Short Proofs of Rare Dates in the Conventional Timeline
The modern Templar Restoration has established short proofs of rare dates of key historical points related to important ancient heritage of the original Templar Order. These are dated by the Conventional Timeline of mainstream university academia, to be compatible with international standards for further research.
This summary provides a powerful overview revealing strong connections between diverse historical events relevant to Templar ancient heritage.
Some ancient dates are extremely rare in academia, despite their general popular interest as topics, because they are only needed by history scholars of very narrow specialization. Such rare dates thus cannot be simply ‘looked up’ directly in books or encyclopedias, but rather must be reconstructed through short proofs from scattered facts in diverse rare sources.
There are only a few key rare dates which have become relevant to archaeology of the Templar Restoration. The short proofs of these dates, established by specialized research of the restored Templar Order, are presented here in this report, for convenience of reference for further restoration.
These short proofs of rare dates are based upon the ancient historical record directly from original sources, the classical historical record documenting ancient history, and the modern findings of archaeology reconciling kings lists with artifacts from excavations.
Overview Perspective – This focused collection of short proofs of rare dates results in a powerful overview of world history related to the Templar Order. This provides deep insight, from a ‘bird’s eye’ perspective, revealing strong connections between diverse historical events and situations, which are relevant to Templar ancient heritage.
Note on Chronology – The ancient dates presented here do not assert nor reject any theological belief nor philosophical position, and are generally not incompatible with some widely accepted Biblical Chronology timelines.
The Templar Order must use the Conventional Timeline of mainstream university academia for reference, which is necessary to be compatible with international standards, enabling new research breakthroughs for further restoration of Templar heritage of the Order.
Purpose of Dates – The only purpose of these ancient dates is not to confirm nor deny any beliefs of religion nor science, but rather to unlock further rediscovery of the traditions of Chivalry from the historical record.
The primary significance and utility of these dates is not their timeframe, but rather their sequence, revealing which earlier events may have influenced later events, to provide a context for historical analysis.
Pre-Flood Events – Because the Biblical Great Flood was destructive of much of the historical record, all dates for Pre-Flood events are mostly symbolic, and the events are often considered ‘primordial’ or ‘quasi-mythical’.
Nonetheless, the surviving details and dating of Pre-Flood events from the classical historical record are still important as the origins of later major events, and thus cannot be ignored, and must be preserved.
(Learn about Biblical Chronologies reconciled with Academia)
The classical historical record does not contain sufficient details to directly date the event or situation which the Bible documented as Adam and Eve in the Garden of Eden. Accordingly, a conventional date can only be estimated by clarifying the classical evidence with details from the Biblical scripture.
Prominent 19th century historians noted extensive evidence throughout the classical historical record, reflected in essentially all indigenous traditions worldwide, that the Ten Kings of Atlantis were believed to be leaders of the original Adamic Tribes, related to the Genesis Patriarchs from Adam and Eve:
“[T]he Bible [has Ten] Ante-Diluvian [Pre-Flood] Patriarchs… Ten are mentioned in the Book of Genesis… those primitive ancestors whose history is lost in a mist of fable… [Universally described as] ten emperors, partakers of the divine nature, before the dawn of historical times… ten ancestors… ten mythical kings”. [1] [2]
Classical Bible scholarship generally dates the birth year of the Ten Adamic Patriarchs by the Latin designation “Anno Mundi” literally “Year of the World”, meaning the year after Creation, abbreviated as “AM”:
Seth (130 AM), Enos (235 AM), Cainan (325 AM), Mahalalel (395 AM), Jared (460 AM), Enoch (622 AM), Methuselah (687 AM), Lamech (874 AM), Noah (1056 AM), and Shem (1558 AM).
This indicates a combined period of 1,560 years, forming the only known development of the tribes for the universally reported Ten Kings of Atlantis.
Ancient Egyptian historical records reported the beginning of Atlantean civilization dated as ca. 14,120 BC, thereby dating the Royal Alliance of the Ten Kings of Atlantis to ca. 14,000 BC. (Details below).
Therefore, the best estimate of conventional academic calculations, for dating Adam and Eve in the Garden of Eden, would be ca. 15,560 BC.
The classical Egyptian historian Manetho, in his Dynasties Stela stone tablet (ca. 220 BC), identified a period of “thirteen thousand nine hundred [13,900] years” before his time as “the reign of the gods [angels]”, dating the beginning of Egyptian history from the beginning of Atlantean civilization as ca. 14,120 BC [3].
Plato’s Critias Manuscript (ca. 400 BC) documented the foundation of the ancient international Royal Alliance, as a treaty alliance of “Ten Kings” led by the “Atlantean” kingdoms. This could not be immediate, but would develop over about 100-120 years, thus dating the Royal Alliance to ca. 14,000 BC. [4]
A 19th century lawyer historian confirmed, from analysis of the historical record as documented by classical historians and modern archaeology, that Ancient Egypt was originally established as a Colony of Atlantis:
“The Egyptians were the only people of antiquity who were well-informed as to the history of Atlantis. The Egyptians were never a maritime people, and the Atlanteans must have brought that knowledge to them.”
“There is no evidence that the [original] civilization of Egypt was developed in Egypt itself; it must have been transported there from some other country.” [5]
Plato’s Timaeus Manuscript (ca. 400 BC) reported the history of Atlantis which Solon the “Law Giver of Athens” (ca. 600 BC) received directly from the Ancient Priesthood in Egypt, which “he brought with him from Egypt”. This documented that “Atlantis” was an “empire” which established colonies “as far as Egypt”, and revealed that Egypt was the first and thus “oldest Colony of Atlantis” [6].
The historian Herodotus’ Histories: Euterpe (ca. 450 BC) and Plato’s Timaeus Manuscript (ca. 400 BC) together established that Ancient Egypt was originally developed as an Atlantean Colony. Herodotus documented that Egyptian Priests dated their written history to 11,340 years before their meeting ca. 450 BC, thereby dating Atlantean colonization of Egypt to ca. 11,800 BC [7].
The 19th century lawyer historian verified from classical history that after Egypt became the first Atlantean Colony, “the Assyrians [Sumerians] and Persians” also became colonies of Atlantis [8]. (Note that “Assyrian” was actually the later name for ancient “Sumerian”.) This is supported by some findings of archaeology:
The civilization of ancient Sumer and Assyria (modern Iraq and Syria) began in its heartland of Nineveh (of the Yazidi people in northern Iraq), established an estimated 1,000 years before development of the Neolithic period ca. 10,000 BC [9]. The beginning of ancient Sumer can thus be dated to ca. 11,000 BC.
