INDRA
IN VEDS, SUMERIANS, GOTHS AND HITTITES
5.
Indra in Veds, Sumerians, Goths and Hittites :
According
to Lieutenant Colonel Laurence Austine Waddell :
The
Phoenician Origin of Britons, Scots, & Anglo-Saxons (1924 -
1st. edition)
St.
Andrew as patron saint with his "Cross" incorporates Hitto-Sumerian
Father-God Indara, Indra or Gothic "Indri" Thor &
his "Hammer" Introduced into Britain by Gothic Phoenicians
Disclosing
pre-Christian Worship of Andrew in Early Britain & Hittite Origin
of Crosses on Union Jack & Scandinavian Ensigns, Unicorn &
Cymric Goat as Sacred Goat of Indara, "Goat" as rebus
for "Goth" and St. Andrew as an Aryan Phoenician
"0
Lord Indara I thou sturdy director of men,
Thou makest the multitude to dwell
in peace!" - Sumerian Psalms.'
"The
Waters collected in the Deep,
The pure mouth of Indara has made
resplendent." - Sumerian Psalms.'
"Indra,
leader of heavenly hosts and
human races!
Indra encompassed the Dragono
Light-winner, day's Creator!" - Rig. Ved, 3, 34, 2-4.
"Slaying
the Dragon, Indra let loose
the pent-up Walers".
"Indra, hurler of the Four-angled
Rain-producing Bolt." - Rig Veda.
Still
further evidence for the Hitto-Phoenician origin of the Britons,
Scots and Anglo-Saxons is found in the legend of St. Andrew with
his X Cross as the patron saint of the Scyths, Gothic Russia, Burgundy
of the Visi-Goths from the Rhine to the Baltic, Goth-Iand and Scotland.
We shall now find that the Apostle bearing the Aryan Gentile and
non-Hebrew name of "Andrew" was presumably an Aryan Phoenician,
and that the priestly legend attached to him incorporates part of
the old legend of his namesake Induru, a common Sumerian title of
the Father-god Bel, who is the Hittite god Indara, "Indri or
Eindri-the-Divine," a title of Thor of the Goths and Indra
the Father- god of the Eastern branch of the Aryan Barats. And we
shall find that the worship of Andrew with his X Cross was widespread
in Early Britain and in Ireland or Ancient Scotia in "prehistoric
times," long before the dawn of the Christian era. And he is
the INARA stamped with Cross, etc., on Ancient Briton coins (see
Fig. 74, p. 384).
(1. "Indara" (= "Induru") is here used instead
of its synonym Ea as given in this translation.
2.
Langdon, Sumerian Psalms, 109.
3.
S.H.L., 487. (See note I.) 4. R.V., 4. 19,8. 5. 4, 22. 2.)
![](images/indra/fig53.jpg)
FIG.
53 : Indara's X "Cross" on Hitto-Sumerian, Trojan and
Phoenician Seals
(1. Indri-di or Eindri-di, cp. V.D., 123. where, however, it
is sought to derive the name from reid, "to ride," although
the name is never spelt with "reid." Di as Gothic affix
appears to="God," with plural Diar (cp. V.D., 100), and
cognate with Ty, "god," in series with the ty in Fimbul-ty,
"Angan-ty" and "Hlori-di". This latter title
of Thor now appears to be Hlir, "the Sea-god" (V.D., 274)
and cognate with Hlyr, " tears" [? Rain] (V.D., 270) and
for Hlori as a recognized spelling of Hleri, see V.D. 270.)
The X "Cross," now commonly called "St. Andrew's,"
or in heraldry "Cross Saltire" (or "Leaping Cross"),
is figured freely, I find, on Hitto-Sumerian, Trojan and m Phoenician
sacred seals as a symbol of Indara, from the earliest period downwards,
both simply and in several conventional forms, see Fig. 53.
![](images/indra/fig54.jpg)
Fig
54 : "Andrew's" Cross on Pre-Christain monuments in Britain
and Ireland and on Early Briton coins
And
significantly these various conventional Hitto-Sumerian and Trojan
and Phoenician forms of Indara's X " Cross" are also found
in more or less identical form on prehistoric monuments and pre-Christian
coins in Ancient Britain as the "St. Andrew's Cross,"
see Fig. 54, which compare with previous Fig.
This
so-called "Cross of St. Andrew," although resembling the
True Cross of equal arms in a tilted (or "saltire") position,
does not appear to have been a true Cross symbol at all, but was
the battle-axe or "hammer" symbol of Indara or Thor. In
Sumerian, its name and function is defined as "Protecting Father
or Bel," with the word value of "Pap" (thus giving
us the Sumerian source of our English word Papa for "Father"
as protector).
It
is also called Geur (or "George") or Tuur (or "Thor"),
and defined as "The Hostile," presumably from its picturing
a weapon in the hostile attitude for defence or protection, and
it is generally supposed, and with reason, to picture a battle-axe.a
It is especially associated with Father Indara or Bel,s as seen
in the ancient Hittite seal here figured (Fig. 55), representing
Indara slaying the Dragon of Darkness and Death a chief exploit
of Indara or Indra (see texts cited in the heading)-wherein Indara,
the king of Heaven and the Sun, is seen to wear the "St. Andrew's
Cross" as a badge on his crown; whilst the axe which he wields
is of the Hittite and non-Babylonian pattern. Describing this famous
exploit, the Vedic hymns which describe Indara's bolt as "
Four-angled" (see text cited in heading) also tell us :-
"With
thy Spiky Weapon, thy deadly bolt,
O Indra, Thou smotest the Dragon in the face."
