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The Death of Nimrod And The Beginning of the King of the South

The Two Babylons
Alexander Hislop
Chapter II
Section II
Sub-Section IV
The Death of the Child

How Nimrod died, Scripture is entirely silent. There was an ancient tradition that he came to a violent end. The circumstances of that end, however, as antiquity represents them, are clouded with fable. It is said that tempests of wind sent by God against the Tower of Babel overthrew it, and that Nimrod perished in its ruins. This could not be true, for we have sufficient evidence that the Tower of Babel stood long after Nimrod’s day. Then, in regard to the death of Ninus, profane history speaks darkly and mysteriously, although one account tells of his having met with a violent death similar to that of Pentheus, Lycurgus, and Orpheus, who were said to have been torn in pieces.

Lycurgus, who is commonly made the enemy of Bacchus, was, by the Thracians and Phrygians, identified with Bacchus, who it is well known, was torn in pieces.

LUDOVICUS VIVES, Commentary on Augustine. Ninus as referred to by Vives is called “King of India.” The word “India” in classical writers, though not always, yet commonly means Ethiopia, or the land of Cush. Thus the Choaspes in the land of the eastern Cushites is called an “Indian River” (DIONYSIUS AFER. Periergesis); and the Nile is said by Virgil to come from the “coloured Indians” (Georg)—i.e., from the Cushites, or Ethiopians of Africa. Osiris also is by Diodorus Siculus (Bibliotheca), called “an Indian by extraction.” There can be no doubt, then, that “Ninus, king of India,” is the Cushite or Ethiopian Ninus.

The identity of Nimrod, however, and the Egyptian Osiris, having been established, we have thereby light as to Nimrod’s death. Osiris met with a violent death, and that violent death of Osiris was the central theme of the whole idolatry of Egypt. If Osiris was Nimrod, as we have seen, that violent death which the Egyptians so pathetically deplored in their annual festivals was just the death of Nimrod. The accounts in regard to the death of the god worshipped in the several mysteries of the different countries are all to the same effect. A statement of Plato seems to show, that in his day the Egyptian Osiris was regarded as identical with Tammuz; and Tammuz is well known to have been the same as Adonis, the famous HUNTSMAN, for whose death Venus is fabled to have made such bitter lamentations.

See WILKINSON’S Egyptians. The statement of Plato amounts to this, that the famous Thoth was a counselor of Thamus, king of Egypt. Now Thoth is universally known as the “counselor” of Osiris. Hence it may be concluded that Thamus and Osiris are the same.

As the women of Egypt wept for Osiris, as the Phoenician and Assyrian women wept for Tammuz, so in Greece and Rome the women wept for Bacchus, whose name, as we have seen, means “The bewailed,” or “Lamented one.” And now, in connection with the Bacchanal lamentations, the importance of the relation established between Nebros, “The spotted fawn,” and Nebrod, “The mighty hunter,” will appear. The Nebros, or “spotted fawn,” was the symbol of Bacchus, as representing Nebrod or Nimrod himself. Now, on certain occasions, in the mystical celebrations, the Nebros, or “spotted fawn,” was torn in pieces, expressly, as we learn from Photius, as a commemoration of what happened to Bacchus, whom that fawn represented.

Photius, under the head “Nebridzion” quotes Demosthenes as saying that “spotted fawns (or nebroi) were torn in pieces for a certain mystic or mysterious reason”; and he himself tells us that “the tearing in pieces of the nebroi (or spotted fawns) was in imitation of the suffering in the case of Dionysus” or Bacchus. (PHOTIUS, Lexicon)

The tearing in pieces of Nebros, “the spotted one,” goes to confirm the conclusion, that the death of Bacchus, even as the death of Osiris, represented the death of Nebrod, whom, under the very name of “The Spotted one,” the Babylonians worshipped. Though we do not find any account of Mysteries observed in Greece in memory of Orion, the giant and mighty hunter celebrated by Homer, under that name, yet he was represented symbolically as having died in a similar way to that in which Osiris died, and as having then been translated to heaven.

