PART
2 – Ch.XIV.6
(KION OURANOU. The Sky Column on
in
the country of the Hyperboreans)
XIV.
6. The Sky Column from the Carpathians as symbol of the Egyptian trinity.
The colonization
and reign of the Pelasgians in
Herodotus mentions the Pelasgian colonies in
In the western
parts of the river Triton, or in the province called “
Other African
tribes had European mores and traditions too.
Getulii, the most numerous people of
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
Pliny the Old mentions in the upper parts of the
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.
But the Pelasgians of Egypt had played a
special role in the civilization of
Ammon was one of the most ancient kings of
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).
These Thebans, as Diodorus Siculus writes, said that they
were the most ancient among all the mortals (lib. I. 50. 1; Ibid,
The most ancient
kings of Egypt mentioned by the sacred archives of the temples had been Vulcan, the son of Vulcan, Saturn (Osiris and Isis, the children
of Saturn), Typhon, Mars, Hercules and Apollo (Manethonis Sebennytae, Fragmenta in Mullerus, Fragmenta Hist. graec. Tom.
II. p.526-531), these being the great personalities of Pelasgian history in
Saturn had reigned over
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, which the Hyperboreans,
and later on the Getae and the Dacians, promoted with such religious
conviction. There the souls of the dead of
There was the great
divine river, called Nun, “father of the gods” (Ibid. Ch. XVII.
3-4), which flew from west towards east, identical with Oceanos potamos or
prehistoric Istru. Exactly like in the Pelasgian legends of
These Egyptian
beliefs were based on an ancient Pelasgian
doctrine.
It was the
institution of the great mysteries of the Hyperboreans
for the purification and expiation of the crimes done during lifetime,
mysteries whose purpose was the belief in life after death and the necessity to
expiate one’s sins through penitence.
The Pelasgians were
the initiators and organization of the first mysteries known in antiquity.
To them belonged
the initiation of the mysteries of
Plato mentions the institution of the great
Hyperborean mysteries from the north of Istru in Axiochus (Ed. Didot, tom. II,
p. 561-562).
The virgins Opis and Hecaerge, sent by the Hyperboreans with gifts to
From the chain of
mountains which stretched along the north of the river Nun, various heights
had, according to Egyptian beliefs, a particular religious significance.
One of these peaks
was the “Mountain of life” (Pierret, Le livre des morts, Ch. XV.
36; XV. 16) which was also called Manu
(Maspero, Egypte et Chaldee, p.18,
90; Pierret, Le livre des morts, Ch.
XV. 44).It was on the western part of the river Nun and still in this part was
the gate called Ser (Fer), through
which the disc of the sun passed in the evening with its boat, so that on the
following day would reappear on the horizon (Ibid, Ch. XVII. 21).
Nut, the lady of the sky, went to sleep there, in Manu
mountain, and Ra-Harmakhis also
slept there, joining with his mother Nut (Ibid. Ch. XV. 16).
Another mountain
peak was on the eastern part of the river Nun. The pillars of the sky were there (Ibid, Ch. CIX. 1, 3).
According to
ancient Egyptian beliefs, the sky was supported by four pillars (columns), or
better said, by four forked pillars (Maspero,
Egypte et Chaldee, p.16-17). These isolated pillars have the shape of an Y and,
as they support the sky, are often seen covered by a horizontal line with the
ends bent downwards. All these pillars were at the northern part of the divine
region, placed on a single peak or on four, but connected one to the other by
an uninterrupted mountain chain.
(In legends of the
Romanian people, the sky was lifted up on one,
three or four pillars).
Along this mountain
chain on which the sky was supported, flew the great river called Nun, identical with Oceanos potamos of
the Greeks.
Between the “
The columns of the
sky, according to the oldest Egyptian dogma, were supported by the great god Ammon – Ra. This Ammon-Ra had two kingdoms, he reigned over two
regions or worlds. In Egypt his principal residence was at Thebes, but his
divine residence, where he was revered by gods, was in the northern part of the
river Nun in Paur. He was the
sovereign of the sky and lord of the earth, the father of the gods and author
of mankind, master of the waters and mountains. He created the animals, the
pastures which feed the animals, and the nutritious plants for man (Grebant, Hymne a Ammon-Ra, Paris, 1873,
p.4:I, III) [1].
[1. As for the geographical meaning of the words “two regions” or “the south
region and the north region”
from the Egyptian papyri, Varro said
the following: “Eratosthenes made two
parts from the earth globe, having more in view their natural character,
one which stretches southwards and
the other northwards. Doubtless the
northern region is healthier, and being healthier is at the same time more
fertile” (R. r. I. 2)].
He supported with his arms the sky. He
lifted the sky upwards and pushed the earth downwards (Pierret, Le Pantheon egyptien, p. 96).
