Sargon became king over all of southern Mesopotamia, the first great ruler for whom the Semitic tongue - not Sumerian - known as Akkadian was natural from birth. This suggests to us that Sargon was not Sumerian, but that he was the bringer of a new language to Mesopotamia, imposing it on the peoples there in the same way that Spanish was imposed on South and Central America, and English has been adopted all over the world as a result of American domination of trade.
The language issue is our clue to who relates to who. The Afro-Asiatic language phylum has six distinct branches including Ancient Egyptian, which was known in its last years as Coptic, and which became extinct in the seventeenth century. The other five branches are Berber, Chadic, Cushitic, and Omotic. The Semitic language group is subdivided into an extinct Eastern branch, Akkadian, spoken by Sargon, and a Western branch with two sub-branches, Central and South. The Central group consists of Aramaic, Canaanite, and Arabic. The Southern group consists of South Arabian and Ethiopic. And here is the curiosity: one of the other branches of the Afro-Asiatic language tree is Berber, with sub-branches of Guanche - spoken by the original Canary Islanders; East Numidian, which is Old Libyan, and Berber proper.
Now, you ask, what is the oddity?
The Guanche language.
Some experts tell us that the Guanches must have come from the neighboring African coast long ages before the Black and Arab “invaders” overran it. We are sagely informed that Mauritania was formerly inhabited by the “same ancient Iberian race which once covered all Western Europe: a people tall, fair and strong.” Spain invaded, and most of the Guanches were wiped out by diseases to which they had no resistance due to their long isolation. It was over a hundred years before anyone attempted to record their language, customs, and what could be remembered of their history. Friar Alonso de Espinosa of the Augustine Order of Preachers, writing in 1580, tells us:
…It is generally believed that these are the Elysian Fields of which Homer sings. The poet Virgil, in the 4th book of the Aeneid, mentions the great peak of this island, when he makes Mercury, sent by Jupiter, go to Carthage to undeceive Aeneas, and to encourage him so that he might not abandon the voyage to Italy which he had undertaken.
It has not been possible to ascertain the origin of the Guanches, or whence they came, for as the natives had no letters, they had no account of their origin or descent, although some tradition may have come down from father to son. […]
The old Guanches say that they have an immemorial tradition that sixty people came to this island, but they know not whence they came. They gave their settlement the name “The place of union of the son of the great one.”
Although they knew of God, and called Him by various names, they had no rites nor ceremonies nor words with which they might venerate Him. […] When the rains failed, they got together the sheep in certain places, where it was the custom to invoke the guardian of the sheep. Here they stuck a wand or lance in the ground, then they separated the lambs from the sheep, and placed the mothers round the lance, where they bleated. They believed that God was appeased by this ceremony, that he heard the bleating of the sheep and would send down the rain.
…They knew that there was a hell, and they held that it was in the peak of Teyde [the volcanic mountain}, and the devil was Guayota.
They were accustomed when a child was born, to call a woman whose duty it was, and she poured water over its head; and this woman thus contracted a relationship with the child’s parents, so that it was not lawful to marry her, or to treat her dishonestly. They know not whence they derived this custom or ceremony, only that it existed. It could not be a sacrament, for it was not performed as one, nor had the evangelic law been preached to them.[…]
The inviolable law was that if a warrior meeting a woman by chance in the road, or in any solitary place, who spoke to her or looked at her, unless she spoke first and asked for something, or who, in an inhabited place, used any dishonest words which could be proved, he should suffer death for it without appeal. Such was their discipline. […]
This people had very good and perfect features, and well-shaped bodies. They were of tall stature, with proportionate limbs. There were giants among them of incredible size…
They only possessed and sowed barley and beans. … If they once had wheat, the seed had been lost… They also ate the flesh of sheep, goats, and pigs, and they fed on it by itself, without any other relish whatever… The flesh had to be half roasted because, as they said, it contained more substance in that way than if it was well roasted.
They counted the year by lunations… The lord did not marry with anyone of the lower orders, and if there was no one he could marry without staining the lineage, brothers were married to sisters.
They were wonderfully clever with counting. Although a flock was very numerous and came out of the yard or fold at a rush, they counted the sheep without opening their mouths or noting with their hands, and never made a mistake.
I’m sure that the reader can see that even though we have very little to go on, there are a couple of suggestive indicators recorded by the good friar. The first thing we note is the custom of driving a lance into the ground for the sheep to “call the god.” A memory of ante-diluvian technology, perhaps?