See OVID’S Fasti. Ovid represents Orion as so puffed up with pride on account of his great strength, as vain-gloriously to boast that no creature on earth could cope with him, whereupon a scorpion appeared, “and,” says the poet, “he was added to the stars.” The name of a scorpion in Chaldee is Akrab; but Ak-rab, thus divided, signifies “THE GREAT OPPRESSOR,” and this is the hidden meaning of the Scorpion as represented in the Zodiac. That sign typifies him who cut off the Babylonian god, and suppressed the system he set up. It was while the sun was in Scorpio that Osiris in Egypt “disappeared” (WILKINSON), and great lamentations were made for his disappearance. Another subject was mixed up with the death of the Egyptian god; but it is specially to be noticed that, as it was in consequence of a conflict with a scorpion that Orion was “added to the stars,” so it was when the scorpion was in the ascendant that Osiris “disappeared.”

From Persian records we are expressly assured that it was Nimrod who was deified after his death by the name of Orion, and placed among the stars. Here, then, we have large and consenting evidence, all leading to one conclusion, that the death of Nimrod, the child worshipped in the arms of the goddess-mother of Babylon, was a death of violence.

Now, when this mighty hero, in the midst of his career of glory, was suddenly cut off by a violent death, great seems to have been the shock that the catastrophe occasioned. When the news spread abroad, the devotees of pleasure felt as if the best benefactor of mankind were gone, and the gaiety of nations eclipsed. Loud was the wail that everywhere ascended to heaven among the apostates from the primeval faith for so dire a catastrophe. Then began those weepings for Tammuz, in the guilt of which the daughters of Israel allowed themselves to be implicated, and the existence of which can be traced not merely in the annals of classical antiquity, but in the literature of the world from Ultima Thule to Japan.

Of the prevalence of such weepings in China, thus speaks the Reverend W. Gillespie: “The dragon-boat festival happens in midsummer, and is a season of great excitement. About 2,000 years ago there lived a young Chinese Mandarin, Wat-yune, highly respected and beloved by the people. To the grief of all, he was suddenly drowned in the river. Many boats immediately rushed out in search of him, but his body was never found. Ever since that time, on the same day of the month, the dragon-boats go out in search of him.” “It is something,” adds the author, “like the bewailing of Adonis, or the weeping for Tammuz mentioned in Scripture.” As the great god Buddh is generally represented in China as a Negro, that may serve to identify the beloved Mandarin whose loss is thus annually bewailed. The religious system of Japan largely coincides with that of China. In Iceland, and throughout Scandinavia, there were similar lamentations for the loss of the god Balder. Balder, through the treachery of the god Loki, the spirit of evil, according as had been written in the book of destiny, “was slain, although the empire of heaven depended on his life.”

His father Odin had “learned the terrible secret from the book of destiny, having conjured one of the Volar from her infernal abode. All the gods trembled at the knowledge of this event. Then Frigga (the wife of Odin) called on every object, animate and inanimate, to take an oath not to destroy or furnish arms against Balder. Fire, water, rocks, and vegetables were bound by this solemn obligation. One plant only, the mistletoe, was overlooked. Loki discovered the omission, and made that contemptible shrub the fatal weapon. Among the warlike pastimes of Valhalla (the assembly of the gods) one was to throw darts at the invulnerable deity, who felt a pleasure in presenting his charmed breast to their weapons.

At a tournament of this kind, the evil genius putting a sprig of the mistletoe into the hands of the blind Hoder, and directing his aim, the dreaded prediction was accomplished by an unintentional fratricide. The spectators were struck with speechless wonder; and their misfortune was the greater, that no one, out of respect to the sacredness of the place, dared to avenge it. With tears of lamentation they carried the lifeless body to the shore, and laid it upon a ship, as a funeral pile, with that of Nanna his lovely bride, who had died of a broken heart. His horse and arms were burnt at the same time, as was customary at the obsequies of the ancient heroes of the north.”

