A FIRE NOT BLOWN...
Investigations of Sacral Electrical Roots in Ancient Languages of the Mediterranean Region
by Hugh Crosthwaite
It may be useful for the general reader to have a reminder of
some features of Latin, Greek and Semitic languages.
Final s may be a nominative singular ending in Latin and
Greek. For our purpose the important part of, say, logos is
simply log-, or even lg.
Greek u can be transliterated as either u or y.
P and f, b and v, may be interchanged [vide Grimm's
Latin and Greek verbs often appear ending in o, e. g.
audio, I hear, but an infinitive may be quoted,
ending in -re, or -ein, e. g. audire, to hear, airein,
to raise. In Hebrew, the endings -im and -oth indicate the plural,
e. g. othoth, signs, mayim, waters.
The letter c is pronounced in English sometimes like a k,
sometimes like an s. This occurs also in Etruscan. The
Greek letter kappa is sometimes transliterated as k, sometimes as c.
The Slavonic hard L sounds more like a w.
The Greek ending -eus, as in basileus, king, has a
nasalised sound approaching n, as in modern Polish.
The Latin present participle ends in -ens, e. g. regens,
ruling, stem regent-, and in the case of a typical Greek
verb, luo, I release, it is luon, stem luont-,
so that the name of the Greek king Tereus can mean 'observing',
or 'the observing one'. Zenos is a form of the genitive
singular, meaning 'of Zeus'.
The Semitic q is pronounced farther back than the
English k. It was sometimes replaced by g in Latin and
Greek, e. g. Hebrew qol, voice, Greek logos, word. Z
can be ts, ds, sd or st, as in Hebrew zayin, the letter z, a
weapon, Set's eye [ayin = eye].
Onomatopoeia played a part. The rise and fall of the
sound iaaooei imitates the sound made by the wind, and
perhaps by an ark. The sound of the name Set, and of the
Egyptian tcham, sceptre, suggests a spark.
There are four or five words or roots that stand out for
frequency of occurrence and as the keys to many important
Etruscan for electrical fire, as in arseverse,
'turn aside the fire', a prayer to Sethlans which one might describe as a
lightening conductor. Cf. arca, chest; har, mountain [where the
fire often appeared]; haram, pyramid [fire collector]. Sanskrit
aras means 'swift'.
Egyptian for the double. Cf. Hebrew qadhosh, holy; Greek
kairos, success in raising the ka; Latin caput, head,
source of ka.
the Greek Typhon. Cf. Greek stephanos, crown, Set
appearing; Etruscan zichne, Set's footprints, marks, e. g. writing.
Semitic for 'above', implying 'the god above'. Cf.
elektron, amber, el ek thronou, god out of the seat.
force or presence, is a Greek word that could be used
in periphrasis when talking about a person, just like kara, 'head'.
"Greetings, Oedipus!" might be expressed as "Greetings, head of Oedipus!"
Latin cortina, cauldron, is 'power of the horns', in-, and
kerata, horns. Cauldrons could be decorated with bulls' heads, and
the one at Delos mooed, "... mugire adytis cortina reclusis," Aeneid III: 92.
In Hebrew, a short unstressed vowel, a shewa, is often
sounded between two consonants for ease of pronunciation. The
Greek stephanos, crown, is an example. It starts life as
setephanos, Set revealing, or Set appearing, and ends up as
stephanos. Metathesis, as in the Greek kratos or
kartos, power, can be explained in this way.
Juergens and De Grazia have drawn attention to the
resemblance of a thunderbolt in the hand of Zeus to a plasmoid.
Greek amygdale, almond, may be Egyptian ames, sceptre; the
hieroglyph is of an almond-shaped object. Gad is the name of
Baal, the force above. The prophet Jeremiah, I: 11, writes that he
saw the rod of an almond tree. This is followed two verses later
by his reference to a seething pot in the sky. The Greek for an
emerald, smaragdos, suggests the sign, sema, of the fire, ar, of
Gad. There was a temple in Tyre which was reported to have a
column made of emerald. Sema, Greek for a sign, is probably
the Hebrew shem, name. Sema is a reversal of the Egyptian
At his temple at Delphi, the motto meden agan means
'nothing to excess'. Agan, 'too much', is a reversal of the
Sanskrit naga, snake. The serpent in the sky went too high; the
prophet Isaiah, XIV, rejoiced that it was brought low. Agenor,
king of Phoenicia and father of Kadmos [who turned into a
snake], has a name composed of agan, the snake, and or, a
Phoenician word meaning 'light', or 'skin'.
