Chapter 20
A classical scholar glancing at the above heading may be surprised at the spelling. The Latin verb that means 'I inquire' is normally spelt quaero. Quairo, the older spelling, is the clue to the original meaning of the word, a meaning that emerges from a study of an oracular shrine and what happened there.
The Arabic name for Jerusalem is El Quds. It is the same as Hebrew qadhosh, holy, 'producing qa'.
The temple at Jerusalem was the site of an oracle, and this reminds us of an important point: an oracular site was holy ground.
Greek chresterion is an oracle. The word indicates that it was a place where there was a flow of ka, or qa. Chre is used in ordinary Greek as 'it is necessary', but its original meaning was 'ka flows', implying that the oracular force is appearing or present.
Latin delubrum is a shrine. It may be 'Ge lubet', the earth goddess pleases. Ge, or Gaia, was the earliest deity at Delphi, associated with the rock and the effects of earthquake and lightning.
In the Breton language today the word loc means a holy place, presumably the same as Latin locus.
The early form of locus is stlocus. This suggests a connection with Set, a deity who was electrically live, and whose name appears in Greek stephanos, crown.
Greek pyr, fire, if reversed, resembles the Latin rupes, stem rup-, crag, rock. The Sibyl Herophyle at Delphi prophesied while standing on the 'Sibyl's Rock'. The rock has a narrow crack, and could therefore be a holy place where the difference in electrical potential could be felt.
The Albanian thom, 'say', may be the same as the Latin domus, house, via Etruscan. There is an undercurrent of sanctity about ancient words for 'house', leading one to think that a domus was basically a building to shelter the ground where the god's voice could be heard. The Hebrew qol, voice, is a reversal of log-, Greek for word, and of Latin loc-, place.
In Russian, dom is a house. Domovina is old Russian for a coffin. Etruscan tombs are often in a form suggesting a house. Etruscan thun is a house.
There were two main situations where the deity could be heard, or seen, by priests, or felt by a Sibyl. The force could be felt in the bare rock, or a capacitor could be assembled and charged from the atmosphere, a dangerous procedure at a time of electrical storm conditions.
The essential devices for capturing the electrical god were something hollow, a box, chest, ark, in Hebrew aron, in Latin arca, and a rod. Hebrew arah means collect. The Etruscan goddess Vacuna may be the one in the empty box: Latin vacuus is 'empty', cavus is hollow. In each of these two words there are the Egyptian ka and khu.
Camera, a container, is a ka catcher; mer is Etruscan for 'take'. As we have seen, a pit full of stones could be situated under the altar to increase the likelihood of a lightning strike, as at Chamaizi.
At a shrine where there was a capacitor, the priest tried to obtain an epiphany of the god. Quairo, I ask, is composed of the Greek airo, raise, and qu. The priest tried to raise the khu, the spirit soul of Osiris, or the ka of Osiris. Etruscan lucairce is a priest; luc-is light.
Greek episteme, scientific knowledge, is in Homer intellectual power and artistic skill. Epi = on, histemi = I make to stand. It may refer to the skill, Latin ars, art-, of the priest in making the god stand up on the ark or chest.
Hebrew qesem is an oracle. Cf. Greek sema, sign, and ka. A Roman priest would utter the words 'Favete linguis! ', be favourable with your tongues! Favere is to cherish the light. Fa is light; the verb beare means to cherish. Beare is more familiar in the form beatus, blessed. Favete linguis is generally taken to mean 'hush! '
Greek kluo, I listen, or 'I am talked about, I am heard', may be ka and luo, I release the ka. It is similar to Greek akouo, I hear, I am talked about.
We have seen that padma is a lotus, composed of fa or pa, light, and demas, body. Greek anthos is a flower [blossom], and may be present in the Greek manthano, I find out, and in the name Rhadamanthus, judge and deity of the underworld.
The most important branch of learning was that concerned with the electrical deity. We may have here, in the Greek manthano, the Semitic min or m, meaning 'from', and anthos, so that knowledge is 'from the flower', i. e. from the lotus, which represents the aura or glow. The Greek mant-is a seer.
Lotus may be composed from two Semitic words, el, and oth, sign of el. The plural of oth appears in the exclamation ototoi, said by Cassandra as she feels the presence of Apollo and begins to speak and prophesy at the gateway of the palace at Mycenae, in the Agamemnon of Aeschylus.
Greek gignosco and Latin cognosco mean to get to know by observation. They are presumably from ka and the Greek noeo, I notice. Similarly the Greek noun gnosis means the acquisition of knowledge by observation. It is probable that the name of Knosos in Crete means that it was the place of observing and getting to know ka.
The Greek oida, I know, is a perfect tense meaning 'I have seen', implying the presence in the mind of a picture, shape or form, Greek idea. The Greek eidos also means form, shape or figure. Latin video, I see, is the same word with the digamma at the start.
Creo, Latin, I create, has an earlier form cereo. A flow of ka? The Greek rheo has two meanings, to flow, and to say. Greek kreat-means flesh, Latin caro, carnis. Chrema is 'thing'. Chre means 'it is necessary', originally 'the god flows', or 'the god speaks'. Greek sophia, cleverness, originally meant having the knowledge and ability to detect the electrical god by observing birds, especially the hoopoe and the quail.
The Latin lumen, light, may be from the Greek perfect passive participle lelumenos, having been released, from the verb luo, I set free. When the spark or glow appeared it was seen by the Egyptian priest as the release of Osiris from the chest in which his mutilated body had been lying.
