "Semen, seed that saves", and is comparable with the Greek Nosios, "Healer", an epithet of Zeus.19
The fertility deity, then, appeared in all living beings, but in some more than others. Those plants especially endowed with power to heal or kill, the drug plants, became the subject of study among the witch-doctors, prophets, and ptiests of the ancient world and their experiential knowledge was passed on within their professional communities and zealously guarded. As well as the names and identities of the plants, they preserved those of the disease demons and the protective angels whose power was needed to secure and use the precious drugs. Furthermore, an essential part of "healing" or giving life was to know the patient's physiological and psychological make-up, and the degrees of the "spirits of light and
darkness" that he had been granted by fate at his birth. These traits of
character and bodily constitution could be determined by astrological means, so that the early doctors were also astrologers. He was also a prophet, a prognosticator. The arts of healing and religion were inseparable."
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
IV
PLANT NAMES AND THE MYSTERIES OF THE FUNGUS
Page 36 (number omitted)
It is in the secrecy surrounding the collection and transmission of the old medical prescriptions that we can see the beginnings of the mystery cults of the ancient Near East. If we are going to penetrate their secrets we have somehow to discover the names of their prime ingredients, the plants and drugs the prophets and doctors dispensed. We have now at least the advantage of knowing the most ancient language of the area and can in many cases begin to decipher the names of the plants and their attendant angels and demons. But it has to be recognized that of all
branches of research into the life of the ancient world, identification of plant names is one of the most difficult.
The old botanists were as aware of the problem as the modern researcher. "An added difficulty in botany", wrote Pliny some nineteen hundred years ago, "is the variety of names given to the same plant in different districts".1 The more "strange" the herb, the more noteworthy its characteristics, the greater the number of folk-names. Dioscorides, for instance, gives some two-score names to the Mandrake,2 that famous aphrodisiac with which Leah purchased a night of connubial bliss with Jacob (Gen 30:14££), and whose narcotic properties could not suffice to give poor Othello "that sweet sleep which thou owedst yesterday".3
Until comparatively recently, botanists lacked adequate methods of
classification, so that plants tended to be grouped together on the basis of what we nowadays would consider secondary characteristics. Thus speaking of the Ground-pine, Pliny records that" a third variety has the same smell and therefore the same name". 4 Even now, the inexactitude of local plant names is the despair of field botanists. Pliny felt as sorely frustrated: "The reason why more herbs are not familiar", he writes, "is because experience of them is confmed to illiterate country-folk, who form the only class of people living among them. Moreover, when
/ Page 37 / crowds of medical men are to be met everywhere, nobody wants to look for them. Many simples, also, lack names, though their properties are known. . . The most disgraceful reason for this scanty knowledge is that even those who possess it refuse to teach it, just as though they would themselves lose what they have imparted to others."5
We have now one great philological advantage over all previous researchers into the identification of plant-names. Despite the long gap in time between the Sumerian botanists and their Greek and Roman successors it now appears that many of the important names of plants remained virtually unchanged. During the course of thousands of years those titles became attached to different plants: hence the confusion in nomenclatures of which Pliny speaks. But if we can know what the name originally meant, what characteristic of the plant or its drug was foremost in the minds of its first chroniclers we have a much better chance of discovering its original identity.
For example, 'we all know what the Paeony looks like: a beautiful herbaceous or shrubby perennial plant, bearing large double blooms in crimson, rose, blush, and similar colours, a joy to behold in our cottage gardens in May. Pliny says the name came from the physician god Apollo, whose chant of praise bears the same name, our "paean". But he goes on to say it "grows on shaded mountains, having a stem among the leaves about four inches high, 'which bears on its top four or five growths like almonds, in them being a large amount of seed, red and black. The plant also prevents the mocking delusions that the Fauns bring us in our sleep." Apparently, one has to be careful how you pick this precious herb. It is best done at night-time, "because the woodpecker of Mars, should he see the act, will attack the eyes in its defence".6
Well, of course, this is not our crimson Paeony. It is some magic plant, "the first to be discovered", as our Roman botanist tells us. For various reasons which will become apparent, we can now differentiate this very special "Paeony" from other plants to which the name was given, and identify it with the subject of our present study, the Amanita muscaria, the sacred mushroom. Doubtless, the flower Paeony gained the name originally because its flower was thought to resemble the colour of the red-topped fungus. It would not have been possible to deduce the relationship between the flower and the mushroom merely on the description given by Pliny: one had first to decipher the name "Paeony" and discover its original significance and point of common reference.
Page 38
In this case, we can see its original in a Sumerian *BAR-IA-U-NA, "capsule of fecundity; womb", and connect it with a number of other mushroom names relating to the little "womb" or volva from which the stem of the fungus emerges.7
To take another example: Greek knows the plant Navelwort as Kotuledon, Latin Cotyledon. The word means any socket-shaped cavity, such as that of a hip-joint, or the inside of a cup, or the hollow of a hand. In botanical language the Greek word comes to mean the first or "seed leaves" of a plant, usually of simple form, but it can be applied to many plants having some part of them of a "cup" or "hollow" form. To discover some more particular reference of the name it is necessary to trace it back to its constituent elements. This we can now do for the first time, showing that its Sumerian source provided a phrase, *GUTAL-U-DUN; meaning "ball-and-socket", or, particularly applied "penis-and-vulva".8 It is the sexual allusions of the name which, as we shall see, brought it into the range of fungus nomenclature. Furthermore, the specific reference in Greek of Kotuledon to "hip-joint" gave rise to a number of myths having to do with "mushroom" figures having their hips disjointed or being pierced in the hip or side of the body.9
For the decipherment of plant-names helps us not only to identify those characteristics which caused them to be applied to various species but also to discover the original sources and meanings of the tales which
grew up around the plants and their drugs. It is becoming clear that many of the classical and biblical stories are based on pieces of vegetation, and in particular on the sacred mushroom. There is one overt piece of vegetation mythology in the Old Testament parable of Jotham in the book of Judges. In the story the trees of the forest ask representatives of each
species to act as their king. The olive, fig, and vine are too busy giving of their fruits to men, and in desperation the trees ask the diminutive mushroom (as we may now most probably identify the plant),l0 who insists that in that case they must all take refuge under its canopy, that is, that they treat him as their protector, king indeed ll (Judg 9 :7-15).
This is a parable, rather like some of those in the New Testament,
where the explanation is appended for the benefit of the listeners. Perhaps all plant mythology began in this way, each story having one point to make which was brought out by the narrator's explanation at the end. In course of time, the instructive element was lost and the parable told and retold without its exegetical commentary, in the end to cir/ Page
39 /
culate as just a good yarn. As antiquity came to lend certain of such stories a gravity perhaps not originally intended, they became accepted into a body of cultic teaching by religious authorities, who then set about providing their own explanations and homiletics and accorded the tales divine authority.
A vegetation myth could be adapted by a later writer, fully aware of
its original significance, to serve as the medium for some new teaching. Such may be the case with the story ofJonah in the Old Testament, the prophet who was told to preach repentance to Nineveh. We are now able positively to identify this story as one of a mushroom group, since the famous plant which gave Jonah shade, which "came into being in a night and perished in a night", and was subject to the depredation of worms, was certainly a fungus.12 Even the prophet's name Jonah reflects mushroom nomenclature,13 and the quelling of the storm motif is found elsewhere in related mythology.14 But the "moral" of the tale, in so far as we can understand it, seems to have no particular mushroom significance.
As we have said, the first step to discovering the nature of vegetation stories and the particular plant or tree that was originally involved is to decipher the proper names. However, in the case of plants regarded as especially powerful or "magic" like the mushroom, additional problems face the enquirer. The strange shapes and manner of growth of the fungus, along with its poisonous reputation, combined to evoke feelings of awe and dread in the minds of simple folk. Indeed, there must be few people even today who do not sense some half-fearful fascination at the sight of the mushroom, and shrink from taking it into their
hands. Since certain of the species contain drugs with marked hallucinatory properties,15 it is not surprising that the mushroom should have become the centre of a mystery cult in the Near East which persisted for thousands of years. There seems good evidehce that from there it swept into India in the cult of the Soma some 3,500 years ago; it certainly flourished in Siberia until quite recent times, and is found even today in certain parts of South America.16
Partly because of the religious use of the sacred mushroom, and the fearful respect with which countryfolk have always treated it, its more original names became taboo and folk-names and epithets proliferated at their expense. It is as if, in our own language, the only name by which we knew the mushroom was the folk-name "toadstool", and that some / Page 40 / researcher of the future was faced with the problem of deciding what species of plant life served as the habitual perch of large frogs. Thus the extraordinary situation has arisen that this most important mushroom cult, from which much of the mythology of the ancient Near East sprang, has been almost completely overlooked by the historians. In the Bible, for instance, where mushroom mythology plays a most important part, the word "mushroom" has been nowhere noted although one of its most ancient names, Hebrew kotereth, Accadian katarru, appears many times in its quite straightforward meaning of "mushroom-shaped capital of a pillar" (I Kgs 7:16, etc).17
Even among the Greek and Roman botanical works there are scarcely a dozen different words which have been recognized as relating specifically to the fungus, and the whole of extant Semitic literature can produce few more.18 Mycology, as the study of fungi is called after the Greek mukes, "mushroom", is a comparatively modern science.19 Although the ancients knew that the mushroom's apparent seedlessness put it into a category of natural life all its own, they did not always differentiate it from other plants, so that its names have to be disentangled from those of quite unrelated species.
In seeking for mushroom folk-names and epithets, one of our main sources obviously will be its distinctive shape of a slender stem supporting an arched canopy, like a sunshade. This characteristic was made much of in mythology, like the Jotham and Jonah stories already referred to. Extended to gigantic proportions this figure is reflected in such imagery as huge men like Atlas holding up the canopy of heaven, or of mountains like Olympus serving the dual function of supporting the sky and providing a connecting link between the gods and earth.20
One of the ways we can now identify the Mandrake as the mushroom is that oneofits Greek names, Antimimon, is traceable to a Sumerian original, meaning "heavenly shade", a reference to the canopy of the opened fungus. Incidentally, the same root,* GIG-AN-TI, gave the Greek gigantes, and in English, "giants", in pursuance of the imagery of the "giant" holding aloft the arch of heaven. 21
Above all, the mushroom provoked sexual imagery and terminology. The manner of its rapid growth from the volva, or "womb", the rapid erection of its stem like a sexually stirred penis, and its glans-like head, all stimulated phallic names. Of such is the Hebrew kotereth, just referred to, and, coming from the same Sumerian original, GU-TAR, / Page
41 / "top of the head: penis", the most common Semitic name for the mushroom, phutr (Arabic), pitra' (Aramaic), portrayed in the New Testament myth as Peter.22
One of the names given the Paeony by Pliny is Glycyside. The name which is meaningless in Latin or Greek is but a jumbled form of an old Sumerian plant-name, UKUSh- TI-GIL-LA, meaning "bolt-gourd; mushroom".23 The reference to the "bolt" is occasioned by the primitive key which consisted mainly of a rod surmounted by a knob,24 with a right-angled bend at the other end.25 It was pushed through the keyhole and simply lifted the latch on the other side. The phallic imagery of the "knobbed shaft" gave the "key" a sexual significance for the purposes of nomenclature which appears in many instances. The penismushroom was thus in mythological terms, the "key" of the earth, the way to the underworld, the "Peter", as it were, against which the gates of Hades would not prevail (Matt 16:18£; Rev 1 :18).
Decipherment of plant and drug names not only allows us to share the imagery their shapes provoked in the minds of the ancient botanists, but to learn of the demonic power they were supposed to wield. This is particularly important with regard to the Mandrake fungus. The Sumerian from which the Greek Mandragoras and our "Mandrake" came was *NAM-TAR-AGAR, "demon or fate-plant of the field". The consonants m and n have changed places and T has shifted to the closely related sound d.
This particular decipherment has the added interest of revealing the identity and source of another very famous name in drug folk-lore, the "Nectar" of the gods. The Sumerian M of NAM-TAR has made its common dialectal change to Indo-European k and thus produced the Greek Nektar, our Nectar, seen now to be none other than the sacred mushroom, food indeed of the gods.26
It followed, from the reasoning of the ancient philosophers, outlined earlier,27 that if you knew the names of the demonic plants, like the sacred mushroom, you could control them to some extent. It might be
possible to make them grow where and when you wanted, and, having found them, pronunciation of the name would enable the finder to take the herb from the ground with impunity. Furthermore, if, like the Mandrake, it had some special drug property which, taken without sufficient
care and preparation might occasion bodily harm, it was necessary at certain points in the cultic ritual to speak the sacred name.28
Page 42
There grew up, therefore, a body of cultic tradition primarily concerned with the accurate transmission of the special, occult names of the drug plants and their incantations. This was no more than an extension of the secret knowledge of the old witch-doctor or prophetic fraternities.29 A combination of a highly sophisticated expertise in the nature and use of potent drugs with, at times, a pretence to political power, made such communities a menace to government and drew forth a vicious reaction from the authorities.
