Now, I came across this segment on how the Rh-negative blood to have come from Atlantis. I recently seen this video from a youtuber (now on Rumble) starchild2009 who does videos on possible origins of the Rh-negative blood type and two videos sticks out on the Mayan connection to Rh Negative blood as they were said to be of Atlantean origin. One video was based on her reviewing the new "In search of" with Zachary Quinto (original "In search of" was with Leonard Nimoy) detailing a two-part video on Atlantis. The 2nd part of series details the Aztec and Mayans coming from Aztlan to which is based on Atlantis and based on another video detailing her travels to Central America, she had asked the Tour guide about the Mayans having Rh-negative blood, and to her surprise the guide states that is true. Based on her research shows that the Rh-negative blood type is "non-Indo-European" origin, thus detailing they came from somewhere else. Now, based on another information I found details the legend of the Aztecs being led by the Fiery God of war called "Huitzilopchtli" who is the fire and war God who migrated the people from "Aztlan" which sounds like the Exodus in the Bible.
First let's see what the Wiki states on Huitzilopochtli:
"Huitzilopochtli is the solar and war deity of sacrifice in Aztec religion. He was also the patron god of the Aztecs and their capital city, Tenochtitlan. He wielded Xiuhcoatl, the fire serpent, as a weapon, thus also associating Huitzilopochtli with fire. The Spaniards recorded the deity's name as Huichilobos. During their discovery and conquest of the Aztec Empire, they wrote that human sacrifice was common in worship ceremonies. These took place frequently throughout the region. When performed, typically multiple victims were sacrificed per day at any one of the numerous temples."
"There are a handful of origin mythologies describing the deity's beginnings. One story tells of the cosmic creation and Huitzilopochtli's role in it. According to this legend, he was the smallest son of four — his parents being the creator couple of the Ōmeteōtl (Tōnacātēcuhtli and Tōnacācihuātl) while his brothers were Quetzalcōātl ("Precious Serpent" or "Quetzal-Feathered Serpent"),Xīpe Tōtec ("Our Lord Flayed"), and Tezcatlipōca ("Smoking Mirror"). His mother and father instructed him and Quetzalcoatl to bring order to the world. Together, Huitzilopochtli and Quetzalcoatl created fire, the first male and female humans, the Earth, and the Sun."
"Another origin story tells of a fierce goddess, Coatlicue, being impregnated as she was sweeping by a ball of feathers on Mount Coatepec ("Serpent Hill"; nearTula, Hidalgo). Her other children, who were already fully grown, were the four hundred male Centzonuitznaua and the female deity Coyolxauhqui. These children, angered by the manner by which their mother became impregnated, conspired to kill her.[13]Huitzilopochtli burst forth from his mother's womb in full armor and fully grown, or in other versions of the story, burst forth from the womb and immediately put on his gear.[14]He attacked his older brothers and sister, defending his mother by beheading his sister and casting her body from the mountain top. He also chased after his brothers, who fled from him and became scattered all over the sky.[9]This same story exists also with Quetzalcoatl instead."
"Huitzilopochtli is seen as the sun in mythology, while his many male siblings are perceived as the stars and his sister as the moon. In the Aztec worldview, this is the reason why the Sun is constantly chasing the Moon and stars. It is also why it was so important to provide tribute for Huitzilopochtli as sustenance for the Sun. If Huitzilopochtli did not have enough strength to battle his siblings, they would destroy their mother and thus the world."
Now, based on the Aztec creation story of Huitzilopochtli states that he was born from his mother Coatlique to whom had swallowed a ball to which she becomes pregnant, but her other children didn't want to bring forth the child. So, the elder sister Coyolxauhqui and the other siblings went to kill the mother until Huitzilopochtli comes forth to defeat them, in turn cutting the head of the Elder sister and dismembering her. This is Michael the Archangel who battle against the Red Dragon and his angels to Zeus who battles Saturn and the Titans. It states Huitzilopochtli dismembering Coyolxauhqui is basically Set cutting up Osiris, and based on the weapon called the fiery serpent is really the "Vajra weapon". The Black stone that is based on the Nagas would also connect to Diana of the Ephesians and Aphrodite to which also connects to the Goddess Sati (Shiva's wife) whose body parts was dismembered to become Temples. So, if the story states that Huitzilopochtli would lead the Aztecs to America from "Aztlan", this would be on par to the Aryan migration from the West towards India and China and the Americas. But before this to be confirmed I am going to deconstruct everything....
Now, based on the Aztecan God, let's compare this to Revelations 12:
Revelation Chapter 12:
2And she being with child cried, travailing in birth, and pained to be delivered.
8And prevailed not; neither was their place found any more in heaven.
The woman who brings forth the "man-child" is Coatlique who bores Huitzilopochtli as the woman who brings forth Michael the Archangel, to which Genesis 3:15 states who represents the woman's seed that steps on the head of the serpent. The true story of Indra is based on him coming forth from the earth mother Prithvi and sky father Dyeus to which goes forth to battle against Vritrasura, not the Post Vedic story that we are told. There would be other stories like from what Blavatsky states Agni to being a "Danava" or Vaishvanara or demon of drought to whom takes becomes Siva who bores Murugan/Kartikeya who comes forth to battle against the Dragon. Though what isn't told is that the Dragon that Indra battles against is in some case, supposed to be the "Father" or "sibling" as Agni or Siva who represents Saturn who was going to devour the child or brother coming forth from the woman who is Michael the Archangel. Then it states this: "And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne."
Now, this "rod of iron" is the "Vajra" weapon that Indra uses against the Dragon and his angels. What's even interesting is that in 3And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
As this shows the Dragon having "7" heads to which the Buddha is shown having the 7 headed serpent around him which is based on Bacchus. Bacchus is Osiris and in the Aztecan story, Coyolxhuaqui as Dagon and Saturn who was cut up into pieces as the Nommo and Chitauri story states. It shows that it is a woman who represents the dragon god in this case and is the one who gets cut up into pieces as Bacchus. Here states Michael the Archangel who then defeats the Asuras and why he is the Bird God that steps on the serpent (as all mythologies and Genesis 3:15 states).
Now, here is what Xuihcaotl states in the Wiki:
In Aztec religion, Xiuhcōātl was a mythological serpent, regarded as the spirit form of Xiuhtecuhtli, the Aztec fire deity sometimes represented as an atlatl or a weapon wielded by Huitzilopochtli. Xiuhcoatl is a Classical Nahuatl word that translates as "turquoise serpent" and also carries the symbolic and descriptive translation of "fire serpent".
Xiuhcoatl was a common subject of Aztec art, including illustrations in Aztec codices, and was used as a back ornament on representations of both Xiuhtecuhtli and Huitzilopochtli.[1]Xiuhcoatl is interpreted as the embodiment of the dry season and was the weapon of the sun.[2]Apparently, the royal diadem (or xiuhuitzolli, "pointed turquoise thing") of the Aztec emperors represented the tail of the Xiuhcoatl, the fire serpent.
Xiuhcoatl was considered to be the nahual, or spirit form, of the Aztec fire deity Xiuhtecuhtli.[5]It was a lightning-like weapon borne by Huitzilopochtli. With it, soon after his birth, he pierced his sister Coyolxauhqui, destroying her, and also defeated the Centzon Huitznahua.[7]This incident is illustrated on a fragment of broken sculpture excavated from the Great Temple of Tenochtitlan. The fragment was originally a part of a large stone disk that depicted the fallen Coyolxauhqui with the Xiuhcoatl fire serpent penetrating her chest. This Xiuhcoatl wielded by Huitzilopochtli symbolizes the forces of darkness being driven out by the fiery rays of the sun. Tonatiuh, the sun god, was guided across the sky by Xiuhcoatl and was used by him as a weapon against his underworld enemies, the stars, and the moon.
Now, based on the website "symbolsage.com" states this excerpt:
Huitzilopochtli and Quetzalcoatl:
According to one of the several origin stories of Huitzilopochtli, he and his brother Quetzalcoatl (The Feathered Serpent) created the Earth, Sun, and humanity as a whole. Huitzilopochtli and Quetzalcoatl were brothers and sons of the Creator couple of the Ōmeteōtl (Tōnacātēcuhtli and Tōnacācihuātl). The couple had two other children –Xīpe Tōtec (Our Lord Flayed), and Tezcatlipōca (Smoking Mirror). However, after creating the Universe, the two parents instructed Huitzilopochtli and Quetzalcoatl to bring order to it. The two brothers did so by creating the Earth, the Sun, as well as people and fire.
Defender of the Earth:
Another – arguably more popular – creation myth tells of the Earth goddess Coatlicue and how she was impregnated in her sleep by a ball of hummingbird feathers (the soul of a warrior) on Mount Coatepec. However, Coatlicue already had other children – she was mother to the moon goddess Coyolxauhqui as well as the (male) Stars of the Southern Sky Centzon Huitznáua (Four Hundred Southerners), a.k.a. Huitzilopochtli’s brothers. When Coatlicue’s other children found out that she was pregnant, they grew angry and decided to kill her as she was pregnant with Huitzilopochtli. Realizing that, Huitzilopochtli birthed himself out of his mother in full armor (or immediately armored up, according to other versions) and attacked his siblings. Huitzilopochtli beheaded his sister and threw her body from Mount Coatepec. He then chased his brothers away as they fled across the open night sky.
The birth of Huitzilopochtli is the birth of Indra who goes out to battle the dragon and his or in this matter, "her" angels. This is Marduk who goes out to fight against Tiamat the Dragon who are identified as the Asuras. Interesting enough, both Huitzilopochtli and Quetzalcoatl are said to be brothers, and yet one represents Bird and the other the serpent. This will be addressed later on this Chapter.
So, I came across some interesting information on "Aztlan", as this is supposed to be the origin of the Aztecs. I would have think that "Aztlan" sounds like Atlantis as Michael the Archangel and his angels and the Dragon and his angels is where all of this came from. Here is a section on the Aztlan in the Wiki:
Aztlán is the ancestral home of the Aztec peoples. The word "Aztec" was derived from the Nahuatl aztecah, meaning "people from Aztlán." Aztlán is mentioned in several ethnohistorical sources dating from the colonial period, and while each cites varying lists of the different tribal groups who participated in the migration from Aztlán to central Mexico, the Mexica who later founded Mexico-Tenochtitlan are mentioned in all of the accounts. Historians have speculated about the possible location of Aztlán and tend to place it either in northwestern Mexico or the Southwestern United States,[1]although whether Aztlán represents a real location or a mythological one is a matter of debate.
Nahuatl histories relate that seven tribes lived in Chicomoztoc, or "the Place of the Seven Caves". Each cave represented a different Nahua group: the Xochimilca, Tlahuica, Acolhua, Tlaxcalteca, Tepaneca, Chalca, and Mexica. Along with these people, the Olmec-Xicalanca and Xaltocamecas are also said to come from Aztlán. Because of their common linguistic origin, those groups are termed collectively "Nahualteca" (Nahua people). These tribes subsequently left the caves and settled "near" Aztlán.
The various descriptions of Aztlán apparently contradict each other. While some legends describe Aztlán as a paradise, the Codex Aubin says that the Aztecs were subject to a tyrannical elite named the Azteca Chicomoztoca. Guided by their priest, the Aztec tribe fled. On the road, their god Huitzilopochtli forbade them to call themselves Azteca, telling them that they should be known as Mexica.
Scholars of the 19th century—in particular Alexander von Humboldt and William H. Prescott—translated the word Azteca, as is shown in the Aubin Codex, to Aztec. The southward migration is estimated to have begun on May 24, 1064 CE, based on the dates of the supernova Crab Nebula from May to July 1054. Each of the seven groups is credited with founding a different major city-state in Central Mexico.
A 2004 translation of the Anales de Tlatelolco gives the only known date related to the exit from Aztlán; day-sign "4 Cuauhtli" (Four Eagle) of the year "1Tecpatl" (Knife) or 1064–1065,[4]and correlated to January 4, 1065.
Cristobal del Castillo mentions in his book "Fragmentos de la Obra General Sobre Historia de los Mexicanos", that the lake around the Aztlán island was called Metztliapan or "Lake of the Moon."[5]Another version reads:
"One day a man heard a bird calling to him, saying, "Go now, go now." When the man told the chief about the bird, the chief was relieved. He had known his people must find a new land, their own land, but had waited for a sign. So the people gathered and began a long march. They followed an idol of Huitzilopochtli that the priests carried. As they went, Huitzilopochtli spoke through the priests and prepared the people for the greatness of their empire to come. He explained that they should travel until they came to a large lake; there, they should look for another sign—an eagle in a cactus.
The journey took 200 years, and the people settled for a while in the Toltec capital of Tollan. Some people stayed in Tollan and some moved on. From time to time, Huitzilopochtli changed himself into a white eagle to inspire the people, and they traveled until they came to Lake Texcoco and saw a great eagle sitting on a cactus, holding a serpent. There they built Tenochtitlán, the city that became the capital and center of the Aztec empire."
Based on the eagle eating the serpent would be the representation of Huitzilopochtli who eats the serpent as Michael battling the Dragon and Garuda battling the Naga. Then it states this "While some legends describe Aztlán as a paradise, the Codex Aubin says that the Aztecs were subject to a tyrannical elite named the Azteca Chicomoztoca. Guided by their priest, the Aztec tribe fled. On the road, their god Huitzilopochtli forbade them to call themselves Azteca, telling them that they should be known as Mexica."
It seems like when it states the "Tyrannical Elite" who apparently oppressed the Aztecs, sounds like Pharaoh King of Egypt oppressing the Israelites. Then when the people were led by a priest and their God Huitzilopochtli, then comes the story of Exodus as the God Indra leading Moses as the priest and the people to new lands. This migration is stated in the Rig Vedas as the people were led by Indra the Bird God, as Michael the Archangel and Garuda which is based on the Aryan symbol. Then comes the story as the migration of the Aryan people encountering the black nations that were already there in the lands and there were wars between these two races. This is pretty much where the "Book of Mormon" takes place even though there is a certain amount of corruption. Here details how the Human sacrifices had occurred in the land to the influence of the black nations with the serpent symbolism and how the people got mixed. Just as the Aryans in Asia came under the influence of the Naga culture so did the Aryans here in America.