But more than this, the clues seem to indicate that what we call the “Semitic language” may actually have been a northern tongue, an Aryan language, adopted by peoples we think of as ethnically “Semitic” in modern terms but who, in ancient terms, were not Semitic at all.
The Rise of Sacrifice
Returning to Viracocha, what we learn about him was that he was a carver and shaper of humanity. He was a god of action, a creator and destroyer of worlds: the Shiva of the Andes. Before successfully creating the world of humans, Viracocha had annihilated previous worlds; first by fire and then again by flood. In short, for the Andeans, humanity emerged not from a utopian Garden of Eden - which is a Northern concept - but from the hard, living rock and water of the natural world: clay. Viracocha had two faithful servants who he sent in opposite directions to generate a new race of humans.
In Cristobal de Molina’s version of the same myth, these two culture heroes are the Andean Adam and Eve: the primeval male-female pair who were the children of Viracocha. Unlike the theme of a prior Golden Age, the events of the myth begin only after a universal flood. The Spanish cleric Bernabe Cobo informs us that the original name for Tiahuanaco was Taypi Kala. Taypi Kala meant “the stone in the center“; the natives ascribed this name to the site because they considered the city to be in “the center of the world, and that from there the world was repopulated after the flood.”
The peoples of the Andes had no known form of indigenous writing, so the evidence for their activities must come from other sources. The early Spanish chroniclers recorded what had been described to them about life in Inca times; their accounts include frequent references to “sacrifice” and “offering.” Some doubt has been expressed about these accounts, however, accusing the Europeans of a negative, Catholic point of view, suggesting that the chroniclers did not ask the right questions. However, pictorial evidence for sacrifice has long been known. The Incas made little in the way of figurative art, but existing pre-Inca depictions give visual evidence for sacrifice. Examples of archaeological evidence are now accumulating in the data from recent excavations in a number of places. Most of the archaeological evidence for human sacrifice in the Andes - most clearly among the Inca and the Moche - has been discovered only recently.
For many people in the modern Western world, making a sacrifice means either giving without receiving or giving up something valuable for a cause that may benefit others. What seems to be evident about the process of sacrifice in primitive belief systems is that sacrifices of animals and humans were done for the greater good of the group - to appease the anger of the god and prevent disaster. Blood was the symbol of life, of animation, of nourishment, the most important offering that could be given to the natural and supernatural beings. It was thought that the sacrificial nourishing of the “sacred beings” made life possible. It was also thought that the cosmos “ran” on this “nourishment.” It has been suggested that the number and violence of the sacrifices increased as the desperate Moche priests tried to appease the Gods. Unfortunately, such speculations do not fully answer the question as to why any human being ever thought that the death of another human being would satisfy the gods in some way.
In artistic depictions, the Moche are seen to cut the throats of prisoners of war and then drink their blood. Afterwards, the bodies were dismembered. It’s hard to say what the purpose of these endless sacrifices might be. Perhaps the priests thought that they obtained power from drinking the blood. We are reminded of the Biblical injunction that “the blood is the life,” and the Hebrews were forbidden to drink it or to eat meat that had not been thoroughly bled. Perhaps this was because the blood - and the life in it - was supposed to be reserved for the god exclusively. Child sacrifice is a recurrent theme not only in the Andes but also in much of the world.
Returning now to our problem: Yahweh. It seems that, like the Moche and the Aztecs, the Jewish priesthood began with terrifying cannibalistic rituals and sacrifices. Just picture the priest - kohane - standing before the worshippers spattered with dripping, stringy clots of blood, throwing basins of blood on the congregation to “cleanse” them, all the while the subliminal message being conveyed that “if you don’t obey Yahweh, this is what he will do to you!” This may have been what was taking place in the great Temple of Solomon which was very likely a displaced memory of a place so hated, the Temple of Hephaestus - the labyrinth - in Memphis, and was later transferred to the “labyrinth” at Crete. It was then brought to Palestine by the refugees from the eruption of Thera, and combined later with other tales of the cataclysm to produce some of the Old Testament and the rites of Judaism. We begin to understand why the labyrinth of Egypt was, according to Pliny, regarded with “extraordinary hatred” and why so many myths of a human eating Minotaur at the center circulated in the ancient world.
The idea of the ritual sacrifice of the king instead of thousands of virgins, children, or warriors, seems to be the result of the mingling of the Southern Sun god worship with the influence of the Northern Moon worshippers. This seems to be a distortion of the idea that the king was ruler by virtue of his “marriage” to the goddess, or her representative, and that this “marriage” involved a shamanic death in order to be able to transduce the cosmic energies of benevolence and prosperity to the tribe or to defend the tribe against evil spirits.