The civilization of ancient Persia (modern Iran) developed from the Paleolithic (Stone Age) period in the Zagros region (western Iran), and mirrored Sumer transitioning to organized agriculture of the Neolithic period shortly before ca. 10,000 BC [10]. Based on indications of receiving the same influence as Sumer, the beginning of ancient Persia can thus also be dated to ca. 11,000 BC.
This evidences that Sumer and Persia would have become Atlantean colonies beginning ca. 11,000 BC, about 800 years after Egypt as the first colony.
Texts of ancient Persia (modern Iran) described the primordial or quasi-mythical “King Jamshid” possessing a “Magical Cup” called the “Nartamongae”, the subject of many legends about heroic Magi Knights called the “Narts”, as its “Guardians” [11] [12] [13] [14].
Historians of ancient literature established that “the role played by the Nartamongae in the Nart sagas is clearly analogous to that played by the Holy Grail in the Arthurian legends.” [15] [16]
Zoroastrian dating is based on the number of years “after the first man” of Zoroastrian scriptures, which classical historians (the 1st century Plutarch and 3rd century Diogenes) dated to 10,168 BC.
The Zoroastrian scriptures date King Jamshid to the scriptural year “+100”, which was identified by classical scholars as “10,068 BC” [17]. A Zoroastrian Chief Priest dated the reign of King Jamshid to a timeframe consistent with ca. 10,068 BC [18].
Because the Biblical Great Flood was destructive of much of the historical record, mostly only “oral history” accounts survived. As a result, all dates for ‘Ante-Diluvian’ (Pre-Flood) events are mostly symbolic, and the events are often considered ‘primordial’ or ‘quasi-mythical’.
Nonetheless, the surviving details and conventional dating of Pre-Flood events from the classical historical record are still important as the origins of later major events, and thus cannot be ignored, and must be preserved.
In the Old Testament account of the Great Flood of Noah’s Ark, God declares: “I do bring a flood of waters upon the earth [land], to destroy all flesh” (Genesis 6:17), “And all flesh died that moved upon the earth [land]” (Genesis 7:19-21).
The original word for “earth” in this scripture is the Greek “Gi”, which actually means “land” [19]. This same word is used throughout the New Testament for the phrase “the land of” a country. This does not mean the whole world, nor the whole planet, but rather only the land in a particular regional territory.
The Bible actually did not say which regions were affected by the Great Flood. It only specified that it covered the regions surrounding Noah.
The classical historical record confirms that the Great Flood submerged many islands of an empire called “Atlantis” (south-east of Indonesia), and destroyed much of the Middle East. However, surviving records evidence that it did not appear to affect most of Africa including Egypt.
University geologists, based on evidence confirming the Biblical account, established that the Great Flood was actually a large-scale regional event, affecting some continents but not others [20].
The timeline dating of the Great Flood itself, both in Biblical chronologies and also in scientific geology, varies over wide ranges differing by thousands of years, making consistent or reliable dating impossible.
Therefore, the only way to assign a date which is compatible with the classical historical record and archaeology, proportionally accurate relative to dates of other major events on the timeline, is to use the date established by the ancient Egyptian Priesthood, which was involved in those other events:
Plato’s Timaeus Manuscript (ca. 400 BC) recorded that Solon, the Law Giver of Athens, documented that the Egyptian Priests dated the “destruction of Atlantis” to “about 9,000 years before” their meeting ca. 600 BC, thereby dating the Biblical Great Flood to ca. 9,600 BC [21].
This dating is consistent with the Baron Bunsen Biblical Chronology, based upon strict literal analysis of the Bible scriptures resulting in an expanded timeline, which dates the Great Flood to ca. 10,000 BC [22]. Thus, the Egyptian date of 9,600 BC cannot be dismissed as supposedly ‘un-Biblical’.
After the Great Flood, of course there would be a “Reconstruction” of civilizations in the Middle East, surely assisted by Egypt as the first colony of Atlantis, preserving the origins and much of the history of its neighboring countries. This would have enabled the restoration, revival and continuation of Pre-Flood traditions and institutions in the Post-Flood world.
This dating also coincides with the beginning of the “Neolithic Period” generally dated to around ca. 10,000 BC, which marks the beginning of agriculture, domestication of animals, and civilization building. This is an accurate description of a Post-Flood “Reconstruction” process of civilization.
The ancient Egyptian Priesthood was established by Egypt becoming the first colony of Atlantis ca. 11,800 BC, and the Persian and Sumerian Priesthoods were established by Persia and Sumer also becoming colonies of Atlantis ca. 11,000 BC. (Details above.)
Egyptian stone inscriptions and papyrus scrolls in hieroglyphs provide the most complete and detailed record of the civilization of those Atlantean colonies. Therefore, the “best evidence” proving the true ancient religion of the Egyptian, Persian and Sumerian civilizations, is from the archaeology of Egypt.
Archaeology of ancient Egypt does prove that all three religions shared the “Original Ancient Monotheism”, worshipping the One Creator God, and venerating Angels and Saints under God. (Details here below.)
The historical record evidences that all three cultures would necessarily experience a Reconstruction process after the Biblical Great Flood ca. 9,600 BC [23] [24], which would take about 100 years to reestablish civilization. Thus, this Original Ancient Monotheism can be dated to ca. 9,500 BC.
Egyptian spirituality was actually Monotheism, worshipping the One Creator God of the universe called the “Aten” [25], giving it a hieroglyphic symbol as early as 2,687 BC [26], which meant the “throne” of the supreme One God [27].
The word superficially mistranslated as “Deities”, the hieroglyph “Neter” (a flag), actually means “Holy”, as either “Angelic” or “Saintly”. The root word “ter” is from the word “Tery” meaning “Holiness”. The plural form “Neterwoo” means “Holies” or “of Holiness”, as the suffix “woo” means “from” or “of”. Thus, Angels are “Holies from God”, and Saints are “Holies of God”. [28]
Priests, Royals and Nobles of each generation were “deified”, meaning canonized as Saints, in the same way as for Catholic Saints, by being ceremonially “assimilated” with an Angel associated with that Saint. This could be done during their lifetime, making the Saint a living representative of the Angel, often adopting the name of the Angel as a priestly title or titular name of the Saint. Saints who were canonized under the same Angel were usually buried next to each other in tomb-shrines dedicated to that Angel. [29]
The Old Testament recognizes this Ancient Priesthood by the mandate to “restore” and follow the “old paths” of the universal “good way” of God (Isaiah 58:12; Jeremiah 6:16).
Both Saint Augustine and Saint Jerome, in letters to each other in 418 AD, fully recognized the Ancient Priesthood of Egypt as the original “true religion, which… began to be called Christian” [30], and which “established anew the Ancient Faith” in the form of Christianity [31].