The whole point of a mystery cult was that few people knew its secret doctrines. So far as possible, the initiates did not commit their special knowledge to writing. Normally the secrets of the sect were transmitted orally, novices being required to learn direct from their mentors by heart, and placed under the most violent oaths never to disclose the details even under torture. when such special instruction was committed to writing, care would be taken that it should be read only by the members of the sect. This could be done by using a special code or cypher, as is the case with certain of the Dead Sea Scrolls.30 However, discovery of such obviously coded material on a person would render him suspect to the authorities. Another way of passing information was to conceal the message, incantations or special names within a document ostensibly concerned with a quite different subject.
Plant mythology, known for thousands of years over the whole of the ancient world, provided the New Testament cryptographers with
their "cover". Mushroom stories abounded in the Old Testament. The Christians believed, like their Essene brethren, that they were the true spiritual heirs to ancient Israel. So it was an obvious device to convey to the scattered cells of the cult reminders of their most sacred doctrines and incantatory names and expressions concealed within a story of a "second Moses", another Lawgiver, named after the patriarch's successor in office Joshua (Greek Iesous, "Jesus"). Thus was born the Gospel myth of the New Testament. How far it succeeded in deceiving the authorities, Jewish and Roman, is doubtful. Certainly the Roman records speak with loathing of the Christians and they were hounded with extreme ferocity reserved for political troublemakers within the realm.31 Those most deceived appear to have been the sect who took over the name of "Christian" and who formed the basis of the Church, the history of which forms no part of the present study. What is of far greater importance is that we may now break the code and discover the / Page 43 /
secret names of the Holy Plant, as it was called from the earliest times, and gain a deeper insight than ever before possible into the nature of the cult and its place in the ancient world,
In the following chapters we shall look in detail at the way this codification within the biblical stories was achieved. Foremost among the literary devices used was word-play or punning, already well-established as an important and widespread means of deriving hidden meanings from sacred texts."
THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
IV
PLANT NAMES AND THE MYSTERIES OF THE FUNGUS
Page 37
It is some magic plant, "the first to be discovered", as our Roman botanist tells us. For various reasons which will become apparent, we can now differentiate this very special "Paeony" from other plants to which the name was given, and identify it with the subject of our present study, the Amanita muscaria, the sacred mushroom.
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- |
- |
- |
5 |
- |
- |
- |
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- |
- |
- |
- |
- |
- |
- |
- |
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occurs |
x |
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= |
5 |
= |
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- |
- |
- |
- |
- |
9 |
- |
- |
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- |
- |
- |
- |
- |
9 |
9 |
- |
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occurs |
x |
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= |
27 |
2+7 |
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15 |
A |
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A |
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I |
T |
A |
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S |
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A |
R |
I |
A |
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1+5 |
- |
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- |
- |
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- |
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- |
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- |
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- |
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2+4 |
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1+5 |
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5+4 |
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3+6 |
6 |
A |
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A |
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I |
T |
A |
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S |
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A |
R |
R |
A |
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- |
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9 |
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- |
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6 |
3 |
7 |
- |
1 |
7 |
1 |
9 |
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3 |
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3+7 |
= |
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1+0 |
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= |
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- |
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6 |
12 |
25 |
- |
1 |
7 |
1 |
18 |
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3 |
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7+3 |
= |
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1+0 |
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6 |
12 |
25 |
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1 |
7 |
1 |
18 |
9 |
3 |
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8+2 |
= |
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1+0 |
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6 |
3 |
7 |
- |
1 |
7 |
1 |
9 |
9 |
3 |
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4+6 |
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1+0 |
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occurs |
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= |
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- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
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2 |
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- |
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occurs |
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6 |
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- |
- |
- |
- |
- |
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- |
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- |
- |
- |
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4 |
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- |
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- |
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- |
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5 |
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- |
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- |
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occurs |
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6 |
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occurs |
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14 |
= |
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- |
- |
- |
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8 |
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2+6 |
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10 |
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THE SACRED MUSHROOM AND THE CROSS
John M, Allegro 1970
VI
THE KEY OF THE KINGDOM
Page 44 (number omitted)
" In a passage dealing with the wisdom and apparent foolishness of Christian preaching, a New Testament writer includes these words:
For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling-block to Jews and folly to Gentiles. . . (I Cor I :22f.).
In these words is an ingenious word-play or pun on two words for the sacred mushroom, the "Christ crucified", and it will serve as an example of this literary device and its extensive use in the New Testament.
The word "stumbling-block" (Greek skandalon, our "scandal"), is properly used of a "trap" or "snare". It denotes a stick or bolt upon which bait is placed and which, if tripped by the prey, sets off the trap itsel£ So metaphorically it is used for any impediment which hinders or traps an unwitting person. The Greek word skandalon, we can now appreciate, originally meant "bolt" like its Aramaic equivalent tiqla', and we saw earlier how the phallic mushroom was called a "boltplant" because the shape of the primitive key or bolt was in essence a short rod surmounted by a knob, and so likened to an erect penis.1 Thus we may decipher the first part of the passage: "to the Jews" (that is, in the Jewish tongue, Aramaic), the "Christ crucified", the semenanointed, erected mushroom,2 is a tiqla', "bolt-plant".
Another name of the mushroom is the Greek Morios,3 and the word for "folly" is moria; so the writer to Corinthians adds". . . and folly (moria) to the Gentiles" (that is, the Greeks), thereby completing the word-play and confirming the one against the other.
An amusing pun on the same Aramaic tiqla', "bolt-mushroom" name, occurs in the story of Peter's encounter with the taxmen. "On their arrival in Capernaum," runs the story, "the collectors of the half-shekel tax went up to Peter and said, 'Does not your master pay the tax?'"
Page 45
Peter assured them that he did, like any good Jew, since it was an obligatory levy for Temple funds. On receiving his report of the incident,
Jesus reacted strongly. "'However,' he concluded, 'so that we should not put a stumbling-block in their way (skandalisomen), go to the sea and cast a hook, and take up the first fish that comes up, and when you open its mouth you will find a shekel''' (Matt I7:24ff.).
The word-play here is mainly on the various meanings of tiqla', and its cognates: "mushroom", "shekel", and "tax".4 The intriguing nonsense about the shekel in the fish's mouth has all the appearance of a piece of earthy folk-humour. The "knobbed-bolt" epithet of the mushroom, tiqla', has strong phallic allusions, as we have seen. The fish's mouth also has a sexual connotation, being envisaged as the large lips of the woman's genitals. The "bearded" mullet in particular was credited with lustful tendencies and associated with the womb.5 To have a "shekel (bolt) in the fish's mouth" was probably a euphemism for coitus.
Pliny has a curious little note which seems to support the idea that "shekels" and mushrooms were connected in folk-lore. He says that he knew "for a fact" that some years previously a Roman official in Spain had "happened, when biting a truffle (tuber), to have come upon a denarius inside it which bent his front teeth".6 Pliny recounts this highly improbable "fact" to support his quite erroneous view that the mysterious fungus was a "lump of earthy substance balled together". Is it perhaps a Latinized version of a "shekel in the fish's mouth" name of the mushroom?
The Old Testament also contains a mushroom story based on the tiqlii', "bolt-fungus" - "shekel" word-play. It concerns the mysterious message written on King Belshazzar's dining-room wall. It will be recalled that the Babylonian monarch, in the days of Daniel the Jewish prophet, was about to sit down to what promised to be the Babylonian orgy of a lifetime. Scarcely had the drinks begun to flow and the party to warm up generally when a disembodied hand suddenly appeared before the astonished king and began writing the strange device: MENE, MENE, TEKEL, and PARSIN. (Dan 5 :5-25). Much perturbed, he called for his magicians and other men of wisdom to explain the words to him; but all to no avail. Finally, in despair he called the hero Daniel, who treated the company to a long harangue on the evils of the
Babylonian monarchy and Belshazzar and his forbears in particular.
Page 46
He ended this enlightening discourse with his interpretation of the fateful words: "MENE, God has numbered the days of your kingdom and brought it to an end; TEKEL, you have been weighed in the balances and found wanting; PERES, your kingdom is divided and given to the Medes and Persians." In each of the mysterious words, Daniel found an Aramaic pun: MENE, on the root m-n-y, "number"; TEKEL, on the root t-q-l, "weigh" (cognate with the Hebrew sheqel, "weight, coin"); and PERES, a twofold word-play on the root p-r-s, "divide in two", and Parsi, "Persian", the Babylonians' hated enemies.
The introductory formula, MENE, MENE, is comparable in form and content with the invocation, Eloi, Eloi (E-LA-UIA) that preceded the secret mushroom name. (see Ch. XVII). It refers probably to the Semitic god offate, Meni (Isa 65 :11; RSV "Fortune"), equivalent of the Sumerian NAM-TAR, "fate demon",7 source of the mushroom designations Nectar and Mandrake. TEKEL is our "bolt-" fungus, and PARSIN is the Sumerian BAR-SIL, "womb", a reference to the mushroom volva. We meet PARSIN in the Greek form Perseia, as the magic herb that sprang from the ground after Perseus had dropped the chape of his scabbard (mukes, also meaning "mushroom") whilst flying over the site of what was to become Mycenae (the "mushroom" city).8 The combination TEKEL and PARSIN will then be of the "ball-and
socket , penis-and -vulva type of mus room name.9
In his pseudo-translation of the awful message on the wall, Daniel refers TEKEL to the Semitic root of "shekel" just like the Gospel story about the tax-collectors. Apart from the pun involved, the particular interest of the tale for our present study is that the writer of Daniel has shown that the device used so often in the New Testament offollowing a genuine name for the sacred fungus with a false translation for the sake of the plot, was an established part of mushroom mythology long
before the writer of Mark's gospel "explained" Boanerges as "Sons of Thunder" .10
The "stumbling-block" figure occurs frequently in the New Testament, but of particular note is its application to the apostle Peter following Jesus' prophecy of his forthcoming suffering, "Peter took him and began to rebuke him, saying, 'God forbid, Lord! This shall never happen to you!' But he turned and said to Peter, 'Get behind me, Satan! You are a stumbling-block to me . . .'" (Matt 16:22f).
Peter's name is an obvious play on the Semitic pitra', "mushroom", / Page 47 /
and we have already seen that his patronymic, Bar-jonah, is really a fungus name cognate with Paeonia, the Holy Plant.ll Now called a "stumbling-block", he is given the tiqla', "bolt-mushroom" name,12 a theme which is repeated elsewhere in that over-emphasized and completely misunderstood passage about having the keys of the kingdom:
And I tell you, you are Peter, and on this rock13 I will build my church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven . . . (Matt 16 :18f.).
The sacred fungus was the "bolt" or "key" that gave access to heaven and to hell, a double reference to its shape as a knobbed bolt for opening doors, and to its ability to open the way to new and exciting mystical experiences.14
Calling the apostle "Satan" is in line with his other title of Cephas. Both names are in fact plays on designations of the mushroom, elsewhere seen of that other "bulb" plant, the onion. Greek and Latin apply the name setanion, setania to the onion, and Latin has caepa, cepa for that vegetable, cognate with the French cepe, ceps, "mushroom".15
The well-known word-play in Matt 16 :18: "you are Peter (Petros), and upon this rock (petra) I shall build my church. . ." can now be seen as of much greater relevance to the cult than a mere pun on Peter's title Cephas and the Aramaic word for "stone", kepha'. The real point of the whole passage is the word-play on the names of the sacred fungus that "Peter" represented.
The commission of authority: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matt 16:19), has its verbal basis in an important Sumerian mushroom name *MASh-BA(LA)G-ANTA-TAB-BA-RI,16 read as "thou art the permitter (releaser) of the kingdom" by a play on three or four Aramaic words spun out of the Sumerian title.17 It has, probably, like most other of the directives and homilies of the "cover" story, no reallife significance. Least of all would the passage have been taken by the cult members that one of their number should take upon himself the kind of spiritual authority indicated by the face reading of the text. The sole prerogative of "binding" and "loosing" lay with God. To the worshipper of the sacred fungus, the deity was present in the mushroom / Page 48 / and offered his servants the "key" to a new and wonderful mystic experience. It was this "re-birth", as it was called, that cleared away the debts of the past and gave promise of a future free from the cultic "sin" that destroyed the initiate's free communion with God.
It was left to a later development of the cult, also calling themselves "Christians" and reading the words at their face value, to accord to their leader and his designates a divine authority for forgiving sins and pronouncing on moral matters which Judaism would have found abhorrent even blasphemous.
If it seems strange to us that the writers of these stories should have used such a trivial literary device as punning so extensively, it should be remembered that they were heirs to a very long tradition of this kind of word-spinning. The Old Testament is full of it, particularly where proper names are concerned, and very many more instances almost certainly lie beneath the surface, where writers are playing with dialectal forms of the words which have become lost over the centuries. Furthermore, it is now becoming clear that many of the Old Testament traditions have reached us in a Semitic dialect which was not the one in which they were composed, so that the original word-play which they expressed has been lost.18
Again, what we call" the lowest kind of wit" was much more meaningful for the ancient writer. Words to him were not just vocalic utterances communicating ideas from one mind to another; they were expressions of real power in themselves. The word had an entity of its own; once released it could effect the desire of its creator. The god's or the prophet's word was a thing to be feared, and if maleficent, "turned back" as the Bible would say. Words which looked alike, we might
think accidentally, were considered actually to be connected in some way. Therefore deriving some moral tale or religious instruction from a single word in the sacred text, even though it be interpreted in a way at complete variance to its context, and philologically quite insupportable, was quite legitimate to the ancient commentator on the Scriptures, as it often seems to be among modern preachers.
