Human Sacrifice & Cannibalism (Origins): Cain & Kronos The Horned One

Kronos: The Horned One

… and everyone knows that the classical story of Kronos was just this, that “he devoured his sons as soon as they were born.”  Such is the analogy between type and antitype.  This legend has a further and deeper meaning; but, as applied to Nimrod, or “the Horned One,” it just refers to the fact, that, as the representative of Moloch or Baal, infants were the most acceptable offerings at his altar.  We have ample and melancholy evidence on this subject from the records of antiquity. “The Phoenicians” says Eusebius, “every year sacrificed their beloved children to Kronos or Saturn, and the Rhodians also often did the same.” Diodorus Siculus states that the Carthaginians, on one occasion when besieged by the Sicilians, and sore pressed, in order to rectify, as they supposed, their error in having somewhat departed from the ancient custom of Carthage in this respect, hastily “chose out two hundred of the noblest of their children, and publicly sacrificed them” to this god.  There is reason to believe that the same practice obtained in our own land in the times of the Druids. We know that they offered human sacrifices to their bloody gods. We have evidence that they made “their children pass through the fire to Moloch,” and that makes it highly probable that they also offered them in sacrifice; for, from Jeremiah 32:35, compared with Jeremiah 19:5, we find that these two things were parts of one and the same system.  The god whom the Druids worshipped was Baal, as the blazing Baal-fires (bone-fire now bonfire) show, and the last-cited passage proves that children were offered in sacrifice to Baal. When “the fruit of the body” was thus offered, it was “for the sin of the soul.”  And it was a principle of the Mosaic Law, a principle no doubt derived from the patriarchal faith, that the priest must partake of whatever was offered as a sin-offering (Numbers 18:9-10).  Hence, the priests of Nimrod or Baal were necessarily required to eat of the human sacrifices; and thus it has come to pass that “Cahna-Bal,” [khan-baal] the “Priest of Baal,” is the established word in our own tongue for a devourer of human flesh.” [i], [ii]

From the historian Castor (in the Armenian translation of Eusebius, pars. I, p. 81), we learn that it was under Bel, or Belus, i.e., Baal, that the Cyclops lived; and the Scholiast on Æschylus [chapter II, section II, sub-section I, note 22] states that these Cyclops were the brethren of Kronos, who was also Bel or Bal, as we have elsewhere seen [chapter II, section II, sub-section I].  The eye in their forehead shows that originally this name was a name of the great god, for in that eye in India and Greece is found the characteristic of the supreme divinity.[1] The Cyclops, then, had been representatives of that god—in other words, priests, and priests of Bel or Baal. Now, we find that the Cyclops were well-known as cannibals, Referre ritus Cyclopum, “to bring back the rites of the Cyclops,” meaning to revive the practice of eating human flesh.

(Ovid, Metam., XV, 93, Vol. II, p. 132.)

The reason why Nimrod was ruling in Babylonia at that time may be that he was the last representative of Cain’s dynasty if, as Bishop Cumberland (r) surmised,[iii] his grandfather, Ham, took as his wife Naamah, Cain’s female descendant.  Nimrod may have succeeded to the Babylonian throne through her…  according to Plutarch, the wife of Cronus (the mythological form of Ham), was Nemaus, which he says would be just the Greek form of the Hebrew Naamah, the only female descendant of Cain mentioned in the Bible.  As we have seen, for instance, “Enmerkar” (History of Egypt, Birch, p.25) to whom they ascribe the building of Erech, is obviously Sargon, who under another name, if Professor Sayce is right, was Cain who built that city…  Amon was probably the mythological representative of Ham, and that the least anthropological discoveries show that a ruling race went down into Egypt from Syria or Armenia at the very beginning of history.  (Ancient Egyptians, Professor Elliot Smith)…  If, as seems probable, Ham was the first Egyptian ruler, we may reasonably assume that human sacrifice and cannibalism [iv] (both of which were practiced in Egypt) were instituted by him, for from all we gather about him from the Bible and ancient records, he “went in the way of Cain… [therefore], Cain was probably the instigator of “cannibalism … That human sacrifices, however, were known as far back as the Acadian era, is shown by a bilingual text (K 5139) which enjoins the abgal, or ‘chief prophet’, to declare that “the father must give the life of his child for the sin of his own soul, the child’s head for his head, the child’s neck for his neck, the child’s breast for his breast.”

