Chapter 1: I HAVE BEGOTTEN A STRANGE SON
1. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. I, note g to lEn. 106, p. 86.
2. ibid., trans. of 1 Enoch by E. Izaac, 1En. 106:1–6.
3. ibid., p. 7.
4. See, for instance, Easton, The Illustrated Bible Dictionary, s.v. 'Angels', PP. 42–3.
5. Avigad and Yadin, A Genesis Apocryphon, A Scroll from the Wilderness of Judaea.
6. Vermes, The Dead Sea Scrolls in English, p. 252. The spelling of Bathenosh's name is taken from this translation of 1QapGen.
7. ibid., 1QapGen, 11: 1.
8. ibid., 1QapGen, 11:9–16.
9. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, 1En. 106:6.
10. lEn. 106:13–8.
11. Gen. 6:1–2. All biblical quotations are taken from the 1884 Revised Version of the Authorized Version of the Bible.
12. Gn. 6:4.
13. Drake, Gods and Spacemen in Ancient Israel, pp. 79–80.
14. Hooke, Middle Eastern Mythology, p. 132.
15. Legge, Forerunners and Rivals of Christianity, vol. 1, pp. 158–60.
16. See Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4.
17. Eisenman, Maccabees, Zadokites, Christians and Qumran, pp. xiv, 54–5 n. 82, 54–5 n. 82; Zohar 1:55a–55b; Forerunners and Rivals of Christianity, vol. 1, pp. 159–60, p. 159 n. 1.
18. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, p. 8.
19. Tertullian, 'On the Veiling of Virgins', Ante-Nicene Christian Library, i:196; iii: 163-4; cf. I Cor. 11:10.
20. Lactantius (AD 260–330) and Tatian (AD 110–172), for instance, fully accepted the corporeal existence of fallen angels in their works. See Schneweis, Angels and Demons According to Lactantius, pp. 103, 127.
21. Augustine, St, De Civitate Dei, xv, 23.
22. Alexander, 'The Targumim and Early Exegesis of "Sons of God" in Genesis 6', Journal of Jewish Studies, No. 23, 1972, pp. 60-61.
23. Prophet, Forbidden Mysteries of Enoch – Fallen Angels and the Origins of Evil, p. 59.
24. New Catholic Encyclopaedia, 1967, s.v. 'Devil'.
Chapter 2: THE SEARCH FOR THE SOURCE
1. See Bruce, Travels to Discover the Source of the Nile in the Years 1768, 1769, 1770, 1771, 1772 and 1773.
2. Hancock, The Sign and the Seal, p. 191.
3. Mackenzie, The Royal Masonic Cyclopaedia, p. 328.
4. Jackson, Beyond the Craft, p. 61.
5. Its antiquity cannot be doubted, for it is known to have played a major part in the formation of the Scottish Grand Lodge in 1736. (From a personal communication with Robert Bryden, a leading authority on Scottish Knight Templarism and Freemasonry.)
6. Mackenzie, The Royal Masonic Cyclopaedia, pp. 201–2.
7. Hall, An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolic Philosophy, p. 173.
8. Horne, King Solomon's Temple in the Masonic Tradition, p. 233.
9. Hall, An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolic Philosophy, p. 173.
10. 1 Kings 7:21. The Solomonic aspects of this legend, along with the subsequent loss and rediscovery of the hidden vaults at the time of the Babylonian Captivity of the Jews, still form a major role in the archaic rites of what is known today as the Royal Arch degree, a side-order entered only once the candidate has passed through the three basic grades of Craft Freemasonry. In contrast, the Enochian elements within speculative Masonry finally disappeared almost without trace for reasons that have never been made clear. Despite the loss of the association between Enoch and early speculative Masonry, the thirteenth degree of the Ancient and Accepted Rite is still known as the Royal Arch of Enoch, suggesting a long-forgotten connection with the original rendering of the legend concerning the Antediluvian Pillars. See Jones, Freemason's Book of the Royal Arch, P.130.
Although the construction of the Antediluvian Pillars has been variously
ascribed in Judaic and Masonic writings to Seth, the son of Adam, to Jabal, Jubal and Tubal-cain, the sons of Lamech; and even to Enoch's great-grandson, Noah, Dr James Anderson, whose revised constitutions of Freemasonry were published in 1738, stated quite clearly that 'the old Masons always call'd them Enoch's Pillars, and firmly believ'd this Tradition' (i.e. the legend attached to their ancient origin). See Horne, King Solomon's Temple in the Masonic Tradition, p. 233. More importantly, according to the Masonic historian, E.W. Donovan, the legend of the Pillars of Enoch was, to his knowledge, preserved alone in the degrees of the Royal Order of Scotland, the very order instituted by James Bruce of Kinnaird's distant ancestor, Robert I of Scotland (Robert the Bruce), at the dawn of the fourteenth century. See Donovan, British Masonic Miscellany, viii, p. 73, quoted in King Solomon's Temple in the Masonic Tradition, p. 233 n.1.
11. Gen. 5:22, 24.
12. Davidson, A Dictionary of Angels, s.v. 'Enoch-Metatron', p. 106.
13. ibid., s.v. 'Azza', p. 65.
14. Bruce, Travels, abridged edition, Introduction, p. 14. As quoted by Fanny Burney after her 'lively' meeting with Bruce in 1775.
15. See ibid., Introduction, pp. 1–19, for a good resume of Bruce's life and his travels in Ethiopia.
16. See Budge, The Queen of Sheba and her Only Son Menelik – being the 'Book of the Glory of Kings' (Kebra Nagast).
17. For a full account of the Ark's apparent journey to Ethiopia, see Hancock, The Sign and the Seal, 1992.
18. 'The real reason he came was to steal our treasures,' claimed an Addis Ababa historian, Belai Gedai, to Hancock, 'our cultural treasures. He took many precious manuscripts back to Europe.' See The Sign and the Seal, p. 181. Hancock also shows that Bruce's journey to Axum in January 1770 was timed to coincide with the celebration of Timkat, a major festival in the calendar of the Ethiopian Orthodox Church. It was believed that the Ark, which was kept in a chapel at Axum, was paraded through the streets during these celebrations. See ibid., p. 180.
19. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, p. 8.
20. Dee's communication with angels on 25 June 1584 in Cracow reads: 'And after 50 days Enoch had written: and this was the Title of his books, let those that fear God and are worthy read. But behold, the people waxed wicked . . . And they began to counterfeit the doings of God and his power . . . so that the memory of Enoch washed away: and the spirits of Errourbegan to teach them Doctrines . . . Now hath it pleased God to deliver this Doctrine again out to darknesse: and to fulfill his promise with thee,
for, the books of Enoch.' See Casaubon, A True and Faithful Relation . . . , Cotton appendix XLVI, p. 174.
These words clearly imply that Dee was actually given the 'books of Enoch', as is further suggested in the 7 July 1584 entry, where it states: 'My brother, I see thou dost not understand the mystery of this Book, or work thou hast in hand. But I told thee, it was the knowledge that God delivered unto Enoch.' See ibid., p. 196.
That a 'Book of Enoch' was transcribed to Dee and Kelly seems indisputable. It is named among the books and papers allegedly burnt at the request of the angels on 10 April 1586 in Prague and later returned without harm on 29 April. See ibid., p. 418; G. Suster, John Dee Essential Readings, pp. 77–81. Furthermore, there is some evidence that Dee's 'books of Enoch' refer to MS. Sloane 3189 in the British Library. Entitled Liber Mysteriorum, Sextus et Sanctus, one of the few flyleaves accompanying the text describes it as 'The Book of Enoch revealed to Dr John Dee by the Angels'. This entry is not, however, contemporary with the original manuscript and was probably added by one of its subsequent owners. Sloane 2599 consists of angelic tables extracted from Sloane 3189 by an unknown hand around the close. of the seventeenth century. Towards the end is the statement: 'These Tables follow the Book of Enoch.' It goes without saying that these interesting angelic tracts bear no relation whatsoever with the actual Book of Enoch.
(I would like to thank London researcher Gareth J. Medway for extracting this material from the British Library on my behalf.)
21. Suster, John Dee Essential Readings, pp. 137–46; Turner, R. (ed.), The Heptarchia Mystica of John Dee.
22. Thesaurus Temporum Eusebii Pamphili, Caesareae Palaestinae episcopi Chronicorum Canonum omnimodae Historiae libri duo, Lugduni Batavorum, 1606, 'Animadversiones in Chronologica Eusebii', pp. 244a–245b; Scaliger, Chronicus Canon of Eusebius, Amsterdam, 1658, pp. 404–5.
23. Syncellus, Chronographia, quoted by J. A. Fabricius in his Codex Pseudepigraphus Veteris Testamenti, vol. 1, pp. 179–98.
24. The first of these copies appears to have been procured for Bruce by a Greek servant of the governor of Tigre, named Janni, during his visit to its capital Adowa in early 1770. See Travels, abridged edition, P.48.
25. ibid., vol. 2, p. 422. (Unabridged edition only.)
26. ibid., vol. 2, pp. 425–6.
27. Laurence, The Book of Enoch the Prophet – An Apocryphal Production, Supposed for Ages to Have Been Lost; but Discovered at the Close of Last Century in Abysinnia; now First Translated from an Ethiopic MS. in the Bodleian Library.
28. Byron, 'Heaven and Earth – A Mystery', 1821, included in The Poetic Works of Lord Byron, 1823.
29. Moore, The Loves of the Angels – A Poem, with Memoir, 1823.
30. See, for example, Simeon Solomon's 'And the sons of God saw the daughters of men that they were fair', a water-and body-colour dated 1863.
31. Leatherdale, Dracula – the Novel and the Legend, pp. 192–3.
32. Personal communication from Robert Bryden.
33. See Charles, The Book of Enoch or 1 Enoch.
34. Morfill and Charles, The Book of the Secrets of Enoch, or 2 Enoch, pp. vii, xii. All references to 2 Enoch have been taken from this edition, unless otherwise specified.
35. See Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4.
36. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, p. 8. E. Izaac, the translator here of 1 Enoch, places an upper limit on this date as AD 650, although this seems far too late, especially as the Book of Enoch fell out of favour with the Christian Church Fathers during the first half of the fourth century AD.
Chapter 3: DEMONIC DOCTRINE
1. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, p. 7.
2. ibid.
3. See Matt. 17:1–8; Mark 9:2–8; Luke 9:28–36 for accounts of the Transfiguration of Christ.
4. lEn 6:4–5. All quotations from 1 Enoch are taken from Charles, The Book of Enoch, 1912, unless otherwise indicated.
5. lEn. 6:6–8.
6. lEn. 7:2–6.
7. Although the terms gibborim and nephilim are used quite separately in Enochian literature to describe the offspring of the Watchers, out of personal preference I mainly use the term 'Nephilim', as it seems to convey the dark, brooding nature of these people far better than the terms 'giants' or 'mighty men'.
