Saturn, A form of The Jewish God. Seven, a Reference to Saturn

Note to reader:  I’ve expanded on this article to cement the connection between the Jewish Yahweh or El Olam to the Roman deity Saturn. Through an analysis of myth and Biblical Hebrew the connection is obvious.  At some point it will be considered either dishonesty or ignorant when this connection is denied.  This of course has ramifications for the figure of Jesus who is closely tied to Yahweh and whose name means either “Yahweh Saves” or “Yahweh Avenges.” In contrast, Jupiter, the famous opponent of Saturn, and his son Apollo, are /our gods/.

Christmas developed in part from the Saturnalia which was held in Rome on roughly corresponding dates. The Saturnalia was, as it sounds, a celebration in honor of Saturn.  One of the most remarkable aspects of the festival manifested itself in the tradition of allowing slaves to rule over masters, at least symbolically.

Presumably this tradition was related to Saturn’s position in relation to a usurping Jupiter.  This is to say that during the Saturnalia, symbolically, Saturn, the Semitic slave, ruled Jupiter, the Aryan master. The festival was developed, in part, to honor a passed “Golden Age” when Saturn or, clearly, proto-Jews ruled.

That Christmas would develop in part from this tradition is wholly appropriate as both Christ and Saturn are manifestations of the Jewish God or Jewry embodied.  But further, the winter in general was understood in the Greco-Roman world as belonging to Bacchus or Dionysus.  That is to say it was a time of decadence, degeneracy, darkness and death.

Bacchus, likewise, is an important manifestation of the Jewish God as this study explicates. Here though, in the nadir of winter, the Winter solstice was also celebrated, signifying the beginning of a return to the spring and summer months.

For the moment let’s focus on this figure of Saturn, who is very much a god of seasons and the starred night.

In Histories 5.2, Tacitus writes “The Jews are said to have been refugees from the island of Crete who settled in the remotest corner of Libya in the days when, according to the story, Saturn was driven from his throne by the aggression of Jupiter.”

Here, it should be clear to the modern reader, Saturn is being suggested as a personification of the Jewish people in much the way Judah or Yahweh may be understood as a personification of the Jewish people.

Likewise, it should be our confident assertion that the expulsion comes at the hands of an Aryan faction personified in Jupiter. Jupiter, the Sky God, represents the Aryan force that overthrows the Jewish or proto-Jewish power to establish a eugenic direction personified in his son Apollo.  Hence, technically, it is we, who are Jupiter, while our secured, ameliorating descendants Apollo.

Regarding their Sabbath Tacitus writes:

“We are told that the seventh day was set aside for rest because this marked the end of their toils…Others say that this is a mark of respect to Saturn, either because they owe the basic principles of their religion to the Idaei, who, we are told, were expelled in the company of Saturn and became the founders of the Jewish race, or because, among the seven stars that rule mankind, the one that describes the highest orbit and exerts the greatest influence is Saturn. A further argument is that most of the heavenly bodies complete their path and revolutions in multiples of seven.[1]”

The name Idaei is derived from the name of Mount Ida, the highest mountain in Crete, around which the Idaei dwelt.  This was a mountain sacred to the Titaness Rhea or Magna Mater, the sister and wife of Cronus or Saturn.  Tacitus likewise relates the speculation that the name Judaei, from which Jew is derived, is “the barbarous lengthening of Idaei.” Indeed, with the daktyloi Idaioi or Idaean dactyls, a mythical race of dwarves born of Rhea, we find a symbol for proto-Jews or Jews that appears with the Egyptian Ptah and the Greek Hephaestus, often indicated their master.  This motif will reoccur in Norse myth.

Likewise both the ancient Hellenes and the Hebrews would identify Saturn or Cronus with the Semitic El, one of the names used to describe the Jewish God in the Hebrew Bible.  Indeed, in the contemporary world, Jerry Siegel would give his crypto-Jewish superhero, Superman, the “Kryptonian” name Kal-El meaning “Voice of God” in Hebrew.

El is translated “Lord,” like Yahweh and Adonai, other titles given to the Jewish God and Kyrios, the title given to Christ. This study argues that titles commonly translated into English as “Lord,” in contrast to more generic titles such as Theos or Elohim, translated as Gods or God, are commonly, if not exclusively, references to a Jewish God in particular.