Professor Archibald Sayce, Hibbert Lectures, p.78, 1887

[1]  here is the genesis of the Illuminati Divinity’s icon — traceable to King Nimrud

[i]               Mystery Religions, by Charles J. Butler, Rector, American Presbyterian Church, 2007

[ii]  Archaeologists have found evidence of mass cannibalism at a 7,000-year-old human burial site in south-west Germany, the journal Antiquity reports. The authors say their findings provide rare evidence of cannibalism in Europe’s early Neolithic period.  Up to 500 human remains unearthed near the village of Herxheim may have been cannibalised.  The “intentionally mutilated” remains included children and even unborn babies, the researchers say.  The German site was first excavated in 1996 and then explored again between 2005 and 2008. Team leader Bruno Boulestin, from the University of Bordeaux in France, told BBC News that he and his colleagues had found evidence the human bones were deliberately cut and broken – an indication of cannibalism.  “We see patterns on the bones of animals indicating that they have been spit-roasted,” he said. “We have seen some of these same patterns on the human bones [at this site].” … the human remains had been “intentionally mutilated” and that there was evidence many of them had been chewed.  Story from BBC NEWS: Published: 2009/12/06  http://news.bbc.co.uk/go/pr/fr/2/hi/science/nature/8394802.stm

[iii] Sanchoniathon’s History, p. 107, Richard Cumberland (July 15, 1631 – October 9, 1718) was an English philosopher, and bishop of Peterborough from 1691.  In 1672, he published his major work, De legibus naturae (On natural laws), propounding utilitarianism and opposing the egoistic ethics of Thomas Hobbes. Cumberland was a member of the latitudinarian movement, along with his friend Hezekiah Burton of Magdalene College, Cambridge, and closely allied with the Cambridge Platonists, a group of ecclesiastical philosophers centered around Cambridge University in the mid 17th century.

[iv]          Contemporary Ritual Abuse and Cannibalism in America         (excerpt):

From the data of their first study, these investigators concluded that 31% of the combined sample of psychologists, psychiatrists and social workers had seen at least one case of ritual or religion-related abuse. There were 387 child ritual abuse cases, 674 adult ritual abuse survivor cases, 171 child religion-related cases, and 234 adult survivor of religion-related cases reported. The authors concluded that the adult ritual abuse cases “were consistently the most extreme.” Of the adult ritual abuse cases 33% reported cannibalism and 28% baby breeding for purposes of ritual sacrifice. Among the adult ritual abuse cases, they found that the victims were likely to be diagnosed with MPD. They also found that child cases were “far more likely to be disclosed to authorities or professionals, to family members or neighbors and to be linked to corroborative evidence, but were less likely to be disclosed in therapy than adult cases” (p. 4). The authors concluded that the psychologists, psychiatrists, and social workers who responded to their survey “overwhelmingly believed both the allegations of abuse and the allegations of ritual or religious elements of the abuse”

Excerpt: An Empirical Look at the Ritual Abuse Controversy by Randy Noblitt, PhD Professor and Director Clinical Doctoral Program The California School of Professional PsychologyAlliant International University in Los Angeles rabuster@aol.com

Bibliography:

Andrews, B., Morton, J., Bekerian, D.A., Brewin, C.R., Davies, G.M., & Mollon, P. (1995, May). The recovery of memories in clinical practice: Experiences and beliefs of British Psychological Society practitioners. The Psychologist, pp. 209—214.

Coons, P.M. (1994).Reports of satanic ritual abuse: Further implications about pseudomemories. Perceptual & Motor Skills, 78, 1376—1378. (1997). Satanic ritual abuse: First research and therapeutic implications. In George A. Fraser, (Ed.), The dilemma of ritual abuse: Cautions and guidelines for therapists (pp. 105—117). Washington, DC: American Psychiatric Press. Coons, P.M., & Grier, F. (1990).Factitious disorder (Munchausen type) involving allegations of satanic ritual abuse: A case report.Dissociation,3,177—178.

