Yoel Natan : Moon-o-theism. London : Lulu com., ©2006. Vol. 2, Ch. 9, PP. 747 sq http://books.google.com.au/books?


p. 748 The Black Stone is designated (by 8th-century ChrE writer Ioannes of Damaskos) /Xabar/ and /Xaber/, or (by 9th-century ChrE writer Niketas) /Xoubar/. {This is /H.eber/ 'society' (2267), /h.aber/ 'associate, companion' (2270), /h.barburah/ 'streak on tigre' (2272). (cf. Chinese White Tigress goddess -- is this the prae-Muslim wife of >al-Lahh?).}

p. 749 The women are clutched to the backs of the men. When they reach the Black Stone they all touch and kiss it.

p. 750 The followers of this [S`akta] sect send their barren wives in order that they may become pregnant to the performers of such acts, and these men use the women before the eyes of their husbands. {This is done in Bharata (India). Women whose husbands have failed to impraegnate them are taken to Brahmin men to be impraegnated.}

p. 751 a grand display of harlots ...

p. 752 The Black Stone will become a talking head. {cf. >abu-Fih.amat, the talking-head god of the Has`s`is`in (Assassains), derived via the head-deity of the H.arnani religion, from trapim (worshipped human heads) stolen from Laban by his daughter. If the Black Stone be feminine, could it be >umm-FiH.AMat? /PeH.AM/ is charcoal, whence the Carbonarii of Sardon.}

pp. 752-3 When worshipped as a Hand (Yamin), the Black Stone is kissed. {cf. the Italian custom for men to kiss women's hands.}

p. 753 The Black Stone is set in an exterior corner of the aedifice. {cf. "The Stone which the builders rejected hath become the Head-stone of the Corner."}

p. 754 In each of two of the other corners was formerly set (until they were demolished) a stone, addressed as a goddess. {These may have repraesented >al-<uzzah and Manat, two of the daughters of >al-Lahh; with the remaining unornamented 4th corner being perhaps dedicated to >al-Lat, whose name alitterateth with that of >al-Lahh.}

p. 755 The HAND of Fat.imah is depicted above doorways in Tunis. {cf. the frequently depicted, above doorway-entrances to old churches in Eire, the Sheila-na-Gig, in the form of a nude woman holding open her own vulva with her HANDs.} {The name /Fat.imah/, however, signifieth 'Weaneress' : <arabi /fat.m/ 'to wean', /fit.am/ 'a weaning'. A woman would wean her child by cupping her hands over her teats whenever the child would seek to suck, so that the child could merely kiss the backs of her hands.} This hand of Fat.imah is similar in shape to (viz. likewise 5-pronged) the As^s^urian depictions of a thunderbolt. {The Vajra-yana depiction of a thunderbolt is also usually 5-pronged.}

p. 756 It was the custom of Muh.ammad to pray facing directly northward, and not northwestward. {This would indicate that he was praying to the temple in H.arran/H.arnan (which is directly to the north from Yatrib), and not to the temple in Yerus^alem (which is to the northwest from Yatrib).}

p. 756 According the author (Y.N.), the temple-cult of YHWH hath consideration only for that god's eyen, ears, and heart, in constrast to the genitalia of the deities worshipped in the temple-cults of other religions. {According, howbeit, to the Qabbalah, the purpose for the temple at S.iyo^n is to provide a location in the material universe (at the Holy-of-Holies in the temple) for god >e^n-So^p and his wife Matro^nit (the S^kinah) to have sexual intercourse together. The author evidently would praefer for the Godhead to engage only in non-sexual practices, at least insofar as the material universe is concerned. This sort of commanding (by the author's brand of sectaries) of the Godhead to desist from sexual activities surely must be repugnant to the Godhead, and be repudiated by the Godhead as unwarranted insolence.}

p. 757 The author (Y.N.) conjectured "That the Black Stone is a stylized clitoris". {But the Black Stone occupieth the whole of the opening in its pillar, whereas the klitorid- doth not occupy at all so much space in the vestibule of the vulva. It would be by far more likely for the Black Stone (as set to occupy the whole of the opening in its pillar) to repraesent the apex of the head of a child (to wit, any of >al-Lahh's three daughters) being given birth to by >al-Lahh's wife.}

p. 757 While he was as yet a "pagan" (before he went astray with the fake "religion" of he own conceited devising), the Black Stone used to talk to Muh.ammad. {But it apparently ceased to do so after he falsified the true religion into that perversion, >islam. In this way the Black Stone by its silent witness testified to to the falsity of Muh.ammad's abominable deviancy in his fake inventions.}

p. 757 Muh.ammad used to touch with his rod the Black Stone. {There, if the rod may be intended to repraesent a dildo, then he would be making a promise to >al-Lahh's wife that if she would continue to successfully give birth (as she was in the process of doing), then she would (as a guerdon to her) be faithfully masturbated by means of dildoes.}