Let's see this excerpt on the Book of Mormon:
The Book of Mormon is areligious text of the Latter Day Saint movement, first published in 1830 by Joseph Smith as The Book of Mormon: An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi.[1][2]
The book is one of the earliest and most well-known unique writings of the Latter Day Saint movement. The denominations of the Latter Day Saint movement typically regard the text primarily as scripture (sometimes as one of four standard works) and secondarily as a record of God's dealings with ancient inhabitants of the Americas.[3]Most Latter Day Saints view the book as a record of actual history, though perspectives vary by denomination: some emphasize its spiritual inspiration rather than literal history, while others—particularly the LDS Church—regard it as both literal history and the central "keystone" of their faith.[4][5]Independent archaeological, historical, and scientific communities have discovered little evidence to support the existence of the civilizations described therein.[6]Characteristics of the language and content point toward a nineteenth-century origin of the Book of Mormon. Various academics and apologetic organizations connected to the Latter Day Saint movement nevertheless argue that the book is an authentic account of the pre–Columbian exchange world.
The Book of Mormon has a number of doctrinal discussions on subjects such as the fall of Adam and Eve,[7]the nature of the Christian atonement,[8]eschatology, agency, priesthood authority, redemption from physical and spiritual death,[9]the nature and conduct of baptism, the age of accountability, the purpose and practice of communion, personalized revelation, economic justice, the anthropomorphic and personal nature of God, the nature of spirits and angels, and the organization of the latter day church. The pivotal event of the book is an appearance of Jesus Christin the Americas shortly after his resurrection.[10]Common teachings of the Latter-Day Saint movement hold that the Book of Mormon fulfills numerous biblical prophecies by ending a global apostasy and signaling a restoration of Christian gospel.
The Book of Mormon is divided into smaller books — which are usually titled after individuals named as primary authors — and in most versions, is divided into chapters and verses.[11]Its English text imitates the style of the King James Version of the Bible.[11]The Book of Mormon has been fully or partially translated into at least 112 languages.
The books from First Nephi to Omni are described as originating from "the small plates of Nephi".[93]This account begins in ancient Jerusalem around 600 BC, telling the story of a man named Lehi, his family, and several others as they are led by God from Jerusalem shortly before the fall of that city to the Babylonians. The book describes their journey across the Arabian peninsula by land, and then to a "promised land" by ship, presumably an unspecified location in the Americas.[94]These books recount the group's dealings from approximately 600 BC to about 130 BC, during which time the community grows and splits into two warring groups: the Nephites and the Lamanites. This internecine conflict features heavily throughout the rest of the narrative.
Following this section is the Words of Mormon, a small book that introduces Mormon, the principal narrator for the remainder of the text.[93]The narration describes the proceeding content (Book of Mosiah through to chapter 7 of the internal Book of Mormon) as being Mormon's abridgment of "the large plates of Nephi", existing records that detailed the people's history up to Mormon's own time in the 4th century AD.[96]One section of Mormon's narrative is the Book of Third Nephi, which describes a visit by Jesus to the people of ancient America sometime after his resurrection and ascension in the New Testament. Historian John Turner calls this episode "the climax of the entire scripture".[97]After this visit, the Nephites and Lamanites unite to form a harmonious, peaceful society which endures for several generations before once again breaking into warring factions again,[98]ending in the victory of the Lamanites and the destruction of the Nephites.[99]In the narrative, Mormon himself is a Nephite living during this period of this war, and is killed before finishing the book.[100]From that point, his son Moroni takes over as narrator, describing himself taking his father's record into his charge and finishing its writing.
Before the very end of the book, Moroni describes an abridgment (called the Book of Ether) of a record from a much earlier people from a distant and long forgotten past.[102]This includes a subplot describing a group of families who God leads away from the Tower of Babel after it falls.[98]Led by a man named Jared and his brother, described as a prophet of God, these Jaredites travel to the "promised land" and establish a society there. After successive violent reversals between rival monarchs and factions, their society collapses around the time that Lehi's family arrive in the promised land further south.
The narrative returns to Moroni's present (Book of Moroni), in which he transcribes a few short documents, meditates on and addresses the book's audience, finishes the record, and buries the plates upon which they are narrated to be inscribed upon, before implicitly dying as his father did, in what allegedly would have been the early 5th century AD.
In the Book of Mormon, the Nephites are one of four groups (along with the Lamanites, Jaredites, and Mulekites) said to have settled in the ancient Americas. The term is used throughout the Book of Mormon to describe the religious, political, and cultural traditions of the group of settlers.
The Nephites are described as a group of people that descended from or were associated with Nephi, a son of the prophet Lehi, who left Jerusalem at the urging of God in about 600 BC and traveled with his family to the Western Hemisphere and arrived to the Americas in about 589 BC. The Book of Mormon notes them as initially righteous people who eventually "had fallen into a state of unbelief and awful wickedness"[2]and were destroyed by the Lamanites in about AD 385.[3]
Some Mormon scholars have suggested that the Nephites settled somewhere in present-day Central America.[4]However, non-Mormon scholars and, notably, the Smithsonian Institution, have stated that they have seen no evidence to support the Book of Mormon as a historical account.
The existence of the Nephites is part of the Mormon belief system.[6]
The Foundation for Ancient Research and Mormon Studies (FARMS), part of Brigham Young University, has performed extensive archaeological research on this subject, and publications on the subject and other historical topics are issued regularly by FARMS.[7]This research is disputed by many researchers, including Michael Coe, a scholar in pre-Columbian Mesoamerican history, as well as the Smithsonian Institution.
In 1973, Coe addressed the issue in an article for Dialogue: A Journal of Mormon Thought:
Mormon archaeologists over the years have almost unanimously accepted the Book of Mormon as an accurate, historical account of the New World peoples. ... Let me now state uncategorical that as far as I know there is not one professionally trained archaeologist, who is not a Mormon, who sees any scientific justification for believing the foregoing to be true, and I would like to state that there are quite a few Mormon archaeologists who join this group. ... The bare facts of the matter are that nothing, absolutely nothing, has even shown up in any New World excavation which would suggest to a dispassionate observer that the Book of Mormon, as claimed by Joseph Smith, is a historical document relating to the history of early migrants to our hemisphere.[8]
In 1996, the Smithsonian Institution issued a statement that addressed claims made in the Book of Mormon by stating that the text is primarily a religious text and that archeologists affiliated with the Institution found "no direct connection between the archeology of the New World and the subject matter of the book." The statement further says that there is genetic evidence that the Native Americans are closely related to peoples of Asia and that archaeological evidence indicates that the Native Americans migrated from Asia over a land bridge over the Bering Strait in prehistoric times. The statement said that there was no credible evidence of contact between Ancient Egyptian or Hebrew peoples and the New World, as indicated by the text of the Book of Mormon. The statement was issued in response to reports that the name of the Smithsonian Institution was being improperly used to lend credibility to the claims of those looking to support the events of the Book of Mormon.[9]The National Geographic Society issued a similar letter in response to an inquiry from the Institute for Religious Research saying that "the Society does not know of anything found so far that has substantiated The Book of Mormon".
Kings:
After the Nephites arrived in America, up to the reign of Mosiah II (c. 592–91 BC), the Nephites were ruled by kings. Nephi's brotherJacobexplains that subsequent kings bore the title "Nephi".
The people having loved Nephi exceedingly… were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people second Nephi, third Nephi, and so forth, according to the reigns of the kings; and thus they were called by the people, let them be of whatever name they would.
— Jacob 1:10–11
Judges:
The last Nephite king was Mosiah II. About 91 BC, he declared that, instead of naming a new king, he would finish out his reign as king, after which the Nephites would elect judges to govern them. There were at least three levels of judges: one chief judge, several higher judges, and several lower judges. (Some passages speak of multiple "chief judges", probably synonymous with "higher judges"; for example, Alma 62:47; 3 Nephi 6:21.)
Judges were paid according to the amount of time they spent officiating. Mosiah II set the rate at one senine of gold (or the equivalent senum of silver) for one day's work (Alma 11:1, 3). He also arranged for checks in this system to avert corruption as much as possible:
And now if ye have judges, and they do not judge you according to the law which has been given, ye can cause that they may be judged of a higher judge. If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people.
— Mosiah 29:28–29
After announcing the governmental shift from kings to judges, Mosiah explained the principle behind the change:
The sins of many people have been caused by the iniquities of their kings.... Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.
— Mosiah 29:31, 26
The system of judges lasted for 120 years, when it was briefly overthrown for about three years (c. 30–33 AD) by an aristocratic cadre, led by a man named Jacob. It was replaced by a loose system of tribes and kinships, which lasted until Jesus appeared in America and established a society that approached the ideals of Zion. The society endured for about two centuries before the people fell into wickedness again.
After4 Nephi, no mention is made of whether the Nephites used judges or kings. Mormon mentions that "the Lamanites had a king" (Mormon 2:9). His inclusion of that detail, phrased as it is, can be seen as a contrast to the Nephites having a chief judge. Since no change in government form is specifically mentioned after 4 Nephi, it is possible that the Nephites continued to use judges until their destruction in about AD 385.
In the Book of Mormon, the Lamanites are one of the four peoples (along with the Jaredites, the Mulekites, and the Nephites) described as having settled in the ancient Americas. The Lamanites also play a role in the prophecies and revelations of the Doctrine and Covenants, another sacred text in the Latter Day Saint movement. In the Book of Mormon's narrative, the Lamanites begin as wicked rivals to the more righteous Nephites, but when the Nephite civilization became decadent, it lost divine favor and was destroyed by the Lamanites. Latter Day Saints have historically associated Lamanites with present-day Native American cultures.
According to the Book of Mormon, the family of Lehi, described as a wealthy Hebrew prophet, the family of Ishmael, and Zoram traveled from the Middle East to the Americas by boat in around 600 BC.[3]In his dying blessings to his children, Lehi assigns tribes to his descendants, usually named after the son whose family made up the tribe: Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites after Nephi, Joseph, Zoram, Laman, and Lemuel. Lehi's son Sam is included in the Nephites, his sons-in-law are presumably included together in the Ishmaelites, and Zoram was not Lehi's son, but his family travelled with Lehi's family.[4]In 2 Nephi 5, the narrative divides the people into Nephites and Lamanites; in his book The Testimony of Two Nations, Michael Austin interprets these as categories of convenience for the sake of the narrative, similar to how the twelve tribes of Israel are divided into the Kingdom of Israel and the Kingdom of Judah in the Old Testament.[5]
After the two groups separated from each other, the rebellious Lamanites were cursed and "cut off from the presence of the Lord."[6]They received a "skin of blackness" so they would "not be enticing" to the Nephites. Centuries later, the narrative in the Book of Alma still describes the skin of the Lamanites as "dark."[7]
The Book of Mormon describes the animosity the Lamanite people held toward the Nephites. The Lamanites believed they were "driven out of the land of Jerusalem because of the iniquities of their fathers" and were wronged by Nephi and so swore vengeance against his descendants.[8]The Lamanites taught their children to have "eternal hatred" towards the Nephites, and "that they should murder them, and that they should rob and plunder them, and do all they could to destroy them."[9]
After the two groups warred for centuries, the narrative states that Jesus Christ appeared to the more righteous Nephites and the Lamanites, who, by then, had converted in large numbers to righteousness before God. Soon after his visit, the Lamanites and Nephites merged into one nation and co-existed for two centuries in peace.[10]The Book of Mormon further recounts, "There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God."[11]
However, 84 years after the coming of Christ, "a small part of the people who had revolted from the church" started calling themselves Lamanites again.[12]Those who remained were again identified as Nephites, but both groups were reported to have fallen into apostasy.[13]The reestablished Lamanites and Nephites were largely distinguished by ideological choices rather than by previous ethnic distinctions. The Book of Mormon recounts a series of large battles over two centuries, ending with the extermination of the Nephites by the Lamanites.
In the Book of Mormon, Lamanites are described as having received a "skin of blackness" to distinguish them from the Nephites. The "change" in skin color is often mentioned in conjunction withGod's curse on the descendants of Laman for their wickedness and corruption:[30]
And he had caused the cursing to come upon [the Lamanites], yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, and they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.
On the other hand, the Book of Mormon teaches that skin color is not a bar to salvation and that God:[31]
denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.
The non-canonical 1981 footnote text of the Book of Mormon closely linked the concept of "skin of blackness" with that of "scales of darkness falling from their eyes," which suggests that the LDS Church has now interpreted both cases as being examples of figurative language.[32]
Several Book of Mormon passages have been interpreted by some Latter Day Saints as indicating that Lamanites would revert to a lighter skin tone upon accepting the gospel. For example, at a 1960 LDS Church General Conference, apostle Spencer W. Kimball suggested that the skin of Latter-day Saint Native American was gradually turning lighter:
I saw a striking contrast in the progress of the Indian people today. ... The day of the Lamanites is nigh. For years they have been growing delightsome, and they are now becoming white and delightsome, as they were promised. In this picture of the twenty Lamanite missionaries, fifteen of the twenty were as light as Anglos, five were darker but equally delightsome. The children in the home placement program in Utah are often lighter than their brothers and sisters in the hogans on the reservation. At one meeting, a father and mother and their sixteen-year-old daughter we represent, the little member girl – sixteen – sitting between the dark father and mother, and it was evident she was several shades lighter than her parents – on the same reservation, in the same hogan, subject to the same sun and wind and weather. ... These young members of the Church are changing to whiteness and to delightsomeness. One white elder jokingly said that he and his companion were donating blood regularly to the hospital in the hope that the process might be accelerated.[33]
That view was buoyed by passages such as 2 Nephi 30:6, which in early editions of the Book of Mormon, read:
[T]heir scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white and a delightsome people.[34]
In 1840, with the third edition of the Book of Mormon, the founder of the Latter Day Saint movement,Joseph Smith, whose adherents believe translated the writings of ancient prophets to become the Book of Mormon, changed the wording to "a pure and a delightsome people," consistent with contemporary interpretation of the term "white" as used in scripture.[35][36]However, all future LDS Church printings of the Book of Mormon until 1981 continued from the second edition, saying the Lamanites would become "a white and delightsome people."[b]
Eventually in the Book of Mormon narrative, the labels "Nephite" and "Lamanite" became terms of political convenience, and membership was both varied and fluid and not based on skin color. Within the first 200 years of the Nephites' 1,000 year chronology, the prophetJacobstated that any who were enemies of his people were called Lamanites and that any who were friends were called Nephites:[38]
But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings.