(1.
Br., 114 I, 1146; M., 648.
2.
Br., 1143, and for Tuur Br., 1140
and 10511.
3.
Oppert, Exped. to Mesopot., 58 and B.B.W., 2, p. 28.
4.
The identity of Bel with I-a or In-duru or Indara is very frequently
seen in Sumerian seals by Bel being figured with the attributes
and symbols of la or Induru. Thus in the Trial of Adam (Fig. 33),
Bel is represented in his usual form, whereas in the majority of
specimens of that scene he is represented as in Fig. 57, with the
Spouting Waters of la or Indara, as also in Fig. 35.
5.
R.V. 1, 52, 13.)
We thus see how very faithfully the Indo-Aryan Vedic tradition has
preserved the old Aryan Hitto-Sumerian tradition as figured on this
seal of about four thousand years ago and how it has preserved it
more faithfully even than the Babylonian tradition, which latterly
transferred the credit of slaying the Dragon to Indara's son Tas
or "Mero-Dach," though even on that occasion he has to
be hailed by his father's title of "Ia" or "Indara"
himself! The Sumerian name for this X "Cross" deadly weapon
of Indara has also the synonym of Gur, "hostile, to destroy,"
which word-sign is also pictured by a blade containing an inscribed
dagger with a wedge handle, and defined as "hew to pieces"
and "strike dead" which word Gur thus gives us the Sumerian
origin presumably of the Old English Gar, a spear, and "Gore"
to pierce to death.
![](images/indra/fig55.jpg)
FIG.
55 : Indara (or "Andrew ") slaying the Dragon. From Hittite
seal of about 2000 B.C. (After Ward)
Note
: The X on the crown, and the fire-altar below the Dragon,
which the latter was presumably destroying.
This
proves conclusively that the X "Cross" was a death-dealing
bolt or weapon as described in the Vedic hymns and the modern device
of the skull and cross-bones seems to preserve a memory of the original
meaning of the X "Cross" as the deadly axe or "hammer"
of Indara or Thor.
And
its Sumerian name of Gur, also spelt Geur, is thus presumably the
Sumerian origin of the title of "St. George" as the slayer
of the Dragon-"St. George" being none other than Indara
or Thor himself under that protective title, and thus identical
with Andrew.
This
battle-axe protective character of this X "Cross" of Indara
(or Andrew) is also well seen in the Hitto-Sumerian seals, in which
it is placed protectively above the sacred Goats of Indara returning
to the door of Indara's shrine or "Inn," see Fig. 57n,
p. 334, wherein we shall discover that the "Goat" is a
rebus representation of "Goth" the chosen people of Indara
or la, Iahveh, or Jove, who himself is described in the Sumerian
hymns as a Goat's the animal especially sacred to Indra and to Thor
in the Eddas In that Figure this cross-bolt is pictured, not only
in the simple X form, but also with the double cross-bars, like
the Sumerian picture-sign for the battle-axe (see Fig. 46, b and
b-, and Fig. 59) and representing it, tilted over or oriented, as
when carried over the shoulder or in action.
Now
this Sumerian form of Indara's (or Andrew's) bolt is figured on
many ancient Briton monuments and pre-Christian Crosses and Early
Briton coins in this identical form of "Thor's Hammer"
(see Fig. 47, B and F and Fig. 54) and thus disclosing the Sumerian
source of the "Hammer of Thor" or "Indri" (or
Indara) as figured by the British and Scandinavian Goths.
The
peculiar appropriateness of this Sumerian battle-axe sign of Indara
for the patron saint of the Scots is that it is, as we have seen,
the Sumerian word-sign for Khat or Xat, the basis of the clan title
of Catti or Xatti (or "Hitt-ite"), which, we have seen,
is the original source of "Ceti" or "Scot"
(1.
In Sumerian the name "in," for the hospitable house of
Indara, discloses the source of our English "Inn".
2.
Indara, the Creator-Antelope (Dara) . . . The He-Goat who giveth
the Earth (S.H.L., 280 and 283) and see Figs. 59, etc. On Elim for
He-Goat see before.
3.
The dappled Goat goeth straightway bleating To the place dear to
Indra. R.V., I, 162, 2.
4.
See previous notes. "Khatti" defined the Catti tribe as
"The Sceptre-wielders" or ruling race.)
As a fact, it occurs not infrequently on pre-Christian monuments
in Scotland, oriented in the key-pattern ornament in Fig. 47F1,
p. 295, not only at St. Andrews itself but elsewhere in Scotland,
and also in Wales and in Ireland, the ancient" Scotia"
(see footnotes to Fig. 47). Moreover, the Swastika Sun-Cross is
likewise oriented in Scotland in the St. Andrew's Cross tilt in
its key-pattern style.' This shows that this tilting of this Catti
or "Xati" Sumerian was deliberately done in Scotland,
and thus presumably implies that the Scots in Scotland up till the
beginning of our Christian era preserved the memory that this Sumerian
sign "Xat" represented their own ruling clan-name of Catti,
"Xati" "Ceti" or "Scat".
![](images/indra/fig56.jpg)
FIG.
56 : Indara's X Bolt or "Thor's Hammer" on Ancient Briton
monument. (After Stuart)
(See
Figs. 47. Band F for other Briton examples of this Sumerlan bolt.)