In the New Testament writings a further element is involved, however. Word-play here can be a purposeful disguise, a means whereby special, secret names of the Holy plant could be conveyed to the initiate through his informed group-leader without their being revealed to the outsider.
Page 49
In general, there are at least three levels of understanding involved in the New Testament writings. On the surface, there are the Greek words in their plain meaning. It is here that we have the story of Jesus and his adventures, the real-life backcloth against which they are set, and his homiletic teachings. How much reality there is at this level i.s a matter for further enquiry, but probably very little, apart from the social and historical background material.
Beneath the Greek there lies a Semitic level of understanding (not necessarily, or even probably, a Semitic form, that is, actual Semitic versions of the Greek texts). It is mainly in this level that the wordplays are made. For instance, in the "stumbling-block" cycle of stories
just mentioned, the puns are on the various meanings of the Aqamaic word underlying the Greek skandalon, that is tiqla', "stumbling-block" "shekel, tax" - "bolt-mushroom".
Under that again there lie the basic conceptions of the mushroom cult. Here is the real stuff of the mystery-fertility philosophy. For example, to fmd their parables of the Kingdom, the writers make comparisons with objects and activities which, at the surface level of understanding, are often really absurd, besides being self-contradictory about the manner and form of the Kingdom's coming. The passage that likens the Kingdom to a mustard seed, for example, and then speaks of birds nesting in the branches of the grown plant (Matt 13 :31£, etc.), has driven the biblical naturalists to distraction looking for a mustard "tree" suitable as roosting places for the fowls of the air. They could have saved themselves the trouble since the reference, at the "lower" level, is simply a play on the Semitic khardela', "mustard" and' ardila', "mushroom".19 Furthermore, the whole discussion about the Kingdom stems from a play on the secret mushroom word TAB-BA-RI, read as
the Semitic root d-b-r, "guide, manage, control", 20 the real meaning of this mystic "Kingdom" into which the initiate into the mysteries hoped to pass.
For despite the trivial nature of the word-play by which it fmds literary expression in the New Testament, the Kingdom of God was a very real experience in the minds of the Christians. It meant the complete domination of the mind and body of the celebrant by the god. He
was "enthused" in the proper meaning of that word, "god-fIlled". 21 So in their respective times were the Maenads of Bacchus,22 and, less violently perhaps, the Methodists of John Wesley. The manner and / Page 50 / means of the" domination" were of the utmost importance to the initiate for he was entering upon an extremely dangerous experience. Even with all their knowledge of the identity and power of their drugs, these worshippers at the throne of the "Jesus Christ" fungus knew well that the "Kingdom" they sought might well be eternal as far as they were concerned. We should not, therefore, be tempted to underestimate either the intelligence of those participating in the cult, or their literary methods in committing their vital secrets to written form. In view of the hbstility understandably being shown them by the authorities of the time, Roman and Jewish, writing the New Testament at all was scarcely less dangerous than chewing the sacred mushroom.
It may be of interest here to list the more important secret names of the sacred mushroom on which much of the mythology and homiletics of the New Testament is based. The full forms given here are the Sumerian originals, found actually extant in the texts surviving, reconstructed from transliterations in other dialects, or composed from known values of the words on otherwise existing patterns: *LI-KURBA(LA)G-ANT A/ AN- TI- T AB-BA-R/LI- TI; *LI-MASh-BALAGANT A; KUR-KUR; *MASh-TAB-BA-R/LI-TI; UKUSh-LI-LI-GI; *TAB-BA-RI-GI; and variants.23
In exactly what forms the Christians knew these words we cannot know; some will have been as Greek transcriptions, others in Semitic form. Now and again the names appear in vocabularies attached to other plants related in some way to the mushroom, and their original Sumerian form can be recognized. Of such are the Syriac and Arabic names for Hellebore, khurbekana' and kharbaq respectively, traceable to Sumerian *KUR-BA(LA)G-ANTA, "cone of the erect phallus", that is, the mushroom top.
Sumerian KUR means a "mountain" or other conical shape.24 So a doubled KUR will sometimes indicate a double-cone shaped or glansheaded plant. The mushroom, with its split volva was so described, hence the derived Greek name Kirkaion among the Mandrake lists. Our word Crocus has the same Sumerian origin, referring to the phallic form of the flower stem and head. Another of our common vegetable names so derived is Chicory, a variant form of whose name in Greek is Korkoron. This last occurs also as a mushroom name, and Pliny's description of "Chicory" shows that whatever magic plant he is describing it is not the culinary root we know so well: / Page
51 /
those who have anointed themselves with the juice of the whole plant, mixed with oil, become more popular and obtain their wishes more easily . . . so great are its health-giving properties that some call it Chreston . . .25
There has clearly been some confusion here in traditions regarding the
plant, with which we may reasonably identify the Kirkaion, Mandrake. The juice was to be rubbed on" or "anointed" (khristos), and its properties were so beneficial that it was called Chreston (Greek khrestos, "good, honest, health-bestowing", etc.).26 One is reminded of the form of the name by which non-Christians spoke of the object of the sect's adoration, Chrestus. So Suetonius speaks of the emperor Claudius having to expel Jews from Rome because they were making a disturbance "at the instigation ofChrestus".27 What Pliny is describing then is the ''Jesus Christ" mushroom whose consumption brought on the first-century Christians the vilification and contempt of the Roman historians.
The Greek Korkoron, the "Christ" mushroom, appears also as an alternative name for Halicacabus,28 another of the "bolt" designations of the fungus. Its name is related to the Semitic word for "star" envisaged as a penis in the sky, a miniature "sun". Our own word "star" comes via Greek from a Sumerian word for "knobbed bolt". Of Halicacabus, Pliny says:
The root ofHalicacabus is taken in drink by those who, to confirm superstitious notions, wish to play the inspired prophet, and to be seen publicly raving in unpretended madness.
He adds that the root is "so antipathetic to the nature of asps, that if it be brought near to the reptile it stupifies that very power of theirs to kill by stupefaction".29
Allusions like this to serpents and antidotes for their poisons or malign influences over the mind, usually imply some special relationship between the plant and the reptile. Mushrooms and serpents are closely related in folk-lore, and in this case we are reminded of the Old Testament passage about Moses' brazen serpent, on which Jesus models himself,30 that anyone "bitten by a snake might look on it and live" (Num 21 :9).
Of the other Sumerian elements that went to make up mushroom names, RI, or dialectal LI, also meant "cone"- or "bun"-shape, MASh (-TAB-BA), "twin", so LI-MASh meant "two cones" or "hemispheres", like, MASh-TAB-BA-R/LI. The word GI means "stem" so / Page 52 / that LI-LI-GI could describe the mushroom as two halves of the volva separated by the erect stem.31 Very common in the phallic nomenclature of the mushroom is the Sumerian BALAG, "crown of the penis; glans". Supplemented by ANT A, "raised", we shall meet the word in the name given to the Maenads, Bacchantes, and the Hebrew "weepers" for Tammuz.32 In Sumerian, the orgiasts whose task it was to cause the erection of the male organ, and in the cult, the raising of the phallic mushroom, were called BALAG-NAR. By natural association of ideas this combined word came into Greek as the name for an axe-handle, pelekunarion, which was pushed through the central hole of the doubleaxe head, the pelekus.33
The extension of" erect penis" words to stakes, rods, cudgels, and the like is common in any language. Of the BALAG-derived words we might cite the Greek phalagx, Latin and our phalanx, meaning a "roller, log, or rank of soldiers".34 Another onion name, referring to the "knobbed root" of the vegetable that provoked phallic allusions, was the Latin pallacana, precisely our Sumerian *BALAG-AN(TA).35
The ancient naturalists speak of a poisonous spider whose name Phalaggion stems from the same root. Its connections with the genital organ are clear from their descriptions of the effects of its bite:
The eyes become bloodshot, a shivering settles upon his limbs, and straightway his skin and genitals grow taut, his penis projects, dripping with foul ooze. . .36
Among the antidotes for this fearsome poison is listed Asparagus, a well-known antaphrodisiac, and also named from the Sumerian BALAG, presumably on account of its straight stalk.37
Semitic made a number of roots from BALAG, "crown of the penis", and found therein words denoting a hemispherical or "bun" shape, as those for a young woman's firm breast, the similarly shaped whorl of a spindle, half a pomegranate skin, a human temple, and a cake of figs. 38 As in the title "Bacchante", the middle "L" of BALAG became assimilated to the following consonant in pronunciation, giving sounds like "bacc-" or (from the cognate BULUG) "bucc-". Latin thus gained its bucca, "cheek", and Hebrew one of its names for the mushroom, paqqu' ah.39
From the New Testament myth-maker's point of view, this double pronunciation greatly enlarged his scope for punning. He could use / Page
53 /
BALAG in full for Semitic roots like p-l-kh, "make"40 ("On this rock I will build (make) my church"), but could shorten it and run into the preceding MASh of the fungus name, fmding roots like sh-b-kh, "bless, praise" ("Blessed art thou, SimonBar-jonah. . ."),41 and sh-h-q, "release, forgive" ("whatsoever you release on earth. . ."),42 and so on.
Having seen something of how the New Testament writers use the old sacred names of the mushroom for their word-play, we have now to look again at the nature of the fungus itself From the manner of its growth and its sexual resemblances come many of the "human" allusions in the stories that grew up round it. Its main parts, the "volva" and the "penis" stem, represented the essential distinguishing features of men and women, and in mythology they served as symbols for the male and female characters in the stories."
THE SACRED MUSHROOM AND THE CROSS
John M. Allegro 1970
XVIII
Page188
The Assassins
"The herb which gave them their name, khashîsh, "Hashish", means in Arabic no more than "dried herbage". If used of a particular drug it properly requires some qualification, like "Red Hashish", meaning Belladonna, Deadly Nightshade. The word Hashish alone has become attached to one particular form, Cannabis sativa, or Hemp, and the enervating drug made from its resin. But it is difficult to believe that the "pot"-smokers of today, the weary dotards who wander listlessly / Page 189 / round our cities and universities, are the spiritual successors of those drug-crazed enthusiasts who, regardless of their safety, stormed castles and stole as assassins into the strongholds of their enemies. If their "Hashish" correctly interprets Cannabis then the latter must represent some more potent drug."
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http://en.wikipedia.org/wiki/Rishi
WIKEPEDIA
RISHI
n Vedic astronomy, the Saptarshi form the constellation of Ursa Maior (e. g. RV 10.82.2; AV. 60.40.1. Metaphorically the Saptarshi may stand for the seven senses or the seven vital airs of the body.
"even Rishis (the Saptarshi) are often mentioned in the Brahmanas"
"In Vedic astronomy, the Saptarshi form the constellation of Ursa Maior"
"Saptarshi may stand for the seven senses or the seven vital airs of the body"
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1 |
S+A |
20 |
11 |
2 |
3 |
P+T |
36 |
9 |
9 |
1 |
A |
1 |
1 |
1 |
1 |
R |
18 |
9 |
9 |
1 |
S |
19 |
10 |
1 |
1 |
H |
8 |
8 |
8 |
1 |
I |
9 |
9 |
9 |
1 |
A |
1 |
1 |
1 |
9 |
SAPTARSHI |
96 |
51 |
33 |
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5+1 |
3+3 |
3 |
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15 |
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A STARSHIP |
6 |
6 |
6 |
SAPTARSHI
A STAR SHIP
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1 |
1 |
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3 |
S+T+A |
40 |
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18 |
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19 |
10 |
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A STARSHIP |
6 |
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SAPTARSHI |
96 |
51 |
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http://en.wikipedia.org/wiki/Rishi
WIKEPEDIA
RISHI
n Vedic astronomy, the Saptarshi form the constellation of Ursa Maior (e. g. RV 10.82.2; AV. 60.40.1. Metaphorically the Saptarshi may stand for the seven senses or the seven vital airs of the body.
