Kings, Bears & Elephants

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King in Crystal

While reading Lost Empire of the Gods by Earlyne Chaney, I learned that at the summit of a pyramid in Machu Picchu is a granite initiation altar called the Intihuatana Stone. This large stone has a smaller, narrow, carved monolith on one side of it that is called the Prism. Peruvian guides say the ancient high priest tied the sun to the Prism each year at winter solstice to insure the sun’s return. Ms. Chaney states: “A solid gold Punchao, in the form of a seated god holding an Ark of the Covenant, was tied to the Prism. It was this sun god rather than the sun, which was tied to the Prism. Through the oracle of the Punchao, the great god Inti, the sun god—perhaps Viracocha himself—spoke to the Willac Umu (high priest), to the candidate being initiated and to the priests celebrating the Inti Raymi.”

While gazing at the top of the Prism with her hand on the Intihuatana, Earlyne Chaney had a vision that transported her to a distant sun temple made of granite stone. She saw a giant crystal holding inside an eternally bright shining light, symbolizing the sun. When she returned to this world, she saw a lighted crystal flaming on top of the Prism. Ms. Chaney speculates that the seated god was a semi-divine oracle, perhaps from Atlantis. She further wonders if similar altars may exist in Tiahuanaco (Tiwanaku).

As well, Chaney speaks of tunnels beneath Machu Picchu, which reminded me of the tunnels under the Akapana Pyramid in Bolivia that Adriano Forgione wrote about in his Atlantis Rising #131 article, “More Secrets of Tiwanaku,” especially the section “A King in a Crystal.” In that article we read that the body of an unknown king was found on top of a (granite?) stone altar in a tunnel under the Akapana Pyramid near Lake Titicaca. This king is encased in an enormous, transparent crystal, thus preserving the body. Mr. Forgione speculates that this sovereign could be a king of Atlantis, or even Viracocha. Maybe they are one and the same?

The similarity of these two altars is fascinating. The one in a vision has a crystal encasing a sun god or oracle and preserving the light, while the other in common reality is encasing a king and preserving his body. Perhaps those who preserved the king were symbolizing their sun god Viracocha’s preservation, allowing the king to return to his home again, as the Inti Raymi (winter solstice ceremony) symbolizes the return of the sun. A solar oracle, a divine being, or a semi-divine sovereign seems to be involved.

David Paulsen, Morro Bay, CA


Egyptian Polar Bears?

In AR #132 the new results of DNA analysis were reported as an argument for “Irish/Egyptian connection.” I would like to draw the attention of readers to surprising, but forgotten, facts suggesting the influence of the Arctic on Ancient Egypt.

Yet the “founding father of paleontology,” Georges Cuvier, noted: “The polar bear was seen even in Egypt under the Ptolemies” (Cuvier G., Discours sur les révolutions de la surface du globe…, Paris 1825, p. 75). He cited: “Athénée, lib. v.” I found that citation in “The Deipnosophistae” by a Greek rhetorician and grammarian Athenaeus of Naucratis in Egypt (early third-century AD). One can read there of “one immense white bear” (book V, paragraph 32) in a holiday procession of the Egyptian king Ptolemy II Philadelphus. This Arctic sea beast Ursus maritimus is nonsense in the dry and hot Egypt, but it is genetically related with the prehistorical Irish brown bear (Edwards et al., Current Biology, 21, 1251-1258, 2011).

Another example of Arctic beast presence in Ancient Egypt is the image of dwarf mammoth (Rosen B. “Mammoths in Ancient Egypt?” Nature, 369, 364, 1994) from the tomb of Rekhmire at Thebes (18th dynasty). This mural depicts a redhead elephant with adults highly curved tusks but with the height below a man. There is only one known population of such beasts in that time: on Wrangel Island in the Arctic Ocean, between the Chukchi Sea and East Siberian Sea ( It is believed that this population survived until 1700 BC, not far from the Rekhmire’s tomb construction time (c. 1450 BC).

The above-mentioned facts show that there were some communications between Ancient Egypt and Arctic regions.

Dr. Oleksiy Arkhypov, Graz, Austria


Elephant Mosaic

I am not sure if [Atlantis Rising has] followed the debate over the Huqoq ‘elephant mosaic.’ The topic and meaning of the mosaic is unknown, and a variety of suggestions have been made, varying from Alexander the Great meeting the Judaean priesthood, to his being a Seleucid king or perhaps a Roman emperor.

(A range of interpretations of the elephant mosaic panel at Huqoq are available at:

However, none of the interpretations given thus far are credible. Why would Alexander the Great or a Roman Emperor be depicted as wearing the Jewish payot, or side-lock of hair? Was he Alexander the Great Jew?

However, it would appear obvious to me that this mosaic depicts a famous scene from the Talmud, where bar Kamza gives an imperfect calf from Emperor Nero to the Jerusalem priesthood, hoping it would be rejected in order to provoke the Jewish Revolt. (And he succeeded, which is why bar Kamza and Rabbi Zechariah Abkulas were blamed for causing the Jewish Revolt).

