Saturn, Sirius and Hyperborea
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Sir Charles Lyell, a great geologist, describes how at Spitzbergen, near the North Pole, icebergs were cut into innumerable columns extending hundreds of feet through ice and snow, forming mostly hexagonal cubes. The cause was polar magnetization set in motion by immense magnetic electrons released by the sun’s rays thus providing the force which operates the earth’s diurnal motion. The earth’s axis in turn, through which the current passes, is periodically compelled to make slight readjustments necessitated by earth movement occasioned, say, by a major earthquake. If, as there is reason to believe, the earth’s core is composed of basalt (itself a heavy, crystalline, fine-grained rock of feldspar, augite, magnetic iron and sometimes contained olivine, it is the explanation of the pillar basalt.
The Hebrides, we may now infer, received the core of a former planet, then a comet or residue of a comet, of which the coma fell in these waters, and left behind as an eternal souvenir the columnar pillars, broken and twisted, but once forming the core of another world. A part of this mass, widely dispersed as it necessarily was, piled up, and Straffa emerged from the waves, a constant reminder of the grandiose conception of worlds by the Almightly, a conception in which nothing dies but goes to augment other worlds, wherein a planet having outlived its use in due times is drawn in to replenish the sun and other planets in the system.
The theologians who devised the resultant Underworld cult caused Horus after his great conflict with Set to bury him under the Tuat Pillars. This is similar to the Apocalyptic version in which the Old Devil Satan was thrown deep in the earth under rocks and stones, or, as Plutarch, describes, was buried under an island off Britain where they could foretell the future by his moans and groans.
The Book of the Dead describes how Horus set out to avenge Osiris, and how, in his titanic conflict with Set, his EYE was torn out by the fiend which Thoth compelled him to restore. After Horus had gained the victory, defeating all the magic wiles of Set, who assumed various shapes, the demon was bound with adamantine chains and ropes and was buried deep in the earth after which he (or Ptah) erected the Tuat Pillars over him to chain him eternally. In metaphorical language it describes how Horus with his lightning was supposed to throw Set, the Comet, to earth in this very region.
In this metaphysical legend Osiris meanwhile lay dead and mummified until Horus removed his mummy bandages so that he was able to move his limbs and sit upright. Osiris then consumed the right EYE of Horus and was at once endowed with a soul and vitality. He arose from the bier as Lord of the Dead and King (or Judge) of the Underworld, and in so doing typified in himself the resurrection of the body in one who was formerly a mortal man and now an eternal god. Set was ordered by the Great Gods to be bound with cords and hewn to pieces. All of these accounts tally with the Book of Enoch, where the angel Raphael was commanded to bind Azazal hand and foot, cast him into utter darkness, and place over him “rough and jagged rocks.”
Meantime, what was the underlying idea of the occult allusion to the EYE of Horus, torn out by Set in the desperate battle between the two and replaced by order of Thoth, and also consumed by Osiris who was thus enabled to rise from the dead endowed with a soul and vitality?
I suggest that it turns on the Island of Iona famed from a prehistoric time as the Druid’s Isle. The old Norse word for small isle was EY. If Iona were the Eye of Horus, the Isle of the Druids, it would explain much of the mystery, and there are good reasons why Iona should have been regarded as the Eye of Horus. The tearing out of the Eye by Set is a mythical reference to the drowning of the isle in the Great Catastrophe, as happened to other isles in the vicinity as proved by the various raised beaches. Set had to restore it, or in other words, it emerged from the depths, and in regard to this there is a strange Gaelic poem the gist of which is, as translated into English, that “seven years before that awful day, when a flood shall drown Ireland and all else, Columba’s “happy isle shall raise her towers above the flood.”
It is interesting to find that the defeat of Set and his resultant impotency except as an appalling aspect of malign character with influence over the weather appears in Celtic mythology of Cimmerian or Hyperborean origin agreeable to the Norwegian myth of Fenir, the Wolf, and Loki. Mainly centered in Mull and Western Scotland, it related to the famous hero Fingal or Fin-ma-coul, “White Gael,” the fabled giant whose kingdom extended over a wide region. Fingal, illustrious warrior, conqueror, and hunter, able in one stride to reach Arran Island from Mull, resembles Orion, the mythical hunger of great strength and size, who was supposed to pursue the Pleiades with his club of bronze, and was placed by Hermes among the constellations, where Sirius near by is described by Homer as the dog of Orion, as Ben Cruchan was the dog of Fingal. Mull was the main seat of Fingal’s kingdom.
If Io were inseparable linked with Egypt and Euboes, Leto came direct from the Uranids or Hyperboreans, the first home of the gods, and, as I have hinted before, originated from the famous island of Crete, or, to locate it in the North, the present Shetland-Orkney Isles. The importance of Iona as Delos is that it forms the springboard of both Apollo and Horus.
For all that, the Egyptians recognized a close relationship between Horus and Leto, built temples to her, included her among the Great Twelve Gods but claimed that she was the god’s foster mother, not his mother Isis. Herodotus says that she received the babe Horus as a sacred charge when Set or Typhon sought his life, concealed him in a “floating island” and reared him.
Thus to sum-up as best we may this ancient wrangle anent Io and Leto, with Horus-Apollo and Bubastis-Artemis, we appear to attain a meeting point between two subsequent divergent views of one doctrine, the one devoted to Apollo, mixing frequently with men like the other Hellenic deities, and emanating from the very north; and the other developing in Egypt, which became a saddening and gloomy and monastic-like cult, terribly priest-ridden, and for the most part instead of enjoying the good things of this life was for ever casting anxious eyes upon the hereafter.