8. lEn. 8:1.
9. lEn. 8:3.
10. lEn. 69:8–9.
11. lEn. 69:12.
12. lEn. 10:9.
13. lEn. 10:4–6, 8.
14. lEn. 10:12–13.
15. Graves, and Patai, Hebrew Myths – the Book of Genesis, pp. 101–2.
16. lEn. 13:3.
17. lEn. 13:7.
18. Charles, The Book of Enoch, 1912, p. 31.
19. lEn. 10:2.
20. See Henning, 'The Book of the Giants', Bulletin of the School of Oriental and African Studies, vol. 11, pt 1, pp. 52–74; Milik, The Books of Enoch.
21. Henning, 'The Book of the Giants', p. 69.
22. lEn. 10:3.
23. lEn. 15:9, 11–12.
24. Charles, The Book of Enoch, 1912, p. 37.
25. ibid., p. xxxviii.
26. ibid., p. xi.
27. Eisenman, Maccabees, Zadokites, Christians and Qumrân, pp. xiv, 54–5 n. 82.
28. ibid., p. 74 n. 138.
29. ibid., pp. xiv, 54–5 n. 82.
Chapter 4: INSANE BLASPHEMY
1. Gen. 4:16.
2. The figure 520 is a very important number in cosmological numerology. It relates to the astronomical phenomenon of precession, known to the ancients as the Great Year. Certain 'canonical' numbers relating to this celestial system of time keeping crop up again and again in mythologies across the world. See Chapter 23.
3. For a concise résumé of the Cave of Treasures story, consult Graves and Patai, Hebrew Myths, pp. 105–6.
4. Morgenstern, 'The Mythological Background of Psalm 82', Hebrew Union College Annual, vol. 16 (1939).
5. Budge, Kebra Nagast, p. 188.
6. Budge, The Cave of Treasures, p. 92.
7. St Jerome, Homily 45 on Psalm 132 (133), trans. Ewald, Fathers of the Church, No. 48, 1964, pp. 338–9.
8. Greenlees, The Gospel of the Prophet Mani, pp. xxii-xxiii.
9. Commonitorium, PL. 42: 1154–5, quoted in Greenlees, The Gospel of the Prophet Mani, p. 337.
10. ibid., p. li.
11. ibid., pp. lxxvi-1xxix.
12. Jean Chrysostom, 'Homelies sur la Genese', Saint Jean Chrysostome Oeuvres Complètes, trans. M. Jeannin and ed. L. Guerin, Paris, 1865, 5:136–7, quoted in Prophet, E. C., Forbidden Mysteries of Enoch – Fallen Angels and the Origins of Evil, p. 54.
13. Gen. 3:4.
14. Gen. 3:5.
15. Gen. 3:14–15.
16. Gen. 3:16–17.
17. Gen. 3:22–3.
18. Easton, The Illustrated Bible Dictionary, s.v. 'Fall of Man', p. 251.
19. See, for instance, John 8:44; Rom. 16:20; 2 Cor. 11:3, 14; Rev. 12:9; 20:2.
20. Mundkur, The Cult of the Serpent – An Interdisciplinary Survey of Its Manifestations and Origins, p. 70.
21. Graves and Patai, Hebrew Myths, p. 100. Through the union of Eve's daughter and Shemyaza came Hiwa and Hiya, two of the leaders of the Nephilim. This legend is quoted in various midrashic texts (Yalqut Gen. 44; Bereshit Rabbati, 29–30) and almost certainly stems from the partially reconstructed Book of Giants written during the second century BC.
22. Easton, The Illustrated Bible Dictionary, s.v. 'Seraphim', p. 615.
23. Graves and Patai, Hebrew Myths, p. 106.
24. lEn. 69:12.
26. lEn. 69:6.
25. Davidson, A Dictionary of Angels, s.v. 'Satan', p. 261.
Chapter 5: VISAGE LIKE A VIPER
1. Gen. 18:8.
2. Gen. 19:3.
3. Gen. 19:5.
4. Gen. 32 :24–5.
5. Gen. 28:12.
6. Eisenman and Wise, 4Q543, 'Testament of Amram', The Dead Sea Scrolls Uncovered, Manuscript B, Fragment 1, pp. 153–6.
7. 2En 1:4–5.
8. Davidson, A Dictionary of Angels, s.v. 'Cherubim', pp. 86–7.
9. Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 306; Henning, 'The Book of the Giants', p. 66; see also 'The Midrash of Semhazai and 'Aza'el' quoted in Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 327.
10. lEn. 87:2.
11. lEn. 106:2. (E. Izaac trans.)
12. 2En. 22:8–10.
13. lEn. 106:2 (E. Izaac trans.).
14. 4En. 5i:106:2, quoted in Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 207.
15. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, n. g to lEn. 106, p. 86.
16. Written communication dated 18 September 1995, following a lecture at Leigh-on-Sea, Essex, on the origins of the fallen race, during which Margaret Norman first notified me of this fascinating account of an 'angel child'.
17. I refer here to the text entitled the Book of Giants, the existence of which had always been known to Hebrew and Middle Eastern scholars, although up until the 1970s our only knowledge of its contents came from the few fragments collected together and reconstructed by literary scholar W. B. Henning, from quotes traced in various Manichaean and anti-Manichaean works dating from the fourth century onwards. During his own lifetime, the prophet Mani is thought to have studied an Aramaic copy of this text and subsequently to have initiated its translation into six, possibly even seven, different Asian languages, including Middle Persian, Parthian, Sogdian and Uighur, as well as Egyptian Coptic. The Manichaean Book of Giants was known and used not only in central Asia and the Middle East, but also as far afield as North Africa and Chinese Turkestan. There is even evidence to indicate that it was translated into Latin.
Where exactly Mani obtained an original Aramaic rendition of this little-known text, and how it corresponded to the extant Book of Enoch, was unknown until the 1970s, when it became apparent to the Hebrew scholar J. T. Milik that textual fragments of no less than twelve copies of the Book of Giants, some corresponding to those already reconstructed by Henning, existed among the corpus of Qumrân literature found in Cave 4 on the Dead Sea from 1947 onwards. This startling discovery not only confirmed that the Essene community had possessed, used and probably even written the Book of Giants, but that it had once been placed alongside the other books or sections making up the original Book of Enoch.
From the surviving Aramaic and Manichaean fragments of the Book of Giants, we know that its contents were contemporary with, if not older than, the surviving sections of the now lost Book of Noah; indeed, there is some indication that either the two books once went hand in hand, or that the Book of Giants was the original source material for the Noahic fragments contained in I Enoch. Just how old this archaic religious tract might be, or in what language it was originally written, is uncertain; although it is at least as old as the very earliest parts of the Book of Enoch.
As Milik himself admits, the Book of Giants – which he believes once
formed one of the five books in an Enochian pentateuch – adds greatly to our knowledge and understanding of the fall of the Watchers and, more importantly, the plight of their Nephilim offspring, who give the book its title. Indeed, from the few small fragments gleaned from both the Aramaic and Manichaean versions of the text, it appears to show the Nephilim as real-life characters with very human feelings and failings, quite unlike the way in which both the rebel Watchers and their giant offspring are portrayed in the Book of Enoch. See Henning, 'The Book of the Giants', pp. 52–74, and The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, 'The Book of Giants', pp. 298–329.
18. For a résumé of this story of the two hundred trees, see 'The Midrash of Semhazai and 'Aza'el' quoted in Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 327.
19. 4EnGiants, in ibid., p. 306.
20. ibid., pp. 306–7.
21. Henning, 'The Book of the Giants', p. 61.
22. Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 313, 1. 6.
23. Bailey, The God-Kings and the Titans, p. 186.
24. lEn. 69:12.
Chapter 6: WHEN GIANTS WALKED THE EARTH
1. Hebrew scholars demonstrate that the Book of Genesis was written by two main authors, codenamed J and E. J stands for Jahweh, the name of God used by an author from the southern kingdom of Judah, and E stands for Elohim, the name of the Jewish god used by an author belonging to the northern tribe of Israel. The editors of the Old Testament utilized stories collected from both kingdoms, often placing quite different variations of the same account side by side, so creating considerable confusion and contradiction in many of its books, particularly in Genesis. There are many other subdivisions of alleged authorship of the Bible, though space does not permit me to go into these within the present work.
2. Gen. 14:5.
3. Deut. 2:20.
4. Num. 13:33.
5. Num. 13:32.
6. Num. 13:22.
7. Jos. 14: 14.
8. Jos. 15:13–4.
9. Easton, The Illustrated Bible Dictionary, s.v. 'Anak', p. 40.
10. Odelain and Séguineau, Dictionary of Proper Names and Places in the Bible, s. v. 'Anak', p. 27.
11. Jos. 12:4.
12. Deut. 1:4
13. Norvill, Giants, p. 40.
14. Deut. 3:13.
15. Easton, The Illustrated Bible Dictionary, s. v. 'Bashan', p. 83.
16. Gen. 14:5.
17. Jos. 13: 11.
18. Babylonian Talmud, Nidda 61 a (ix, 5).
19. Graves and Patai, Hebrew Myths – the Book of Genesis, p. 112.
20. Green, 'Chronology of the Bible', The Illustrated Bible Treasury, ed. Wright, p. 169.
21. 1 Sam. 17:4–7. The imperial weights of Goliath's spear and armour are given in Norvill, Giants, p. 43.
22. See ibid. for various instances of giant bones being discovered in both ancient and more modern times. See also Wood, Giants and Dwarves, 1868, for an exhaustive study of this subject that gives countless stories of giant remains found throughout the world. See also the article by Hall, 'Giant Bones'.
23. Morgenstern, 'The Mythological Background of Psalm 82', Hebrew Union College Annual, No. 14, 1939, p. 107.
24. Lev. 16:10.
25. Lev. 16:21.
26. Isaiah 1:18.
27. Cavendish, The Black Arts, p. 314.
28. ibid., p. 34.
29. Nigosian, Judaism – The Way of Holiness, p. 186.
30. ibid., p. 187.
31. Blair, The Word Illustrated Bible Handbook, p. 168.
32. Foakes-Jackson, The Biblical History of the Hebrews, p. xx.
33. Blair, The Word Illustrated Bible Handbook, p. 30.
34. The existence of this silver amulet, which was only discovered during the 1990s, was made known to me by the Hebrew scholar, Professor Philip Alexander, during a conversation on 8 June 1995.
35. The Priestly Blessing is found in Num. 6:24–6.
1. Jer. 4: 16.
2. Blair, The Word Illustrated Bible Handbook, pp. 178–83.
3. Dan. 4: 10–12.
4. Dan. 4: 13–15.
5. Dan. 4: 17.
6. Dan. 4:22.
7. Dan. 4:23.
8. 4EnGiants in Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, pp. 306–7.
