Bacchanal before a Herm


WHEN Jennings speaks, above, about the Cuthites, he is speaking about Ethiopians. For Cuth and Cush are interchangeable words, like Koshar and Kothar. Cush or Kush refers to an ancient kingdom, coeval with Egypt, that existed in the area that includes Nubia and Ethiopia (and probably the Sudan). The Kushites had control of Egypt at two periods: the 21st Dynasty (1085 - 950 B C E, after Fairservis' chronology) and the 25th Dynasty (751 - 656 B C E). At approximately 671 B C E, Esarhaddon captured Memphis and Ashurbanipal got Thebes in 663 B C E. At around 982 - 979 the Qadosh Fathers leave Egypt and travel to Jerusalem. It is at or around this time, we are convinced, that the Cuthites Jennings speaks of, also left Egypt.

They leave Egypt and travel to Syria and the Euphrates. Cutha is near the Euphrates. So is Mari, Dura Europa, and so is Basra, a much later city, where the Mughtasilahs, Mandaeans, Borborites, and even some of the Elkesaites ended up.

One thing we found in reference to the Solis Serpentis name, which indicates a priest-caste that existed in ancient times, is from General Forlong's Rivers of Life:

[Speaking of Tree and Serpent worship in Western Asia:]

"Both symbols were pretty equally cherished all over the valleys and watersheds of 'the two old world rivers', and the hills and shores of the Mediterranean, including the I-Er-sulam mount and its temple, where they conspicuously flourished alike under Jebusite and Jew till the 7th C.B.C., when an outburst against the Solo-Serpent rule took place, though with very evanescent success; [NOTE: 2 Kings xxi.] as the faiths dominated in the third century B. C., over all the Roman Empire, and outlasted it even in the centres of civilisation." - Volume II, page 93.

Africa was regarded by the Sumerians as the Underworld. Indeed, everything below 30 degrees south was considered the underworld, as everything above 30 degrees north was considered to be the upper world. Anu got the upper world, EnLil got the middle world, and EnKi got the under world. Cutha was regarded as the place where the Underworld could be accessed, the great under-ground ocean, (like the oil-fields under the desert in Arabia, Iraq, and other parts of the middle-east), the Nar Marratu, which the compiler(s) of the Necronomicon make big business of.

So, it is not too far-fetched to see the Cuthites come to Cutha, city of the Underworld. It is also possible they migrated to Opis on the Tigris, as well. Cuthites are said by Jennings to have settled at Rhodes. One of Rhodes' colonies was Rhoda (Rosas) on the Northeast coast of Spain. Rhoda is an early connection to Rheda, just northwest of there, in France. And Rheda and the Rhedones ("Fern People") pertains to Rennes-le-Chateau!

The migration of priests to Euboea probably took place early in the Tanite Dynasty (early 11th Century B C E). Of course, it is possible, too, that this took place earlier, after Aknaten died in the middle of the 14th Century B C E. 11th Century B C E would be not long after the war of the Benjaminites took place, and some of the Tribe moved on, to, among other places, Arcadia.

And, remember, what Jennings wrote, that not only was there a city named Eve in Arcadia, but:

"In Colchis was a river Ophis, and there was another of the same name in Arcadia. It was so named from a body of people who settled upon its banks, and were said to have been conducted by a serpent."

If one examines Poussin's paintings, it would seem that he is telling a story, in several of these paintings, about several parallel stories. One of these deals with the surface story matter, but others include the underground stream tradition, pertaining to Arcadia, pertaining to the South of France. It doesn't take a stack of degrees and credentials to see this, it is in plain sight. At least to those who understand Solis Sacerdotibus!

It is in Arcadia where at least one branch of the Nephilim lineage survived, through the ages, and this included imports from Palestine.

At the same time, this is the time period when the Mystery Cultus first made its way to Greece, we are convinced, though the religion of Greece may be older. We now present the extract from A Sketch for the History of the Dionysian Artificers, a Fragment, by Hippolyto Joseph da Costa, 1820:

Having thus established what was the meaning and import of the Eleusinian or Dionysian mysteries amongst the ancient Greeks, who transmitted to us the knowledge of them; and having shown that the ceremonies were not intended in their origin as a worship of the sun, considered as a Deity, we shall proceed to examine how those mysteries were communicated to other nations by the Greeks.