Then Frigga, his mother, was overwhelmed with distress. “Inconsolable for the loss of her beautiful son,” says Dr. Crichton, “she despatched Hermod (the swift) to the abode of Hela [the goddess of Hell, or the infernal regions], to offer a ransom for his release. The gloomy goddess promised that he should be restored, provided everything on earth were found to weep for him. Then were messengers sent over the whole world, to see that the order was obeyed, and the effect of the general sorrow was ‘as when there is a universal thaw.’” There are considerable variations from the original story in these two legends; but at bottom the essence of the stories is the same, indicating that they must have flowed from one fountain.

The Two Babylons
Alexander Hislop
Chapter II
Section II
Sub-Section V
The Deification of the Child

Now, if there be such evidence still, that even Pagans knew that it was by dying that the promised Messiah was to destroy death and him that has the power of death, that is the Devil, how much more vivid must have been the impression of mankind in general in regard to this vital truth in the early days of Semiramis, when they were so much nearer the fountain-head of all Divine tradition. When, therefore, the name Zoroaster, “the seed of the woman,” was given to him who had perished in the midst of a prosperous career of false worship and apostasy, there can be no doubt of the meaning which that name was intended to convey. And the fact of the violent death of the hero, who, in the esteem of his partisans, had done so much to bless mankind, to make life happy, and to deliver them from the fear of the wrath to come, instead of being fatal to the bestowal of such a title upon him, favored rather than otherwise the daring design.

All that was needed to countenance the scheme on the part of those who wished an excuse for continued apostasy from the true God, was just to give out that, though the great patron of the apostasy had fallen a prey to the malice of men, he had freely offered himself for the good of mankind. Now, this was what was actually done. The Chaldean version of the story of the great Zoroaster is that he prayed to the supreme God of heaven to take away his life; that his prayer was heard, and that he expired, assuring his followers that, if they cherished due regard for his memory, the empire would never depart from the Babylonians.

What Berosus, the Babylonian historian, says of the cutting off of the head of the great god Belus, is plainly to the same effect. Belus, says Berosus, commanded one of the gods to cut off his head, that from the blood thus shed by his own command and with his own consent, when mingled with the earth, new creatures might be formed, the first creation being represented as a sort of a failure. Thus the death of Belus, who was Nimrod, like that attributed to Zoroaster, was represented as entirely voluntary, and as submitted to for the benefit of the world.
It seems to have been now only when the dead hero was to be deified, that the secret Mysteries were set up. The previous form of apostasy during the life of Nimrod appears to have been open and public. Now, it was evidently felt that publicity was out of the question. The death of the great ringleader of the apostasy was not the death of a warrior slain in battle, but an act of judicial rigor, solemnly inflicted. This is well established by the accounts of the deaths of both Tammuz and Osiris. The following is the account of Tammuz, given by the celebrated Maimonides, deeply read in all the learning of the Chaldeans: “When the false prophet named Thammuz preached to a certain king that he should worship the seven stars and the twelve signs of the Zodiac, that king ordered him to be put to a terrible death. On the night of his death all the images assembled from the ends of the earth into the temple of Babylon, to the great golden image of the Sun, which was suspended between heaven and earth. That image prostrated itself in the midst of the temple, and so did all the images around it, while it related to them all that had happened to Thammuz. The images wept and lamented all the night long, and then in the morning they flew away, each to his own temple again, to the ends of the earth. And hence arose the custom every year, on the first day of the month Thammuz, to mourn and to weep for Thammuz.”

There is here, of course, all the extravagance of idolatry, as found in the Chaldean sacred books that Maimonides had consulted; but there is no reason to doubt the fact stated either as to the manner or the cause of the death of Tammuz. In this Chaldean legend, it is stated that it was by the command of a “certain king” that this ringleader in apostasy was put to death. Who could this king be, who was so determinedly opposed to the worship of the host of heaven? From what is related of the Egyptian Hercules, we get very valuable light on this subject. It is admitted by Wilkinson that the most ancient Hercules, and truly primitive one, was he who was known in Egypt as having, “by the power of the gods” (i.e., by the SPIRIT) fought against and overcome the Giants.

The name of the true God (Elohim) is plural. Therefore, “the power of the gods,” and “of God,’ is expressed by the same term.