Specifically the Greeks would identify Cronus with the Phoenician God of Time El Olam which would be rendered Oulomos in the Greek. Chronus was often considered synonymous with Coronus, a Greek deity who was the Personification of Time. This connection between the phonetically close Cronus and Coronus is clarified by the ancient poet Nonnus of Panopolis. “By Saturnus [Kronos] again they denoted that being who maintains the course and revolution of the seasons and periods of time, the deity so designated in Greek, for Saturnus’ Greek name is Kronos (Cronus), which is the same as khronos, a space of time.”[2]

In any case, El Olam is a name used for Yahweh in the Hebrew Bible such as in Genesis 21:33. There is says “Abraham planted a tamarisk tree in Beersheba, and there he called on the name of the Lord (Yahweh), the Eternal God (El Olam).” Beersheba, meaning “well of seven,” is likely a reference to Saturn as well as we shall see.

This study identifies Yahweh, a consuming God inhabiting the Tent of Seasons in Israelite camp, as a God of Seasons, a God of Time.  Abraham Joshua Heschel, one of the leading Jewish theologians and philosophers of the 20^th century classed Judaism as a “religion of time aiming at the sanctification of time,” saying “Judaism teaches us to be attached to holiness in time, to be attached to sacred events, to learn how to consecrate sanctuaries that emerge from the magnificent stream of a year.”[3] And this is a repeated concept among Rabbis and Jewish thinkers, where sometimes the concept of time is contrasted with the concept of space, geography or, presumably, Goy (nation).

Yet even this dichotomy is incomplete or false. The word for time Olam means “Time everlasting,” means both “antiquity,” “futurity” and “eternity” in the Biblical Hebrew. In the Modern Hebrew it means “world,” “eternity,” “space,” “existence” and “universe.”  We understand this latter meaning from the more familiar phrase of “Tikkun Olam” which means “repairing the world.”

Olam is also synonymous with the notion of Cosmos in Christian theology meaning the “here and now” as opposed to the Afterlife. Here we realize that as Yahweh represents the embodiment of the Jewish people, as this study argues, Olam too becomes an embodiment of them.

Hence, by this formulation, Jews lay claim to the world, “the here and now,” and the future and the past. From their perspective, they are the universe, all of meaning that exists.  Hence “Tikkun Olam” is not so much “repairing the world” as “doing what’s good for Jews.” Here they characteristically, and intelligently, present their own agenda, exoterically, as something others are led to believe is “universally good.”

The Modern Hebrew word for Saturn, Shabtai, שבתאי, emerges from the same root as Shabath/Sabbath שבת/שָׁבַת meaning “to cease” “desist” or “rest.” Here Sabbath refers to God’s seventh day of rest in Genesis. The seventh day of the week, of course, when Jews celebrate Sabbath, becomes Sāturni diēs by the second century in Rome, eventually “Saturday” in the English. The Biblical Hebrew word for seventh, Shebi, שְׁבִיעִי and seven, sheba, שֶׁבַע, are closely related to the number. Importantly, the number seven appears to be treated as a synonym or even name for Yahweh or, in any case, a way to reference him esoterically in Biblical Works as we shall discuss.

The Hebrew adjective Sabea, שָׂבֵעַ, is also close to “sheba” and may, along with “sheba,” be related to the ancient Saturn worshiping Sabeans who we shall discuss shortly. It means “sated,” “satisfied,” and “surfeited.”  Here we begin to gain a picture of Saturn, the consuming god, in a manner, consuming the creation of the preceding Elohim (Gods) and making himself sated by it.  The Jewish God as a terminus.

This appears to strengthen further the Jewish Gods connection to Saturn. In the Dionysiaca, Nonnus says: “The Latin designation ‘Saturnus’ on the other hand is due to the fact that he is ‘saturated’ or ‘satiated with years’ (anni); the fable is that he was in the habit of devouring his sons–meaning that Time devours the ages and gorges himself insatiably with the years that are past.”[4]

The idea of Saturn being “saturated with years” or old is especially corroborated, at least to a more contemporary audience, by derivative figures such as the scythe wielding Grim Reaper and Father Time. This study argues that the Jew represents a racially aged form relative to the youthful Apollonian Aryan. That “Time” or Saturn devours “ages,” also may be taken to mean that it devours civilizations.

Indeed, Eden, עדן, the name of the Garden inhabited by Adam and Eve is related to iddan, עִדָּן, meaning “time.”  Yet it is a sense of time distinct from eternal “Olam.”  It is an “allotted time.” It is a particular time, an “epoch” and “era,” in the manner the Egyptians had their era, or the Greeks had their era before their fall. In the modern Hebrew Eden means “era,” “time,” or “epoch.” This study establishes Eden as a sort of Aryan “gene garden.”  Here Eden, and the fall of Adam and Eve, become metaphors for every “epoch” or Aryan civilization.

