Anu got the upper world, EnLil got the middle world, and EnKi got the under world.
(DOC) HIPOLITO DA COSTA AND THE "DIONYSIAN ARTIFICERS" | Leon Zeldis - bildcalnolocou.cf
Cutha was regarded as the place where the Underworld could be accessed, the great under-ground ocean, like the oil-fields under the desert in Arabia, Iraq, and other parts of the middle-east , the Nar Marratu, which the compiler s of the Necronomicon make big business of. So, it is not too far-fetched to see the Cuthites come to Cutha, city of the Underworld.
It is also possible they migrated to Opis on the Tigris, as well. Cuthites are said by Jennings to have settled at Rhodes. Rhoda is an early connection to Rheda, just northwest of there, in France. Of course, it is possible, too, that this took place earlier, after Aknaten died in the middle of the 14th Century B C E. And, remember, what Jennings wrote, that not only was there a city named Eve in Arcadia, but:. It was so named from a body of people who settled upon its banks, and were said to have been conducted by a serpent. If one examines Poussin's paintings, it would seem that he is telling a story, in several of these paintings, about several parallel stories.
One of these deals with the surface story matter, but others include the underground stream tradition, pertaining to Arcadia, pertaining to the South of France. It doesn't take a stack of degrees and credentials to see this, it is in plain sight. At least to those who understand Solis Sacerdotibus! It is in Arcadia where at least one branch of the Nephilim lineage survived, through the ages, and this included imports from Palestine. At the same time, this is the time period when the Mystery Cultus first made its way to Greece, we are convinced, though the religion of Greece may be older.
Having thus established what was the meaning and import of the Eleusinian or Dionysian mysteries amongst the ancient Greeks, who transmitted to us the knowledge of them; and having shown that the ceremonies were not intended in their origin as a worship of the sun, considered as a Deity, we shall proceed to examine how those mysteries were communicated to other nations by the Greeks.
About fifty years  before the building of the Temple of Solomon in Jerusalem, a colony of Grecians, chiefly Ionians, complaining of the narrow limits of their country, in an increased population, emigrated; and having been settled in Asia Minor, gave to that country the name of Ionia.
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No doubt that people carried with them their manners, sciences, and religion; and the mysteries of Eleusis  among the rest. Accordingly we find that one of their cities, Byblos, was famed for the worship of Apollo, as Apollonia had been with their ancestors. These Ionians, participating in the improved state of civilization in which their mother country, Greece, then was, cultivated the sciences, and useful arts; but made themselves most conspicuous in architecture, and invented or improved the order called by their own name Ionian.
These Ionians formed a society, whose purpose was to employ themselves in erecting buildings. The general assembly of the society, was first held at Theos; but afterwards, in consequence of some civil commotions, passed to Lebedos. This sect or society was now called the Dionysian Artificers, as Bacchus was supposed to be the inventor of building theatres; and they performed the Dionysian festivities.
The Dionysian Artificers
From this period, the Science of Astronomy which had given rise to the symbols of the Dionysian rites, became connected with types taken from the art of building. These Ionian societies divided themselves into different sections, or minor assemblies. But they extended their moral views, in conjunction with the art of building, to many useful purposes, and to the practice of acts of benevolence.
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We find recorded, that these societies, and their utility, were many years afterwards inquired into, by Cambyses, king of Persia, who approved of them, and gave to them great marks of favour. It is essential to observe, that these societies; had significant words to distinguish their members;  and for the same purpose they used emblems taken from the art of building. Let us now notice the passage of the Dionysian Artificers to Judea.
Solomon obtained from Hiram, king of Tyre, men skilful in the art of building, when the Temple was erected at Jerusalem. C Gillies Barthelemy. Anacharsis This emigration is also mentioned by Herodotus, Lib. Clemens, Lib. Afterwards is the river called Adonis. Their first seat was Theo. Strabo, Lib. The Latin translator of Strabo renders the Dionysian Artificers????? Invent , I. The society was called sometimes s??
Sketch for the History of the Dionysian Artificers
Aulus Gellius, Lib. The Ionians built the temple of Diana at Ephesus, the Dorians that of Apollo at Triopii, where at a certain period they repaired with their wives and children, and there performed sacred rites, and had a market, likewise games, races, wrestlings, music-parties of different kinds, and made common offerings to the gods. When they had performed the spectacles and the business of the market, or fair, and fulfilled towards each other the duties of fellow creatures, if there was any litigation between the cities, they sat as judges to settle the dispute: moreover, in these assemblies they debated as to the war with the barbarians, and the means of keeping a mutual concord amongst the nations.
III p. Libanius in Orat. The proof that this reading is not correct, is not only because of the different opinions of all other translations, which understand by this Gibblim the inhabitants of Gebbel; but that the same English p. Now that Gabbel was the same as Byblos is clear; because the Septuagint version always translates this Gebbel for Byblos, and though there were several cities of this name, yet this one seems to be that which is between Tripoli and Berite; and still called Gebail. Such, however, was what was done by the inhabitants of those cities, in testimony of which, they sent letters to women who were at Byblos, when Adonis was found, and afterwards scaled and thrown into the sea, they say they were spontaneously carried to Byblos; and, when arrived there, women ceased to weep for Adonis.
Procopius in Isaiah c. On one side is the Bacchus difnhj, or creator of both sexes, known by the effeminate mold of his limbs and countenance; and on the other, a tiger, leaping up, and devouring the grapes which spring from the body of the personified vine, the hands of which are employed in receiving another cluster from the Bacchus.
This composition represents the vine between the creating and destroying attributes of god; the one giving it fruit, and the other devouring it when given. The tiger has a garland of ivy round his neck, to show that the destroyer was co-essential with the creator, of whom ivy, as well as all other ever-greens, was an emblem representing his perpetual youth and viridity. It must be observed, that, when the ancients speak of creation and destruction, they mean only formation and dissolution; it being universally allowed, through all systems of religion, or sects of philosophy, that nothing could come from nothing, and that no power whatever could annihilate that which really existed.
The bold and magnificent idea of a creation from nothing was reserved for the more vigorous faith, and more enlightened minds of the moderns, who need seek no authority to confirm their belief ; for, as that which is self-evident admits of no proof, so that which is in itself impossible admits of no refutation.
The Dionysian Artificers
It is tempting to quote the remainder of the essay, but it can be found at the following url:. DaCosta ends his essay with the statement that after the Dionysian Artificers made it to Israel to work on the Temple, some of their rites were introduced, in a modified form, to be compatible with the Monotheism Yet we would say that the Artificers simply attached themselves to the most learned of those who weren't propagandists of the Yahweh cultus, and then DaCosta states that eventually this group of Initiates became known in Maccabeean times as Hasidim.
These mystics were responsible for the formation of the Essene communities, Da Costa says. Undoubtedly this is true, as it is also true that some influence came from Buddhist missionaries, who came west to Alexandria. Also, King Attalus I of Pergamon granted land to these people, but eventually they were exiled.