[written Mon Jun 18th, 2012]


p. 760 al-Dabaran (Hyades constellation) fell in love with al-Turayya (Pleiades), and asked her in marriage from [her father] the Moon.

p. 761 locations of the sacred stones in the Ka<bah : Yamani (southwest {cf. JMN 'west' in Kemetic}) "another auspicious stone"; southeast the Black Stone. The Black Stone used to be whiter than snow, but the sins of the idolaters turned it black.

p. 762 The part of the cover (Kiswah) covering the door [of the Ka<bah] is called Burkah, ... the veil women are wearing in front of their face. {So, is the door reckoned as the face of the Ka<bah?}

p. 762 <attar is frequently named with Hawbas, probably his consort, ... in the Sabaian inscriptions in Yemen.

p. 762 In the opposite corner (from the Black Stone) [i.e., in the northwest] ... is another stone of reddish color, called the 'Stone of Felicity' (Hajar al-Sa<adah). {This Stone of Happiness would refer to Arabia Felix ('<arabi the happy') -- which ought to be Madyan (northwestern <arabi).}

pp. 762-3 the author's assignments of the 4 corners of the Ka<bah :-








Black Stone




(lacking a stone)

Seirios (Hound-Star)

p. 763 It was a white sapphire from the Garden [of <eden], but when menstruating women touched it ..., it turned black.

p. 765 Asaf was son of Amru;

Na<ilah was daughter of Sahal -- both of the tribe Jorham. ...

There was on Safa [hill] and idol named Na<ilah and

on Marwah [hill] an idol named Asaf. {>asap ('Collector') is the reputed author of various Psalms.}

Since they were transformed into stone for copulating (fornication), therefore the statues must have been nudes, perhaps showing the signs of sexual arousal. {cf. the religious statues elsewhere which have been carven so as to be copulating; as, in the Bodish Vajra-yana metallic statues of copulating divine couples.} {Atalante and Meleagros were likewise transformed for copulating in a sacred temple.}

p. 766 When Muh.ammad pointed his rod at the 360 idols, they collapsed. {This is a repeat of the defeat of the army of Para<oh at the Sea of Reeds by the rod of Mos^eh.}

p. 769 Hubal's personal name may have been Ganm (on the basis of the substitution of that name in some manuscripts).

p. 770 However, the 2 idols of the Banu Ganm are distinguished from Hubal.

p. 772 Hubal may have been (according to the author) god of the planet Jupiter. {But because Hibil traveled in a ship (according to the Manda<), his Hellenic aequivalent may have been (not Zeus but) Dio-nusos, who voyaged on the Tursenian Sea.}

p. 774 God Hubal was brought to Makkah by a man named Lullayy. {cf. /lul/ 'winding staircase' (Strong's 3883)}

p. 774 Wadd was worshipped at Daumat al Jandal. {cf. /duwwama/ 'whirlpool, eddy'; /janadil/ 'cataract, waterfall'} {/Wadd/ is Germanic /Wade/. "In the Middle High German Kudrun he appears as the faithful retainer of Hetel. In this story Wade commands a boat with a hidden compartment concealing armed men who facilitate the abduction of Hilde, his master's beloved, from under the eyes of her father, King Hagen." (IT, p. 110) Wade's ship is " 'Guingelot', or in its cognate Northern form, 'Wingelock' " (IT, p. 113), having "a quickly removable deck, beneath which the armed men who effected Hilde's abduction were concealed." "Moreover, the Icelandic vingull 'horse's male organ' is linked to vingla whose meanings 'lok, chest, vessel, locker in stern of boat,' are 'hard to keep apart' from those of lok 'enclosure, fold, hole, female pudenda', analogous to the Wife of Bath's quoniam." (IT, p. 114) IT = "The Injuries of Time: Geoffrey Chaucer, Thomas Speght and Wade's Boat". http://nishi.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t9.html }

{"As late as the 13th Century poems in Middle High German such as Gudrun Lied or Kudrun still remembered Wade (or, Wate the Old of Sturmland) as the figure who along with the enigmatic figure of Horant (Anglo-Saxon: Heorrenda, Old Norse: Hiarranda/Hjarrandi) carried of Hild for Heoden or (Middle High German: Hetel.)" In Chaucer : Canterbury Tales, "The Merchant's Tale" 1.209-14, "Wade's boat" is mentioned as a place for sexual intercourse {-- so that an event similar to the begetting of Kr.s.n.a Dvaipayana Veda-Vyasa aboard a river-boat is suggested}. [quoted from authoress H.R.Ellis Davidson : Viking and Norse Mythology. p.107 :] "There are stories also of giantesses who could stop ships on their course by seizing them by the prow. Such a woman was Wachilt, who is mentioned in a late saga and was said to be the mother of the giant Wade. She stayed for a while on land with a king, and then went back to the sea, and stopped the ship by seizing it as he was on journey, to announce that she was to bear him a son. It is presumably the same giantess who came to the help of a descendant of Wade (Widia), carrying both him and his horse beneath the waves when he was pursued by his enemies."