9. Dan. 7:9.
10. lEn. 106:2.
11. Dan. 6:26.
12. Dan. 10:5–6.
13. 2En. 1:4
14. Dan. 10:13.
15. Dan. 12:1.
16. Easton, The Illustrated Bible Dictionary, s. v. 'Captivity', pp. 125–6.
17. Dan. 8:16.
18. Luke 1:11–19, 26–38.
19. Easton, The Illustrated Bible Dictionary, s. v. 'Captivity', pp. 125–6.
20. 2 Kings 17:6, 18:9; Chr. 5:26.
21. Tobit 5–8.
22. Tobit 6:4, 8.
23. Tobit 9.
24. Tobit 12:15.
25. Easton, The Illustrated Bible Dictionary, s. v. 'Daniel', pp. 178–9.
26. Lempriere, J., A Classical Dictionary, s. v. 'Medes', p. 355.
27. Matheson, Persia – An Archaeological Guide, p. 217.
28. According to Herodotus, Cyrus' grandfather was the Median king Astyages, whose daughter, Mandane, married a Persian vassal named Cambyses. To them was born a son named Kurush, who rose to become Cyrus the Great, the founder of the Persian Empire. See Herodotus, History, 1, 107–8.
29. Matt. 2:7.
30. Herodotus, III, 61-78.
31. ibid., III, 79.
32. Josephus, Antiquities of the Jews, x, xi, 7.
33. Herodotus, 1, 98.
34. In one form, the seven Indo-Iranian gods are mentioned In an inscription commemorating the signing of a treaty between the Hittite peoples of Anatolia, modern-day Turkey, and the Mitanni culture of Syria, at a place named Boghagkoy. Dating to around 1500 BC, they include Mitra, the Vedic form of the Zoroastrian Mithra, Varuna, Indra and two Nasatyas. The first two, Mitra and Varuna, are preceded by a word meaning 'two gods', showing some form of dualistic relationship between them, similar to that found in Iranian mythology between Ahura Mazda and Angra Mainyu. In the Rig Veda they often appear together under the compound name of Mitra-Varuna.
35. For instance, see Graves (ed.), New Larousse Encyclopaedia of Mythology p. 317. Others, however, such as W. O. E. Oesterley, have suggested that the seven archangels derive from the seven planetary influences of both Akkadian and Babylonian mythology. See 'Angelology and Demonology in Early Judaism' in Manson (ed.), A Companion to the Bible. It is far more likely that the Jews identified the Amesha Spentas as symbolic aspects of their own God, yet in so doing inadvertently added an extra angel, making seven archangels and the godhead itself.
36. lEn. 20.
37. Strugnell, 'The Angelic Liturgy', in Congress Volume Oxford, Supplements to Vetus Testamentum, vii, Leiden, 1960, pp. 318–45. See also Vermes, 'Songs for the Holocaust of the Sabbath', 4Q400–7, The Dead Sea Scrolls in English, pp. 220–30.
38. Oesterley and Robinson, Hebrew Religion – Its Origin and Development, pp. 312–14, 386–400.
39. Frye, The Heritage of Persia, p. 154.
40. Charles, The Book of Enoch, 1912, p. 16 n. lEn. 6:2.
41. Alexander, 'Targumim and Early Exegesis of "Sons of God" in Genesis 6', pp. 60–61.
42. Eisenman and Wise, 4Q543, 'Testament of Amram', The Dead Sea Scrolls Uncovered, p. 153.
43. ibid, pp. 30–31, 151–2.
44. Zaehner, The Dawn and Twilight of Zoroastrianism, pp. 36–7.
45. 4Q543 'Testament of Amram', The Dead Sea Scrolls Uncovered, p. 156.
46. Zaehner, The Dawn and Twilight of Zoroastrianism, pp. 34–6.
47. Laurence, The Book of Enoch, x1v–x1vi.
Chapter 8: TERRIBLE LIE
1. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 33.
2. ibid.
3. Mehr, The Zoroastrian Tradition, p. 5.
4. Graves, New Larousse Encyclopaedia of Mythology, p. 317.
5. Ulansey, The Origins ofthe Mithraic Mysteries, pp. 29–30, citing Charles Dupuis, Origine de tous les cultes, H. Agasse, Paris, 1795, vol. 1, Part 1, p. 78.
6. Lempriere, A Classical Dictionary, s. v. 'Zoroaster', p. 659.
7. Davidson, A Dictionary of Angels, s. v. 'Tir', p. 290.
8. ibid., s. v. 'Tiriel', p. 290.
9. Graves, New Larousse Encyclopaedia of Mythology, p. 317.
10. Boyce, A History of Zoroastrianism, vol. 1, p. 201.
11. Churchward, Signs and Symbols of Primordial Man, p. 234.
12. Davidson, A Dictionary of Angels, s. v. 'Azazel', p. 63; ibid., s. v. 'Eblis', p. 101.
13. ibid., s. v. 'Peri', pp. 222–3.
14. Atkinson, The Shah Nameh of the Persian Poet Firdausi, p. 1.
15. ibid., p. 2.
16. Snesarev, G. P., 'Remnants of pre-Islamic Beliefs and Rituals Among the Khorezm Uzbeks', trans. from the Russian, in Soviet Anthropology and Archaeology, New York, Spring 1971, p. 339, quoted in Scott, 'Zoroastrian Traces Along the Upper Amu Darya (Oxus)', p. 218.
17. Snesarev, G. P., trans. from the Russian, in Soviet Anthropology and Archaeology, New York, Summer 1971, p. 34 n. 44, quoted in Scott, art. cit., p. 218.
18. Delitzsch, A New Commentary on Genesis, vol. 1, p. 225.
19. In Hindu mythology, which derives its pantheon of heavenly and earthly deities from the same primary source as Iran, the roles are reversed, with the ahuras – asuras in their language – being seen as evil, destructive spirits and the daevas – referred to as devas or suryas – being looked upon as shining deities of light. The Rig Veda contains approximately the same number of asuras as it does devas, although there is often no clear distinction between the two opposing groups of deities. See Graves, New Larousse Encyclopaedia of Mythology, pp. 336–7; Davidson, A Dictionary of Angels, s.v. 'Asuras', p. 60.
20. Davidson, A Dictionary of Angels, s.v. 'Surya', p. 281.
21. Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 172, n. L. 7.
22. Mehr, The Zoroastrian Tradition, p. 3.
23. Account and spellings taken from Boyce, A History of Zoroastrianism, p. 96.
24. Staniland Wake, Serpent-Worship and Other Essays, p. 38.
25. Boyce, A History of Zoroastrianism, vol. 1, p. 96.
26. Staniland Wake, Serpent-Worship and Other Essays, pp. 39–40, n. 4.
27. ibid., p. 39.
28. ibid.
29. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 100.
30. ibid., p. 37; Boyce, A History of Zoroastrianism, vol. 1, p. 12.
31. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 163, citing an account of the daeva-worshippers described by Plutarch.
32. ibid., p. 40; citing Yasht 47.4
33. ibid.; citing Yasht 46.6.
34. There seems good evidence to indicate that the Magi heavily influenced the final form of the Bundahishn by removing the legendary place-names mentioned in Avestan material from their traditional sites in eastern Iran to new locations in their homeland of Media. Scholars have seen these alterations as deliberate falsifications by the Magi; in my opinion, however, all that this demonstrates is the fierce mythological rivalry which existed between the Magi of Media and the Avestan priests of eastern Iran, both of whom laid claim to Zoroaster's legendary ancestry. See A History of Zoroastrianism, vol. 1, p. 278; Izady, The Kurds – A Concise Handbook, p. 44.
Chapter 9: BORN OF THE DEMON RACE
1. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, pp.1–2.
2. ibid., pp. 3–4.
3. ibid., pp. 35–41.
4. Curtis, Persian Myths, p. 37.
5. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 35.
6. ibid.
7. ibid.
8. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 49.
9. Katrak, Who Are the Parsees?, p. 6.
10. ibid.
11. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 49.
12. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 36.
13. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, trans. of 1 Enoch by E. Izaac, lEn. 106:2.
14. ibid.
15. ibid.
16. Vermes, The Dead Sea Scrolls in English, 1QapGen, 11:1, p. 252.
17. Curtis, Persian Myths, p. 31.
18. Graves, New Larousse Encyclopaedia of Mythology, p. 322.
19. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 50.
20. Curtis, Persian Myths, p. 37.
21. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 51.
22. Katrak, Who Are the Parsees?, p. 7.
23. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 52.
24. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 42. 25.
25. ibid., p. 39.
26. ibid., p. 41.
27. Curtis, Persian Myths, p. 38.
28. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 64.
29. ibid., p. 65.
30. Katrak, Who Are the Parsees?, p. 7.
31. Curtis, Persian Myths, pp. 38–9.
32. Katrak, Who Are the Parsees?, p. 7; citing J. Malcolm, History of Persia, vol. 1.
33. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, pp. 47–8.
34. Katrak, Who Are the Parsees?, p. 7, cf. 'Sanjana'.
35. Brown, in Pears Medical Encyclopaedia, pp. 88–9.
36. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p. 313.
37. Henning, 'The Book of the Giants', p. 55.
38. ibid.
39. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 5.
40. Curtis, Persian Myths, p. 34; Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 17.
41. Curtis, Persian Myths, p. 32.
42. Hamzeh'ee, The Yaresan – A Sociological, Historical and Religio-Historical Study of a Kurdish Community, p. 92.
43. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 37.
44. ibid.
45. Curtis, Persian Myths, p. 32.
46. ibid., p. 26; citing Yasht 19,34.
47. Ferdowsi, The Epic of the Kings – Shah-Nama, trans. Levy, p. 17.
48. Inman, Ancient Faiths Embodied in Ancient Names, vol. 2, p. 460 n. 88, citing Malcolm, History of Persia, pp. 192–3.
49. For an account of Enoch and Elijah, with 'faces that were bright' and eyes that 'shone brighter than the morning star', see Sir E. A. Wallis Budge, The Life and Exploits of Alexander the Great, 1896, quoted in Sitchin, The Stairway to Heaven, p. 23; an account of Noah's facial radiance is found in lEn. 106; for Abraham's facial radiance at birth, which 'lighted up the cave from end to end', see Graves and Patai, Hebrew Myths – the Book of Genesis, p. 136.
50. For an account of Enoch and Elijah's great height, see Budge, The Life and Exploits of Alexander the Great, quoted in Sitchin, The Stairway to Heaven, p. 23; for Abraham, see Graves and Patai, Hebrew Myths – the Book of Genesis, p. 137; also Talmud, Sophrim, Ch. 21.
51. Inman, Ancient Faiths, vol. 2, p. 460 n. 88.
Chapter 10: ON THE EDGE OF DEATH
1. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, p.49.