The name Ammon or Hammon (with aspiration) can not be explained in Egyptian language
(Pauly-Wissowa, R. E. see Ammon,
p.1854).
The word belongs
without doubt to the Pelasgian language. It corresponds to the name of the
archaic divinity called in Greek ‘Omolos and both these versions of Ammon and ‘Omolos derive from the original Pelasgian forms of Homo and Omul [2].
[2. According to Romanian legends,
the angel-titan Andreiu, synonymous
with Omul, supports the earth on his
head (Hasdeu, Dict. l. Rom. II. p. 1185).
Ammon,
writes Pausanias (IV. 23. 1), had
been a shepherd who had built a temple.
It is the same tradition which we also find, as we have seen, in the “Great Reckoning” of the Romanian
people, where “Omul mare” (TN – the
big man) had made a “big church”].
The same role of
supporting the columns of the sky had been later attributed to the god called Shu, a son of Ammon. By genealogy and
meaning, the god Shu, who symbolized
the rising sun, was the same divinity as Zeus of the Greeks, Deus of the Latins and Dzeu of the Romanians. The Egyptian
papyri tell us that Shu supports the
pillars of the sky. He has separated the sky from the earth, has lifted the
sky above the earth and fixed it in place with his two hands (Pierret, Le Pantheon egyptien, p.20-21;
Idem, Livre d. morts, Ch. CIX. 1. 3).
The earth
personified by Seb, Sibu (or Saturn) and the sky
personified by Nut, Nuit (or Rhea) were, according to
Egyptian theogony, only a pair of lovers lost in Nun, the dark water, who
embraced each other, the goddess above the god. But the day of creation
arrived. The new god Shu sneaked
between the two, and grabbing Nut
with both his hands, lifted her above his head. While the starry body of the
goddess lengthened in space, the head towards west, the thighs towards east,
her legs and arms fell on both sides to the earth. They were the four pillars
of the firmament, but under a different form. The preservation of each pillar
was entrusted to certain folk Egyptian divinities. Osiris or Horus belonged to
the south pillar, Set to the north, Toth to the west, and Sapdi, the author of
zodiacal light, to the east. Sibu tried to fight Shu and the Egyptian paintings
show him in the position of a man who is waking up, half turning in his bed in
order to get up. But the creator struck him with immobility in that moment and
Sibu remained as petrified in the position in which he had been (Maspero, Egypte et Chaldee, p.128-129).
The image with
which the ancient Egyptian theology symbolized the principal, or eastern pillar
of the sky, was only a faithful copy of the north face of the column which
exists even today on Omul Peak on the Carpathians.
As the divine region
or of the gods was, according to Egyptian traditions and beliefs, in the
northern parts of the world, across the river Nun or Istru, the Egyptian
theology had similarly adopted the religious symbol of the creation,
represented by the gigantic column of the sky from the Carpathians, exactly as
the Pelasgians of Mycenae had also done.
The symbol of the
Egyptian trinity presents the same contours as the exterior shape of the
north-western face of the column from the Carpathians. Even more: there is an absolute
identity between the two, when we examine the figures which we see shown on
these archaic monuments.
In the upper part
of the column from Omul Peak can be seen even today the contours of a woman’s
naked body, with her back up and face down, with her head to the west and the
thighs to the east, a figure represented in the same style in which the
Egyptian symbol presents Nut, the lady of the sky. We also find here the same
particularities of the line which forms the upper contour, while the lower line
marks also the shape of the woman’s breast.
Finally, on the
same face of the column, in the middle, towards left, can be made out even
today, but with great difficulty, the marks almost vanished of the bust of the
divinity Chnum, whose attribute was
the head of the ram.
What other figures
might have been once represented on this face of the column from the
Carpathians we cannot know.
This side of the
column from Omul Peak, which the Egyptian theology had adopted as symbol of the
divine region and eternal life, has suffered an irreparable damage on its lower
part.
The Transilvanian
society called “Karpathenverein” has built here in the past years a refuge
cabin for tourists, using the lower part of this column as a support wall. Not
only this, but these men, in large part amateurs, not knowing, or forgetting
that once the peaks of the mountains had been the most sacred places of
humankind, and that in mountains exist even today countless remains of
important prehistoric monuments, have hammered the entire lower area, starting
from the roof downwards. They therefore have destroyed for even the few traces
of bas-reliefs which might have also existed on this side of the column, traces
spared for millennia by the action of the wind, rain, ice and shepherds. It seems
that an evil spirit persecutes all the great historical monuments of humankind.
The Sky Column as
religious symbol on the coffins of Egyptian mummies.