The northern custom of a king who had lost his vigor voluntarily abdicating and being replaced by the “right heir” who could “marry the goddess” was mixed with the sacrifice customs, and the result was that the priesthood had a weapon to wield over the monarch to keep him in line. Thus arose the idea of the “scape goat” king who was sacrificed in the labyrinth instead of maidens and warriors.
Herodotus tells us what seems to be an already garbled version of this mixing of the two ideas:
Being set free after the reign of the priest of Hephaistos, the Egyptians, since they could not live any time without a king, set up over them twelve kings, having divided all Egypt into twelve parts.
This may be the original story of Jacob and Esau and the 12 tribes.
This shift was also recorded in the myth of Theseus.
What seems to be so is that there was some sort of “object of power” at the center of the myth of the Sons of Aegyptus and the daughters of Danaus. It was a descendant of this “union” - Perseus - who “cleansed the temple” and restored the Goddess to her rightful place as depicted in the story of the slaying of Medusa, the freeing of Pegasus, and the rescue of Andromeda. But again, this is merely the assimilation of later events to the primal myth of Atlantis.
When we examine the evidence, we find many clues, but with the passage of time, the movements of people in migration and/or conquest, it is impossible to say with certainty just “who is on first.” There is, of course, much more to this than the little bit I am able to include here. This will be dealt with in a future volume.
In the Bible the “wise king Solomon” is portrayed as “whoring after” the Tyrian fire and sun god Moloch/Molech. One has to wonder what this means considering the fact that there is no difference between Moloch and Yahweh when one digs beneath the surface. Some “experts” suggest that the priest Melchizedek - who was the purported teacher of Abraham - was a priest of “Moloch,” and that the name means “Righteous Moloch.” However, that is a cross-conceptualization, and a somewhat sly way to trick the reader. If you are going to translate one word into English, you ought to translate the other. Malkiy, or Malak, means simply “king.” Tsedeq means “right” or “just” or benevolent. It carries the abstract suggestion of “prosperity.”
What seems to have happened, once again, is that a possible revelation of truth about our reality was co-opted and diverted by the denizens of hyperdimensional realities who do not wish their nature and agenda to be discerned. In the standard method of disinformation, truth was mixed with lies in order to mislead and divert. Those who wish that everything was either clearly black or clearly white, do not take the time to patiently pick through the threads and separate them so as to discern the truth. My suggestion on this point is that the ancient Priesthood of Melchizedek was designated thus for the express purpose of distinguishing it from the worship of Moloch, the Fire god.
The apparent co-opting of names and terms and symbolism throughout the ages continues. In the present day, there are many who claim to be “of the Order of Melchizedek” who are in fact, not.
Some experts quote Paul’s remark from Hebrews 9:22 where it says: “under the Law almost everything is purified by means of blood, and without the shedding of blood there is neither release from sin and its guilt nor the remission of the due and merited punishment for sins.” What such experts fail to mention - again a sly twisting - is what follows in that particular passage, which is an argument against such practices.
The religion of the Great Mother Goddess existed and flourished for many thousands of years in the Near and Middle East before the arrival of the patriarch Abraham who is depicted as the first prophet of the dominator male deity, Yahweh. Archaeologists have traced the worship of the Goddess back to the Neolithic communities of about 7000 BC, some to the Upper Paleolithic cultures of about 25,000 BC. From Neolithic times, at least, its existence has been repeatedly attested to well into Roman Times. Yet, Bible scholars tell us that Abraham lived in Canaan as late as between 1800 and 1550 B.C., a veritable Johnny-come-lately! How in the world has such a recent appearance on the world scene managed to push itself into such prominence and domination?
Over and over again in the studies of the ancient religions it is noted that, in place after place, the goddess was debased and replaced by a male deity - the worship of a young warrior god and a supreme father god. It has been assumed that this was the Indo-European invasion from the north. But when the cultural connections are considered, it is clear that this ideation moved northward from the South. Perhaps we ought to call it the “Indo-Incan” invasion since we have suggested a connection to the cultures of South America. Archaeology reveals that, after these incursions, the worship of the Mother Goddess fluctuated from city to city. As the invaders gained more and more territory over the next two thousand years, the male began to appear as the dominant husband or even the murderer of the Goddess! The transition was accomplished by brutally violent massacres and territorial acquisition throughout the Near and Middle East. The same is true regarding the conversion of the western world to Christianity. Something is definitely strange about this picture.