2. Drower, The Mandaeans of Iraq and Iran, 'The Simurgh and Hirmiz Shah', pp. 393–9.
3. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkin son, pp. 279–80.
4. ibid., p. 307.
5. ibid., p. 308.
6. ibid., pp. 308–9.
7. Boyce, A History of Zoroastrianism, p. 156.
8. Curtis, Persian Myths, p. 18.
9. Devereux, Shamanism and the Mystery Lines, pp. 148–9, quoting the pioneering work of R. Gordon Wasson and his wife, taken from Weston La Barre, 'Anthropological Perspective on Hallucinations and Hallucinogens', in R. K. Siegel and L. J. West (eds.), Hallucinations, John Wiley, 1975.
10. Hastings (ed.), Encyclopaedia of Religion and Ethics, S.v. 'Haoma', vol. 8, p. 294 col. B.
11. Mackenzie, Indian Myth and Legend, pp. 41, 145–6; Cotterell, A Dictionary of World Mythology, p. 90.
12. Curtis, Persian Myths, p. 53.
13. Gen. 3:22–4.
14. For example, in the early thirteenth-century Islamic classic, The Conference of the Birds (Mantiq al-Tayr) , by the Persian poet Farid ud-Din Attar, a large group of birds, including the nightingale, the peacock, the hawk, and many more besides, set out on a hazardous journey under the leadership of the hoopoe (the bird which in legend guided King Solomon to the Queen of Sheba) in search of their mysterious king, the Simurgh. Having traversed seven different valleys signifying Search, Love, Knowledge,
Detachment, Unity, Bewilderment and Self-noughting, the surviving thirty birds are finally admitted into the presence of their master, who, they realize, is a personification of themselves – a pun on the word simorgh which means thirty (si) birds (morgh) in the Persian language.
The story is really about the wisdom of Sufism, the mystical branch of Islam, and there is every indication not only that Attar was a Sufi himself, but that he was also an inheritor of pre-Islamic traditions borrowed from the Magi, who were an important influence on the development of the mostly Shi'ite Sufism in Attar's native Persia. This influence is clearly prominent in the book, which, like Magianism and Zoroastrianism, utilizes the image of fire to signify the divine illumination of God. See Farid ud-Din Attar, The Conference of the Birds.
15. Graves, New Larousse Encyclopaedia of Mythology, p. 315.
16. Boyce, A History of Zoroastrianism, vol. 1, p. 299 n. 28. Knowledge that the lion was an Ahrimanic creature makes sense of the story of Daniel being cast into the lions' den by Darius in Dan. 6:16–28, for it suggests that this account represents the symbolic struggles between the exiled Jewish priesthood and the Magi, seen as representatives of Angra Mainyu in the minds of Zoroastrians.
17. Cameron, Symbols of Birth and of Death in the Neolithic Era, p. 27.
18. Turner, Vultures, p. 61.
19. Herodotus, Histories, 1, 140.
20. Mehr, The Zoroastrian Tradition; cf. D. Dhalla, History, p. 135.
21. Katrak, Who are the Parsees?, p. 229.
22. ibid. p. 228.
23. Drower, The Mandaeans of Iraq and Iran, p.200 n.6 to p. 184.
24. ibid.
25. Childe, New Light on the Most Ancient East, pp. 232–3.
26. Drower, The Mandaeans of Iraq and Iran, p. 200 n. 6, cf Dr Frankfurt, Archaeology and the Sumerian Problem, p. 27.
27. For vulture imagery from Susa phase 1, see Childe, New Light on the Most Ancient East, p. 234 pl. xxv, 245 pl. xxvii; from Tepeh Aly Abad, see ibid., p. 246 fig. 96; from central Asia, see Trubshaw, 'Bronze Age Rituals from Turkmenistan', p. 32.
28. Jackson, N., 'Bird's Way and Cow-Lane – the Starry Path of the Spirits', p. 30.
29. Haug, Essays on the Sacred Language, Writings and Religion of the Parsis, p. 240. The dog chosen is described as follows: 'It is called "the four-eyed dog", a yellow spot on each of its eyelids being considered an additional eye. He has yellow ears, and the colour of the rest of his body varies from yellow to white. To his eyes a kind of magnetic influence is ascribed.'
30. Drower, The Mandaeans of Iraq and Iran, p. 200 n. 6, citing the Rivâyât Kama Bohra.
31. Heinberg, Memories and Visions of Paradise, pp. 226–32.
32. ibid., p. 234; cf. Ring, Heading toward Omega, pp. 226–7.
33. See Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia; Bacon, Archaeology Discoveries in the 1960s, pp. 110–26.
34. Cameron, Symbols of Birth and of Death in the Neolithic Era, p. 28; citing Anatolian Studies, vol. XIV, 1964, p. 64; Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 168.
35. Gimbutas, The Civilization of the Goddess, p. 238 fig. 7–26:2.
36. ibid.; Cameron, Symbols of Birth and of Death in the Neolithic Era, pp. 27–33.
37. Gimbutas, The Civilization of the Goddess, p. 238 fig. 7–26:3.
38. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 84; Bacon, Archaeology Discoveries in the 1960s, p. 124.
39. ibid.
40. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 20.
41. ibid., p. 167; Bacon, Archaeology Discoveries in the 1960s, pp. 121–2.
42. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, pp. 49–53.
43. ibid., pp. 211–2.
44. ibid., p. 21 3.
Chapter 11: IN THE REALM OF THE IMMORTALS
1. Turner, Vultures, pp. xi, 60–61.
2. ibid., p. 60.
3. Boyce, A History of Zoroastrianism, vol. 1, p. 299.
4. Turner, Vultures, p. 69.
5. Attar, The Conference of the Birds, 1. 734.
6. ibid., 11. 744–5.
7. ibid., 1. 737.
8. Curtis, Persian Myths, p. 13; citing Yasht 14: 35–6.
9. Jackson Coleman, S., 'Treasures of An Archangel'.
10. Davidson, A Dictionary of Angels, s.v. 'Sa'adiya'il', p. 251.
11. ibid., s.v. 'Sadayel', p. 252.
12. Boyce, A History of Zoroastrianism, vol. 1, pp. 76–8, 78 n. 375.
13. ibid., vol. 1, pp. 144–5.
14. Curtis, Persian Myths, p. 19.
15. Boyce, A History of Zoroastrianism, vol. 1, p. 145.
16. Hancock, Fingerprints of the Gods, pp. 200–202, 485. The author suggests that the climate of Airyana Vaejah hints at a polar region, like that experienced by Antarctica, the proposed place of origin of a high civilization that perhaps existed on the continent before geological upheavals and a crustal displacement caused severe global cataclysms towards the end of the last Ice Age, c. 15,000–9500 BC. (See also Chapters 20 and 25 of the present work.)
17. Boyce, A History of Zoroastrianism, vol. 1, pp. 143–4.
18. ibid., vol. 1, p. 145; citing the Greater (or Iranian) Bundahishn, XXIX, 12 (BTA, 257).
19. Drower, The Mandaeans of Iraq and Iran, p. 385.
20. ibid., p. 6.
21. ibid., p. 9.
22. Staniland Wake, Serpent-Worship and Other Essays, p. 105.
23. Drawer, The Mandaeans of Iraq and Iran, p. 9.
24. ibid. Drower's book gives dozens of correspondences between the beliefs and rituals of the Mandai and those of the Magians, Zoroastrians and Parsees of India. These include cleanliness, health of body and ritual obedience, p. xxi; ritual purity and impurity, p. 129; the similarity between the design of the Mandai ritual huts and Cyrus' tomb at Pasargadae, p. 142; ritual invocations, p. 144; ritual clothes and actions, p. 166; funerary practices, pp. 184, 186, 200; Magian sacrifices, p. 225; Parsee ritual meals, pp. 234, 238; fire worship, p. 300.
25. ibid., pp. 6–7.
26. ibid., p. xxiv n. 3. The reputed tomb of Idris, i.e. Enoch, called Sayyid Idris, is to be found in a village outside Baghdad. It is visited by Moslems on Sundays, particularly on Easter Sunday.
27. Charroux, Legacy of the Gods, p. 86.
28. Vermes, 1QapGenII, 'The Genesis Apocryphon', The Dead Sea Scrolls in English, p. 253.
29. Charlesworth, The Old Testament Pseudepigrapha, Apocalyptic Literature and Testaments, vol. 1, 1Eno 106:6.
30. Drower, The Mandaeans of Iraq and Iran, pp. 6–7.
31. Frye, The Heritage of Persia, pp. 70–71.
Chapter 12: EASTWARD, IN EDEN
1. Gen. 2:8–10.
2. Odelain and Séguineau, Dictionary of Proper Names and Places in the Bible, s.v. 'Eden', p. 103.
3. Politeyan, Biblical Discoveries in Egypt, Palestine and Mesopotamia, p. 27.
4. Sinclair, The Sword and the Grail, p. 91.
5. O'Brien, The Genius of the Few, p. 28.
6. ibid.
7. Graves and Patai, Hebrew Myths – The Book of Genesis, p. 70.
8. 2En. 5:1.
9. 2En. 3:3.
10. 2En. 4:1.
11. 2En. 7:1.
12. 2En. 7:2.
13. 2En. 7:5.
14. 2En. 8:1–4.
15. 2En. 8:6.
16. 2En. 8:7–8.
17. Curtis, Persian Myths, p. 19.
18. 2En. 10.
19. 2En. 11:1.
20. 2En. 11 :2.
21. 2En. 11:3.
22. 2En. 18:1.
23. 2En. 18:2.
24. 2En. 19:1.
25. 2En. 19:2–3.
26. 2En. 20.
27. lEn. 14:9.
28. lEn. 14:12.
29. lEn. 14:16–20.
30. lEn. 14:21.
31. 2En. 21:2.
32. Gen. 2:11–14.
33. Gen. 2:8.
34. Graves and Patai, Hebrew Myths – The Book of Genesis, p. 73 n. 2.
35. Gen. 11:2.
36. Gen. 11: 1–9.
37. Eupolemus, citing Euseb. Praep. Evan 9 in Cory, Ancient Fragments, p. 51.
38. See, for instance, George Smith's attempts at equating Nimrod with Gilgamesh in his 1876 work, The Chaldean Account of Genesis.
39. Wigram and Wigram, The Cradle of Mankind, p. 26.
40. Graves and Patai, Hebrew Myths – The Book of Genesis, p. 74; Odelain and Séguineau, Dictionary of Proper Names and Places in the Bible, s.v. 'Eden', p. 104.
41. Chahin, The Kingdom of Armenia, p. 114.
42. See, for instance, Berlitz, The Lost Ship of Noah – In Search of the Ark at Ararat.
43. Wigram and Wigram, The Cradle of Mankind, p. 335.
44. ibid., pp. 335–6.