Now, no doubt, the title and character of Hercules were afterwards given by the Pagans to him whom they worshipped as the grand deliverer or Messiah, just as the adversaries of the Pagan divinities came to be stigmatized as the “Giants” who rebelled against Heaven. But let the reader only reflect upon who the real Giants were who rebelled against Heaven. They were Nimrod and his party; for the “Giants” were just the “Mighty ones,” of whom Nimrod was the leader. Who, then, was most likely to head the opposition to the apostacy from the primitive worship? If Shem was at that time alive, as beyond question he was, who so likely as he? In exact accordance with this deduction, we find that one of the names of the primitive Hercules in Egypt was “Sem.”

If “Sem,” then, was the primitive Hercules, who overcame the Giants, and that not by mere physical force, but by “the power of God,” or the influence of the Holy Spirit, that entirely agrees with his character; and more than that, it remarkably agrees with the Egyptian account of the death of Osiris. The Egyptians say, that the grand enemy of their god overcame him, not by open violence, but that, having entered into a conspiracy with seventy-two of the leading men of Egypt, he got him into his power, put him to death, and then cut his dead body into pieces, and sent the different parts to so many different cities throughout the country. The real meaning of this statement will appear, if we glance at the judicial institutions of Egypt. Seventy-two was just the number of the judges, both civil and sacred, who, according to Egyptian law, were required to determine what was to be the punishment of one guilty of so high an offence as that of Osiris, supposing this to have become a matter of judicial inquiry. In determining such a case, there were necessarily two tribunals concerned. First, there were the ordinary judges, who had power of life and death, and who amounted to thirty, then there was, over and above, a tribunal consisting of forty-two judges, who, if Osiris was condemned to die, had to determine whether his body should be buried or no, for, before burial, every one after death had to pass the ordeal of this tribunal.

DIODORUS. The words of Diodorus, as printed in the ordinary editions, make the number of the judges simply “more than forty,” without specifying how many more. In the Codex Coislianus, the number is stated to be “two more than forty.” The earthly judges, who tried the question of burial, are admitted both by WILKINSON and BUNSEN, to have corresponded in number to the judges of the infernal regions. Now, these judges, over and above their president, are proved from the monuments to have been just forty-two. The earthly judges at funerals, therefore, must equally have been forty-two. In reference to this number as applying equally to the judges of this world and the world of spirits, Bunsen, speaking of the judgment on a deceased person in the world unseen, uses these words in the passage above referred to: “Forty-two gods (the number composing the earthly tribunal of the dead) occupy the judgment-seat.”

Diodorus himself, whether he actually wrote “two more than forty,” or simply “more than forty,” gives reason to believe that forty-two was the number he had present to his mind; for he says, that “the whole of the fable of the shades below,” as brought by Orpheus from Egypt, was “copied from the ceremonies of the Egyptian funerals,” which he had witnessed at the judgment before the burial of the dead. If, therefore, there were just forty-two judges in “the shades below,” that even, on the showing of Diodorus, whatever reading of his words be preferred, proves that the number of the judges in the earthly judgment must have been the same.

As burial was refused him, both tribunals would necessarily be concerned; and thus there would be exactly seventy-two persons, under Typho the president, to condemn Osiris to die and to be cut in pieces. What, then, does the statement account to, in regard to the conspiracy, but just to this, that the great opponent of the idolatrous system which Osiris introduced, had so convinced these judges of the enormity of the offence which he had committed, that they gave up the offender to an awful death, and to ignominy after it, as a terror to any who might afterwards tread in his steps. The cutting of the dead body in pieces, and sending the dismembered parts among the different cities, is paralleled, and its object explained, by what we read in the Bible of the cutting of the dead body of the Levite’s concubine in pieces (Judges 19:29), and sending one of the parts to each of the twelve tribes of Israel; and the similar step taken by Saul, when he hewed the two yoke of oxen asunder, and sent them throughout all the coasts of his kingdom (I Sam 11:7).

