Samuel David and Solomon Mythical Personages

There is more than one important character in the Bible, whose biography proves him a mythical hero. Samuel is indicated as the personage of the Hebrew Commonwealth. He is the doppel of Samson, of the Book of Judges, as will be seen — being the son of Anna and El-Kaina, as Samson was of Manua or Manoah. Both were fictitious characters, as now represented in the revealed book; one was the Hebrew Hercules, and the other Ganesa. Samuel is credited with establishing the republic, as putting down the Canaanite worship of Baal and Astarte, or Adonis and Venus, and setting up that of Jehovah. Then the people demanded a king, and he anointed Saul, and after him David of Bethlehem.

David is the Israelitish King Arthur. He did great achievements and established a government in all Syria and Idumea. His dominion extended from Armenia and Assyria on the north and north-east, the Syrian Desert and Persian Gulf on the East, Arabia on the south, and Egypt and the Levant on the west. Only Phrenicia was excepted.

His friendship with Hiram seems to indicate that he made his first expedition from that country into Judea; and his long

Greece"). Yet, if even so, it would only the more confirm our opinion that the Jews are a hybrid race, for the "Bible" shows them freely intermarrying, not alone with the Canaanites, but with every other nation or race they come in contact with.

residence at Hebron, the city of the Kabeiri (Arba or four), would seem likewise to imply that he established a new religion in the country.

After David came Solomon, powerful and luxurious, who sought to consolidate the dominion which David had won. As David was a Jehovah-worshipper, a temple of Jehovah (Tukt Suleima) was built in Jerusalem, while shrines of Moloch-Hercules, Khemosh, and Astarte were erected on Mount Olivet. These shrines remained till Josiah.

There were conspiracies formed. Revolts took place in Idumea and Damascus; and Ahijah the prophet led the popular movement which resulted in deposing the house of David and making Jeroboam king. Ever after the prophets dominated in Israel, where the calf-worship prevailed; the priests ruled over the weak dynasty of David, and the lascivious local worship existed over the whole country. After the destruction of the house of Ahab, and the failure of Jehu and his descendants to unite the country under one head, the endeavor was made in Judah. Isaiah had terminated the direct line in the person of Ahaz (Isaiah vii. 9), and placed on the throne a prince from Bethlehem (Micah v. 2, 5). This was Hezekiah. On ascending the throne, he invited the chiefs of Israel to unite in alliance with him against Assyria (2 Chronicles, xxx. 1, 21; xxxi. 1, 5; 2 Kings, xviii. 7). He seems to have established a sacred college (Proverbs xxv. 1), and to have utterly changed the worship. Aye, even unto breaking into pieces the brazen serpent that Moses had made.

This makes the story of Samuel and David and Solomon mythical. Most of the prophets who were literate seem to have begun about this time to write.

The country was finally overthrown by the Assyrians, who found the same people and institutions as in the Phrenician and other countries.

Hezekiah was not the lineal, but the titular son of Ahaz. Isaiah, the prophet, belonged to the royal family, and Hezekiah was reputed his son-in-law. Ahaz refused to ally himself with the prophet and his party, saying: "I will not tempt (depend on) the Lord" (Isaiah vii. 12). The prophet had declared: "If you will not believe, surely you shall not be established" — foreshadowing the deposition of his direct language. "Ye weary my God," replied the prophet, and predicted the birth of a child by an alma, or temple-woman, and that before it should attain full age (Hebrews v. 14; Isaiah vii. 16; viii. 4), the king of Assyria should overcome Syria and Israel. This is the prophecy which Ireneus took such pains to connect with Mary and Jesus, and made the reason why the mother of the Nazarene prophet is represented as belonging to the temple, and consecrated to God from her infancy.

In a second song, Isaiah celebrated the new chief, to sit on the throne of David (ix. 6, 7; xi. 1), who should restore to their homes the Jews whom the confederacy had led captive (Isaiah viii. 2-12; Joel iii. 1-7; Obadiah 7, 11, 14). Micah — his contemporary — also announced the same event (iv. 7-13; v. 1-7). The Redeemer was to come out of Bethlehem; in other words, was of the house of David; and was to resist Assyria to whom Ahaz had sworn allegiance, and also to reform religion (2 Kings, xviii. 4-8). This Hezekiah did. He was grandson of Zechariah the seer (2 Chronicles, xxix. 1; xxvi. 5), the counsellor of Uzziah; and as soon as he ascended the throne he restored the religion of David, and destroyed the last vestiges of that of Moses, i.e., the esoteric doctrine, declaring "our fathers have trespassed" (2 Chron., xxix. 6-9). He next attempted a reunion with the northern monarchy, there being an interregnum in Israel (2 Chron., xxx. 1, 2, 6; xxxi. 1, 6, 7). It was successful, but resulted in an invasion by the king of Assyria. But it was a new regime; and all this shows the course of two parallel streams in the religious worship of the Israelites; one belonging to the state religion and adopted to fit political exigencies; the other pure idolatry, resulting from ignorance of the true esoteric doctrine preached by Moses. For the first time since Solomon built them "the high places were taken away."