Leading scholars of theology confirm that some other ancient religions thought to be polytheistic, such as Hinduism (from ca. 1,500 BC), also do not worship “many gods”, but rather venerate “manifestations of the One God” [32]. Such entities are analogous to Angels of God, or personifications of the “forces of nature” as aspects of the One Creator God.
The Persian “Narts”, Magi Guardians of the “Nartmongue” Holy Grail, founded by King Jamshid (ca. 10,068 BC), reappeared about 2,500 years later as Knights of a “Round Table”, as a Royal Order of Chivalry, led by King Kai Khosro, who scholars consider the “Persian King Arthur” [33] [34] [35] [36].
The Zoroastrian scriptures date King Kai Khosrow to the scriptural year “+2,691”, which was identified by classical historians (1st century Plutarch and 3rd century Diogenes) as “7,477 BC” [37]. A Zoroastrian Chief Priest dated the reign of King Kai Khosrow to a timeframe consistent with ca. 7,477 BC [38].
The Ancient Egyptian “Predynastic Period” has vague origins from ca. 5,500 BC, but its first identifiable leader was the “Scorpion King” ca. 3,150 BC [39]. He was named from the oldest royal tomb at Umm el-Qa’ab in Abydos, bearing an identifying symbolic scorpion image, dated to ca. 3,150 BC [40].
The Scorpion King tomb contained evidence of ancient wine as used in sacramental priesthood rites: “[A]rchaeologists… unearthed a collection of dozens of imported ceramic jars with a yellow residue consistent with wine in the tomb of Egyptian King Scorpion I, dated about 3,150 BC”.
Archaeologists associated the “imported” wine of the Scorpion King with “chemical residue of wine jars from [ca.] 5,500 BC from a site in northwestern Iran [Persia].” [41]
Ancient Persian texts attribute the invention of wine to the semi-mythical King Jamshid of the Persian Narts of a Round Table [42].
The Tomb of Tutankhamen contained an alabaster Holy Grail artifact called the “Wishing Cup” [43], related to the Nartmongue Holy Grail of the Persian Narts.
This evidences that the earliest Kings of Egypt received cultural influence from ancient Persia, of the Persian Magi Holy Grail Nart Knights of a Round Table.
The Ancient Sumerian Magi Priesthood featured “Seven Sages”, in Sumerian called the “Apkallu”, meaning “High Priests” as “wise ones amongst the gods [angels]” [44]. The Sages were listed in the Sumerian “Kings List” tablet of 165 BC, indicating seven of them before the Deluge (Great Flood), and eight after the Deluge, evidencing that they are semi-mythical primordial “Kings” [45].
This is consistent with ancient Sumer being originally established as an Atlantean Colony ca. 11,000 BC. It is also consistent with Sumer (Assyria) sharing the same interruption and revival after the Great Flood as its sister Colony Persia.
The Sumerian “Seven Sages” were described as “of the Great Water” (suggesting Atlantis) [46], and were thus depicted in stone reliefs and statue artifacts as clothed in symbolic fish regalia [47]. Accordingly, they are also described in academia as the “Fisher Kings” or “Fisher Priests”.
Sumerian Mesopotamia (modern Iraq) developed its earliest cuneiform tablets from ca. 3,500 BC [48], but did not yet establish its Early Dynastic Period of Sumerian civilization until later ca. 2,900 BC [49].
This evidences that the active practice of the Sumerian Sages tradition, as the Magi Priesthood of the Fisher Priests, can be dated to ca. 2,900 BC.
Artifacts of the Fisher Priests were predominantly found in the Neo-Assyrian Palaces of Ashur-nasir-pal II of ca. 880 BC and Senna-cherib of ca. 705 BC [50], evidencing greater influence of the Sumerian Magi from ca. 900 BC.
The “Djedi Order” of the Ancient Priesthood of Egypt was named after the “Djed Pillar” symbol of the Archangel Osiris. Djed Pillar artifacts were prevalent in Egypt as early as the Predynastic period [51], evidencing that the Djedi Priesthood may have existed as early as ca. 5,500 BC. [52]
The Ancient Egyptian Order of “Djedi”, as “Magi” and “Guardians” of the Royal Secret Archives of sacred wisdom, was established as a Royal Order of Chivalry in the royal court of a Prince named after the Djed pillar of Osiris, and first documented in a papyrus scroll text dated ca. 2,570 BC [53] [54].
The papyrus scroll evidences that the Djedi Order was officially established as a Royal Order by the Crown Prince “Ra-djed–ef”, and then led by his brother Prince “Hor-djed-ef”, both sons of King Khufu who ruled from 2,589-2566 BC, thus confirming the date of ca. 2,570 BC [55].
The Old Testament “Melchizedek” (New Testament “Melchisedec”) was the Chief High Priest of the Sumerian Magi, who “brought forth bread and wine, and… blessed [Abraham]”, and Abraham “gave him tithes of all” (Genesis 14:17-20).
The general consensus of Bible historians is that the Prophet Abraham was born in 2,150 BC [56].
The meeting of Abraham and Melchizedek (Genesis 14:18) occurred before Abraham was 100 years old when his son Isaac was born (Genesis 21:5). Accordingly, most Bible historians conclude that Abraham was 75 years old at the time of meeting Melchizedek, thus dating that event to 2,075 BC.
Melchizedek appears at Abraham’s “return from the Slaughter of [King] Chedorlaomer… at the Valley of Shaveh” (Genesis 14:17), which in Bible scholarship is called the “Battle of the Valley of Siddim”, located to the south of the Dead Sea [57]. That is on the border of modern Israel and Jordan, which in turn is bordered by Syria and Iraq, which were Sumerian in ancient times.
(Note that the date of the appearance of the Biblical Melchizedek, in 2,075 BC, is only 825 years after the Sumerian Magi Fisher Priests from ca. 2,900 BC.)
Confirming that Melchizedek was a Sumerian Magi Chief High Priest, Biblical historians documented that Abraham received from him a “Tablet of Destiny” of Magi sacred knowledge, such that the heritage of Abraham was thus called “Light of the Magicians [Magi]”, meaning the Biblical Magi [58].
The Egyptian Djedi Magi Order established the “Great White Brotherhood”, named for their sacred “white powder” of spiritual alchemy derived from gold. During the reign of the Pharaoh Tuthmosis III (1,479 – 1,425 BC), the society had 39 of their Djedi Magi High Priests on the High Council of Karnak Temple in Luxor, making it their headquarters. [59]
That history of development of this Djedi Magi society dates the “Great White Brotherhood of Luxor” to ca. 1,450 BC.
Templar ancient heritage does not involve any Polytheism. Nonetheless, it is useful to place a rare date of the origins of Polytheism on the timeline, which proves that it came much later, causing false misconceptions about the Original Ancient Monotheism (ca. 9,500 BC) as the origins of Christianity.