In
transforming the Hittite Sun-god "Indara" or "Indra"
into the Christian saint "Andrew," we find the analogous
process resorted to as in the case of St. George, with the added
facility that "Andrew," or "Andreas," was already
the name of one of the Apostles. But the name "Andrew"
is admittedly not a Hebrew or Semitic but an Aryan name, and now
seen to be a religious Aryan name based on that of the Father-god
Indara or Indra. Indeed, it is believed by biblical authorities
that Andrew the Apostle, who was the first disciple of Christ of
"Galilee of the Gentiles" and the introducer of his brother
Peter to Christ, was an Aryan in race. He was significantly a disciple
of Johnthe-Baptist (of the pre-Christian Cross, cult), before he
followed Christ, he introduced Greeks to Christ and was associated
with Philip, an Aryan Greek who, we have seen, was the companion
of the Aryan apostle Bartholomew.
With
such an Aryan extraction and name he was naturally represented as
the Apostle to Asia Minor (of the Hittites) and to the Scythians,
who were Aryanized under Gothic or "Getoe" rulers and
their name "Scyth," the Skuth-es of the Greeks is cognate
with "Scot".
Indeed,
Andrew the Apostle appears to have been racially an Aryan Phoenician.
He, like his brother Simon Peterboth elements of whose name are
admittedly Aryan Gentile and non-Hebrew was a fisherman with nets.
This
occupation presupposes a non-Hebrew race, as there is no specific
bible reference to any Hebrews being sailors or fishermen with nets.
The fish-supply of Jerusalem came from the Phoenicians of Tyre.
And
the name of the village in which Andrew and his brother Peter and
Philip dwelt on the north shore of the Sea of Galilee (sea in Israel),
was specifically Phoenician and non-Hebrew. It was called "Beth-Saidan"
or "Beth-Saida". "Beth" is the late Phoenician
form of spelling the Sumerian Bid, "a Bid-ing place" or
"Abode," thus disclosing the Sumerian origin of the English
word "bide".
And
"Saidan" or "Saida," which has no meaning in
Hebrew, is obviously "of Sidon". The Phoenician seaport
of Sidon was latterly, and is now, called "Saida" and
is within fifty miles from Beth-saida, with which it was connected
by a Roman road through Dan or Csesarea Philippi, on the frontier
of Phoenicia, with an ancient Hittite fortress with a temple of
Bel, now significantly called "St. George".
And
the two-homed mountain rising above Bethsaida and the adjoining
Capemaum, and the scene of "The Sermon on the Mount,"
is called "The Horns of the Khatti or Hatti" i.e., the
Hittites, and we have seen that the Phoenician sailors of Sidon
and Tyre were Hittites. It thus appears probable that Andrew, Peter,
Bartholomew and Philip were not only Aryan in race, as their names
imply, but that they were part of a colony of Sidonian Phoenicians,
settled on the shores of the sea of "Galilee of the Gentiles".
And
it is noteworthy that Christ, whose first disciples were Aryan Gentiles,
and who himself dwelt and preached chiefly in "Galilee of the
Gentiles," visited "the coasts of Tyre and Sidon"
worked there a miracle on a Syrio-Phoenician woman, had followers
from Tyre and Sidon, and he specially connects Bethsaida with Tyre
and Sidon.
The
miraculous part of the legend grafted on to Andrew the Apostle by
the Early Christian Church, in making him the Apostle to the Scyths,
Goths and Scots, who were traditional worshippers of Andrew's namesake,
Indara, is now seen clearly to incorporate a considerable part of
the myth of his namesake, the God Indara of the Goths and Scyths.
Whilst the general Romish and Greek Church legends make Andrew travel
as a missionary in Scythia's Cappadocia of the central Hittites,
Galatia, Bithynia, Pontus (including Troy) in Asia Minor, in Byzantium
and Thrace of the Goths, Macedonia, Achaia, and Epirus- (whence
Brutus sailed to Britain), the Syrian Church history relates that
Andrew [like "Indara, who maketh the multitude to dwell in
peace"] freed the people from a cannibal Dragon who devoured
the populace and the means which he used to destroy this monster
and its cannibal crew was " to spout water over the city and
submerge it".
Now
this function of being a "Spouter of Water" for the welfare
of mankind, was a leading function of God Indara amongst the Aryans,
who were essentially agriculturists and dependent on irrigation
for crops. His name is usually spelt in Sumerian, as we have seen,
as "House of the Waters" ("In-Duru," or "Inn
of the Duru," i.e., Greek 'Udor and Cymric Dwr, "Water").
And
Indara is very freely represented in the Hitto-Sumerian seals from
the earliest period as "Spouting Water" for the good of
mankind and to the discomfiture of the Dragon, who blocked the water-supply
(see Figs. 35 and 57).
![](images/indra/fig57.jpg)
FIG.
57 : Indara spouting Water for benefit of mankind and their cattle
and crops. From Hitto-Sumerian Seal. (After Ward)"
Note
: This is same scene as in Fig. 33. but Bel has here his
vase of spouting waters.
This
Water-spouting of Indara is also freely celebrated in the Indian
Vedic hymns wherein Indra is actually described as "garlanded"
with the Euphrates River, precisely as figured in the above Sumerian
seal, and as described in the Sumerian psalms, thus establishing
again the remarkable literal identity of the Indo-Aryan Vedic tradition
with the Sumerian.
