Osharian ancestry of Atlas

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Atlas: (1)King Atlas, a mythical King of Mauretania, according to legend, a wise philosopher, mathematician and astronomer who supposedly made the first celestial globe. It was this Atlas that Mercator was referring to when he first used the name 'Atlas'.

(2) Anointed one of divine God. He was the first to stand up to his father Anu and formed a rebel force against his father. This was after the first daughter manipulated and corrupted him.

(3) Azerian of the sapphire covenant and one of the 5 creator  races.

(4) ATLAS ( In Greek tradition ) was one of the second-generation Titans. He personified the quality of endurance (atlaô). In one tradition, Atlas led the Titanes in a rebellion against Anu and was condemned to Kingu (Earth). In another, he was said to have been appointed guardian of the pillars which held earth and sky asunder. He was also the god who instructed mankind in the art of astronomy, a tool which was used by sailors in navigation and farmers in measuring the seasons. These roles were often combined and Atlas becomes the god who turns the Earth on tit's axis, causing a precession of the Earth.

In Dacia, the memory of the expedition and deeds of Osiris has been preserved in traditions and legends. But Osiris, the king of the Egyptians, did not have a particular cult with the Pelasgian population of Dacia. In the historical memories of this country, he has neither the role of Oetosyros from the north of the Black Sea, nor that of Ostara or Ostar .i.e..Oshar.

In Italic traditions the titan Atlas, the king of the Hyperboreans, appears also as ancestor of the Ausones, in particular of the Latins and the Romans. Eustathius, the archbishop of Thessalonika, wrote in the twelve century (Commentarii in Dionysium. v. 78) the following, based on older sources: “According to what some say, Auson, from whom Ausones draw their name, had been the first to reign in Rome, and this Auson had been the son of Atlas and Calypso, as Stephanos Byzanthinos, the author of the work about the names of the tribes, tells us. With Hesiod also, Auson (Nausinoos) was a son of Calypso (Theog. v. 1017), who though, according to Homer (Odyss. I. v. 50) had been the daughter, not the wife of the titan Atlas. (Hesiod claims though in his Theogony - 359, that Calypso was a daughter of the divine river Oceanos, but she hailed anyway from the same country in both versions). The Ausones had formed in prehistoric antiquity the preponderant population of Italy. They were characterized by the ancient authors as a strong and warlike race. Especially in poetic literature the name of Ausones was applied to all the inhabitants of Italy, “Ausonia” denoted the entire Italy (Virgil, Aen. IV. 349) and the word “Auson” was synonymous with Latin, Italian, Roman (Ovid, Pontica, Lib. II. 2. 72). A part of the population.

Italy still another tradition, which connected the beginnings of Rome with the settling there of a Pelasgian tribe coming from Atlas mountain. Evander, who had founded near the Tiber a town called Pallantium, from which Rome later developed, appears according to ancient genealogies, as a great grandson of Atlas (Virgil, Aen. VIII. 134-140); and the country of Evander had been, according to the same tradition, Arcadia, in which Atlas had dwelt and reigned, therefore Arcadia from the Peloponnesus (Dionysius Halik. I. c. 31-33). This Evander, as historical traditions said, had transported to Italy several pastoral divinities (Ovid, Fast. II. v. 279), had founded temples there, had introduced holy days, laws and various useful industries (Livy, Hist. lib. I. c. 5). So, Evander and his companions had settled in Italy coming from a country which enjoyed an old religious and political organization, and an advanced civilization.

The ancients, writes Evhemerus, had transmitted to posterity two different notions about the gods: that some had been and are eternal, not subjected to death, like the sun, moon and stars; and others who had been men, born of the earth, who had earned divine honors and a religious cult for the benefices brought to the human genus. Uranos had been the first king to rule; a man with high feelings of justice and a great benefactor for everybody. He had been at the same time a man highly learned in the course of the stars, and the first to introduce the sacrifices with victims for the celestial divinities; because of which he had been called “Ceriu” (ouranos – TN – sky). Uranos was then followed by Saturn, and after Saturn, Jove had reigned (Diodorus Siculus, lib. VI. 2; Cicero, De nat. Deor. II. 24). The same was said in antiquity about Saturn, that he had been a simple mortal; that he had been the first to gather in society, in villages and in cities, the people scattered through the high mountains, and to give them laws (Virgil, Aen. VIII. 321), Diodorus Siculus, lib. V. 66). Ianus, writes Macrobius, had been the first to erect altars to Saturn, as to a god, and had disposed to be considered as the highest religious authority, because he had been the founder of a better way of life (Saturn. Lib. I. 7).

According to the ancient ethnic genealogies, the territory of the titan Atlas from the country of the Hyperboreans appears as the original country of several tribes and a number of important princely families from Hellada, Asia Minor, Africa and Italy.

Atlas, writes Diodorus Siculus (lib. III. c. 60), had several daughters, who, by marrying the most distinguished heroes and even gods, had sons who for their virtues were called heroes and gods, and were at the same time the originators of several families. On a fragment of a vase discovered in Apulia, Atlas, the lord of the blessed country of the Hyperboreans, founder of several southern Pelasgian families, that Atlas in whose kingdom not only the fruit, but also the branches of the trees were of gold, is shown sitting on a throne, in complete regal paraphernalia (Roscher, Lexikon der gr. u.rom. Mythologie. I. p.710). Doubtless, this image had a genealogical character. The artist had wished to represent one of the most glorious ancestors of some Ausonic family of Apulia. As for the mythological representation of the titan Atlas, he is shown on another vase from Apulia supporting the sky, figured in the shape of a globe (Ibid. I. p.710). He appears in the same way also on an Etruscan mirror from Vulci.

. “Argea” means in Romanian language a rectangular room, half dug in the earth, in which the peasant women weave linen. The word is archaic. Ephor tells us that the Cimmerians (from the Tauric peninsula), had a sort of underground dwellings which they called argilla, which communicated to each other through a sort of low doors (Strabo, V.4.5). This same meaning, of semi-subterranean rooms with low doors, has the word “argea” in folk Romanian texts.
The Romanian legend attributes therefore a divine origin to the White Monastery. It was built by the sun god himself (or Apollo), as a memento, or monument, of his wedding with his sister Iana. This precious prehistoric legend about the foundation of the Apollinic temple of the Hyperboreans by the god of the Sun himself, or Apollo, was known and renowned in the Greek lands until late, in Roman times. The inhabitants of Delphi, according to Pausanias (lib.X.5.9), told that Apollo had sent to the Hyperboreans a church, which had been made by bees, from wax, and from the plant named poppy. (The bees were consecrated to Diana. The symbol of Diana of Ephesus was a bee (Pauly, Real-Encyclopadie, p.994). In an inscription found at Apulum, Diana bears the epithet “mellifica” (C I.L.III.No.1002).

So, this temple of the Hyperboreans was so ancient, that its beginnings had become mythical even in Greek times, and its magnificence and holiness were legendary even with the inhabitants of Delphi. This Romanian legend establishes with full certainty that the renowned temple of Apollo, or the Sun, of the Hyperboreans, which had shined with such glory in the prehistoric world.

. To this temple came from meridional cities the chiefs of the Apollinic cult, and other groups of the faithful, inspired by this religion, which is symbolically expressed in the old legends about Apollo’s journey to the Hyperboreans, and in the Romanian folk songs or carols about God who, accompanied by angels and saints, came by sea and boat, to the great celebrations of this Monastery.

This religious metropolis from the mouths of the Danube, was at the same time a center of theology and literary culture. From here came the prophets and poets Olen and Abaris, who, apart from spreading the Apollinic religion, have introduced to Greece the first beginnings of literary poetry, the pronouncements of the oracles, and the hexametric form.

transmitted by the Greek historian Herodorus of Heraclea, who had lived before Herodotus. This Herodorus had composed two important works, one about the deeds of Hercules and the other about the expedition of the Argonauts. According to the tradition found in his work (Fragm. 23 in Frag. Hist. Graec., Ed Didot, II. p. 34), Prometheus had been a king from Scythia. During his reign had happened that the river called Aetos had flooded and had covered the plains with water. And because Prometheus could not give his subjects what they needed in order to live, they had chained him, but Hercules had come, had diverted the river into the sea and had freed Prometheus [1].

