origin of “Iah” or (Jehovah”) of the Hebrews and the “Father Ju ( or Ju-piter” or Jove of the Romans.
This title of Ia (or Jove) for the Father-god (Bel), as represented by a single circle, is defined as
meaning “God of the House of Waters,” which is to disclose the Sumerian source of the conception of
Jove as “Jupiter Pluvis” of the Romans. This special aspect and function of the Father-god was
obviously conditioned by the popular need of the Early Aryans in settled agricultural life for timely rain
and irrigation.”
The ditch within the henge at Mounds State Park, retains water after moderate rains. Other henges have also been observed holding water within their ditches. Is this evidence that the Sun also represented the “God of the House of Waters?” Note, the serpentine undulations of the outer wall. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley, 2010.
Evident in all earthwork complexes are springs or an avenue or sacred via to the water. The sacred
waters may have been used to purify, cleanse and restore the soul and body of sins before entering the
earthen temples. In many of the burial mounds, conch shells are present that were emblematic of the
sacred waters that would restore and cleanse the soul of the dead.
Also found throughout Indiana, Ohio, Kentucky and Tennessee are wells that were walled up with
stone. In Isis Unveiled, H. P. Blavatsky writes of the connection with the wells and the Sacred
Marriage. “A well is “the foundation of salvation” mentioned in Isaiah (xii. 3). The water is the male
principle in its spiritual sense. In the physical relation in the allegory of creation, the water is chaos,
and chaos is the female principle vivified by the Spirit of God-the male principle.”
Venerated spring located south of the square earthwork located in Winchester, Indiana.
Henge and mounds at Charleston West Virgina with sacred via to the Kanawha River. Mounds in Wiltshire England, from “Ancient History of Wiltshire, 1812. The Bowl Barrow is surrounded by an earthwork and ditch. The Bell Barrow is surrounded by only a ditch.
The mound at Marrietta, Ohio is a a Bell Barrow with no external earthwork, outside of the ditch that surrounds the mound. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley, 2010.
The Vesica Piscis is defined by the Statemaster Encyclopedia as “ A symbol made from from two
circles of the same radius, intersecting in such a way that the center of each circle lies in the
circumference of the other. The name literally means the bladder of the fish.” The length to height ratio of the fish is 265:153. “This ratio, equal to 1.73203, was believed to be a holy number called the
“measure of the fish.” The ratio 265:153 is an approximation of the square root of 3. with the property
that can not be obtained with smaller whole numbers. The number 153 appears in the Gospel of John
21:11 “ Simon Peter went up, and drew the net to land full of great fishes, and hundred fifty three: and
all there were so many, yet was not the net broken.” This is believed to be coded message in reference
to Pythagorean beliefs.
An earthwork in the shape of a Vesica Piscis was described in Randolph County, Indiana, but has
since been destroyed by farming. History of Randolph County, Indiana, 1885 “There are some circular embankments of the Bales farm (now owned by Mr. Branson), not far from Cedar (Friends) Meeting House, in Stony Creek Township, a little north of Cabin Creek. In one place there are two circular embankments together. The circles cut each other. A mound is in the center of each circle, higher than the embankment. The earth for both the wall and the mound would seem to have been taken from the space between the two. The embankments are now about three feet higher than the level of the ground outside. The central mounds are perhaps ten feet across and four feet high. The ground enclosed in both is about three acres, two acres in the large and one acre in the smaller. There is an opening like a wagon-way on the east Side of each enclosure.”
Earthworks in the shape of the vesica are visible at Mounds State Park, only about 30 miles distant.
The alignment with the winter solstice sunrise, is evidence that these shapes were constructed to
represent the vulva of the Earth Mother.
Earthwork at Mounds State Park in Anderson, Indiana has a constricted middle that represents the Vesica Piscis or vulva of the Earth Mother. It's alignment with the winter solstice sunrise was symbolic of a portal for the birth of the sun. There were are eight earthworks in this group, which is a good clue that the works were constructed to celebrate the reincarnation or birth of the sun on the daybreak of December 22. From Prehistoric Antiquities of Indiana, Eli Lilly, 1937 Photo shows that the earthwork intersects the interior ditch, at more of an acute angle than Lilly's drawing. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley, 2010.
The north henge within the Park is aligned to the May 1st sunrise; to venerate the Earth Mother and her rejuvinating powers that has transformed the landscape from the death of winter to the lushness of spring. She has been celebrated by agricultural peoples throughout history. She was was Mad-dur of the ancient Sumerians and the root of our English “Mother;” Maia of the Greeks, Mahi and Maya of the Vedas and the goddess Queen May of the ancient Britons and Maka to the Sioux.
The interpretation of the Swastika seems to vary in different countries. It is held to be the symbol of
the Sun-god; Agni, The Fire-god; the Rain-god, Indra, the Sky-god, and the god of light and forked
lightnings; the generative principle, the fire generator and the birth of fire. The most common form
found within Allegewi and Hopewell Sioux burial mounds is called the hook cross is called the Ogee,
in the Siouan language.