This corruption drifted north, as Eliade has noted, changing the shamanic cultures from goddess worshippers to male dominated societies. In studying the legends about the Golden Age, the Antediluvian world, we realize over and over again that these stories talk about a garden where woman and man lived in harmony with each other and nature. That is, until a dominator male god decided that woman had been a very bad girl and must now and forever be subservient to man.
The Chinese Tao Te Ching describes a time when the yin, or feminine principle, was not yet ruled by yang, the male principle, a time when the wisdom of the mother was still honored and followed above all. To many people, references to these times are no more than mere fantasy.
It seems that there were ancient societies organized very differently from ours, and chief among the finds in such digs are the many images of the Deity as female. Thus we are better able to interpret the references to the Great Goddess in ancient art, myth, and even historical writings.
The chief idea of these people was that the Universe was an all-giving mother. Indeed, this idea has survived into our time. In China, the female deities Ma Tsu and Kuan Yin are still widely worshipped as beneficent and compassionate goddesses. Similarly, the veneration of Mary, the Mother of God, is widespread. Even if in Catholic theology she is demoted to non-divine status, her divinity is implicitly recognized by her appellation “Mother of God,” as well as by the prayers of millions who daily seek her compassionate protection and solace. In fact, the story of Jesus‘ birth, death and resurrection seems to be little more than a reworking of those of earlier ‘mystery cults‘ revolving around a Divine Mother and her son or, as in the worship of Demeter and Kore, her daughter.
It is, of course, reasonable that the deepest understanding of divine power in human form should be female rather than male. After all, life emerges from the body of a woman, and if we are to understand the macrocosm by means of the microcosm, it is only natural to think of the universe as an all-giving Mother from whose womb all life emerges and to which, like the cycles of vegetation, it returns after death to be again reborn.
What is more important to us here is the idea that societies that view the universe as a Mother would also have very different social structures from our own. We might also conjecture that women in such a society would not be seen as subservient. Caring, nurturing, growth and creation would have been valued. At the same time, it does not make sense to think that such societies were “matriarchal” in the sense that women dominated men. They were, instead, by all the evidence, societies in which differences were valued and not equated as evidence of either superiority or inferiority.
What we do know is that “Venus” figurines have been found by the thousands, all over Eurasia, from the Balkans to Lake Baikal in Siberia, across to Willendorf in Austria, and the Grotte du Pappe in France. Some scholars (clearly with their minds where they ought not to be) have described them as “erotic art” of the stone-age and propose that they were used in obscene fertility rites!
But is that really so?
Can these ubiquitous female images found from Britain to Malta even be described accurately as erotic “Venus” figures? Most of them are broad-hipped, sometimes pregnant, stylized and frequently faceless. They look like pithoi and are clearly symbolic, just as the cross with the crucified man is a symbol. Future archaeologists who might dig in the remains of our civilization would find equally ubiquitous and symbolic crosses!
The worship of a female creator goddess appears, literally, in every area of the world. What is significant is that the most tangible line of evidence is drawn from the numerous sculptures of women found in the Gravettian-Aurignacian cultures of the Upper Paleolithic Age. Some of these date back to 25,000 BC, as noted above, and are frequently made of bone or clay. They were often found lying close to the remains of the sunken walls of what are probably the earliest known human-made dwellings on earth. Researchers say that niches or depressions were made in the walls to hold the figures. Such finds have been noted in Spain, France, Germany, Austria, Czechoslovakia and Russia. These sites span a period of at least ten thousand years!
It appears highly probable that the female figurines were idols of a “great mother” cult, practiced by the nomadic Aurignacian mammoth hunters who inhabited the immense Eurasian territories that extended from southern France to Lake Baikal in Siberia.
In the oldest archaeological finds, the Goddess was represented by birds and wavy symbols that indicated water and/or energy. These same wavy lines are retained as the symbol of the Astrological sign of Aquarius which may be the oldest extant symbol of the Great Mother Goddess.
But suddenly, at a certain point, around 5000 years ago, serpents became associated with the goddess, and the wavy lines of water/energy were transmogrified to snakes. What happened to bring about this association? By 4000 BC, Goddess figures appeared at Ur and Uruk, both on the southern end of the Euphrates river, not far from the Persian Gulf. At about this same period, the Neolithic Badarian and Amaratian cultures of Egypt first appeared. It is at these sites that agriculture first emerged in Egypt.