In the Argonautic legends, Oceanos potamos is the same slowly flowing river like the Istru of later times. According to Hesiodus, Pindar, Antimachus and Orpheus, the Argonauts pass from the Euxine Pontos in the Mediterranean, sailing on Oceanos potamos (Hesiodus, Fragm. 57); and according to Apollonius Rhodius (Argon. IV. 288) and Valerius Flaccus (Argon. VIII. 185), they take the same way westwards, but navigating on the Istru, also called cheras ‘Ocheanoio. The great river called Oceanos potamos, came from remote regions (Eschyl, Prom. v. 284), flew towards the Pontos from west to east; it then crossed the narrow straits of the Riphei mountains or Carpathians (Orpheus, Argon. V. 1080. 1123; 1201), where it formed many deep whirlpools, very dangerous for navigation (Ibid. v. 1083). From the same Riphei mountains flew, according to Eschyl (fragm. 73), the Istru. Near Riphei and near the Istru dwelt the Agathyrsii (R. Avienus, Descr. Orb. v. 455).

Oceanos potamos, after leaving the precipitous straits of the Riphei mountains, flew through the valley or basin of these mountains (Orpheus, Argon. v. 1079), passed alongside plains with extensive pastures, where dwelt the most just of people (Ibid. v. 1136) and numerous pastoral tribes of Scythians, Hyperboreans, Getae, Sauromatae, Sindi, Arimaspians, etc (Ibid. v. 1062 seqq). The sailing boats navigated upriver on Oceanos potamos helped by the north wind Boreas (Homer, Odyss. X. 97). For Hesiodus, Oceanos potamos is a “sacred” river, ieros roos (Opera et dies, v. 566), or in other words it belonged to the religious history of primitive times. The same epithet is inherited later by the Istru (Dionysius, Descr. orb. v. 298).

The Danube Delta, as a land in close vicinity with Leuce Island, had in prehistoric times, and even until Alexander the Great’s epoch, the character of a sacred land. And here was the residence of Diana also, even according to the old Greek legends. The erudite poet Pindar tells us in one of his beautiful odes, that Hercules, being sent by king Eurystheus to catch and bring him the deer with golden horns, which the nymph Taygeta had dedicated to Diana, had chased this fast animal from Arcadia, up to the Hyperboreans’ lands, in the country called Istria. Here he had arrived to the residence of Diana, Latona’s daughter, who had received him kindly (Olymp. III. 26-28). This passage from Pindar’s work is of a particular importance to us, as he says, based on old religious traditions of antiquity, that Diana’s residence was in the Hyperborean country, in the land called Istria. This Istria must be understood especially as the region from the mouths of the Danube, which was known more to the Greek merchants, and where we later find an important city named Istria and Istros (Herodotus, II.33; Arrianus, 35).

In prehistoric antiquity, Delos was the sacred island of all the southern Pelasgian peoples, and later, of the Greeks. In a remote historic epoch, Delos Island was called Pelasgia, namely, land inhabited by Pelasgians. This island was also called Scythias (Stephanos Byzanthinos, v. Delos), which showed that those Pelasgians had originally migrated there from the Lower Danube. Even the name Del-os, which cannot be explained in Greek (Pliny, H.N.IV.22; Isidorus Hisp., Orig. XIV.6.21), is Pelasgian in origin. It means hill (TN – del) or a bare hill (TN – colina). At the centre of this island rose the mountain, or the hill, called Cynthos, not covered with trees (Strabo, Geogr. Lib. X.c.5.2), at the foot of which Latona gave birth to Lord Apollo (Homer, Hymn. in Apoll. v. 17). And on the plain, at the foot of the hill, there was the town of Delos, and the magnificent temples dedicated to Apollo and Latona. At the foot of this hill was shown in Graeco-Roman antiquity, the palm under which Latona, the outcast virgin of the Hyperboreans, or from the Lower Danube, gave birth to great Apollo. Apollo had a colossal statue here, at Delos, and it still existed around 1420, fallen to the ground. Bondelmonte, who had visited the island at that time, tells us that one thousand men had tried, but failed to raise it up (Bulletin de Correspondance hellenique, XVII, 1893, p.134). And near the temple, as Herodotus writes, there was a lake, called “the round lake”, with the edges beautifully finished with stone (lib.II.c.170). Apollo, the great divinity of the Pelasgian race from the islands of the Archipelagos, was celebrated here with a long series of feasts, parties, games, concerts and spectacles.

This big political and cultural transformation in the history of Europe was caused by the expedition of Osiris to the parts of the Istru, and his battles with Typhon in today Oltenia, a consequence of this war being that Egypt gained supremacy over Europe. Osiris, the king of the Egyptians, venerated after death as divinity, and identified with the Sun of the Pelasgo-Graeco religion, was one of the greatest heroes of prehistoric antiquity, whose memory is preserved until today in our countries.

The most important prehistoric events, tells that the authors of antiquity recounted the following, about the life and deeds of this ancient Egyptian king: Osiris, the king of Egypt, the son of Saturn, was a mortal man, but he did great things for the humans (I.c.13) during his life. The wife of Osiris, queen Isis, was the first to discover the importance of the wheat and barley, plants which until then grew wild on the plains, exactly like the other weeds, their usefulness being unknown to the humans. Osiris though was the one who invented the way to cultivate these cereals, meaning that he introduced the agriculture (I.c.14). Under the reign of Osiris, the first mining of copper and gold from the regions of Thebes started, and the art of metallurgy developed extensively (I.c.15). He was the first to acknowledge the usefulness of the grape vine, and introduced its cultivation (I.c.15). Then Osiris, wanting to introduce to the whole world these discoveries, gathered a big and powerful army, with the intention to travel to the entire world, and to teach the people, who at that time lived wild lives, to cultivate the wheat, the oats and the grape vine. King Osiris left his wife in charge with the civil administration of Egypt, and as military commander of the empire he named Hercules, a kinsman of his (I.c.17), distinguished not only for his courage, but also for his personal strength. After all the preparations for the expedition were finished, he took with him Apollo, his brother, and, after crossing Ethiopia and Arabia (I.c.18), he advanced through India right to the borders of the inhabited world. In India he founded several towns and erected everywhere markers in memory of his expedition (I.c.19). From India he turned towards the other barbarian peoples from Asia, after which he crossed the Hellespont to Europe. Young Macedon, who accompanied him in this expedition, was made king over the region of Macedonia, and everywhere he went, he taught the people the benefits of agriculture.

After the divinity and cult of Osiris were so established, the ancient Egyptian theology showed Typhon, the powerful enemy of Osiris, as the principle of evil, as a demonic spirit, as a dragon, from which all the physical and moral evils of the world were born, and in particular, all the venomous animals and plants.

Osiris had in antique traditions and legends various other names, out of which one of the most known was Bachos. In old Slavonic language bikz means bull (Romanian bica, young bull). In Egyptian papyri Osiris bears also the epithet “bull” (Pierret, Le livre des morts, ch. I.1). According to the doctrines of the Egyptian priests, Osiris and Apis, the sacred bull, formed the same idea. Apis was only the living image of Osiris, or in other words Osiris was the god-bull (fertilizing). This is enough for the time being regarding the history and primitive meaning of the name Bachus.

The highest peak, or the dome of Cehleu mountain, seen from the eastern terrace. On the northern part are “The towers”. (From Jahrbuch d. siebenb. Karpathenvereines, XVI Jahrg. p.10). This strong massif, which dominates with its height all the mountains around, presents a quite curious shape.

[1. According to Hesiod (Theog. v. 507 seq) Atlas and Prometheus had been the sons of Iapet and Clymene, a daughter of Oceanos (Istru), and in Theog. v. 543 he calls Prometheus “the most illustrious among all the kings”. We could suppose that the name ‘Aetos might refer to the river called today Oituz in Moldova, which springs in Transilvania and flows into Trotus. But the plain of Moldova where the river Oituz flows is too small for its flooding to have such destructive consequences. It is more probable that the name of this river of Scythia had been altered in order to get a Greek significance in relation to the legend of Prometheus (‘aetos, aquila) and that the original form of the name which this river had in the ancient Greek legends had been ‘Altos, meaning Oltul. In Romanian carols and folk songs the Olt is the river which, when in flood, covers the plains with water on vast areas; it is the river whose sources, according to the poetical ideas of the people, should be dried out (Tocilescu, Materialuri folkloristice, I. 387; Francu, Motii, p.231; Bibicescu, Poesii pop. din Transilvania, p.237; Alexici,Texte, I. 136)].

