Kievangard (Kiev), City of the Kings

Lets first read somethings:

 

 

' In a tomb at Megara there was found a terra-cotta figure which has been supposed to represent the Hebe of Sicyon. It represents a young goddess leaning ... on a rectangular monument. She is clad in a long tunic and a great veil.'
It is obvious that the original name of this goddess was a form represented in Hellenic fashion by Gany-meda ; that Hebe being her Aryan analogue, she was ultimately called Hebe ; and that she was also spoken of, in a general way, as Dia (' the Divine '). Her shrine, grove, and cult were of remote antiquity. As usual, the crux and solution of the problem lie in the name. From the Semitic root k-v-n, with the general meaning of ' standing upright,' being ' established,' and a secondary meaning of ' chief,' 'first-born/ etc., comes the Babylonio-Assyrian Kaivanu (the planet Saturn), Heb. Kiyydn, Phoe- nician Khun? Kim, or Kon ; Arabic, Keiwdn. Kaivanu, astronomically considered, represented Saturn as 'the Eldest son of the Sun-god/ i.e., as the planet who had gone out furthest into space, but with the planetary cult, especially in its progress west of the Euphrates, developed, as indeed the name suggested, a pillar-cult, so familiar to us in Phoenicia and Israel. One of the titles of Phoe- nician Kronos was Kon ('the Pillar'), and the god and his worship are referred to in the difficult passage in Amos (v. 26), where we should per- haps read, ' So shall ye take up the pillar of your King (Melekh) and Kiyyun the star-god, your images.'

 

 

25 Yea , you bore the booth of your King and Kiyyun (Saturn), your images the star (kokav) of your gods (elahykhem) which you made for yourselves!  26 Therefore I will take into exile you beyond Damascus, says Yehovah, elohey of hosts his name.
In my searching, I found that kiyyun in Assyrian was kaivanu and regarded as a god. This is related to the Persian god kaivan or keyvan which is Saturn. Here they were star worshiping.  Is this the star symbol as the magan david today?  It is not clear from the text that it was one and the same but we see they were worshipping a god from the east and making images of stars.

 

 

It would be equally premature to venture on drawing up a complete genealogical table of religions. For some families of religions such a classification may be sketched with tolerable certainty; the genealogy of by far the greater number of them can be given in mere outlines only, leaving the fixing of details for further inquiry. We start from what may be held the most certain.Aryan or Indo-Germanic Family.—Comparative mythology and the history of religion leave doubt that all the religions of the Aryan or Indo-Germanic nations, viz., Eastern Aryans (or Indians, Persians, and Phrygians) and Western Aryans (or Greeks, Romans, Germans, Norsemen, Letto-Slavs, and Celts), are the common offspring of one primitive OLD-ARYAN1 religion. That the same name of the highest heaven-god, Dyaus, Zeus, Ju(piter), Zio (Ty), is met with among Indians, Greeks, Italiotes, Germans, and Norsemen, however great the difference of the attributes and dignity ascribed by each of them to the god thus named may be, is a fact now generally known. Where this name has been lost, as is the case with the Persians, the Slavs, and the Celts, there are other divine names which they have in common with their kindred nations. Still more important is the fact that most Aryans show a tendency to call their supreme god "father," as is proved by the very common forms Dyaus pitar, _____, Jupiter, Diespiter, Marspiter, _____. The supreme god in the Avesta, Ahuramazda, is often called father. Moreover many divine names used by different Aryan nations, though varying in form, are derived from the same root,—which proves the original unity of their conception. Take as examples the root di (dic), "to shine," and its derivatives Dyaus, Deva, and their family, Diti, Aditi, Dione, Pandion, Dionysos, Diovis, Dianus (Janus), Diana Juno; or the root man, "to think" (perhaps equally signifying originally "to shine"), and its derivatives Manu, Minos, Minerva, (Juno) Moneta); or the roots sur (Spear), sar, mar, vas. Especially startling is the use of the same general word for "god" among several Aryan nations, viz., Skr. Deva, Iran. Daeva, lat/ dues. Litth, d_was (diewys), Old Norse tivar (plur.), to which belong perhaps also Greek _____, Irish dia, Cymr. Dew. Daeva and deiwys are used in a bad sense, but this cannot be original. So too the word asura (ashura), which, though it woo was used by the Indians in relatively modern times in a bad sense, was the name which the East-Aryans gave to their highest gods, and the Norse asa, pl. aesir (orig. ans), are both to be derived from the root as, anh. If we add to this the remarkable conformity of the myths and customs in all Aryan religions,—if above all, by comparing them with those of other races, especially of the Semites, we find that the leading idea embodied in these Aryan myths and rites is everywhere the same, however different the peculiar character of each religion may be, namely, the close relation between God and man, the real unity between the divine and the human economy,2 so that we may call them the "theanthropic" religions,—if we remember this, there can be no doubt that all of them have sprung from one primitive OLD-ARYAN religion.