"I, Indra, have bestowed the Earth upon the Aryans,
And Rain upon the man who brings oblations.
I guided forth the loudly roaring Waters." - R. V. 4,26, 2.
"O
Indra! slaying the Dragon in thy strength,
Thou lettest loose the Floods." - R.V., I, 80, II; 4, I7, I;
I9, 8.
"Indra,
wearing like a woollen garland the great Parusni [Euphrates] River,"
Let thy bounty swell high like rivers unto this singer." -
R. V., 4,22, 2.
(1.
Indo-Pers. Darya, Dery a "Sea".
2.
W.S.C., 283-5.
3.
The Euphrates was called by the Sumerians Buru-su or Puru-su, and
in Akkad. Paru-sinnu, which latter appears to be the source of its
Vedic name of "Parusni").
"The Waters of Purusu [Euphrates], the waters of the Deep ...
The pure mouth of Induru purifies." - Sumer Psalm
And
a similar function is ascribed to Jehovah in the Psalms of David.
It
would, moreover, now appear that in fixing the place of St. Andrew's
alleged martyrdom in Achaia in Greece, and under a proconsul called
AEgeas, the early Church had merely incorporated still further that
part of the Hitto-Sumerian or Gothic myth of God Indara, wherein
he bore the title of "Aix or Aigos," The He-Goat (or"
Goth "), whilst his chosen people, the Sumers and Goths, were
historically known as "AEgeans" or "Achaians"
and their land as "Achaia," For there seems to be no real
historical evidence whatsoever for the martyrdom of St. Andrew the
Apostle and the Syrian history which is presumably the most authentic,
makes no mention of his martyrdom.
And
even the extraordinary and hitherto inexplicable folk-lore tradition
attaching to St. Andrew's Day, for maidens desirous of husbands
to pray to that saint on the evening of his festival (30th November),
as described by Luther, and current amongst the Anglo-Saxons, is
now explained by Indra's traditional bestowal of wives :
"Indra
gives us the wives we ask." - Rig Veda, 4, 17, 16.
(1. Cf. S.H.L. 477.' wherein the" E-a" synonym of
In-duru is given.
2.
"Thou visitest the Earth and waterest it; thou greatly enrichest
it with the River of God". Psalm 65.
3.
See later.
4.
Details in my Aryan Origin of the Phoenicians.
5.
Luther (ColloquiaM ensalia, I, 232) states that in his Country the
maidens, on the evening of St. Andrew's day, strip and pray to that
saint for a husband. And the same custom prevailed amongst the Angle-Saxons.
H.F.F., 8.
6.
B.L.S., Novr., 454. The legend found first in the Aberdeen Breviary
is termed by Baring-Could "the fable".)
In order to account for St. Andrew as the patron saint of the Scots
(whom some writers, from the radical similarity of the name, have
imagined to be "Scyths"), as the historical tradition
prevents the Apostle Andrew from having proceeded further west in
Europe than Greece, a Scottish story was fabricated that some of
the bones of St. Andrew were stolen from his shrine in Greece by
a Greek monk in the eighth century A.D. and brought by him to St.
Andrews in Fife, although no mention of such a transfer or of that
monk is found in the Romish calendars on the dispersion of the relics
of that saint or later; and the tale is otherwise self-contradictory.'
Presumably, therefore, there was an early Phoenician Barat "pagan"
shrine to Indara or Indri Thor or Andreas at St. Andrews-which is
near the mouth of the Perth river at the foundation of the priory
there at the conversion of the local Picts and Scots to Christianity
in the eighth century A.D.
This
existence of a pagan shrine of Indara at St. Andrews in the pre-Christian
period is confirmed by the unearthing there of a considerable number
of pieces of ancient sculpture and fragments of crosses bearing
no Christian symbols, but which, from their appearance, are believed
to have been pagan and had "been broken up and thrown aside
as rubbish or buried as casing for graves, or built into the foundations
of the twelfth century cathedral.
(1. Ib., 454. The Greek monk is called Regulus and is said to
have brought the relics in the eighth century from Patras in Greece,
the reputed place of St. Andrew's martyrdom and burial. But the
Romish calendars state that all the relics of St. Andrew were removed
from Patras by Constantine to Constantinople in 337 A.D. Ib., 598.
2.
Several other towns in Britain appear to bear this Andreas or Gothic
Eindri-de name, such as Anderida, the old name for Pevensey in the
Roman period, the port where William the Norman landed in the Channel
Andreas in the Isle of Man with Runic monuments; Ender-by in Lincoln.
And Lndre was the old name and present provincial name of Tours,
which the British Chronicles relate was founded by Brutus, An analogous
name seems St. Cyrus, an ancient port and ecclesiastic settlement
between St. Andrews and the Don River. "Cyrus," we have
seen, is a form of "George" or GUT, a synonym of Indara;
and the only two saints called "Cyrus" are one in Egypt,
and the other in Carthage, who has no distinct historical Christian
basis (cp. B.L.S., July, 321) and thus probably also Phoenician).
Amongst these fragments of crosses, which are of the Hitto-Sumerian
pattern, are many ornamented with the double-barred Indara's or
Thor's Hammer in key pattern. And one slab of elaborate sculpture
bears, as its chief figure, what is obviously intended for Indara
killing the Lion by tearing asunder its jaws, in defence of a sheep
and deer or antelopes-which is a famous exploit of Indara (as cited
below); and this scene is very frequently figured on Hitto-Sumerian
seals and sculptures. This same scene is also significantly pictured
on a fragment at Drainie in Moray where is the same double-headed
Hammer of Indara or Thor on the Cross in Fig. 47 F, and on several
others in the same locality.