The American Antiquarian Vol., 20 1897, “ The Swastika in America” “It is difficult to decide as to
the significance in America, though judging from its shape and its association with other symbols,
especially the sun circle and the cross, we conclude it is designed to represent the revolution of the sky and is in reality a revolving cross. In favor of this supposition is the fact, that the Swastika and the
Triskelis are frequently seen on the inside of a circle; sometimes in the center of disks, and are arranged
in such a way to convey the idea of motion, the symbols of the sun and moon and the serpent all
conveying the same idea of revolution.”
Madame Blavatsky, Isis Unveiled, 1877, “The swastika is an equal-armed cross- a symbol much
older than Christianity. The upright line represents the masuline influence, the horizontal line the
feminine one. From the union of two opposites, masuline and feminine, positive and negative, comes
all manifestation. The lines are added to the cross, signifying motion, the Wheel of Life. The swastika
with its four arms symbolizes birth, life, death and immortality. There are four winds, the four seasons
and the four elements- all of which are summed up in the Swastika.”
Two swastikas were found in the Hopewell Group mounds in Ohio made from sheet copper. From The Mound Builders, Shetrone, 1941.
The swastika or ogee continued to be used by the Sioux Indians until historic times. Photo is of a Sioux basketball team, August of 1909.
Additional sun symbols of the Allegewi and Hopewell Sioux that were used as late as the Mississippian Era, 1400 A.D. From The Mound Builders, Shetrone, 1941.
Earthwork on the left is located in Banwell, Somerset county, England. On the right is the Tarleton Cross located in Fairfield County, Ohio. The depression in the center of the Tarleton Cross is where fires were lit. Fire and sun-worship, were combined to venerate the sun as the source of light and heat. When the cross was with
in a circle it stood for the sun and the tree of life and is comparable to the yin-yang symbol of the Eastern world.
Photo shows two of the arms of the Tarleton Cross, that is still visible in a public park in Ohio. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley, 2010.
Wheel of life, A symbol for the Eight folded Way is symbolic of reincarnation. Spoked burials are found in the Late Archaic and Woodland Periods within Adena and Hopewell burial mounds. This type of burial could also be interpreted as the spokes representing the Father Sun god incorporated within the nave of the Mother the Earth Mother, representing the Sacred Marriage.
The following list is of burials that were placed in a spoked postion within a mound. In some cases,
all the skeletons were of large size that are listed within the chapter on the Allegewi Giants. Many of
the skeletal remains listed are described with “archaic” type features. Some of the burials have conch
shells within the center of the mound in which all the skeletons radiated from. The conch shell or
stones that were retrieved from an adjoining river and incorporated into the mound construction were
symbolic of purification and absolution. In some mounds the central point contained evidence of fires
that were built, prior to the mound being capped with dirt. Fire was the agent that would transport the
souls in to the afterlife. History of Miami County, Ohio, 1898
About a mile south of Piqua, on the point of the hill, is a mound described by Mr. Wilthe as being
240 feet in circumference, six feet in height, and surrounded by a ditch with pebbles. One mile
southeast of the main fort is another, 160 feet in circumference, with ditch on the inside and entrance
on the east and west. One mile south on Section 7 is another, 300 feet in circumference, with a
southeast entrance, gravel embankment and ditch inside. Three hundred yards to the northeast is
another, 250 feet in circumference and nine feet in height. Excavations showed this also to contain a
sacrificial alter, made of clay burnt red, and covered with ashes; charcoal and burnt bone three inches
thick. […] Southeast of this, between the river and canal, was an ancient burial ground. Ten skeletons
were exhumed by Mr. J. Reyt; they were buried in a circle, with their feet toward the center, which was
occupied by a beautifully ornamented piece of pottery.
Horseshoe shaped henge near Piqua, Ohio that has several interpretations; in Assyrian and Egyptian sculptures, it signified the mystical door of life, or was symbolic of the vulva of the Earth Mother. The embankment extends on the right a short distance down the creek bank implying a connection between the earthwork and the waters. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley.
History of Coshocton County, Ohio, 1881 Among the mounds plowed down years ago was one in Oxford township thirty feet wide. A circle
enclosing three acres north of West Lafayette and several mounds of Lafayette township were
obliterated by the plow, one on the Shaw Estate, one cut away by the railroad on the Ferguson farm,
and another leveled on the Higbee place. Seventy years ago the river road in Franklin township leveled
a mound containing half a dozen skeletons arranged like the radi of a circle with heads toward the
center.
North American Burial Customs, Dr. H.C. Yarrow, 1879
Burial near the Scioto River, Ohio To the southwest of this tumulus, about 40 rods from it, is another, more than 90 feet in height. It stands on a large hill, which appears to be artificial. This must have been the common cemetery, as it contains an immense number of human skeletons of all sizes and ages. The skeletons are laid horizontally, with their heads generally towards the center and the feet towards the outside of the tumulus. A considerable part of this work still stands uninjured, except by time.
