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    The study of Sumerian culture introduced by the present volume, Sumerian Mythology, is to be based largely on Sumerian literary sources; it will consist of the formulation of the spiritual and religious concepts of the Sumerians, together with the reconstructed text and translation of the Sumerian literary compositions in which these concepts are revealed.

    It is therefore very essential that the reader have a clear picture of the nature of our source material, which consists primarily of some three thousand tablets and fragments inscribed in the Sumerian language and dated approximately B.

    After a very brief general evaluation of the contents of the huge mass of Sumerian tablet material uncovered in the course of these excavations, it turns to the Sumerian literary tablets which represent the basic material for our study, and analyzes in some detail the scope and date of their contents.

    The Introduction then concludes with a description of the factors which prevented in large part the trustworthy reconstruction and translation of the Sumerian literary compositions in the past; the details, not uninteresting in themselves, furnish a revealing and illuminating commentary on the course and progress of one of the more significant humanistic efforts of our generation.

    For in the case of Egypt, Assyria, and Babylonia, the investigating scholars of western Europe had at their disposal much relevant material from Biblical, classical, and postclassical sources.

    Not only were such names as Egypt, Ashur, and Babylon well known, but at least to a certain extent and with much limitation and qualification, even the culture of the peoples was not altogether unfamiliar. In the case of the Sumerians, however, the situation was quite different; there was no clearly recognizable trace of Sumer or its people and language in the entire Biblical, classical, and post-classical literature.

    The very name Sumer was erased from the mind and memory of man for over two thousand years.

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    The discovery of the Sumerians and their language came quite unexpectedly and was quite unlooked for; and this more or less irrelevant detail was at least partially responsible for the troubled progress of Sumerology from the earliest days to the present moment. Historically, the decipherment of Sumerian resulted from that of Accadian, which in turn followed the decipherment of cuneiform Persian. Briefly sketched, the process was as follows.

    Inthe Danish traveler and scholar, Carsten Niebuhr, succeeded in making careful copies of several inscriptions on the monuments of Persepolis. These were published between the years andand were soon recognized as trilingual, that is, the same inscriptions seemed to be repeated in three different languages. It was not unreasonable to assume, since the monuments were located in Persepolis, that they were inscribed by one or more kings of the Achaemenid dynasty and that the first version in each inscription was in the Persian language.

    Fortunately, at approximately the same time, Old Persian was becoming known to western European scholars through the efforts of Duperron, who had studied in India under the Parsees and was preparing translations of the Avesta. And so bywith the help of the newly acquired knowledge of Old Persian and by keen manipulation of the p. Additions and corrections were made by numerous scholars in the ensuing years.

    But the crowning achievement belongs to the Englishman H. A member of the English Intelligence Service, Rawlinson was first stationed in India, where he mastered the Persian language. In he was transferred to Persia, where he learned of the huge trilingual inscription on the rock of Behistun and determined to copy it.

    During the yearsat the risk of life and limb, Rawlinson succeeded in copying lines of the Persian version. He returned in and completed the copying of the Persian as well as the Elamite version.

    The Accadian inscription, however, was so situated that it was impossible for him to copy it, and it was not until that he succeeded in making squeezes of the text. To return to the decipherment of cuneiform Persian, by Rawlinson published his memoir in the Journal of the Royal Asiatic Society, which gave the transliteration and translation of the Persian version of the Behistun inscription together with a copy of the cuneiform original.

    Long before the final decipherment of the Persian text, however, great interest had been aroused in western Europe by the third version of the Persepolis inscriptions. For it was soon recognized that this was the script and language found in numerous inscriptions and bricks, clay tablets, and clay cylinders which were finding their way into Europe from sites that might well be identified with Nineveh and Babylon.

    Inscribed monuments were being found in large quantities at all three sites; moreover, p. Bytherefore, Europe had scores of inscriptions coming largely from Assyrian sites, made in the very same script and language as the third version of the Persepolis and Behistun inscriptions. The decipherment of this language was simplified on the one hand by the fact that it was recognized quite early in the process that it belonged to the Semitic group of languages.