The first form of Polytheism as an established organized religion, worshipping multiple “gods” and “goddesses” as separate “deities”, involved the Canaanite demonic entities “Baal” and “Moloch”, as witnessed in Biblical Old Testament scriptures.
The first “Canaanite” people of the land of “Canaan” appeared ca. 1,500 BC [60]. The first text presenting the first Polytheism, featuring the Canaanite deities, was “The Baal Cycle” clay tablets, written in cuneiform script, but in an early Semitic dialect, dated to ca. 1,450 BC [61].
Historians documented that the Canaanites developed their “local pantheon” by adopting their own misinterpretations of the “most important and interesting deities” from neighboring countries [62].
The Canaanites thus misunderstood the ancient Angels and Saints of the One Creator God, projecting their own Polytheism of “deities” backwards onto much earlier Holy figures of the Original Ancient Monotheism.
This caused confusion among later historians familiar with Canaan, who were thereby misled to misunderstand the ancient Angels and Saints of the One God, mistaking them for supposed “deities” of falsely assumed “Polytheism”.
The Apostles of Jesus taught that “God is not the author of confusion” (I Corinthians 14:33). This doctrine means that such confusion is typically the result of demonic influence, thus revealing Canaan as a demonic religion.
This proves that the Egyptian, Persian and Sumerian religions of Original Ancient Monotheism (ca. 9,500 BC), and thus the ancient traditions of the Persian Magi Nart Knights (7,477 BC), Sumerian Magi Fisher Priests (ca. 2,900 BC), and Egyptian Magi Djedi Order (ca. 2,570 BC), were never Polytheism, which only developed thousands of years later.
The Bible dates the year of the Exodus as follows: “In the 480th year after the children of Israel were come out of the land of Egypt, in the 4th year of Solomon’s reign… he began to build the house [Temple] of the Lord.” (I Kings 6:1) The 4th year of the Kingdom of Solomon was ca. 966 BC, thus the 480th year before that was ca. 1,446 BC.
Archaeology identifies an approximate “Period of the Exodus”, occurring sometime during the range of “1,550 – 1,400 BC” [63].
The earlier year 1,550 BC identifies the Pharaoh “Ahmose” who reigned ca. “1,550 – 1,525 BC” [64]. Ahmose had a military victory against the “Hyksos” (foreign tribes associated with the Exodus), causing the site of the Hyksos capital “Avaris” (at Tell el-Dab’a in the Nile Delta) to be suddenly abandoned:
“Evidence from Avaris itself tends to confirm [a] mass exodus… after Ahmose’s victory. A clear cultural break is visible [by] the latest Hyksos stratum [pottery]… After the break there is no evidence of any continued occupation by people with [that] culture, and in some parts of the site occupation ceased altogether.” [65]
“The war [of Ahmose against Hyksos] must have lasted… since we know that… Avaris was not taken until between the regnal years 18 and 22 of Ahmose.” [66]
However, those details of an ‘exodus’ only from one city do not include any other elements of the Biblical Exodus. This only marks the beginning of a process of conflict leading to later expulsion, which typically spans about 100 years.
The later year 1,446 BC identifies the Pharaoh Thutmose III. Although he was officially ‘Co-Regent’ with his step-mother Queen Hatshepsut from 1,479 BC, he only became Pharaoh upon her death in 1,458 BC. Because he was overshadowed by this popular Queen, limited to the role of Commander of her armies, this made him very stubborn and aggressive when he finally took the throne.
In his first year as Pharaoh, Thutmose III led his army into Megiddo in the Biblical ‘land of Israel’, giving them experience (and later confidence) in crossing the Red Sea marsh-land of Sinai.
These historical details match, and indeed explain, the Biblical character of the Pharaoh of the Exodus event, which was only 12 years after he became Pharaoh.
The Ipuwer Papyrus, written by a high Egyptian official named Ipuwer (ca. 1,400 BC), documents a series of catastrophic events in Egypt which closely correspond with the Biblical “Ten Plagues” (Exodus 7:19, 8:2, 8:16, 8:21, 9:3, 9:9, 9:18, 10:4, 10:21, 11:5), in many details [67].
Although the papyrus itself was “Copied in the thirteenth century BC” from the earlier original, the text is dated as “prior to the thirteenth century BC”. The text was thus written before ca. 1,300 BC, probably ca. 1,400 BC, and documenting recent events, which “approximately fits the Exodus date” of 1,446 BC. [68]
An inscription in the Tomb of the Pharaoh Seti I, called “Destruction of Mankind” (ca. 1,300 BC), features the full divine name of God “I Am that I Am”, using the Egyptian hieroglyphic root word “YWY” or “Yawi”, which became the Old Testament “Yahweh”. This is the name revealed to Moses at the Burning Bush in the Book of Exodus: “God said unto Moses, I Am that I Am” (Exodus 3:14).
Archaeologists note that “the Destruction of Mankind tells of a non-Egyptian people who flee from the eastern Nile Delta… only to be pursued by the Egyptian army”. [69] [70] [71]
This confirms the Exodus as a process, beginning with Ahmose driving out the Hyksos from Avaris in the Nile Delta ca. 1,530 BC, and culminating in the Biblical event of Thutmose III chasing them as they leave the country ca. 1,446 BC.
Therefore, the available archaeology findings reliably confirm the Biblical date for the year of the Exodus at ca. 1,446 BC.
Of course, Templar heritage wholly excludes, and the Templar Order strictly rejects, anything which is Satanic in any way. Nonetheless, it is useful to place a rare date of the origins of Babylonian Satanism on the timeline, which proves that it came much later than all Templar ancient heritage.
Although the Babylonian Empire existed from ca. 1,894 BC in Mesopotamia (Iraq), the Kingdoms of Tyre (Lebanon), Edom (Jordan) and Phoenicia (Syria) [72], the demonic practices of its religion developed later.
The earliest known Satanic Agenda of humans in defiance of God began with the Biblical figure of King Nimrod and the Tower of Babel event (Genesis 11:1-9), which scholars of ancient history established is dated to ca. 1,215 BC [73].
The Greek historian Philistos of Syracuse (432-365 BC) documented that the city of Carthage (Tunisia), which became the center of demonic human sacrifices, was developed by the Babylonian Phoenicians from Tyre (Lebanon) beginning in 1,215 BC [74].
Therefore, the emergence of the Babylonian cult, the first organized demonic tradition as the origins of Satanism, can be reliably dated to ca. 1,215 BC.
This proves that the ancient Atlantean religions of Egypt (ca. 11,800 BC), Persia and Sumer (ca. 11,000 BC), and ancient traditions of the Persian Magi Nart Knights (7,477 BC), Sumerian Magi Fisher Priests (ca. 2,900 BC), and Egyptian Magi Djedi Order (ca. 2,570 BC), were never Babylonian nor anything Satanic, which only developed thousands of years later.