There is a resemblance to Greek louo, wash. The Egyptian wab was a priest charged with washing the statues, a procedure which would increase conductivity and encourage the flow of ka. Latin lavo, wash, may be the Egyptian word wab. [The letter w is similar to the hard l that occurs in Slavonic languages] If the priests were successful, the god would emerge and appear on the box, or throne, place of fear. Etruscan tru, dru, drouna, is fear.
The Latin capax, stem capac-, means 'containing', or 'able'. It could be composed of ka, fa, and cio. It would thus have meant, originally, 'setting in motion the light of ka'.
El ek thronou is the god out of the seat. The reversal of thronos is Nortia, an Etruscan deity, possibly an object in the northern sky. The Latin for science is artium studia, study of arts. Studium, zeal and care, may be Set audire, to hear Set, i. e. the sound of a spark, hiss or hum indicating that the ark, a capacitor, has acquired a charge. I have suggested earlier that ars means skill in pleasing the fire by fitting the apparatus together, and that Greek ararisko, I set up, is ar, and aresko, I please. Artao means I fasten.
Hebrew pasil is an image or statue, and resembles the Greek basileus, king, the banqueter on the remains of a monster. Vacl is Etruscan for a holy feast. In Latin there is cena, dinner, which is the Slavonic tsena, price, value. It was the reward for killing the monster.
Incense, Etruscan chim, was burnt in front of statues of ancestors, perhaps in an attempt to summon the life-giving force, or even to encourage breathing. Vapour can be seen; Etruscan thum is smoke, and Greek thumos can mean breath. Thuo, offer, burn, and thumos suggest the Russian dim, smoke.
Egyptian sentra, incense, may be a reversal of ar Thanasa, fire of the underground deity.
As we have seen, sanga, priest, with an obvious link with sanguis, blood, resembles sankh. Sanguis, and anguis [snake], have a rare form of the accusative case, sanguen and anguen. Sankh and in-suggest 'force of life' or 'presence of life'.
Hiereus is Greek for a priest, and may be a link with the Hebrew yirah Yahweh, fear of the Lord. A priest's work at a shrine was dangerous. The hiereus was the fearing one; the form of the word resembles that of basileus and Tereus, the banqueting one and the observing one.
Hebrew kohen is a priest. In Egyptian, neter hen means 'servant of the divine'.
The Etruscan tanasar, mime, was a dancer who could bring to life. He is the one who holds out [tanas] the fire [ar]. A tanasar is shown doing this in the Tomb of the Augurs at Tarquinia.
Latin sacerdos, priest, contains a reversal of the Latin for a king, rex. Rex, king, appears to be the same word as raqs, dance. When the display at the ark disappeared, it was said that the god had left. Gk. leipo = leave. Etruscan lupu = died.
Greek pothos, regret for what is missing, may have been apo, from, and oth, a sign. Pothos may have meant the absence of the desired light and sound that indicated the presence of the god in the ark or capacitor. Priests lamented his absence and prayed for his return.
Latin cadaver, corpse, is probably a compound of Semitic words, ka and the Hebrew dabhar, destroy, indicating that the electrical presence in the body has been destroyed.
In Akkadian, Bit Mummi is the House of Knowledge. Knosos, or Gnosos, was the place of finding out, Greek gnosis.
VOICE
The sound that emerged from the capacitor was represented in Egyptian and in Hebrew by a sequence of vowels, as in Yahweh. The smooth rise and fall, like a sine wave, can be experienced by whispering [not singing] Yahweh, or the English vowel names EAIOU and back again. It seems possible that the Latin Iov-, stem of the name of the god Jupiter, has the same origin.
One may speculate that the words 'sing', 'song', and German 'Gesang' are connected with ankh, sankh, and sanc-. Singing would thus be a part of resurrection technique.
Imperium, authority, and dominus, lord, are two key words in Roman political language and thought. Egyptian per and Lydian pir, house, combine with in-, to give 'house, power, ' as the meaning of imperium, and power of the house [domus] for dominus.
Latin loquor, stem loq-, loc-, I speak, suggests Hebrew qol when reversed. Loc is a holy place. The Latin fanum, shrine, is cognate with fari, to speak. An animal or bird that made a similar sound to that which was heard at a shrine would be thought to be divine, or at any rate to be closely associated with the divinity. The owl might be an example of this.
Apollo was associated with the wolf, as suggested by his title Lukeios. Greek lukos is wolf. The howl of a dog or wolf may be represented by iaaooei.
The Russian for wolf is volk. Because the Russian letter L is hard in this word, volk sounds more like the Latin voc-, stem of the word vox, voice.
The Russian bog means god, and may be the same root as vox. Hebrew has two interesting coincidences. Dabhar is to speak; debhir is the Holy of Holies; debher is destruction.
Greek aeido, contracted to ado, is to make a sound, to sing. Latin aedes is a temple. Templum may be from Greek temno, I cut [of the augur's movements with his lituus], transferring the sky pattern to the ground for the foundations of a city].
Catena, Latin, chain, may be ka, and teneo, I hold. Experiments in magnetism were made on the island of Samothrace, as the poet Lucretius records in his poem on the nature of the universe, De Rerum Natura, VI: 1004. Plato, in his Ion, 533D, compares the relationship of poet to performer and audience to a chain held by magnetic force. [Vide Crosthwaite, Ka, p. 79]
Latin verbum, a word, sounds like the first syllable of verbero,
I strike.