45. For example, the Armenian monastery of St Jacob in the town of Arghuri (Ahora), north-east of Greater Ararat, is reputed to contain pieces of wood from the Ark itself. See Berlitz, The Lost Ship of Noah – In Search of the Ark at Ararat, p. 24.
46. Graves and Patai, Hebrew Myths – the Book of Genesis, p. 117n. 5.
47. Sabar, The Folk Literature of the Kurdistani Jews–AnAnthology, p. xiii n. 5.
48. Wigram and Wigram, The Cradle of Mankind, p. 264.
49. ibid., p. 26.
50. Warren, Paradise Found – The Cradle of the Human Race at the North Pole, p. 24 n. 1; cf. Massey, The Natural Genesis, vol. 2, p. 231.
51. Moses Khorenats'i, History of the Armenians, p. 80.
52. ibid., p. 84.
53. ibid., pp. 85, 92 .
54. ibid., p. 86.
55. ibid., pp. 87–8.
56. ibid., p. 88 n. 6.
57. Wigram and Wigram, The Cradle of Mankind, p. 249.
58. ibid., p. 26.
59. lEn. 24:1.
60. lEn. 17:5.
61. Charroux, Legacy of the Gods, p. 91.
Chapter 13: THE PEACOCK ANGEL
1. The entire account of Sir Austen Henry Layard's visit to the Yezidi shrine of Sheikh Adi has been taken from the 1851 edition of Nineveh and Its Remains.
2. Izady, The Kurds – A Concise Handbook, p. 154.
3. Empson, The Cult of the Peacock Angel, p. 25.
4. Hamzeh'ee, The Yaresan, p. 121.
5. Empson, The Cult of the Peacock Angel, p. 44.
6. Izady, The Kurds – A Concise Handbook, p. 153.
7. ibid., p. 155.
8. Empson, The Cult of the Peacock Angel, p. 86.
9. ibid., p. 43.
10. Wigram and Wigram, The Cradle of Mankind, p. 105.
11. Empson, The Cult of the Peacock Angel, pp. 32–3.
12. ibid., p. 122.
13. Guest, The Yezidis, p. 138.
14. Empson, The Cult of the Peacock Angel, p. 85.
15. ibid., p. 86.
16. Drower, Peacock Angel, p. 27; Empson, The Cult of the Peacock Angel, pp. 87, 101.
17. Empson, The Cult of the Peacock Angel, p. 87.
18. Drower, Peacock Angel, p. 27.
19. ibid.
20. ibid.
21. Empson, The Cult of the Peacock Angel, pp. 52–3.
22. Drower, Peacock Angel, p. 7.
23. Izady, The Kurds – A Concise Handbook, p. 154.
24. Layard, Nineveh and Its Remains, p. 195.
25. Izady, The Kurds – A Concise Handbook, p. 154.
26. Layard, Nineveh and Its Remains, p. 197; Empson, The Cult of the Peacock Angel, p. 141.
27. Cavendish (ed.), Man, Myth and Magic, s.v. 'Peacock', p. 2154.
28. ibid.
29. 'Wildlife on One with David Attenborough', BBC TV documentary, screened in UK, 18 May 1995.
30. ibid.
31. Cavendish (ed.), Man, Myth and Magic, s.v. 'Peacock', p. 2154.
32. ibid.
33. Empson, The Cult of the Peacock Angel, p. 45.
34. ibid., p. 85.
35. ibid., p. 83.
36. Wigram and Wigram, The Cradle of Mankind, p. 336.
37. ibid., p. 335.
38. ibid.
39. Empson, The Cult of the Peacock Angel, p. 148.
40. ibid., p. 100.
41. Drower, Peacock Angel, p. 55.
42. ibid.
43. ibid.
44. Ulansey, The Origins of the Mithraic Mysteries – Cosmology and Salvation in the Ancient World, pp. 27–8.
45. Empson, The Cult of the Peacock Angel, p. 46.
Chapter 14: CHILDREN OF THE DJINN
1. Izady, The Kurds – A Concise Handbook, p. 149.
2. Hamzeh'ee, The Yaresan, pp. 50–51.
3. Izady, The Kurds – A Concise Handbook, p. 146.
4. ibid.
5. ibid., p. 147.
6. ibid., p. 34.
7. Curtis, Persian Myths, pp. 35–6.
8. Hamzeh'ee, The Yaresan, p. 80.
9. ibid.
10. Izady, The Kurds – A Concise Handbook, p. 147.
11. Staniland Wake, Serpent-Worship and Other Essays, p. 112; cf. Sir Henry Rawlinson.
12. Moses Khorenats'i, History of the Armenians, p. 121.
13. Izady, The Kurds – A Concise Handbook, p. 139.
14. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Ningišzida', fig. 115.
15. ibid. pp. 138–9.
16. Moses Khorenats'i History of the Armenians, p. 121.
17. ibid., p. 121 n. 17.
18. Izady, The Kurds – A Concise Handbook, p. 241.
19. ibid., p. 147.
20. Ferdowsi, The Epic of the Kings – Shah-Nama, pp. 39,42.
21. Moses Khorenats'i, History of the Armenians, p. 127.
22. ibid., pp. 83,85.
23. Izady, The Kurds – A Concise Handbook, p. 38; Moses Khorenats'i, History of the Armenians, pp. 114–39. It is important to note that Moses of Khorenats'i confuses the later Tigran the Great with an earlier Tigran who ruled Armenia at the time of Cyrus the Great in the sixth century BC. This has led to much of the history of the latter being applied to the former in his work.
24. Chahin, The Kingdom of Armenia, pp. 227–8.
25. ibid., p. 229.
26. Izady, The Kurds – A Concise Handbook, p. 39.
27. Chahin, The Kingdom of Armenia, p. 229.
28. Plutarch, Lives, p. 356.
29. Chahin, The Kingdom of Armenia, p. 236.
30. Lenormant, Chaldean Magic, pp. 232–3; cf. the author's Lettres Assyriologiques, vol. 1, pp. 97–101.
31. Hamzeh'ee, The Yaresan, p. 74, citing Haqq ol-haqayeq, pp. 92–3, 101.
32. Sabar, The Folk Literature of the Kurdistani Jews – An Anthology, p. 6.
33. ibid., p. 4.
34. Hamzeh'ee The Yaresan, p. 79; cf. Buraka'i's Doureh-ye haftavaneh, pp. 78, 135–6.
35. ibid., p. 91, citing Jayhunabadi, Haqq ol-haqayeq, pp. 155–6, 540, 562, etc.
36. ibid., p. 93.
37. ibid., p. 91.
38. ibid., p. 87.
39. Sabar, The Folk Literature of the Kurdistani Jews – An Anthology, p. xv, citing Minorsky, p. 1134.
40. Izady, The Kurds – A Concise Handbook, p. 241.
41. ibid.
42. Drower, Peacock Angel, p. 25.
43. ibid., p. 32 .
44. Chahin, The Kingdom of Armenia, p. 42.
Chapter 15: WHERE HEAVEN AND EARTH MEET
1. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s.v. 'E-kur', p. 74.
2. ibid.
3. Dates of reigns taken from Roux, Ancient Iraq, chronology chart, pp. 460–61.
4. Barton, Miscellaneous Babylonian Inscriptions, p. 1.
5. ibid., 'Introductory Note'.
6. ibid.
7. ibid., pp. 16–17.
8. ibid., p. 4.
9. O'Brien, The Genius of the Few, pp. 37–8. O'Brien includes the word ge, 'of, in the title of the a-nun-na, making a-nun-na-(ge). This is not usual. I have decided to stick with this particular spelling so as not to break with the continuity of his translation of the Kharsag texts.
10. ibid., p. 43.
11. ibid., p. 37.
12. ibid., p. 66.
13. ibid.
14. ibid., pp. 44–5, 53.
15. ibid., pp. 45–6.
16. ibid., p. 54.
17. ibid., p. 46.
18. ibid., p. 59.
19. ibid., p. 47.
20. ibid., p. 48.
21. ibid., pp. 48–9.
22. ibid., pp. 62–3.
23. ibid., p. 69.
24. ibid., p. 70.
25. ibid.
26. ibid., p. 167.
27. ibid., p. 168.
28. ibid., p. 169.
29. ibid., p. 15.
30. ibid., pp. 108–9.
31. Hamzeh'ee, The Yaresan, p. 112, citing V. Justin Prásek, Darmstadt, 1968.
32. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s.v. 'Anuna (Anunnakku)', p. 34.
33. Dalley, Myths from Mesopotamia, 'Etana', Tablet I, p. 190.
34. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s.v. 'Anuna (Anunnakku)', p. 34.
35. Spence, Myths and Legends of Babylonia and Assyria, p. 90.
36. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia An Illustrated Dictionary, s.v. 'Anuna (Anunnakku)" p. 34.
37. Roux, Ancient Iraq, pp. 70–71.
38. See O'Brien's argument in respect to the cuneiform a - id - nun - bi - ir - ra, translated by Barton as 'canal Nunbiira', a nonsensical name assumed to be the title of a canal at Nippur. O'Brien shows that the more direct translation should read 'river great the flowed swiftly' – The Genius of the Few, p. 57. 39.
39. ibid., p. 45,63.
40. ibid., p. 63.
41. Lenormant, Chaldean Magic, p. 154
42. Warren, Paradise Found – The Cradle of the Human Race at the North Pole, pp. 126–7, 170–71.
43. ibid., p. 170.
44. ibid., pp. 126–7, 126 n. 2; cf. Smith, Assyrian Discoveries, pp. 392–3; Massey, The Natural Genesis, vol. 2, p. 231.
45. Lenormant, Chaldean Magic, p. 154.
46. Warren, Paradise Found – The Cradle of the Human Race at the North Pole, p. 127; Roux, Ancient Iraq, p. 147.
47. Dalley, Myths from Mesopotamia, p. 40.
48. Jacobsen, The Treasures of Darkness – A History of Mesopotamian Religion, pp. 195–204.
49. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Huwawa (Hubaba)', p. 106.
50. Izady, The Kurds – A Concise Handbook, p. 19, citing The Epic of Gilgamesh, trans. and ed. Sanders, 1972.
51. O'Brien, The Genius of the Few, p. 38.
52. Izady, The Kurds – A Concise Handbook, p. 19.
53. ibid., pp. 23–4.
54. ibid., p. 18.
55. ibid., p. 19.
56. O'Brien, The Genius of the Few, p. 15.
57. ibid., p. 120.
58. Heinberg, Memories and Visions of Paradise – Exploring the Universal Myth of a Lost Golden Age, p. 42.
59. Roux, Ancient Iraq, p. 106.
60. ibid.