1 |
I |
9 |
9 |
9 |
2 |
IS |
28 |
19 |
1 |
4 |
ISIS |
56 |
20 |
2 |
6 |
OSIRIS |
89 |
35 |
8 |
4 |
IRIS |
55 |
28 |
1 |
6 |
SIRIUS |
95 |
32 |
5 |
6 |
SOTHIS |
90 |
27 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
6 |
ISAIAH |
47 |
29 |
2 |
4 |
ISHI |
45 |
27 |
9 |
5 |
RISHI |
63 |
36 |
9 |
5 |
IRISH |
63 |
36 |
9 |
THE LOST LANGUAGE OF SYMBOLISM
Harold Bayley 1912
Page 278
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278
"ONE-EYE, TWO-EYES, THREE-EYES"
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
1 |
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9 |
9 |
9 |
4 |
ISHI |
45 |
27 |
9 |
5 |
RISHI |
63 |
36 |
9 |
5 |
IRISH |
63 |
36 |
9 |
6 |
UZZIAH |
91 |
37 |
1 |
8 |
HEZEKIAH |
73 |
46 |
1 |
6 |
KECIAH |
37 |
28 |
1 |
8 |
JEDEDIAH |
46 |
37 |
1 |
6 |
ISAIAH |
47 |
29 |
2 |
7 |
OBADIAH |
40 |
31 |
4 |
8 |
JEREMIAH |
69 |
42 |
6 |
8 |
ZEDEKIAH |
69 |
42 |
6 |
1 |
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9 |
9 |
3 |
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18 |
9 |
9 |
1 |
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9 |
9 |
9 |
3 |
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18 |
9 |
9 |
4 |
ISHI |
45 |
27 |
9 |
5 |
RISHI |
63 |
36 |
9 |
5 |
IRISH |
63 |
36 |
9 |
4 |
SHRI |
54 |
27 |
9 |
7 |
KRISHNA |
80 |
35 |
8 |
11 |
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134 |
62 |
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- |
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5 |
R |
I |
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H |
I |
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occurs |
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occurs |
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= |
27 |
2+7 |
|
27 |
5 |
R |
I |
S |
H |
I |
|
|
18 |
|
|
|
|
|
|
|
2+7 |
- |
|
|
7 |
- |
|
|
|
1+8 |
- |
- |
- |
- |
3+6 |
- |
1+8 |
9 |
5 |
R |
I |
S |
H |
I |
|
|
9 |
|
|
|
|
|
|
|
5 |
R |
I |
S |
H |
I |
|
|
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|
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|
|
- |
- |
|
- |
- |
9 |
1 |
8 |
9 |
|
|
|
2+7 |
= |
|
|
|
|
|
- |
- |
9 |
19 |
8 |
9 |
|
|
|
4+5 |
= |
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5 |
R |
I |
S |
H |
I |
|
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- |
- |
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- |
9 |
- |
- |
- |
- |
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- |
18 |
- |
- |
- |
- |
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1+8 |
= |
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5 |
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I |
S |
H |
I |
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- |
- |
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- |
18 |
9 |
19 |
8 |
9 |
|
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|
6+3 |
= |
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- |
9 |
9 |
1 |
8 |
9 |
|
|
|
3+6 |
= |
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5 |
R |
I |
S |
H |
I |
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- |
- |
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- |
- |
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1 |
-`` |
- |
|
|
|
occurs |
x |
|
= |
1 |
= |
|
- |
- |
- |
- |
8 |
- |
|
|
|
occurs |
x |
|
= |
8 |
= |
|
- |
9 |
9 |
- |
- |
9 |
|
|
|
occurs |
x |
|
= |
27 |
2+7 |
|
5 |
R |
I |
S |
H |
I |
|
|
18 |
|
|
|
|
|
|
|
- |
|
|
- |
- |
|
|
|
1+8 |
- |
- |
- |
- |
3+6 |
- |
1+8 |
5 |
R |
I |
S |
H |
I |
|
|
9 |
|
|
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|
|
|
|
RISHI
Rishi: Hindu - Hinduism Dictionary on Rishi
rishi: (Sanskrit) "Seer."
"A term for an enlightened being, emphasizing psychic perception and visionary wisdom. In the Vedic age, rishis lived in forest or mountain retreats, either alone or with disciples. These rishis were great souls who were the inspired conveyers of the Vedas. Seven particular rishis (the sapta-rishis) mentioned in the Rig Veda are said to still guide mankind from the inner worlds."
See: shruti.
(See also: Rishi , Hinduism, Body Mind and Soul)
http://www.experiencefestival.com/a/Rishi/id/61594
- |
|
S |
R |
I |
- |
K |
R |
I |
S |
H |
N |
A |
|
|
|
- |
|
|
- |
- |
- |
- |
- |
|
1 |
- |
9 |
- |
- |
- |
9 |
1 |
8 |
5 |
- |
|
|
|
3+3 |
= |
|
= |
|
= |
|
- |
|
19 |
- |
9 |
- |
- |
- |
9 |
19 |
8 |
14 |
- |
|
|
|
7+8 |
= |
|
1+5 |
|
= |
|
- |
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S |
R |
I |
- |
K |
R |
I |
S |
H |
N |
A |
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- |
- |
- |
- |
- |
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- |
9 |
- |
- |
2 |
9 |
- |
- |
- |
- |
1 |
|
|
|
2+1 |
= |
|
= |
|
= |
|
- |
|
- |
18 |
- |
- |
11 |
18 |
- |
- |
- |
- |
1 |
|
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|
4+8 |
= |
|
= |
|
= |
|
- |
|
S |
R |
I |
- |
K |
R |
I |
S |
H |
N |
A |
|
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|
- |
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|
- |
- |
- |
- |
- |
|
19 |
18 |
9 |
- |
11 |
18 |
9 |
19 |
8 |
14 |
1 |
|
|
|
1+2+6 |
= |
|
= |
|
= |
|
- |
|
1 |
9 |
9 |
- |
2 |
9 |
9 |
1 |
8 |
5 |
1 |
|
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|
5+4 |
= |
|
= |
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= |
|
- |
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S |
R |
I |
- |
K |
R |
I |
S |
H |
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A |
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- |
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- |
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1 |
- |
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- |
- |
- |
- |
1 |
- |
- |
1 |
|
|
|
occurs |
x |
|
= |
3 |
= |
3 |
- |
- |
- |
- |
- |
- |
2 |
- |
- |
- |
- |
- |
- |
|
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|
occurs |
x |
|
= |
2 |
= |
2 |
3 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
- |
- |
|
- |
- |
- |
- |
4 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
- |
- |
|
- |
- |
- |
- |
- |
-- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
- |
|
|
|
occurs |
x |
|
= |
5 |
= |
5 |
6 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
- |
- |
|
- |
- |
- |
- |
7 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
- |
- |
|
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
8 |
- |
- |
|
|
|
occurs |
x |
|
= |
8 |
= |
8 |
- |
- |
- |
9 |
9 |
- |
- |
9 |
9 |
- |
- |
- |
- |
- |
- |
|
occurs |
x |
|
= |
36 |
1+8 |
9 |
20 |
|
S |
R |
I |
- |
K |
R |
I |
S |
H |
N |
A |
|
|
25 |
|
|
|
|
|
|
|
2+0 |
|
- |
|
|
- |
- |
|
|
- |
- |
|
- |
|
|
2+5 |
- |
- |
1+0 |
- |
5+4 |
- |
2+7 |
2 |
|
S |
R |
I |
- |
K |
R |
I |
S |
H |
N |
A |
|
|
7 |
|
|
1 |
|
|
|
|
1 |
I |
9 |
9 |
9 |
2 |
ME |
18 |
9 |
9 |
4 |
EYES |
54 |
18 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
1 |
I |
9 |
9 |
9 |
2 |
IS |
28 |
10 |
1 |
3 |
ISH |
36 |
18 |
9 |
4 |
ISIS |
56 |
20 |
2 |
6 |
ISH-ISH |
72 |
36 |
9 |
THE LOST LANGUAGE OF SYMBOLISM
Harold Bayley 1912
Page 278
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
- |
ISH-ISH |
- |
- |
- |
1 |
I |
9 |
9 |
9 |
2 |
SH |
27 |
18 |
9 |
1 |
I |
9 |
9 |
9 |
2 |
SH |
27 |
18 |
9 |
6 |
|
72 |
36 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
4 |
ISHI |
45 |
36 |
9 |
5 |
RISHI |
63 |
36 |
9 |
5 |
IRISH |
63 |
36 |
9 |
7 |
HASHISH |
72 |
36 |
9 |
Page 278
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
HOLY BIBLE
Scofield References
Page 922
C 2 V 16
AND IT SHALL BE AT THAT DAY, SAITH THE LORD, THAT THOU SHALT CALL ME
ISHI
- |
ISHI |
- |
- |
- |
1 |
I |
9 |
9 |
9 |
2 |
SH |
27 |
18 |
9 |
1 |
I |
9 |
9 |
9 |
4 |
|
45 |
36 |
9 |
- |
- |
4+5 |
3+6 |
- |
4 |
|
9 |
9 |
9 |
THE LOST LANGUAGE OF SYMBOLISM
Harold Bayley 1912
Page 278
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278
"ONE-EYE, TWO-EYES, THREE-EYES"
"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
1 |
|
9 |
9 |
9 |
2 |
|
14 |
5 |
5 |
4 |
|
49 |
13 |
4 |
4 |
|
49 |
13 |
4 |
2 |
|
14 |
5 |
5 |
1 |
|
9 |
9 |
9 |
14 |
- |
144 |
54 |
36 |
|
|
1+4+4 |
5+4 |
3+6 |
5 |
|
|
|
|
1 |
|
9 |
9 |
9 |
3 |
|
18 |
9 |
9 |
4 |
ISHI |
45 |
27 |
9 |
5 |
RISHI |
63 |
36 |
9 |
5 |
IRISH |
63 |
36 |
9 |
|
|
- |
- |
- |
1 |
I |
9 |
9 |
9 |
3 |
HIS |
36 |
18 |
9 |
|
|
|
|
|
- |
- |
4+5 |
2+7 |
1+8 |
|
|
|
|
|
4 |
ISHI |
- |
- |
- |
|
I |
9 |
9 |
|
|
S+H |
27 |
18 |
|
|
I |
9 |
9 |
|
4 |
ISHI |
45 |
36 |
27 |
- |
- |
4+5 |
3+6 |
2+7 |
4 |
ISHI |
9 |
9 |
9 |
- |
|
- |
- |
- |
4 |
RISH |
54 |
27 |
9 |
1 |
K |
11 |
2 |
2 |
4 |
RISH |
54 |
27 |
9 |
2 |
NA |
15 |
6 |
6 |
11 |
|
134 |
62 |
26 |
1+1 |
- |
- |
- |
2+6 |
2 |
SHRI KRISHNA |
8 |
8 |
8 |
- |
|
- |
- |
- |
4 |
RISH |
54 |
27 |
9 |
1 |
K |
11 |
2 |
2 |
4 |
RISH |
54 |
27 |
9 |
2 |
NA |
15 |
6 |
6 |
- |
|
- |
- |
- |
|
|
|
|
|
3 |
RIS |
46 |
19 |
1 |
1 |
K |
11 |
2 |
2 |
4 |
RISH |
54 |
27 |
9 |
2 |
NA |
15 |
6 |
6 |
10 |
|
|
|
|
1+0 |
|
1+2+6 |
5+4 |
2+7 |
1 |
|
|
|
|
|
|
|
|
|
3 |
RIS |
46 |
19 |
1 |
1 |
K |
11 |
2 |
2 |
4 |
RISH |
54 |
27 |
9 |
2 |
NA |
15 |
6 |
6 |
10 |
|
|
|
|
1+0 |
|
1+2+6 |
5+4 |
2+7 |
1 |
|
|
|
|
|
|
|
|
|
3 |
SRI |
46 |
19 |
1 |
7 |
KRISHNA |
80 |
35 |
8 |
10 |
|
|
|
|
1+0 |
|
1+2+6 |
5+4 |
2+7 |
1 |
|
|
|
|
|
|
|
|
|
3 |
SRI |
46 |
19 |
1 |
5 |
KRSNA |
63 |
18 |
9 |
8 |
|
|
|
|
- |
- |
1+0+9 |
3+7 |
1+0 |
8 |
|
|
|
|
- |
- |
1+0 |
1+0 |
1+0 |
8 |
|
|
|
|
|
|
|
|
|
5 |
K |
11 |
2 |
2 |
- |
R |
18 |
9 |
9 |
4 |
SNA |
34 |
16 |
7 |
8 |
|
|
|
|
- |
- |
6+3 |
2+7 |
1+8 |
8 |
|
|
|
|
O
NAMUH
BELOVED CHILDREN OF THE RAINBOW LIGHT
YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
THE MAGIC MOUNTAIN
Thomas Mann
1875 1955
Page 711
"These were the moments when the "Seven-Sleeper," not knowing what had happened, was slowly stirring himself in the grass, before he sat up, rubbed his eyes - yes, let us carry the figure to the end, in order to do justice to the movement of our hero's mind: he drew up his legs, stood up, looked about him. He saw himself released, freed from enchantment -not of his own motion; he was fain to confess, but by the operation of exterior powers' of whose activities his own liberation was a minor incident Indeed! Yet though his tiny destiny fainted to nothing in the face of the general, was there not some hint of a personal mercy and grace for him, a manifestation of divine goodness and justice? Would Life receive again her erring and " delicate " child-not by a cheap and easy slipping back to her arms, but sternly, solemnly, penentially - perhaps not even among the living, but only with three salvoes fired over the grave of him a sinner? Thus might he return. He sank on his knees, raising face and hands to a heaven that howsoever dark and sulphurous was no longer the gloomy grotto of his state of sin."