The Biblical Hebrew adjective eden, עֵדֶן, meaning “delicate” and “a luxury” or “delight” tends to suggest it as ephemeral, a pleasure garden for Jews or Yahweh and his caducean accomplice the serpent. Hence the seventh day describes a Jewish consuming or ending of an Aryan civilization by the disastrous events that transpire there, where a slumbering Adam is separated from his “rib.” In fact, all three notion of Jews or proto-Jews as 1) civilizational closers, 2) admixed, racially aged forms of Aryans and 3) Consuming Bride or Gene Gatherers is suggested if not profoundly corroborated by this myth of Saturn or “Sheba.”

Indeed, perhaps unsurprisingly in the Biblical Hebrew we find another word related to Sheba and Sabea meaning “hoary” or “old age.” This is seb, שֵׂיב. The related and more commonly appearing synonym, sebah, שֵׂיבָה first appears in Genesis to describe the non-Jewish Abraham upon his death. In Genesis 25:8 he dies sebah (“old”) and sabea (ripe, sated) while, of course, the immortal Olam El persists.  Hence Jews, in relation the Aryan race, may emerge as a metaphor for old age or even death itself, in addition to Time.

We might speculate in fact that the Egyptian God name Seb is related to the Hebrew words Seb, Sabea, Shebi and Sheba. Seb, also known as Geb, was Saturn’s Egyptian Equivalent. Seb, known as “the father of snakes,” and often depicted with the head of a snake, was also the father of the Egyptian Set or Seth. Indeed, this study argues that the Biblical figure Seth or Sheth, שֵׁת, son of Adam and brother of Cain and Abel, is likely a reference to the Egyptian God Set or Seth. Seth or Set was the deity of the Hyksos, a group that was expelled from Egypt and identified by ancient mythographers as the same group as the Ancient Israelites.

Precedent for this sort of name development appear with the deity names El and Adonai and in the book Esther as well were it is generally accepted that Esther is derived from Ishtar and often that Mordecai is derived from Marduk. Indeed, Tammuz, named for the Mesopotamian God, is the fourth month of the ecclesiastical year of the Hebrew Bible. This study posits as well Yah, יָהּ, a name for Yahweh, appearing nearly fifty times in the Hebrew Bible, is likely related to the Egyptian moon god Iah or Yah.

Hence the Hebrew Bible could be referencing a Saturnian “Seb” in the Garden of Eden. Here Seb might be understood as the equivalent of Yahweh, the distinctly Jewish deity that is active on the seventh day, and whose “son” is the Serpent. It may also be coyly suggesting him the father of Seth by Eve. The Greeks for their part would identify the Jackal-headed Seth with the serpentine Typhon. Racial cuckoldry is an important theme in Genesis generally this study argues.

A verb form of sheba, shaba, שָׁבַע means “to swear” or “promise by oath.” It appears in the Hebrew Bible describing, for examples, oaths made by Yahweh to Abraham and Esau to Jacob. This may especially convey the “divineness” or “sacredness” of the number seven. Likewise it may also allude to the covenant of circumcision to which the number is likely attached as we shall discuss. After all, Abraham, for example, is oath-bound to Yahweh through circumcision and circumcision is understood as a covenant with the Jewish God. A “promethean manifestation” of the number seven as a “sacred” number may be the modern notion that seven is a “lucky number.”

The seventh day becomes an important day in Biblical events. On the seventh day, this study argues, a more specific deity appears while the creating Elohim or Gods rest, and this is the figure of Yahweh, a figure this study correlates with Bacchus, Vulcan and Saturn. In fact, speculatively, the name Adam might be etymologically related to the mythical substance adamant. In ancient Greek mythology Cronus or Saturn using an adamant sickle to castrate Uranus or Caelus.

There, as in JEM more broadly, the number seven appears with an inexplicable frequency. Its repetition is perhaps especially notable in Revelation 14:14 where we find a “One like the Son of Man” upon a cloud harvesting souls with a sickle. Saturn, a God of Harvest, was especially associated with the scythe or sickle. There, in Revelation, we find mentioned seven churches, seven seals, seven angels, seven trumpets and, importantly, seven stars. Because, again, as Tacitus relates: “among the seven stars that rule mankind, the one that describes the highest orbit and exerts the greatest influence is Saturn.”

Jonathan Sacks, the salient Jewish philosopher and theologian, confirms the sacredness of the number seven, as well as its connection to the notion of time, in an article entitled “The Duality of Jewish Time (Emor 5777).”  There he describes a dual cycle, “One is formed by the three pilgrimage festivals: Pesach, Shavuot and Sukkot…The other is formed by the number seven and the concept of holiness: the seventh day, Shabbat; the seventh month, Tishri, with its three festivals of Rosh Hashanah, Yom Kippur and Sukkot; the seventh year, Shemitah; and the Jubilee marking the completion of seven seven-year cycles.”