From that point on, with the invention of writing, history as we know it, emerged in both Sumer and Egypt - about 3000 BC. (5000 years ago!) In every area of the Near and Middle East, the Goddess was known in historic times. It seems clear that many changes must have taken place in both the forms and modes of worship, but, in various ways, the worship of the Goddess survived into classical Greece and Rome. It was not totally suppressed until the time of the Christian emperors of Rome and Byzantium, who closed the last Goddess Temples about 500 AD.
It appears that the Goddess ruled alone in the beginning, though she was “married” to the king via a human female representative. Thus the son or brother who was also her lover and consort was part of the goddess religion in much earlier times. This individual was also truly “Semitic” in the sense of being half human and half divine.
Later, as the corruption crept in - seemingly after some dramatic, cataclysmic event - it was this youth - known in various languages as Damuzi, Tammuz, Attis, Adonis, Osiris or Baal - who died in his youth causing an annual period of grief and lamentation among those who paid homage to the Goddess.
For a very long time, this myth was annually enacted representing the fact that time was cyclical the same way the seasons were. It was the passing down of the knowledge of cyclical catastrophes connected to cyclical time. The world might end, but if it did, it was only because it had “run down” and needed to be “wound up” again.
But something changed all that. Somehow, the perception of the End of the World became a terrible punishment that might be prevented by savage sacrifices. And the sub-text of this idea was that time was linear and would end, finally and completely. This idea was brought with the invaders from the South, the murderers of the Goddess, the rapers of the Maidens of the Wells: the dominator religion that drove the sword into the stone.
Part of the cover-up seems to involve blaming this corruption on “northern invaders” or Aryan Indo-Europeans. The invasions of the Aryans took place in waves over a period of up to three thousand years according to standard teachings. They are called invasions because it seems that the arrival of masses of new people was always related, in some way, to evidence of destruction which may or may not have been related to wars of conquest. It may just as well have been related to atmospheric or geologic disruption. Those incursions of prehistoric times are suggested by speculative etymological connections. I propose that there were also invasions from the South, and these invasions brought the corruption that spread like a disease all over the globe, corrupting even the Northern worshippers of the Moon and the Goddess.
What is most significant in the coming of the “Northern invaders” revolutionized not only war, but also art and culture. They introduced the horse-drawn chariot, and the charioteer became a new aristocracy. Since the ancient steppe peoples used carts for traveling and carrying their goods, it seems logical to suggest that it was only after the mixing with the war-like Southern peoples that such vehicles were converted to the use of war and destruction.
Many “experts” tell us that it was these northern people who brought with them the concepts of light as good and dark as evil and of a supreme male deity. However, the archaeological and mythographic record suggests otherwise. If, indeed, they later assimilated the supreme male deity to their pantheon, it is clear that these ideas came from the mixing of cultures in Mesopotamia. The interweaving of the two theologies are recorded mythologically in the cultures of this region, and for too long, the blame has been cast in the wrong direction. But most of these ideas were formed before the knowledge of the Southern, American cultures was available. It is in the myths of South America that we discover the origins of the attitude that led to the destruction of the Goddess. It is also in these stories that we find the beginning of the concept of time as linear, with a beginning and an end for human beings, at least.
When we were in Mexico in 1997, I noticed an odd sculpture from one of the ancient temples that had been placed in the museum of anthropology. It was of a man whose skull, elbow joint, and thigh had been flayed, while the rest of his flesh was intact. This was a clear representation of not only the components of the skull and crossed thigh bones, but also the ubiquitous “joint” symbol of certain occult secret societies - societies that worship the flaying, blood drinking, male god.
I photographed the carving, and you will note that it also includes a rattlesnake entwined around the body of the flayed man.
The theme of flaying is also present in India in the dance of Shiva on the elephant god. After the elephant is flayed, Shiva dons the skin as a symbol of acquiring the power of the god. The same flaying and donning of the skin of the sacrificial victims was practiced by the South American sun worshippers, by the Egyptians, and also - so it seems - by the early Jewish priesthood.
Viracocha was the supreme Inca god, a synthesis of sun god and storm god. One version of the story says that the Creator God Viracocha “rose from Lake Titicaca during the time of darkness to bring forth light.” Viracocha was represented as wearing the sun for a crown, with thunderbolts in his hands, and tears descending from his eyes as rain. Viracocha made the earth, the stars, the sky and mankind, but his first creation displeased him, so he destroyed it with a flood and made a new, better one, taking to his wanderings - disappearing across the ocean, walking on water - as the Christianized version goes - as a beggar, teaching his new creations the rudiments of civilization, as well as working numerous miracles.
