„The religious creations of the Thracians and Geto-Dacians seem to have shared an equally unfortunate fate… With the exception of a few precious pieces of information communicated by Herodotus regarding the mythical-ritual scenario of Zalmoxis, information about Thracian and Geto-Dacian religions are few and approximate„, noticed Mircea Eliade, the greatest specialist in history of religions. Herodotus, the father of history, was the first to write about the religion of the Dacians, centered around a single deity, Zamolxis. Herodotus claimed that Zamolxis was a slave of Pythagoras, deified by the Dacians to whom he brought knowledge from different fields, from astronomy to medicine. Herodotus also said that Zamolxis asked for an underground dwelling where he stayed for three years and the Dacians sacrificed one man every five years as a messenger for Zamolxis.
Fortunately, not everyone agrees with the opinion of the man nicknamed „the father of history„. In Mémoire sur la nation des Getes et sur le pontife adoré chez cette nation („Memorandum on the nation of the Getae and on the pontiff adored by this nation”), French geographer and cartographer Jean Baptiste Bourguignon d’Anville claimed in 1759 that Zamolxis was a divinized prophet, not a slave of Pythagoras, and that the prophet’s sacred mountain, Kogaionon, was located in the Moldavian Carpathians, in the region of Casin (Bacau County). According to German scholar Erwin Rohde in Psyche (1894), Herodotus’ story, which claimed that Zamolxis was a slave of Pythagoras, is „an euhemeristic deformation of a miraculous legend„, while for Romanian historian and archaeologist Vasile Parvan, „the whole story is a Greek rationalist naivety„. Although many consider the god of the Dacians to be a divinized prophet, most researchers believe that he was a fully-fledged deity. Gheorghe Musu wrote in The Thracian Mythology that Zamolxis is the Earth, hypostasized as a divinity. For Greel archaeologist Athanasios Rhousopoulos in his 1852 doctorate thesis De Zamolxide secundum veterum auctoritatem („On Zamolxis, According to the Authority of the Ancients”), Zamolxis was an underworld power. In The Religion of the Geto-Dacians, Ion Iosif Rusu noted that „Zamolxe, the autochthonous deity of the Getae, can only be the ‘god of the earth’, as the personification of the generous foundation and source of life„. German theologian and religious historian Carl Clemen argued in Zalmoxis (1939) that he was originally the god of the dead, which is why the Greeks called him Cronus, later becoming a spirit of vegetation, a kind of a Thracian-Getae Dionysus. In Psyche from 1894, Erwin Rohde stated that the Getae had only one god, Zamolxis, who was compared to Cronus because they both ruled over the dead. A similar idea is found in The Thracian Images of Zeus Keraunos: Zbelsurdos, Gebeleizis, Zamolxis from 1913 by French archaeologist Georges Seure, for whom Zamolxis is either Zeus Keraunos or Cronus-Hades. The matching of Zamolxis with the Greeks’ Cronus is not an innovation of the 19th – 20th century authors, but a hypothesis from Antiquity. In the 2nd century BC, Mnaseas of Patras noted that „the Getae worship Cronus, whom they call Zamolxis„. Also, in the 3rd century AD, Diogenes Laertios mentioned „Zamolxis, who is worshiped by the Getae, being considered as Cronus„.