    On the other hand, it was complicated by the fact that the orthography, as was soon recognized, was syllabic and ideographic rather than alphabetic. The leading figure in the decipherment of Accadian, or Assyrian as it was then designated, was the Irish scholar Edward Hincks. But once again a major contribution was made by Rawlinson. In he published the text, transliteration, and translation of the Accadian version of the Behistun inscription, the large trilingual to whose text he alone had access.

    As for the second, or Elamite version, of the Behistun inscription, it offered relatively little difficulty as soon as progress was made in the decipherment of Accadian, since it uses a syllabary based on the Accadian system of writing.

    The major figures in its decipherment were Westergaard and Norris. As will be noted, nothing has yet been heard or said of the Sumerians. As early ashowever, Hincks began to doubt that the Semitic inhabitants of Assyria and Babylonia had invented the cuneiform system of writing. In the Semitic languages the stable element is the consonant while the vowel is extremely variable. It seemed unnatural, therefore, that the Semites should invent a syllabic system of orthography in which the vowel seemed to be as unchanging as the consonant.

    Moreover, if the Semites had p. But this was hardly ever the case; the syllabic values all seemed to go back to words or elements for which no Semitic equivalent could be found. Hincks thus began to suspect that the cuneiform system of writing was invented by a non-Semitic people who had preceded the Semites in Mesopotamia. In Rawlinson published a memoir in the Journal of the Royal Asiatic Society in which he speaks of his discovery of non-Semitic inscriptions on bricks and tablets from sites in southern Babylonia such as Nippur, Larsa, and Erech.

    In Hincks took up the problem of this new language, recognized that it was agglutinative in character, and gave the first examples from bilinguals which had come to the British Museum from the Nineveh excavations. The name of the language was variously designated as Scythic or even Accadian, that is, the very name now given to the Semitic tongue spoken in Assyria and Babylonia. Inhowever, the French scholar Oppert, basing himself on the royal title, "king of Sumer and Accad," and realizing that Accad referred to the land inhabited by the Semitic population, rightly attributed the name Sumerian to the language spoken by the non-Semitic people who had invented the cuneiform script.

    Nevertheless, Oppert was not immediately followed by the majority of the Assyriologists, and the name Accadian continued to be used for Sumerian for many years.

    This material dates from the seventh century B. As for the material from the Sumerian sites, it consisted almost entirely of a very small group of bricks, tablets, and cylinders from the Sumerian and post-Sumerian periods which had found their way into the British Museum.

    Inhowever, began the first successful excavation at a Sumerian site. The Sumerians were a non-Semitic, non-Indo-European people who probably entered Mesopotamia from the east prior to or during the fourth millennium B. At the time of the Sumerian invasion much of the land between the Tigris and the Euphrates Rivers was no doubt inhabited by the Semites, and the entrance of the Sumerians marked the beginning of a struggle between the two peoples for control of the two-river land, which lasted for some two millennia.

    To judge from our present data, victory first fell to the Sumerians. There is reason to assume that at one time the Sumerians were in control of the better part of Mesopotamia and that they even carried their conquests into more distant lands. It was no doubt during this period of conquest and power in the fourth millennium B. This material progress, together with the growth and development of the spiritual and religious concepts which accompanied it, must have left an enduring impress on all the peoples of the Near East who came in contact with the Sumerians during the fourth millennium.

    But the early defeat of the Semites by the Sumerians did not mark the end of the struggle between the two peoples for the control of Mesopotamia. No doubt with the help of new invasion hordes from the Arabian peninsula, the Semites gradually regained some of their strength and became ever more aggressive.

    And so in the first part of the third millennium we find the Sumerians being gradually pushed back to the more southerly portion of Mesopotamia, roughly from Nippur to the Persian Gulf on our map. North of Nippur the Semites seemed well entrenched. Approximately in the middle of the third millennium arose the great Semitic conqueror, Sargon, the founder of the dynasty of Accad.