We find the following in a text written by a Jew from Egypt around 160bc about the Erythrean Sybil: “And there will be shown again to people tremendous and terrible omens, because the deep river Tanais (Don) will leave the Meotic lake, and in its deep bed will be seen the trace of the fruit furrow” (Friedlieb, Oracula Sibyllina, lib.III.v.337-340). Here the Sibyl mentions in a prophetic form an old folk belief, that a miraculous furrow passed through the deep bed of the river Tanais, tradition similar to the Romanian legend about this gigantic furrow of the ancient world, which crosses right through the bed of the river Olt, which even today makes big waves at the place where it hits this earth wave. When prince Cantemir tells us therefore in Descriptio Moldaviae, that the ancient and long trench stretched from the Romanian-country, Moldova and Basarabia, to the river Tanais, he is communicating exactly the folk tradition which existed in his times.

The manuscript of Solon about his conversations with the priests of Sais, addressed then the political, military and economic history of the country called Atlantis. From these notes we extract the following: In the beginning, the gods (kings of the divine dynasty of the Pelasgians), had divided among themselves the earth by drawing lots, and had governed the mortals according to their wisdom, exactly like the captains of ships. Neptune (Posidaon) had received the land called Atlantis, which he had divided among the ten sons of his. The best part of this country he gave to Atlas, his eldest son, whom he named king over the other brothers, and these he named army commanders (archontas), giving to each extensive domains and governing power over a great multitude of people.

From the name of Atlas, this entire region and that great water were called “Atlantis”. This region was rich in all sorts of minerals, extracted from the depth of the earth in solid or fluid form; but it was especially extracted from the mines a sort of yellow copper (aurichalcum), which in those times was considered as the most precious metal after gold. (In a Romanian carol from Constanta district the same metal is mentioned: “chair of chier galbin, on which God sits”). This region (Plato, Critias, Ed. Didot, II. 255 seqq) was also rich in all sort of timber needed for constructions, and the soil produced there abundant crops twice a year. This entire region was formed of a plain, the best of all plains, endowed with all the gifts of nature and encircled by a crown of mountains, which descended to the great water.

Herodotus mentions the Pelasgian colonies in Africa. In the western parts of the river Triton, or in the province called “Africa” at the time of the Romans, existed an agricultural population called Maxyes, who, as they said, were originated from the nation of the Trojans (lib. IV. c. 191). Carthage itself was Pelasgian in the beginning, later though this city fell under the rule of a commercial colony from Tyre (Silius Italicus, Punica, lib. XV. p.444). But the population from the territory subjected to Carthage was not Phoenician. It had remained Pelasgian, as can be ascertained from the big progress made by the Roman civilization in those parts, as well as from the particularities of the folk Latin language which has developed there. Other African tribes had European mores and traditions too. Getulii, the most numerous people of Libya (Mela, lib. I. c. 3;

Eustathius, Commentarii in Dionysium, v. 215), which began at the shores of the Atlantic ocean and stretched towards south of Mauritania, Numidia and Cyrenaica, appear by their name, as well as by their traditions and ethnic character, as a population migrated there from the south-east parts of Europe. The episcope Isidor of Sevilla writes about them: “It is said that Getulii were Getae, who departing from their places in very large numbers, with their ships, had occupied the Syrtes of Libya, and because they had come from the territory of the Getae, they were called Getuli” (Origines, lib. IX. 1. 118). Other pastoral tribes which had gone forth from the Carpathians and the Lower Danube, had settled in Ethiopia even in very remote times. Pliny the Old mentions in the upper parts of the Nile, in Ethiopia, a tribe with the name of Dochi, and near them another population with Pelasgian mores and beliefs, called by the Greek authors Macrobii (lib. VI. 35. 12), long lived. Under this name were known in Europe the Hyperboreans, about whom it was said that they lived longer and happier than any other people in the world (Mela, lib. III. 5). Among the Ethiopian kings some have until late the name of Ramhai, Letem, Rema and Armah (Drouin, Les listes royals Ethiopiennes, Paris 1882, p.50-53), names the origin of which goes back to ante-Roman times.

According to the traditions of antiquity, Prometheus was the representative of the entire state of culture in the Stone Age and the beginning of the epoch of metals. He was the man with the deepest understanding. Prometheus taught mankind to build dwellings in the light of the sun. He taught man how to use the power of animals. He made from the divine element of fire the most powerful agent of human civilization. He found the way to overcome the obstacles presented by waters, sending the sailing ships on the expansive surface of the seas. He introduced the knowledge and use of metals. He discovered many secrets of nature. He discovered the occult properties of plants, in order to combat the evils which attack man’s organism (Aeschyl, Prometheus vinctus, v. 447 seqq). He tried to know, by the art of divination, the secrets of the future and fate. Even more. Prometheus tried to influence even the spirit of man. He created new types of humans from earth and water, and even tried to give them life, which, as the sacred books of Pelasgian theology said, he succeeded (Apollodorus, Bibl. I. 7. 1). So that the Hebrew legend according to which Jehova had formed man from earth, gave him soul and wisdom, appears only as a copy of a much older legend about the creation of man by Prometheus. But what presents a positive value for science is that, according to all these sacred legends which form the Promethean cycle, the beginnings of the awakening of the human genus, the entire state of culture, anterior to the Trojan and Pharaonic times, are owed to this illustrious representative of the northern countries of Thrace.

But the Pelasgians of Egypt had played a special role in the civilization of Africa. Ammon was one of the most ancient kings of Libya and Egypt. This Ammon was, as traditions tell us, a great shepherd, a “man rich in sheep” (Tertullian, De pallio. 3), nephew of Atlas from the country of the Hyperboreans (according to some old traditions Ammon’s mother was Pasiphae, the daughter of Atlas – Plutarch, Agis, c. 9), that Atlas who appears at the same time as the ancestor of a number of famous dynasties and families of Hellada, Troy and Latium. In the sacred texts of the Egyptians, Ammon has also the name of Altaika (Pierret, Le livre d. morts, Ch. CLXV. 1-3), a form derived from Alutus, Greek ‘Atlas, which corresponds to the Romanian ethnic name of “Oltean”, from the region of Olt. He is also named Remrem (Ibid. Ch. LXXV. 1. 2), meaning Ramlen, Arim or Ariman and Harmakhis or Armakhis (Pierret, Le Pantheon egyptien, p. 95), which presents only an Egyptian form of the ethnic Greek work ‘Arimaspeios and ‘Arimaspos, which in turn was only a simple variant of the name ‘Arimaios and ‘Arimfaios. Suidas also mentions that ‘Arimanios was the god of the Egyptians (see ‘Arima).

Thebes, the oldest and biggest city of Egypt and of the whole world, the center of a prosperity without equal in history, the ancient seat of the Egyptian dynasty and the metropolis of the cult of Ammon, has a Pelasgian name. These Thebans, as Diodorus Siculus writes, said that they were the most ancient among all the mortals (lib. I. 50. 1; Ibid, I. 87. 9). One of their religious symbols was the bird par excellence of the high mountains, the vulture (aquila, aetos).

the Pelasgians of Egypt had played a special role in the civilization of Africa. Ammon was one of the most ancient kings of Libya and Egypt. This Ammon was, as traditions tell us, a great shepherd, a “man rich in sheep” (Tertullian, De pallio. 3), nephew of Atlas from the country of the Hyperboreans (according to some old traditions Ammon’s mother was Pasiphae, the daughter of Atlas – Plutarch, Agis, c. 9), that Atlas who appears at the same time as the ancestor of a number of famous dynasties and families of Hellada, Troy and Latium. In the sacred texts of the Egyptians, Ammon has also the name of Altaika (Pierret, Le livre d. morts, Ch. CLXV. 1-3), a form derived from Alutus, Greek ‘Atlas, which corresponds to the Romanian ethnic name of “Oltean”, from the region of Olt.

The first kings of the Pelasgian race had excelled especially in their personal virtues, in their political merits and for the blessings they bestowed on the human genus. They had been the first to gather in a society the families and tribes scattered through caves, mountains and woods, to found villages and cities, to form the first states, to give their subjects laws and to introduce gentler customs in their way of living; they had dedicated their entire activity towards a better existence, physical and intellectual, and in this way had opened a new way for the fate of humanity on this earth. In gratitude for these everlasting merits of theirs, these kings of the Pelasgian race had been deified and honored with religious cults, some after death, like Uranos and Saturn, and others while living, like for example Jove. The ancient Pelasgian theology had then considered these civilizing kings of the ancient world like the gods, even more, like true gods, descended on earth from the sky; in their honor it had erected temples and altars, had instituted sacrifices and feast days, had composed hymns, legends and rites, had founded colleges of priests and oracles, and finally, had eternized their names on the celestial vault, attributing them to certain constellations. In this way, these kings who had lived mortal lives, begin to be called gods; they become the heads of ancient religion and watch even after their death, as glorious ancestors, over their peoples. As soon as the divine nature of these kings – who had put the first foundations of human happiness – is proclaimed, their epoch begins to darken. Historical traditions, redacted by the priestly colleges, change in miraculous legends. Their beings are dogmatically brought in connection to the birth of the world more and more, and in this way their history becomes mythical.