It was Hezekiah who was the expected Messiah of the exoteric state-religion. He was the scion from the stem of Jesse, who should recall the Jews from a deplorable captivity, about which the Hebrew historians seem to be very silent, carefully avoiding all mention of this particular fact, but which the irascible prophets imprudently disclose. If Hezekiah crushed the exoteric Baal-worship, he also tore violently away the people of Israel from the religion of their fathers, and the secret rites instituted by Moses.

It was Darius Hystaspes who was the first to establish a Persian colony in Judea, Zoro-Babel was perhaps the leader. "The name Zoro-babel means 'the seed or son of Babylon' — as

Zoro-aster is the seed, son, or prince of Ishtar."* The new colonists were doubtless Jud^i. This is a designation from the East. Even Siam is called Judia, and there was an Ayodia in India. The temples of Solom or Peace were numerous. Throughout Persia and Afghanistan the names of Saul and David are very common. The "Law" is ascribed in turn to Hezekiah, Ezra, Simon the Just, and the Asmonean period. Nothing definite; everywhere contradictions. When the Asmonean period began, the chief supporters of the Law were called Asideans or Khasdim (Chaldeans), and afterward Pharisees or Pharsi (Parsis). This indicates that Persian colonies were established in Judea and ruled the country; while all the people that are mentioned in the books of Genesis and Joshua lived there as a commonalty (see Ezra ix. 1).

There is no real history in the Old Testament, and the little historical information one can glean is only found in the indiscreet revelations of the prophets. The book, as a whole, must have been written at various times, or rather invented as an authorization of some subsequent worship, the origin of which may be very easily traced partially to the Orphic Mysteries, and partially to the ancient Egyptian rites in familiarity with which Moses was brought up from his infancy.

Since the last century the Church has been gradually forced into concessions of usurped biblical territory to those

to whom it of right belonged.

Inch by inch has been yielded, and one personage after another been proved mythical and Pagan. But now, after the recent discovery of George Smith, the much-regretted Assyriologist, one of the securest props of the Bible has been pulled down. Sargon and his tablets are about demonstrated to be older than Moses. Like the account of Exodus, the birth and story of the lawgiver seem to have been "borrowed" from the Assyrians, as the "jewels of gold and jewels of silver" were said to be from the Egyptians.

On page 224 of Assyrian Discoveries, Mr. George Smith says: "In the palace of Sennacherib at Kouyunjik, I found another fragment of the curious history of Sargon, a translation of which I published in the Transactions of the Society of Biblical Archeology, vol. i., part i., page 46. This text relates that Sargon, an early Babylonian monarch, was born of royal parents, but concealed by his mother, who placed him on the Euphrates in an ark of rushes, coated with bitumen, like that in which the mother of Moses hid her child (see Exodus ii.). Sargon was discovered by a man named Akki, a water-carrier, who adopted him as his son; and he afterward became King of Babylonia. The capital of Sargon was the great city of Agadi — called by the Semites Akkad — mentioned in Genesis as a capital of Nimrod (Genesis x. l0), and here he reigned for forty-five years.* Akkad lay near the

* Moses reigned over the people of Israel in the wilderness for over forty years.

city of Sippara,f on the Euphrates and north of Babylon. "The date of Sargon, who may be termed the Babylonian Moses, was in the sixteenth century and perhaps earlier."

G. Smith adds in his Chaldean Account that Sargon I. was a Babylonian monarch who reigned in the city of Akkad about 1600 B.C. The name of Sargon signifies the right, true, or legitimate king. This curious story is found on fragments of tablets from Kouyunjik, and reads as follows:

1. Sargona, the powerful king, the king of Akkad am I.

2. My mother was a princess, my father I did not know, a brother of my father ruled over the country.

3. In the city of Azupirana, which is by the side of the river Euphrates,

4. My mother, the princess, conceived me; in difficulty she brought me forth.

5. She placed me in an ark of rushes, with bitumen my exit she sealed up.

6. She launched me in the river which did not drown me.

7. The river carried me to Akki, the water-carrier it brought me.

8. Akki, the water-carrier, in tenderness of bowels, lifted me, etc., etc.

And now Exodus (ii.): "And when she (Moses' mother) could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein, and she laid it in the flags by the river's brink."

The story, says Mr. G. Smith, "is supposed to have happened about 1600 B.C., rather earlier than the supposed age of Moses* as we know that the fame of Sargon reached Egypt, it is quite likely that this account had a connection with the event related in Exodus ii., for every action, when once performed, has a tendency to be repeated."