And
it is also noteworthy that one of the first Christian churches erected
at St. Andrews was dedicated to St. Michael the Archangel, that
is, as we have seen, and will see further, the archangel of Indara
or Andrew.
This
exploit of Indara in killing the devouring Lion as well as the Dragon
demon to "make the multitude to dwell in peace" now appears
to explain another folk-custom on St. Andrew's Day in England, which
has hitherto been inexplicable. In Cornwall it is, or was till lately,
a custom on St. Andrew's Day for a party of youths, making a fearsome
noise blowing a horn and beating tin pans, to pass through the town
for "driving out any evil spirits which haunt the place"
and later the church bells take part in it. "In Kent a rabble
assembles on that day for hunting and killing squirrels; and a similar
squirrel-hunting wake takes place in Derbyshire and the squirrel
in Gothic tradition is synonymous with" demoniac."! This
custom of expelling evil spirits on St. Andrew's Day, whilst evidencing
the former worship of that saint in England, presumably celebrates
the expulsion by Indara of the Lion and Dragon demons.
Altogether,
in view of the many foregoing facts and associated evidence, it
is abundantly clear that St. Andrew, as patron saint of the Scots,
Scyths and Goths, was the Hitto-Phoenician god Indara or Indri-Thor
of our Catti or Xatti ancestors, transformed into a Christian saint
by the Early Christian Church for proselytizing purposes.
And
that in picturing St. Andrew as impaled on an X Crucifix, he is
represented as hoisted upon his own invincible "hammer".
St. Patrick's Cross also appears to have had its origin in the same
"pagan" fiery Sun Cross as that of "St. George".
St.
Patrick, as we have seen, was a Catti or Scot of "The Fort
of the Britons" or Dun-Barton, who went to Ireland, or "Scotia"
as it was then called, on his mission to convert the Irish Scots
and Picts of Erin in 433 A.D. He appears to have incorporated the
Sun and Fire cult of his ancestral Catti into his Christianity.
This is evident from his famous "Rune of the Deer" in
consecrating Tara in Ireland wherein the name "Deer" the
Sumerian Dara, now seen to be the source of our English word "Deer"
is the basis of one of the Hitto-Sumerian modes of spelling the
godname of In-Dara, who, we shall see, is symbolized by the Deer
or Goat. And the Sun is also called "The Deer" in the
Gothic Eddas, and thus explains the very frequent occurrence of
the Deer carved as a solar symbol on pre-Christian Crosses and other
monuments in Britain, as well as on Early Swnerian and Hittite sacred
seals, and sculptures, as figured and described below.
In
his "Rune of the Deer" St. Patrick invokes the Sun and
Fire in banishing the Devil and his Serpent Powers of Darkness :-
"At
Tara to-day, in this fateful hour
I place all Heaven with its Power,
And The Sun with its Brightness,
And the Snow with its Whiteness,
And Fire with all the Strength it hath.
• • • • •
All
these I place
By God's almighty help and grace
Between myself and The Powers of Darkness!"
And
there are repeated references to St. Patrick using his Cross to
demolish Serpent and other idols and to work miracles with it, as
did the Hitto-Sumerians. And he did so at a period before the True
Cross had become identified with the Crucifix.
Thus,
we discover that the Crosses of the British Union Jack, as well
as the Crosses of the kindred Scandinavian ensigns are the superimposed
"pagan" red Sun Crosses and Sun-god's Hammer of our Hitto-Phcenician
ancestors, which those "pagan" forefathers had piously
carried aloft as their own standards to victory through countless
ages, and which have been unflinchingly treasured as their standards
by their descendants in England, Scotland and Ireland, even after
their conversion to Christianity, and who ultimately united them
into one monogram at the reunion of the kindred elements in the
British Isles into one nation-two of the Crosses in 1606, and "St.
Patrick's" added in 1801.
FIG.
58 : Unicorn as sole supporter of old Royal Arms of Scotland and
associated with St. Andrew and the "Cross"
Note
: The Unicorn is bearded like a Goat, and wears a crown
like Hittite, Fig. 4.
The
Unicorn, also, which is the especial ancient heraldic animal of
the Scots, the sole supporter of the royal arms of Scotland, the
surmount of the ancient town or market crosses of Edinburgh, Jedburgh,
etc., the supporter or shield of the chief families bearing the
family surname of "Scott" and joined to the Lion (or,
properly, Leopards) of England by James 1. (VI. of Scotland) on
the Union, is now disclosed to be the sacred Goat or Antelope of
Indara, the Uzor Sigga, Goat, or Dara or Deer-Antelope of the Hitto-Sumerians,
imported into Early Britain with Indara worship by the Barat Phoenician
Catti or Early Goths in the "prehistoric" period. It is
already seen figured in the early Hittite rocksculpture (Fig. 4,
p. 7) as "One-horned," standing by the side of the first
Aryan Gothic king.
This
"one" horn, however, is merely the apparent result of
this royal totem Goat wearing over its horns the long Phrygian cap
of the Early Goths, like the king himself and his officials, but
this latterly gave rise to the legend that the totem Goat had only
one horn.