    He and the kings that followed him attacked and badly defeated the Sumerians to the south, making it a practice, moreover, to carry off many of their victims into captivity and to settle Semites in their places. This defeat marked the beginning of the end for the Sumerians. It is true that toward the very end of the third millennium the Sumerians made a final attempt at political control of Mesopotamia, and under the so-called "Third Dynasty of Ur" met with a certain initial success.

    However, the important role played by the Semites even in this "Neo-Sumerian" kingdom, which lasted for no more than a century, is indicated by the fact that the last three kings of the dynasty bore Semitic names. With the destruction of Ur, their last capital, in approximately B.

    Not long afterwards, the Amurru, a Semitic people who had begun to penetrate into lower Mesopotamia toward the end of the third millennium, established the city of Babylon as their capital, and under such rulers as Hammurabi succeeded in obtaining temporary sway over Mesopotamia.

    Because of the prominence of Babylon in the second and first millennia B.
    Since then I have learned a bit more about Freemasonry and have had many communications, good and bad, with its members.

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    I've been put on an "anti-mason" [hit]listalong with others who dare to write anything unflattering against the brethren; I've had heated debates and arguments in public forums and message boards; and I've actually been threatened, both subtly and overtly. Curiously, many times the offended Mason claims to be a chaplain, a minister or a supposed "man of cloth" - a real surprise, at first, considering the occult nature of the organization.

    The negative experiences far outweigh the positive. The members who regularly post to forums and send out emails display the traits of having been thoroughly brainwashed by a first-class cult. Some are far more clever, however, and are undoubtedly part of a concerted effort by the Brotherhood. See, Masonic Disinformation, Propaganda, Dissembling, and Hate Techniques for a concise elaboration of their techniques.

    Historically, Freemasonry has been charged with corruption of public officials because of the oaths and promises they swear to keep amongst themselvesabove all else. At the very least, joining a secret society, or a "society with secrets," creates a glaring conflict of interest. The following document doesn't go into corruption or masonic favoritism. A secret society, by its very nature - and one as widespread and established as masonry - would naturally enable such intrigue.

    My only intention here is to outline its influence, and guiding hand on a unique phenomenon that occurred at the crossroads of the 19th and 20th century.

    Having learned from earlier criticism, and with all brevity aside, I hope this page is seen as one of the most comprehensive and accurate expositions in this field of study. Part of the symbols are displayed there to the Initiate, but he is intentionally misled by false interpretations. It is not intended that he shall understand them; but it is intended that he shall imagine he understands them.

    Their true explication is reserved for the Adepts, the Princes of Masonry. This book is revered by occult groups across the globe, and most masons have never read it, let alone understood it. It deals with the occult origins of the symbols, initiations, and rituals of Freemasonry.

    Morals and Dogma is typically only giving to Master Masons. It is estimated that for every hundred Masons, ten will read it, three will finish it and only one will understand it. The rites and rituals of Freemasonry are directly derived from ancient occult mysteries. Before it is possible to intelligently discuss the origin of the Craft, it is necessary, therefore, to establish the existence of these two separate yet interdependent orders, the one visible and the other invisible. The visible society is a splendid camaraderie of 'free and accepted' men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns.

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    The invisible society is a secret and most august fraternity whose members are dedicated to the service of a mysterious arcanum arcanorum. Those Brethren who have essayed to write the history of their Craft have not included in their disquisitions the story of that truly secret inner society which is to the body Freemasonic what the heart is to the body human.

    The seething energies of Lucifer are in his hands and before he may step upward, he must prove his ability to properly apply energy. To them, the true definition of occultism is the science of energy flow and energy relationships. Occult meditation is a means of consciously and purposefully directing energy from a recognized source to the creation of some specific effect. This is the task of the initiate in all Occult groups.