The "ages" of the Hindus differ but little from those of the Greeks, Romans, and even the Jews. We include the Mosaic computation advisedly, and with intent to prove our position. The chronology which separates Moses from the creation of the world by only four generations seems ridiculous, merely because the Christian clergy would enforce it upon the world literally. + The kabalists know that these generations stand for

* About 1040, the Jewish doctors removed their schools from Babylonia to Spain, and of the four great rabbis that flourished during the next four centuries, their works all show different readings, and abound with mistakes in the manuscripts. The "Masorah" made things still worse. Many things that then existed in the manuscripts are there no longer, and their works teem with interpolations as well as with lacunx. The oldest Hebrew manuscript belongs to this period. Such is the divine revelation we are to credit.

f No chronology was accepted by the rabbis as authoritative till the twelfth century. The 40 and 1,000 are not exact numbers, but have been crammed in to answer monotheism and the exigencies of a religion calculated to appear different from that of the Pagans. ("Chron. Orth," p. 238). One finds in the "Pentateuch" only events occurring about two years before the fabled "Exodus" and the last year. The rest of the ages of the world. The allegories which, in the Hindu calculations, embrace the whole stupendous sweep of the four ages, are cunningly made in the Mosaic books, through the obliging help of the Masorah, to cram into the small period of two millenniums and a half (2513)!

The exoteric plan of the Bible was made to answer also to four ages. Thus, they reckon the Golden Age from Adam to Abraham; the silver, from Abraham to David; copper, from David to the Captivity; thenceforward, the iron. But the secret computation is quite different, and does not vary at all from the zodiacal calculations of the Brahmans. We are in the Iron Age, or Kali-Yug, but it began with Noah, the mythical ancestor of our race.

Noah, or Nuah, like all the euhemerized manifestations of the Unrevealed One — Swayambhuva (or Swayambhu), was androgyne. Thus, in some instances, he belonged to the purely feminine triad of the Chaldeans, known as "Nuah, the universal Mother." We have shown, in another chapter, that every male triad had its feminine counterpart, one in three, like the former. It was the passive complement of the active principle, its reflection. In India, the male trimurty is reproduced in the Sakti-trimurti, the feminine; and in Chaldea, Ana, Belita and Davkina answered to Anu, Bel, Nuah. The former three resumed in one — Belita, were called:

"Sovereign goddess, lady of the nether abyss, mother of chronology is nowhere, and can be followed only through kabalistic computations, with a key to them in the hand.

gods, queen of the earth, queen of fecundity."

As the primordial humidity, whence proceeded all, Belita is Tamti, or the sea, the mother of the city of Erech (the great Chaldean necropolis), therefore, an infernal goddess. In the world of stars and planets she is known as Istar or Astoreth. Hence, she is identical with Venus, and every other queen of heaven, to whom cakes and buns were offered in sacrifice,* and, as all the archeologists know, with Eve, the mother of all that live, and with Mary.

The Ark, in which are preserved the germs of all living things necessary to repeople the earth, represents the survival of life, and the supremacy of spirit over matter, through the conflict of the opposing powers of nature. In the Astro-Theosophic chart of the Western Rite, the Ark corresponds with the navel, and is placed at the sinister side, the side of the woman (the moon), one of whose symbols is the left pillar of Solomon's temple — Boaz. The umbilicus is connected with the receptacle in which are fructified the germs of the

* The Gnostics, called Collyridians, had transferred from Astoreth their worship to Mary, also Queen of Heaven. They were persecuted and put to death by the orthodox Christians as heretics. But if these Gnostics had established her worship by offering her sacrifices of cakes, cracknels, or fine wafers, it was because they imagined her to have been born of an immaculate virgin, as Christ is alleged to have been born of his mother. And now, the Pope's infallibility having been recognized and accepted, its first practical manifestation is the revival of the Collyridian belief as an article of faith (See "Apocryphal New Testament"; Hone, "The Gospel of Mary Attributed to Matthew").

race.t The Ark is the sacred Argha of the Hindus, and thus, the relation in which it stands to Noah's ark may be easily inferred, when we learn that the Argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of Isis, Astarte, and Venus-Aphrodite, all of whom were goddesses of the generative powers of nature, or of matter — hence, representing symbolically the Ark containing the germs of all living things.

We admit that Pagans had and now have — as in India — strange symbols, which, to the eyes of the hypocrite and Puritan, seem scandalously immoral. But did not the ancient Jews copy most of these symbols? We have described elsewhere the identity of the lingham with Jacob's pillar, and we could give a number of instances from the present Christian rites, bearing the same origin, did but space permit, and were not all these noticed fully by Inman and others (See Inman's Ancient Faiths Embodied in Ancient Names).