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- |
- |
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- |
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6 |
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- |
= |
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- |
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|
15 |
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1+5 |
= |
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- |
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- |
- |
|
- |
|
7 |
|
4 |
|
7 |
5 |
9 |
6 |
|
3 |
|
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|
4+8 |
= |
|
1+2 |
|
|
|
- |
|
7 |
|
4 |
|
16 |
5 |
18 |
6 |
|
3 |
|
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|
8+4 |
= |
|
1+2 |
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- |
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- |
- |
|
- |
|
7 |
15 |
4 |
|
16 |
5 |
18 |
6 |
|
3 |
|
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|
9+9 |
= |
|
1+8 |
|
|
|
- |
|
7 |
6 |
4 |
|
7 |
5 |
9 |
6 |
|
3 |
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5+4 |
= |
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= |
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- |
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- |
- |
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1 |
- |
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- |
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- |
- |
|
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|
|
|
- |
|
- |
|
|
occurs |
x |
|
= |
|
= |
|
- |
- |
|
|
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|
occurs |
x |
|
= |
|
= |
|
- |
- |
|
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|
|
|
|
|
|
|
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|
occurs |
x |
|
= |
|
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|
- |
-- |
|
|
- |
|
|
|
|
|
|
|
- |
- |
- |
|
occurs |
x |
|
= |
|
1+0 |
|
- |
-`- |
|
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occurs |
x |
|
= |
|
1+2 |
|
- |
-- |
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|
- |
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|
- |
- |
|
occurs |
x |
|
= |
|
1+4 |
|
|
- |
|
|
- |
|
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- |
- |
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- |
- |
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- |
- |
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occurs |
x |
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= |
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- |
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9 |
|
|
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|
|
|
|
|
/ |
|
|
|
|
|
3+6 |
- |
|
1+0 |
- |
5+4 |
- |
2+7 |
- |
|
|
|
|
|
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|
THE LIGHT IS RISING NOW RISING IS THE LIGHT
....
G |
|
7 |
|
2 |
GO |
22 |
13 |
4 |
D |
|
4 |
|
2 |
DO |
19 |
10 |
1 |
G |
|
7 |
|
4 |
GOOD |
41 |
23 |
5 |
|
|
|
|
8 |
First Total |
|
|
|
|
|
1+8 |
|
- |
Add to Reduce |
8+2 |
4+6 |
1+0 |
|
|
|
|
8 |
Second Total |
|
|
|
|
|
- |
|
- |
Reduce to Deduce |
1+0 |
1+0 |
- |
|
|
|
|
|
Essence of Number |
|
|
|
AMEN
From Wikipedia, the free encyclopedia
This article is about the Hebrew word; for other meanings see Amen (disambiguation).
The word Amen (Tiberian Hebrew (Sign omitted) Amen "So be it truly", Standard Hebrew (Sign omitted) Amen, Arabic (Sign omitted) Amin, Ge'ez' Amen) is a declaration of affirmation found in the Hebrew Bible, the New Testament, and in the Qur'an. It has always been in use within Judaism and Islam. It has been generally adopted in Christian worship as a concluding formula for prayers and hymns. In Islam, it is the standard ending to suras. Common English translations of the word amen include: "Verily", "Truly", "So be it", and "Let it be".
AMEN THE NAME
BIBLE USEAGE
Three distinct Biblical usages may be noted
1. Initial Amen, referring back to words of another speaker, e.g. 1 Kings 1: 36; Revelation 22;20
2 Detached Amen, the complementary sentence being suppressed, e.g. Neh. v.13; Revelation v. 14 (of Corinthians xiv. 16)
3. Final Amen, with no change of speaker, as in the subscription to the first three divisions of the psalter and in the frequent doxologies of the New testament Epistles
The word 'amen' is the value 99 in Greek numerals and appears in the Bible (Old and New testament) 99 times.
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5 |
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14 |
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1+4 |
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1 |
4 |
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1+0 |
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1 |
13 |
5 |
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1+9 |
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1+0 |
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4 |
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N |
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1 |
13 |
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14 |
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3+3 |
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1 |
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5 |
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1+5 |
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occurs |
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occurs |
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occurs |
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1+0 |
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35 |
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3+5 |
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1+0 |
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1+5 |
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8 |
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AMEN THE NAME
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14 |
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1+4 |
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1+0 |
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1 |
13 |
5 |
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1+9 |
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1+0 |
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N |
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1 |
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14 |
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3+3 |
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1 |
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1+5 |
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occurs |
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occurs |
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occurs |
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1+0 |
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1+0 |
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1+5 |
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BELOVED GOD OF GOD BELOVED
.jpg)
THE NUCLEAR FAMILY 1970
-
ONE
- Posts: 44
- Joined: 16 Aug 2024 04:20
- Contact:
Post by ONE » 27 Jan 2025 11:21
This is mostly a 973-eht-namuh-973 appreciation post.
However I wanted to share with you the story of the pied piper as well,maybe share some of my personal hints along the way too.
Who knows?
On my break from 973 I tried not to think about the website much until I couldn’t help myself and wonder not about its undeniably underlaying mystery!
Oh no my friends.
I pondered my days up until this moment not on this website.
Yet on non other than the Denison himself.
To demonstrate how much this man is a genius.
Ask yourself something…
When,since the dawn of humanity and in every story of creation religion had to offer since someone as impressive as Mr Dave;
And most importantly,when have something so deep and philosophically complex ever sway the minds of [please refer to the numbers on people registered on the oracle] brilliant beings?
Verily,Verily;my friends without falsehood most certainly true,we must declare!
It is an honor to witness such beauty in one’s lifetime.
Oh no!
Pay HOMAGE to the this man and his creation!
Feast your eyes and minds upon the SCARLET LETTERS until you see the RAINBOWWWWWWWWWW!!!!!!!
My friends if I have the right to nickname the architect;I would've declared this man as the PIED PIPER.
This man has the right to be on every hall of fame.
Try to grasp this man’s genius.The type of genius that would put the answer right between your eyes and you would still not be aware.If there was anything to solve that is to imply…
The same someone who counts the numbers of words in a sentence just to deliver his point mind you…
Still the facts lay true without question.
This man is a genius.
Again,I just wanted to appreciate after being out of touch for a while and seeing the oracle alive and well fed with the honorable mentions of humans brings me joy.
The perfect labyrinth where ONE could spend an entire lifetime indefinitely.As such was the beauty of Mr D’s handy work.9/9
All Im saying is,give due to this man.
Try to understand the website through the lens of the starship captain himself.
“Some people can read War and Peace and come away thinking it's a simple adventure story. Others can read the ingredients on a chewing gum wrapper and unlock the secrets of the universe” Lex Luthor
THE ACT OF CREATION
THE NUCLEAR FAMILY 1969
EHT NAMUH 1973
AFRICAN NIGHTMARE SPECTRE OF FAMINE 1975
EHT NAMUH 1977
THE JOURNEYMAN 1977
FOLLOW
THE
PATH OF PTAH
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A |
LADIES AND GENTLEMAN OF THE JURY.
TOMORROW IS THE 9TH OF THE 9TH 2010. THE MARKING OF TIME IN A TIME WITHOUT TIME. THAT TIME, THE NINTH OF SEPTEMBER TWO THOUSAND AND TEN.
THE GREAT WORK IS NOW WELL AND TRULY ESTABLISHED UPON THE WORLD WIDE WEB, AND EVERYONE RECEIVING THIS E-MAIL, HAVE IN SOME FORM OR ANOTHER BEEN PARTY TO THAT CREATIVE PROCESS. FOR WHICH I TENDER MY HUMBLE THANKS
IF POSSIBLE, I WOULD LIKE THOSE WISHING TO DO SO, TO PLEASE RESPOND TO THIS E-MAIL, BY SENDING SOME MESSAGE OR OTHER THAT CAN BE INCLUDED IN THE WORK.
ANYTHING, THEY BELIEVE TO BE SUITABLE. EITHER SHORT AND SWEET, OR OTHERWISE. ALL BEING GRIST TO HAMLETS MILL. THE INTENTION BEING TO FURTHER ENRICH THE WORK THROUGH THE MEDIUM OF ANOTHER MINDS I.
THANK YOU FOR ANY CONTRIBUTION YOU MAY FEEL ABLE TO MAKE. PLEASE DESPATCH YOUR OFFERINGS, AS AND WHEN, ON THE NINTH OF SEPTEMBER TWO THOUSAND AND TEN.
THE LIGHT IS RISING NOW RISING IS THE LIGHT
FRATERNAL GREETINGS AND RA-IN-BOW GOOD WISHES DAVID
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NUMBERS ADD 41
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WORDS THAT REDUCE TO NINE
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17
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EIGHTEEN THIRTY SIX |
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225
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99
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9
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13
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QUANTUM THEORY |
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198
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63
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9
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18
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THE GREAT LIBERATION |
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189
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90
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9
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18
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IMAGINARY NUMBERS |
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189
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81
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9
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16
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SODOM AND GOMORRAH |
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180
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81
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9
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15
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LINEAR EQUATIONS |
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180
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72
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9
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18
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RA PTAH AMON AMEN ATEN |
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180
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72
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9
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14
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COMPLEX NUMBERS |
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180
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63
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9
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13
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THE LAST SUPPER |
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180
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54
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9
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17
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THE SCHEMHAMPHORAS |
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180
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18
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9
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13
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HERMES MERCURY |
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171
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72
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9
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14
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STELE OF CONOPUS |
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171
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54
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9
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11
|
PROTOPLASTS |
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171
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45
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9
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12
|
ROSETTA STONE |
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171
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45
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9
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18
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TETRAKAIDECAHEDRON |
|
162
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|
81
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9