Anti-Lamanite narrator bias
Book of Mormon scholars have used various lenses to interpret how race is portrayed in the Book of Mormon, particularly in relation to the Lamanites. Throughout the book, Nephite narrators describe the Lamanites as a "wild", "ferocious", and "bloodthirsty people" who "loved murder".[39]AsGrant Hardy, Jared Hickman, Elizabeth Fenton, andTerryl Givensexplain, the Book of Mormon's first-person narration means its content is couched in "limited, human perspectives".[40]The Nephite narrators of the Book of Mormon had the power to "characterize their antagonists [the Lamanites] as they wished", Armand Mauss writes.[41]Deidre Green, a professor of Mormon studies, suggests that the prophet Jacobcondemns the Nephites' racist attitudes towards the Lamanite people and "clarifies that righteousness is manifest through right intentions and actions, not physical appearance."[42]Michael Austinargues that Jacob's warning to the Nephite people concerning their prejudice against the Lamanites is one of the book's attempts to combat the "anti-Lamanite" biases presented by the individual narrators. Austin further supports Max Perry Mueller's assertion that the narrative of the Book of Mormon does not support anti-Lamanite prejudices, using the story ofSamuel the Lamaniteas an example of criticism in the book's narrative of Nephite tendencies to "link skin color to righteousness".[43]
Book of Mormon chapter summaries
In December 2010, the LDS Church made changes to the non-canonical chapter summaries and to some of the footnotes in its online version of the Book of Mormon. In Second Nephi 5, the original wording was the following: "Because of their unbelief, the Lamanites are cursed, receive a skin of blackness, and become a scourge unto the Nephites." The phrase "skin of blackness" and the passage was changed to "Because of their unbelief, the Lamanites are cut off from the presence of the Lord, are cursed, and become a scourge unto the Nephites." The second change appears in the summary of Mormon 5. Formerly, it included the phrase that "the Lamanites shall be a dark, filthy, and loathsome people." The new version deleted the phrase "dark, loathsome, and filthy" and now reads "the Lamanites will be scattered, and the Spirit will cease to strive with them."
The changes are seen by some critics to be another step in the evolution of the text of the Book of Mormon to delete racist language from it. Others, such as Marvin Perkins, see the changes as better conforming the chapter headers and footnotes to the meaning of the text in light of the LDS Church's1978 Revelation on Priesthood.[46]In an interview, a former Brigham Young University graduate student suggested that the changes were made for "clarity, a change in emphasis and to stick closer to the scriptural language".
(It's interesting that they don't even know that the Aryans are the Turkic Mongolian people and how the Book of Mormon is based on those people who had interacted with the Black nations that were in the land)
(Here is a recap on the Maori) Then comes this interesting book as detailed "The Aryan Maori". Here states some interesting facts about the Maori migration from India, on how they are the children of Abraham and how their Maori language is shown sounding similar to Ancient Sanskrit, Greece and Latin. Aside from this, here are some excerpts in pg4:
"I must impress upon my reader the necessity of remembering that the Aryans, who became the ruling and exclusive people of India, were not the original owners of the soil. The magnificent temples, the great cities, the wonderful systems of religion and philosophy were not the work of the first inhabitants of Hindustan. They were the outcome of that tribal intelligence, that vitality of mind and body, which evolved the art of Greece, the strength of Rome, the commerce of Britain. In the forests of Ceylon, on the hills of Assam, in the recesses of the Himalaya dwell the descendants of those savage people whose ancestors fled before the Aryan tidal- wave. These aborigines were called Nagas, the serpent worshippers— Naga meaning great serpent. They were supposed, in the poetry of the later Sanskrit, to be demons and giants, and to inhabit a place called Patala; their king, Ananta, is said to have had a thousand hooded heads, on each of which was the " Swastika,^^ the mystic cross. They arc always mentioned with abhorrence as the enemies of gods and men. Although we seem here to be dealing with fables, it is certain that there was an aboriginal race so called. Naga-dvipa was one of the seven divisions of Old India, and kings of this race ruled at Mathura, Padinati, &c. Nagpur is a name derived from Naga. They were probably a Scythic race, and derived their name from their deadly mode of fighting, and their worship of the serpent. There are about sixty thousand Nagas still living in the Naga Hills of Assam, India."
(Now, when the Author had detailed there are Nagas still living in Assam India, he's talking about the Asians that are nowadays called Nagas, but are not the original inhabitants as they were the Dravidian and Black nations of those lands. He speculates and questions on the Naga identity, as he must not know they were black people in the land. He also details the Maoir language sounding to Sanskrit to which is interesting)
Continuing in Introduction:
In using the name '' Maori " I shall confine it generally to the Maori of New Zealand, as being the type best known to myself; yet, in its larger sense, I include the Maori spoken of in the following extract, wherein Mr. Sterndale, treating of the light-coloured branch of the Polynesian islanders and comparing them with those of New Zealand, says, ^^ Their language is so far identical that they readily understand one another, without the intervention of an interpreter. Their social customs are analogous ; their traditions and habits of thinking are the same. They have but one ancient name whereby they distinguishing themselves from the rest of humanity — Maori."^
I now proceed to assert — Positively,
1. That the Maori is an Aryan.
2. That his language and traditions prove him to
be the descendant of a pastoral people, afterwards warlike and migratory.
3. That his language has preserved, in an almost
inconceivable purity, the speech of his Aryan forefathers, and compared with which the Greek and Latin tongues are mere corruptions.
4. That this language has embalmed the memory of animals, implements, &c., the actual sight of which has been lost to the Maori for centuries. Probably,
1. That he left India about four thousand years
ago.
2. That he has been in New Zealand almost as
long as that time.
To prove these bold assertions is my task in the following chapters.
pg87: "...If this be the case, then the Maoris would not have so far to go on leaving Asia, and there is some difficulty the less to be faced. Mr. Thomson, writing in the *' Transactions,'''^ notices that the Malays call the wind from India '' angin barata," Bharata being the old name for India. Bharata is generally supposed to be derived from a king or chief named Bharat, and that the Indian Aryans are his descendants ; but, as the old word for brother was " bharatar," it is exceedingly likely that the chief was only a genealogical fiction, and that the Bharatas were men feeling themselves as brothers ''in a strange land." That the word Bharat is an old name is proved by the poem " Maha-barata," the great heroic poem of India, which recites the deeds of the Aryans, destroyers of the aboriginal inhabitants ; this, though not so old as the Vedas, being of extreme antiquity. This word was taken by the Maoris on the journey towards '' the rising of the sun and star," a father in Maugaiia (Cook's Islands) changing the previous name of his son to '' Barapu," meaning " West, India lying in that direction from Mangaiia. The ''angin bharata," the breeze from the "brother-land,'* is represented in Maori by " angi," a gentle wind, and "joaraki," a north wind ; also, " parera," a northwest wind, which would be the breeze which was blowing when they turned and ran down to the south-east from New Caledonia.
pg89: It has been asserted lately that the Maoris are children of Abraham, &c.
pg:13 "Agni, fire : the god of fire. (Lat.) ignis ; (Eng.) ignite. (M.) AM, fire — sacred, of a chief. (See next word.)
Ahi-s, the serpent : (M. pr.) ahi. (Gr.) ophis ; (Lat.) anguis. (This is agni, with the " ng " turned round to " gn.")
After the Aryans had been some time in India, the dread and hatred they felt for the nagas (great serpents), worshipped by their foes, gradually changed first into respect then into worship. Agni became at last the great red serpent Ahi (our exact word), the demon of drought, who licked up the waters with his tongue of flame. One of his names was Surya, which the Maoris call Uira, the lightning.
Here in the book, he's detailing the language connection between Maori and Sanskrit, Greek and Latin. Then comes this term of "Demon of drought" referring to Vritrasura, Typhon which states Agni as the "red serpent" who is Siva. Surya is sun whereas Indra is "drop" relating to thunder, lightning and rain. Then based on "The Tuhoe people: Children of the Mist" there is a section where Elsdon Best mentions the Maori people's statement on the "Eel God" who is represented with a "Linga with a Crescent Moon". One sentence also states "Indra" as "Ira" and his possible connection as well though it's not very well commented. He couldn't understand what it meant, but based on Hinduism it's the Shiva Lingam towards the God of fire. The Bible details two Gods being dealt with as one is Indra and the other is Shiva, but Indra is the one that brought them out of the land.
Now, let's begin. I think it is important to address that when coming across these stories on the Aztecs, Mayans and other Native Tribes, there would obviously be some kind of misinformation going on, but I also find how there were influences as well. Here the information states that Huitzilopochtli would be responsible for human and heart sacrifices and bloodletting practices, but when I wanted to find this depiction, I find a recurring problem. The people that are generally shown as doing human sacrifices and the god they were doing this tend to look liked this:
.png?etag=%2253d50-6921642c%22&sourceContentType=image%2Fpng&ignoreAspectRatio&resize=478%2B461&extract=0%2B0%2B472%2B461)
Do you see the problem? Do you find Huitzilopochtli being sacrificed to in these Codex? What about the Jesuit depiction above with the Indians doing blood sacrifice towards this God? We are told that the people would do this to Huitzilopochtli was the patron God of Sacrifice, but the God that I see being sacrificed to is Coyolxauhqui who is Goddess that was cut up into pieces. Based on the practices on Huitzilopochtli would state the victims would be dismembered in the same way as this story, but based on these pictures I don't find them doing this to Huitzilopochtli, but the Coyolxauhqui who is known as the Dragon in the Bible. Above states the "European" depiction of the people worshiping Huitzilopochtli but this is same practice as the Christians who would do the same exact thing. You see the guy on the right? He is doing self-flagellation which is the mortification of the flesh. The same exact practices done by the Bible during Elijah's time, the Shiites in Islam and the Christians towards Dagon the Black God. So, again, this is a "European" depiction of the same practices that they were doing to Christ on the Cross. Then we come across these depictions of the black people sacrificing the lighter complexion people. So, what is really going on here?
Let's see Ignatius Donnelly's book "Atlantis: The Antediluvian world". In part 5 "Colonies of Atlantis: The Central America and Mexican Colonies" details this:
The western shores of Atlantis were not far distant from the West India Islands; a people possessed of ships could readily pass from island to island until they reached the continent. Columbus found the natives making such voyages in open canoes. If, then, we will suppose that there was no original connection between the inhabitants of the main—land and of Atlantis, the commercial activity of the Atlanteans would soon reveal to them the shores of the Gulf. Commerce implies the plantation of colonies; the trading—post is always the nucleus of a settlement; we have seen this illustrated in modern times in the case of the English East India Company and the Hudson Bay Company. We can therefore readily believe that commercial intercourse between Atlantis and Yucatan, Honduras and Mexico, created colonies along the shores of the Gulf which gradually spread into the interior, and to the high table—lands of Mexico. And, accordingly, we find, as I have already shown, that all the traditions of Central America and Mexico point to some country in the East, and beyond the sea, as the source of their first civilized people; and this region, known among them as "Aztlan," lived in the memory of the people as a beautiful and happy land, where their ancestors had dwelt in peace for many generations.
Dr. Le Plongeon, who spent four years exploring Yucatan, says:
"One-third of this tongue (the Maya) is pure Greek. Who brought the dialect of Homer to America? or who took to Greece that of the Mayas? Greek is the offspring of the Sanscrit. Is Maya? or are they coeval?.. . The Maya is not devoid of words from the Assyrian."
That the population of Central America (and in this term I include Mexico) was at one time very dense, and had attained to a high degree of civilization, higher even than that of Europe in the time of Columbus, there can be no question; and it is also probable, as I have shown, that they originally belonged to the white race. Désiré Charnay, who is now exploring the ruins of Central America, says (‘North American Review’, January, 1881, p. 48), "The Toltecs were ‘fair, robust, and bearded’. I have often seen Indians of pure blood with blue eyes." Quetzalcoatl was represented as large, "with a big head and a heavy beard." The same author speaks (page 44) of "the ocean of ruins all around, not inferior in size to those of Egypt" At Teotihuacan he measured one building two thousand feet wide on each side, and fifteen pyramids, each nearly as large in the base as Cheops. "The city is indeed of vast exten.... the whole ground, over a space of five or six miles in diameter, is covered with heaps of ruins——ruins which at first make no impression, so complete is their dilapidation."
He asserts the great antiquity of these ruins, because be found the very highways of the ancient city to be composed of broken bricks and pottery, the débris left by earlier populations. "This continent," he says (page 43), "is the land of mysteries; we here enter an infinity whose limits we cannot estimate. . ... shall soon have to quit work in this place. The long avenue on which it stands is lined with ruins of public buildings and palaces, forming continuous lines, as in the streets of modern cities. Still, all these edifices and balls were as nothing compared with the vast substructures which strengthened their foundations."
We find the strongest resemblances to the works of the ancient European races: the masonry is similar; the cement is the same; the sculptures are alike; both peoples used the arch; in both continents we find bricks, glassware, and even porcelain (‘North American Review', December, 1880, pp. 524, 525), "with blue figures ona white ground;" also bronze composed of the same elements of copper and tin in like proportions; coins made of copper, round and T-shaped, and even metallic candlesticks.
Désiré Charnay believes that he has found in the ruins of Tula the bones of swine, sheep, oxen, and horses, in a fossil state, indicating an immense antiquity. The Toltecs possessed a pure and simple religion, like that of Atlantis, as described by Plato, with the same sacrifices of fruits and flowers; they were farmers; they raised and wove cotton; they cultivated fruits; they used the sign of the Cross extensively; they cut and engraved precious stones; among their carvings have been found representations of the elephant and the lion, both animals not known in America. The forms of sepulture were the same as among the ancient races of the Old World; they burnt the bodies of their great men, and enclosed the dust in funeral urns; some of their dead were buried in a sitting position, others reclined at full length, and many were embalmed like the Egyptian mummies.
When we turn to Mexico, the same resemblances present themselves.
The government was an elective monarchy, like that of Poland, the king being selected from the royal family by the votes of the nobles of the kingdom. There was a royal family, an aristocracy, a privileged priesthood, a judiciary, and acommon people. Here we have all the several estates into which society in Europe is divided.
There were thirty grand nobles in the kingdom, and the vastness of the realm may be judged by the fact that each of these could muster one hundred thousand vassals from their own estates, or a total of three millions. And we have only to read of the vast hordes brought into the field against Cortez to know that this was not an exaggeration.