It is admitted by commentators that both the Levite and Saul acted on a patriarchal custom, according to which summary vengeance would be dealt to those who failed to come to the gathering that in this solemn way was summoned. This was declared in so many words by Saul, when the parts of the slaughtered oxen were sent among the tribes: “Whosoever cometh not forth after Saul and after Samuel, so shall it be done to his oxen.” In like manner, when the dismembered parts of Osiris were sent among the cities by the seventy-two “conspirators”—in other words, by the supreme judges of Egypt, it was equivalent to a solemn declaration in their name, that “whosoever should do as Osiris had done, so should it be done to him; so should he also be cut in pieces.”

When irreligion and apostasy again arose into the ascendant, this act, into which the constituted authorities who had to do with the ringleader of the apostates were led, for the putting down of the combined system of irreligion and despotism set up by Osiris or Nimrod, was naturally the object of intense abhorrence to all his sympathizers; and for his share in it the chief actor was stigmatized as Typho, or “The Evil One.”

Wilkinson admits that different individuals at different times bore this hated name in Egypt. One of the most noted names by which Typho, or the Evil One, was called, was Seth (EPIPHANIUS, Adv. Hoeres). Now Seth and Shem are synonymous, both alike signifying “The appointed one.” As Shem was a younger son of Noah, being “the brother of Japhet the elder” (Genesis 10:21), and as the pre-eminence was divinely destined to him, the name Shem, “the appointed one,” had doubtless been given him by Divine direction, either at his birth or afterwards, to mark him out as Seth had been previously marked out as the “child of promise.” Shem, however, seems to have been known in Egypt as Typho, not only under the name of Seth, but under his own name; for Wilkinson tells us that Typho was characterized by a name that signified “to destroy and render desert.” (Egyptians) Now the name of Shem also in one of its meanings signifies “to desolate” or lay waste. So Shem, the appointed one, was by his enemies made Shem, the Desolator or Destroyer—i.e., the Devil.

The influence that this abhorred Typho wielded over the minds of the so-called “conspirators,” considering the physical force with which Nimrod was upheld, must have been wonderful, and goes to show, that though his deed in regard to Osiris is veiled, and himself branded by a hateful name, he was indeed none other than that primitive Hercules who overcame the Giants by “the power of God,” by the persuasive might of his Holy Spirit.

In connection with this character of Shem, the myth that makes Adonis, who is identified with Osiris, perish by the tusks of a wild boar, is easily unraveled. The tusk of a wild boar was a symbol. In Scripture, a tusk is called “a horn”; among many of the Classic Greeks it was regarded in the very same light.

In India, a demon with a “boar’s face” is said to have gained such power through his devotion, that he oppressed the “devotees” or worshippers of the gods, who had to hide themselves. (MOOR’S Pantheon) Even in Japan there seems to be a similar myth.

Pausanian admits that some in his day regarded tusks as teeth; but he argues strongly, and, I think, conclusively, for their being considered as “horns.”

When once it is known that a tusk is regarded as a “horn” according to the symbolism of idolatry, the meaning of the boar’s tusks, by which Adonis perished, is not far to seek. The bull’s horns that Nimrod wore were the symbol of physical power. The boar’s tusks were the symbol of spiritual power. As a “horn” means power, so a tusk, that is, a horn in the mouth, means “power in the mouth”; in other words, the power of persuasion; the very power with which “Sem,” the primitive Hercules, was so signally endowed. Even from the ancient traditions of the Gael, we get an item of evidence that at once illustrates this idea of power in the mouth, and connects it with that great son of Noah, on whom the blessing of the Highest, as recorded in Scripture, did specially rest. The Celtic Hercules was called Hercules Ogmius, which, in Chaldee, is “Hercules the Lamenter.”

The Celtic scholars derive the name Ogmius from the Celtic word Ogum, which is said to denote “the secret of writing”; but Ogum is much more likely to be derived from the name of the god, than the name of the god to be derived from it.

No name could be more appropriate, none more descriptive of the history of Shem, than this. Except our first parent, Adam, there was, perhaps, never a mere man that saw so much grief as he. Not only did he see a vast apostasy, which, with his righteous feelings, and witness as he had been of the awful catastrophe of the flood, must have deeply grieved him; but he lived to bury SEVEN GENERATIONS of his descendants. He lived 502 years after the flood, and as the lives of men were rapidly shortened after that event, no less than SEVEN generations of his lineal descendants died before him (Genesis 11:10-32). How appropriate a name Ogmius, “The Lamenter or Mourner,” for one who had such a history! Now, how is this “Mourning” Hercules represented as putting down enormities and redressing wrongs? Not by his club, like the Hercules of the Greeks, but by the force of persuasion. Multitudes were represented as following him, drawn by fine chains of gold and amber inserted into their ears, and which chains proceeded from his mouth.