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12
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LUMINIFEROUS |
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162
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|
63
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9
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12
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THE HOLY GHOST |
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162
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63
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9
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13
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TRANSLITERATE |
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162
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|
54
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9
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10
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SEVENTYSIX |
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162
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45
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9
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10
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SIXTYSEVEN |
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162
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45
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9
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15
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EHYEH ASHER EHYEH |
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153
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90
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9
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14
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PYRAMID PHARAOH |
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153
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81
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9
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14
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ALBERT EINSTEIN |
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153
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63
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9
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15
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AUM-MANI-PADME-HUM |
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153
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63
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9
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15
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ELECTRICAL SPARK |
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153
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63
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9
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13
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THERMONUCLEAR |
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153
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63
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9
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11
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ANDROGYNOUS |
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153
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54
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9
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13
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ATOMIC NUMBERS |
|
153
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54
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9
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10
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SIXTYTHREE |
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153
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54
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9
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11
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SOKAR OSIRIS |
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153
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54
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9
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11
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SOLMIZATION |
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153
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|
54
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9
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10
|
IPSISSIMUS |
|
153
|
|
45
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9
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10
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PUREST LOVE |
|
153
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|
45
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9
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12
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QUETZALCOATL |
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153
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|
45
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9
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|
11
|
ZARATHUSTRA |
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153
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|
45
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9
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14
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CUBO-OCTAHEDRON |
|
144
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|
63
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9
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11
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SERENDIPITY |
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144
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63
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9
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13
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ANTI-CLOCKWISE |
|
144
|
|
54
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|
9
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|
12
|
CRESENT MOON |
|
144
|
|
54
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|
9
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9
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FORTYFOUR |
|
144
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|
54
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9
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|
11
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KING SOLOMAN |
|
144
|
|
54
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|
9
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|
9
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YOM KIPPUR |
|
144
|
|
54
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|
9
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11
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SAGITTARIUS |
|
144
|
|
45
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|
9
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10
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SEVENTYONE |
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144
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|
45
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|
9
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11
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CRYPTOGENIC |
|
135
|
|
63
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|
9
|
|
11
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LOVING LIGHT |
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135
|
|
63
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|
9
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12
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WAVE PARTICLE |
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135
|
|
54
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9
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9
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DIONYSIUS |
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135
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|
45
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|
9
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9
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NEUTRINOS |
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135
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|
45
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9
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9
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EIGHTYSIX |
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126
|
|
54
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9
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9
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FIFTYFOUR |
|
126
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|
54
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|
9
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9
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FORTYFIVE |
|
126
|
|
54
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9
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|
9
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FORTYNINE |
|
126
|
|
54
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|
9
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|
10
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PENIS SPINE |
|
126
|
|
54
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|
9
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|
9
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ROSE-CROIX |
|
126
|
|
54
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|
9
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|
13
|
WAVE MECHANICS |
|
126
|
|
54
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|
9
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|
|
|
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|
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10
|
ENERGY + MASS |
|
126
|
|
45
|
|
9
|
|
10
|
OESOPHAGUS |
|
126
|
|
45
|
|
9
|
|
11
|
SOLAR FLARES |
|
126
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
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|
8
|
DIONYSUS |
|
126
|
|
36
|
|
9
|
|
9
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LOST + FOUND |
|
126
|
|
36
|
|
9
|
|
9
|
MOVEMENTS |
|
126
|
|
36
|
|
9
|
|
8
|
NEUTRONS |
|
126
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
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14
|
DENDERAH ZODIAC |
|
117
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|
72
|
|
9
|
|
|
|
|
|
|
|
|
|
|
14
|
DOUBLE HELIX |
|
117
|
|
54
|
|
9
|
|
12
|
THE HUMAN RACE |
|
117
|
|
54
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
COMMUNION |
|
117
|
|
45
|
|
9
|
|
8
|
HUMILITY |
|
117
|
|
45
|
|
9
|
|
10
|
ISRAELITES |
|
117
|
|
45
|
|
9
|
|
10
|
MIND MATTER |
|
117
|
|
45
|
|
9
|
|
9
|
POLYGONAL |
|
117
|
|
45
|
|
9
|
|
10
|
RADIO WAVES |
|
117
|
|
45
|
|
9
|
|
10
|
TACHYONICS |
|
117
|
|
45
|
|
9
|
|
8
|
XENOLOGY |
|
117
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
PROTONS |
|
117
|
|
36
|
|
9
|
|
9
|
THE COSMOS |
|
117
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
CLUSTERS |
|
117
|
|
27
|
|
9
|
|
8
|
CRYSTALS |
|
117
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
10
|
ANNO-DOMINI |
|
108
|
|
54
|
|
9
|
|
9
|
EIGHTYONE |
|
108
|
|
54
|
|
9
|
|
9
|
FIFTYFIVE |
|
108
|
|
54
|
|
9
|
|
9
|
FIFTYNINE |
|
108
|
|
54
|
|
9
|
|
11
|
GEOMETRICAL |
|
108
|
|
54
|
|
9
|
|
10
|
THE LORD GOD |
|
108
|
|
54
|
|
9
|
|
9
|
RELEGIONS |
|
108
|
|
54
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
ACROPOLIS |
|
108
|
|
45
|
|
9
|
|
8
|
GEOMETRY |
|
108
|
|
45
|
|
9
|
|
10
|
MELANCHOLY |
|
108
|
|
45
|
|
9
|
|
9
|
MICROCOSM |
|
108
|
|
45
|
|
9
|
|
8
|
NEOPHYTE |
|
108
|
|
45
|
|
9
|
|
10
|
OPEN CLOSED |
|
108
|
|
45
|
|
9
|
|
8
|
OSIRIS RA |
|
108
|
|
45
|
|
9
|
|
9
|
PHOSPHATE |
|
108
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
INSTINCT |
|
108
|
|
36
|
|
9
|
|
6
|
SORROW |
|
108
|
|
36
|
|
9
|
|
9
|
TANTALIZE |
|
108
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
CIVILIZED |
|
99
|
|
54
|
|
9
|
|
10
|
GEOCENTRIC |
|
99
|
|
54
|
|
9
|
|
10
|
RE HARAKHTI |
|
99
|
|
54
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
EXOTERIC |
|
99
|
|
45
|
|
9
|
|
8
|
FERMIONS |
|
99
|
|
45
|
|
9
|
|
10
|
GODDESS GOD |
|
99
|
|
45
|
|
9
|
|
8
|
REBIRTHS |
|
99
|
|
45
|
|
9
|
|
9
|
THE FISHES |
|
99
|
|
45
|
|
9
|
|
8
|
THIRTEEN |
|
99
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
ASCENSION |
|
99
|
|
36
|
|
9
|
|
8
|
CREATORS |
|
99
|
|
36
|
|
9
|
|
7
|
CURRENT |
|
99
|
|
36
|
|
9
|
|
7
|
FORTUNE |
|
99
|
|
36
|
|
9
|
|
8
|
GOOD STAR |
|
99
|
|
36
|
|
9
|
|
7
|
ISOTOPE |
|
99
|
|
36
|
|
9
|
|
7
|
JUPITER |
|
99
|
|
36
|
|
9
|
|
8
|
OMPHALOS |
|
99
|
|
36
|
|
9
|
|
7
|
PHYSICS |
|
99
|
|
36
|
|
9
|
|
8
|
PLUTARCH |
|
99
|
|
36
|
|
9
|
|
10
|
SIDDHANTAS |
|
99
|
|
36
|
|
9
|
|
8
|
SYCAMORE |
|
99
|
|
36
|
|
9
|
|
7
|
THOUGHT |
|
99
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
ANSWERS |
|
99
|
|
27
|
|
9
|
|
7
|
AQUEOUS |
|
99
|
|
27
|
|
9
|
|
8
|
BOUSSARD |
|
99
|
|
27
|
|
9
|
|
8
|
CONDUCTS |
|
99
|
|
27
|
|
9
|
|
7
|
LETTERS |
|
99
|
|
27
|
|
9
|
|
6
|
PUREST |
|
99
|
|
27
|
|
9
|
|
8
|
RAMESSES |
|
99
|
|
27
|
|
9
|
|
10
|
TO-SA-PA-KA-NA |
|
99
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
10
|
CONSCIENCE |
|
90
|
|
45
|
|
9
|
|
8
|
CYLINDER |
|
90
|
|
45
|
|
9
|
|
8
|
FOREWARD |
|
90
|
|
45
|
|
9
|
|
8
|
GARGOYLE |
|
90
|
|
45
|
|
9
|
|
10
|
HAR-EM-AKHET |
|
90
|
|
45
|
|
9
|
|
9
|
HOLY BIBLE |
|
90
|
|
45
|
|
9
|
|
8
|
HORAKHTI |
|
90
|
|
45
|
|
9
|
|
9
|
LIGHT +DARK |
|
90
|
|
45
|
|
9
|
|
7
|
MORNING |
|
90
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
ALCHEMIST |
|
90
|
|
36
|
|
9
|
|
7
|
EPSILON |
|
90
|
|
36
|
|
9
|
|
8
|
KINETICS |
|
90
|
|
36
|
|
9
|
|
8
|
KWA-OH-WAH |
|
90
|
|
36
|
|
9
|
|
6
|
OXYGEN |
|
90
|
|
36
|
|
9
|
|
7
|
POLARIS |
|
90
|
|
36
|
|
9
|
|
9
|
PRANAYANA |
|
90
|
|
36
|
|
9
|
|
7
|
SEP TEPI |
|
90
|
|
36
|
|
9
|
|
7
|
SPHERES |
|
90
|
|
36
|
|
9
|
|
6
|
SPHINX |
|
90
|
|
36
|
|
9
|
|
8
|
THE HUMAN |
|
90
|
|
36
|
|
9
|
|
7
|
THUNDER |
|
90
|
|
36
|
|
9
|
|
8
|
VERTICAL |
|
90
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
CLAUDIUS |
|
90
|
|
27
|
|
9
|
|
7
|
ELEUSIS |
|
90
|
|
27
|
|
9
|
|
7
|
ILLNESS |
|
90
|
|
27
|
|
9
|
|
5
|
LUXOR |
|
90
|
|
27
|
|
9
|
|
7
|
MAQSURA |
|
90
|
|
27
|
|
9
|
|
7
|
MATTHEW |
|
90
|
|
27
|
|
9
|
|
6
|
SOTHIS |
|
90
|
|
27
|
|
9
|
|
6
|
SPERMS |
|
90
|
|
27
|
|
9
|
|
7
|
TEMPLES |
|
90
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
BENBENNET |
|
81
|
|
45
|
|
9
|
|
8
|
FORCE KIN |
|
81
|
|
45
|
|
9
|
|
8
|
HARMONIC |
|
81
|
|