They even possessed that which has been considered the crowning feature of European society, the feudal system. The nobles held their lands upon the tenure of military service.
But the most striking feature was the organization of the judiciary. The judges were independent even of the king, and held their offices for life. There were supreme judges for the larger divisions of the kingdom, district judges in each of the provinces, and magistrates chosen by the people throughout the country.
There was also a general legislative assembly, congress, or parliament, held every eighty days, presided over by the king, consisting of all the judges of the realm, to which the last appeal lay
"The rites of marriage,” says Prescott, "were celebrated with as much formality as in any Christian country; and the institution was held in such reverence that a tribunal was instituted for the sole purpose of determining questions relating to it. Divorces could not be obtained until authorized by a sentence of the court, after a patient hearing of the parties."
Slavery was tolerated, but the labors of the slave were light, his rights carefully guarded, and his children were free. The slave could own property, and even other slaves.
Their religion possessed so many features similar to those of the Old World, that the Spanish priests declared the devil had given them a bogus imitation of Christianity to destroy their souls. "The devil," said they, "stole all he could."
They had confessions, absolution of sins, and baptism. When their children were named, they sprinkled their lips and bosoms with water, and "the Lord was implored to permit the holy drops to wash away the sin that was given it before the foundation of the world."
*The priests were numerous and powerful. They practiced fasts, vigils, flagellations, and many of them lived in monastic seclusion.
The Aztecs, like the Egyptians, had progressed through all the three different modes of writing——the picture—writing, the symbolical, and the phonetic. They recorded all their laws, their tribute—rolls specifying the various imposts, their mythology, astronomical calendars, and rituals, their political annals and their chronology. They wrote on cotton—cloth, on skins prepared like parchment, on a composition of silk and gum, and on a species of paper, soft and beautiful, made from the aloe. Their books were about the size and shape of our own, but the leaves were long strips folded together in many folds. They wrote poetry and cultivated oratory, and paid much attention to rhetoric. They also had a species of theatrical performances...."
Now, I already know where the true origin of Christianity came from and don't buy the nonsense as the people had blue eyes as Quetzalcoatl being a white god with a beard, but one thing he had detailed is the Cross and Christian practices of "self-flagellation" which states the same thing done amongst the Christians was also done here in America. The real question is "who" brought this culture to the Americas, because it's shown that Black God on the cross is Quetzalcoatl and is real reason why the Spanish travelers saw this remarkable resemblance to their religion of Christianity.
CHAPTER V. THE PYRAMID, THE CROSS, AND THE GARDEN OF EDEN.
No fact is better established than the reverence shown to the sign of the Cross in all the ages prior to Christianity. We cannot do better than quote from an able article in the Edinburgh Review of July, 1870, upon this question:
"From the dawn of organized Paganism in the Eastern world to the final establishment of Christianity in the Western, the Cross was undoubtedly one of the commonest and most sacred of symbolical monuments; and, to a remarkable extent, it is so still in almost every land where that of Calvary is unrecognized or unknown. Apart from any distinctions of social or intellectual superiority, of caste, color, nationality, or location in either hemisphere, it appears to have been the aboriginal possession of every people in antiquity——the elastic girdle, so to say, which embraced the most widely separated heathen communities——the most significant token of a universal brotherhood, to which all the families of mankind were severally and irresistibly drawn, and by which 'their common descent was emphatically expressed’, or by means of which each and all preserved, amid every vicissitude of fortune, a knowledge of 'the primeval happiness and dignity of their species’. Where authentic history is silent on the subject, the material relics of past and long since forgotten races are not wanting to confirm and strengthen this supposition. Diversified forms of the symbol are delineated more or less artistically, according to the progress achieved in civilization at the period, on the ruined walls of temples and palaces, on natural rocks and sepulchral galleries, on the hoariest monoliths and the rudest statuary; on coins, medals, and vases of every description; and, in not a few instances, are preserved in the architectural proportions of subterranean as well as superterranean structures, of tumuli as well as fanes."
The extraordinary sanctity attaching to the symbol, in every age and under every variety of circumstance, justified any expenditure incurred in its fabrication or embellishment; hence the most persistent labor, the most consummate ingenuity, were lavished upon it. Populations of essentially different culture, tastes, and pursuits——the highly—civilized and the demi-—civilized, the settled and nomadic——vied with each other in their efforts to extend the knowledge of its exceptional import and virtue among their latest posterities. The marvellous rock—hewn caves of Elephanta and Ellora, and the stately temples of Mathura and Terputty, in the East, may be cited as characteristic examples of one laborious method of exhibiting it; and the megalithic structures of Callernish and Newgrange, in the West, of another; while a third may be instanced. in the great temple at Mitzla, 'the City of the Moon,' in Ojaaca, Central America. also excavated in the living rock, and manifesting the same stupendous labor and ingenuity as are observable in the cognate caverns of Salsette——of endeavors, we repeat, made by peoples as intellectually as geographically distinct, and followers withal of independent and unassociated deities, to magnify and perpetuate some grand primeval symbol...
"Of the several varieties of the Cross still in vogue, as national or ecclesiastical emblems, in this and other European states, and distinguished by the familiar appellations of St. George, St. Andrew, the Maltese, the Greek, the Latin, etc., etc., there is not one among them the existence of which may not be traced to the remotest antiquity. They were the common property of the Eastern nations. No revolution or other casualty has wrought any perceptible difference in their several forms or delineations; they have passed from one hemisphere to the other intact; have survived dynasties, empires, and races; have been borne on the crest of each successive wave of Aryan population in its course toward the West; and, having been reconsecrated in later times by their lineal descendants, are still recognized as military and national badges of distinction...
Among the earliest known types is the ‘crux ansata', vulgarly called 'the key of the Nile,’ because of its being found sculptured or otherwise represented so frequently upon Egyptian and Coptic monuments. It has, however, a very much older and more sacred signification than this. It was the symbol of symbols, the mystical Tau, 'the bidden wisdom,’ not only of the ancient Egyptians but also of the Chaldeans, Phoenicians, Mexicans, Peruvians, and of every other ancient people commemorated in history, in either hemisphere, and is formed very similarly to our letter T, with a roundlet, or oval, placed immediately above it. Thus it was figured on the gigantic emerald or glass statue of Serapis, which was transported (293 B.C.) by order of Ptolemy Soter from Sinope, on the southern shores of the Black Sea, re—erected within that famous labyrinth which encompassed the banks of Lake Moeris, and destroyed by the victorious army of Theodosius (A.D. 389), despite the earnest entreaties of the Egyptian priesthood to spare it, because it was the emblem of their god and of 'the life to come.’ Sometimes, as may be seen on the breast of an Egyptian mummy in the museum of the London University, the simple T only is planted on the frustum of a cone; and sometimes it is represented as springing from a heart; in the first instance signifying goodness; in the second, hope or expectation of reward. As in the oldest temples and catacombs of Egypt, so this type likewise abounds in the ruined cities of Mexico and Central America, graven as well upon the most ancient cyclopean and polygonal walls as upon the more modern and perfect examples of masonry; and is displayed in an equally conspicuous manner upon the breasts of innumerable bronze statuettes which have been recently disinterred from the cemetery of Juigalpa (of unknown antiquity) in Nicaragua."
When the Spanish missionaries first set foot upon the soil of America, in the fifteenth century, they were amazed to find the Cross was as devoutly worshipped by the red Indians as by themselves, and were in doubt whether to ascribe the fact to the pious labors of St. Thomas or to the cunning device of the Evil One. The hallowed symbol challenged their attention on every hand and in almost every variety of form. It appeared on the bass—reliefs of ruined and deserted as well as on those of inhabited palaces, and was the most conspicuous ornament in the great temple of Gozumel, off the coast of Yucatan. According to the particular locality, and the purpose which it served, it was formed of various materials-—of marble and gypsum in the open spaces of cities and by the way—side; of wood in the teocallis or chapels on pyramidal summits and in subterranean sanctuaries; and of emerald or jasper in the palaces of kings and nobles.
When we ask the question how it comes that the sign of the Cross has thus been reverenced from the highest antiquity by the races of the Old and New Worlds, we learn that it is a reminiscence of the Garden of Eden, in other words, of Atlantis.
CHAPTER Il. THE IDENTITY OF THE CIVILIZATIONS OF THE OLD WORLD AND THE NEW MOSAICS AT MITLA, MEXICO
‘Architecture.'-—Plato tells us that the Atlanteans possessed architecture; that they built walls, temples, and palaces.
We need not add that this art was found in Egypt and all the civilized countries of Europe, as well as in Peru, Mexico, and Central America. Among both the Peruvians and Egyptians the walls receded inward, and the doors were narrower at, the top than at the threshold.
"The obelisks of Egypt, covered with hieroglyphics, are paralleled by the round columns of Central America, and both are supposed to have originated in 'Phallus—worship'. "The usual symbol of the Phallus was an erect stone, often in its rough state, sometimes sculptured." (Squier, "Serpent Symbol," p. 49; Bancroft's "Native Races," vol. iti., p. 504.) The worship of Priapus was found in Asia, Egypt, along the European shore of the Mediterranean, and in the forests of Central America...."
"...Among the early Greeks Pan was the ancient god; his wife was Maia. The Abbé Brasseur de Bourbourg calls attention to the fact that Pan was adored in all parts of Mexico and Central America; and at 'Panuco’, or ‘Panca’, literally 'Panopolis', the Spaniards found. upon their entrance into Mexico, superb temples and images of Pan. (Brasseur's Introduction in Landa's "Relacion.") The names of both Pan and Maya enter extensively into the Maya vocabulary, Maia being the same as Maya, the principal name of the peninsula; and ‘pan’, added to 'Maya’', makes the name of the ancient capital 'Mayapan'. In the Nahua language ‘pan’, or ‘pani’, signifies "equality to that which is above," and Pentecatl was the progenitor of all beings. ("North Americans of Antiquity,” p. 467.)"
A writer in the Popular Science Monthly (April, 1881, p. 828) points out the fact that there is an absolute identity between the folk—lore of the negroes on the plantations of the South and the myths and stories of certain tribes of Indians in South America, as revealed by Mr. Herbert Smith's "Brazil, the Amazons, and the Coast." (New York: Scribner, 1879.) Mr. Harris, the author of a work on the folk—lore of the negroes, asks this question, "When did the negro or the North American Indian come in contact with the tribes of South America?"
‘Customs.'-—Both peoples manufactured a fermented, intoxicating drink, the one deriving it from barley, the other from maize. Both drank toasts. Both had the institution of marriage, an important part of the ceremony consisting in the joining of bands; both recognized divorce, and the Peruvians and Mexicans established special courts to decide cases of this kind. Both the Americans and Europeans erected arches, and had triumphal processions for their victorious kings, and both strewed the ground before them with leaves and flowers. Both celebrated important events with bonfires and illuminations; both used banners, both invoked blessings. The Phoenicians, Hebrews, and Egyptians practised circumcision. Palacio relates that at Azori, in Honduras, the natives circumcised boys before an idol called Icelca. ("Carta," p. 84.) Lord Kingsborough tells us the Central Americans used the same rite, and McKenzie (quoted by Retzius) says he saw the ceremony performed by the Chippeways. Both had bards and minstrels, who on great festivals sung the deeds of kings and heroes. Both the Egyptians and the Peruvians held agricultural fairs; both took a census of the people. Among both the land was divided per capita among the people; in Judea a new division was made every fifty years. The Peruvians renewed every year all the fires of the kingdom from the Temple of the Sun, the new fire being kindled from concave mirrors by the sun's rays. The Romans under Numa had precisely the same custom. The Peruvians had theatrical plays. They chewed the leaves of the coca mixed with lime, as the Hindoo to—day chews the leaves of the betel mixed with lime. Both the American and European nations were divided into castes; both practised planet—worship; both used scales and weights and mirrors. The Peruvians, Egyptians, and Chaldeans divided the year into twelve months, and the months into lesser divisions of weeks. Both inserted additional days, so as to give the year three hundred and sixty—five days. The Mexicans added five intercalary days; and the Egyptians, in the time of Amunoph L., had already the same practice.
Humboldt, whose high authority cannot be questioned, by an elaborate discussion ("Wues des Cordilleras," p. 148 'et. seq.', ed. 1870), has shown the relative likeness of the Nahua calendar to that of Asia. He cites the fact that the Chinese, Japanese, Calmucks, Mongols, Mantchou, and other hordes of Tartars have cycles of sixty years' duration, divided into five brief periods of twelve years each. The method of citing a date by means of signs and numbers is quite similar with Asiatics and Mexicans. He further shows satisfactorily that ‘the majority of the names of the twenty days employed by the Aztecs are those of a zodiac used since the most remote antiquity among the peoples of Eastern Asia.'
Cabera thinks he finds analogies between the Mexican and Egyptian calendars. Adopting the view of several writers that the Mexican year began on the 26th of February, be finds the date to correspond with the beginning of the Egyptian year.
The American nations believed in four great primeval ages, as the Hindoo does to this day.
"In the Greeks of Homer," says Volney, "I find the customs, discourse, and manners of the Iroquois, Delawares, and Miamis. The tragedies of Sophocles and Euripides paint to me almost literally the sentiments of the red men respecting necessity, fatality, the miseries of human life, and the rigor of blind destiny." (Volney's "View of the United States.")
The Mexicans represent an eclipse of the moon as the moon being devoured by a dragon; and the Hindoos have precisely the same figure; and both nations continued to use this expression long after they had discovered the real meaning of an eclipse. The Tartars believe that if they cut with an axe near a fire, or stick a knife into a burning stick, or touch the fire with a knife, they will "cut the top off the fire." The Sioux Indians will not stick an awl or a needle into a stick of wood on the fire, or chop on it with an axe or a knife.
Cremation was extensively practised in the New World. The dead were burnt, and their ashes collected and placed in vases and urns, as in Europe. Wooden statues of the dead were made.
There is a very curious and apparently inexplicable custom, called the "Couvade," which extends from China to the Mississippi Valley; it demands "that, when a child is born, the father must take to his bed, while the mother attends to all the duties of the household." Marco Polo found the custom among the Chinese in the thirteenth century.
The widow tells Hudibras——
"Chinese thus are said To lie—in in their ladies’ stead."