Driscoll, L.N., & Wright, C. (1991).Survivors of childhood ritual abuse: Multigenerational Satanic cult involvement. Treating Abuse Today, 1,5—13

Faller, K.C.(1994,Spring). Ritual abuse: A review of research. APSAC Advisor, pp. 1, 19—27.

Finkelhor, D., Williams, L., & Burns, N. (1988). Nursery crimes: Sexual abuse in day care. Newbury Park, CA: Sage Publications

Goodman.G.S., Qin,J., Bottoms, B.L.,and Shaver, P.R.(1994).Characteristics and sources of allegations of ritualistic child abuse: Final report to the National Center on Child Abuse and Neglect. [unpublished manuscript].

Hudson, P.(1991). Ritual child abuse: Discovery, diagnosis and treatment. Sarasota, CA: R & E Publishers.

Jonker, F.,& Jonker-Bakker,I. (1991).Experiences with ritualistic child sexual abuse:A case Study from the Netherlands. Journal of Child Abuse & Neglect, 15,191—196.

Jonker, F.,& Jonker-Bakker,I. (1997). Effects of ritual abuse: The results of three surveys in the Netherlands,Journal of Child Abuse & Neglect,21,541—556

Kelley, S.J. (1992, Jan.). Ritualistic abuse: Recognition, impact, and current controversy. Paper presented at the San Diego Conference on Responding to Child Maltreatment, San Diego, CA.

Kelley, S.J. (1993). Ritualistic abuse of children in day-care centers. In M.D. Langone (Ed.) Recovery from cults: Help for victims of psychological and spiritual abuse (pp. 343– 355). New York: W.W. Norton.

Mulhern, S. (1991). Satanism and psychotherapy: A rumor in search of an inquisition. In J.T. Richardson, J. Best, & D.G. Bromley (Eds.), The Satanism scare (pp.145–172). New York: Aldine de Gruyter.

Mulhern, S. (1994). Satanism, ritual abuse, and multiple personality disorder: A sociohistorical perspective. The International Journal of Clinical and Experimental Hypnosis, 42, 265—288.

Myers, J.E. (1994). The backlash: Child protection under fire. Newbury Park, CA: Sage Publications. Noblitt, J.R. (1995). Psychometric measures of trauma among psychiatric patients reporting ritual abuse, Psychological Reports, 77, 743—747.

Noblitt, J.R.(1998a).Accessing dissociated mental states. [monograph self-published by J.R. Noblitt].

Noblitt, J.R. (1998b, March). Techniques for induction of trance phenomena without suggestion. Paper presented at the 40th Annual Meeting of the American Society of Clinical Hypnosis, Ft. Worth, Texas.

Noblitt, J.R., & Perskin, P.(Rev. ed. 2000).Cult and ritual abuse: Its history, anthropology and recent discovery in contemporary America. Westport, CT: Praeger.

Ofshe, R.,& Waters, E.(1994). Making monsters: False memories, psychotherapy and sexual hysteria. New York: Charles Scribner’s Sons.

Perry, N.E.(1992).Therapists’ experiences of the effects of working with dissociative patients. Paper presented at the 9th Annual Meeting of the International Society for the Study of Multiple Personality and Dissociation, Chicago, IL.

Smith, M. (1993).Ritual abuse: What it is, why it happens, and how to help. Harper San Francisco.

Spanos, N.P. (1996).Multiple identities and false memories: A sociocognitive perspective. Washington, DC: American Psychological Association.

Valliere, P., Bybee,D.,& Mobray, C.(1988, Apr.). Using the Child Behavior Checklist in Child sexual abuse research: Longitudinal and comparative analysis. Paper presented at the National Symposium on Child Victimization, Anaheim, CA.

Victor, J.S. (1993). Satanic panic: The creation of a contemporary legend. Chicago, IL: Open Court.

Waterman, J., Kelly, R.J., Olivieri, M.K., McCord, J.(1993). Beyond the playground walls: Sexual abuse in preschools .New York: Guilford Press.

Yeager, C.C.,& Lewis, D.O.(1997). False memories of cult abuse [letter to the editor]. American JournalofPsychiatry,154, 435

Young, W., Sachs, R.G., Braun, B.G., & Watkins, R.T. (1991). Patients reporting ritual abuse in childhood: A clinical syndrome. Journal of Child Abuse and Neglect, 15, 181–189.