Sir W. BETHAM’S Gael and Cymbri. In connection with this Ogmius, one of the names of “Sem,” the great Egyptian Hercules who overcame the Giants, is worthy of notice. That name is Chon. In the Etymologicum Magnum, apud BRYANT, we thus read: “They say that in the Egyptian dialect Hercules is called Chon.” Compare this with WILKINSON, where Chon is called “Sem.” Now Khon signifies “to lament” in Chaldee, and as Shem was Khon—i.e., “Priest” of the Most High God, his character and peculiar circumstances as Khon “the lamenter” would form an additional reason why he should be distinguished by that name by which the Egyptian Hercules was known. And it is not to be overlooked, that on the part of those who seek to turn sinners from the error of their ways, there is an eloquence in tears that is very impressive. The tears of Whitefield formed one great part of his power; and, in like manner, the tears of Khon, “the lamenting” Hercules, would aid him mightily in overcoming the Giants.

There is a great difference between the two symbols—the tusks of a boar and the golden chains issuing from the mouth, that draw willing crowds by the ears; but both very beautifully illustrate the same idea—the might of that persuasive power that enabled Shem for a time to withstand the tide of evil that came rapidly rushing in upon the world. Now when Shem had so powerfully wrought upon the minds of men as to induce them to make a terrible example of the great Apostate, and when that Apostate’s dismembered limbs were sent to the chief cities, where no doubt his system had been established, it will be readily perceived that, in these circumstances, if idolatry was to continue—if, above all, it was to take a step in advance, it was indispensable that it should operate in secret. The terror of an execution, inflicted on one so mighty as Nimrod, made it needful that, for some time to come at least, the extreme of caution should be used. In these circumstances, then, began, there can hardly be a doubt, that system of “Mystery,” which, having Babylon for its centre, has spread over the world. In these Mysteries, under the seal of secrecy and the sanction of an oath, and by means of all the fertile resources of magic, men were gradually led back to all the idolatry that had been publicly suppressed, while new features were added to that idolatry that made it still more blasphemous than before. That magic and idolatry were twin sisters, and came into the world together, we have abundant evidence.

From the following Greek Mythology we learn that the war between Nimrod and Shem lasted ten years. We also learn that Nimrod castrated his father. I would suspect this might be the reason for Cush and his followers leaving the Land of Two Rivers, or the Mesopotamia.

Take note that I have already shown you Nimrod was married to Rhea. So, by this we know that Cronus (aka, Kronus) was also Nimrod and that his father, Cush, could be none other than Uranus.

From the following link I have the following information.

“Gaea united with her son Uranus and gave birth to the first divine race—the Titans. There were twelve of them; six male: Oceanus, Coeus, Hyperion, Crius, Lapetus, and Cronus. There were also six female: Theia, Rhea, Mnemosyne, Phoebe, (1) Tethys and Themis (see the genealogical table entitled, Uransu-Gaea). Uranus and Gaea then gave birth to the Cyclopes: Brontes, Steropes and Arges, who resembled the other gods, but had only one eye in the middle of their foreheads. Finally, they gave birth to three monsters—Hecatoncheires, Cottus, Briareus and Gyges.

Uranus hated his offspring and as soon as they were born, he shut them up in the depths of the Earth. Angry, because her children were imprisoned, Gaea decided to take revenge against her husband. She made a steel and fashioned a sharp sickle. Then she released Cronus—the youngest Titan, and encouraged him to castrate his father and rule in his place. When Uranus came to lie with Gaea that night, Cronus armed with a sickle, cut off his father’s testicles and threw them into the sea. From the wound, black blood dropped and the drops, seeping into the Earth, fertilized Gaea and she gave birth to the Erinves, or, the Giants; and to the ash-tree Nymphs, or, the Meliads. Uranus’ discarded genitals then broke into a white foam from which was born a young goddess, named Aphrodite.”


