Forlong - Rivers of Life

Fire Worship.
and the famous Arkite. The Irish have Dia-Var, or Da-bar, “the Son of God,”
which word Da-bar is in Hebrew “The Word,” and in Kaldi a Stinging Bee, pointing
to “the enlivener,” god or goad, and hence we arrive at the Logos and Demiurgus.
In Irish De-Cle-an is the god who begets, 1 or Maha-Deva, seemingly related to Cloch,
Keltic for Stone, which the Jews say “begat them.” 2 De is from Di “I place apart,”
daiw I sever, whence qe, qeoj, 3 the severer or Ba-al Peor. So Dea, a goddess, is qe£ and
allied to qÚgathr a daughter, q»r a deer, and qÚra A DOOR; hence the meaning of the
man with the budding tree carrying the deer, and of Bacchus with “the Branch”
carrying the cup, as seen in Plate V. 5, 9, where 5 is a very old Asyrian idea adorned
with a diadem of crosses, which in the budding god shows us the phallic signification
of the cross. His cup has the same meaning as Deer or Door.
That there is little difference in e, o, and u we see in cluain, compounded “probably
of cloch and Ana,” the stone of Ana, 4 and in Cluan-ire, signifying in Irish “a
seducer,” one of the well-known names of Siva as the “Fascinum,” for which word we
are referred to the Greek Baskanos, the “Fascinator,” where indeed we have merely B
for F and K for C. 5 For the Greek root Bas, the base or root of all things, we must look
to Baino, “to walk, to mount,” and hence the mounting thing, is, THE FOOT as well as the
Speaker or Oracle; for Basko is “to speak.” It is also the step, footstep, and judgmentseat—Bema,
for which our Greek Lexicons refer us to Baskaino, Basileus, &c.
BASILIKON is “the royal palace of pillars,” in which judgment was delivered, and
where the Basileus is at once a “sovereign,” the “golden-crested wren,” and the “hooded
Serpent”—a Basilisk; 6 so that we see our “golden-crested one” is at once the Sun-God,
the Serpent, the Pillar of Jupiter Fœderis, or of the good Joshia, or mythical Jacob, and
others; 7 and also “the Foot, and hair of the Feet,” that mysterious euphemism which
is too indecently translated in our Septuagint, 2 Kings xviii. 27 and Isa. xxxvi. 12.
As Bagster here suggests, “The Water of their Feet” would have been better, though
the old translators, writing as they did, clearly show us what the “Feet” here signified,
and thus explain to us what is meant in Isa. vii. 20, Ezek. xvi. 25, Prov, v. 5, vi.
13: “Foot” and “Feet” then were words commonly used for “the secret parts,”
regarding which see also Judg. iii. 24, 1 Sam. xxiv. 3. But “Feet” in the Old
Testament commonly signifies the “Flesh,” Hebrew, Basar, 8 of Ezek. xvi. 26, and
why this is so we perceive by some additional light which comes to us from
Egypt, where the Feet are connected with kneeling and payer—that kneeling
which we see the Nanda or Bull guilty of before the Yoni (Fig. 39, p. 120), which
Moslems call the Kibla or Ark-box, a word which in Arabic means “the place
1
Keane’s T. and T. of Ireland, quoting various
authorities, p. 471. Cle-an is “to beget,” etc.
2
Jer. ii. 27.
3
Rev. F. Valpy’s Latin Etymo. Dic.
4
Keane, p. 468.
5
Keane says Feis is in Irish “carnal communi-
359
cation.” Fiadha is a “Lord,” no doubt like the
Eduth of Exodus xiv. 34.
6
Giles and other Greek Lex.
7
Gen. xxii., xxviii., xxxi., li., Judg. ix. 6, 2 Sam.
xviii. 17, 2 Kings xi. 4.
8
Pala in Sansk. is Flesh. Query Phallus? for
Pala is “a male,” a son, a brother.