61. Bibby, Looking for Dilmun, p. 43.
62. Kramer, Sumerian Mythology, p. 81.
63. Izady, The Kurds – A Concise Handbook, p. 43.
64. ibid., p. 44.
65. ibid.
66. ibid.
67. ibid.
68. Jacobsen, The Treasures of Darkness – A History of Mesopotamian Religion, pp. 110–11.
69. Izady, The Kurds – A Concise Handbook, map showing the religious composition of Kurdistan, p. 134.
70. ibid.
71. ibid., p. 151.
72. Trowbridge, 'The Alevis, or Deifiers of Ali', p. 340.
Chapter 16: SLEEPING WITH GODS
1. Mackenzie, Myths of Babylonia and Assyria, p. 165.
2. Dalley, Myths from Mesopotamia, 'Etana III', pp. 189–200.
3. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Etana', p. 78.
4. ibid., s. v. 'Gilgamesh', p. 91.
5. Dalley, Myths from Mesopotamia, 'Gilgamesh', Tablet I, p. 51.
6. ibid.
7. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Sacred Marriage', pp. 157–8; Roux, Ancient Iraq, p. 93.
8. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Sacred Marriage', pp. 157–8.
9. ibid.; Roux, Ancient Iraq, p. 93.
10. Herodotus, Histories, 1, 181.
11. ibid., 1, 182.
12. Roux, Ancient Iraq, p. 150.
13. ibid., p. 145.
14. O'Brien, The Genius of the Few, p. 27.
15. Dalley, Myths from Mesopotamia, 'Etana III', p. 199.
16. Mackenzie, Myths of Babylonia and Assyria, p. 74.
17. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Ninurta', pp. 142–3.
18. Mackenzie, Myths of Babylonia and Assyria, p. 74.
19. Ibid.
20. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Imdugud (Anzu)', p. 107.
21. Spence, Myths and Legends of Babylonia and Assyria, p. 93.
22. Roux, Ancient Iraq, p. 137; Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Imdugud (Anzu)', p. 107; Solecki and McGovern, 'Predatory Birds and Prehistoric Man', p. 89.
23. ibid., pp. 89–90.
24. Roux, Ancient Iraq, p. 328.
25. Sitchin, The 12th Planet, p. 22.
26. Smith, The Chaldean Account of Genesis, p. 105.
27. ibid., P.l03.
28. ibid., p. 227.
29. The entire account of the flood story is paraphrased and quoted from Dalley, Myths from Mesopotamia, 'Gilgamesh XI', i-iv; pp. 109–15.
30. Jacobsen, The Treasures of Darkness – A History of Mesopotamian Religion, pp. 206–7; Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Gilgamesh', pp. 89–91; 'plant of life', pp. 148–9.
31. Campbell-Thompson, Semitic Magic, p. 2.
32. Summers, The Vampire – His Kith and Kin, p. 222.
33. ibid., p. 225.
34. Campbell-Thompson, Semitic Magic, p. 2.
35. ibid., p. 3.
36. Summers, The Vampire – His Kith and Kin, citing R. Campbell-Thompson, The Devils and Evil Spirits of Babylonia, vol. 1, pp. 69–71.
37. ibid.
38. ibid.
39. Roux, Ancient Iraq, p. 411, ch. 7 n. 11, citing E. A. Speiser, Annual of the American Schools of Oriental Research, New Haven, VIII (1928), pp. 18, 31.
40. Lambert and Millard, Atra-Hasis – The Babylonian Story of the Flood, p. 136.
41. Izady, The Kurds – A Concise Handbook, p. 35.
42. Sabar, The Folk Literature of the Kurdistani Jews – An Anthology, p. xiii n. 4, citing Ginzberg, 5, 186; 4, 269.
43. Roux, Ancient Iraq, p. 299.
44. Sabar, The Folk Literature of the Kurdistani Jews – An Anthology, p. xiii n. 4, citing Benjamin II, p. 94: 'I myself obtained several fragments of the ark (from the base of Al Judi) which appeared to be covered with a kind of substance resembling tar.'
45. ibid., citing Benjamin II, p. 94: 'At the base of the mountain stand four stone pillars, which, according to the people residing here, formerly belonged to an ancient altar. This altar is believed to be that which Noah built on coming out of the ark.'
46. Civil (ed.), 'The Sumerian Flood Story', CBS 10673: 254–60, in Lambert and Millard, Atra–Hasis – The Babylonian Story of the Flood, p. 145.
47. lEn. 10:3.
48. Lambert and Millard, Atra-Hasis – The Babylonian Story of the Flood, p. 135.
49. ibid., p. 136.
Chapter 17: IN THE FOOTSTEPS OF THE WATCHERS
1. Moore, 'A Pre-Neolithic Farmer's Village on the Euphrates', pp. 62–70.
2. Izady, The Kurds – A Concise Handbook, p. 24.
3. ibid.
4. Braidwood, R.J., 'Miscellaneous Analyses of Materials from Jarmo', in Braidwood (ed.), Prehistoric Archaeology along the Zagros Flanks, p. 542.
5. Braidwood, R.J., 'Jarmo Chronology', in ibid., p. 538.
6. Mellaart, Çatal Hüyük -A Neolithic Town in Anatolia, pp. 211–12.
7. Izady, The Kurds – A Concise Handbook, p. 24.
8. Roux, Ancient Iraq, p. 59.
9. ibid.
10. ibid.
11. ibid., p. 23.
12. Braidwood, R. J., 'Jarmo Chronology', in Braidwood (ed.), Prehistoric Archaeology along the Zagros Flanks, p. 539.
13. Roux, Ancient Iraq, p. 67.
14. ibid., p. 69; Braidwood, R. J. 'Miscellaneous Analyses of Materials from Jarmo', in Braidwood (ed.), Prehistoric Archaeology along the Zagros Flanks, p. 543.
15. See Solecki, Shanidar – The Humanity of Neanderthal Man, for a full account of excavations at Shanidar.
16. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, pp. 19,207.
17. Solecki, 'Predatory Bird Rituals at Zawi Cherni Shanidar', pp. 42–7.
18. ibid., p. 42, citing Reed, 1959.
19. ibid.
20. ibid.
21. ibid., p. 44.
22. ibid.
23. ibid.
24. ibid., p. 47.
25. ibid.
26. ibid., p. 45.
27. Izady, The Kurds – A Concise Handbook, p. 156.
28. ibid.
29. Lev. 17:7.
30. Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 313n.L. 6.
31. Spence, Myths and Legends of Babylonia and Assyria, p. 292.
32. Wigrarn and Wigrarn, The Cradle of Mankind, p. 334.
33. ibid.
34. lEn. 15:11.
35. Charles, The Book of Enoch, p. 37, n. to lEn. 15:11.
36. Roux, Ancient Iraq, p. 58.
37. Braidwood, R. J. 'Miscellaneous Analyses of Materials', in Braidwood (ed.), Prehistoric Archaeology along the Zagros Flanks, p. 543.
38. Morales, V. B., 'Jarmo Figurines and Other Clay Objects', in ibid., pp. 369–83.
39. ibid., p. 383.
40. ibid., p. 384.
41. ibid., p. 386.
42. ibid., p. 383.
Chapter 18: SHAMAN-LIKE DEMON
1. Cottrell, The Land of Shinar, p. 81, citing Sir L. Woolley, Excavations at Ur.
2. ibid., citing Woolley.
3. ibid., pp. 82, 84 n. 1.
4. ibid., p. 82.
5. Roux, Ancient Iraq, p. 71.
6. ibid., p. 72.
7. Morales, V. B., 'Jarmo Figures and Other Clay Objects', in Braidwood (ed.), Prehistoric Archaeology along the Zagros Flanks, pp. 383–4.
8. Roux, Ancient Iraq, p. 72.
9. von Däniken, In Search of Ancient Gods – My Pictorial Evidence for the Impossible, p. 12 pl. 2,p. 16pl. 9.
10. Mundkur, The Cult of the Serpent – An Interdisciplinary Survey of Its Manifestations and Origins, p. 187, citing Sir L. Woolley, Ur Excavations, vol. 4, 'The Early Periods', 1955, pp. 12–13.
11. Gen. 10:22.
12. Gen. 14: 1.
13. Hinz, The Lost World of Elam, p. 14, citing the work of Frank Hole and Kent V. Flannery at Ali Kosh in 1961 and E. O. Negahban from the University of Tehran at Haft Tepeh, between Ahwaz and Susa, in 1966.
14. Curtis, J., 'Introduction' to Curtis (ed.), Early Mesopotamia and Iran – Contact and Conflict 3500–1600 bc, p. 18.
15. Porada, E., 'Seals and Related Objects from Early Mesopotamia and Iran', in Curtis (ed.), Early Mesopotamia and Iran – Contact and Conflict 3500-1600 bc, p. 47.
16. Curtis (ed.), Early Mesopotamia and Iran – Contact and Conflict 3500–1600 bc, pl. 25–17.
17. Childe, New Light on the Most Ancient East, pp. 232–3.
18. Drower, The Mandaeans of Iraq and Iran, p. 184, 200 n. 6.
19. For vulture imagery from Susa I, see Childe, New Light on the Most Ancient East, pl. xxv; for Susa II, see pl. xxvii.
20. Porada, E. 'Seals and Related Objects from Early Mesopotamia and Iran', in Curtis (ed.), Early Mesopotamia and Iran – Contact and Conflict 3500–1600 bc, p. 47.
21. Cameron, Symbols of Birth and of Death in the Neolithic Era, p. 34.
22. ibid., pp. 35–8.
23. ibid., p. 32.
24. ibid., p. 40.
25. ibid., p. 43.
26. Drower, Peacock Angel, p. 7.
27. Mundkur, The Cult of the Serpent – An Interdisciplinary Survey of Its Manifestations and Origins, p. 13.
1. Mango, Discovering Turkey, p. 247.
2. Born of Fire was written, directed and co-produced by Jamil Dehlavi and featured the search by a London flutist for the 'master musician'.
3. The visit actually took place in May 1987.
4. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 169.
5. Izady, The Kurds – A Concise Handbook, p. 38.
6. Nagel's Encyclopaedia Guide – Turkey, p. 574.
7. Roux, Ancient Iraq, p. 214.
8. Nagel's Encyclopaedia Guide – Turkey, p. 574.
9. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 213.
10. ibid., p. 222.
11. Bacon, Archaeology Discoveries in the 1960s, p. 116.
12. Smith, The Chaldean Account of Genesis, p. 227.
13. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, pp. 176–7.
14. ibid., p. 212.
15. ibid., p. 104.
16. For instance a fire shrine, c. 1750 BC, was found at Margiana, on the delta of the Murgab river in the Karakum desert of Turkmenistan, and another, c. 2000 BC, was excavated in northern Bactria. See R. Trubshaw, 'Bronze Age Rituals in Turkmenistan', pp. 30–32, citing several original sources on the Bactrian-Margiana Archaeological Complex (BMAC).