About fifty years [1] before the building of the Temple of Solomon in Jerusalem, a colony of Grecians, chiefly Ionians, complaining of the narrow limits of their country, in an increased population, emigrated; and having been settled in Asia Minor, gave to that country the name of Ionia. [2]

No doubt that people carried with them their manners, sciences, and religion; and the mysteries of Eleusis [3] among the rest. Accordingly we find that one of their cities, Byblos, was famed for the worship of Apollo, as Apollonia had been with their ancestors. [4]

These Ionians, participating in the improved state of civilization in which their mother country, Greece, then was, cultivated the sciences, and useful arts; but made themselves most conspicuous in architecture, and invented or improved the order called by their own name Ionian.

These Ionians formed a society, whose purpose was to employ themselves in erecting buildings. The general assembly of the society, was first held at Theos; but afterwards, in consequence of some civil commotions, passed to Lebedos. [5]

This sect or society was now called the Dionysian Artificers, as Bacchus was supposed to be the inventor of building theatres; and they performed the Dionysian festivities. [6]They afterwards extended themselves to Syria, Persia, and India. [7] [***]

From this period, the Science of Astronomy which had given rise to the symbols of the Dionysian rites, became connected with types taken from the art of building. [8]

These Ionian societies divided themselves into different sections, or minor assemblies. [9] Some of those small or dependent associations; had also their distinguishing names. [10]

But they extended their moral views, in conjunction with the art of building, to many useful purposes, and to the practice of acts of benevolence. [11]

We find recorded, that these societies, and their utility, were many years afterwards inquired into, by Cambyses, king of Persia, who approved of them, and gave to them great marks of favour. [12]

It is essential to observe, that these societies; had significant words to distinguish their members; [13] and for the same purpose they used emblems taken from the art of building. [14]

Let us now notice the passage of the Dionysian Artificers to Judea. Solomon obtained from Hiram, king of Tyre, men skilful in the art of building, when the Temple was erected at Jerusalem. [15] Amongst the foreigners, who came on this occasion, we find men from Gabel, called Giblim; [16] that is to say, the Ionians settled in Asia Minor, for Gabbel, or Byblos, was that city where stood the temple of Apollo, where the Eleusinian rites or Dionysian mysteries were celebrated, as we have already stated. [17]



[1] The emigration of the Ionians to Asia Minor is mentioned by Herodotus, and others, but the epoch is fixed by various authors differently:
By Playfair in the year B. C 1044
Gillies 1055
Barthelemy. Anacharsis 1076

[2] "It is said, that the chief of the Ionian colony was Androclus, a legitimate son of Codrus[*], the king of Athens; so it is related, that the Ionians established their royalty; and those descending from that race, even now, are called kings, and enjoy their boners, that is to say, a place where they attend the spectacles and the public games, wearing the royal purple, and a staff instead of the sceptre, and the Eleusinian rites."
Strabo, Lib. XIV. p. 907.

This emigration is also mentioned by Herodotus, Lib. I. cap. 142, and 148; Aelianus, Lib. VIII. Pausanias, in Achaicis; Plutarchus, in Homero, Veleius Paterculus, in Chronico. Clemens, Lib. I. Strom.

[3] Vide Strabo, above.

[4] "Byblos was capital of Cinera, and there was a temple of Apollo, situated on an elevated spot, not far from the sea. Afterwards is the river called Adonis."
Strabo, Lib. XVI. p. 1074.

[5] "Lebedos, was the seat and assembly of the Dionysian Artificers, who inhabit from Ionia to the Hellespont; there they had annually their solemn meetings and festivities in honor of Bacchus. Their first seat was Theo.

Strabo, Lib. XIV. p. 921.