Templar ancient heritage does not involve any Polytheism. Nonetheless, it is useful to place a rare date of the origins of Polytheism on the timeline, which proves that it came much later, causing false misconceptions about the Original Ancient Monotheism (ca. 9,500 BC) as the origins of Christianity.
The origins of Roman Polytheism came from the indigenous ancient “Etruscan” civilization of “Etruria” (modern central Italy), which developed from ca. 900 BC [75], expanded to include the region of “Umbria” by 700 BC [76], and established its own written language ca. 700 BC [77].
Indigenous Etruscan Polytheism was based upon the deification of forces of nature, and teachings of how to navigate the will of various deities were kept in sacred books [78]. Etruria had strong trade relations with the Celtic tribes of ancient Britannia to the north, and Greeks to the south [79].
Etruria also had close cultural relations with the island of Sardinia to the west, a colony of the Babylonian Phoenicians from Tyre (Lebanon) and Carthage (Tunisia) [80]. This would have contributed the Polytheism of Babylonian Cults, influencing the indigenous Etruscan nature-based Polytheism.
At the end of the “Roman Kingdom” period beginning the “Republic” period ca. 509 BC, Rome was greatly influenced by Etruscan culture, and began building Etruscan Temples and adding Etruscan deities to Roman Temples [81]. Several Roman deities were inspired by the Etruscan religion, including Artemis, Minerva and Dionysus [82].
As a result, Roman mythology gradually developed into cultural religious practices, becoming Roman Polytheism ca. 509 BC.
Templar ancient heritage does not involve any Polytheism. Nonetheless, it is useful to place a rare date of the origins of Polytheism on the timeline, which proves that it came much later, causing false misconceptions about the Original Ancient Monotheism (ca. 9,500 BC) as the origins of Christianity.
The origins of Greek Polytheism were the “Orphic” cults of “Orphicism”, named after the mythical prophet Orpheus, which began combining ancient concepts of Angels and Saints of the Middle East with the mythology of Greece. This originated in the south-eastern European region of “Thrace” (modern south-east Bulgaria, north-east Greece, north-west Turkey).
The first mentions of early Orphic beliefs appeared ca. 550 BC [83], in Greek papyrus fragments and brief quotations [84], developing into popular “graffiti” inscriptions referring to “Orphics” by ca. 450 BC [85], and finally appearing in the first known Greek papyrus scroll of Orphic mythology dated ca. 410 BC [86].
As a result, Greek mythology gradually developed into cultural religious practices, becoming Greek Polytheism ca. 410 BC.
The Roman Empire began to adopt and integrate much of Greek Polytheism into its own Roman Polytheism, when it conquered Greece in 146 BC, absorbing the Orphic region of Thrace which became a Roman Province.
This proves that Roman Polytheism (ca. 509 BC) and Greek Polytheism (ca. 410 BC) combined to cause historians to misinterpret the much earlier Angels and Saints of Original Ancient Monotheism (ca. 9,500 BC) as supposed ‘Polytheism’.
Historians who developed their careers from the 19th century “Classical Archaeology” of Rome and Greece, then applied those prejudicial assumptions to the 20th century archaeology of Egypt, Persia and Syria.
The New Testament documented that Jesus was called “a Nazarene” (Matthew 2:23), and the Apostles as the first Christians were called “the sect of the Nazarenes” (Acts 24:5), meaning the Egyptian Nazarene Essenes.
The Nazarene Essenes originated from the Djedi Magi of Pharaonic Egypt [87].
The primary settlement of the Nazarene Essenes was Nag Hammadi in Egypt, at the time when they wrote the oldest of the Dead Sea Scrolls, which archaeologists dated to ca. 250 BC, before their later Qumran settlement of 140 BC [88].
The Essenes preserved a library from the ancient Sumerian Magi among the Dead Sea Scrolls, and also wrote and preserved the Nag Hammadi Scrolls of many 1st century “Lost Gospels” of Jesus and the Apostles [89].
The 1st century Greek philosopher Philo of Alexandria, in his De Vita Contemplativa manuscript (ca. 30 AD), documented his direct personal interaction with the living Essenes of Egypt [90]:
The Essenes were Egyptians, originally based in Alexandria [91], who studied and worshipped in the Pharaonic Temples using hieroglyphs [92], lived a monastic lifestyle which later became Christian Mysticism [93], and first established Sunday Church style worship [94].
The Egyptian “Al-Banna Sufi Order” was founded by Dhul-Nun Al-Misri (796-859 AD) called “Lord of the Fish”, a High Priest title from the Sumerian Magi Fisher Priests. Al-Misri was a Mystic and alchemist, born in the Luxor region to Coptic Christian parents, who translated hieroglyphic papyrus scrolls, and received Djedi Magi initiation from the Great White Brotherhood of Luxor. [95]
Egyptian historians and Sufi scholars have dated the Al-Banna Order of Sufi Magi, within the lifetime of its founder, to ca. 825 AD.
A 10th century Sufi manuscript documented that the Al-Banna Sufi Order continued the Djedi Priesthood, as a Mystery school of Mystical spiritual alchemy involving the gold powder of the Great White Brotherhood [96].
Learn about Biblical Chronologies reconciled with Academia.