In the Paradiso of Dante, God is said to shoot arrows to
instil varied natures and gifts in humans. In Plato's Timaeus,
42e, gods, probably planets and stars, and not the demiurge,
create human bodies and faculties.
In ancient China, 3rd. to 4th. century B. C., a ball game,
Tsuchin, was played. It survives in similar form in Japan, where
it is performed ceremonially by priests. At the start of the game
the ball is held between two horns.
The eating of honey may have been thought to give
divine power; mead produces intoxication. The Cretan name of
Phaeton is Adumnos. Greek hedus means sweet, menos is
strength and high spirits. The buzzing of bees may have been
compared to the sounds on a rocky mountain ridge warning
that a lightning strike was imminent. Herodotus reports in Book
V that the farther north one travelled, the more bees there were.
The Greek gaster suggests ka, Set and ar. The word for
treasure, gaza, applied by Vergil in Aeneid I: 119 to the treasure
lost in the shipwreck off Carthage, may be related. The most
important treasures were the apparatus used for capturing and
controlling the electrical god. This would be especially the case
on the occasion of the exodus of the Hebrews from Egypt, and
perhaps that of the Trojans from Troy. De Grazia, in God's
Fire: Moses and the Management of the Exodus, gives a full account of the apparatus and technique involved.
The old spelling of the Latin arcus, bow, is arquus, fire
of qu, or ka. Ariadne's bow or snake recalls Artemis, Apollo
and the arrows that symbolise radiation, plague and sudden
death from an electrical deity.
An earth goddess responsible for crops. Her male
equivalent, Cerus, is named in an inscription on an Etruscan
pot: cerus in ceri pokolom. Poculum is Latin for a cup [for
libation?]; pokol is Hungarian for hell, the underworld, home of
departed spirits. Cerritus means out of one's mind, as does
larvatus, which suggests larva, a word meaning ghost, and mask. The Etruscan mime, the
tanasar, was an actor who might have worn a mask.
This word is said to have come via Portuguese from
Latin coluber, snake. The hard L and the b-v link suggest that it
may be the Albanian word kove, bucket. The Hebrew kobha,
bucket, may be a Philistine word, the Philistines being
associated with Illyria. Etruscan katek, head, and Albanian katoc,
suggest ka and Latin tego, cover, protect. The skull was the cover for the
ka, the fire in the head.
This columnar structure, seen frequently in Egyptian
reliefs, has been interpreted as the backbone of Osiris, as a
symbol of stability. Standing upright was closely connected
with life. There is a relief on the wall of the temple of Hathor at
Dendera. It shows two attendants carrying what appears to be
striated cable; nearby a djed pillar leans like the tower of Pisa.
The snakes shown at the cable ends in what look like twentieth
century thermionic valves indicate the presence of the electrical
god, not stone slabs; stone slabs could not possibly be lifted or
carried in the manner shown. The god is to be used to make the
djed pillar stand upright.
They were Rasna. Lydian words could have had an initial
t which disappeared, as with tlabrys, axe. Thus Rasna could be
Trasna, Tiras, Tursha, and Trusci. They were Tursha to the
Egyptians; the name Tiras occurs in Genesis X: 2.
Greek ophthalmos. Ophis is a snake. Thallo = sprout,
flower. Greek kanthos, corner of the eye, is ka and anthos, a
flower. The Greek auge is ray of light; German Auge is an eye.
Greek baskaino is to direct the evil eye at someone, to fascinate
and bewitch. The word appears to be a compound of fa, or ba,
light, and the Semitic sakin, knife. In Latin, eye is lumen,
oculus, acies. Hebrew ayin is an eye; cf. Greek ainos, terrible.