The Delian god remained in Britain until the Roman Conquest, as the great deity – apart from Hermes – and his native name Belinus or Belin was used by the Cassi monarchs.
Let us therefore pay tribute to the extraordinary sanctity of this historic spot of Britain, and comprehend the immense significance when the Hyperboreans or Cimmerians or Pelasgi deliberately selected the small and insignificant island of Iona as the birthplace of a post-diluvian enlightened cult.
But I cannot finally terminate the inquiry at this point. The indications are that the birth of Apollo, who succeeded Cronus-Saturn as the chief deity of the civilized, was not unconnected with the revision of the calendar after the Great Catastrophe. Those aligned 360 stones once set up in Iona may have provided great evidence had not ignorant bigotry overthrown them. We are aware of course that Apollo was known as the Delian Apollo because he was born at Delos, but his greatest surname was Phoebus, the Radiant, the Bright One, the Pure One who walked in his Garden of Phoebus for six months of the year, a Garden later recognized by Sophocles and Strabo, the one a poet, the other a judicious and hard headed historian and geographer, as situated in that very Hyerborea where the god struck down the Cyclops and all they signified. Apollo Phoebus in his Garden was like the spirit we term God, in his Garden of Eden, who destroyed the world, a mutuality which rather implies that in the eyes of the ancients later the Zeus or God who destroyed the world in the Flood, the Apollo who hid his Arrow among the Hyperboreans, including the Cyclops, was deemed to be Phoebus.
Phoebus has been accepted by most as the Sun, but was he our solar orb, the same celestial body as Saturn had represented? I cannot forget the contemptuous references of Sanchoniation towards those who believed that our orb was the great Deity, who, speaking of the earliest peoples, say this?
“And they dwelt in Phoenicia. And when there were great droughts they stretched forth their hands to heaven, towards the Sun; for him they supposed to be God, the Lord of Heaven, calling him Ballsamin.”
When reforms were instituted and Saturn was discarded, with Apollo supreme, and when the Sothic cycle was introduced, the importance of Sirius must have been fully recognized.
Sirius is the brightest star in our universe and nearer to the solar system than any other star of first magnitude. It was regarded by the ancients with fear and misgiving as a sinister star. “The red star”, says Homer, “that from his flaming hair shakes down diseases, pestilence, and war.”
It is the “blazing star,” comments Virgil, “that brings droughts and diseases on sickly mortals, rises and saddens the sky with inauspicious light.”
It was greatly feared because in some way the ancient astronomers associated it with the circumstances which ushered in the Great Catastrophe in the same way as Apollo slew with his Arrow.
The ancients came to believe—as some astronomers do now—that cometary bodies emanated from the direction of Sirius. The study of the celestial bodies was closely wrapped up with that of comets so unstable and dangerous to the planets. When astronomers after the Flood revised their former opinions it would seem that Phoebus, the Burning One, was regarded as the seat of the Almighty by the initiates, and probably the head of a deity found at Bath surrounded with flames represented Phoebus, the Creator and Destroyer, the great star of prophecy and inspiration.
In such case the situation of Iona bears on this matter. We have seen very fully why the little isle could have become of such vital importance in relation to Osiris and Horus, then not far distant on the mainland stands Ben Cruachan, which I examined from two separate angles in relation to the Scottish Hellas; the first was the Parnassus, the seat of Apollo, famed for its prophetic oracle, and again as the Dog Star Sirius. If the two seemed mutually contradictory it should not have been so in reality, for if Parnassus were Apollo’s seat of divinity so Phoebus in the same way was Sirius the Dog Star.
Sirius may have been first observed by the sons of Seth in the Shetlands, or at Stennis, or at Stonehenge, or at Stanton Drew, or at Keswick Circle and other places besides Iona; but it is possible and even probable tht Iona may have enjoyed the honour of first proclaiming the Star of Hermes. Apart from this possibility we may see in Iona, wit Strffa adjacent, the key to the doctrine.
At this present parting of the ways, what then have I attempted to establish?
The Flood of Noah, or the Deluge of Deucalion, identical with the submergence of Atlantis, has been the basis of various conclusions, as likewise the legendary war between Gods and the Giants, all pointing to one outstanding fact, namely that the arena was set in the British Isles and Scandinavia. Cognate with it is the classic myth of the fall of Phaeton in the region of the river Eridanus in the country of the Cimmerians. I need not outline all the evidence brought forward to prove that these “Giants of Old, Giants of Renown,” were inhabitants of the British Isles, but I may recall the Book of Enoch with its significant indications pointing to the west and north-west of the Ocean, and also to the confirmatory evidence from other directions that Hades was regarded as an actual region and was placed by the ancients as in the British Isles, where, too, the Devil was traditionally deemed to have been thrown out of the heavens in his contest for supremacy with God. The placing of the Deucalion Deluge by Diodorus as in the land of the Hellens—a name, I suggest, which was developed from Hellas, otherwise the land of Hell—together with place-names and the recognition of the principal sites where remainders of the Flood itself survive, make up a strong case, and one which I do not think can be ignored by future writers on this or kindred subjects. - The Riddle of Prehistoric Britain by Comyns Beaumont, Pages 172-186
and the anual weather forcast.
Seems only us elders have this knowledge. Well, i own books about this little kown feature of european culture. 