If Zamolxis (often also called Zalmoxis, Zamolxe, Zalmoxe or Salmoxis) was identified since Antiquity with the Greeks’ Dionysus, Cronus and Hades, that is the Sumerians’ Enki, could this equivalence be correct? We can look for the answer in the god’s name. German linguist Paul Kretschmer interpreted the name Zamolxis as „king, ruler of men„. Romanian ethnologist Nicolae Densusianu believed that Zalmoxis means „Old God„, being formed from „zal” („god”) and „mox” („old man”). In De rebus Geticis („Of the Getic Things”), American doctor Guilielmus Bessell claimed that Zamolxis comes from the Greek „zemar” („underground”) and „ksi” („to live”), with „zemarski” or „zamarski” becoming Zamolxis („The one who lives underground”). However, the correct answer may be found in the Phrygian language, spoken by the Thracians from Anatolia (present-day Turkey). It is possible that Zamolxis’ name comes from the word „zemel„, which gave the name Semele (a goddess of the Earth and mother of Dionysus for the Greeks). The difference in vowel, „a” in the Geto-Dacian „zamol” compared to „e” in Phrygian „zemel” and Greek „semeli” is a local Thracian phonetic detail, with the Indo-European „e” or „o” becoming „a” for the northern Thracians and kept as „e” for the southern Thracians and the Phrygians. Therefore, „zamol” for the northern Thracians (the Dacians) and „zemel” for the southern Thracians and the Phrygians mean the same thing, namely „earth”. The final part of Zamolxis’ name, „xis„, has been explained by Iranian influence as meaning „ruler, prince, king, trial”. At the same time, it could be a shortened correspondent of Scythian „xais„, which translates as „king” or „lord”. In conclusion, the correct meaning of the name Zamolxis is „Lord of the Earth” or „King of the Earth”, identical to the Sumerian Enki’s name, which means „Lord of the Earth”. Let us remember that, in The Religion of the Geto-Dacians, Ion Iosif Rusu claimed that „ Zamolxe, the autochthonous deity of the Getae, can only be the ‘god of the earth’„, while Gheorghe Musu wrote in The Thracian Mythology that Zamolxis is the Earth personified as a deity. Taking into account the equivalence of the Dacians’ god with the Greeks’ Dionysus, Cronus and Hades, that is Enki of the Sumerians, the true identity of Zamolxis emerges. Furthermore, Enki was also Prometheus of the Greeks, who was crucified on the top of Omu Peak, on the territory of the Dacian god. As a supplementary detail, Brasov (a city close to the Omu Peak) was named Kronstadt by the Saxons, meaning „the city of Kronos”, Kronos being the Greek name of Cronus.
As Mircea Eliade pointed out, information about the Dacians’ religion is extremely scarce, most of it coming from the writings of Herodotus. This has led most researchers to conclude that the Dacians had a monotheistic religion, with Zamolxis being the only god worshiped in the Carpatho-Danubian-Pontic area. However, this cannot be true in any way. The Dacians were part of the Thracian people, whom we know to be polytheistic. In addition, several statuettes of the goddess Bendis, worshipped by Thracians everywhere, have been discovered in Dacia. In Herodotus and the Alleged Monotheism of the Getae from 1944, Romanian historian and archaeologist Constantin Daicoviciu wrote that in Herodotus’ text there are two deities: the chthonic god Zamolxis and the god of thunder and the sky, Gebeleizis. Many ancient Greek authors claimed that Apollo often visited Dacia, where Ares was born, and Artemis also spent a great deal of time among the Dacians. There are a few surviving references from Antiquity of the Gemini Zamolxis, born in Argedava, also the Austrian historian Eduard Robert Roesler stated in Romanische Studien. Untersuchungen zur alteren Geschichte Rumaniens („Romanian studies. Research on the ancient history of the Romanians”) from 1871 that he had discovered a female deity named Zamolxis in the religion of the Dacians. Therefore, the Dacians were not monotheistic but polytheistic, like the rest of the Thracians, in whose religion we must look for the Dacian deities that have disappeared from history.