    The initiator shows the candidate his latent faculties, his dormant powers, and initiates him into their use. He explains or demonstrates how the candidate may awaken the static energy into dynamic power. Freemasonry has always, admittedly, held deep occult secrets which it hides from the "profane" and unworthy.

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    One person who believed this to be true was Alice Ann Bailey. Her praise and admiration - she appeared to be almost in awe of the craft - was evident throughout all her works. A typical flattery can be found on p. It is a far more occult organization than can be realized, and is intended to be the training school for the coming advanced occultists.

    In its ceremonials lies hid the wielding of the forces connected with the growth and life of the kingdoms of nature and the unfoldment of the divine aspects of man. Masonic orders have contained the most influential men in many governments, and virtually every occult order has many Masonic roots. Waite is most famous as the co-creator of the Rider-Waite Tarot deckthe most popular tarot deck in use today.

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    His works on the Holy Grail, influenced by his friendship with Arthur Machenwere particularly notable. Much learning and many kinds of wisdom are in his pages, and withal an air of serenity, of tolerance; and if he is of those who turn down another street when miracles are preformed in the neighborhood, it is because, having found the inner truth, he asks for no sign.

    It seems to be generally accepted as fact. Wynn Westcott is also famous for his translation of the legendary Kabbalah treatise, Sepher Yetzirah "Book of Formation," into English.

    Mathers was one of the most influential occultists in modern times. On the Golden Dawn, Wikipedia has this to say: While it existed, it was the focal point of the development and redevelopment of magical thinking in Europe. In it, most concepts of magic and ritual that have since become core elements of WiccaThelemawestern mystery schools and other forms of magical spirituality were first formulated.

    From the Golden Dawn website: Today, we take the Tarot for granted, but without the ground breaking work of Mathers and the Golden Dawn, our Tarot symbolism might be basic and trite. Throughout his career, Crowley was as much influenced by Freemasons as he in turn had influence on them.

    Crowley has generated an intense following since his death. He has influenced countless disciples and gave birth to Satanism.

    Proclaiming to be the magus and great Beast of the " new age of Horus ," he saw himself as the usher, or prophet, of a " new Aeon " of illuminism. Because of his total disregard for imposed social values and his legendary rebellion toward authority, Crowley became a hero for young people - especially rock musicians of the 60s and 70s and through to the Heavy Metal acts of the 80s and 90s. Gerard Encausse Papus ] Dr. Reuss was a tantric occultist and utopian socialist.

    Ordo Templi Orientis is still in existence today, and has thrived in recent years as its members have embraced the internet. George Pickingill "Old George" Pickingill is perhaps the most intriguing figure of the bunch. George Pickingill was a legend in his own time and was much feared by the villagers of Canewdon as a "Master of the Witches" and a black magician. Pickingill claimed to be the direct ancestor of "Julia — The Witch of Brandon," burned at the stake in ; "since that time each generation of the Pickingill family has served as priests in the Old Religion.

    During the course of his long life, Pickingill established nine hereditary covens in Norfolk, Essex, HertfordshireSussex, and Hampshire. Each coven worshiped the " Horned God " and practiced sex magick in its rituals. According to the legend both Allan Bennett and Aleister Crowley around were initiates. Nicholas' church attended by his Romany kin. These midnight rites were allegedly ignored by the aged incumbent vicar who was terrified of George Pickingill's powers.

    If Kellner did receive this knowledge via P. B Randolph then Pickingill's influence on the O. The Pickingill Nine employed texts from the Classical Mysteries in conjunction with sexual techniques to contact ancient Divine Forces.

    B Randolph visited London in and discussed sex magic techniques with Hargrave Jennings, who was one of George Pickingill's pupils.

    It was not long before Pickingill was exhibiting his gifts at Masonic temples and private houses. He conducted the bulk of his demonstrations at a country house in Hertfordshire. Many Masons and Rosicrucians are known to have observed the magical experiments at Knebworth.

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