Describing the worship of the Egyptians, Mrs. Lydia Maria Child says: "This reverence for the production of life, introduced into the worship of Osiris, the sexual emblems so common in Hindustan. A colossal image of this kind was presented to his temple in Alexandria, by King Ptolemy Philadelphus. . . . Reverence for the mystery of organized life led to the recognition of a masculine and feminine principle in all things, spiritual or material. . . . The sexual emblems, everywhere conspicuous in the sculptures of their temples, f Hargrave Jennings, "Rosicrucians."

would seem impure in description, but no clean and thoughtful mind could so regard them while witnessing the obvious simplicity and solemnity with which the subject is treated."*

Thus speaks this respected lady and admirable writer, and no truly pure man or woman would ever think of blaming her for it. But such a perversion of the ancient thought is but natural in an age of cant and prudery like our own.

The water of the flood when standing in the allegory for the symbolic "sea," Tamti, typifies the turbulent chaos, or matter, called "the great dragon." According to the Gnostic and Rosicrucian med^ival doctrine, the creation of woman was not originally intended. She is the offspring of man's own impure fancy, and, as the Hermetists say, "an obtrusion." Created by an unclean thought she sprang into existence at the evil "seventh hour," when the "supernatural" real worlds had passed away and the "natural" or delusive worlds began evolving along the "descending Microcosmos," or the arc of the great cycle, in plainer phraseology. First "Virgo," the Celestial Virgin of the Zodiac, she became "Virgo-Scorpio." But in evolving his second companion, man had unwittingly endowed her with his own share of Spirituality; and the new being whom his "imagination" had called into life became his "Saviour" from the snares of Eve-Lilith, the first Eve, who had a greater share of matter in her composition than the primitive "spiritual" man.t

Thus woman stands in the cosmogony in relation to "matter" or the great deep, as the "Virgin of the Sea," who crushes the "Dragon" under her foot. The "Flood" is also very often shown, in symbolical phraseology, as the "great Dragon." For one acquainted with these tenets it becomes more than suggestive to learn that with the Catholics the Virgin Mary is not only the accepted patroness of Christian sailors, but also the "Virgin of the Sea." So was Dido the patroness of the Phrenician mariners;} and together with Venus and other lunar goddesses — the moon having such a strong influence over the tides — was the "Virgin of the Sea." Mar, the Sea, is the root of the name Mary. The blue color, which was with the ancients symbolical of the "Great Deep" or the material world, hence — of evil, is made sacred to our "Blessed Lady." It is the color of "Notre Dame de Paris." On account of its relation to the symbolical serpent this color is held in the deepest aversion by the ex-Nazarenes, disciples of John the Baptist, now the Mend^ans of Basra.

Among the beautiful plates of Maurice, there is one representing Christna crushing the head of the Serpent. A

f Lilith was Adam's first wife "before he married Eve," of whom "he begat nothing but devils"; which strikes us as a very novel, if pious, way of explaining a very philosophical allegory.

J It is in commemoration of the Ark of the D eluge that the Phrenicians, those bold explorers of the "deep," carried, fixed on the prow of their ships, the image of the goddess Astarte, who is Elissa, Venus Erycina of Sicily, and Dido, whose name is the feminine of David.

* "Progress of Religious Ideas."

three-peaked mitre is on his head (typifying the trinity), and the body and tail of the conquered serpent encircles the figure of the Hindu god. This plate shows whence proceeded the inspiration for the "make up" of a later story extracted from an alleged prophecy. "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."

The Egyptian Orante is also shown with his arms extended as on a crucifix, and treading upon the "Serpent"; and Horus (the Logos) is represented piercing the head of the dragon, Typhon or Aphophis. All this gives us a clew to the biblical allegory of Cain and Abel. Cain was held as the ancestor of the Hivites, the Serpents, and the twins of Adam are an evident copy from the fable of Osiris and Typhon. Apart from the external form of the allegory, however, it embodied the philosophical conception of the eternal struggle of good and evil.

But how strangely elastic, how adaptable to any and every thing this mystical philosophy proved after the Christian era! When were ever facts, irrefutable, irrefragable, and beyond denial, less potential for the reestablishment of truth than in our century of casuistry and Christian cunning? Is Christna proved to have been known as the "Good Shepherd" ages before the year A.D. 1, to have crushed the Serpent Kalinaga, and to have been crucified — all this was but a prophetic foreshadowing of the future! Are the Scandinavian Thor, who bruised the head of the Serpent with his cruciform mace, and Apollo, who killed Python, likewise shown to present the most striking similarities with the heroes of the Christian fables; they become but original conceptions of "heathen" minds, "working upon the old Patriarchal prophecies respecting the Christ, as they were contained in the one universal and primeval Revelation"!*

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