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), pp.26-27; Quoting: Lenormant & Chevallier, Ancient History of the East (footnote below); Ignatius Donnelly (1831-1901) was a lawyer specializing in evidence proving historical facts. 🡹
François Lenormant & Elizabeth Chevallier, A Manual of the Ancient History of the East, New Edition, J.B. Lippincot, Philadelphia (1871), Volume 1, pp.12-13; Lenormant was Librarian of the Royal Institute of France, and Chevallier was Member of the Royal Asiatic Society in London. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), Chapter 2, pp.94-5, p.369; Citing: Manetho Dynasties Stela (ca. 220 BC); Ignatius Donnelly (1831-1901) was a lawyer specializing in evidence proving historical facts. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), pp.19-20; Quoting: “Plato, Critias, at p.120” (ca. 400 BC); Translation: Benjamin Jowett, The Dialogues of Plato, Volume 3, Oxford University Press (1871). 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), pp. 358-360, Point 8, Point 10. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), pp. 5-6, 11, 180; Quoting: “Plato’s Timaeus” (ca. 400 BC), at “ii, 517”; Translation: Benjamin Jowett, The Dialogues of Plato, Volume 3, Oxford University Press (1871). 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), p.131; Citing: Herodotus, The Histories: Book II “Euterpe” (ca. 450 BC), in section “exlii”. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), pp. 180-181. 🡹
Gonzalo Rubio & Steven J. Garfinkle (Editors), Current Issues and the Study of the Ancient Near East, Publications of the Association of Ancient Historians, Regina Books, Caremont (2007), Chapter: “The Assyrians: A New Look at Ancient Power”. 🡹
Encyclopedia Iranica, Encyclopedia Iranica Foundation, Print Edition, London (1982), Online Edition: New York (2020), Article: Frank Hole, “Neolithic Age in Iran” (July 2004). 🡹
C. Scott Littleton & Linda A. Malcor, From Scythia to Camelot., Taylor & Francis Group, Routledge Press, New York (2000); “The Holy Grail and the Nartamongae”, p.216 [FN 52]: King “Jamshid” of the Persian Holy Grail; p.221 [FN 93]: “Nartamongae” as “magical cup” and “Cup of the Narts”. 🡹
Pierre Gallais, Perceval et l’Initiation, Editions du Sirac, Paris (1972), p.113. 🡹
Reuben Levy, The Epic of the Kings: Shah-Namah, University of Chicago Press (1967), p.99. 🡹
Georges Dumézil, Légendes sur les Nartes, Librairie Ancienne Honoré Champion, Paris (1930), p.59. 🡹
C. Scott Littleton & Linda A. Malcor, From Scythia to Camelot., Taylor & Francis Group, Routledge Press, New York (2000); “The Holy Grail and the Nartamongae”, p.224 [FN 108]. 🡹
Georges Dumézil, Jupiter Mars Quirinus, Gallimard, Paris (1941), p.227. 🡹
Solomon Alexander Nigosian, The Zoroastrian Faith: Tradition and Modern Research, McGill-Queen’s University Press, Montreal Canada (1993), p.15. 🡹
Ervad Marzban J. Hathiram, A Not-so-brief History of Time and the Earth, published by: Yazidi Tantra & Delzon Choksey, “Zoroastrians.net”, Mumbai India (2008), p.8: “The reign of Jamshyd… Soon [later] was 10,036 BC”; Hathiram is a Zoroastrian Chief Priest, scholar of ancient Persian religion and Cuneiform language, and Chartered Accountant. 🡹
Charles Van der Pool, The Apostolic Bible Polyglot: Greek-English Interlinear, 2nd Edition, The Apostolic Press, Newport, Oregon (2013), Genesis 6:17, 7:21; James Strong, The Exhaustive Concordance of the Bible, “Strong’s Concordance”, Jennings & Graham, Cincinnati (1890), “Gi”, No. 1093. 🡹
David Montgomery, The Rocks Don’t Lie: A Geologist Investigates Noah’s Flood, WW. Norton (2012); David Montgomery is a Professor of Geology at University of Washington, USA. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), p.29; Ignatius Donnelly (1831-1901) was a lawyer specializing in evidence proving historical facts; Citing: The Dialogues of Plato, Vol. 3, Oxford University Press (1871), Trans. Benjamin Jowett, Plato: Timaeus (ca. 400 BC), at “iii, 517”. 🡹
Alexander Winchell, LL.D., Pre-Adamites: The Existence of Men Before Adam (1880), 4th Edition, S.C. Griggs, Chicago (1888), “Epoch of Creation According to Various Authorities”, Part 3 “Christian Authorities”, pp.100-102; Citing the Baron Christian Charles von Bunsen dating the Great Flood to ca. 10,000 BC. 🡹
Ignatius Donnelly, Atlantis: The Antediluvian World, Harper & Brothers, New York (1882), p.29; Ignatius Donnelly (1831-1901) was a lawyer specializing in evidence proving historical facts; Citing: The Dialogues of Plato, Vol. 3, Oxford University Press (1871), Trans. Benjamin Jowett, Plato: Timaeus (ca. 400 BC), at “iii, 517”. 🡹
Plato’s Timaeus Manuscript (ca. 400 BC) recorded that Solon, the Law Giver of Athens, documented that the Egyptian Priests dated the “destruction of Atlantis” to “about 9,000 years before” their meeting ca. 600 BC, thereby dating the Biblical Great Flood to ca. 9,600 BC. 🡹
Donald B. Redford, The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Vol.1, “Aten”, p.157. 🡹
Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Aten”, N8. 🡹
Donald B. Redford, The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Vol.1, “Aten”, p.156. 🡹
Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs (1927), 3rd Edition, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1957), “Neterwoo” (“Gods” = “Angels” and “Saints”), List of Hieroglyphic Signs (pp.438 et seq.): “NTRW” (Holies, such as Angels or Saints, mistranslated as “Gods”), R8-R8-R8, (Prophets speaking Holiness) R8-N35-M6-M6-M6; “HM NTR” (“Prophet” as a Saint), R8-U36; “NTR” (Holiness as Saintly: flag), R8, (Astral as Angelic: flag-star), R8-N14; “TRY” (Holiness or Divinity, as “high priest”), D1-Q3-Z4, T8, D1-Q3; “NIWTYW” (People, “citizens”, as “of” or “from” the Temple complex) O49-X1-G4-A1-Z2; “DWT NTR” (“Netherworld”: circled star), N15. 🡹
Patrick Boylan, Thoth or the Hermes of Egypt: A Study of Some Aspects of Theological Thought in Ancient Egypt, Oxford University Press (1922), pp.166-168. 🡹
Saint Augustine, Retract I, XIII, 3 (ca. 418 AD); Eugene TeSelle, Augustine the Theologian (1970), reprinted London (2002), p.343. 🡹
Saint Jerome, Epistola 195 (418 AD); Eugene TeSelle, Augustine the Theologian (1970), reprinted London (2002), p.343. 🡹