45
|
|
9
|
|
9
|
MEDICINES |
|
81
|
|
45
|
|
9
|
|
8
|
PHARISEE |
|
81
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
9
|
BABYLONIA |
|
81
|
|
36
|
|
9
|
|
9
|
CARDINALS |
|
81
|
|
36
|
|
9
|
|
6
|
CERVIX |
|
81
|
|
36
|
|
9
|
|
9
|
PARACLETE |
|
81
|
|
36
|
|
9
|
|
7
|
PROCYON |
|
81
|
|
36
|
|
9
|
|
7
|
SERVICE |
|
81
|
|
36
|
|
9
|
|
7
|
SILICON |
|
81
|
|
36
|
|
9
|
|
10
|
TABERNACLE |
|
81
|
|
36
|
|
9
|
|
6
|
WIZARD |
|
81
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
EVOLVE |
|
81
|
|
27
|
|
9
|
|
8
|
GOD SATAN |
|
81
|
|
27
|
|
9
|
|
5
|
HORUS |
|
81
|
|
27
|
|
9
|
|
5
|
HOURS |
|
81
|
|
27
|
|
9
|
|
7
|
MUHAMET |
|
81
|
|
27
|
|
9
|
|
6
|
NETERS |
|
81
|
|
27
|
|
9
|
|
7
|
SEKHMET |
|
81
|
|
27
|
|
9
|
|
6
|
SIRIUN |
|
81
|
|
27
|
|
9
|
|
6
|
SODIUM |
|
81
|
|
27
|
|
9
|
|
6
|
SOURCE |
|
81
|
|
27
|
|
9
|
|
6
|
SQUARE |
|
81
|
|
27
|
|
9
|
|
5
|
THINKS |
|
81
|
|
27
|
|
9
|
|
4
|
YHYW |
|
81
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
SAMSON |
|
81
|
|
18
|
|
9
|
|
6
|
VACUUM |
|
81
|
|
18
|
|
9
|
|
5
|
VENUS |
|
81
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
GOG MAGOG |
|
72
|
|
45
|
|
9
|
|
7
|
HOMINID |
|
72
|
|
45
|
|
9
|
|
6
|
ORIGIN |
|
72
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
CENTRIC |
|
72
|
|
36
|
|
9
|
|
7
|
CONCORD |
|
72
|
|
36
|
|
9
|
|
8
|
DIAGRAMS |
|
72
|
|
36
|
|
9
|
|
7
|
GOLIATH |
|
72
|
|
36
|
|
9
|
|
7
|
HAFNIUM |
|
72
|
|
36
|
|
9
|
|
6
|
LIQUID |
|
72
|
|
36
|
|
9
|
|
8
|
MAGNETIC |
|
72
|
|
36
|
|
9
|
|
6
|
MICRON |
|
72
|
|
36
|
|
9
|
|
8
|
MOHAMMED |
|
72
|
|
36
|
|
9
|
|
6
|
REBORN |
|
72
|
|
36
|
|
9
|
|
5
|
RIVER |
|
72
|
|
36
|
|
9
|
|
7
|
SIDDHIS |
|
72
|
|
36
|
|
9
|
|
6
|
WEIGHT |
|
72
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
HANUMAN |
|
72
|
|
27
|
|
9
|
|
7
|
I AM THAT |
|
72
|
|
27
|
|
9
|
|
6
|
MONDAY |
|
72
|
|
27
|
|
9
|
|
6
|
REASON |
|
72
|
|
27
|
|
9
|
|
6
|
ROCKET |
|
72
|
|
27
|
|
9
|
|
5
|
ROUND |
|
72
|
|
27
|
|
9
|
|
7
|
THAT I AM |
|
72
|
|
27
|
|
9
|
|
6
|
VERNAL |
|
72
|
|
27
|
|
9
|
|
6
|
WHEELS |
|
72
|
|
27
|
|
9
|
|
5
|
XENON |
|
72
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
AMULET |
|
72
|
|
18
|
|
9
|
|
5
|
LUCKY |
|
72
|
|
18
|
|
9
|
|
8
|
SABBATHS |
|
72
|
|
18
|
|
9
|
|
7
|
SAMSARA |
|
72
|
|
18
|
|
9
|
|
6
|
SESHAT |
|
72
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
CHANGING |
|
63
|
|
45
|
|
9
|
|
9
|
FIBONACCI |
|
63
|
|
45
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
DIVINE |
|
63
|
|
36
|
|
9
|
|
9
|
EL SHADDAI |
|
63
|
|
36
|
|
9
|
|
6
|
FRIDAY |
|
63
|
|
36
|
|
9
|
|
7
|
GENETIC |
|
63
|
|
36
|
|
9
|
|
7
|
MERMAID |
|
63
|
|
36
|
|
9
|
|
6
|
THRICE |
|
63
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
ANIMATE |
|
63
|
|
27
|
|
9
|
|
8
|
BACKWARD |
|
63
|
|
27
|
|
9
|
|
6
|
BRAINS |
|
63
|
|
27
|
|
9
|
|
6
|
CARPET |
|
63
|
|
27
|
|
9
|
|
7
|
DVAPARA |
|
63
|
|
27
|
|
9
|
|
6
|
ELEVEN |
|
63
|
|
27
|
|
9
|
|
6
|
FAITHS |
|
63
|
|
27
|
|
9
|
|
5
|
OASIS |
|
63
|
|
27
|
|
9
|
|
5
|
PENIS |
|
63
|
|
27
|
|
9
|
|
6
|
RE ATEM |
|
63
|
|
27
|
|
9
|
|
5
|
SPINE |
|
63
|
|
27
|
|
9
|
|
5
|
WHOLE |
|
63
|
|
27
|
|
9
|
|
5
|
WITCH |
|
63
|
|
27
|
|
9
|
|
4
|
YHVW |
|
63
|
|
27
|
|
9
|
|
4
|
YONI |
|
63
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
AVATOR |
|
63
|
|
18
|
|
9
|
|
6
|
CLOCKS |
|
63
|
|
18
|
|
9
|
|
4
|
FLUX |
|
63
|
|
18
|
|
9
|
|
5
|
KISWA |
|
63
|
|
18
|
|
9
|
|
5
|
KRSNA |
|
63
|
|
18
|
|
9
|
|
6
|
MEDUSA |
|
63
|
|
18
|
|
9
|
|
3
|
NYX |
|
63
|
|
18
|
|
9
|
|
5
|
PLANT |
|
63
|
|
18
|
|
9
|
|
4
|
RAYS |
|
63
|
|
18
|
|
9
|
|
5
|
SAINT |
|
63
|
|
18
|
|
9
|
|
7
|
SCARABS |
|
63
|
|
18
|
|
9
|
|
5
|
SKIES |
|
63
|
|
18
|
|
9
|
|
4
|
SOON |
|
63
|
|
18
|
|
9
|
|
5
|
TEARS |
|
63
|
|
18
|
|
9
|
|
4
|
THOT |
|
63
|
|
18
|
|
9
|
|
5
|
WEEKS |
|
63
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
8
|
CHEMICAL |
|
54
|
|
36
|
|
9
|
|
6
|
DELPHI |
|
54
|
|
36
|
|
9
|
|
7
|
GABRIEL |
|
54
|
|
36
|
|
9
|
|
|
|
|
|
|
|
|
|
|
6
|
ARCTIC |
|
54
|
|
27
|
|
9
|
|
9
|
BEELZEBUB |
|
54
|
|
27
|
|
9
|
|
6
|
BODIES |
|
54
|
|
27
|
|
9
|
|
6
|
BREATH |
|
54
|
|
27
|
|
9
|
|
9
|
DALAI LAMA |
|
54
|
|
27
|
|
9
|
|
6
|
EUCLID |
|
54
|
|
27
|
|
9
|
|
6
|
HEALTH |
|
54
|
|
27
|
|
9
|
|
6
|
ORACLE |
|
54
|
|
27
|
|
9
|
|
6
|
VAGINA |
|
54
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
5
|
AEONS |
|
54
|
|
18
|
|
9
|
|
5
|
CHESS |
|
54
|
|
18
|
|
9
|
|
4
|
EYES |
|
54
|
|
18
|
|
9
|
|
5
|
ISLAM |
|
54
|
|
18
|
|
9
|
|
4
|
LOVE |
|
54
|
|
18
|
|
9
|
|
4
|
ORBS |
|
54
|
|
18
|
|
9
|
|
3
|
OUR |
|
54
|
|
18
|
|
9
|
|
5
|
THETA |
|
54
|
|
18
|
|
9
|
|
4
|
TONE |
|
54
|
|
18
|
|
9
|
|
3
|
TYI |
|
54
|
|
18
|
|
9
|
|
4
|
YUGA |
|
54
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
3
|
SUN |
|
54
|
|
9
|
|
9
|
|
5
|
TRIBE |
|
54
|
|
9
|
|
9
|
|
4
|
TS'AN |
|
54
|
|
9
|
|
9
|
|
|
|
|
|
|
|
|
|
|
7
|
ALADDIN |
|
45
|
|
27
|
|
9
|
|
6
|
DHARMA |
|
45
|
|
27
|
|
9
|
|
6
|
ELIJAH |
|
45
|
|
27
|
|
9
|
|
5
|
ENOCH |
|
45
|
|
27
|
|
9
|
|
4
|
IRAQ |
|
45
|
|
27
|
|
9
|
|
5
|
NIOBE |
|
45
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
5
|
ABOVE |
|
45
|
|
18
|
|
9
|
|
4
|
GODS |
|
45
|
|
18
|
|
9
|
|
4
|
IOTA |
|
45
|
|
18
|
|
9
|
|
5
|
KAPPA |
|
45
|
|
18
|
|
9
|
|
4
|
KITE |
|
45
|
|
18
|
|
9
|
|
4
|
PTAH |
|
45
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
4
|
EAST |
|
45
|
|
9
|
|
9
|
|
6
|
SABBAT |
|
45
|
|
9
|
|
9
|
|
4
|
TALL |
|
45
|
|
9
|
|
9
|
|
|
|
|
|
|
|
|
|
|
4
|
BI PI |
|
36
|
|
27
|
|
9
|
|
4
|
HAIR |
|
36
|
|
27
|
|
9
|
|
4
|
HARI |
|
36
|
|
27
|
|
9
|
|
3
|
IRI |
|
36
|
|
27
|
|
9
|
|
6
|
MAGEIA |
|
36
|
|
27
|
|
9
|
|
|
|
|
|
|
|
|
|
|
3
|
ARQ |
|
36
|
|
18
|
|
9
|
|
4
|
EDFU |
|
36
|
|
18
|
|
9
|
|
4
|
GATH |
|
36
|
|
18
|
|
9
|
|
3
|
GON |
|
36
|
|
18
|
|
9
|
|
4
|
HALO |
|
36
|
|
18
|
|
9
|
|
4
|
HAVE |
|
36
|
|
18
|
|
9
|
|
3
|
IHS |
|
36
|
|
18
|
|
9
|
|
4
|
IMAN |
|
36
|
|
18
|
|
9
|
|
5
|
MAGNA |
|
36
|
|
18
|
|
9
|
|
3
|
MER |
|
36
|
|
18
|
|
9
|
|
3
|
MIN |
|
36
|
|
18
|
|
9
|
|
4
|
NEBO |
|
36
|
|
18
|
|
9
|
|
4
|
PARA |
|
36
|
|
18
|
|
9
|
|
4
|
REAL |
|
36
|
|
18
|
|
9
|
|
3
|
REM |
|
36
|
|
18
|
|
9
|
|
3
|
SHI |
|
36
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
3
|
ANU |
|
36
|
|
9
|
|
9
|
|
5
|
ASANA |
|
36
|
|
9
|
|
9
|
|
4
|
FEET |
|
36
|
|
9
|
|
9
|
|
3
|
LAW |
|
36
|
|
9
|
|
9
|
|
2
|
OU |
|
36
|
|
9
|
|
9
|
|
3
|
TAO |
|
36
|
|
9
|
|
9
|
|
|
|
|
|
|
|
|
|
|
4
|
ACRE |
|
27
|
|
18
|
|
9
|
|
4
|
CHAO |
|
27
|
|
18
|
|
9
|
|
5
|
DALAI |
|
27
|
|
18
|
|
9
|
|
3
|
DOH |
|
27
|
|
18
|
|
9
|
|
3
|
EGO |
|
27
|
|
18
|
|
9
|
|
4
|
HALF |
|
27
|
|
18
|
|
9
|
|
4
|
INCA |
|
27
|
|
18
|
|
9
|
|
4
|
RACE |
|
27
|
|
18
|
|
9
|
|
3
|
RED |
|
27
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
4
|
BALL |
|
27
|
|
9
|
|
9
|
|
3
|
FAT |
|
27
|
|
9
|
|
9
|
|
3
|
GAS |
|
27
|
|
9
|
|
9
|
|
4
|
LAMA |
|
27
|
|
9
|
|
9
|
|
3
|
MAM |
|
27
|
|
9
|
|
9
|
|
3
|
OAK |
|
27
|
|
9
|
|
9
|
|
4
|
SAFA |
|
27
|
|
9
|
|
9
|
|
|
|
|
|
|
|
|
|
|
3
|
DIE |
|
18
|
|
18
|
|
9
|
|
4
|
HEAD |
|
18
|
|
18
|
|
9
|
|
|
|
|
|
|
|
|
|
|
2
|
EM |
|
18
|
|
9
|
|
9
|
|
4
|
GAIA |
|
18
|
|
9
|
|
9
|
|
2
|
ME |
|
18
|
|
9
|
|
9
|
|
|
|
|
|
|
|
|
|
|
3
|
ADD |
|
9
|
|
9
|
|
9
|
|
3
|
DAD |
|
9
|
|
9
|
|
9
|
|
2
|
HA |
|
9
|
|
9
|
|
9
|
|
1
|
I |
|
9
|
|
9
|
|
9
|
4 |
|
54 |
18 |
|
6 |
|
81 |
27 |
|
10 |
Add to Reduce |
|
|
|
1+0 |
Reduce to Deduce |
1+3+5 |
4+5 |
1+8 |
|
|
|
|
|
EVOLVE LOVE EVOLVE
- |
|
|
- |
- |
|
L+O |
27 |
9 |
9 |
2 |
V+E |
27 |
9 |
9 |
|
LOVE |
|
|
|
- |
|
5+4 |
1+8 |
1+8 |
|
LOVE |
|
|
|
- |
|
|
- |
- |
- |
|
|
- |
- |
- |
EVOLVE |
|
|
|
|
E+V |
27 |
9 |
9 |
|
O+L |
27 |
9 |
9 |
2 |
V+E |
27 |
9 |
9 |
|
EVOLVE |
|
|
|
- |
|
8+1 |
2+7 |
2+7 |
|
EVOLVE |
|
|
|
- |
LOVE EVOLVE LOVE |
- |
- |
- |
4 |
|
54 |
18 |
|
6 |
|
81 |
27 |
|
4 |
|
54 |
18 |
|
10 |
LOVE EVOLVE LOVE |
|
|
|
1+0 |
- |
1+8+9 |
4+5 |
1+8 |
|
|
|
|
|
- |
- |
1+8 |
- |
- |
|
|
|
|
|
- |
LOVE EVOLVE LOVE |
- |
- |
- |
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
14 |
LOVE EVOLVE LOVE |
|
|
|
1+4 |
- |
1+8+9 |
6+3 |
6+3 |
|
|
|
|
|
- |
- |
1+8 |
- |
- |
|
|
|
|
|
- |
LOVE EVOLVE LOVE |
- |
- |
- |
- |
LOVE |
- |
- |
- |
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
- |
LOVE |
- |
- |
- |
- |
EVOLVE |
- |
- |
- |
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
- |
EVOLVE |
- |
- |
- |
- |
LOVE |
- |
- |
- |
2 |
|
27 |
9 |
|
2 |
|
27 |
9 |
|
- |
LOVE |
- |
- |
- |
14 |
LOVE EVOLVE LOVE |
|
|
|
1+4 |
- |
1+8+9 |
4+5 |
4+5 |
|
|
|
|
|
- |
- |
1+8 |
- |
- |
|
|
|
|
|
EVOLVE LOVE EVOLVE
|
|
|
|
|
|
57 |
21 |
|
|
|
|
|
|
DESTINY |
96 |
33 |
|
G |
|
7 |
|
4 |
GODS |
45 |
18 |
9 |
G |
|
7 |
|
9 |
GREATNESS |
108 |
36 |
9 |
|
|
26 |
|
25 |
Add to Reduce |
306 |
36 |
27 |
|
|
2+6 |
|
2+5 |
Reduce to Deduce |
3+0+6 |
3+6 |
2+7 |
|
|
8 |
|
7 |
Essence of Number |
9 |
9 |
9 |
5 |
ALIEN |
41 |
23 |
5 |
2 |
IN |
23 |
14 |
5 |
3 |
ALL |
25 |
7 |
7 |
1 |
I |
9 |
9 |
9 |
5 |
ENTER |
62 |
26 |
8 |
16 |
|
|
|
|
|
|
1+6+0 |
7+9 |
3+4 |
7 |
|
|
|
|
|
|
- |
1+6 |
- |
7 |
- |
7 |
7 |
7 |
A
NILE
ALIEN A LINE ENIL A NEILA
A
STRAIGHT ANSWER TO A STRAIGHT
QUESTION
?
ARE YOU AN ALIEN AND IF SO ARE YOU FROM OUTER SPACE OR INNER SPACE
?
YES AND YOU
?
|
|
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|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+3 |
|
1+4+8 |
5+8 |
1+3 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+3 |
1+3 |
|
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|
1 |
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|
2 |
|
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|
|
|
|
|
|
3 |
|
|
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|
4 |
|
|
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|
5 |
|
|
|
|
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|
|
|
|
|
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|
|
|
|
|
|
27 |
|
5 |
|
72 |
36 |
27 |
|
|
|
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|
|
|
|
|
|
|
|
|
6 |
|
|
|
|
|
|
|
|
|
|
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|
7 |
|
|
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|
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|
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|
|
|
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|
|
8 |
1 |
|
|
|
|
|
|
|
|
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|
|
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|
9 |
|
|
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|
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|
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|
10 |
|
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|
|
|
|
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|
11 |
|
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|
12 |
|
|
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|
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|
|
|
|
|
|
22 |
|
7 |
|
76 |
22 |
22 |
|
|
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|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+2 |
|
|
1+8 |
|
|
|
|
|
|
|
|
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1+3 |
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1+4+8 |
5+8 |
1+3 |
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1+3 |
1+3 |
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1 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
1 |
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9 |
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10 |
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11 |
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12 |
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1+2 |
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1+8 |
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1+3 |
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1+4+8 |
5+8 |
1+3 |
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1+3 |
1+3 |
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4 |
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10 |
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5 |
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9 |
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12 |
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6 |
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11 |
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8 |
1 |
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1 |
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7 |
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2 |
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3 |
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1+2 |
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1+8 |
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1+3 |
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1+4+8 |
5+8 |
1+3 |
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1+3 |
1+3 |
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4 |
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10 |
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5 |
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9 |
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12 |
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6 |
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11 |
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8 |
1 |
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1 |
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7 |
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2 |
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3 |
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1+2 |
1+8 |
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1+3 |
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1+4+8 |
5+8 |
1+3 |
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1+3 |
1+3 |
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1+3 |
|
1+4+8 |
5+8 |
1+3 |
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1+3 |
1+3 |
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1 |
I |
9 |
9 |
9 |
4 |
THAT |
49 |
13 |
4 |
2 |
AM |
14 |
5 |
5 |
11 |
|
145 |
55 |
1 |
16 |
|
213 |
78 |
6 |
3 |
AND |
19 |
10 |
1 |
9 |
|
86 |
32 |
5 |
2 |
AM |
14 |
5 |
5 |
1 |
I |
9 |
9 |
9 |
|
First Total |
|
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|
4+9 |
Add to Reduce |
5+5+8 |
2+1+6 |
4+5 |
|
Second Total |
|
9 |
9 |
1+3 |
Reduce to Deduce |
1+8 |
- |
- |
|
Essence of Number |
|
9 |
9 |
JUST SIX NUMBERS
Martin Rees
1
999
OUR COSMIC HABITAT
I
PLANETS STARS AND LIFE
Page 24
"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
THE JUPITER EFFECT
John Gribbin and Stephen Plagemann
1977
Page 122
"Seventeen 'major historical earthquakes' are referred to in the report all of which occurred since
1836"
THE BIOLOGY OF DEATH
Lyall Watson
1974
Page 49
"As long ago as 1836, in a Manual of Medical Jurisprudence, this was said: 'Individuals who are apparently destroyed in a sudden manner, by certain wounds, diseases or even decapi-tation, are not really dead, but are only in conditions incompat-ible with the persistence of life."