 

This may suffice to justify the genealogical table of the Aryan religion given on last page.

 

Semitic Religions.—Though there is so much wanting in our knowledge of the Semitic religions, especially as regards those of the pre-Christian Aramaeans, of the pre-Islamic Arabs, and of the old Hebrews, all we know about them tends to prove that they too must have descended from a common source. When we find that the same divinities were worshipped by several North-Semitic nations it might be contended that they were borrowed from one of them, as trade and conquest and brought them from ancient times into close contact with one another. But no such relation existed till the very last centuries of the Assyrian empire between the Northern Semites and the various tribes of the Arabian desert. Therefore gods and religious ideas and customs prevailing alike among the northern and the southern or Arabic branch of the race may be safely regarded as the primeval property of the whole family. Such are the general name for the godhead, Ilu, Êl, Ilâh (in Allah0, and the gods Serakh or Sherag (_____, Assyr., Arab., Cypr.), Keivan (Kaivanu, Babyl., Assyr., Arab., ef. Amos v. 26), Al-Lât, the moon-goddess (Babyl., Assyr., Arab.), as one of three different forms, of which another, the Al-‘Uzza of the Arabs, is met with as ‘Uza or ‘Aza in Phoenician inscription, while the corresponding male god Azîz is found aming the Aramaeans, and the third, Manât, corresponds to Meni, the "minor Fortune," the planet Venus of the Hebrews, perhaps also with the Babylonian Manu.

 

 

EGYPTIAN ORIGINS IN THE AKKADO-ASSYRIAN LANGUAGE AND MYTHOLOGY

 

In Egyptian the number seven in one form is written sefekh, in another sekhef. My own conclusion is that these resolve into sef or kef with the value of number five, or the hand, which with the terminal ti signifies number seven, as sebti, hepti or khepti, and that the name of the goddess Seven (read Sefekh) really denotes the secondary form of sef or khef, needing the two horns or tongues, as the ti to make the full sign of number seven.

Skhef will deposit both sef and khef as types for number seven skhef and sefkh will modify and meet in sekhu with the passing of f into u. Here alone, in Egyptian, do we unearth a root or type-word for a particular form of the seven found in schuh, Norway gipsy; sik, Arago, (Papuan); tsook, Skwali; tseek-wah, Skitte­gats; huisca, Guajiquiro; shakoee, Yankton (Sioux); shahko, Winebago; shakopi, Dakota; seigbe, Khotovzi (Yeniseian); sqwithi, Mingrelian; s'kit, Lazic; isgwit, Suanic; s'widi, Georgian; Targumic, zgtha (אתגז), synonymous with gaish for a group of (seven?) stars; seacht, Irish; seachd, Scotch; shiaght, [p.473] Manx, which latter modify into seyth, Cornish, and saith, Welsh. Sekhf then is probably the older form of sakhu and sâhu, the constellation which is identified by the Akkadian sakh as the seven stars or the sevenfold-star of the Bear. Nor is this the only form of the seven or seventh to be found under the name, for sakus was the Assyrian kaivanu, the Hebrew ןויכ Kivan, the star of Israel which has been mixed up with the male Saturn; Lubatu sakus being a title of Saturn. Sakus as the planet Seven agrees with this derivation of sakh for the seven stars, whilst the seven and seventh of sakhu and sakus afford good evidence that the earlier typical sakhu or sâhu (Eg.) was the constellation of seven stars, and that all these are forms of the word skhf for number seven.

 

Read this thread by sevens: http://www.allempires.net/forum_posts.asp?TID=26198

 

 

In ancient persian means "Saturn". The root of the word means: "like king", which refers to the way Saturn looks like incomparison to the other planets. It is also a nice classy name.

 

 

The Kayanians (also Kays or Kayanids or Kaianids) are a semi-mythological dynasty of Greater Iranian tradition and folklore. Considered collectively, the Kayanian kings are the heroes of the Avesta, the sacred texts of Zoroastrianism, and of the Shahnameh, Iran's national epic.