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Investigations of Sacral Electrical Roots in Ancient Languages of the Mediterranean Region

by Hugh Crosthwaite

Chapter 27


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 Law]. 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 words.


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.

El, Al:

Semitic for 'above', implying 'the god above'. Cf. elektron, amber, el ek thronou, god out of the seat.

Is, in-,

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 ames, sceptre.


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.

ball game

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.

djed pillar

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 dog star. 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 Venus, Vener-.


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. thigh 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.

wild bull

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.

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