Even during the Neolithic epoch, countless tribes of Pelasgians departed with their large flocks from the Carpathians towards Hellada and Asia Minor, and from Asia Minor continued little by little down, along the shores of Lebanon, and finally, together with other tribes from Hellada and the islands of the archipelago, they reached the expansive plains of the Nile. Disciplined people, religious, laborious and warlike at the same time, the Pelasgian shepherds and farmers were masters during those remote times, wherever they settled. They took with them their national institutions, an established ancestral religion, their divinities and priests, and they formed their political centers wherever they settled. But the sacred country of the Egyptian Pelasgian religion was still that particular one from the ends of the earth, from the Oceanos potamos or Istru. In that part of the world were for the ancient Pelasgians of Egypt “the divine region”, their ancient religious monuments, the images of their protective gods, the country of their ancestors, worshipped as gods. Their sacred mountains, the sky columns were there. According to ancient Egyptian beliefs the divine region of the wheat was there (Pierret, Le livre d. morts. Ch. CXI. 5), there was the place of abundance, where the wheat grew 7 ells high, the straw 4 ells and the ear 3 ells. There was the place of rebirth, the country of eternal life, the Hyperboreans.

But a particular historical significance has his epithet of Arimanius. On two inscriptions from Aquineum (Buda), Mithra is called DEVS ARIMANIVS (C. I. L. III, nr. 3414, 3415), meaning the god from the nation of the Arimii (Arimani) or the ancient Ramleni (TN – see Ch.VII). Also as DEVS ARIMANIVS appears Mithra on an inscription from Rome (C. I. L. VI, nr. 47) and it is important the fact that this appellation is given him by Pater patrum himself, the head of the Mithraic religion in the entire empire. Without doubt this glorification of Mithra as Arimanius had also the character of a religious propaganda. The inscriptions with Deus Arimanius from Rome and from Aquincum impressed on the Roman people and the colonies from Pannonia the idea that this was the ancestral god of the Arimii or of the ancient Ramleni. And in truth the god Mithra had strong national traditions in Pannonia, Dalmatia and Dacia.

En engraving on an Etruscan mirror shows Helen dressed in a rich Pelasgian costume, sitting on a throne and stretching her hand towards Agamemnon, whom she receives in her kingdom in Leuce island. Between these two persons is figured Menelaus as a young man, holding in his right hand a phial, and in his left hand a lance. In the traditions of the Pelasgians of the Peloponnesus, the places from the north of Istru (land if Oasis and Ishtar), from the country of the pious and blessed Hyperboreans, were considered as the original lands of their sacred history, as the country of residence of their protective divinities.

While in ante-Homeric religion  Altea was considered the personification of the supreme being of the sky, Atlas and Rhea, his wife, represented in a newer form the divinity of the earth which gave birth to everything, Gaea, Tellus or Terra. Her honorific titles on the territory of ancient Hellada
were: Megale Mater ton theon (Diodorus Siculus, Mater ton theon (Ibid. pammator ‘Reie. 

The Romans called Rhea in their public cult Magna deum Mater

  Mater,Ovid, Opis and Maja (Macrobius), the last name having the meaning of grandmother or old woman  (mosa). The name Rhea, in old Pelasgian language meaning of “regina”, queen (Ops Regina,  In its masculine form, the word “Raiu” with the meaning of " emperess” has been still preserved in some heroic Romanian songs. The same word under the form of Ra (king) is found in the hieratical terminology of the Egyptians, inherited from the ancient Pelasgians, who had settled during the Neolithic epoch on the plains of the Nile.

Great Mother or Rhea were consecrated especially the heights of the mountains, the springs, the rivers. and the caves of Ibid. Her primitive simulacra existed on the peaks of the mountains even from immemorial times.

En engraving on an Etruscan mirror shows Helen dressed in a rich Pelasgian costume, sitting on a throne and stretching her hand towards Agamemnon, whom she receives in her kingdom in Leuce island. Between these two persons is figured Menelaus as a young man, holding in his right hand a phial, and in his left hand a lance. In the traditions of the Pelasgians of the Peloponnesus, the places from the north of Istru (land if Oasis and Ishtar), from the country of the pious and blessed Hyperboreans, were considered as the original lands of their sacred history, as the country of residence of their protective divinities.

There is an identity we can say absolute, to the smallest detail, between the exterior contours of these two monuments. On the column from the Carpathians can still be seen even the marks which seem to have once figured the arms lifted up in order to support on the back the shape of the globe which represents the vault of the sky.

Probably this memorable statue was sculpted during the time of the emperor Domitian, when the Roman legions had to sustain a long and tough war in order to conquer the holy mountain of the Dacians, called Gigantes and Hyperboreans, when the legends of Atlas had become once again popular in Italy, when the most distinguished poets of that epoch, Statius and Martial, wrote about the sky axle from the country of the Hyperboreans and with the torment of Prometheus on that rock (see above). “You go now, Marcelline, soldier”, says Martial, “to take on your shoulders the northern sky of the Hyperboreans and the stars of the Getic pole, which barely move. Behold the rock of Prometheus, behold also the famous mountain of legends, etc”. Apart from the historical traditions and apart from the mythological legends regarding the titan Atlas, there existed also in Italy an archaic religious belief regarding the sky column from the Carpathians. The Etruscans were considered during the Roman epoch, as the representatives of ancient Pelasgian theological doctrines. They had learned priests and a literature rich in rituals, to which the Roman people showed a particular respect. One of the oldest necropolis of Etruria was in the mountains of Axia (today Castel d’Asso), on the territory of the ancient city Tarquinia, the birth place of Tarquinius the Old and the metropolis of the 12 confederate cities of Etruria. The inhabitants of Tarquinia originated, as Hierocles tells us, in the lands of the Hyperboreans (Stephanus Byz. see Tarquinia), those Hyperboreans where the griffons guarded their great gold treasures. The tombs of the necropolis of Axia are dug in live rock, and the following religious symbol is figured on the frontispiece which decorates a number of these tombs.

Perseus, after severing the head of Medusa, whom he had found asleep, visits also Atlas, the king from the country of Hyperboreans (Pindar, Pyth. X. 50), tells him that he is a son of Jove, recounts for him all his miraculous deeds, and asks hospitality for one night. Atlas though, remembering the pronouncement of an ancient oracle from Parnas, which said “Atlas! The time will come when your trees will be despoiled of their gold and this glorious deed is reserved for a son of Jove”, refused to give Perseus hospitality. As Perseus insisted, he invited him to depart straight away, as otherwise neither the glory of his false deeds, nor even Jove, would save him from his hands. At these words Perseus, who could not match the strength of the titan Atlas, took out of his bag the head of Medusa, which had the magical attribute to turn to stone anybody who looked into her face, and in this way Atlas was turned on the spot into a huge mountain.

the doctrine of the Hyperboreans. It was the same belief, as expressed in the tablets sent by them to Delos, that the souls of the deceased went for the supreme judgment to a certain place of their country, from where those who had led virtuous lives passed into the region of the pious (Plato, Opera, Ed. Didot, Tom. II. p. 561). This same belief is expressed also by Hesiod when he says that the souls of the heroes fallen in the wars of Thebes and Troy had been taken to the blessed islands from the ends of the earth, near the Ocean with deep eddies (Opera et Dies, v. 161 seqq). One of these blessed islands was, as we know, Leuce island from the mouths of the Danube (Pliny, lib. IV. 27. 1: “eadem Leuce et Macaron appellata”). Here the legends and the ancient paintings show us Achilles, Ajax, Telamon, Patroclus, Antilochus, Menelaus, Helena and Agamemnon, leading a happy and eternal life (Pausanias, lib. III. 19. 11-13).

According to Eschyl (Frag. 73), Istru is the river which flows from the lands of the Hyperboreans and from the Rhipaei mountains. Finally we note here that the Danube figured under the name of Istru only from its cataracts downstream (Strabo,VII. 3. 13).