17. Firdowsi, The Shah Nameh of the Persian Poet Firdausi, trans. Atkinson, pp. 3–4.
18. Plutarch, Lives, p. 351 and fn.
19. Graves, New Larousse Encyclopaedia of Mythology, p. 129.
20. ibid.
21. Boz, Cappadocia, p. 22.
22. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, pis. 29, 37–8.
23. ibid., pp. 152–3.
24. ibid., p. 152.
25. Boz., Cappadocia, p. 59.
26. Demir, Cappadocia – Cradle of History, pp. 9, 14.
27. ibid., p. 15.
28. ibid., pp. 11–12.
29. ibid., pp. 13, 39–40.
30. ibid., pp. 15, 36–7.
31. ibid., p. 39.
32. ibid.
33. ibid., pp. 16-17.
34. ibid., p. 18.
35. von Däniken, According to the Evidence, pp. 317–18.
Chapter 20: HELL–FIRE AND FLOOD
1. Hancock, Fingerprints of the Gods, p. 201, citing Vendidad, Fargard I.
2. ibid.
3. ibid.
4. Graves, New Larousse Encyclopaedia of Mythology, p. 320.
5. The term Ark was applied to the citadel or fortress of Tabriz, the capital city of Azerbaijan. See Harnack, Persian Lions, Persian Lambs, pp. 3–4.
6. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 222.
7. Graves, New Larousse Encyclopaedia of Mythology, p. 320.
8. ibid.
9. ibid.
10. Izady, The Kurds – A Concise History, pp. 1, 3.
11. Tomas, Atlantis – From Legend to Discovery, p. 25.
12. Hapgood, The Path of the Pole, p. 277, citing F. C. Hibben, The Lost Americans, pp. 168–70.
13. ibid., p. 277, citing Hibben, The Lost Americans, pp. 176–8.
14. ibid.
15. ibid. pp. 275–6, citing Hibben, The Lost Americans, pp. 90–92.
16. ibid., p. 276, citing Hibben, The Lost Americans, pp. 168–70.
17. Tomas, Atlantis – From Legend to Discovery, p. 24.
18. For instance, a reindeer skull found in a rugged region of Russian Armenia, close to Lake Sevan, is a total enigma. Reindeer graze on the plains, not in highland country, and no other evidence of the presence of this species has been found in the region. There is every possibility it was deposited by humans, perhaps as part of some shamanistic practice; however, the fact that it has been dated to 10,000 BC throws a slightly different light on the matter. If the animal really had lived in this region, why was it so far outside its normal habitat? Could the altitude of the location have changed through some kind of cataclysmic upheaval? See Tomas, Atlantis – From Legend to Discovery, p. 25.
19. Hapgood, The Path of the Pole, pp. 280–86, citing J. B. Delair and E. F. Oppé, 'The Evidence of Violent Extinction in South America'.
20. Hapgood, Maps of the Ancient Sea Kings, pp. 174–5.
21. ibid., p. 178.
22. ibid., pp. 175–6.
23. Bellamy, Moons, Myths and Man, p. 59.
24. ibid., p. 105.
25. ibid., p. 95.
26. ibid., pp. 95–6.
27. ibid., pp. 105–6.
28. ibid., p. 107. Bellamy unfortunately fails to give an original reference source for this important Hebrew passage, although it is probably taken from one of the many midrashic texts of uncertain origin.
29. Henning, 'The Book of the Giants', p. 69.
30. ibid., p. 58.
31. 4QGiants in Milik, The Books of Enoch – Aramaic Fragments of Qumrân Cave 4, p. 304.
32. Cavendish (ed.), Man, Myth and Magic, s.v. 'Hell', p. 1260.
33. ibid.
34. Empson, The Cult of the Peacock Angel, pp. 83, 85.
35. Roux, Ancient Iraq, p. 113.
36. ibid.
37. ibid., p. 114.
Chapter 21: EGYPTIAN GENESIS
1. Drower, The Mandaeans of Iraq and Iran, p. 10: 'Still more inexplicable is the assertion that the Egyptians were co-religionists, and that the original ancestors of the Mandaean race went from Egypt to the Tura d Madai.'
2. Mellaart, Çatal Hüyük – A Neolithic Town in Anatolia, p. 20.
3. ibid., P.19.
4. Moore, 'A Pre-Neolithic Farmer's Village on the Euphrates', pp. 62–70 .
5. Wendorf and Schild, Prehistory of the Nile Valley, p. 291.
6. Hoffman, Egypt Before the Pharaohs, pp. 89–90.
7. ibid., p. 140.
8. Emery, Archaic Egypt, p. 39.
9. ibid., p. 40.
10. Schwaller de Lubicz, Sacred Science, p. 86.
11. Emery, Archaic Egypt, p. 40.
12. Field, 'The Antiquity of Man in Southwestern Asia', p. 55.
13. ibid.
14. Field, 'The Cradle of Home Sapiens', p. 429, citing appendix by L. H. Dudley Buxton in S. Langdon's Excavations at Kish, vol. 1, pp. 115–25, and Journal for the Asiatic Society, 1932, pp. 967–70. The only complete example contemporaneous with painted pottery found at Jemdet Nasr was hyper-dolicocephalic. See also Field, 'The Antiquity of Man in Southwestern Asia', p. 60.
15. Field, 'The Antiquity of Man in Southwestern Asia', pp. 59–60.
16. Budge, The Gods of the Egyptians, vol. 1, pp. 84, 161.
17. Drower, The Mandaeans of Iraq and Iran, p. 197.
18. ibid., p. 198.
19. Sitchin, The Stairway to Heaven, p. 77.
20. Drower, The Mandaeans of Iraq and Iran, p. 27.
21. Rundle Clark, Myths and Symbols in Ancient Egypt, pp. 263–4.
22. Donnelly, Atlantis – The Antediluvian World, p. 8, citing Plato's dialogues: Timaeus, ii, 517.
23. Donnelly, Atlantis – The Antediluvian World, p. 9.
24. Griffiths, 'Atlantis and Egypt', pp. 19–21.
Chapter 22: FATHER OF TERRORS
1. All dynastic dates according to the reckoning of Gardiner in Egypt of the Pharaohs.
2. Cole, The Determination of the Exact Size and Orientation of the Great Pyramid of Giza.
3. Bonwick, Pyramid Facts and Fancies, pp. 41–2.
4. 'The statement relating to Al Mamoon's discovery could hardly rest on a better authority than that of Ibn Abd Alhokm; for not only was he a contemporary writer, having died at Old Cairo, AH 269, that is, thirty-eight years after Al Mamoon's death, but he is certainly quoted by later writers, as an historian of the highest authority' – Dr Rieu of the British Museum, quoted in Bonwick, Pyramid Facts and Fancies pp. 41–2. Another Arab, Al-Raisi, claimed that the body-shaped case still stood at the Cairo palace door in the year AH 511, or AD 1133. See ibid.
5. Colonel R. W. Howard-Vyse left England in 1837, openly proclaiming that he was about to make a 'dramatic discovery' in respect to the Great Pyramid. He had his father's money and was able to hire workmen galore, but when, after several months, he had nothing to show for his activities, it has been said that he grew a little desperate. His digging concession from the Egyptian authorities was running out, and he knew that unless he came up with a stunning find, then his heavy-handed explorations would be at an end. Shortly afterwards he announced to the world that he had discovered the secret of the Great Pyramid – a sealed room containing quarry marks naming Khufu as its builder. He gained instant recognition and fame, and there the matter rested until certain diligent researchers pointed out that the cartouches bearing Khufu's name were wrongly spelt – the first consonant was incorrect. More coincidentally, it was misspelt in exactly the same way as in the first edition of Sir John Gardner Wilkinson's Materia Hieroglyphica, published in Amsterdam by Heynis Books in 1806. Howard-Vyse is known to have had access to a copy of Wilkinson's book, so the question remains: did he discover the inscriptions or did he have them painted out of desperation for his own ruthless purposes? For a full account of this debate, see Jochmans, The Hall of Records, pp. 194–5.
6. Fakhry, The Pyramids, p. 159.
7. Rundle Clark, Myth and Symbol in Ancient Egypt, p. 37.
8. ibid., p. 151.
9. Bonwick, Pyramid Facts and Fancies, p. 109.
10. The Mysteries of the Sphinx, TV documentary, American edition, 1994.
11. Jochmans, The Hall of Records, p. 202.
12. Maspero, The Dawn of Civilization, Egypt and Chaldea, p. 366.
13. Hassan, The Sphinx – Its History in Light of Recent Excavations, pp. 222–4.
14. West, Serpent in the Sky – The High Wisdom of Ancient Egypt, pp. 196–232.
15. Schoch, 'Redating the Great Sphinx of Giza', pp. 52–9,66–70.
16. The Mysteries of the Sphinx, TV documentary, English edition, BBC, Timewatch series, 1994.
17. The Mysteries of the Sphinx, TV documentary, American edition, 1994.
18. Modern astronomers have been able to calculate that the true period of one precessional cycle is, in fact, 25,773 years, this meaning that it takes each sign 2,148 years to cross the equinoctial iine and 71.6 years to move one degree of a cycle. To save confusion, I have decided to remain with the ancient calculations.
19. Figures calculated from the Skyglobe 3.5 computer programme. (Thanks originally to Graham Hancock.)
20. See Sellers, The Death of Gods in Ancient Egypt.
21. Bauval and Gilbert, The Orion Mystery, pp. 242–9.
22. See Bonwick, Pyramid Facts and Fancies, pp. 166–8, for various theories linking the angles, dimensions and geometry of the Great Pyramid with both precession and the obliquity of the ecliptic.
23. Massey, Ancient Egypt the Light of the World, vol. 1, p. 339.
24. ibid.
25. For a full account of the Osireion, see Hancock, Fingerprints of the Gods, pp. 399–407.
26. ibid., p. 400, citing The Times, London, 17 March 1914.
27. ibid., p. 404, citing The Times, London, 17 March 1914.
28. ibid.
29. ibid., p. 404–5.
30. ibid., p. 406, citing Margaret Murray, The Splendour That was Egypt, pp. 160–61.
31. For example, on the matter of the Valley Temple, Bonwick records: 'Not even the pyramid itself excites more interest and wonder than this edifice recently discovered in the sands near the Sphinx. "It is," according to the learned Renan, "absolutely different from those known elsewhere." Whether temple or tomb, "not an ornament, not a sculpture, not a letter," appeared about it. The statue of King Cephren, with some other figures and tablets, rescued from the well of the building, were evidently thrust down there by the priests in some national struggle or disaster, without connection with the purposes of its erection. One has well characterized the structure as having "a beauty of repose, and an elegance of simplicity."