The practice remarked by Marco Polo continues to this day among the hill—tribes of China. "The father of a new-born child, as soon as the mother has become strong enough to leave her couch, gets into bed himself, and there receives the congratulations of his acquaintances." (Max Miiller's "Chips from a German
Workshop," vol. ii., p. 272.) Strabo (vol. iti., pp. 4, 17) mentions that, among the Iberians of the North of
Spain, the women, after the birth of a child, tend their husbands, putting them to bed instead of going themselves. The same custom existed among the Basques only a few years ago. "In Biscay," says M. F. Michel, "the women rise immediately after childbirth and attend to the duties of the household, while the husband goes to bed, taking the baby with him, and thus receives the neighbors' compliments.” The same custom was found in France, and is said to 'exist to this day in some cantons of Béarn'. Diodorus Siculus tells us that among the Corsicans the wife was neglected, and the husband put to bed and treated as the patient. Apollonius Rhodius says that among the Tibereni, at the south of the Black Sea, "when a child was born the father lay groaning, with his head tied up, while the mother tended him with food and prepared his baths." The same absurd custom extends throughout the tribes of North and South America. Among the Caribs in the West Indies (and the Caribs, Brasseur de Bourbourg says, were the same as the ancient Carians of the Mediterranean Sea) the man takes to his bed as soon as a child is born, and kills no animals. And herein we find an explanation of a custom otherwise inexplicable. Among the American Indians it is believed that, if the father kills an animal during the infancy of the child, the spirit of the animal will revenge itself by inflicting some disease upon the helpless little one.
"For six months the Carib father must not eat birds or fish, for whatever animals he eats will impress their likeness on the child, or produce disease by entering its body." (Dorman, "Prim. Superst.," p. 58.) Among the Abipones the husband goes to bed, fasts a number of days, "and you would think,” says Dobrizboffer, "that it was he that had had the child." The Brazilian father takes
to his hammock during and after the birth of the child, and for fifteen days eats no meat and hunts no game. Among the Esquimaux the husbands forbear hunting during the lying—in of their wives and for some time thereafter.
Here, then, we have a very extraordinary and unnatural custom, existing to this day on both sides of the Atlantic, reaching back to a vast antiquity, and finding its explanation only in the superstition of the American races. A practice so absurd could scarcely have originated separately in the two continents; its existence is a very strong proof of unity of origin of the races on the opposite sides of the Atlantic; and the fact that the custom and the reason for it are both found in America, while the custom remains in Europe without the reason, would imply that the American population was the older of the two.
The Indian practice of depositing weapons and food with the dead was universal in ancient Europe, and in German villages nowadays a needle and thread is placed in the coffin for the dead to mend their torn clothes with; "while all over Europe the dead man had a piece of money put in his hand to pay his way with." ("Anthropology,” p. 347.)
The American Indian leaves food with the dead; the Russian peasant puts crumbs of bread behind the saints’ pictures on the little iron shelf, and believes that the souls of his forefathers creep in and out and eat them. At the cemetery of Pére—la—Chaise, Paris, on All—souls—day, they "still put cakes and sweetmeats on the graves; and in Brittany the peasants that night do not forget to make up the fire and leave the fragments of the supper on the table for the souls of the dead." (‘Ibid’.. p. 351.)
The Indian prays to the spirits of his forefathers; the Chinese religion is largely "ancestor—worship;" and the rites paid to the dead ancestors, or lares, held the Roman family together.” ("Anthropology," p. 351.)
We find the Indian practice of burying the dead in a sitting posture in use among the Nasamonians, tribe of Libyans. Herodotus, speaking of the wandering tribes of Northern Africa, says, "They bury their dead ‘according to the fashion of the Greeks'.... They bury them sitting, and are right careful, when the sick man is at the point of giving up the ghost, to make him sit, and not let him die lying down."
The dead bodies of the caciques of Bogota were protected from desecration by diverting the course of a river and making the grave in its bed, and then letting the stream return to its natural course. Alaric, the leader of the Goths, was secretly buried in the same way. (Dorman, "Prim. Superst.," p. 195.)
CHAPTER Il. THE KINGS OF ATLANTIS BECOME THE GODS OF THE GREEKS.
Lord Bacon said:
"The mythology of the Greeks, which their oldest writers do not pretend to have invented, was no more than a light air, which had passed from a more ancient people into the flutes of the Greeks, which they modulated to such descants as best suited their fancies."
This profoundly wise and great man, who has illuminated every subject which he has touched, guessed very close to the truth in this utterance.
The Hon. W. E. Gladstone has had quite a debate of late with Mr. Cox as to whether the Greek mythology was underlaid by a nature worship, or a planetary or solar worship. Peru, worshipping the sun and moon and planets, probably represents very closely the simple and primitive religion of Atlantis, with its sacrifices of fruits and flowers. This passed directly to their colony in Egypt. We find the Egyptians in their early ages sun and planet worshippers. Ptah was the object of their highest adoration. He is the father of the god of the sun, the ruler of the region of light. Ra was the sun—god. He was the supreme divinity at On, or Heliopolis, near Memphis. His symbol was the solar disk, supported by two rings. He created all that exists below the heavens. The Babylonian trinity was composed of Idea, Anu, and Bel. Bel represented the sun, and was the favorite god. Sin was the goddess of the moon.
The Phoenicians were also sun—worshippers. The sun was represented by Baal—Samin, the great god, the god of light and the heavens, the creator and rejuvenator.
"The attributes of both Baal and Moloch (the good and bad powers of the sun) were united in the Phoenician god Melkart, "king of the city," whom the inhabitants of Tyre considered their special patron. The Greeks called him "Melicertes," and identified him with Hercules. By his great strength and power he turned evil into good, brought life out of destruction, pulled back the sun to the earth at the time of the solstices, lessened excessive beat and cold, and rectified the evil signs of the zodiac. In Phoenician legends he conquers the savage races of distant coasts, founds the ancient settlements on the Mediterranean, and plants the rocks in the Straits of Gibraltar. ("American Cyclopedia," art. 'Mythology’.)
The Egyptians worshipped the sun under the name of Ra; the Hindoos worshipped the sun under the name of Rama; while the great festival of the sun, of the Peruvians, was called Ray—mi.
Sun—worship, as the ancient religion of Atlantis, underlies all the superstitions of the colonies of that country. The Samoyed woman says to the sun, "When thou, god, risest, I too rise from my bed." Every morning even now the Brahmans stand on one foot, with their hands held out before them and their faces turned to the east, adoring the sun. "In Germany or France one may still see the peasant take off his hat to the rising sun." ("Anthropology,” p. 361.) The Romans, even, in later times, worshipped the sun at Emesa, under the name of Elagabalus, "typified in the form of a black conical stone, which it was believed had fallen from heaven.” The conical stone was the emblem of Bel. Did it have relation to the mounds and pyramids?
Then we go full circle to Acts 19:
30And when Paul would have entered in unto the people, the disciples suffered him not.
Now, let's see who what God was really being sacrificed towards to. Based on "Human sacrifice in Maya culture" states this:
During the pre-Columbian era, human sacrifice in Maya culture was the ritual offering of nourishment to the gods and goddesses. Blood was viewed as a potent source of nourishment for the Maya deities, and the sacrifice of a living creature was a powerful blood offering. By extension, the sacrifice of human life was the ultimate offering of blood to the gods, and the most important Maya rituals culminated inhuman sacrifice. Generally, only high-status prisoners of war were sacrificed, and lower status captives were used for labor.
Human sacrifice among the Maya is evident from at least the Classic period (c. AD 250–900) right through to the final stages of the Spanish conquest in the 17th century. Human sacrifice is depicted in Classic Maya art, is mentioned in Classic period glyph texts and has been verified archaeologically by analysis of skeletal remains from the Classic and Postclassic (c. AD 900–1524) periods. Additionally, human sacrifice is described in a number of late Maya and early Spanish colonial texts, including the Madrid Codex, the Kʼicheʼ epic Popol Vuh, the KʼicheʼTítulo de Totonicapán, the Kʼicheʼ language Rabinal Achi, the Annals of the Kaqchikels, the Yucatec Songs of Dzitbalche and Diego de Landa's Relación de las cosas de Yucatán.
Decapitation:
Important rituals such as the dedication of major building projects or the enthronement of a new ruler required a human sacrificial offering. The sacrifice of an enemy king was the most prized offering, and such a sacrifice involved the decapitation of the captive ruler in a ritual reenactment of the decapitation of theMaya maize godby the Maya death gods.[1]In AD 738, the vassal king Kʼakʼ Tiliw Chan Yopaat ofQuiriguá captured his overlord, Uaxaclajuun Ubʼaah Kʼawiilof Copán and a few days later he ritually decapitated him;[2]such royal sacrifices were often recorded in Maya script with the "ax event" glyph. The decapitation of an enemy king may have been performed as part of a ritual ballgame reenacting the victory of the Maya Hero Twins over the gods of the underworld.
Sacrifice by decapitation is depicted in Classic period Maya art, and sometimes took place after the victim was tortured, being variously beaten,scalped, burnt ordisembowelled.[3]Sacrifice by decapitation is depicted on reliefs at Chichen Itza in two of the ballcourts (the Great Ballcourt and the Monjas Ballcourt).[4]The Hero Twins myth recounted in the Popol Vuh relates how one of each pair of twins (the Hero Twins themselves and their father and uncle) was decapitated by their ballgame opponents.
Heart removal:
Heart extractions and sacrifice have been viewed as a "supreme religious expression among the ancient Maya".[6]The removal of the still-beating heart, or sometimes self-immolation, was considered a great offering and meal for the gods. It began with a dispersal of blood extracted either from the mouth, nose, ears, fingers, or penis, typically with a sharp tool made from animal bone, such as a stingray spine.[7]The victim would then be positioned on a stone or wooden altar, and access to the heart would be achieved with a variety of procedures and techniques. Most of these techniques were proved by examination of the post-mortem injuries on bones surrounding the heart, such as the sternum, and ribs. Methods include vertical axial sternotomy, left transverse thoracotomy, transverse bilateral sternothoracotamy, or trans diaphragmatic access. The preferred method was most probably from below the diaphragm, as this allowed for easy access and not much blockage from bones (nicks, segmenting, and fracturing of the sternum and ribs indicate this). After this, the heart was exposed to retrieval. If accessed through the sternum the ribs would be pulled apart, or if via the diaphragm tissue would be cut. The actual removal of the heart was achieved by cutting the attaching ligaments with abifacialtool. Finally, offering of the heart would take place with either special positioning or through burning. At this time, blood would also be collected from the victim. The ritual will end with mutilation of the body, usually through dismemberment, or burned. They would then dispose of the body or reutilize it for other purposes.
During the Postclassic period (c. 900–1524), the most common form of human sacrifice was heart extraction, influenced by the method used by the Aztecs in the Valley of Mexico; this usually took place in the courtyard of a temple, or upon the summit of the pyramid-temple.[9]The sacrifice was stripped and painted blue, which was the colour representing sacrifice, and was made to wear a peaked headdress.
Four blue-painted attendants representing the four Chaacs of the cardinal directions stretched the sacrifice out over a convex stone that pushed the victim's chest upwards.[10]An official referred to as a nacom in Landa's Relación de las cosas de Yucatán used a sacrificial knife made from flint to cut into the ribs just below the victim's left breast and pull out the still-beating heart.[11]The nacom then passed the heart to the officiating priest, orchilan, who smeared blood upon the image of the temple's deity.
Depending upon the exact ritual, sometimes the four Chaacs would throw the corpse down the pyramid steps to the courtyard below, where it would be skinned by assistant priests, except for the hands and feet. Thechilanwould then remove his ritual attire and dress in the skin of the sacrificial victim before performing a ritual dance that symbolised the rebirth of life. If it was a notably courageous warrior who had been sacrificed, then the corpse would be cut into portions and parts would beeatenby attending warriors and other bystanders. The hands and feet were given to thechilanwho, if they had belonged to a war captive, wore the bones as a trophy.[9]Archaeological investigations indicate that heart sacrifice was practised as early as the Classic period.
Bloodletting:
Blood served a very important purpose in Maya culture. It was believed to contain a "life-force" orchu ‘lelthat was required by supernatural forces.[18]Blood was offered to the gods or deities by auto-sacrificial bloodletting. Practitioners would cut or pierce themselves with a variety of tools such as bone awls and needles, obsidian blades, or maguey thorns. Blood would be obtained from areas such as ears, cheeks, lips, nostrils, tongue, arms, legs, and the penis.[19]Taking blood from areas such as the penis was symbolic of reproduction and fertility. Once bleeding, the blood would be caught on an item such as bark paper, cotton, animal feathers, and then burned as to deliver it to the gods.
Kavadi Aattam is a ceremonial act of sacrifice and offering to Murugan practiced by his devotees.[106]Its origin has been linked to a mythic anecdote about Idumban.[107]It symbolizes a form of debt bondage through the bearing of a physical burden called Kavadi (lit.'burden'). The Kavadi is a physical burden which consists of two semicircular pieces of wood or steel which are bent and attached to a cross structure in its simplest form, which is then balanced on the shoulders of the devotee. By bearing the Kavadi, the devotees processionally implore Murugan for assistance, usually as a means of balancing a spiritual debt or on behalf of a loved one who is in need of help or healing. Worshipers often carry pots of cow milkas an offering (pal kavadi). The most extreme and spectacular practice is the carrying of el kavadi, a portable altar up to 2 metres (6 ft 7 in) tall and weighing up to 30 kg (66 lb) decorated with peacock feathers, which is attached to the body of the devotee through multiple skewers and metal hooks pierced into the skin on the chest and back.
Once all sages and gods assembled in Kailasha, the abode of Shiva, which resulted in the tilting of Earth due to an increase in weight on the hemisphere where the gathered stood. Shiva asked sage Agasthya to move towards the south to restore the balance. Agasthya employed an asura named Idumban to carry two hills called Sivagiri and Sakthigiri (Mountains of Shiva and Shakti) on his shoulders to be placed in the south, to balance the weight. Idumban carried the hills and set southward, stopping en route to place them down for a while and rest. When he tried to lift them again, he was unable to move one of the hills. He found a youth standing atop the hill and fought with him, only to be defeated. Agasthya identified the youth as Kartikeya, and the two discussed the dispute. The hill was left to remain at its resting location, which later became Palani. Kartikeya later resurrected Idumban as his devotee. The mythology behind Idumban carrying the hills on the shoulder may have influenced the practice of Kavadi.