The first king who had ruled over the regions near Atlas mountain at north of the Istru, had been according to ancient historical traditions, Uranos (Munteanul – TN – from the mountain). The Atlantes (or inhabitants near Atlas mountain, near Oceanos potamos), writes Diodorus Siculus (lib. III. 56; VI. 2. 7), excel among all the neighboring peoples, for their particular piety and hospitality. They boast that the gods (the ancient deified kings) had been born there, and tell that Uranos had been the first to have ruled there; that he had gathered the people who lived scattered and had made them dwell in villages and cities; had forbidden them to further live without laws, by the way of the wild beasts; had taught them to cultivate the soil and keep the fruit good for eating, and many other useful things for their day-to-day life. His rule had extended over most of the world, especially in the western and northern regions. By observing and studying with special attention the course of the stars and the planets, Uranos had prophesied many phenomena which had to happen in the sky. He had taught the people to know the system of the year by the course of the sun, and had established the months of each year by the course of the moon and of certain hours of the year. Because of this, the simple people, who did not know the regular movements of the stars, admiring the exactness with which the things predicted by him took place, had formed the belief that really, this prophet had in him a part of a divine nature; and after he had died, he had been attributed divine honors, for his merits, as well as for his astronomical knowledge, and the name Ouranos (Munteanul) had been later applied to the sky, on the one hand because he had known very well the rising and setting of the stars, as well as other celestial phenomena, and on the other hand in order to elevate his merits and to be named king for eternity. It is said about Uranos that he had 45 children with a number of wives, 22 of whom with his wife Titaea (Titana), the mother of the Titans, who, for her merits and wisdom, had been placed after death among the gods, receiving the name Gaea (Diodorus Siculus, lib. III. 57).

At the time of Uranos, the Pelasgian state had, as it results from ancient legends and traditions, a powerful political and military organization. The first class of nobility was formed by the so-called Titans, with the epithet chthonioi, of the earth (Hesiodus, Theog. v. 697); agauoi, glorious (Ibid. v. 632); and theoi, divine (Ibid. v. 630), because by traditions, they belonged to the powerful and illustrious family of the royal dynasty. Another class of the Pelasgian society of those times was formed by the artisans, who were engaged in all sorts of industrial works (mechanai asan ep’ ergois), and who figure with Hesiodus under the name of Cyclops.

Osharian H.P. Lovecraft

The Pnakotic Manuscripts (or Pnakotic Fragments) is a fictional manuscript in the Cthulhu Mythos. The tome was created by H. P. Lovecraft [1] and first appeared in his short story "Polaris" (1918). They are mentioned in many of Lovecraft's stories, including At the Mountains of Madness (1936), The Dream-Quest of Unknown Kadath (1926), "The Other Gods" (1933), and The Shadow Out of Time (1936). The manuscripts are also referred to by other mythos authors, such as Lin Carter and Brian Lumley

Lomar "rose from the sea" in the far distant past. [2] The people of Lomar came from Zobna, a land even further to the north, "forced to move southward from Zobna before the advance of the great ice sheet". When they arrived in Lomar, they "valiantly and victoriously swept aside the hairy, long-armed, cannibal Gnophkehs that stood in their way." [3]

Lomar is the source of the Pnakotic Manuscripts. [4] People from the underground realm of K'n-yan brought an image of the deity Tsathoggua to Lomar, where it was worshipped. [5]

The story "Polaris" implies that Lomar was destroyed around 24,000 B.C. by the Inutos--"squat, hellish yellow fiends who...appeared out of the unknown west". [6] (Lovecraft identifies these people with the modern day Inuit,whom he calls "squat, yellow creatures".) [7] In The Dream Quest of Unknown Kadath,however, he writes that "the hairy cannibal Gnophkehs overcame many-templed Olathoe and slew all the heroes of the land of Lomar." [8]

Olathoë

Lomar was home to the city of Olathoë, described in the story "Polaris":

Still and somnolent did it lie, on a strange plateau in a hollow between strange peaks. Of ghastly marble were its walls and its towers, its columns, domes, and pavements. In the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. [9]

Later in the story the plateau is identified as Sarkis, and the mountains as Noton and Kadiphonek. [10]

The title character of the story "The Quest of Iranon" says he has "dwelt long in Olathoe in the land of Lomar", [11] thus suggesting that the other places named in that story coexist in the same world and era as Lomar.

Denied by generations of scholars as mere fiction, astonishing new mythological and archaeological evidence proves that an advanced and ancient global cult spread the worship of the octopus-headed Great Cthulhu and his Old Ones to every corner of the prehistoric world—and gives a shockingly eldritch and miasmal cast to some of history’s most important mythological tales. Why is it that the Greeks feared a terrible monster with writhing tentacles? Why did peoples of the Pacific build cyclopean stone “Houses of the Octopus” to enact the periodic resurrection of that strange mollusk?

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Ancient myths, once dismissed as fantasies, can now be seen in their true light—as a record of the coming of Cthulhu and his reign on the early Earth. Strange archaeological sites, once dismissed as merely “religious,” can now be viewed as deliberate imitations of Cthulhu’s lost city of R’lyeh and its non-Euclidean architecture. If you have ever watched Ancient Aliens and wondered whether ancient astronauts were real, Cthulhu in World Mythology provides essential proof. Prehistoric myths and legends aren’t just tales of alien beings but of specific extraterrestrials: the Great Old Ones themselves! This scholarly masterpiece by history’s most insightful scholar of prehistoric extraterrestrial intervention upends academia’s traditional view of ancient mythology. Within the pages of this perception-shattering historical work , the reader will find:

A revolutionary new understanding of the influence of Great Cthulhu on cultures and peoples worldwide! Shocking new evidence for Cthulhu worship drawn from impeccable scholarly sources! The true origin of many ancient gods and myths finally explained! Drawing on suppressed and forgotten scholarly works from prehistory to the modern age, this book demonstrates that behind the façade of ancient “gods” like Zeus and Quetzalcoatl, there squirm and roil the tentacles of Great Cthulhu himself! Delve into the pages of Cthulhu in World Mythology if you have an open mind and are ready to hear Cthulhu’s call!

Cthulhu in World Mythology is a 196-page trade paperback from Atomic Overmind Press, acclaimed publishers of Tour de Lovecraft: The Tales, and Cthulhu 101. It will release in September of 2012, and is edited by Atomic Overmind Press’ own resident Mythos scholar Kenneth Hite. This important work will rock the very foundations of the historical community!

Jason Colavito is an author and editor whose books include The Cult of Aliens Gods and Knowing Fear. He investigates the connections between science, history, and speculative fiction and in his spare time serves as the world’s most important expert on prehistoric extraterrestrial intervention in human history.

Cats of Ulthar: It is said that in Ulthar, which lies beyond the river Skai, no man may kill a cat; and this I can verily believe as I gaze upon him who sitteth purring before the fire. For the cat is cryptic, and close to strange things which men cannot see. He is the soul of antique Aegyptus, and bearer of tales from forgotten cities in Meroë and Ophir. He is the kin of the jungle’s lords, and heir to the secrets of hoary and sinister Africa. The Sphinx is his cousin, and he speaks her language; but he is more ancient than the Sphinx, and remembers that which she hath forgotten.

deepest raven black. His brow was white as the marble of Pentelicus, and of a height and breadth almost godlike. I said to myself, with all the ardour of a sculptor, that this man was a faun’s statue out of antique Hellas, dug from a temple’s ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. And when he opened his immense, sunken, and wildly luminous black eyes I knew he would be thenceforth my only friend—the only friend of one who had never possessed a friend before—for I saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond normal consciousness and reality; realms which I had cherished in fancy, but vainly sought. So as I drove the crowd away I told him he must come home with me and be my teacher and leader in unfathomed mysteries, and he assented without speaking a word. Afterward I found that his voice was music—the music of deep viols and of crystalline spheres. We talked often in the night, and in the day, when I chiselled busts of him and carved miniature heads in ivory to immortalise his different expressions. Of our studies it is impossible to speak, since they held so slight a connexion with anything of the world as living men conceive it. They were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep—those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. The cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester’s whim.

for beneath them the grey toad makes his habitation. At the very bottom of the valley lies the river Than, whose waters are slimy and filled with weeds. From hidden springs it rises, and to subterranean grottoes it flows, so that the Daemon of the Valley knows not why its waters are red, nor whither they are bound.

Strange to find one standing on the crest of the hill. I crossed two steep canyons before I came to it; and a surprise awaited me. It was not a pine tree, nor a fir tree, nor a hackberry tree. I had never, in all my life, seen one to compare with it—and I never have to this day, for which I am eternally thankful! More than anything it resembled an oak. It had a huge, twisted trunk, fully a yard in diameter, and the large limbs began spreading outward scarcely seven feet from the ground. The leaves were round, and curiously alike in size and design. It might have been a tree painted on a canvas, but I will swear that it was real. I shall always know that it was real, despite what Theunis said later.

written by Rudolf Yergler, a German mystic and alchemist who borrowed some of his lore from Hermes Trismegistus, the ancient Egyptian sorcerer. There is a passage here that might interest you —might make you understand why this business is even further from the natural than you suspect. Listen.”

