The two small horns of Tai-Ko-Fokee and Moses are probably a reminiscence of Baal. We find the horns of Baal represented in the remains of the Bronze Age of Europe. Bel sometimes wore a tiara with his bull’s horns; the tiara was the crown subsequently worn by the Persian kings, and it became, in time, the symbol of Papal authority. The Atlanteans having domesticated cattle, and discovered their vast importance to humanity, associated the bull and cow with religious ideas, as revealed in the oldest hymns of the Aryans and the cow-headed idols of Troy, a representation of one of which is shown on the preceding page. Upon the head of their great god Baal they placed the horns of the bull; and these have descended in popular imagination to the spirit of evil of our day. Burns says: “O thou! whatever title suit thee, Auld Hornie, Satan, Nick, or Clootie.”
“Clootie” is derived from the cleft hoof of a cow; while the Scotch name for a bull is Bill, a corruption, probably, of Bel. Less than two hundred years ago it was customary to sacrifice a bull on the 25th of August to the “God Mowrie” and “his devilans” on the island of Inis Maree, Scotland. (“The Past in the Present,” p. 165.) The trident of Poseidon has degenerated into the pitchfork of Beelzebub!
And when we cross the Atlantic, we find in America the horns of Baal reappearing in a singular manner. The first cut on page 429 represents an idol of the Moquis of New Mexico: the head is very bull-like. In the next figure we have a representation of the war-god of the Dakotas, with something like a trident in his hand; while the next illustration is taken from Zarate’s “Peru,” and depicts “the god of a degrading worship.” He is very much like the traditional conception of the European devil-horns, pointed ears, wings, and poker. Compare this last figure, from Peru, with the representation on page 430 of a Greek siren, one of those cruel monsters who, according to Grecian mythology, sat in the midst of bones and blood, tempting men to ruin by their sweet music.
Here we have the same bird-like legs and claws as in the Peruvian demon.
Heeren shows that a great overland commerce extended in ancient times between the Black Sea and “Great Mongolia;” he mentions a “Temple of the Sun,” and a great caravansary in the desert of Gobi. Arminius Vambery, in his “Travels in Central Asia,” describes very important ruins near the eastern shore of the Caspian Sea, at a place called Gomueshtepe; and connected with these are the remains of a great wall which he followed “ten geographical miles.” He found a vast aqueduct one hundred and fifty miles long, extending to the Persian mountains. He reports abundant ruins in all that country, extending even to China.
The early history of China indicates contact with a superior race.
“Fuh-hi, who is regarded as a demi-god, founded the Chinese Empire 2852
B.C. He introduced cattle, taught the people how to raise them, and taught the art of writing.” (“American Cyclopaedia,” art. China.) He might have invented his alphabet, but he did not invent the cattle; he must have got them from some nation who, during many centuries of civilization, had domesticated them; and from what nation was he more likely to have obtained them than from the Atlanteans, whose colonies we have seen reached his borders, and whose armies invaded his territory!
“He instituted the ceremony of marriage.” (Ibid.) This also was an importation from a civilized land. “His successor, Shin-nung, during a reign of one hundred and forty years, introduced agriculture and medical science. The next emperor, Hwang-ti, is believed to have invented weapons, wagons, ships, clocks, and musical instruments, and to have introduced coins, weights, and measures.” (Ibid.) As these various inventions in all other countries have been the result of slow development, running through many centuries, or are borrowed from some other more civilized people, it is certain that no emperor of China ever invented them all during a period of one hundred and sixty-four years.
These, then, were also importations from the West. In fact, the Chinese themselves claim to have invaded China in the early days from the north-west; and their first location is placed by Winchell near Lake Balkat, a short distance east of the Caspian, where we have already seen Aryan Atlantean colonies planted at an early day. “The third successor of Fuh-hi, Ti-ku, established schools, and was the first to practise polygamy. In 2357 his son Yau ascended the throne, and it is from his reign that the regular historical records begin. A great flood, which occurred in his reign, has been considered synchronous and identical with the Noachic Deluge, and to Yau is attributed the merit of having successfully battled against the waters.”
There can be no question that the Chinese themselves, in their early legends, connected their origin with a people who were destroyed by water in a tremendous convulsion of the earth. Associated with this event was a divine personage called Niu-va (Noah?).
Sir William Jones says:
“The Chinese believe the earth to have been wholly covered with water, which, in works of undisputed authenticity, they describe as flowing abundantly, then subsiding and separating the higher from the lower ages of mankind; that this division of time, from which their poetical history begins, just preceded the appearance of Fo-hi on the mountains of Chin.” (“Discourse on the Chinese; Asiatic Researches,” vol. ii., p.
376.)
The following history of this destruction of their ancestors vividly recalls to us the convulsion depicted in the Chaldean and American legends:
“The pillars of heaven were broken; the earth shook to its very foundations; the heavens sunk lower toward the north; the sun, the moon, and the stars changed their motions; the earth fell to pieces, and the waters enclosed within its bosom burst forth with violence and overflowed it. Man having rebelled against Heaven, the system of the universe was totally disordered. The sun was eclipsed, the planets altered their course, and the grand harmony of nature was disturbed.”
A learned Frenchman, M. Terrien de la Couperie, member of the Asiatic Society of Paris, has just published a work (1880) in which he demonstrates the astonishing fact that the Chinese language is clearly related to the Chaldean, and that both the Chinese characters and the cuneiform alphabet are degenerate descendants of an original hieroglyphical alphabet. The same signs exist for many words, while numerous words are very much alike. M. de la Couperie gives a table of some of these similarities, from which I quote as follows:
----------+----------+
| English. | Chinese. | Chaldee. |
----------+----------+ | To shine | Mut | Mul. |
----------+----------+ | To die | Mut | Mit. |
----------+----------+ | Book | King | Kin. |
----------+----------+ | Cloth | Sik | Sik. |
----------+----------+ | Right hand | Dzek | Zag. |
----------+----------+ | Hero | Tan | Dun. |
----------+----------+ | Earth | Kien-kai | Kiengi. |
----------+----------+ | Cow | Lub | Lu, lup. |
----------+----------+ | Brick | Ku | Ku. |
----------+----------+
This surprising discovery brings the Chinese civilization still nearer to the Mediterranean head-quarters of the races, and increases the probability that the arts of China were of Atlantean origin; and that the name of Nai Hoang-ti, or Nai Korti, the founder of Chinese civilization, may be a reminiscence of Nakhunta, the chief of the gods, as recorded in the Susian texts, and this, in turn, a recollection of the Deva-Nahusha of the Hindoos, the Dionysos of the Greeks, the king of Atlantis, whose great empire reached to the “farther parts of India,”