Worshipers also practice a form of mortification of the flesh by flagellation and by piercing their skin, tongue or cheeks with vel skewers.[111]These practices are suppressed in India, where public self-mutilation is prohibited by law. Vibuthi, a type of sacred ash, is spread across the body, including the piercing sites. Drumming and chanting of verses help the devotees to enter a state of trance.[111]Devotees usually prepare for the rituals by keeping clean, doing regular prayers, following a vegetarian diet, and fasting while remaining celibate.[114]They make pilgrimage to the temples of Kartikeya on bare feet and dance along the route while bearing these burdens.[115]
Tonsuring is performed by devotees as the ritual fulfillment of a vow to discard their hair in imitation of the form that Kartikeya assumed in childhood. Newborns may undergo a ritual of tonsuring and ear piercing at temples dedicated to Kartikeya. Panchamritam (lit. 'mixture of five') is a sacred sweet mixture made of banana, honey, ghee, jaggery and cardamom along with date fruits and Sugar candies, which is offered to Kartikeya. It is believed to have been prepared before by Ganesha to soothe his brother Kartikeya after their battle for the divine fruit of knowledge. The practice is followed in modern times in temples where the devotees are provided the mixture as a prasad.
This is what was stated on the information on Shangdi, as some articles states that the people would do some bloodletting ritual and human sacrifice (See "Legends of the Aryans: Deconstructing the Dragon worship and Shangdi"). The Asians in their Taoist and Vegetarian festivals would imbue this same practice (See "Thoth is Enoch: Saturn and the Black Cube worship and symbolism"). They say it's done towards Murugan as the Peacock angel, but this angel with the peacock symbolism is based on the dragon god and goddess, not Indra. There is a vital connection to these practices as this goes back to the practices of India. I will later detail why, but now that I look at the film "Indiana Jones and the Temple of Doom", details a hidden truth about what was going on before these religions were "cleaned up", because the same exact thing the apparent Aztecs and Mayans were doing is based on the same practices towards Dagon. The wearing the skin of the victims is where Halloween is based on as this strange cult is the flaying of human skin. Siva and Kali who is Mahakala and Mahakali are known for the Graveyard and the dead and are known for the symbolism of the dead and death.
So, with that said, did the Spanish find out that their religion was based on the Indians to whom the very same God were worshiped by the Christians? Was this the reason why they were destroying the books as this revealed the truth about the Black nations and the Aryans? It's obvious that there was influence from the black nations who are called "Olmecs" and how the Pyramids arraigned with "Serpents" such as Kukulkan and Quetzalcoatl were originally from the Black nations and not the Aztecs or Mayans who are of the "Asiatic race", but I will also detail how there was intermingling and why all of this came about.
Here the Goddess that is called Coyolxauhqui is known as Cipactli:
Cipactli (Classical Nahuatl: Cipactli "crocodile" or "caiman") was the first day of the Aztec divinatory count of 13 X 20 days (the tonalpohualli) and Cipactonal "Sign of Cipactli" was considered to have been the first diviner.[1]In Aztec cosmology, the crocodile symbolized the earth floating in the primeval waters. According to one Aztec tradition, Teocipactli "Divine Crocodile" was the name of a survivor of the flood who rescued himself in a canoe and again repopulated the earth.[2]In the Mixtec Vienna Codex (Codex Vindobonensis Mexicanus I), Crocodile is a day associated with dynastic beginnings.[3]
In Aztec mythology, Cipactli was a primeval sea monster, part crocodilian, part fish, and part toad or frog. Always hungry, every joint on its body was adorned with an extra mouth. The deity Tezcatlipoca sacrificed a foot when he used it as bait to draw the monster nearer. He and Quetzalcoatl created the earth from its body.
Karl A. Taube has noted that among the Formative-period Olmec and the pre-Hispanic Maya peoples, crocodilians were identified with rain-bringing wind, probably because of the widespread belief that wind and rain clouds are "breathed" out of cave openings in the earth. A series of Olmec-style bas reliefs from Chalcatzingo in the state of Morelos portrays crocodilians breathing rain clouds from their upturned mouths. Portable green stone Olmec sculptures depict crocodilians in similar positions, indicating that they are probably also breathing. In the Maya tzolk'in, the day Cipactli corresponds to Imix. In the Mayan Popol Vuh, the name of the earthquake demon, Zipacna, apparently derives from Cipactli.[5]Sipakna is the demon Sipak of 20th century Highland Maya oral tradition. In Migian, Cipactli is Quanai. In other versions, Cipactli is called Tlaltecuhtli, a deity referred to as the "earth monster".
Here states the "Olmec" who are actually the black people that were in the land. Keep this in mind...
Then we come to Tlaltecuhtli:
Tlaltecuhtli (Classical Nahuatl Tlāltēuctli, Nahuatl pronunciation:[t͡ɬaːl.teːkʷ.t͡ɬi]) is a pre-Columbian Mesoamerican deity worshipped primarily by the Mexica (Aztec) people. Sometimes referred to as the "earth monster," Tlaltecuhtli's dismembered body was the basis for the world in the Aztec creation story of the fifth and final cosmos.[5]In carvings, Tlaltecuhtli is often depicted as an anthropomorphic being with splayed arms and legs. Considered the source of all living things, she had to be kept sated by human sacrifices which would ensure the continued order of the world. According to a source, in the creation of the Earth, the gods did not tire of admiring the liquid world, no oscillations, no movements, so Tezcatlipoca and Quetzalcoatl thought that the newly created world should be inhabited. And for this, they made Tlalcihuatl, 'Lady of the earth', come down from heaven, and Tlaltecuhtli, 'Lord of the earth', would be her consort.[1]Tezcatlipoca and Quetzalcoatl create the Earth from the body of Cipactli, a giant alligator/crocodile self-created in the Omeyocan. Tlaltecuhtli is known from several post-conquest manuscripts that surveyed Mexica mythology and belief systems, such as the Histoyre du méchique,[6]Florentine Codex, and Codex Bodley, both compiled in the sixteenth century.
Tlaltecuhtli is typically depicted as a squatting toad-like creature with massive claws, a gaping mouth, and crocodile skin, which represented the surface of the earth. In carvings, her mouth is often shown with a river of blood flowing from it or a flint knife between her teeth, a reference to the human blood she thirsted for. Her elbows and knees are often adorned with human skulls, and she sometimes appears with multiple mouths full of sharp teeth all over her body. In some images, she wears a skirt made of human bones and a star border, a symbol of her primordial sacrifice. Many sculptures of Tlaltecuhtli were meant only for the gods and were not intended to be seen by humans. She was often carved onto the bottom of sculptures where they made contact with the earth, or on the undersides of stone boxes called cuauhxicalli ("eagle box"), which held the sacrificial hearts she was so partial to. In reference to her mythological function as the support of the earth, Tlaltecuhtli was sometimes carved onto the cornerstones of temples, such as the pyramid platform at El Tajin.
According to Alfonso Caso,[10]there were four earth gods — Tlaltecuhtli, Coatlicue, Cihuacoatl and Tlazolteotl. In the Mexica creation story, Tlaltecuhtli is described as a sea monster (sometimes called Cipactli) who dwelled in the ocean after the fourth Great Flood. She was an embodiment of the chaos that raged before creation.[8]One day, the gods Quetzalcoatl and Tezcatlipoca descended from the heavens in the form of serpents and found the monstrous Tlaltecuhtli (Cipactli) sitting on top of the ocean with giant fangs, crocodile skin, and gnashing teeth calling for flesh to feast on. The two gods decided that the fifth cosmos could not prosper with such a horrible creature roaming the world, and so they set out to destroy her. To attract her, Tezcatlipoca used his foot as bait, and Tlaltecuhtli ate it. In the fight that followed, Tezcatlipoca lost his foot and Tlaltecuhtli lost her lower jaw, taking away her ability to sink below the surface of the water. After a long struggle, Tezcatlipoca and Quetzalcoatl managed to rip her body in two — from the upper half came the sky, and from the lower came the earth.[6]She remained alive, however, and demanded human blood as repayment for her sacrifice.
The other gods were angered to hear of Tlaltecuhtli's treatment and decreed that the various parts of her dismembered body would become the features of the new world. Her skin became grasses and small flowers, her hair the trees and herbs, her eyes the springs and wells, her nose the hills and valleys, her shoulders the mountains, and her mouth the caves and rivers.[6]
According to a source, all the deities of the earth are female, except the advocation of Tezcatlipoca, which is Tepeyollotl, 'heart of the mountain', and Tlaltecuthli, 'lord earth', which the latter is formed by the center of the body of Cipactli, which is It owes its other name, Tlalticpaque, 'lord of the world'. Tlaltecuhtli meets Coatlicue as a consort as the devourer, and Coatlicue as the one who gives continuous birth to new beings, men and animals.
Since Tlaltecuhtli's body was transformed into the geographical features, the Mexica attributed strange sounds from the earth as either the screams of Tlaltecuhtli in her dismembered agony, or her calls for human blood to feed her. As a source of life, it was thought necessary to appease Tlaltecuhtli with blood sacrifices, especially human hearts. The Aztecs believed that Tlaltecuhtli's insatiable appetite had to be satisfied or the goddess would cease her nourishment of the earth and crops would fail.[12]
The Mexica believe Tlaltecuhtli to swallow the sun between her massive jaws at dusk, and regurgitate it the next morning at dawn. The fear that this cycle could be interrupted, like during solar eclipses, was often the cause of uneasiness and increased ritual sacrifice.[13]Tlaltecuhtli's connection to the sun ensured that she was included in the prayers offered to Tezcatlipoca before Aztec military campaigns.[13]
Finally, because of Tlaltecuhtli's association with fertility, midwives called on her aid during difficult births—when an "infant warrior" threatened to kill the mother during labor.
Ītzpāpalōtl ("Obsidian Butterfly") was a goddess in Aztec religion.
She was a striking skeletal warrior and death goddess and the queen of the Tzitzimimeh. She ruled over the paradise world of Tamōhuānchān, the paradise of victims of infant mortality and the place identified as where humans were created. She is the mother of Mixcoatl and is particularly associated with the moth Rothschildia orizaba from the family Saturniidae.[2]Some of her associations are birds and fire.[3]However, she primarily appears in the form of the Obsidian Butterfly.
Mythology:
According to the Manuscript of 1558, section VII, Itzpapalotl was one of two divine 2-headed doe-deers (the other one being Chimalman) who temporarily transformed themselves into women in order to seduce men. Itzpapalotl approached the two "cloud serpents named Xiuhnel [ˈʃiwnel] and Mimich", who transformed themselves into men (so as to disguise themselves when all the others of the Centzonmimixcoa had been slain in the ambush?). To Xiuhnel, Itzpapalotl said "'Drink, Xiuhnel.' Xiuhnel drank the blood and then immediately lay down with her. Suddenly she ... devoured him, tore open his breast. ... Then Mimich ... ran and ... descended into a thorny barrel cactus, fell into it, and the woman fell down after him."[9]In the myth-history narrative of the Annales de Cuauhtitlan, the cloud deity victims take the form of deer, the hearts of whom are eaten by Itzpapalotl. The theme of the heart devouring goddess appears in other global mythologies.
Then we come to Tzitzimitl:
A Tzitzimītl (plural Tzitzimīmeh[b]) is a type of celestial deity associated with stars in Aztec mythology. They were depicted as skeletal female figures wearing skirts often with skull and crossbones designs. In post-conquest descriptions they are often described as "demons" or "devils", but this does not necessarily reflect their function in the Cemanahuacan belief system of the Aztecs.
The Tzitzimimeh were female deities and related to fertility. They were associated with the Cihuateteo and other female deities such as Tlaltecuhtli, Cōātlīcue, Citlālicue and Cihuacōātl, and they were worshipped by midwives and parturient women. The leader of the tzitzimimeh was the goddess Itzpapalotl, who was the ruler of Tamoanchan, the paradise where the Tzitzimimeh resided.
The Tzitzimimeh were also associated with the stars and especially the stars that can be seen around the Sun during a solar eclipse. This was interpreted as the Tzitzimimeh attacking the Sun, thus causing the belief that during a solar eclipse, the tzitzimime would descend to the earth and possess men. It was said that if the Tzitzimimeh could not start a bow fire in the empty chest cavity of a sacrificed human at the end of a 52-year calendar round, the fifth sun would end and they would descend to devour the last of men.[3]The Tzitzimimeh were also feared during other ominous periods of the Aztec world, such as during the five unlucky days called Nemontemi which marked an unstable period of the xiuhpōhualli (solar year count) and during the New Fire ceremony marking the beginning of a new calendar round; both were periods associated with the fear of change.
The Tzitzimimeh had a double role in Aztec religion: they were protectresses of the feminine and progenitresses of mankind. They were also powerful and dangerous, especially in periods of cosmic instability.
Now, these sounds like the Rakshasas and Rakshasasi as the man-eating devils mentioned by Jordan Maxwell as the "Devil and his Angels". Here I find these monsters to be the Demons that connect to Siva and Kali to which the story of Bacchus who is then torn apart is this Goddess who is basically Artemis or Diana of the Ephesians who was worshiped with the Black stone that fell down from Heaven. She is known as the Peacock Goddess with eyes, as this accounts to the Testament of Amram, as this "Watcher" who battles Michael is Belial who has eyes. If you noticed that these names all belong to this Goddess, but the story changes from Huitzilopochtli to Tezcatlipoca who was said to have sacrificed his foot to the Earth Goddess as the Dragon (as they are one and the same). This is the story of Tyr who sacrificed his hand to chain the wolf Fenrir. This is basically the battle between Michael and the Dragon and the latter who is known for the Sirius symbolism. Based on the story of Susanoo who comes to Earth and fights Orochi the serpent details that human sacrifice was done towards the Dragon god until Susanoo came and helped the people.
I also have to address another issue as well, and that the God called Quetzalcoatl was never of the Asiatic Aztecs/Mayan people to begin with but also came from the Olmecs. It is stated from the book by J.A. Rogers' on the God called Kukulkan or Quetzalcoatl the serpent deity was original based on Osiris and his wife Isis, to whom is the American version of Baal and Ashtoreth. This God was black originally to which had come from the Olmec people. This is why I have a problem with these accounts on these apparent Aztecs who claim to have built these Pyramids with serpents, but this was never their symbol to begin with. This is what I had addressed about the Chinese, as the Chinese dragon symbolism never came from them, but from Black people who are the Nagas. Then he also details the "Phrygian cap" from Olmecs as this is based on the Buddha and Dagon Symbolism.