“So in the year of the Black Goat there came unto Nath a shadow that should not be on Earth, and that had no form known to the eyes of Earth. And it fed on the souls of men; they that it gnawed being lured and blinded with dreams till the horror and the endless night lay upon them. Nor did they see that which gnawed them; for the shadow took false shapes that men know or dream of, and only freedom seemed waiting in the Land of the Three Suns. But it was told by priests of the Old Book that he who could see the shadow’s true shape, and live after the seeing, might shun its doom and send it back to the starless gulf of its spawning. This none could do save through the Gem; wherefore did Ka-Nefer the High-Priest keep that gem sacred in the temple. And when it was lost with Phrenes, he who braved the horror and was never seen more, there was weeping in Nath. Yet did the Shadow depart sated at last, nor shall it hunger again till the cycles roll back to the year of the Black Goat.”

Theunis paused while I stared, bewildered. Finally he spoke. “Now, Single, I suppose you can guess how all this links up. There is no need of going deep into the primal lore behind this business, but I may as well tell you that according to the old legends this is the so-called ‘Year of the Black Goat’—when certain horrors from the fathomless Outside are supposed to visit the earth and do infinite harm. We don’t know how they’ll be manifest, but there’s reason to think that strange mirages and hallucinations will be mixed up in the matter. I don’t like the thing you’ve run up against—the story or the pictures. It may be pretty bad, and I warn you to look out. But first I must try to do what old Yergler says—to see if I can glimpse the matter as it is. Fortunately the old Gem he mentions has been rediscovered—I know where I can get at it. We must use it on the photographs and see what we see. “It’s more or less like a lens or prism, though one can’t take photographs with it. Someone of peculiar sensitiveness might look through and sketch what he sees. There’s a bit of danger, and the looker may have his consciousness shaken a trifle; for the real shape of the shadow isn’t pleasant and doesn’t belong on this earth. But it would be a lot more dangerous not to do anything about it. Meanwhile, if you value your life and sanity, keep away from that hill—and from the thing you think is a tree on it.” I was more bewildered than ever. “How can there be organized beings from the Outside in our midst?” I cried. “How do we know that such things exist?” “You reason in terms of this tiny earth,” Theunis said. “Surely you don’t think that the world is a rule for measuring the universe. There are entities we never dream of floating under our very noses. Modern science is thrusting back the borderland of the unknown and proving that the mystics were not so far off the track—” Suddenly I knew that I did not want to look at the picture again; I wanted to destroy it. I wanted to run from it. Theunis was suggesting something beyond. . . . A trembling, cosmic fear gripped me and drew me away from the hideous picture, for I was afraid I would recognize some object in it. .

. The reservoir will soon be built now, and all those elder secrets will be safe forever under watery fathoms. But even then I do not believe I would like to visit that country by night—at least, not when the sinister stars are out; and nothing could bribe me to drink the new city water of Arkham. It all began, old Ammi said, with the meteorite. Before that time there had been no wild legends at all since the witch trials, and even then these western woods were not feared half so much as the small island in the Miskatonic where the devil held court beside a curious stone altar older than the Indians. These were not haunted woods, and their fantastic dusk was never terrible till the strange days. Then there had come that white noontide cloud, that string of explosions in the air, and that pillar of smoke from the valley far in the wood. And by night all Arkham had heard of the great rock that fell out of the sky and bedded itself in the ground beside the well at the Nahum Gardner place. That was the house which had stood where the blasted heath was to come—the trim white Nahum Gardner house amidst its fertile gardens.

, on the second floor, is justly esteemed by historians and anthropologists as harbouring the greatest collection of its kind in America. Here may be found typical examples of Egyptian embalming from the earliest Sakkarah specimens to the last Coptic attempts of the eighth century; mummies of other cultures, including the prehistoric Indian specimens recently found in the Aleutian Islands; agonised Pompeian figures moulded in plaster from tragic hollows in the ruin-choking ashes; naturally mummified bodies from mines and other excavations in all parts of the earth—some surprised by their terrible entombment in the grotesque postures caused by their last, tearing death-throes—everything, in short, which any collection of the sort could well be expected to contain. In 1879, of course, it was much less ample than it is now; yet even then it was remarkable. But that shocking thing from the primal Cyclopean crypt on an ephemeral sea-spawned island was always its chief attraction and most impenetrable mystery.

People said that if no victims were offered, Ghatanothoa would ooze up to the light of day and lumber down the basalt cliffs of Yaddith-Gho bringing doom to all it might encounter. For no living thing could behold Ghatanothoa, or even a perfect graven image of Ghatanothoa, however small, without suffering a change more horrible than death itself. Sight of the god, or its image, as all the legends of the Yuggoth-spawn agreed, meant paralysis and petrifaction of a singularly shocking sort, in which the victim was turned to stone and leather on the outside, while the brain within remained perpetually alive—horribly fixed and prisoned through the ages, and maddeningly conscious of the passage of interminable epochs of helpless inaction till chance and time might complete the decay of the petrified shell and leave it exposed to die. Most brains, of course, would go mad long before this aeon-deferred release could arrive. No human eyes, it was said, had ever glimpsed Ghatanothoa, though the danger was as great now as it had been for the Yuggoth-spawn. And so there was a cult in K’naa which worshipped Ghatanothoa and each year sacrificed to it twelve young warriors and twelve young maidens. These victims were offered up on flaming altars in the marble temple near the mountain’s base, for none dared climb Yaddith-Gho’s basalt cliffs or draw near to the Cyclopean pre-human stronghold on its crest. Vast was the power of the priests of Ghatanothoa, since upon them alone depended the preservation of K’naa and of all the land of Mu from the petrifying emergence of Ghatanothoa out of its unknown burrows. There were in the land an hundred priests of the Dark God, under Imash-Mo the High-Priest, who walked before King Thabon at the Nath-feast, and stood proudly whilst the King knelt at the Dhoric shrine. Each priest had a marble house, a chest of gold, two hundred slaves, and an hundred concubines, besides immunity from civil law and the power of life and death over all in K’naa save the priests of the King. Yet in spite of these defenders there was ever a fear in the land lest Ghatanothoa slither up from the depths and lurch viciously down the mountain to bring horror and petrification to mankind. In the latter years the priests forbade men even to guess or imagine what its frightful aspect might be. It was in the Year of the Red Moon (estimated as B. C. 173,148 by von Junzt) that a human being first dared to breathe defiance against Ghatanothoa and its nameless menace. This bold heretic was T’yog, High-Priest of Shub-Niggurath and guardian of the copper temple of the Goat with a Thousand Young. T’yog had thought long on the powers of the various gods, and had had strange dreams and revelations touching the life of this and earlier worlds. In the end he felt sure that the gods friendly to man could be arrayed against the hostile gods, and believed that Shub-Niggurath, Nug, and Yeb, as well as Yig the Serpent-god, were ready to take sides with man against the tyranny and presumption of Ghatanothoa. Inspired by the Mother Goddess, T’yog wrote down a strange formula in the hieratic Naacal of his order, which he believed would keep the possessor immune from the Dark God’s petrifying power. With this protection, he reflected, it might be possible for a bold man to climb the dreaded basalt cliffs and—first of all human beings—enter the Cyclopean fortress beneath which Ghatanothoa reputedly brooded. Face to face with the god, and with the power of Shub-Niggurath and her sons on his side, T’yog believed that he might be able to bring it to terms and at last deliver mankind from its brooding menace. With humanity freed through his efforts, there would be no limits to the honours he might claim. All the honours of the priests of Ghatanothoa would perforce be transferred to him; and even kingship or godhood might conceivably be within his reach. So T’yog wrote his protective formula on a scroll of pthagon membrane (according to von Junzt).

. And secretly, the priests would always cherish the stolen scroll—the true and potent charm—handing it down from one High-Priest to another for use in any dim future when it might be needful to contravene the Devil-God’s will. So the rest of the night Imash-Mo slept in great peace, with the true scroll in a new cylinder fashioned for its harbourage. It was dawn on the Day of the Sky-Flames (nomenclature undefined by von Junzt) that T’yog, amidst the prayers and chanting of the people and with King Thabon’s blessing on his head, started up the dreaded mountain with a staff of tlath-wood in his right hand. Within his robe was the cylinder holding what he thought to be the true charm—for he had indeed failed to find out the imposture. Nor did he see any irony in the prayers which Imash-Mo and the other priests of Ghatanothoa intoned for his safety and success. All that morning the people stood and watched as T’yog’s dwindling form struggled up the shunned basalt slope hitherto alien to men’s footsteps, and many stayed watching long after he had vanished where a perilous ledge led round to the mountain’s hidden side. That night a few sensitive dreamers thought they heard a faint tremor convulsing the hated peak; though most ridiculed them for the statement. Next day vast crowds watched the mountain and prayed, and wondered how soon T’yog would return. And so the next day, and the next. For weeks they hoped and waited, and then they wept. Nor did anyone ever.