HARMONIZED
Page number omitted
THE STUDENT'S ASSISTANT
IN
ASTRONOMY AND ASTROLOGY
: CONTAINING
OBSERVATIONS ON THE REAL AND APPARENT MOTIONS OF THE
SUPERIOR PLANET8.-THE GEOCENTRIC LONGITUDE OF THE
SUN AND SUPERIOR PLANETS,
CALCULATED FOR 44 YEARS TO COME.
Geocentric Longitude of the Planet Herschel for 100 years during the 18th Century. The Moon's Node on the first day of
every month, from 1836 to 1880. Heliocentric
and Geocentric Longitude of all the
PLANETS' ASCENDING AND DESCENDING
NODES
LONGITUDE, LATITUDE, AND MAGNITUDE OF
ONE HUNDRED AND FORTY-FOUR
FIXED STARS, FOR PAST AND FUTURE YEARS.
Eclipses of the Sun visible in England.
ALSO
A DISCOURSE ON THE HARMONY OF
PHRENOLOGY, ASTROLOGY, AND PHYSIOGNOMY.
BY J.T. HACKET.
LONDON:
BRAY AND KING, 55, ST. MARTIN'S LANE,
AND E. GRATTAN, 51, PATERNOSTER ROW.
Milton Press J. Nichols, 9, Chandos Street. Strand.
PREFACE
"A work of this kind may not be so amusing to some individuals as a pleasing romance; yet it is hoped will prove to the Astronomical Stu-dent and learner, gratifying and instructive. At the request of a select number of students, the present laborious calculations were made, in order to give others and themselves an opportu-nity of more perfectly understanding the appa-rent motions of the superior Planetary bodies herein mentioned, together with an illustration of the various phenomena the above planets present to us, the observers on this Earth, caused by the revolution of the planets and the earth, around the Sun, as the centre and great point of attraction tion to the Solar System. I have given a correct Table of the longitude and latitude of 144 fixed stars, calculated up to 1836,..."
"Table of the longitude and latitude of 144 fixed stars, calculated up to 1836,..."
Page 9 (number omitted)
INTRODUCTION TO ASTRONOMY.
"THIS Introduction is merely intended to con-vey a sufficient idea to those who are not already acquainted with the solar system, the propor-tional distances of the Planets' orbits from the Sun, and the Earth, together with the apparent motions of the superior planets, as viewed from this Earth, called their geocentric places or motions. The path of the Planets or circles which their orbits describe in the heavens, is called the Zodiac. Suppose it a belt 20° wide with the Ecliptic, orbit, or path of the Earth in the centre thereof; in as much as a planet's orbit differs from the exact plane of the Ecliptic, or orbit ,of the Earth, so much is the planet's latitude in degrees and minutes; the points where these imaginary circles intersect the Ecliptic, are cal!ed the nodes: The ascend-ing node is that point which the planet enters / Page 10 / for north latitude, the opposite is the descending node for south latitude. The Zodiac is divided into 12 Constellations, called signs, each sign divided into 30 degrees, each degree into minutes and seconds."
8 |
DENDERAH |
59 |
41 |
5 |
6 |
ZODIAC |
58 |
31 |
4 |
14 |
First Total |
117 |
72 |
9 |
1+4 |
Reduce |
1+1+7 |
7+2 |
- |
5 |
Final Total |
9 |
9 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
10 |
GEOCENTRIC |
99 |
54 |
9 |
8 |
HARMONIC |
81 |
45 |
9 |
HARMONIC 288
Bruce Cathie 1977
THE ATOMIC TABLE OF ELEMENTS
AS A HARMONIC SERIES
Page 54
"NATURAL LAW IS NOT ERRATIC. The universe does not rely on chance to manifest within itself the physical substance which we perceive, and call reality. A very strict and ordered system of mathematical progressions is necessary to create the smallest speck of matter from the primeval matrix of space.
During my years of research into the complexities of the earth grid system I have gradually built up a picture in my mind of the possible geometric combinations necessary to form matter from resonating, interlocking wave-forms. My limited abilities in the various academic fields have made this task a taxing one at times, but I think I have discovered how to apply the original values, published in my first two books, in a practical mathematical sense, to build up a model which 'demonstrates the harmonic formation of matter.
This model indicates to me that the number of individual elements to be found in the universe will be 144. Each of these elements will have, in theory, six isotopes, which will make up a completed table of separate substances numbering 1008. An isotope is an atom of the same element which has a different nuclear mass and atomic weight.
Mathematically, the progression would create 144 octaves of separate substances giving a theoretical value of 1152. The differen~ between the total number of substances (1008) and the harmonic value in octaves (1152) would be 144, the light harmonic. The table of elements, in octaves, would create a cycle which would be in perfect resonance with the harmonic circumference of every atom from which it is constituted. It will be demonstrated that the harmonic circumference of every atom is 1152 units.
The harmonic values which create the geometric structure of matter can all be derived from the basic harmonic of the speed of light, 144. I have shown in Chapter Four how all the spherical / Page 54 / bodies in the universe are precipitated from space by resonances tuned to the reciprocal harmonic of light (6944). This applies to an atom and to the largest of planetary bodies, as the geometric harmonic diameter of any sized sphere has a constant harmonic affinity with the light reciprocal.
Once the precipitation of physical matter has occurred, the buildup of the substances we know as the elements takes place, according to a very well-ordered mathematical sequence. Light- waves, guided seemingly by superior intelligence, form intricate interlocking grid patterns which graduate from the simple to the more complex, as the elements from hydrogen, at the lower end of the scale, to element 144, come into being.
When we think of reality we must think of mass in relation to any physical manifestation, and the smallest particle of physical matter that we are aware of is the electron. Therefore, electron mass must be the starting point in our quest for a feasible theory to explain the structure of matter. The physics books give the best experimental value for rest mass of 9.11 x 10-31 kg for the electron, (9.2 x 10-31 in some physics books) and all modern- day calculations for mass and energy have a relationship relative
to this figure. To form the basis for a harmonic series we must , find a mass number for the electron which can be derived directly! from the harmonic of light, 144.
The mathematical analysis I carried out on the Great Pyramid, gave me the first clues upon which to base a unit for electron
mass that would show connecting relationships throughout the atomic scale. The theoretical figure proved to be 9.24184 units.
This was a fairly close approximation to the harmonic equiva-lent of 9.11 found by scientific experiment. A difference of 1.426 per cent.'
To form an atomic structure, the electron mass unit must have some sort of constant mass ratio in relation to the protons which form the nucleus of an atom. Most textbooks give an experi- mental value for this ratio of 1836 units. I found again from my work on the Pyramid that the most likely true value was 1833.464944 units. This turned out to be the theoretical length of the Grand Gallery in geodetic inches, and indicated to me that the Gallery was in fact constructed as a wave guide, tuned to light harmonics."
Page 95
"The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book their value being 1836 inches, and my theoretical value 1833.46 geodetic inches..."
"...A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted)Page 97 /ratio of the positive hydrogen ion, i.e. the proton to the electron."
Page 86
"A further interesting comment was found in the preface to the third edition of Davidson and Aldersmith's book on the Great Pyramid. The religious symbolism of the displacement factor (the "hollowing-in" of the sides of the pyramid during construc- tion) was discussed as follows: "This aspect of the structural allegory throws a flood of light upon an element of the scriptural allegory that clearly refers to the completion of 'all the building'
. . . 'unto the measure of the fullness of the stature', required by the design. This concerns the symbolic '144000 . . . redeemed
from among men. . . without fault before the throne of God'
(Rev XIV, 1':'5); 'Living stones' . . . without flaw for the perfect casing."
It is the symbolic 144000 that appears to have great signifi-cance in the ancient writings and it is interesting to note that this particular value has been connected in some way by other researchers to the enigma of the Great Pyramid. Considering that the angular velocity of light value in grid seconds is also 144000, as postulated in other sections of this book, it is obvious to me that the structure is in fact a measure of light, and by applying this value it should be possible to solve the mathemati-cal puzzle which has been handed down to us."
CHEIRO'S BOOK OF NUMBERS
Circa 1926
Page106
"Shakespeare, that Prince of Philosophers, whose thoughts will adorn English literature for all time, laid down the well-known axiom: There is a tide in the affairs of men which if taken at the flood, leads on to fortune." The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
My answer to this question is that the Great Architect of the Universe in His Infinite Wisdom so created all things in such harmony of design that He endowed the human mind with some part of that omnipotent knowledge which is the attribute of the Divine Mind as the Creator of all.
The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
THE
QUESTION
HAS BEEN ASKED AGAIN AND AGAIN
IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE
THE TIDE AT THE
FLOOD
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
Q |
= |
8 |
- |
8 |
QUESTION |
120 |
39 |
3 |
H |
= |
8 |
- |
3 |
HAS |
28 |
10 |
1 |
B |
= |
2 |
- |
4 |
BEEN |
26 |
17 |
8 |
A |
= |
1 |
- |
5 |
ASKED |
40 |
13 |
4 |
A |
= |
1 |
- |
5 |
AGAIN |
32 |
23 |
5 |
A |
= |
1 |
- |
3 |
AND |
19 |
10 |
1 |
A |
= |
1 |
- |
5 |
AGAIN |
32 |
23 |
5 |
I |
= |
9 |
- |
2 |
IS |
28 |
10 |
1 |
T |
= |
2 |
- |
5 |
THERE |
56 |
29 |
2 |
S |
= |
1 |
- |
4 |
SOME |
52 |
16 |
7 |
M |
= |
4 |
- |
5 |
MEANS |
52 |
16 |
7 |
O |
= |
6 |
- |
2 |
OF |
21 |
12 |
3 |
K |
= |
2 |
- |
7 |
KNOWING |
93 |
39 |
3 |
W |
= |
5 |
- |
4 |
WHEN |
50 |
23 |
5 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
M |
= |
4 |
- |
6 |
MOMENT |
80 |
26 |
8 |
H |
= |
8 |
- |
3 |
HAS |
28 |
10 |
1 |
C |
= |
3 |
- |
4 |
COME |
36 |
18 |
9 |
T |
= |
2 |
- |
2 |
TO |
35 |
8 |
8 |
T |
= |
2 |
- |
4 |
TAKE |
37 |
10 |
1 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
T |
= |
2 |
- |
4 |
TIDE |
38 |
20 |
2 |
A |
= |
1 |
- |
2 |
AT |
21 |
3 |
3 |
T |
= |
2 |
- |
3 |
THE |
33 |
15 |
6 |
F |
= |
6 |
- |
5 |
FLOOD |
52 |
25 |
7 |
B |
- |
87 |
|
104 |
First Total |
|
|
|
- |
- |
8+7 |
- |
1+0+4 |
Add to Reduce |
1+1+0+8 |
4+6+0 |
1+1+8 |
- |
- |
15 |
- |
5 |
Second Total |
|
|
|
- |
- |
1+5 |
- |
- |
Reduce to Deduce |
1+0 |
1+0 |
1+0 |
- |
- |
6 |
- |
|
Essence of Number |
|
|
|
YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
8 |
QUO VADIS |
108 |
36 |
9 |
6 |
VOX POP |
108 |
36 |
9 |
11 |
SORROW |
108 |
36 |
9 |
8 |
INSTINCT |
108 |
36 |
9 |
11 |
DESCENDANTS |
108 |
36 |
9 |
8 |
STARTING |
108 |
36 |
9 |
9 |
NARRATIVE |
108 |
36 |
9 |
9 |
SEQUENCES |
108 |
36 |
9 |
9 |
COMPLETES |
108 |
36 |
9 |
9 |
AMBIGUOUS |
108 |
36 |
9 |
7 |
JOURNEY |
108 |
36 |
9 |
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1996
Page 254
"...Is there in any sense an interstellar Rosetta Stone?
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THE JOURNEYMAN 1977
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