The
Goat was the especially sacred animal of Indara, as recorded in
the Sumerian and Vedic texts, some of which are cited in the heading
and Indara himself was, as therein cited, called by the Sumerians
"The He-Goat" and Thor and his Goths are also called "He-Goats"
in the Gothic Eddas, wherein Thor is called "Sig-Father"
the identical name by which Bel also is called.' i.e., by the Sumerian
Goat name.
The
title Sig or "the horned" the root of Sigga "Goat,"!
appears to have given its name to the peaked Hittite or "Phrygian"
cap Sag (seen in that figure) as well as to its wearers, and thus
explains the horned head-dress of the Hitto-Sumerians, Early Britons
and Goths. It had the synonym of Gud» which seems to be the
source of both "Goat" and "Goth". Cud or Gut
appear to be applied to the Goat itself.
(1.
E.g., Scotts of Buccleugh line.
2.
Indara, the Creator-Antelope (Dara) . . . The He-Goat who giveth
the Earth. (S.H.L., 280 and 283. On Elim for He-Goat see before.)
3.
Br., 3374. Sig is also title of the Mountain Goat (Br, 3376, and
op. under Armu M.D., 102); and is the source of Caga "goat"
in Sanskrit.
4.
Br., 3388 (horn), 10899 (goat). Its Akkad equivalent, sapparu, seems
source of Latin capra.
5.
Br., 3504, also" horn" (3515).
Hence
the ruling Hittite titles of "Sag" and "Gud"
and "Gut" would explain why the Goths or Guti were called
by the Greco-Romans both Geta and Sakai or Sacee-the latter being
obviously the source of "Sax-on," and of the royal Indo-Aryan
clan of Sakya to which Buddha belonged, and the latter Hittite tribe
of "Sagas," who recovered Palestine from Akenaten, and
whose name is defined as "people named Kas-sa" i.e., obviously
the Kasi or Kassi.
Similarly,
the Uz Goat name, which appears to have become Uku when applied
to the people.' seems to be the source of the name "Achai-oi"
or Achai-ans for the leading tribe of early Aryans in Greece, as
well as the Greek aix and Sanskrit aja for "goat".
The
Goat appears thus to me to have been selected for this totem position
by the Early Aryans or Sumerians or Goths, partly on account of
its name resembling rebus-wise the tribal name of "Goth,"
partly because of the Early Aryans having been presumably Goat-herds
in the mountains before their adoption of the settled life and their
invention of Agriculture and Husbandry, and partly because the bearded
and semi-human appearance of the Goat's head offered a strikingly
masculine yet inoffensive effigy for their institution of the Fatherhood
stage of Society, in opposition and in contrast to the primeval
promiscuous Matriarchy of the Chaldee aborigines of the Mother-Son
cult, with its malignant and devouring demonist totems of the Serpent,
Bull-Calf, Vulture or Raven, and Wolf of Van or Fen (the Wolf exchanging
also with the ravening Lion), and demanding bloody and even human
sacrifices. And the fusion of these four totems is the origin of
the Dragon.
(1.
Gud="sharp-pointed" (Br., 4708) or "horned animal"
(P.S.L., 159) and Gut, "horned animal:' also Gut, "warrior
class" (Br, 3677 and 5732, P.S.L., 169). The horned head sign
Al with Sumer equivalent of Gud=Alu, "stag" (M.D., 39)
and Al has Sumer equivalent of Guti (Br., 942-3. and M.D., 939)
and cognate with Elim or Ilim, " He-Goat.'
2.
AL (W), 67, I. 21; 88, I. 13 and r8, etc. They are also called Habiri
in Sumerian and Hall' is the ordinary title for the Goth soldiers
of Thor in Eddas, and is defined as "He-Goat" (V.D., 231).
3.
Br.,4730.
4. Br. 5915.)
Thus
we find that the antagonism of the Goat (or "Unicorn")
to the Lion (or Wolf or Dragon) is figured freely on Sumerian and
Hitto-Phoenician seals from the earliest period, and also on Early
Briton monuments and coins (see Figs. 59, 60), and that Indara himself
is sometimes represented as a Goat or Deer (Dara) as the slayer
or tamer of the demonist Lion, as is recorded also in the Vedic
hymn which says : "Indra for the Goat [Goths] did to death
the Lion".
Yet
so little is our modern heraldry aware of the facts of origin, meaning
and function of the "Unicorn" that it now represents that
invincible Aryan totem of the Sun Cross-and of la or Jove and Thor
and of Heaven, and of our ancestral Aryan originators of the World's
Civilization-in the form of a one-horned horse, but significantly
bearded like a Goat and bound in chains and set alongside of its
vanquished foe of Civilization, which is supposed to have been its
victor-the ravening Lion totem of the demonist Chaldee aborigines!
Whereas in the old Hittite seals, it is the Lion which wears the
collar and chain (see Fig. 59L.), whilst the Unicorn or Goat is
the victor through Indara and his archangel.
The
Goat, "the swift-footed one of the mountains of sunrise"
is represented by the Sumerians as the Sun itself and a form of
the Sun-god, though less frequently so than is the winged Sun or
Sun-Hawk or Phoenix-the horse only appearing in the very latest
period. In the Vedic hymns also, the Sun is sometimes called "the
Goat," with the epithet of "The One Step," presumably
from its ability to traverse the heavens to the supplicant in "one
step" :
"The
Ruddy Sun . . . the One-Step Goat,
By his strength, he possessed Heaven and Earth."!