Latin pavor = fear; pavo is a peacock, sacred to Juno.
Hera may be atmosphere or radiance around Zeus. The bird's
sensational display of plumage, with a pattern of what look like
eyes, may have suggested a celestial phenomenon.
Greek kreas. It may be 'flow of ka', implying creation,
Latin creo or cereo. Another Greek word for flesh is sarx, sark-.
Latin caro, carn-, means flesh.
In old Norse, skir means wise, or innocent. It may appear
in the name of the Cumbrian village of Skirwith. The holy fool
was an important figure in Russia, and appears in the opera
Boris Godunov. In Hebrew, Kesil means fool, impious, and Orion. Kesil
and Khima are mentioned together in the book of Amos.
Khima is equated with Saturn.
In the Iliad, XXI: 410, the war god Ares is a fool; Athene
hits him on the neck with a rock. In line 401 it appears that the
aegis of Athene is more powerful than the thunderbolt of Zeus.
Kesil, a fool, impious, means in the plural the
constellation of Orion. There is a parallel with Parsifal, the
young innocent, who in Wagner's opera starts as a hunter. He
shoots a swan, an act which a Greek might possibly have
interpreted as hostility towards Aphrodite, who is associated
with birds. Orion was a great hunter, whose dog was Sirius, the
The Greek for 'fool' is moros. It is possible that the word
is Semitic m, from, and or, light. Or-is also Greek for a
mountain. We have seen that kings, for example Minos, made a
practice of visiting shrines on mountain tops. It may be that
exposure to electrical storms and priestly experiments on altars
could result in mental disturbances such as epilepsy, the sacred
disease [electrical in origin], and amnesia such as afflicted the
Lotus Eaters in the Odyssey.
Latin gloria. Sumerian gal = great; Hebrew or = light.
Greek or-is a mountain, megal-means 'great'. Great light?
Greek eschara. Cf. Hebrew esh, fire, and Greek chara,
grace and beauty. The eschara was a sunken hearth.
Greek meli, Latin mel. It was of celestial origin; Vergil
refers to caelestia mella, honey from the sky. The infant Zeus
was attended by bees. Hebrew melekh is a king. Was a king fed
on honey? Vergil writes in Georgic IV that bees come from the
body of a dead ox. There is a possible link here with the head
and horns of a comet at a time such as that of the Exodus and
the fimbulvetr, when manna descended as food for survivors. In
Persia it was called 'honey rain'. When Zeus put bonds round
Kronos, Kronos was drunk with honey.
A Greek inscription on the island of Andros reads: "I am
Isis.... I prescribe the course of the sun and moon."
Greek lampo = shine. Latin lambo = lick. Snakes gave
divine help to the sick by licking wounds etc. The snake's
tongue symbolised a lightning stroke.
lap of the gods
The Homeric phrase "tauta theon en gounesi keitai",
these things lie in the lap of the gods, may refer to the apparent
tendency of objects in the sky to reproduce or to eject material,
afflicting the earth with, for example, stone showers, radiation,
mutations and sudden death. The usual explanation is that it
refers to the holding of the thread of life, or wool, for Atropos
to cut with the 'abhorred shears'. But death of a person was not
the only thing that depended on the gods. Much depended in the
mind of the ancients on the arrival or departure, presence or
absence, of objects in the sky, especially new arrivals. Much
depended, too, on the power of heroes who had divine ancestry,
on divine inspiration and on radiation.
As well as the Malatya relief which shows a god holding
his thunderbolt over the cup at a libation ceremony, there is a
reference to libation in the Book of the Dead which is amenable
to an electrical interpretation: Thoth dwells within his hidden
places and performs the ceremonies of libation unto the god
who reckoneth millions of years, and he maketh a way through
the firmament." [Budge's translation, p. 392]
Hebrew for a Persian priest. Cf. Latin magnus, great. The
Sibyl became maior videri, bigger in appearance, as the god
Apollo inspired her.