When I drew nigh the nameless city I knew it was accursed. I was travelling in a parched and terrible valley under the moon, and afar I saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. Fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandmother of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had ever dared to see. Remote in the desert of Araby lies the nameless city, crumbling and inarticulate, its low walls nearly hidden by the sands of uncounted ages. It must have been thus before the first stones of Memphis were laid, and while the bricks of Babylon were yet unbaked. There is no legend so old as to give it a name, or to recall that it was ever alive; but it is told of in whispers around campfires and muttered about by grandams in the tents of sheiks, so that all the tribes shun it without wholly knowing why. It was of this place that Abdul Alhazred the mad poet dreamed on the night before he sang his unexplainable couplet:

“That is not dead which can eternal lie, And with strange aeons even death may die.”

I should have known that the Arabs had good reason for shunning the nameless city, the city told of in strange tales but seen by no living man, yet I defied them and went into the untrodden waste with my camel. I alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so horribly when the night-wind rattles the windows. When I came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert’s heat. And as I returned its look I forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. For hours I waited, till the east grew grey and the stars faded, and the grey turned to roseal light edged with gold. I heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of the desert still. Then suddenly above the desert’s far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state I fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as Memnon hails it from the banks of the Nile. My ears rang and my imagination seethed as I led my camel slowly across the sand to that unvocal stone place; that place too old for Egypt and Meroë to remember; that place which I alone of living men had seen. In and out amongst the shapeless foundations of houses and palaces I wandered, finding never a carving or inscription to tell of those men, if men they were, who built the city and dwelt therein so long ago. The antiquity of the spot was unwholesome, and I longed to encounter some sign or device to prove that the city was indeed fashioned by mankind. There were certain proportions and dimensions in the ruins which I did not like. I had with me many tools, and dug much within the walls of the obliterated edifices; but progress was slow, and nothing significant was revealed. When night and the moon returned I felt a chill wind which brought new fear, so that I did not dare to remain in the city. And as I went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. I awaked just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. I saw the sun peering redly through the last gusts of a little sandstorm that hovered over the nameless city, and marked the quietness of the rest of the landscape. Once more I ventured within those brooding ruins that swelled beneath the sand like an ogre under a coverlet, and again dug vainly for relics of the forgotten race. At noon I rested, and in the afternoon I spent much time tracing the walls, and the bygone streets, and the outlines of the nearly vanished buildings. I saw that the city had been mighty indeed, and wondered at the sources of its greatness. To myself I pictured all the splendours of an age so distant that Chaldaea could not recall it, and thought of Sarnath the Doomed, that stood in the land of Mnar when mankind was young, and of Ib, that was carven of grey stone before mankind existed. All at once I came upon a place where the bed-rock rose stark through the sand and formed a low cliff; and here I saw with joy what seemed to promise further traces of the antediluvian people. Hewn rudely on the face of the cliff were the unmistakable facades of several small, squat rock houses or temples; whose interiors might preserve many secrets of ages too remote for calculation, though sandstorms had long since effaced any carvings which may have been outside. Very low and sand-choked were all of the dark apertures near me, but I cleared one with my spade and crawled through it, carrying a torch to reveal whatever mysteries it might hold. When I was inside I saw that the cavern was indeed a temple, and beheld plain signs of the race that had lived and worshipped before the desert was a desert. Primitive altars, pillars, and niches, all curiously low, were not absent; and though I saw no sculptures nor frescoes, there were many singular stones clearly shaped into symbols by artificial means. The lowness of the chiselled chamber was very strange, for I could hardly more than kneel upright; but the area was so great that my torch shewed only part at a time. I shuddered oddly in some of the far corners; for certain altars and stones suggested forgotten rites of terrible, revolting, and inexplicable nature, and made me wonder what manner of men could have made and frequented such a temple. When I had seen all that the place contained, I crawled out again, avid to find what the other temples might yield. Night had now approached, yet the tangible things I had seen made curiosity stronger than fear, so that I did not flee from the long moon-cast shadows that had daunted me when first I saw the nameless city. In the twilight I cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other temple had contained. The room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. About these shrines I was prying when the noise of a wind and of my camel outside broke through the stillness and drew me forth to see what could have frightened the beast. The moon was gleaming vividly over the primeval ruins, lighting a dense cloud of sand that seemed blown by a strong but decreasing wind from some point along the cliff ahead of me. I knew it was this chilly, sandy wind which had disturbed the camel, and was about to lead him to a place of better shelter when I chanced to glance up and saw that there was no wind atop the cliff. This astonished me and made me fearful again, but I immediately recalled the sudden local winds I had seen and heard before at sunrise and sunset, and judged it was a normal thing. I decided that it came from some rock fissure leading to a cave, and watched the troubled sand to trace it to its source; soon perceiving that it came from the black orifice of a temple a long distance south of me, almost out of sight. Against the choking sand-cloud I plodded toward this temple, which as I neared it loomed larger than the rest, and shewed a doorway far less clogged with caked sand.

thought of comparisons as varied as the cat, the bulldog, the mythic Satyr, and the human being. Not Jove himself had so colossal and protuberant a forehead, yet the horns and the noselessness and the alligator-like jaw placed the things outside all established categories. I debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. To crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. The importance of these crawling creatures must have been vast, for they held first place among the wild designs on the frescoed walls and ceiling. With matchless skill had the artist drawn them in a world of their own, wherein they had cities and gardens fashioned to suit their dimensions; and I could not but think that their pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. These creatures, I said to myself, were to the men of the nameless city.

Kings of Atlantis fought with the slippery blasphemies that wriggled out of rifts in ocean’s floor, and how the pillared and weedy temple of Poseidonis is still glimpsed at midnight by lost ships, who know by its sight that they are lost. Years of the Titans were recalled, but the host grew timid when he spoke of the dim first age of chaos before the gods or even the Elder Ones were born, and when only the other gods came to dance on the peak of Hatheg-Kla in the stony desert near Ulthar, beyond the river Skai. It was at this point that there came a knocking on the door; that ancient door of nail-studded oak beyond which lay only the abyss of white cloud. Olney started in fright, but the bearded man motioned him to be still, and tiptoed to the door to look out through a very small peep-hole. What he saw he did not like, so pressed his fingers to his lips and tiptoed around to shut and lock all the windows before returning to the ancient settle beside his guest. Then Olney saw lingering against the translucent squares of each of the little dim windows in succession a queer black outline as the caller moved inquisitively about before leaving; and he was glad his host had not answered the knocking. For there are strange objects in the great abyss, and the seeker of dreams must take care not to stir up or meet the wrong ones. Then the shadows began to gather; first little furtive ones under the table, and then bolder ones in the dark panelled corners. And the bearded man made enigmatical gestures of prayer, and lit tall candles in curiously wrought brass candlesticks. Frequently he would glance at the door as if he expected someone, and at length his glance seemed answered by a singular rapping which must have followed some very ancient and secret code. This time he did not even glance through the peep-hole, but swung the great oak bar and shot the bolt, unlatching the heavy door and flinging it wide to the stars and the mist. And then to the sound of obscure harmonies there floated into that room from the deep all the dreams and memories of earth’s sunken Mighty Ones. And golden flames played about weedy locks, so that Olney was dazzled as he did them homage. Trident-bearing Neptune was there, and sportive tritons and fantastic nereids, and upon dolphins’ backs was balanced a vast crenulate shell wherein rode the grey and awful form of primal Nodens, Lord of the Great Abyss. And the conches of the tritons gave weird blasts, and the nereids made strange sounds by striking on the grotesque resonant shells of unknown lurkers in black sea-caves. Then hoary Nodens reached forth a wizened hand and helped Olney and his host into the vast shell, whereat the conches and the gongs set up a wild and awesome clamour. And out into the limitless aether reeled that fabulous train, the noise of whose shouting was lost in the echoes of thunder.