The Oxford Dictionary of Philosophy, 2nd Edition (2008), Oxford University Press, “Polytheism”: “It is… not always obvious whether an apparently polytheistic religion… is really so, or whether the different apparent objects of worship are… manifestations of the One God.” 🡹
The Oxford Dictionary of Philosophy, 2nd Edition (2008), Oxford University Press, “Polytheism”: “It is… not always obvious whether an apparently polytheistic religion… is really so, or whether the different apparent objects of worship are… manifestations of the One God.” 🡹
The Oxford Dictionary of Philosophy, 2nd Edition (2008), Oxford University Press, “Polytheism”: “It is… not always obvious whether an apparently polytheistic religion… is really so, or whether the different apparent objects of worship are… manifestations of the One God.” 🡹
Paulette Duval, La Pensée Alchimique et le Conte du Graal, Librairie Ancienne Honoré Champion, Paris (1979), p.16; King Kai Khosro as Persian literary King Arthur. 🡹
John Matthews (Editor), At the Table of the Grail: Magic and the Use of the Imagination, Routledge Press, London, Kegal Paul, Boston (1984), pp.41-42: Scholars found “Arthurian [legends] to be of Iranian origin… [some] a free translation from the Persian”, from “a long forgotten source” of Persian origin. 🡹
Solomon Alexander Nigosian, The Zoroastrian Faith: Tradition and Modern Research, McGill-Queen’s University Press, Montreal Canada (1993), p.15. 🡹
Ervad Marzban J. Hathiram, A Not-so-brief History of Time and the Earth, published by: Yazidi Tantra & Delzon Choksey, “Zoroastrians.net”, Mumbai India (2008), pp.10: “[Earlier] was 7,727 BC… [Later was] The reign of Kaihusraw” or “Kaikhushroo”. 🡹
Donald B. Redford (Editor), The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Volume 1, “Egyptian King List”, inside back cover: “Dynasty 0 [zero]” begins “ca. 3,150 BC” including the “Scorpion” King. 🡹
Ian Shaw, The Oxford History of Ancient Egypt, Oxford University Press (2000), p.196. 🡹
Marc Kaufman, Ancient Winemaking Operation Unearthed, journalism article, The Washington Post (06 January 2011). 🡹
Thomas Pellechia, The 8,000 Year Old Story of the Wine Trade, Running Press, London (2006), pp.XI-XII. 🡹
Lotus Chalice “Wishing Cup”, alabaster artifact ca. 1325 BC, from Tomb of Tutankhamen in Valley of the Kings (KV62), in “Tutankhamen Collection” of the Egyptian Museum in Cairo. 🡹
Miguel Civil et al (Editors), The Assyrian Dictionary, Oriental Institute of the University of Chicago (1968), Volume A, Part 2, “Apkallu”, pp.171-173. 🡹
Alan Lenzi, The Uruk List of Kings and Sages and Late Mesopotamian Scholarship, published in: “Journal of Ancient Near Eastern Religions”, Volume 8, Number 2 (2008), pp.137-169: Translation of Sumerian Kings List tablet of 165 BC from Temple of Anu in Bit Res, at pp.140-143. 🡹
Van der Toorn, Becking & van der Horst, Dictionary of Deities and Demons in the Bible, 2nd Edition, Revised, B. Eerdmans Publishing (1999). 🡹
Jeremy Black & Anthony Green, Gods Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary, University of Texas Press, Austin (1992), p.18: “Seven Sages” artifacts in the British Museum, London, Index numbers “91,835-7”, found in Priest’s house in Asshur dated ca. 715 BC. 🡹
Rev. Henry Mason Baum (Editor), Records of the Past, archaeology journal, Records of the Past Exploration Society, Washington DC (1906), Volume 5, Issue 11, p.352. 🡹
Stephano Anastasio (Editor), Atlas of Preclassical Upper Mesopotamia, European Center for Upper Mesopotamian Studies, Brepols Press (2004), “Subartu” Series, Volume 13. 🡹
Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, 1st Edition, Cambridge University Press (2010), p.150. 🡹
Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, The American University in Cairo Press (1995), p.86. 🡹
J. Van der Vliet, Raising the Djed: A Rite de Marge, Akten Munchen (1985), 3rd Edition, S. Schoske, Hamburg (1989), pp.405-411. 🡹
J. Hunt Cooke, The Westcar Papyrus, Journal: The Biblical World, Volume 4, “Exploration and Discovery”, London (1894). 🡹
Aylward Manley Blackman (1883-1956), The Story of King Kheops and the Magicians, reprinted by J.V. Books (1988); Ancient Egyptian story translated from the Westcar Papyrus. 🡹
Margaret R. Bunson (Editor), Encyclopedia of Ancient Egypt (1991), Revised Edition, Facts on File, Inc., New York (2002), “Djedefhor”, p.101: Hordjedef as “Djedefhor” of the Westcar Papyrus, brother of the Crown Prince “Ra’Djedef”. 🡹
Megan Moore & Brad Kelle, Biblical History and Israel’s Past, Eerdmans (2011), pp.18-19; Abraham’s birth is traditionally dated to ca. 2,150 BC. 🡹
David Noel Freedman (Editor), Eerdmans Dictionary of the Bible, William B. Eerdmans Publishing (2000), “Siddim, Valley of”, p.1218. 🡹
Carlo Suares, The Cipher of Genesis, Samuel Weiser Press, York Beach, Maine (1992), pp.19-21, p.154; Suares is an Egyptian scholar of Bible Codes and an architect, who studied in France. 🡹
H. Spencer Lewis, The Mystical Life of Jesus, Ancient and Mystical Order Rosae Crucis “AMORC”, San Jose, California (1982), pp.191-192. 🡹
Maria Eugenia Aubet, The Phonicians and the West (1987), Cambridge University Press, New York (1993), p.9. 🡹
Artifact: The Cycle of Ba’al (ca. 1,450 BC), clay tablets dated to “ca. 1,400 – 1,500 BC”, written in “Ugaritic” early Semitic dialect in cuneiform script; From the site of “Tell Ugarit” (modern “Ras-Shamra”), on the Mediterranean cost of northern Syria, discovered by a French archaeology mission ca. 1930, preserved in the National Museum of Aleppo in Syria since 2011, Artifact Index Code “Alp 0187”. 🡹
William Foxwell Albright, Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths, 1st Edition, Eisenbrauns (2018). 🡹
Joseph M. Holden & Norman Geisler, The Popular Handbook of Archaeology and the Bible, Harvest House Publishers, Eugene, Oregon USA (2013), Table “Archaeological Ages”, p.192: “Late Broze Age: LB I”, “1550-1400 BC”. 🡹
Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, The American University in Cairo Press (1995), Appendix: “Chronology”, p.311. 🡹
Ian Shaw (Editor), The Oxford History of Ancient Egypt, Oxford University Press (2000), Chapter 8, Section “Avaris and Thebes at War”, p.202. 🡹
Ian Shaw (Editor), The Oxford History of Ancient Egypt, Oxford University Press (2000), Chapter 8, Section “Avaris and Thebes at War”, p.197. 🡹