Now, I recently seen this video by Youtuber Trillblack, called "Why Aztecs hated black people", as this brings more information to light. Based on the Italian Giovanni Francesco Gemelli Careri states this: "The construction of these Pyramids is attributed to the Olmecs, the second settlers of New Spain, who came from the Island of Atlantis mentioned by Plato in his Timaeus... This conjecture is made because all the Histories of the Indians agree that these Olmecs came by Sea, from the East; And, on the other hand, According to Plato, the Inhabitants of Atlantis had their origin in the Egyptians, among whom there was the same custom of Pyramids."
Hence, the Olmecs were bringing the Olmec heads 60 miles to a particular location and were said to be the builders of these Pyramids which are ordained with the Serpents and Dragons. Now, there is more to this because they just didn't come from Egypt but from India, where it all began. But there is also another video I remember, though I can't find the video (just yet) but this white man was teaching the black people about the Olmecs and how they actually came from Lemuria. Another account also details in this video that the oldest bones in America that Scientist had found and did genetic testing turned out to be a black woman. Either way, this brings more understanding with the intermingling going on amongst the Aztecs and Mayans, to which as a result are mixed with black. Now, people will try to say they were painting themselves black, and yet, why paint themselves black? Or wear Soot to color themselves black to sacrifice the people of lighter complexion?
Here is another quote from the video as Francisco Nunes De La Vega states this: "The Indians have a great fear of black people because they still remember one of their primitive ancestors, of Ethiopian descent. He was a great warrior and extremely cruel, as evidence by a very old Historical booklet in our possession, written in their own language. The People of Oschuc and other towns of the plains greatly venerate the one they call Ycalahau which means "Chief black man or Lord of Blacks".
Here reveals that the Aryans got mixed with black people and had learned this particular culture from them and as indicated, was ruled by them. Perhaps, this further details in the "Book of Mormon" as the Israelites were battling the "dark skinned" Israelites, but I think due to book's corruption it was based on the battles of the Aryan tribes and the black nations and how there was mixing going on. This is why when people are trying to debunk the claims on the Olmecs as Africans they would show the Indians as having thick lips and flat noses to which they are mixed with black. This is why when you study facial features then you would understand the thick lips, flat nose and protruding jaw is an African phenotype.
In the last Chapter, I had already detailed the Chinese intermingling with the Naga race to which is shown they look like them. This is why the Nazis could understand facial features of people as they found these Jews to be mixed with black and even white blood, when they were actually the Turkic Mongolian people. Even the North American Indian tribes had intermingled with some of the black people that were in the land. Then we can also see the people of Tonga, as they are those Asians that were mixed with the black people in those Islands. These practices of gauging the ears, to disc in their lips, piercings and mutilation marks are shown to have come from the black nations. These practices even go down to the "apparent" Primitive Brazilian Indian tribes, who are really those people that migrated from Asia. The more I see their features, the more I can see how their ancestors had come across the black people all having the blood of the Nagas.
The verse states "the sons of God saw the daughters of men and saw that they were fair", is based on the Children of the Serpent intermingling with mankind. This is exactly what Jesus had stated on the Parable of the Farmer's wheat intermingling with the Devil's tares and how they will grow up together. They did not become giants but are mixed with black and having the features of the Dragon. This is pretty much the premise of the Book of Mormon as there would be the Aryans that were mixed with the black nations and how they had wars against the Naga race.
Now, remember the movie "Apocalypto" directed by Mel Gibson? Here are the strange depictions and markings on the Mayan people's faces as they are resembling the same markings done by the Africans. It seems that this movie was revealing a hidden truth as these people were really based on the Olmecs and how they were taking the Indians as prisoners for sacrifices. The hair style is that of the Nagas and not from these Indians. The Goddess as stated is known as Artemis who is Diana of the Ephesians, and it's shown that the people were doing the human sacrifices towards the Black Goddess who was represented as the Dragon that was cut up into pieces. It's shown state that it's not based on Huitzilopochtli, but with the serpent symbolism are worshiping the Dragon goddess who was cut into pieces as this is Bacchus version of Mesoamerica.
Tohil is the Maya god of fire. He is a deity of the Kʼicheʼ Maya in the Late Post classic period of Mesoamerica.
At the time of the Spanish Conquest, Tohil was the patron god of the Kʼicheʼ.[1]He was included in the Toltec a pantheon that was influenced in the highlands Maya culture in the Postclassic Period. Tohil's principal function was that of a fire deity and he was also both a war god, sun god and the god of rain.[2]Tohil was also associated with mountains and he was a god of war, sacrifice and sustenance.[3]In the Kʼicheʼ epic Popul Vuh, after the first people were created, they gathered at the mythical Tollan or Tula, the Place of the Seven Caves, to receive their language and their gods. The Kʼicheʼ, and others, there received Tohil. Tohil demanded blood sacrifice from the Kʼicheʼ and so they offered their own blood and also that of sacrificed captives taken in battle. In the Popul Vuh this consumption of blood by Tohil is likened to the suckling of an infant by its mother.[5]
Tohil was originally part of the Tolteca pantheon and was introduced in Postclassic Maya culture. He has been compared to the same god Qʼuqʼumatz, and shared attributes of the feathered serpent with that deity,[6]but they later diverged and each deity came to have a separate priesthood.[7]Sculptures of a human face emerging between the jaws of a serpent were common from the end of the Classic Period through to the Late Postclassic and may represent Qʼuqʼumatz in the act of carrying Hunahpu, the youthful avatar of the sun god Tohil, across the sky.[8]The god's association with human sacrifice meant that Tohil was one of the first deities that the Spanish clergy tried to eradicate after the conquest of Guatemala.[9]
Indeed, it's known that the Kaqchikel tribe was against the human sacrifice demanded by Tohil to bring them fire. For this reason they stole the fire from the deity — Kaqchikel means “fire thieves.” This is the principal cause of enmity between the K'iche and Kaqchikel peoples.
Tohil's deriving from the word toh ("rain")[10]and as meaning "tribute" or "payment".[11]Tohil was one of a trinity of gods worshipped by the Kʼicheʼ elite, together with Awilix and Jacawitz. The concept of a triad of deities was ancient in Maya religion, dating as far back as the Late Preclassic.[12]The triad of Kʼicheʼ gods were sometimes referred to collectively as Tohil.[13]Tohil has been equated with the Classic Period God K.[14]The deity also possesses attributes that suggest a link with Mixcoatl, a hunting god of the Aztecs.[15]
Tohil was the patron deity of the Kaweq lineage of the Kʼicheʼ.[16]He was associated with a sacred deerskin bundle that was said to embody him, and one of his titles was Qajawal Kej ("Our Lord Deer").[17]The deity was associated with thunder, lightning and the sunrise.
Then based on Q'uq'umatz:
Qʼuqʼumatz was a god of wind and rain of the Postclassic Kʼicheʼ Maya. It was the Feathered Serpent that according to the Popol Vuh created the world and humanity, together with the god Tepeu.[1]It carried the sun across the sky and down into the underworld and acted as a mediator between the various powers in the Maya cosmos.[2]It is considered to be the equivalent of the Aztec god Quetzalcoatl[3]and of Kukulkan, of the Yucatec Maya. Qʼuqʼumatz was also associated with water, clouds, and the sky. Together with Tepeu, god of lightning and fire,[5]it was considered to be the mythical ancestor of the Kʼicheʼ nobility by direct male line. Kotujaʼ, the Kʼicheʼ king who founded the city of Qʼumarkaj, bore the name of the deity as a title and was likely to have been a former priest of the god. The priests of Qʼuqʼumatz at Qʼumarkaj, the Kʼicheʼ capital, were drawn from the dominant Kaweq dynasty and acted as stewards in the city.
Qʼuqʼumatz (alternatively Qucumatz, Gukumatz, Gucumatz, Gugumatz, Kucumatz) translates literally as "quetzal serpent" although it is often rendered less accurately as "feathered serpent".[7]The name derives from the Kʼicheʼ word qʼuq, referring to the Resplendent quetzal Pharomachrus mocinno, a brightly coloured bird of the cloud forests of southern Mesoamerica.[7]This is combined with the word kumatz "snake".[3]It is likely that the feathered serpent deity was borrowed from the Aztecs or the Maya and blended with other deities to provide the god Qʼuqʼumatz that the Kʼicheʼ worshipped.[8]Qʼuqʼumatz may have had his origin in the Valley of Mexico; some scholars have equated the deity with the Aztec deity Ehecatl-Quetzalcoatl, who was also a creator god.[9]Qʼuqʼumatz may originally have been the same god as Tohil, the Kʼicheʼsun god who also had attributes of the feathered serpent,[10]but they later diverged and each deity came to have a separate priesthood.
The male resplendent quetzal boasts iridescent blue-green tail feathers measuring up to 1 metre (3.3 ft) long that were prized by the Maya elite.[12]The blue-green feathers symbolized vegetation and the sky, both symbols of life for the ancient Maya, while the bright red feathers of the bird's chest symbolized fire.[12]Together, this combination gave a profound religious symbolism to the bird.[3]The snake was a Maya symbol of rebirth due to its habit ofsheddingits skin to reveal a fresher one underneath.[3]Qʼuqʼumatz thus combined the celestial characteristics of the quetzal with the serpentine underworld powers of the snake, giving him power over all levels of the Maya universe.[3]These characteristics also indicated a sexual duality between his masculine feathered serpent aspect and his feminine association with water and wind.[5]This duality enabled the god to serve as a mediator between the masculine sun god Tohil and the feminine moon goddess Awilix, a role that was symbolized with the Mesoamerican ballgame.[13]
In ancient Maya highland texts Qʼuqʼumatz is strongly associated with water, which in turn is associated with the underworld.[14]The Kʼicheʼ are reported to have believed that Qʼuqʼumatz was a feathered serpent that moved in the water.[15]In the Annals of the Cakchiquels, it is related that a group of highland Maya referred to themselves as the Gucumatz because their only salvation was said to be in the water.[16]The Kaqchikel Maya were closely linked to the Kʼicheʼ and one of their ancestors, Gagavitz, was said to have thrown himself into Lake Atitlán and transformed himself into the deity, thus raising a storm upon the water known today as Xocomil.
Among the Kʼicheʼ Qʼuqʼumatz not only appeared as a feathered serpent, he was also embodied as an eagle and a jaguar, he was also known to transform himself into a pool of blood.[19]The deity was sometimes represented by a snail or conch shell and was associated with a flute made from bones.[19]As well as being associated with water, Qʼuqʼumatz was also associated with clouds and the wind.[20]
Here is information based on the "Black stone" to which came from a video by "Tim Hayes". Based on this Tohil Book (which I can't find the true title) states this:
(Mohammedanism) "There is a parallel between the Popol Vuh and Mohammedanism which is almost literal. We are told that in the last Chapter of the Popol Vuh that in the great white temple built by the last great prehistoric Kings of the Quiches there was preserved a cube of stone, black and polished, which was used for purposes of divination, such as crystal gazers yet practice, and such as the Jewish High Priest practiced the Urim and Thummim."
"The strange aspect of this is not that the stone was in the shape of a cube, or that it was black, or that it was smooth, all of which are the exact parallelisms to Mohammedan sacred stone at Mecca, but that the name of it and of the Temple where it was preserved was "Caabaha", meaning "House of sacrifice"; and Zakabaha, "White House of Sacrifices".
"Now the Arabian name is Kaaba meaning Square of Cube- not white Temple, as it does with the Quiche. But the similarity is so striking Brasseur de Bourbourg says that it was this coincidence which first opened his eyes to the astonishing parallelisms to other religious systems found in the Popol Vuh."
Next book states "Theosophy/The Word": "The implement of this God is, of course, as sacred as God himself, for the simple reason that it has absorbed his virtue. It is his festish, his symbol, it comes in time to represent him, to act as his surrogate, so to speak. So, it would seem, was the case in Atlantis. The sacred flint pickhammer of Poseidon became symbolic of him in the Island continent, it was probably kept wrapped up, in linen, in his temple, as the black stone of Jupiter-the stone into which the God had been turned when an infant-was kept in his shrine at Pergamos, or the arrows of "Huitzilopochtli" in his teocalli at Mexico."
"A similar stone fetished is that enshrined in the Kaaba at Mecca, where it is wrapped up in silks. From Atlantis this idea of Godhead may have spread to America on the one hand, and to Spain and Europe generally on the other, eventually reaching localities so widely apart as Egypt and Scandinavia. We find in the Myths of the Toltecs of Mexico mention of a certain Huemac or "Great hand" associated with Quetzalcoatl, the culture hero from the East, and perhaps identical with him, and in those of the Maya a Kab-ul or "working hand".
In case the reader doesn't know what the "stone that Zeus" had turned into is based, it's called the "Omphalos" stone. Here is what the Wiki states of this:
"An omphalos is a religious stone artifact, or baetylus. In Ancient Greek, the word ὀμφᾰλός (omphalós) means "navel". Among the Ancient Greeks, it was a widespread belief that Delphi was the center of the world. According to the myths regarding the founding of the Delphic Oracle, Zeus, in his attempt to locate the center of the earth, launched two eagles from the two ends of the world, and the eagles, starting simultaneously and flying at equal speed, crossed their paths above the area of Delphi, and so was the place where Zeus placed the stone."
"Omphalos is also the name of the stone given to Cronus. In the ancient world of the Mediterranean, it was a powerful religious symbol. Omphalos Syndrome refers to the belief that a place of geopolitical power and currency is the most important place in the world."
"Most accounts locate the Delphi omphalos in the adyton (sacred part of the temple) near the Pythia (oracle). The stone sculpture itself (which may be a copy), has a carving of a knotted net covering its surface, and a hollow center, widening towards the base."
"The omphalos represents the stone which Rhea wrapped in swaddling clothes, pretending it was Zeus, in order to deceive Cronus. (Cronus was the father who swallowed his children so as to prevent them from usurping him as he had deposed his own father, Uranus). Omphalos stones were believed to allow direct communication with the gods."