Egyptian bener, sweet, may be related to the Latin
Greek mus, sminthos. Smintheus was one of the epithets
of Apollo. Augurs watched birds, mice and snakes. 'Mystery'
was mouse-watching. Smintheus may contain the Greek word
sema, sign. 'Sign of the god's presence'?
Greek diktys, Latin rete. The Great Net is called Anqet,
The Clincher; Budge, Book of the Dead, p. 515, Arkana. Augurs
wore a net-like garment. Hutchinson, Prehistoric Crete p. 337,
notes the net-like treatment of the lion's mane on some Cretan
shields, with possible eastern connections. Cf. the Roman
retiarius, who had a net and a trident, matched with a swordsman
in the gladiatorial games. There is a possible link
with Perseus, the swordsman like Ares or Mars, and Medusa,
the Powerful One, who may represent Aphrodite.
One of his epithets was 'the long-bearded one'. His beard
may have been compared to the tail of a comet.
Greek, a monster. Pel = cave; Hebrew or = light.
A Dryopian word meaning 'gods'. Used by Cassandra in
the Agamemnon of Aeschylus, when about to prophesy.
Latin ritus. Etruscan ri = fresh. A rite is a renewal, as at
the Babylonian festival of Akitu, New Year.
Latin mare. Hebrew ram, high, becomes mar when
reversed. Okeanos, Uginna, was originally up in the sky, the
'there-waters'. Hebrew sham = there; mayim = waters.
Set audire, Latin, means 'to hear Set'. Studium is zeal.
Concentration would be needed to hear faint electrical sounds,
such as sparks, from the ark, hence the priest's call for silence.
The constellation of the Great Bear was named by the
Egyptians 'The Thigh'. It was described as being in the northern
heaven in the Great Lake. It was also named Mesekhti, and was
described as having a bull's head. The Book of the Dead
[Tr. Budge, Arkana p. 409] refers to the water flood which is
over the thigh of the goddess Nut at the staircase of the god
Sebaku. The bull is described as enveloped in turquoise [Budge,
op. cit. p. 333].
The Greek chrema, thing, may be a flow of ka. Creation
may have been thought of as a flow of ka, as the unseen god
became visible. Greek rheo = flow. The phenomenon would
have been helpful to Plato in his formulation of a theory to
account for the power and influence from an invisible realm.
Pliny distinguishes three kinds of bolt: those that are
sicca, dry, and do not burn but dissipant; those
that do not burn but blacken, infuscant; and the clear bolt,
clarum fulmen, of remarkable nature, by which jars are
emptied with the lids untouched and no other trace left. Gold and
silver are liquified inside, but the bags themselves are in no way singed,
and not even the wax labels are melted. This appears to be the same
phenomenon that has occasionally been reported in recent times,
and sometimes described, misleadingly, as spontaneous combustion.
As well as being a suitable support for a cauldron
imitating an object in the sky, a tripod could imitate the
apparatus used for obtaining a display from an ark. Two
terminals would be needed, plus some kind of adjustable rod,
making a total of three pieces of apparatus. It may even be
relevant to note that a basic feature of electronic circuits in the
twentieth century A. D. has been the trio of anode, cathode and
grid, and, in the case of the transistor, base, collector and emitter.
Arabic garbh. Reversed, the consonants become bhrg, or
vrg [bh = v]. Slavonic vrag is an enemy. In augury, the west
and northwest were the directions from which there was danger.
In Crete, the word was bolynthos. Greek lyssa is
madness, bous is an ox.
Greek goetes. This might be ka and at, Etruscan and
Albanian for father, implying authority and source. Russian
otets, pronounced [approximately] atyets, is a father. Cf. the Egyptian
ut in utchat, or udjat.
Etruscan zichne means tracks of Set. German zeichnen
means to mark or draw. Greek grapho is likely to be ka and
rhapis, rod. In Hindi, nagari is a set of scripts of Indian languages,
including the divine script Devanagari. Deva means 'divine'.
Naga, in Sanskrit, is a serpent, also a member of a race of semi-divine creatures,
half human, half snake. The Greeks were familiar with these ideas; cf. Kadmos and Harmonia at
Thebes, and the legendary first king of Attica, Kekrops.
Fire Not Blown... ==========