Another version of the story tells us that the Viracocha were so hated that the people rose up against them and massacred them, but that a couple of them escaped across the ocean. This is the most likely scenario considering all of the evidence. It also reminds us of the hatred of the Egyptian labyrinth. We should note that there are significant artistic representations in both South America and Egypt of “black headed” peoples sacrificing blond or red-headed men.
The term “viracocha” also refers to a group of men named the suncasapa or bearded ones - they were the mythic soldiers of Viracocha, also called the “angelic warriors of Viracocha”. Later one of the Inca Kings (the eighth Inca ruler) took the name of Viracocha. But in all cases, we see the “hint” that they were Aryans was provided by the Spanish friars, and is not supported by the archaeological evidence.
On the Gateway of the Sun, the famous carved figure on the decorated archway in the ancient (pre-Incan) city of Tiahuanaco most likely represents Viracocha, flanked by 48 winged effigies, 32 with human faces and 16 with condor’s heads.
What seems to be evident is that there were people who rose to power in South America known as the Viracocha. After the Spaniards destroyed all of the records of the natives of the Americas, they wrote their own versions, which included stories of the Viracocha being blond, Aryan types. This was due to the fact that the Spaniards noted a certain similarity between the myths of the Incan civilizing gods and their own religious beliefs. This was later taken up by Thor Heyerdahl, but a careful examination of the records gives no firm evidence that these individuals were Aryans. The evidence of Aryan types on Easter Island has been convincingly explained as the result of the survivors of a shipwreck taking up residence and has nothing to do with the “travels of the Incas.” However, the links between certain scripts found on Easter Island, and the script of the Indus Valley, and certain mythical motifs, strongly suggest a connection between South America, Easter Island, India, Mesopotamia, Egypt, and the religion of the Jews. Of course, it is possible that such civilizing influence was transmitted by “big, blond, sailor” types who rose to power in South America and were destroyed in revolutions by the enslaved, native masses. Images of red headed men being sacrificed are known in South America, so perhaps they were viewed as “gods” and the indigenous population sought to acquire their powers by “flaying” them and donning their skins. We realize that skin color has been an issue throughout human history, so it would be reasonable to think that the primitive mind might see the white skin as a transmitter of power. Of course, that doesn’t even address the question as to why light skinned individuals were perceived as “higher caste” and worthy of emulation to begin with, but that’s another issue.
So we suggest “Viracocha” left the lands of the Inca and traveled across the Pacific. In India, we find the most interesting Indus Valley civilization which - upon visual inspection of the ruins - presents a striking resemblance to the ruins of the ancient cities of South America. The only difference was that the ability to shape megaliths seems to have been lost, and the Indus valley cities, while stylistically similar, are built of brick. As mentioned, we can note the similarity of certain writings found on Easter Island to the Indus Valley script.
At a later point in time, the movement was north to Mesopotamia where again, certain sigils found on cylinder seals are similar to the Indus Valley script. The rigid caste system of the Incas is found also in India.
Another item of considerable interest that connects Egypt to South America is the Ica skulls compared to the representations of elongated skulls among the Egyptian royalty. This is a subject I will cover more thoroughly in another volume. The point at the moment is to make clear the obvious connection between some very strange things in South America, and other strange things in Egypt and the Middle East, all connected in mysterious ways to the creation of three monotheistic religions, and the present day struggle among the three.
And so we find the Viracocha types from across the Pacific, making their way up the Indian peninsula, to meet with a group of big blond nomadic herdsmen from the Altai Mountains, probably in Mesopotamia. And so, the Southern male god was adopted by the Altai Aryans in their mingling with the Southerners that invaded India from across the Sea. “And the sons of God looked upon the daughters of men and saw that they were fair and took wives…”
This new “Aryan” god was frequently depicted as a storm god, high on a mountain, blazing with the light of fire or lightning from the thunderbolts he held in his hand. In many of these transposed myths, the goddess is depicted as a serpent or dragon, associated with darkness and evil. Sometimes the dragon is neuter or even male, but in such cases, is closely associated with the goddess, usually as her son.
The Goddess religion seems to have assimilated the male deities into the older forms of worship, and survived as the popular religion of the people for thousands of years after the initial Southern Sumerian invasions. But her position had been greatly lowered and continued to decline. In the form of Judaism and eventually Christianity, the male sun god finally suppressed the religion of the goddess.