This
"One Step Goat" in the Vedas is in especial conflict and
contact with the Dragon of the Deep, just as we have seen was the
Resurrecting Sun, the vanquisher of the Serpent-Dragon of the Deep
and Death.
(1.
R.V. 7. 18, 17.
2.
Atharva Veda, 13, I, 6.)
In this capacity and in its struggle with the Lion or Wolf of Death,
and as the rebus for "Goth" the Goat is freely represented
on Hitto-Sumerian seals and on Phoenician and Greco-Phoenician coins,
in association with the Sun Cross and the protecting Archangel Tas;
see Fig. 59 and also later. And significantly it is similarly figured
on Early Briton prehistoric monuments, pre-Christian Crosses, and
Ancient Briton coins, and also in association with the Sun Cross,
and often the protecting Archangel Tas or Tasc, see Fig. 60, and
further examples later.
This
picture of a "Goat" (in Old English Goot and Gote, Eddic
Gothic Geit, Anglo-S. Gat and Scots Gait) in these scenes appears
clearly to be used as a rebus picture-sign for "Goth"
(properly Got or Goti ) or Getce, Sumerian Guti, Kud or Khat; just
as the battle-axe picture-sign was used for their tribal title of
"Khat-ti" or "Hitt-ite," The hieroglyphic practice
of using rebus pictures for proper names continued popular in Greco-Phoenician
and Greek coins in Asia Minor down to the Roman period.
This
now explains also the references to the sacred Goat and Indra in
the Vedic hymns. e.g., "The lively Goat goeth straightway bleating
to the place dear to Indra. We now discover that the Sumerians and
Hitto-Phoenicians or Early Goths called themselves, or their leading
clans, by the names of "Goat," or by names which were
more or less identical in sound with their name for Goat, and so
made it easy for the picture of the Goat to represent rebuswise
their title of "Goth"
This
sacred character of the Goat as the totem animal of the Sumerians
and Goths, and the source of the legend of the Unicorn, in its victory
over the Lion, and as the hallowed animal of Indara or Andrew, now
explains the fact of the Goat being still the mascot of the Welsh
Cyrnri, and also the frequency of St. Andrew's Cross in the pre-Christian
and early Christian monuments in Wales," and in parts of England.
And the figures of the Goat in association with
(1.
The later historical Goths of Europe and Eddic Goths spelt their
name Got and Goti, the th ending is a corruption introduced by the
Romans.
2.
These devices are called by numismatists "speaking badges"
or "types parants". Examples are Bull (tauros) at Tauro-menium,
Fox (Alopex) at Alopeconnesus, Seal (phoke) at Phocaea, Bee (melitta)
at Melitasa, Goat (aix), supposed to be confined to cities called
Aegae, Rose (rodon) at Rhodes, etc. cp. M.C.T., 17, etc., 188.
3.
SR.N. I, 162,2.
4.
Further details in my Aryan Origin of the Phoenicians.
5.
See references in above notes).
![](images/indra/fig59.jpg)
FIG.
59 : Goats (and Deer) as "Goths" of Indara protected by
Cross and Archangel Tas (Tashub Mikal) against Lion and Wolves on
Hitto-Surmerian, Phoenician and Kassi Seals. (After Ward, etc.)
References
to Fig. 59, P. 334
No. |
Links |
a. |
W.S.C.,
23, archaic Hittite seal (of about 3000 B.C.). Goats
defended from Wolves by Cross, and below are day
and "night" linked Sun's disc, the original
of "spectacles" on British monuments. |
b. |
Ib.,
69. Goat worshipping Cross, with rayed Cross below. |
c. |
Ib.,
526, 539. Another of same. d Ib., 494, with Crosses,
revolving rayed Sun of Swastikoid form. |
e. |
Ib.,
996. Archaic Hittite seal. Wolves attacking Goat
which is saved by revolving Sun in "spectacles"
form. |
f. |
C.S.H.,
308 (Hittite). Goat at decorated Cross defended
against Wolf. |
g. |
W.S.C.,
525. Kassi seal of Tax (Tas or Tashub) saving Goat
under the Cross from the Wolf, with rayed and lozenge
Sun ornament in base. |
h. |
C.C.,
Figs. 295-298. Tax or Tashub-Mikal saving Deer from
Lion; from Phoenician coins of Azubal from Phoenician
ruins at Kitium in Cyprus, inscribed "King
Bel." i W.S.C., 597.
Another of same from Hitto-Sumer seal. |
k.
|
C.S.H.,
302. Another Hitto-Phoenician form of same under
Cross like tree or "Fruit-Cross." |
l.
|
W.S.C.,
949. Hittite seal of Tashub-Mikal winged, and clothed
in Lion's-skin as Hercules, defending Goats under
"Celtic Cross;" and behind is vanquished
lion chained, with collar and rope.
Note also "Ionic" capital already in this
Hittite seal of about 1400 B.C. Analogous Hittite
seals in W.S.C.. 946-7, 955, 987, etc. |
m.
|
Ib.,
1195. Goat worshipping St. Andrew's Cross and Sun
discs from seal in Phoenician grave in Cyprus. n
Ib., 488.
Goat protected by St. Andrew's Crosses. p Ib., 490.