The Latin translator of Strabo renders the Dionysian Artificers ( ?????s??? te??e {Greek Dionusios texne}) scenicos artificers; because Bacchus or Dionysus was supposed to be the inventor of theatres and scena, derived from the Heb. ??? {Hebrew ShKZ}, to inhabit. [**]

[6] Polydor. Virg. de Rer. Invent, I. 3. c. 13.

[7] Strabo, p. 471.

[8] From the application of instruments of architectuure to morality, the Platonic and Pythagorean philosophers took not only types but words to explain our moral ideas.

For instance, a right man (rectus); obligation, from ligament (ligare) and from the same law (lex a ligare); to square our actions (quadrare) Justum aequum, &c. Rude mind, polished mind; from rude stone, and polished stone, &c.

[9] The meetings or assemblies of the Dionysian Artificers went by various names, ( a? s??????a {Greek as sunoixia}) contubernium, which was the place of their meeting. The society was called sometimes s??a???? {Greek sunagwgh} (collegium); ??es?? {Greek á?resis}; (secta); s???d?? {Greek sunodos} (congregatio) ?????? {Greek xoinos}; (communitas).

Aulus Gellius, Lib. cap. II.

[10] See Chiseul, Antiquitates Asiaticæ, p. 95.

[11] "This example imitated those Ionians who emigrated from Europe to the maritime countries of Caria (Asia Minor) and also the Dorians, their neighbours, building temples at a common expense. The Ionians built the temple of Diana at Ephesus, the Dorians that of Apollo at Triopii, where at a certain period they repaired with their wives and children, and there performed sacred rites, and had a market, likewise games, races, wrestlings, music-parties of different kinds, and made common offerings to the gods. When they had performed the spectacles and the business of the market, or fair, and fulfilled towards each other the duties of fellow creatures, if there was any litigation between the cities, they sat as judges to settle the dispute: moreover, in these assemblies they debated as to the war with the barbarians, and the means of keeping a mutual concord amongst the nations."

Dionis. Halicarn. Lib. III p. 229. edit. 1691.

[12] "After this, the inhabitants of Ionia thought proper to apply to Cambyses, and having represented to him what was their business, the king ordered them into his presence, and asked who they were, and how they came to live in his dominions; and having examined and ascertained from whence they proceeded, he admired them, and chose rather that they should be erected into a society by himself, than to allow that he received such as coming from another country; for he thought it was not decorous to receive favours from others, who sojourned in his country, as if he would receive those services as pay for their habitations; and, therefore, to show this, dismissed them with presents, as marks of his munificence."

Libanius in Orat. XI. Antiochus. Vol. II. p. 343.

[13] Robertson's Greece, p. 127.

[14] Eusebius de Prep. Evang. L. III. c. 12. p. 117.

[15] I Kings, chap. v.

[16] The English translation of the Bible in I Kings c. v. v. 18 where the original Hebrew says Gibblim ( ????? {Hebrew GBLYM}) or Gibblites, which means inhabitants of Gebbel [+] , renders it, by the appellative, stone squares. The proof that this reading is not correct, is not only because of the different opinions of all other translations, which understand by this Gibblim the inhabitants of Gebbel; but that the same English p. 34 translation, in another part of the Bible, renders the same word by the ancients of Gebbal. (Ezek. ch. xxvii. v. 9.)

Now that Gabbel was the same as Byblos is clear; because the Septuagint version always translates this Gebbel for Byblos, and though there were several cities of this name, yet this one seems to be that which is between Tripoli and Berite; and still called Gebail.

In fact, Lucian, in his Treatise De Dea Syria, says expressly, that Gabala was Byblos, famous for the worship of Adonis.

[17] For we find in Ezekiel these words "And I saw the women sitting weeping for Thamuz," that is to say, Adonis. Such, however, was what was done by the inhabitants of those cities, in testimony of which, they sent letters to women who were at Byblos, when Adonis was found, and afterwards scaled and thrown into the sea, they say they were spontaneously carried to Byblos; and, when arrived there, women ceased to weep for Adonis."

Procopius in Isaiah c. xviii.


[*] The Last King of Athens, circa 11th Century BCE.

[**] As in Shekinah. .'.

[***] cf. above, by Jennings.