In the upper part is the feminine divinity of
the sky Nut (Rhea), whose arms and
legs touch the surface of the earth on opposite sides. Down, Sibu (Saturn), symbolizing the earth.
In the middle the god Shu separates
the sky from the earth. On both sides of him are figured the four pillars of
the universe.
(From Pierret, Le Pantheon egyptien, p.22)
The Sky Column figured
in hieratic Egyptian style.
On both sides can be seen the
divinities entrusted with the preservation of the column. In the middle the god
Shu supports with his hands Nut, the divinity of the sky, and is
worshipped by two Egyptian souls, in the figure of the ram headed god Chnum, later identified with Ammon.
Painting on a sarcophagus from
Boutehamon, Turin museum
(Maspero, Egypte et Chaldee p.129)
The Sky Column on Omul
Peak (Carpathians).
The NW face, adopted by Egyptian theology as symbol of the divine
region.
In the upper part can still be
distinguished the contours which represented Nut, the feminine Egyptian divinity of the sky. At the bottom part
is seen the roof of the refuge cabin built by the Carpathian Society of
Transilvania. At right is the second column from Omul Peak, or the sculpted
rock representing the Aquila of the sky
or the Aquila of Prometheus, behind
which is seen part of the refuge cabin built by the Direction of Romanian Hospitals. (From a 1900 photo ).
The symbol of the
Egyptian trinity tells us therefore that a strong migration had taken place in very
remote times from the Carpathians over Hellada, over the islands of the Aegean
Sea, and over continental western Asia, towards the plains of the Nile.
The same historical
fact is evidenced also by the papyri found in the mummies’ coffins.
The Pelasgians had
reigned over Egypt during the primitive times of history (Maspero, Egypte et Chaldee, p.47), like they had reigned also over
Hellada and over the western parts of Asia.
But they shared the
same fate of those of Hellada.
A new element,
another race of men brought there probably from the upper regions of the Nile,
rose later to the rule over the ancient Pelasgian stratum, which had made from
the swampy plains of Egypt an agricultural country, which had put there the
first foundation of civilization.
It was the
pharaonic population, which at the time when it settled in Egypt had been
neither pastoral nor agricultural. Very probably these ante-historic Semites
had been brought into Egypt by Pelasgians to serve as slaves to their great
irrigation and reclamation works, for the canals which crisscross the entire
Egypt, for the tilling of the fields, for opening new roads and for their
cyclopean buildings. These signs of enslavement are expressed even in the
prayers addressed by the souls of the Egyptian mummies to their supreme
divinities residing at the north of Istru.
These pharaonic
Egyptians considered that the first inhabitants of the plains of the Nile had
been the gods who had reigned over
Egypt in prehistoric times (Homer
calls the Pelasgians “divine”, meaning that they drew their origin from the
gods – Iliad, X. v. 429; Odyss. XIX. v. 177), and whose the principal country
and residence had been at the north of Istru (Nun).
To these men-gods,
who had once ruled over the south and north regions (Africa and Europe),
address the Egyptian mummies their prayers, to be allowed in the other world to
till the earth, to plough, to sow, to harvest, to floods the rivers over the
dry earth and to transport sand from west to east (Pierret, Le livre d. morts,
Ch. VI. 1; Ch. VI. 3; Ch. XII. 2; Ch. CXX. 2). They are called in their Osiric
prayers Ro – bi, meaning slaves
(Ibid. Ch. CIV. 2. 3).
These Egyptians,
descendents of Sem and Cham, considered themselves happy to work as slaves for
their gods, even in the life destined to eternal rest.
It had been a
severe religion, with a social and political character, formed by the priestly
caste of the ruling Pelasgians, in order to subject a race of men destined to a
perpetual servitude.
When the African
race took the reign, the ancient history of Egypt changed.
The new race had
adopted under the Pelasgian empire the elements of an ancient advanced
civilization, had adopted the political and social institutions and the
religious principles of their masters, but which it had largely modified and to
which it had given forms suitable to its African character.
For this new
element in the history of Egypt, the geographical region of the north, the
ancient domain of the Pelasgian race, became a mythological region. And the
Column from the Carpathians symbolized for these Osiric Egyptians the territory
of the terrestrial paradise [3].
[3. The great number of slaves was also a dangerous custom of
the Pelasgians of other regions.
Herodotus
writes (lib. VI. 83) that the city of Argos,
following the war with Cleomenes, the king of Sparta (519-490), was left
without men capable to bear weapons, so their slaves directed and managed all
the private and public affairs. When the children of those killed in war grew
up, the slaves were chased out of
The slaves of Scythia had also tried to take the place of their Pelasgian
masters.
According to Herodotus (IV. 1-3), the Scythians of Europe, chasing the
Cimmerians, irrupted into