"Holland (1933) suggested that the stone was hollow to allow intoxicating vapours breathed by the Oracle to channel through it. Erwin Rohde wrote that the Python at Delphi was an earth spirit, who was conquered by Apollo and buried under the Omphalos. However, understanding of the use of the omphalos is uncertain due to destruction of the site by Theodosius I and Arcadius in the 4th century CE."
Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the Lord; and Aaron shall carry the judgment of the sons of Israel over his heart before the Lord continually."
Leviticus 8:8 Verse Concepts He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim."
Numbers 27:21 "Moreover, he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the Lord. At his command they shall go out and at his command they shall come in, both he and the sons of Israel with him, even all the congregation.”
Deuteronomy 33:8 "Of Levi he said, “Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah;"
They called this Black stone many names throughout the world. Then I remember a video of an Indian man who was able to recognize the Sivalingam relics in Central America. I forgot where he went, but he had stated on these Pyramids having the Lingams of Shiva. He said that he left and then came back, and somehow, they were gone. This is why the Smithsonian Institute is covering up many things based on this Ancient History, whether the History on the Aryans, the History of the Black nations and the Red-Haired giants. This is what Ignatius Donnelly's book had detailed the Black conical stone that came from Atlantis.
Now I will continue: "This is, of course, a deification of the hand that wields the craftsman tool, as it's obvious from it's representations from the native manuscripts. Quetzalcoatl was the craftsman, the mason, the artificer cunning in the making of jewelry and beautiful things, whoc am out of the Atlantic. In his Maya-Quiche form of Tohil, he is represented by a stone flint."
"Here, then, we have the culture bringer who cam out of the sea actually represented by what seems to the central symbol and nucleus of the Atlantean culture complex. Moreover, he is associated with the planet Venus. Indeed, he is that planet. We will remember that the interpreter of that of the Aztec codex Telleriano-Remensis, says of him: They name him "one cane", which is the star Venus, of which they tell the fabled accredited among them. Tlauizcalpan Tecutli is the star Venus, the first created light before the deluge. "This star is Quetzalcoatl". This identification, of course, binds the various parts of the Atlantis complex together with double strength...."
(Atlantis in America by Lewis Spence and Paul Tice. continuing)
"...Quetzalcoatl it is also to be noted, "caused hurricanes" and "destroyed the world by the wind", as the God of the flint stone well might have done. But we find this "Great Hand" even more closely with Atlantis in the medieval legends associated with the Atlantic Ocean. In the map of Bianco dated 1436, is to be observed an Island having the strange legend underneath it "Yd Laman Satanaxio", generally translated "The Hand of Satan".
"Formalcani, an Italian writer, noticed it, and failed to understand the allusion until he chanced quite fortuitously to stumble on a reference to a similar name in an old Italian Romance, which told how, in a certain part of "India", a great hand rose everyday from the sea and carried off a number of the inhabitants into the Ocean. The tale is evidently eloquent of earthquake or similar catastrophe, of which seems to be a memory....."
(There is "This tree grows out of Hell" and another book)
"....Hurakan, although connected with the above quartettein the enumeration of titles of the Supreme deity, keeps aloof from the lower sphere in which these move at times, and is even invoked by Gucumatz, who calls him, among other names, Creator, he who begets and gives being. That he was held to be distinct, and worshiped as such by the Quiches, maybe seen from the fact that they had one high Priest for Gucumatz, and another for Tohil, another name for Hurakan, who seems to have ranked degree above the former."
"He represented the thunder and lightning, and his particular title seems to have been Heart of Heaven, under which were included the three phases of his attribute, the thunder, the lightning, the thunderbolt, or, as stated in another place, the flash, the track of the lightning, and the thunderbolt, another conception of a trinity. He is also called "Centre of the Earth" and is represented with thunder in his hand. The bird Voc is his messenger. Miller considers him a Sun God, probably because of the "Heart of Heaven", which means nothing."
"....while others hold him to be identical with the Tlalocs, the Mexican rain Gods. He is doubtless the same as Tohil, the leader of the Quiche Gods, who is represented by the sign of "water", but whose name signifies rumble, clash...he was also the God of fire, and as such gave his people fire by shaking his sandals."
"...Tohil and the other members of the trinity, Avilix, and Hacavitz, also represented the thunder, the lightning, and the thunderbolt, were a family of Gods given by the Creator...."
"The flint with which Brinton identifies Tohil, may perhaps, be the Black stone brought from the far East, and venerated in the temple of Kaaba. house of sacrifice, at Utatlan, but there is no confirmation by the Chroniclers....."
(this was based from the works of Hubert Howe Bancroft: "The Native Races")
(Secret teachings of all ages)
"...Xibalba he considers to be the shadowy or etherical sphere which, according to the Mystery teachings, was located within the body of the Planet itself. The fourth book of the Popol Vuh concludes with an account of the erection of a majestic temple, where was preserved a sacred black divining stone, cubicle in shape."
"Gucumatz of Quetzalcoatl, partakes of the many attributes of King Solomon: the account temple building of the Popol Vuh is a reminder of the story of Solomon's temple, and undoubtedly has a similar significance. Brasseur de Bourbourg was first attracted to the study of religious parallelism in the Popol Vuh by fact that the temple, together with the black stone which it contained, was named the Caabaha, a name astonishing similar to that of the Temple, or Caaba, which contains the "sacred black stone" of Islam."
(This was based from Manly P. Hall's "The secret teachings of all ages")
Here is an excerpt from the website Spiritual life.org on The Prophet Idris: "Hermes Trismegistus: Sayyid Ahmed Amiruddin has pointed out that Hermes Trismegistus is the builder of the Pyramids of Giza and has a major place in Islamic tradition. He writes, “Hermes Trismegistus is mentioned in the Quran in verse 19:56-57: ‘Mention, in the Book, Idris, that he was truthful, a prophet. We took him up to a high place ‘”. The Jabirian corpus contains the oldest documented source for the Emerald Tablet of Hermes Trismegistus, translated by Jābir ibn Hayyān(Geber) for the Hashemite Caliph of Baghdad Harun al-Rashid the Abbasid. Jābir ibn Hayyān, a Shiite, identified as Jābir al-Sufi, was a student of Ja’far al-Sadiq, Husayn ibn ‘Ali’s great grandson. Thus, for the Abbasid’s and the Alid’s, the writings of Hermes Trismegistus were considered sacred, as an inheritance from the Ahl al-Bayt and the Prophets. These writings were recorded by the Ikhwan al-Safa, and subsequently translated from Arabic into Persian, Turkish, Hebrew, Russian, and English. In these writings, Hermes Trismegistus is identified as Idris, the infallible Prophet who traveled to outer space from Egypt, and to heaven, whence he brought back a cache of objects from the Eden of Adam and the Black Stone from where he landed on earth in India."
So, in Revelations 12:7-12 details the struggle in the Heavens and how the Dragon and his angels came to Earth, thus is linked to Thoth and the Atlanteans coming down to meet the indigenous inhabitants of the Earth (hairy barbarians as stated in the Emerald Tablets). The twist is that the Emerald Tablets states they landed in Egypt as in North Africa, however, it's shown that they landed in "India" first (some accounts detail Sri Lanka as Adam had also landed there). Then from there they had met with a "dusky" race to which would be the Indians as they were all over India and Sumeria. This story ties in with Wesley Swift's info on the Sumerian accounts of the coming of the Dragon God and his people. This is why India is the most mysterious country on Earth because the Gods had landed there and why Hinduism (as this Ancient Atlantean or rather "Lemurian" cult) became the mother of all religions along with the worship of the Black Stone....
Based on the God called "Huracan" is actually a serpent deity relating to Tohil who is Shiva. This version called Zeus was said to be a Dragon God is Typhon who is Saturn the Black God Dagon, Bacchus and Mahakala who is known for the "flint stone" which is the Black stone from Atlantis aka Sivalingam. This is based from Thoth and the Atlanteans as they are these Black people who are the "Sons of God" aka "Children of the Dragon".
Huracán ("one legged"), often referred to as U Kʼux Kaj, the "Heart of Sky",[2]is a Kʼicheʼ Maya god of wind, storm, fire and one of the creator deities who participated in all three attempts at creating humanity.[3]He also caused the Great Flood after the second generation of humans angered the gods. He supposedly lived in the windy mists above the floodwaters and repeatedly invoked "earth" until land came up from the seas. His name, understood as 'One-Leg', suggests god Kof Postclassic and Classic Maya iconography, a deity of lightning with one human leg,[4]and one leg shaped like a serpent. God K is commonly referred to as Bolon Tzacab or Kʼawiil and was a god associated with power, creation, and lightning.[5]The name may ultimately derive from huracan, a Carib word,[6]and the source of the words hurricane and or can (European windstorm).
Now let's see Chaac in the Wiki:
Chaac is the name of the Maya god of rain, thunder, and lightning. With his lightning axe, Chaac strikes the clouds, causing them to produce thunder and rain. Chaac corresponds to Tlaloc among the Aztecs....Chaac is usually depicted with a human body showing reptilian or amphibian scales, and with a non-human head evincing fangs and a long, pendulous nose. In the Classic style, a shell serves as his ear ornament. He often carries a shield and a lightning axe, the axe being personified by a closely related deity, K'awiil, called Bolon Dzacab in Yucatec.
Then K'awiil states this:
Kʼawiil, in the Post-Classic codices corresponding to God K, is a Maya deity identified with power, creation, and lightning.[1]He is characterized by a zoomorphic head, with large eyes, long, upturned snout and attenuated serpent foot.[2]As a creator god, K'awiil usually has a torch, stone celt, or cigar coming out of his forehead that symbolizes the spark of life. One of his legs does not end in a foot but in a snake with an open mouth, from which another being can emerge. As lightning and power personified, K'awiil is often carried like an axe by rain gods or as a sceptre by Maya rulers.
Then based on Sugaar states this:
In Basque mythology, Sugaar (also Sugar, Sugoi, Suarra, Maju) is the male half of a pre-Christian Basque deity associated with storms and thunder. He is normally imagined as a dragon or serpent. Unlike his female consort, Mari, there are very few remaining legends about Sugaar. The basic purpose of his existence is to periodically join with Mari in the mountains to generate the storms. In one myth Sugaar seduces a Scottish princess in the village of Mundaka to father the mythical first Lord of Biscay, Jaun Zuria. This legend is believed to be a fabrication made to legitimize the Lordship of Biscay as a separate state from Navarre, because there is no historical account of such a lord. Only the fact that the delegates of Mundaka were attributed with the formal privilege of being the first to vote in the Biltzar (Parliament) of the province may look as unlikely indication of the partial veracity of this legend.
Etymology:
The name Suga(a)r is derived from suge (serpent) and-ar (male), thus "male serpent".[1]The suggestions of a formation based on su(fire) and gar(flame), thus yielding "flame of fire" are considered folk etymology.[1]
Sugoi, another name of the same deity, has two possible interpretations, either a suge+o[h]i (former, "old serpent") or su+goi ("high fire").There is no likely etymology for the third name of this god, Maju.
Local legends on Sugaar:
- In Ataun he is said to have two homes: in the caves of Amunda and Atarreta. He is said to have been witnessed crossing the sky in form of fire-sickle, what is considered presage of storms. In this area is also said that Sugaar punishes the children that disobey their parents.
- In Azkoitia Sugaar is clearly identified with Maju. He meets Mari on Fridays (the day of the akelarre or sabbat), conceiving then the storms.
- In Betelu Sugaar is known as Suarra and considered a demon. There they say that he travels
- through the sky in the shape of a fireball, between the mountains Balerdi and Elortalde.
Then this states in the Wiki: Herensuge is the name for a mythical dragon in the Basque language. In Basque mythology, dragons appear sparingly, sometimes with seven heads. Herensuge often also appear in the form of a serpent.[1]The seven heads were believed to be the offspring of the Herensuge dragon. When the little dragons were fully grown, they would fall off their mother's head. Only the god Sugaar is associated with this creature but more often with a serpent.
Then comes the story of the "One legged One" in the Red Horn story. This story details some interesting connections to the fall of the Devil.
"The first incarnation of the chief of the devils, Herešgúnina, was called "One Legged One," since Earth Maker had created him with just one leg, and that was flat.1Others say that Earth Maker, from his place atop the sky, made him as the first man. When he was finished, he set him by the sun at its zenith to dry, but the excessive heat caused one of his legs to crack and fall off. Yet others say that the Earth maker dropped him, and the leg broke off when he hit the earth.2
Originally, he lived with his adopted sister in a hill after the fashion of Water spirits. She was abducted by buffalo because she allowed herself to be fooled by Trickster while One Legged One was away looking for a wife. The buffalo squeezed her waist so thin by carrying her between their horns that One Legged One made her the spirit chief of the ants.
It was One Legged One under the name Wareksankeka (< Wareksągéga,"He whose Upper Leg has been Cut [Off]."), who opposed Bladder, killing all of his brothers except the youngest, whom he whipped with a thorn bush. Bladder, whom Earth maker created to overcome the evil spirits plaguing mankind, hunted down One Legged One and eventually killed him by smashing him to pieces with a single kick,5or by pushing his body aside after beheading him. The youngest brother, who wounded One Legged One, turned out to be Morning Star.6As was only known to a few, when Bladder pushed One Legged One's body to the side during their beheading context, his head became the solar disk, which continually rebounds from east to west.
The story of the Yhi King on the Dragon God being the Chief symbolism of China. In the Book "Flying serpents and Dragons: Mankind's reptilian past" details this excerpt: The Yih King, the most ancient of Chinese books, whose origins are cloaked in mystery, describes the days when man and dragon lived together peaceably and even intermarried, how the dragons came to represent the Emperor and the throne of China, and how the Chief Dragon had its abode in the sky."
Huitzilopochtli is identified as Michael the Archangel, but there would be stories that of him being swapped as "Tezcatlipoca" as Quetzalcoatl's brother. There is a resemblance as to Genesis 3:15 as the Garuda bird and the Naga serpent connecting to Michael the Archangel and the Dragon Samael as they are the "Watchers" or Angels ruling over mankind. Based from the "Testament of Amram" details the two watchers struggling against each other, as there is Michael and the Sons of light and Belial as the Sons of Darkness. The latter is described as having eyes like a peacock, thus relating to the feather serpent symbolism. The Emerald Tablets details this as this eternal struggle between the sons of light and the sons of darkness.
Here just as the Nagas of Asia is the symbol of the Black people, so are the serpent deities of Mesoamerica as they are one and the same.