[+] i.e., Gebal or Byblos.


"In the museum of Charles Townley, Esq., is a group, in marble, of three figures; the middle one of which grows out of a vine in a human form, with leaves and clusters of grapes springing out of its body. On one side is the Bacchus difnhj, or creator of both sexes, known by the effeminate mold of his limbs and countenance; and on the other, a tiger, leaping up, and devouring the grapes which spring from the body of the personified vine, the hands of which are employed in receiving another cluster from the Bacchus. This composition represents the vine between the creating and destroying attributes of god; the one giving it fruit, and the other devouring it when given. The tiger has a garland of ivy round his neck, to show that the destroyer was co-essential with the creator, of whom ivy, as well as all other ever-greens, was an emblem representing his perpetual youth and viridity.

"..... It must be observed, that, when the ancients speak of creation and destruction, they mean only formation and dissolution; it being universally allowed, through all systems of religion, or sects of philosophy, that nothing could come from nothing, and that no power whatever could annihilate that which really existed. The bold and magnificent idea of a creation from nothing was reserved for the more vigorous faith, and more enlightened minds of the moderns, who need seek no authority to confirm their belief; for, as that which is self-evident admits of no proof, so that which is in itself impossible admits of no refutation." -- Payne-Knight, A Discourse on the Worship of Priapus, pp. 149 - 151, Bell edition.

It is tempting to quote the remainder of the essay, but it can be found at the following url:

DaCosta ends his essay with the statement that after the Dionysian Artificers made it to Israel to work on the Temple, some of their rites were introduced, in a modified form, to be compatible with the Monotheism... Yet we would say that the Artificers simply attached themselves to the most learned of those who weren't propagandists of the Yahweh cultus, and then DaCosta states that eventually this group of Initiates became known in Maccabeean times as Hasidim. These mystics were responsible for the formation of the Essene communities, Da Costa says. Undoubtedly this is true, as it is also true that some influence came from Buddhist missionaries, who came west to Alexandria. Also, King Attalus I of Pergamon granted land to these people, but eventually they were exiled.

Robert I. Clegg, in Mackey's Revised History of Freemasonry, Volume I (1921), gives us some information as to this commission:

"Later history of the association of Dionysian Architects forms no part of the Legend just cited. But we may here to advantage trace their progress. About seven hundred years after the building of the Temple at Jerusalem, they are said to have been incorporated by the King of Pergamum, an ancient province of Mysia, as a society exclusively engaged in the erection of public buildings such as theaters and temples. They settled at Teos, an Ionian city on the coast of Asia Minor, where notwithstanding its troubles they remained for several centuries. Among the works by them were a magnificent theater and a splendid temple of Dionysus, ruins of which still remain.

"Becoming unruly they were at length expelled from Teos and departed to Ephesus. King Attalus sent them from that city to Myonessus. The Teians sending representatives to Rome requesting that the Myonessians should not be permitted to fortify their city, the Dionysiacs removed to Lebedos, about fifteen miles from Teos, where they were welcomed.

"In the 5th Century of the Christian Era, the Emperor Theodosius forbid all mystical associations byt the Dionysiacs are said to have continued their existence until the time of the Crusades. Then they passed over into Europe, and were merged in the association of Builders kwn as the Traveling Freemasons of the Middle Ages." [pp. 182-3]

As to the foundations of this Fraternity, Clegg echoes DaCosta, somewhat, without even referring to him, or to his essay:

"Between 1055 and 1044 years before Christ, or something more than hald a century in advance of the building of the Temple, [OUR NOTE: Remember to adjust the dates, since the current view is that it was started, circa 960 B C E ...] the people of Attica, complaining of the narrowness of their territory, and the unfruitfulness of the soil, went in search of larger and more fertile settlements. Being joined by a number of the inhabitants of the surrounding provinces of Greece, they sailed to Asia Minor and drove out the dwellers in that portion of the western coast, from Phocoea, in the North, to Miletus in the south. To this narrow strip of land they gave the name of Ionia, because the greatest number of the adventurers were natives of that Grecian state. After partly subduing and partly expelling the original people of that country, they built several towns, of which one of the principal was Teos.