And here we come to the most interesting thing of all: it is in the accounts of these mixed Aryans that we find the original religious ideas of the Hebrews. It is also from this mixing - the region from which Zarathustra emerged - that we get the original ideas of the End of the World. In the mixing of the two idealogies, there is the mountain-top god who blazes with light; there is the duality between light and darkness symbolized as good and evil; there is the myth of the male deity defeating the serpent; and there is the supreme leadership of a ruling class: the priestly Levites; all of these are to be found in both the Indo-Incan and Hebrew religious concepts and politics!
In India, we suggest that there is another way to interpret the evidence. We propose a “Southern Sumerian” invasion from across the sea, meeting and mingling with the Aryan invasion from the North which resulted in the assimilation of the Goddess worshippers and the emerging dominance of the Southern male god. The books known as the Vedas were a record of the Aryans in India. They were written between 1500 and 1200 B.C. in Sanskrit using scripts possibly borrowed from the Akkadians.
The “Southern” attitude toward women is made clear in two sentences attributed to Indra in the Rg Veda: “The mind of woman brooks not discipline. Her intellect has little weight.” And orthodox Jewish males daily thank god that they were not born women! This leads us to the obvious idea: The Indo-Incan patterns were either adopted by the Jews, or the Sumerian/Jewish priests were Indo-Incans from the start.
The Indo-Aryan Rg Veda says that “in the very beginning there was only ‘asura,’ or ‘living power.’” The asura broke down into two cosmic groups. One was the enemies of the Danavas, or Dityas, whose mother was the Goddess Danu or Diti; the other group, were known as the A-Dityas. Aside from the fact that this clearly depicts exactly what we are discussing here, the title betrays the fact that this mythical structure was created in reaction to the presence of the worshippers of Diti, since A-Ditya literally means “not Dityas,” or “not people of Diti.”
[M]many sociologists believe that some kind of a hierarchical social order, in terms of an individual’s occupation and duties, was in place perhaps ahead of the arrival of the Aryans. Its evolution into the caste or the varna system as we know today - with the four distinct castes of Brahmin, Kshatriya, Vaisya and Sudra in the order of social standing - probably occurred with the settling of the Aryans who sanctified and legitimised the social order in their own terms which had a distinct religious underpinning. Some sociologists hold that the societal stratification in terms of rights and duties of the individual was a creation of the Aryans in their bid to exercise power over the indigenous proto-Asian populations of North India. […]
In recent times, with the rise of strident nationalism in the form of “Hindutva” ideology, which rejects the premise that Aryans were outsiders and views them as part of the continuum from the Indus valley civilisation, an unequivocal answer to this may have political implications. While material evidence of ancient history has not been able to resolve this issue, modern population genetics, based on analyses of the variations in the DNA in population sets, has tools to provide a more authoritative answer. Certain inherited genes carry the imprint of this information through the ages. […]
An international study led by Michale J. Bamshad of the Eccles Institute of Human Genetics of the University of Utah of caste origins has found (the findings have been reported in a recent issue of the journal Genome Research) that members of the upper castes are genetically more similar to Europeans, Western Eurasians to be specific, whereas the lower castes are more similar to Asians. This finding is in tune with the expectations based on historical reasoning and the prevalent views of many social historians. In exercising their superiority over native proto-Asian populations, the Aryans would have appointed themselves to higher rank castes. […]
Interestingly, an analysis of the genetic variations in the markers associated with the maternally inherited mtDNA and paternally inherited Y-chromosome show strikingly different trends. Maternally inherited DNA was overall found to be more similar to Asians than to Europeans, though the similarity to Europeans increases as we go up the caste ladder. Paternally inherited DNA, on the other hand, was overall more similar to Europeans than to Asians but, unlike in the case of maternal inheritance, with no significant variation in affinity across the castes. This is intriguing, but there is a plausible explanation. Migrating Eurasian populations are likely to have been mostly males who integrated into the upper castes and took native women. Inter-caste marriage practices, while generally taboo, are occasionally allowed, in which women can marry into an upper caste and move up in the social hierarchy. However, such upward mobility is not permissible for men. The caste labels of men are thus permanent, while women, by means of their limited mobility, cause a gene flow across caste barriers. This is the reason, according to the researchers, for the differing affinities of gender-specific genes among castes to continental populations.