History of Darke County Ohio, 1880 One of the most interesting burial spots was discovered on the farm of Jesse Woods in German Township. In digging the cellar under the house where he lives, Mr. Woods discovered a skeleton in a sitting posture. It was covered with plates of Mica and was the central figure in a group of other skeletons arranged in a circle around it. The skeletons in the circle were lying at full length.
History of Pickaway Ohio, 1885 To the southwest of this tumulus, about forty rods from it, is another, more than sixty feet in height... it stands on a large hill, which appears to be artificial. This must have been the common cemetery, as it contains an immense number of human skeletons, of all sizes and ages. The skeletons are laid horizontally, with their heads generally towards the center and feet towards the outside of the tumulus. A considerable part of their work still stands uninjured.
Indiana Geological Survey 1884
Hamilton County, Indiana But Strawtown has an antiquity evidently higher than the days of the Delaware Indians. The mound builders have left their foot-prints in this vicinity by the numerous relics of the Stone age that have been picked up by the present inhabitants. A little west of the present village ther is a burial mound about six feet high; it has been plowed over fir a number of years, so that not only its height has been reduced, but its base rendered so indistinct that its diameter can not be accurately measured; it is, however, between seventy and eighty feet. It was opened in 1882 by Judge Overman, of Tipton, and four skeletons were found lying on the original surface of the ground, with their heads together and their feet directed to the cardinal points of the compass.
On the same plat of ground as the burial mound is this large henge that was plowed for many years, but the outlines of the inner ditch and outer wall are still visible. The spoked burial pointing to the cardinal points is symbolic of the Earth Mother. Archaeologist determined this work was constructed by the Oto Sioux. The Oto Sioux ranged the extent of the Mississippi River to Louisianna. The Nephilim Chronicles, A Travel Guide to the Ancient Ruins in the Ohio Valley, 2010.
Ophiolatrea, 1896
At Cappile Bluffs, on the Mississippi River, was found a conical, truncated mound, surrounded by
nine radiating effigies of men, the heads pointing inward
Louisiana Historical Society Vol., II,, 1902
The work was begun June 22, on a mound located on the property of Mr. C.H. Snyder of Como,
Franklin parish. The mound is on the edge of a small cypress brake and a short distance from the left
bank of Brown's Bayou. It was of medium size, having but eighty-five feet base diameter and a height
of eight feet, with a surface area of fifty feet.
After penetrating the superficial layer of clay, I found human bones at a depth of about fifteen or
eighteen inches; they were badly decayed and scarcely permitted touching. The shaft being a little west
of the centre, and about five feet square, encountered only the skulls, some of which were lying very
close together. I removed the earth further around, and found the bodies extended toward the
circumference of the mound. All bodies in this layer were buried in a circular manner.
History of Parke and Vermillion Counties, Indiana 1913
Another on the Head farm, near Newport, had copper rods, or spearheads and smaller stone
implements. A burial mound near the northeast corner, contained a chief in a sitting position, in the
center. Radiating from his body, like the spokes of a wheel, were five persons, slaves or wives, to wait
upon him in the other world. His useful implements for the other world were a great number of copper
beads from a half inch to an inch and a quarter in diameter, seven copper axes, on contained unmelted
virgin silver.
Indiana Geological Survey, 1875
Owen County On the Mcbride farm, adjoining the last, is a mound 12 feet high and 150 feet in diameter, with two smaller ones
attached at the southwest. On top of the large mound was a circle of stone vaults 6 feet long, 2 wide and deep, covering the whole top, each grave containing two or more skeletons, with heads toward the center ans bodies radiating out like the spokes of a wheel. The bones indicated persons from four ten inches to five and a half high.
History of Rush County, Indiana, 1888
Two nearly perfect skeletons and parts of a third were found in another (section 27, township 12,
range 9) buried with the heads turned toward a common center; also copper and bone beads.
Smithsonian Institutes Bureau of Ethnology, 1890- 1891
Lawrence County, Indiana
Another mound on the Lawrenceville road, about 3 miles southeast of Russellville, had also been opened and several skeletons found about 2 feet below the surface, with heads outward and feet toward the center. No articles of any kind were with them.
Fall Creek Townshio, Early history of Madison County, Indiana, 1949
Section 1, Township 17 Range 7 East. No. 9 is a sort of sugar loaf mound. In early settler days this was surrounded by swamps and low marshy ground and it is improbable that any trail or road passed near this location. Several years ago Cash Keller excavated part of this mound for gravel and in near the center he uncovered three human skeletons. Two were of matured persons and the other was of a child. The manner of their burial indicated that they may have been white people as they were laid out in fan shape with their feet close together. All known Indian burials in this community are in a sitting position, but whether white or Indian time has erased all trace except that found in their graves.
History of Preston County, West Virginia 1912
On the Croff bottom, seven miles above Rowlesburg, the pioneers found three burial mounds. On a
ridge three miles east of Fellowsville is a mound which originally was twenty-five feet in diameter and
fifteen feet high. One more lies near Pringles Run, five miles south of Kingwood, and there seems to
be still another on Roaring Creek, two miles below Albright. On opening these tumuli, the bones of
men, women and children were found at the base. The corpses were arranged in a circle, and were
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