Artifact, Ipuwer Papyrus, Text ca. 1,400 BC, Copy ca. 1,300 BC; Acquired by Leiden Museum in Holland in 1828, preserved in National Museum of Antiquities in Netherlands, Artifact “Papyrus Leiden 344”; Translated in: Alan H. Gardiner, The Admonitions of an Egyptian Sage from a Hieratic Papyrus in Leiden (1909). 🡹
Joseph M. Holden & Norman Geisler, The Popular Handbook of Archaeology and the Bible, Harvest House Publishers, Eugene, Oregon USA (2013), “Egyptian Documentary Evidence for the Exodus”, pp.222-223. 🡹
Pharaoh Seti I, Destruction of Mankind (ca. 1,300 BC), inscription in the Tomb of Seti I (ca. 1,280 BC), Valley of the Kings “KV 17”, Chamber “Je”, Line 49. 🡹
Brad C. Sparks, On Tomb KV17: The Destruction of Mankind, paper presented to American Schools of Oriental Research, annual meeting, Egyptology session (2007); Citing: Erik Hornung & Gerhard Fecht, Seti I Tomb: Destruction of Mankind, Revised Critical Edition (1991). 🡹
Joseph M. Holden & Norman Geisler, The Popular Handbook of Archaeology and the Bible, Harvest House Publishers, Eugene, Oregon USA (2013), “Egyptian Documentary Evidence for the Exodus”, p.224. 🡹
Kessler Associates, The History Files, United Kingdom (1999), Section: “Near East Kingdoms”, Article: “Ancient Mesopotamia”; Based on “King Lists” from archaeology, Sumuabum became the “First Babylonian King” ca. 1,897 BC; The beginning of the “First Babylonian Empire” is thus conventionally dated ca. 1,894 BC. 🡹
Kessler Associates, The History Files, United Kingdom (1999), Section: “Near East Kingdoms”, Article: “Ancient Mesopotamia”; “Nimrod’s imperial ventures (and name) as described in Genesis may be based on the conquests of the Assyrian King Kukulti-Ninurta I (1244-1207 BC).” 🡹
Serge Lancel, Carthage: A History, 1st Edition, Wiley-Blackwell, Oxford (1995), pp.20-23; Translated by Antonia Nevill; Citing the Greek historian Philistos of Syracuse (432-365 BC). 🡹
Gilda Bartoloni (Editor), Introduzione all’Etruscologia (Italian), Hoepli, Milan (2022). 🡹
Elizabeth Goring, Treasures from Tuscany: The Etruscan Legacy, National Museums of Scotland, Edinburgh (2004), p.13. 🡹
Giuliano & Larissa Bonfante, The Etruscan Language: An Introduction, 1st Edition (1983), 2nd Revised Edition (2002), Manchester University Press. 🡹
De Grummond & Nancy Thomson, Etruscan Mythology, Sacred History and Legend: An Introduction, University of Pennsylvania Museum of Archaeology (2006). 🡹
Giuseppe Sassatelli, Celti ed Etruschi nell’Etruria Padana e nell’Italia Settentrionale (Italian), Journal “Ocnus” Volume 11 (2003), pp.231-257. 🡹
Timothy C. Champion (Editor), Centre and Periphery: Comparative Studies in Archaeology, Taylor & Francis, London (2005), Article: Simon Stoddart, “Divergent Trajectories in Central Italy 1200-500 BC” (1989), pp.89-102. 🡹
Howard Hayes Scullard, A History of the Roman World: 753 to 146 BC, Routledge (2003), p.397: “From Etruria the Romans derived the idea of housing a deity in a Temple and providing him with a cult statue. … The most famous… dedicated in [509 BC] to the Etruscan triad, Tinia, Uni and Miverva.” 🡹
Erika Simon, The Religion of the Etruscans, University of Texas Press (2009). 🡹
Prof. Dr. Everett Ferguson, Backgrounds of Early Christianity, 1st Edition (1987), 2nd Edition (1993), 3rd Edition (2003), p.162: “Orphism began in the sixth century BCE”; Ferguson is Professor Emeritus of Biblical History and resident scholar at Abilene Christian University in Texas. 🡹
Kathleen Freeman, Ancilla to the Pre-Socratic Philosophers, Harvard University Press (1948), p.1. 🡹
William Kieth Chambers Guthrie, The Greeks and Their Gods, Beacon Press (1955), p.322. 🡹
Ioanna Papadopoulou (Editor), The Derveni Papyrus: An Interdisciplinary Research Project, Center for Hellenistic Studies, Harvard University (July 2008); Analyzing the “Derveni Papyrus” copy dated ca. 330 BC, consisting of text “composed near the end of the 5th century BC”, thus dated ca. 410 BC. 🡹
J. Van der Vliet, Raising the Djed: A Rite de Marge, Akten Munchen (1985), 3rd Edition, S. Schoske, Hamburg (1989), pp.405-411. 🡹
Hershel Shanks, Understanding the Dead Sea Scrolls, Frank Moore Cross, From Journal “Biblical Archaeology Review”, New York (1992), Chapter 2: “The Historical Context of the Scrolls”, pp.21-24. 🡹
Prof. Theodore J. Nottingham, The Mystery of the Essenes, Video of Lecture at Northwood Christian Church, Indianapolis Indiana (2010), at 24:04 and 26:00 min; Text published in book: Theodore Nottingham, The Wisdom of the Fourth Way: Origins and Applications of a Perennial Teaching, Theosis Books (2011), Part 3, Section 1: “The Mystery of the Essenes”, pp.101-122. 🡹
Philo of Alexandria, De Vita Contemplativa, “On Ascetics: The Contemplative Life” (ca. 30 AD), Translation published in: Oliver J. Thatcher (Editor), The Library of Original Sources, University Research Extension Co., Milwaukee (1907), Volume III: “The Roman World”, pp.355-369. 🡹
Philo of Alexandria, De Vita Contemplativa, “On Ascetics: The Contemplative Life”, manuscript (ca. 30 AD): “the greatest number of [Essenes] in Egypt… especially around Alexandria” (Part III, ¶1). 🡹
Philo of Alexandria, De Vita Contemplativa (ca. 30 AD): “They have also writings of ancient men, who… left behind them many memorials [Temples as monuments] of the allegorical system of writing [hieroglyphs]” (Part III, ¶5-6) 🡹
Philo of Alexandria, De Vita Contemplativa (ca. 30 AD): “[Essenes] devote themselves to, solitude… fellowship… the Mysteries of a Holy life… studying… [with] hymns and psalms” (Part III, ¶3-4). 🡹
Philo of Alexandria, De Vita Contemplativa (ca. 30 AD): “On the seventh day [Sunday] they all… meet in a sacred assembly… the eldest… speaks… [with] oratorical powers… [in the] common holy place… [as] a complete rest from their continual labors.” (Part III, ¶7-8; Part IV, ¶2) 🡹
John Esposito, The Oxford Dictionary of Islam, Oxford University Press (2003), “Dhul-Nun Al-Misri”. 🡹
Arthur John Arberry (Translator), The Doctrine of the Sufis, from Arabic original by Abu Bakr Al-Kalabadhi (10th century), 1st Edition (1935), 1st Reprint (1977), Cambridge University Press (2011), p.138; A.J. Arberry was “Formerly Sir Thomas Adams, Professor of Arabic in the University of Cambridge” in 1935; Translation Note: in the 10th century original, the modern word “Gnostic” was actually the medieval word “Mystic”. 🡹
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