"Before entering upon this conquest the Greeks had made considerable progress in the arts and sciences which the adventurers carried with them into their territory. They also brought into Ionia the Mysteries of Pallas and Dionysus before these had become decayed by the excesses of the Athenians. [Our Note: Clegg, evidently, was there, to report it. We shall comment on this below.]

"Especially popular, not only in Ionia but throughout Asia Minor, were the Mysteries of Dionysus, the Roman Bacchus..." - p. 176.

It must have been commonplace for certain scholars to assume that the Mysteries were a prudish affair, all serious and solemn, and not a sound too loud, or neckline too low. From what we gather, the reverse is the case, and it is the fault of the "historians" of the past to keep their readers ignorant. At least Forlong was much smarter than the grade of writers like Mackey, Clegg, Waite, and those of that ilk. Of course, it is true, that the truth of the matter had to be buried under the sanctimonius priggishness of these "historians" due to the pressure created by society and by the various ecclesiastical authorities that had to be constantly appeased. Brother Philo (in the Illuminati) had some interesting things to say about this. We quote from Robison's Proofs of a Conspiracy:

"We must consider the ruling propensities of every age of the world. At present the cheats and tricks of the priests have roused all men against them, and against Christianity. But, at the same time superstition and fanaticism rule with unlimited dominion, and the understanding of man really seems to be going backwards. Our task, therefore, is doubled. We must give such an account of things, that fanatics shall not be alarmed, and that shall, notwithstanding, excite a spirit of free enquiry. We must not throw away the good with the bad, the child with the dirty water; but we must make the secret doctrines of Christianity be received as the secrets of genuine Free Masonry. But farther, we have to deal with the despotism of Princes. This increases every day. But then, the spirit of freedom breathes and sighs in every corner; and, by the assistance of hidden schools of wisdom, Liberty and Equality, the natural and imprescriptible rights of man, warm and glow in every breast. We must therefore unite these extremes. We proceed in this manner.

"Jesus Christ established no new Religion; he would only set Religion and Reason in their ancient rights. For this purpose he would unite men in a common bond. He would fit them for this buy spreading a just morality, by enlightening the understanding, and by assisting the mind to shake off all prejudices. He would teach all men, in the first place, to govern themselves. Rulers would then be needless, and equality and liberty would take place without any revolution, by the natural and gentle operation of reason and expediency. This great Teacher allows himself to explain every part of the Bible in conformity to these purposes; and he forbids all wrangling among his scholars, because every man may there find a reasonable application to his peculiar doctrines. Let this be true or false, it does not signify. This was a simple Religion, and it was so far inspired; but the minds of his hearers were not fitted for receiving these doctrines. I told you, says he, but you could not bear it. Many therefore were called, but few were chosen. To these elect were entrusted the most important secrets; and even among them there were degrees of information. There was a seventy, and a twelve. All this was in the natural order of things, and according to the habits of the Jews, and indeed of all antiquity. The Jewish Theosophy was a mystery; like the Eleusinian, or the Pythagorean, unfit for the vulgar. And thus the doctrines of Christianity were committed to the Adepti , in a Disciplina Arcani. By these they were maintained, like the Vestal Fire. They were kept up, only in hidden societies, who handed them down to posterity; and they are now possessed by the genuine Free Masons." -- pp. 86 - 87.

There are probably some who would find this out of turn here, but in the end, it all applies, for the antinomianism of the Illuminati, of the Frankists, and like organizations, is implied in the highest of the degrees of all Secret Societies, but is not allowed to be thought of, practiced, or encouraged by the lower rabble. By the way, does anybody have an Ipsissimus Ceremony?

Back to the quotes, we can see that Pergamon, Pergamum, Pergamus, Pergamos, Bergama, etc., etc., etc., is an important city. It is also the title of the best Tangerine Dream recording in existence. (Pergamon Live, released in 1986 c.e., but actually a recording of a famous concert performed in Berlin in 1980.) The Dionysians spent time there. In fact, a lot of time. Another group made its way there, which we shall examine next.