“A Titan, the youngest son of Uranus and Gaea, became the ruler of the universe after castrating his father. He married his sister, Rhea, who gave him three daughters: Hestia, Demeter and Hera; and three sons: Hades, Poseidon and Zeus. Cronus lived in fear that he would be dethroned by one of his children as an oracle had predicted, so he swallowed each of his children as they were born. When Rhea was pregnant with Zeus, she asked her parents, Uranus and Gaea, to help her save the third child. Acting on their advice, she went to Crete and there, in a deep cavern, she gave birth to Zeus. There, Rhea wrapped up a stone in swaddling clothes and gave it to Cronus—who swallowed it. Gaea took the newborn baby and, in secrecy, undertook to bring it up.

The oracle which had predicted to Cronus that he would be overthrown by one of his sons had not lied. As soon as Zeus reached manhood, he wanted to seize power from Cronus. Metis, daughter of Oceanus, gave him a drug which made Cronus vomit up the children whom he had swallowed. Together with his brothers and sisters, Zeus attacked Cronus and the Titans; and the outcome of the ten years’ long war was Zeus’ victory. The Titans expelled them from heaven and locked them up in Tartarus.

According to Hesiod, there was a golden race at the time when Cronus was ruling in heaven. People in those days lived free from worries and safe from grief and distress. They remained eternally young. They had no need to work. When the time came for them to die, they went to sleep peacefully. This race, however, vanished from the Earth during the reign of Zeus, and the Golden Age continued to unfold on the Islands of the Blessed, where Cronus was sent later, after reconciling with Zeus. Cronus is sometimes identified with Chronus, the personification of time.”

We have the following also to draw from:

Saturn was a malicious god who was overthrown by his son, Jupiter (Gr. Zeus), who, in turn, established a Golden Age on Earth. The Mythology Dictionary describes the brutal disposition of Saturn:

“The Titan, Saturn (equated with the Greek Cronus) castrated his father, hated his children, devoured them, and was castrated and overthrown by his son Zeus. After his defeat, Saturn ruled over the Golden Age of the world; according to Roman mythology, he fled to the west and brought a new golden time to Italy. Originally, Saturn was an old Italic deity of the harvest; the Roman’s built a temple to Saturn on the Capitoline Hill and each December celebrated the winter planting with the Saturnalia, a time of revelry and the giving of presents. Saturnalia today denotes a period of unrestrained or orgiastic revelry. Saturn gives his name to the sixth planet from the sun, the second largest planet in the solar system after Jupiter. …a saturnine temperament…is…gloomy or melancholy, characteristic of the god who castrated his father and was overthrown. Saturnian simply means pertaining to the god or the planet Saturn. The planet Saturn was also associated with the element lead, and so the term for lead poisoning is saturnism.” (1047)

Each year, at the Roman Saturnalia, the overthrow of the Atlantean god Saturn (Gr. Chronos) by the god Jupiter (Gr. Zeus) was celebrated and there ensued a return to the Golden Age of Atlantis. John King, author of The Celtic Druid’s Year, explains:

“The Roman festival dedicated to Saturn, the Saturnalia, began on the 19th of December. It celebrated the overthrow of the old father-god, Saturn, by the new, Jupiter or Deus-Pater (God the Father, although in our context he is actually God the Son). These gods have direct counterparts in Greek mythology (Chronos and Zeus) and in Celtic mythology (Bran and Bel or Belin)…” (270:133)

In Roman Mythology, Jupiter (Gr. Zeus), was the last god of Atlantis. Ignatius Donnelly tells of Jupiter’s fame and glory after he deposed his father, Saturn: “The third and last on the throne of the highest god was Zeus… He was called ‘the thunderer,’ and ‘the mighty thunderer.’ He was represented with thunderbolts in his hand and an eagle at his feet. During the time of Zeus, Atlantis seemed to have reached its greatest height of power. He was recognized as the father of the whole world…” 635 (Part IV, Ch. II)

With all this mythology now laid out before us, we can see that Nimrod viciously attacked Cush and, during this attack, castrated him. Nimrod continued to reign supreme in Mesopotamia, or the domain of Babylon. At some point, he was captured by Shem—who is also known to be the Melchizedek of Salem. “Jeru” means city. “Salem” means peace. Therefore, Jerusalem means City of Peace.