Another with a 2-transverse-barred Cross. |
q.
|
A.E.,
1917,29 (after M. Benedite) Tax taming the Lions,
on ivory handle of dagger of about 4000 B.C., supposed
to be from Asia Minor. |
r.
|
W.S.C.,
1023. Tax and assistant vanquishing the Lion, at
the winged "Celtic" Cross of the Sun,
on Hittite sacred seal. |
|
![](images/indra/fig60.jpg)
FIG.
60 : Ancient Briton Goats (and Deer) as "Goths" of Indara
protected by Cross and Archangel Tascia (or Michael) against Lion
and Wolves.
References
to Fig. 60, P. 335
No. |
Links |
a. |
E.C.B.,
H. 9. Archaic tin Brito-Phoenician coin (in Hunter
Museum, Glasgow) showing Goat under three Sun discs,
engraved in precisely the same technical style as
archaic Hittite Cross Seal, Fig. 59, a, and in the
Sumero-Phoenician m and p.
Six other varieties in E.C.B., PI. H. |
b. |
S.S.S.,
2. Illust. PI. 31, 10-11. Prehistoric rock-graving
from Jonathan's Cave, East Wemyss, Fife. Compare
Hitto-Sumerian, Fig. 59, a-d. The Goat or Deer is
going for protection to Cross, which is studded
with knobs like the Hitto-Sumerian "Fruit"
Crosses. Other analogous Goat and Deer Stone Crosses,
S.S.S., I, 59, 69, 89, 91, 93, 100; 2, 101, 106. |
c. |
Ib.,
Nos. 24-27. Another of same from same cave. The
Goat or Deer kneels in adoration, or for protection
(as in Hitto-Sumerian, Fig. 59. b, c) below tablet
containing vestiges of an inscription with trace
of an X Cross, and below the double Sun-disc or
"spectacles". |
d. |
S.A.S.,
PI. 35, I. Another graving from same cave showing
Deer or Goat protected by Sun disc and "Fruit"
Cross and "Spectacles" (latter omitted
here through want of space).
Cp. Hitto-Phoenician, Fig. 59, d and m. |
e. |
S.S.S.,
2, 52. Reverse of Cross from Kirkapoll, Tiree of
Early Christian period, which significantly figures
the Crucifix, on its face, in the primitive original
T form, and not as the True Cross, like the monument
itself. Identical scene of Wolves attacking Goat
or Deer in Hittite seal, Fig. 59, e, and analogous
to Phoenician coins h of Fig. 59, e and f. The man
with club stepping down to rescue his deer is Hercules-Tascio
as in Phoenician coin h, and in Fig. 59, e, f, where
he is seated above the Cross and holding the Cross-sceptre
as club, see also g. On opposite face his place
is taken by winged St. Michael spearing the Serpent-Dragon
(see also top of g), common on pre-Christian Crosses. |
f. |
S.S.S.
I, 127. Ancient Cross from Meigle, Perthshire; showing
Goat or Deer protected by the Cross from the Wolf.
Cp. Hittite type in Fig. 59, f. |
g. |
S.S.S.,
I, 83. Another Tascio-Michael Goat and Cross scene
from Glamis in Forfar. The Wolves hold up their
head as in Hittite type. Fig. 59, a and e. Again,
on top is Hercules-Tascio with his club and holding
an object like a ploughshare. And on left is his
winged form as Michael the Archangel. Cp. Hittite
types in Fig. 59, g, h, k, l and m. |
h.
|
E.C.B.
12, 7. Coin of Cunobeline. Tascio (Michael) winged
reining up his horse to rescue his Goats. i E.C.B.,
A., 1 and 2. Archaic form of same showing pellet
Crosses, X Cross and Rosette Sun. The X or St. Andrew's
Cross is clearer in A, 6.
Cp. Hittite, Fig. 59, l, and for X Cross m. |
k.
|
E.C.B.,
16. 2. Wolf fleeing from X or St. Andrew's Cross
(decorated as Grain or Fruit Cross) and from Sun
discs. Other wolves fleeing from Sun or Sun horse
in E.C.B., PI. E, 6 and 7; F, 15; 4, 12; 11, 13,
14. Cp. Hitto-Phoenician, Fig. 59, m, n, P, for
Goats protected by the X or Andrew's Cross. |
l.
|
S.S.S.,
I, 74 and author's photos of pre-Christian Cross
at Meigle, Perthshire. Tascio taming the Lions.
Cp. Hittite, Fig. 59, q. In this Briton mono the
lions are duplicated on each side of Tascio, who
is robed generally similar to Hittite. |
m.
|
S.S.S.,
I, 82. Another of same from pre-Christian Cross
at Aldbar, Forfar. Cp. Hittite seal, Fig. 59. r,
top register, above winged "Celtic" Cross. |
|
From
ancient monuments. caves, pre-Christian Crosses and Briton Coins.
Comparewith Hitto- Phoenicien examples in Fig. on opposite page.
Detailed references on pp. 336 and 337.
St.
Andrew's Cross and other solar symbols on the Early Briton coins,
and especially in the tin coins of Cornwall (and sometimes with
the name Inara and "Ando") and in forms identical with
those existing on Hitto-Phoenician sacred seals and Phoenician coins,
affords still further conclusive evidence of the former widespread
prevalence of the cult of Indara or "Andrew" in Early
Britain, and of the Barat Catti Phoenician origin of the Britons
and Scots.
FIG.
6o A : Ancient Briton "Tascio" coin inscribed DIAS (After
Poste, and cp.Figs. A, B, p. xv)