De septem secundeis ...
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30 Juli 2011 23:49 #5079
von Tuisto
Tuisto antwortete auf Aw: De septem secundeis ...
Babylon war gemäß biblischem Mythos die erste Stadt nach der Sintflut.
Nimrod, ihr Herrscher, war kein anderer als Saturn.
Die 7 Erzengel hießen damals noch Kabiren.
Vor 150 Jahren wußte man das noch:
"It is well known that Kronos, or Saturn, was Rhea's husband; but it is not so well known who was Kronos himself.
Traced back to his original, that divinity is proved to have been the first king of Babylon.
Theophilus of Antioch shows that Kronos in the east was worshipped under the names of Bel and Bal; and from Eusebius we learn that the first of the Assyrian kings, whose name was Belus, was also by the Assyrians called Kronos.
As the genuine copies of Eusebius do not admit of any Belus, as an actual king of Assyria, prior to Ninus, king of the Babylonians, and distinct from him, that shows that Ninus, the first king of Babylon, was Kronos. But, further, we find that Kronos was king of the Cyclops, who were his brethren, and who derived that name from him, * and that the Cyclops were known as "the inventors of tower-building."
Nebenbei: Rhea ist keine andere als SEmiramis oder Cybele, die Kabbala.
"Who this god of fortifications could be, commentators have found themselves at a loss to determine. In the records of antiquity the existence of any god of fortifications has been commonly overlooked; and it must be confessed that no such god stands forth there with any prominence to the ordinary reader. But of the existence of a goddess of fortifications, every one knows that there is the amplest evidence. That goddess is Cybele, who is universally represented with a mural or turreted crown, or with a fortification, on her head. Why was Rhea or Cybele thus represented? Ovid asks the question and answers it himself; and the answer is this:
The reason he says, why the statue of Cybele wore a crown of towers was, "because she first erected them in cities." The first city in the world after the flood (from whence the commencement of the world itself was often dated) that had towers and encompassing walls, was Babylon; and Ovid himself tells us that it was Semiramis, the first queen of that city, who was believed to have "surrounded Babylon with a wall of brick." Semiramis, then, the first deified queen of that city and tower whose top was intended to reach to heaven, must have been the prototype of the goddess who "first made towers in cities."
When we look at the Ephesian Diana, we find evidence to the very same effect. In general, Diana was depicted as a virgin, and the patroness of virginity; but the Ephesian Diana was quite different. She was represented with all the attributes of the Mother of the gods (Fig
, and, as the Mother of the gods, she wore a turreted crown, such as no one can contemplate without being forcibly reminded of the tower of Babel. Now this tower-bearing Diana is by an ancient scholiast expressly identified with Semiramis."
Die Erzengel des Trithemius sind natürlich die Kabiren, die Flutgötter (1656/2242):
"The Kabiri were also Assyrian gods. In Hebrew the name means "the mighty ones," Gibborim. In Samothrace, an island famous and renowned for its Mysteries all over the world -- perhaps the oldest ever established in our present race -- they were the Samothraces. The latter are considered identical with the Kabiri, Dioscuri and Corybantes. The names of the Samothraces were mystical, denoting Pluto, Ceres or Proserpine, Bacchus and Æsculapius, or Hermes. At one time all the deities connected with fire, whether they were divine, infernal or volcanic, were called Kabirian. With the Christians, however, they are now devils, although the modern Archangels are the direct transformation of these same Kabiri"
www.piney.com/His221.html#Hermes
Noch zur 72 vom selben Autor:
"If "Sem," then, was the primitive Hercules, who overcame the Giants, and that not by mere physical force, but by "the power of God,"or the influence of the Holy Spirit, that entirely agrees with his character; and more than that, it remarkably agrees with the Egyptian account of the death of Osiris.
The Egyptians say, that the grand enemy of their god overcame him, not by open violence, but that,
having entered into a conspiracy with seventy-two of the leading men of Egypt, he got him into his power, put him to death, and then cut his dead body into pieces, and sent the different parts to so many different cities throughout the country. The real meaning of this statement will appear, if we glance at the judicial institutions of Egypt.
Seventy-two was just the number of the judges, both civil and sacred, who, according to Egyptian law, were required to determine what was to be the punishment of one guilty of so high an offence as that of Osiris, supposing this to have become a matter of judicial inquiry. In determining such a case, there were necessarily two tribunals concerned.