"Wade's kingly and human father may well have been the figure known as Helsing, perhaps a so called 'sea-king' whose name is likewise remembered in several Scandinavian sea-towns not least Helsinki, the capital city of Finland." Fn. 18 (citing American Notes & Queries, vol. 21, 1982, p. 2-4, p. 3 ) : "But Paul Acker suggests that Chaucer is alluding to the Northern English tradition that Wade is a giant who caused tides and tempests as he strolled through the waters." http://web.archive.org/web/20071218133007/http://www.ealdriht.org/wade.html }

{"Wade himself was the son of the sea-goddess, Wachilt, who rose from the sea and halted the ship of King Vilkinus of Norway, proclaiming that she was with child - his child! She returned home with the King, gave birth to Wade, and then disappeared again." http://www.berkshirehistory.com/legends/smithy02.html }

{If the upper deck of Wade's ship was easily removable, it may have consisted of skin-hides, perhaps of sea-mammals as is the Eskimo "kayak" and as are the skin-boats (Irish /curragh/ 'coracle') of the Arctic-Ocean coast of Siberia, where the shamans tell of praeternatural whirlpools in the river-aestuaries, through which the divine Netherworld may be entred. These whirlpools may be the /duwwama/. While Odusseus was evading the whirlpool of Kharubdis, his ship encountred Skulle (= Norse /Skuld/) -- whose carnivorous praesence may have been a reason for Wade's keeping his retinue below the deck of his ship. The word /janadil/ ('cataracts of the Nile', LA-L 1:314a) would be cognate with /jandala/ ('to spread on the ground', LA-L 1:313b), through the need to move out of and into the boat any cargo at portages for river-cataracts. The word /jandal/ ('a very hard wood', LA-L 1:314a) may refer to the "oak-coppice" (GM 94.f) at Andania of Lukos son of (GM 94.c) Pandion the apparent aequivalent to Pandura-anga.

LA-L = Georgii Wilhelmi Freytagii : Lexicon Arabico-Latinum. Librairie du Liban, Beirut, 1975.}

{In Yorkshire tradition, Wade's wife "Bell" [= Norse Bil, the sister of Hjuki?] "had an enormous cow which she had to take out on the moors to milk.To help her, Wade built a road over the moors which is still there."

http://www.selectsurnames.com/wade2.html (GM = Robert Graves : The Greek Myths. 1955)}

{According to chapter 18 of the Vilkina Saga, King Vilkinus begat on a "mermaid" (WG, p. 16) a son, Wade, who "when he grew up he was so tall that he was a giant" (WG, p. 17). According to chapter 20 of the Vilkina Saga, in order to arrive at the mountain Kalleva [cf. the KALEVAla of Karelia?], Wade waded through the Gro,na-sund ('Green Sound'), "which was nine ells deep." (WG, p. 18) Wade hid a sword for his son to find a year later (WG, p. 19) [just as Aigeus hid a sword for his son to find years later]. [WG, p. 19 :] When he arrived a year later at Kalleva, "he found the mountain closed ..., and so he went to sleep ..., and he snored so that one could hear it far. But ... at the same time there was a heavy earthquake [cf. shamanic earthquake-dreams?], and it loosed from the mountain above a cliff ...; [p. 20 :] and so did Wade lose his life." Wade's son traveled northward in the river Weser within a hollowed-out tree-trunk with glass port-holes (WG, p. 21)." In the Old High German epic Gudrun, Wate (= Old English Wade) "is said to have had the strength of twenty-six men ... . He blows a horn that can be heard for thirty miles, and its blast causes the sea to foam and the castle walls to tremble." (WG, p. 25)

WG = Stuart Charles Wade : The Wade Genealogy. 1900. http://books.google.com/books?id=tU8TAAAAYAAJ&pg=PA16&lpg=PA16&dq= }

p. 778 The word /miHRaB/ is derived from [<arabi] /HaRBah/ 'spear'. {The name /miHRaB/ would indicated that it is intended to repraesent mt. H.oReB ('Sword').}

p. 778 South-<arabian /miKRaB/ (and Aithiopian /meKRaB/) is the term for 'temple'. {The name /miKRaB/ would indicate that such temples were constructed for the worship of the KRuBi^m, mal>aki^m who hold turning swords.}

[written early July 2012]