ancient house that is one with the firmament, there is broken at last that ominous brooding silence ever before the bane of Kingsport’s maritime cotters. And old folk tell of pleasing voices heard singing there, and of laughter that swells with joys beyond earth’s joys; and say that at evening the little low windows are brighter than formerly. They say, too, that the fierce aurora comes oftener to that spot, shining blue in the north with visions of frozen worlds while the crag and the cottage hang black and fantastic against wild coruscations. And the mists of the dawn are thicker, and sailors are not quite so sure that all the muffled seaward ringing is that of the solemn buoys. Worst of all, though, is the shrivelling of old fears in the hearts of Kingsport’s young men, who grow prone to listen at night to the north wind’s faint distant sounds. They swear no harm or pain can inhabit that high peaked cottage, for in the new voices gladness beats, and with them the tinkle of laughter and music. What tales the sea-mists may bring to that haunted and northernmost pinnacle they do not know, but they long to extract some hint of the wonders that knock at the cliff-yawning door when clouds are thickest. And patriarchs dread lest some day one by one they seek out that inaccessible peak in the sky, and learn what centuried secrets hide beneath the steep shingled roof which is part of the rocks and the stars and the ancient fears of Kingsport. That those venturesome youths will come back they do not doubt, but they think a light may be gone from their eyes, and a will from their hearts. And they do not wish quaint Kingsport with its climbing lanes and archaic gables to drag listless down the years while voice by voice the laughing chorus grows stronger and wilder in that unknown and terrible eyrie where mists and the dreams of mists stop to rest on their way from the sea to the skies. They do not wish the souls of their young men to leave the pleasant hearths and gambrel-roofed taverns of old Kingsport, nor do they wish the laughter and song in that high rocky place to grow louder. For as the voice which has come has brought fresh mists from the sea and from the north fresh lights, so do they say that still other voices will bring more mists and more lights, till perhaps the olden gods (whose existence they hint only in whispers for fear the Congregational parson shall hear) may come out of the deep and from unknown Kadath in the cold waste and make their dwelling on that evilly appropriate crag so close to the gentle hills and valleys of quiet simple fisherfolk. This they do not wish, for to plain people things not of earth are unwelcome; and besides, the Terrible Old Man often recalls what Olney said about a knock that the lone dweller feared, and a shape seen black and inquisitive against the mist through those queer translucent windows of leaded bull’s-eyes. All these things, however, the Elder Ones only may decide; and meanwhile the morning mist still comes up by that lonely vertiginous peak with the steep ancient house, that grey low-eaved house where none is seen but where evening brings furtive lights while the north wind tells of strange revels. White and feathery it comes from the deep to its brothers the clouds, full of dreams of dank pastures and caves of leviathan. And when tales fly thick in the grottoes of tritons, and conches in seaweed cities blow wild tunes learned from the Elder Ones, then great eager vapours flock to heaven laden with lore; and Kingsport, nestling uneasy on its lesser cliffs below that awesome hanging sentinel of rock, sees oceanward only a mystic whiteness, as if the cliff’s rim were the rim of all earth, and the solemn bells of the buoys tolled free in the aether of faery.

For more information please refer to the " Directory of the Atlanteans " which is updated every week.

 

Osharian record of Nephites

Ancient of Days: in Ne. " Aram " or in heb. "Atik Yomin" The infinite mind from the perspective of previous programing which was set in motion aeons ago. That are only now in these latter days being fulfilled. The recapitulation of YHWH eternal Father God, which set down the rules ( doctrines ) and the contracts ( covenants ) on plates engraved in the language of light, ( the pure language of Celestial Angels); for all ascended masters Elohim B'Nai Or (Angels) and the sons of Adam to use in manifestion of the works which will be accomplished in this given universe and finished in this time period. The Great Assembly: in Ne. (הָלֹודְּגַה תֶסֶנְּכ) "Anshei Knesset Ha Gedolah" and in heb. (הָלֹודְּגַה תֶסֶנְּכ יֵׁשְנַא). "The Men of the Great Assembly"), also known as the 'Great council' was, according to Jewish tradition, an assembly of scribes and prophets, a long with the Magi and the Oracle of God. This was in the time period from the end of the Biblical prophets to the time of the development of Rabbi Judaism, marking a new transition from an era of 'Seers' to an era of 'prophets'. They lived in a period between the fall of the first Temple in (586 B.C.) and ending at the fall of the second Temple in (70 A.D.). Zadokites: people of Ezra and Zadok ( Zedek, Zadik). Zadok ruled as a high priest king ( in heb. (Resh Kohen Zedek), with nine priest families which formed the 'Great Council'. The people at Qumran, The Quaddinim. They are of the elect of Israel, that are called by name, which arise in the latter days to manifest 'the word' or will of God. The Osharian Priesthood or Apocalyptic Jews of Israel: Are recorded in the record as being the " Men of Faith ". Covenant societies under the authority of the Aaronic Priesthood ( covenant with Aaron ) and Zadokite Priesthood, as well as the Priesthood of Enoch ( covenant with Enoch), which went into exile between 660 B.C. to 586 B.C. After which one of the families formed and founded by Lehi which was father of Nephi to become the 'Nephites of Israel' in 600 B.C. The Three Priesthoods form the foundation of the Melchizedek Priesthood on Earth. This family migrated back to their home lands of 'new Altea ( the Americas, La Merica). The second family remained in Jerusalem and became the Zadokite Priesthood. 2) Zadok ( Zedek, Zadik ) was a renowned high priest-king and Ezra men of the ' Great Assembly'. The elect of Israel that went out of the the corrupt lands of Judah and wrote the Dead Sea Scrolls later copied and retitled ' the Holy Bible. They were also known as the ' Qaddinim priesthood ' in the Tulmud and TaNaKh of the Jewish doctrines and covenants. Which in turn made up the three Priesthoods of the Melchizedek ( Mel-Chi-Zedek ), meaning high-priest-king. (2) Rebel Osharian order that rebelled against The Altarian Altean high priest kings. Altea: covenant with Atlas, Altean priesthood/ order of Altea. Altean people: people of Atlas. Elohim B'Nai Or. New Altea: Altean region located in the Caribbean islands part of north America and parts of the Yucatan, along with south and east Mexico area. One of the ancient region of programming (translating) by the Brotherhood of light, that is to be identified with major responsabilty of administration by the B'nai Or from between 18,000 to 12,000 B.C. The Iltarian Altean descendants who survived are the B'Nai Or then they mixed with Elohim B'Nai Or, (Osharian Alteans ) to become ( Nephites ) and moved into the new regions of central and north America as well as south America and Egypt. Altea-America (new Altea): Will be the new promised region for the gathering of spiritual mankind. The translating, reprogramming area for " spiritual freedom " on this planet; and the establishment of the spiritual administration of ( Ancient of Days ). B'nai Or: " sons of light " The guiding intelligence working with the Elohim (Angel) and masters of the seventy 70 Brotherhoods which comprise the great white brotherhood. They have the capacity to externalize and materialize in previously "Seeded" and "Administered" by the brotherhood of light. Elohim B'nai Or: The sons of the creator God who dispatch judgement and hierarchical education in the absence of authority in the lower heavens. The sons of Adam work with the derivative systems of creation. They can choose the " Selected Seed " which is transplanted from imperfect creation to levels of divine. Atlas combined with the first human to become Elohim B'nai Or, Osharian Altean. Brotherhood of Light: Advanced spiritual intelligence that can take on physical form and have the responsibility of governing stellar orders with respect to the local hierarchy/agency of the deity. 2) The 70 brotherhoods which comprise the great white brotherhood, that has the greater responsibility of administering the cosmic law of YHWH in our son universe. "whole light being" comprise the ranks of the spiritual brotherhoods preparing the physical and spiritual civilization for "The bride" as the new Jerusalem, a heavenly city and threshold command in charge of renewing creation. The brotherhood of light combined with the B'Nai Or became the Osharian Alteans (Elohim B'Nai Or). Nephites: There are three branches of Nephites from their origins, which when combine relates to the three parts of the Melchizedek Priesthood. 1) Nephites: They are the Combination of Iltarian Alteans and B'Nai Or. They were the main original Nephites. 2) American Nephites: A combination of Osharian Alteans and Iltarian Alteans. 3) Nephites of Israel: Nephites that migrated to Egypt and combined with Israelites, then migrated to Israel, then back to the Americas. *** When all three branches of Nephites combine into one they become Elohim B'nai Or Nephi. Nephite language: Is a combination of Angelic Celestial and Jewish Hebrew. Jewish Hebrew is a combination of Angelic Celestial and Egyptian Heiratic. Hieratic is a variation of Egyptian Hieroglyphics. Lamanites: people of Laman son of Lehi 2) descendants of Altarian Alteans.

For more information please refer to the " Directory of the Atlanteans " which is updated every week.