One of the major Indo-Aryan gods was known as Indra, Lord of the Mountains, “he who overthrows cities.” Upon obtaining the promise of supremacy if he succeeded in killing Danu and Her son Vrtra, he does accomplish the act, thus achieving kingship among the A-Dityas. This reminds us of the early Sumerian text reported above:
The was founded by Enmebaragesi, a contemporary of Gilgamesh. The name breaks down as follows: enetik - eme - ebakin - aragikor - ageriko - ezi which can be transliterated to “rom that time on - female - harvest - lustful - notorious - to domesticate” or “From that time on the lustful, notorious harvest female was domesticated.”
This “name” tells us in no uncertain terms that the time of the Goddess was on the decline, because male domination had arrived with the Sumerians.
In a hymn to Indra in the Rg Veda which describes the event, Danu and Her son are first described as serpent demons; later, as they lie dead, they are symbolized as cow and calf. After the murders, “the cosmic waters flowed and were pregnant.” They in turn gave birth to the sun. This concept of the sun god emerging from the primeval waters appears in other Indo-Sumerian-Incan myths and also occurs in connection with two of the prehistoric invasions. We suggest that all of this connects such events to times of cataclysm wherein the sun is “darkened” or concealed by dust and clouds.
The Rg Veda also refers to an ancestral father god known both as Prajapati and Dyaus Pitar. Dyaus Pitar is known as the “supreme father of all.” The spread of the Indo-Sumerian culture mixed with the Aryan incursions brought with it the origins of the Hindu religion and the concept of light-colored skin being perceived as better or more “pure” than darker skins. (The Sanskrit word for caste, “varna” actually means color.)
The Indo-Sumerian-Aryan beliefs are found in Iran, though the records are very late - dating back only as far as 600 B.C. What the experts suggest is that the Indians and early Iranians - prior to the arrival of the Sumerians - were derived from the same ethnic group and had been established on the Iranian plateau from about 4000 BC speaking a Vedic Sanskrit dialect.
Though there is a considerable change from the Rg Veda to the Iranian Avesta, we still find the great father who represents light, with a new name: Ahura Mazda. He is the Lord of Light and his abode is on a mountaintop glowing with golden light. The duality of light and dark is inherent in Iranian religious thought. Ahura Mazda is on high in goodness, and the devil figure, Ahriman is “deep down in darkness.” We note in this the mixing of the Shamanic concepts with the Inca-Sumerian idea of a anthropomorphized god.
In the Iranian texts of 200 AD known as Manichean, we again find good and evil equated with light and dark. However, we are told in these writings that the problems of humanity are caused by a mixture of the two. And here, Mithra appears as the one who defeats the “demons of darkness.”
There is another clue that deserves note: the name of the Guanche Devil, Guayota. In the Iranian texts there is a character named Gayo Mareta who is the “first man.” He seems to relate to Indra in the Indian versions. Gauee or gavee in Sanskrit means cow. Mrityu in Sanskrit means death or murder, surviving in the Indo-Aryan German language as mord, meaning murder, and in the Indo-European English language as the word murder itself. Thus Gavo Mareta appears to be named ‘Cow Murderer.’ Danu was symbolized as the cow Goddess, whose worship is best known from Egypt before Narmer, and Indra Her murderer, so Gayo Mareta may once have held this position in Iran.
In the Pahlavi Books of about 400 BC. it was written, “From Gayo Mareta, Ahura fashioned the family of the Aryan lands, the seed of the Aryan lands.” We notice right away that this is an inversion. It is pretty clear that in the most ancient times, the Goddess was worshipped, and Gayo Mareta - Guayota, the Devil, murdered her.
In any event, we are certainly entitled to speculate on the fact that the Guanches, Aryans, a group isolated for possibly thousands of years, spoke a near cousin to the language of Sargon, a worshipper of the Goddess, and that the name of the “evil” in their language, was almost identical to the name of the hero in the Pahlavi books. Due to the fact that the Guanches were isolated for a very long, unknown period of time, one begins to suspect that they retained their original language from very ancient times. Perhaps there was a global, antedilivian language. And perhaps this gives us a clue as to who was really “on first”?
When we consider the “ancient Egyptian language,” we realize that it developed after the conquest of Narmer, and there is a very strong suggestion that Narmer had close ties with Sumeria. The famous Narmer Palette has distinctive Sumerian motifs, and also includes a row of men - sacrificial victims - with their heads cut off and placed between their thighs. Skull and Crossbones?
... to be continued next post