First, there were the ordinary judges, who had power of life and death, and who amounted to thirty, then there was, over and above, a tribunal consisting of forty-two judges, who, if Osiris was condemned to die, had to determine whether his body should be buried or no, for, before burial, every one after death had to pass the ordeal of this tribunal."
www.piney.com/His225.html
Nimrod, ihr Herrscher, war kein anderer als Saturn.
Die 7 Erzengel hießen damals noch Kabiren.
Vor 150 Jahren wußte man das noch:
"It is well known that Kronos, or Saturn, was Rhea's husband; but it is not so well known who was Kronos himself.
Traced back to his original, that divinity is proved to have been the first king of Babylon.
Theophilus of Antioch shows that Kronos in the east was worshipped under the names of Bel and Bal; and from Eusebius we learn that the first of the Assyrian kings, whose name was Belus, was also by the Assyrians called Kronos.
As the genuine copies of Eusebius do not admit of any Belus, as an actual king of Assyria, prior to Ninus, king of the Babylonians, and distinct from him, that shows that Ninus, the first king of Babylon, was Kronos. But, further, we find that Kronos was king of the Cyclops, who were his brethren, and who derived that name from him, * and that the Cyclops were known as "the inventors of tower-building."
Nebenbei: Rhea ist keine andere als SEmiramis oder Cybele, die Kabbala.
"Who this god of fortifications could be, commentators have found themselves at a loss to determine. In the records of antiquity the existence of any god of fortifications has been commonly overlooked; and it must be confessed that no such god stands forth there with any prominence to the ordinary reader. But of the existence of a goddess of fortifications, every one knows that there is the amplest evidence. That goddess is Cybele, who is universally represented with a mural or turreted crown, or with a fortification, on her head. Why was Rhea or Cybele thus represented? Ovid asks the question and answers it himself; and the answer is this:
The reason he says, why the statue of Cybele wore a crown of towers was, "because she first erected them in cities." The first city in the world after the flood (from whence the commencement of the world itself was often dated) that had towers and encompassing walls, was Babylon; and Ovid himself tells us that it was Semiramis, the first queen of that city, who was believed to have "surrounded Babylon with a wall of brick." Semiramis, then, the first deified queen of that city and tower whose top was intended to reach to heaven, must have been the prototype of the goddess who "first made towers in cities."
When we look at the Ephesian Diana, we find evidence to the very same effect. In general, Diana was depicted as a virgin, and the patroness of virginity; but the Ephesian Diana was quite different. She was represented with all the attributes of the Mother of the gods (Fig
, and, as the Mother of the gods, she wore a turreted crown, such as no one can contemplate without being forcibly reminded of the tower of Babel. Now this tower-bearing Diana is by an ancient scholiast expressly identified with Semiramis."Die Erzengel des Trithemius sind natürlich die Kabiren, die Flutgötter (1656/2242):
"The Kabiri were also Assyrian gods. In Hebrew the name means "the mighty ones," Gibborim. In Samothrace, an island famous and renowned for its Mysteries all over the world -- perhaps the oldest ever established in our present race -- they were the Samothraces. The latter are considered identical with the Kabiri, Dioscuri and Corybantes. The names of the Samothraces were mystical, denoting Pluto, Ceres or Proserpine, Bacchus and Æsculapius, or Hermes. At one time all the deities connected with fire, whether they were divine, infernal or volcanic, were called Kabirian. With the Christians, however, they are now devils, although the modern Archangels are the direct transformation of these same Kabiri"
www.piney.com/His221.html#Hermes
Noch zur 72 vom selben Autor:
"If "Sem," then, was the primitive Hercules, who overcame the Giants, and that not by mere physical force, but by "the power of God,"or the influence of the Holy Spirit, that entirely agrees with his character; and more than that, it remarkably agrees with the Egyptian account of the death of Osiris.
The Egyptians say, that the grand enemy of their god overcame him, not by open violence, but that,
having entered into a conspiracy with seventy-two of the leading men of Egypt, he got him into his power, put him to death, and then cut his dead body into pieces, and sent the different parts to so many different cities throughout the country. The real meaning of this statement will appear, if we glance at the judicial institutions of Egypt.
Seventy-two was just the number of the judges, both civil and sacred, who, according to Egyptian law, were required to determine what was to be the punishment of one guilty of so high an offence as that of Osiris, supposing this to have become a matter of judicial inquiry. In determining such a case, there were necessarily two tribunals concerned.
First, there were the ordinary judges, who had power of life and death, and who amounted to thirty, then there was, over and above, a tribunal consisting of forty-two judges, who, if Osiris was condemned to die, had to determine whether his body should be buried or no, for, before burial, every one after death had to pass the ordeal of this tribunal."
www.piney.com/His225.html
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