Nimrod was tried and found guilty in a court of law, executed, and his body was cut apart and sent to the other nations as a warning not to follow in Nimrod’s rebellious ways. This led to the Babylonian religion and worship of Nimrod becoming secretive and hidden from Shem. Hence, the mysterious Babylonian religion was born—the Babylonian “Mystery” Religion or “mystery” schools to be more specific.

But what became of Cush and his followers? In the book, Legends by author David Rohl (p. 218)we read:

The story begins, or rather continues, with Cush and his three brothers—Mizraim, Put and Canaan—whom the biblical redactor recognizes as the eponymous founders of the lands of Kush (Ethiopia), Musri (Egypt), Put (Libya) and Canaan (Lebanon/Phoenicia). In his Chronikon, Eusebius informs us that Cush was the ancestor from whom the Ethiopians descended. Josephus, the Jewish Historian, makes reference to the same basic story.

“…of the four sons of Ham, time has not at all hurt the name of Chus (Cush); for the Ethiopians, over whom he reigned, are even to this day both by themselves and by all men in Asia, called Chusites (Kushites). The memory also of the Mesraites is preserved in their name; for all we, who in this country (of Judea) call Egypt Mestre, and call the Egyptians Mestreans. Phut also was the founder of Libya and called the inhabitants Phutites, from himself.

Meskiagkasher, in the Sumerian king list, journeyed across the sea and came to mountainous land. This was Kush (Kasher). Enmerkar, son of Meskiagkasher, king of Uruk, the one who built Uruk, became king and reigned 420 years. Cush left Mesopotamia and migrated down the Persian Gulf, around Arabia and up the Red Sea and landed at what is now called Port of Suakin, just south of Port Sudan around the year 2980 BC. (The Lost Testament, David Rohl pp. 81-83) Masri would sail on to claim the land of Egypt.

We now turn and read page 93.

The people of Susiana had long since maintained strong ties with Kushite traders from both Punt and the early Kingdom of Kush—centered on the Sudanese Nile valley. They themselves claimed descent from King Mesliagkasher (biblical Cush) of Uruk who, shortly after his death, had been deified both in the Nile valley and in Susiana. The Sumerian king list recorded the first antediluvian ruler of Uruk by the eponym, Meskiagkasher, which translates as Kash, the hero who divided the earth (amongst his followers). The Egyptians, who came later, also remembered him through the name of their southern neighbor, the Kingdom of Kash (which Egyptologists refer to as Kush) and through the Greeks, we derive our own word, “chaos” (i.e., division) from this same hypocoristicon. But Cush is also known to us today by his second and more infamous Egyptian name—Seth Lord Chaos.

The modern day Egyptologist, David Rohl and the Reverend Alexander Hislop both agree in their findings. Cush left Mesopotamia and came to Egypt and continued with the Babylonian religion only with himself as the supreme deity instead of Nimrod.

Please turn with me to the Book of Daniel where we read:

40 At the time of the end the king of the South shall attack him; and the King of the North shall come against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through. 41 He shall also enter the Glorious Land, and many countries shall be overthrown; but these shall escape from his hand: Edom, Moab, and the prominent people of Ammon. 42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape. 43 He shall have power over the treasures of gold and silver, and over all the precious things of Egypt; also the Libyans and Ethiopians shall follow at his heels. (Daniel 11:40-43)

Brethren, this long dissertation was to show you proof positive who is the King of the South. Some would have you believe many wild stories. Others believe it to be Iran. The Bible, History and Archeology all show us that the King of the South is going to be led by Egypt, Ethiopia and Libya. The belief held by some experts that these countries will attack first and provoke the King of the North to retaliate is stated in Scripture. It does not seem possible at the time of this January 2008 writing. But we should be watching for this.

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