The question then becomes: who was bar Kamza? In the Talmud, bar Kamza is blamed for starting the Jewish Revolt. In Josephus Flavius’ Jewish War, it was the Adiabene monarchy who started the Jewish Revolt (Monobazus and Kenadaeus). However, in Syriac history, Moses of Chorene indicates that the Adiabene monarchy were actually the kings of Edessa. (Josephus has deleted Edessa and the Edessan monarchy from his chronicle and calls them Adiabenans instead. There was a good reason for this.) Ergo, via this roundabout investigation, I think we can safely assume that bar Kamza was actually King Manu VI of Edessa—who was the leader of the Jewish Revolt along with Kenadaeus.

This is why the character on the right wears Roman armor, a royal diadem headband, a beard, a purple cloak, and the Jewish payot side-lock—because this was standard Edessan royal attire.

According to the Talmud, the Edessa-Adiabenan monarchy became Nazarene Jews in the mid first century, so they would have worn the payot. And an analysis of Jewish War demonstrates that the goal of the Edessan’s Jewish Revolt was to take the throne of Rome, which was empty. Hence the purple cloak of an emperor. Hence we have two nascent emperors battling it out in Judaea—King Manu and Commander Vespasian.

So the two characters depicted in this mosaic are actually King Manu VI of Edessa and Rabbi Zechariah Abkulas (the latter may be High Priest Phannias). But why do the many historians interpreting this mosaic, not know of this famous scene from the Talmud?

Author’s note: Prof. Robert Eisenman has agreed with me on this—as per his email: “You seem to have covered and expertly grasped the whole! What can I add? I have nothing to add. Fine!

Ralph Ellis, Cheshire, UK

[For more on the lost historical roots of Christianity, see “Jesus and the Gnostics,” by Martin Ruggles, on page 42 of this issue. —Editor]


The Exodus in a New Light

Christianity teaches that Mt. Sinai is located at the southern tip of the Sinai Peninsula. Paul, in the Bible, said it is in Arabia. Which is right? Christianity or Paul? Actually, the teaching of Mt. Sinai being in Sinai did not begin until the end of the 200’s AD. The story goes as follows:

Rome had monasteries in various places in the areas south of the Mediterranean. One of them was where the so-called Mt. Sinai is. One of the brothers was visiting Rome, and met Constantine’s mother. He was describing the area where the monastery was, and she exclaimed, “That sounds like Mt. Sinai.” So it goes today.

The Sinai belongs to Egypt. If Israel fled from Egypt, how could they still be in Egypt? The eastern border of Egypt begins at the northwest tip of the eastern arm of the Red Sea. From there it went northward over some mountains. Then, as the mountains began to slope downward, a river began, which emptied into the Mediterranean Sea, just west of Gaza. This was the “River of Egypt.” Some Bible maps label it so. Judah’s western border was this river.

The first place ‘Israel’ went to was Succoth, which was located at the sight of the Jericho crossing of the Red Sea. Jacob originally founded Succoth after he had left Canaan and made it his headquarters. This was where Israel spent most of a year. Then they “turned” and went back into Egypt, stopping just inside the border at Etham. The Egyptian armies came after them, and they had to flee south along the western edge of the Red Sea arm. They became entrapped at a place that today is named Niewisma (sic).

That was where they crossed the Red Sea, on the same day that they first took a long journey to Succoth. After crossing, they turned south, making their third camp at the point where the arm met the sea itself. There was a port city, with much trade going on. There were four highways leading off of this port city: 1) Going west along the Sinai border, and north to the Nile. 2) Going north to meet with the highway Israel had used to go to Succoth. This one went to Damascus, and on. 3) This went directly from the port, northeasterly to Damascus. 4) Went directly south to Arabia.

The last was the highway that Israel took. And when they came to Sinai (which today is named Mt. Arafat), they were at the northern border of the original land of Arabia, established by Abraham’s son, Ishmael. What is called Arabia today is not what it was. The lands south of the highway, to the northern border of Arabia (#3), was mostly settled by Abraham’s children, via his second wife Keturah, with the exception, of course, the wilderness in which Israel wandered for forty years.

Ray E. Daly, Lincoln, NE


From ‘Shake’ to ‘Spear’

Regarding the true authorship of Shakespeare (“The Shakespearean Authorship Mystery,” by Steven Sora, AR #131 September/October, 2018), I would like to point out a fact not mentioned.

The greatest literary project of the time was the translation of the Bible. King James, no doubt, commissioned many scholars for this work.

Turn to Psalm 46 in the King James Version. Begin counting words; the 46th word is “shake.” Now go to the end of the Psalm and begin counting back. The 46th word from the end is “spear.” Find out who translated this Psalm and you may have the answer.

Bill Peschek, Las Vegas, NV


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