'Mariette Bey inclines to the opinion that it is the most ancient known sepulchre in the world . . . There can be but little doubt that the so-called temple of the Sphinx [i.e. the Valley Temple], and it may be the Sphinx itself, can claim the age of six thousand years.' (Pyramid Facts and Fancies, pp. 107–8.)
32. See, for instance, West, Serpent of the Sky, p. 242; Bauval and Hancock, Keeper of Genesis, p. 28.
Chapter 23: KOSMOKRATOR
1. Bonwick, Pyramid Facts and Fancies, p. 117, citing Ibn Abd Alhokm.
2. Fix, Pyramid Odyssey, p. 52, citing Masoudi, Fields of Gold – Mines of Gems.
3. Bonwick, Pyramid Facts and Fancies, p. 117, citing Ibn Abd Alhokm.
4. ibid.
5. Fix, Pyramid Odyssey, p. 52, citing Masoudi, Fields of Gold – Mines of Gems.
6. ibid.
7. ibid.
8. Masoudi's full name was Abd el Kadar ben Mohammed al Makrizi, and the Arabic work quoted was originally entitled Akbar al Zamen – Noumadj al Zemel. See Fix, Pyramid Odyssey, p.271,ch.6 n. 7.
9. Fix, Pyramid Odyssey , p. 52, citing Masoudi, Fields of Gold–Mines of Gems.
10. Tomas, Atlantis – From Legend to Discovery, p. 117.
11. A twenty-minute period prior to sunrise was used for the purpose of predicting the heliacal rising of Regulus at the time of the vernal equinox in the tenth millennium BC.
12. Critics will argue that the signs of the zodiac were only invented by the
Greeks around 600 BC, during the precessional age of Aries – hence the connection between this sign and the spring equinox in modern-day astrological zodiacs. Other early zodiacs begin with the star Aldebaran or the Bull's Eye in the sign of Taurus, clearly hinting that these were copied from earlier examples dating back to a time when Taurus rose with the equinoctial sun, sometime between 4490 and 2330 BC. See Parker and Parker, A History of Astrology, p. 12. More puzzling, however, are zodiacs that use Regulus, Leo's 'royal star', as their point of commencement. See Parker and Parker, A History of Astrology, p. 12. These examples must include the famous stone zodiac originally to be found in the roof of the Temple of Denderah in Upper Egypt, but now in the Louvre museum, Paris. Although it was only carved in around the first century BC, its hieroglyphics clearly record that it was fashioned 'according to the plan laid down in the time of the Companions of Horus', taking its original design back to Predynastic times. See Hope, Atlantis – Myth or Reality?, p. 141. In its spiralling circuit of celestial constellations, the sign of Leo stands upon a long serpent exactly on the point of the Vernal Equinox.
If the same precessional argument is applied to star maps showing representations of Leo at the vernal equinox, then this strongly suggests they are copies of much earlier star maps dating back to a time when Leo last rose with the equinoctial sun. Adding weight to this argument is the fact that the Denderah Zodiac, as well as those to be found at the temples of Esneh and E'Dayr, all place the equator at 180 degrees to its present position, indicating that they represent the heavens at a time when the equator did indeed cross the ecliptic at such a longitude, which last occurred around 12,500 years ago. See Smyth, Our Inheritance in the Great Pyramid, pp. 318, 321–2.
In the light of this knowledge, various non-academic researchers of prehistory, such as the mythologist H. S. Bellamy, have long attempted to demonstrate a clear relationship between the Denderah Zodiac and the last age of Leo. See Bellamy, Moons, Myths and Man, p. 238.
13. Budge, The Gods of the Egyptians, vol. 1, p. 515.
14. ibid., vol. 1, p. 364.
15. Carlyon, A Guide to the Gods, p. 293.
16. Budge, The Gods of the Egyptians, vol. 1, pp. 369–70.
17. By adding together the different angels, wings, measures, flying spirits and fabulous beasts found in the celestial data contained in 2 Enoch 12:1–2, we arrive at canonical figures familiar to the precessional cycle. See Morfill and Charles, Book of the Secrets of Enoch, pp. 13–14.
18. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 181.
19. ibid., p. 215, citing 'Ulama-yi-Islam.
20. ibid., pp. 207–8.
21. Williams Jackson, Zoroaster – The Prophet of Ancient Iran, p. 179, citing Bundahishn, I, 8, XXXIV, 1.
22. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 209.
23. Plutarch, Lives, p. 440.
24. Ulansey, The Origins of the Mithraic Mysteries, pp. 89–90.
25. ibid., pp. 40–45.
26. ibid., pp. 25–30.
27. ibid., p. 28.
28. Izady, The Kurds – A Concise Handbook, p. 138.
29. Ulansey, The Origins of the Mithraic Mysteries, p. 117, citing H. Jackson, 'The Leontocephaline in Roman Mithraism', Numen, 32, No. 1 (July 1985), p. 19.
30. ibid., pp. 47, 106.
31. ibid., pp. 11–12.
32. Zaehner, The Dawn and Twilight of Zoroastrianism, p. 129.
33. ibid., p. 130.
34. ibid., p. 213.
35. Massey, The Natural Genesis, p. 341, citing Minokhird, lxii, 37–9.
36. See ibid. For instance, barsom twigs were sacrificed by Zurvan for 1,000 years in the Zurvanite creation myth, while 1,000 is two 500-year periods linked with the myth-cycle of the Egyptian phoenix bird.
37. Mackenzie, Myths of Babylonia and Assyria, p. 74.
38. Black and Green, Gods, Demons and Symbols of Ancient Mesopotamia – An Illustrated Dictionary, s. v. 'Ninurta', pp. 142–3.
39. In precessional terms, 4,320 solar years represents 60° or two complete zodiacal houses of the great year of 25,920 years. In Indian Brahminic tradition, 4,320 solar years forms 12 divine years each of 360 years. Multiply 4,320 by 100 and you come to 432,000 solar years or 1,200 divine years. Multiply this by two and you get 864,000 years, which forms a subdivision of a Brahmic yuga or great age of 4,320,000 years. Finally, if you take 4,320 solar years and multiply it by I million, you come to 4,320 million years – a so-called day of Brahma and the alleged age of the earth in Vedic tradition. Finally, 4,320 million solar years is two complete houses or 60° of a grand precessional cycle lasting I million precessions, each of 25,920 years.
40. The integral relationship between these various great cycles of time and the myth cycle of the Egyptian phoenix, as portrayed by the Greek writer Hesiod, is outlined in Van Den Broek, The Myth of the Phoenix – According to Classical and Early Christian Traditions, pp. 88–99.
41. Greenlees, The Gospel of the Prophet Mani, Ch. 11, 'The Myth of the Soul', pp. 37–8.
42. The figure, 144, which is 1,440,000 divided by 10,000, is a major canonical number in precessional numerology. The figure 12 is the square root of 144, while 1,440 (144 × 10) years constitutes exactly two thirds of one precessional sign of 2,160 years. The figure 144, and multiplications thereof, also relates to the circumference of a circle, and the perimeter of a squared cycle, based on precessional numerology. For a full account of the significance of the numbers 144 and 1,440, see Michell, The City of Revelation, pp. 45–7, 54.
43. Santillana, and von Dechend, Hamlet's Mill, p. 132.
Chapter 25: AMNESIA OF THE MASSES
1. Baigent, Leigh and Lincoln, The Holy Blood and the Holy Grail, pp. 344–5.
2. ibid., p. 28.
3. Sinclair, The Sword and the Grail, pp. 91–104.
4. See Collins, 'Rosslyn's Fallen Angel – A Commentary on the Fallen Angel Statue in the Retro-choir of Rosslyn Chapel', in Wallace-Murphy, The Templar Legacy.
5. Davidson, A Dictionary of Angels, s. v. 'Azza', p. 65.
6. Collins, The Knights of Danbury, p. 48.
7. Byron, 'Heaven and Earth – A Mystery', 1821, in The Poetic Works of Lord Byron; Moore, The Loves of the Angels – A Poem, with Memoir, 1823.
8. See, for instance, Simeon Solomon, 'And the sons of God saw the daughters of men that they were fair', a water-and body-colour dated 1863.
9. Morse (ed.), News from the Invisible World: Introductions by Rev. E. W. Sprague, 'Was he a Spiritualist?', and J. J. Morse, 'Experiences in the Family of Rev. John Wesley'.
10. See Cayce, E., in Cayce (ed.), Edgar Cayce on Atlantis, and Lehner, The Egyptian Heritage – Based on the Edgar Cayce Readings.
11. Fix, Pyramid Odyssey, p. 99.
12. Devereux, Earth Lights Revelation, p. 29.
13. Arnold, 'How It All Began', in Proceedings of the First International UFO Congress (1977).
14. Spencer, The UFO Encyclopaedia, pp. 318–19.
15. Flem-Ath and Flem-Ath, When the Sky Fell, p. 128.
16. Hapgood, The Path of the Pole, pp. 107–9.
17. Sitchin, The 12th Planet, p. 324, citing an unspecified article by South African scientists, Adrian Boshier and Peter Beaumont, in Optima magazine.
18. Hancock, Fingerprints of the Gods, pp. 438, 482–4; Flem-Ath and Flem-Ath, When the Sky Fell, pp. 53–71.
19. See Hancock, Fingerprints of the Gods, pp. 45–8, for descriptions of Viracocha and his variations as a tall, bearded, white-skinned individual who founded the earliest civilizations of Meso-America. See also Gilbert and Cotterell, The Mayan Prophecies, pp. 118–25, citing the work of Don José Diaz Bolio on the Mayan rattlesnake cult of Zamnaism. They speak of the wisdom bringer of the Mexican Maya tribes as Zamna, a god-form of Ahau Can, or the 'Great, lordly serpent', an early form of Quetzalcoatl, or Kukulcan, the 'feathered serpent'.
According to Don Joé, the Mayan priests were known as chanes, i.e. 'serpents', a title gained after initiation into the inner mysteries of their religion. Head flattening among the Maya was done to give a child what was known as a polcan – an elongated serpent-head, bringing to mind the viper-like faces attributed to the Watchers of Kurdistan. By deforming the infant's head at an early age, it was accepted into the family of chanes, or the people of the serpent. The Ahau Can also taught the Maya the knowledge of time and time cycles, while the rattlesnake became revered as an important totemic symbol, both in an animalistic and abstract form.
20. Hapgood, Maps of the Ancient Sea Kings, p. 221.
21. Santillana and Dechend, Hamlet's Mill, p. 132.
22. Massey, Ancient Egypt the Light of the World, vol. 1, p. 339.
23. Revealed information originally given to the author by the well-known British psychic, Bernard, in 1985.
24. Haigh, in Psychic News, pp. 1, 3. See also Mysteries of the Sphinx, TV documentary, American edition, 1994.