This study argues that the use of the number seven may be a reference especially to the castration or emasculation of an Aryan competitor in Jewish numerology particularly via a reaping or harvesting metaphor.  Indeed, Saturn, a reaping harvest God, was the castrator and overthrower of the Aryan sky God Caelus or Uranus. The deity is so closely associated with this act that the etymology of his Greek precedent and equivalent, Cronus, is commonly believed to be derived from “to cut.” This study speculates that castrating deities like Cronus/Saturn and Kumarbi may have helped inspired the Jewish circumcision ritual.

Speculatively, and assuming a late development of the Hebrew Bible, which this study does, the Jewish attachment to the number seven, may have been influenced by the Hindu-Arabic numeral system currently used in the West.  Indeed, while today the numeral “7” still bears some similarity to a scythe, this would have been a clearer reference in the original Hindu glyph which was closer to an upside down “J.”

In light of this, the preceding “6” too may have developed from an earlier glyph into something suggesting a phallus. These possibilities, however small, are cause enough to review this numeral system, adopted by Aryans in the high Middle Ages, with an eye toward both symbolism and practicality.  Here modification rather than wholesale replacement seems possible. Though certainly we shouldn’t be shy about radical, cleansing changes.

Indeed, the seven-day week is Levantine and astrological in its ancient origins, likely developing from Semitic, Pre-Assyrian lunar calendars. It was instituted by the Roman Emperor Constantine who was pandering to Christians. Eventually the weekdays assumed their planetary names, beginning with the youthful, Aryan solar, Dies Solis (Sunday) and ending, like a demoralizing Jewish parable, with the ancient, scythe wielding and flesh consuming proto-Jewish God Saturn. Here we understand why the ancients classed Apollo an immortal God.

Prior, weeks were market days, eight days in length, bearing numbers as opposed to names. A return to the eight day week or the adoption of a six day week, each named after Aryan solar and celestial deities and signifying perpetual creation, are reforms that will be instituted in the future. To the extent it is possible, JEM should be rooted out of our all institutions.

A internet conspiracy that connects Saturn to the number six because of the “number of the beast”  and because of the number of points appearing in the Star of David is baseless and idiotic. Here also the theory points to Saturn as a “star God” which is a correct identification so far as we understand the God connected to astrology.

Yet it is incorrect to identify the star of David with astrology as it is almost certainly, if perhaps counterintuitively, a solar symbol as this study discusses. The theory may also be related to the similarities of the word Satan and Saturn, an interesting contemporary “folk etymology” that this study explores. It is however incorrect to connect the beast bearing 666 in Revelation 13, an Aryan figure this study argues, with Satan, a Semitic figure.

Regardless the idea that Saturn is connected to the number six is harmful to a clearer understanding of Jewish numerology appearing in JEM. Indeed, commonly “Saturn’s hexagon,” a persistent hexagonal cloud pattern around the north pole of the planet Saturn is trotted out as “evidence.” This reveals the superstitious nature of the theory as obviously ancient sources would have been oblivious to this formation. In contrast, six is related to the Tiferet in Kabbalah and Jewish Esotericism and associated with the solar, man and the six days of creation.

To be clear, that Saturn is a clear proto-Jewish God does not mean that all of the Titans should be considered racially Semitic, only, to the extent they opposed Jupiter, Jewish dominated and controlled.  Thus when we understand the chief god of Carthage was Baal Hammon or Saturn, we understand this was an empire under Jewish control, yet perhaps not in all its parts Semitic. After all, for a long period, even if employing vast mercenary forces, Catharge waged war effectively against Rome. Thus, doubtlessly, it retained some vestigial Aryan element capable of making war against a primarily Aryan Rome, practicing an essentially Aryan Religion.

Celestial Titans like the Sun Titian Helios, for example, a near Apollo equivalent, may be understood as descriptions of an undiluted or relatively undiluted Aryan remnant within a Semitized regime.  Hence figures in the Olympian reign descended from these beings may likewise be understood as descending from undiluted or relatively undiluted Aryan blood.  This is true so long as they are not usurping Gods.

[1] Tacitus, Histories 5.4 EDITION?

[2] Nonnus, Dionysiaca 6. 178 ff (trans. Rouse) (Greek epic C5th A.D.

[3] Abraham Joshua Heschel, The Sabbath (New York, NY: Farrar, Strauss and Giroux, 1951), p. 8

[4] Nonnus, Dionysiaca 6. 178 ff (trans. Rouse) (Greek epic C5th A.D.