Some researchers, discovering traces of a celestial deity in the Dacians’ religion, have considered it could only be Zamolxis. However, in The Religion of the Geto-Dacians, Ioan Iosif Rusu wrote about the chthonic deity Zamolxis: „there can be no question of an evolution into a celestial power, since the celestial space belonged in Getic mythology to another god, the master of thunderbolts: Gebeleizis„. To simplify their hypotheses, defenders of the theory of Dacian monotheism identified Zamolxis with Gebeleizis. Some researchers have rejected this hypothesis, considering that Zamolxis was the high priest who took on the name of the deity he served, Gebeleizis. For example, in Das vorromische Dacien („The pre-Roman Dacia”) from 1864, Austrian historian Eduard Robert Roesler wrote that Gebeleizis and Zamolxis could not be the same god and that Zamolxis was the first priest of the national god Gebeleizis. In La colonne Trajane („Trajan’s Column”) from 1865, French archaeologist Wilhelm Froehner considered that Zamolxis, a man of superior intelligence and a prophet of Dacia, identified himself with the local deity Gebeleizis. Also, in Zamolxis from 1852, C. Cless noted that the high priest Zamolxis took his name from the god he served, being consecrated as a daemon and protective deity under the name Gebeleizis. However, we have seen that Zamolxis was not a mere mortal, but rather the first ruler of our planet, Enki of the Sumerians. Therefore, he could not be a priest who took on the name of the god of storm. If we are talking about different deities, who was Gebeleizis?
Based on Herodotus’ statement that the Thracians shot arrows at the sky during storms, German scholar Erwin Rohde noted in Psyche (1894) that the entity that thundered and threw lightning was not Zamolxis, but an evil spirit. However, his version was not accepted and Gebeleizis remained a legitimate Thracian deity. In Die alten Thraker II („The Ancient Thracians II”) from 1893, Czech-Austrian geographer and orientalist Wilhelm Tomaschek wrote that Gebeleizis was the „thrower of thunderbolts” and his original name was Sibeleizis or Zibeleizis. For Eduard Robert Roesler he was the god of the Sun, while for Schneider it was an oriental deity, worshiped on mountains as a bull. This god of lightning was called Gebeleizis in northern Thrace and Zbelsurdos or Zbeltiurdos in the south, names that were translated as „the Shining One”. For Nicolae Densusianu, Gebeleizis means „the god’s head„. Ioan Iosif Rusu states in his book The Religion of the Geto-Dacians that „it seems that Gebeleizis was considered the supreme god in a special sense, while in Thrace, Zbelsurdos often appears preceded by the name of Zeus, thus being an epithet of Zeus, which he was matched with, perhaps considered to be identical„. The god of storm, whose symbols were the Sun and the bull, known as Zeus to the Greeks, was Enlil of the Sumerians. His name, Gebeleizis, is formed from „ge” (taken by the Greeks, meaning „Earth”), „bel” (an epithet often encountered in Akkadian, meaning „Lord”), „ei” („and”) and „zis” (equivalent to „xis„, meaning „king” or „master”). Therefore, Gebeleizis means „The King and Lord of the Earth”, a title that fits like a glove for the second leader of our planet, Enlil, to whom the Sumerians had attributed the number 50, which is the title of king. Being aware of the aversion between Enki and Enlil, we understand why the Dacians, servants of Zamolxis / Enki, shot arrows to the sky during storms: to drive away their deity’s enemy, Gebeleizis / Enlil, the god of storms.
For the Thracians, Bendis (whose name was translated as „The One Who Binds”) was the goddess of the Moon, forests, night, fertility, love and magic. Her epithet was Basileie in Greek or Regina in Latin. As depicted in only a few statuettes discovered on the Dacian territory, the goddess holds a spear in her left hand and a sacrificial cup in her right one. Bendis, the great mother goddess of the Thracians, can only be Ninhursag of the Sumerians, the former consort of Enki and the mother of Marduk, also the goddess of the Moon and night (symbols of Enki’s family), love, magic and fertility, considered the personification of the Earth. Bendis was matched with Cybele, Kybele or Kybebe, the mother of the gods and the great goddess of the Earth, fertility and love. In the Lexicon, Saint Photius I (the ecumenical patriarch of Constantinople in the 9th century) wrote that the Lydians and Phrygians, named Aphrodite Kybebe, Aphrodite of the Greeks being Ninhursag of the Sumerians.
The ancient Greeks wrongly identified Bendis with Artemis, Hecate and Persephone (Ishtar of the Semitic peoples). Indeed, the cult of Ishtar is also found in the Thracians’ territories, but under the aspect of the goddess of vegetation, Cotys (after whom Cotiso, a Dacian king, was named). It is believed that her name means „battle”, „pleasure”, „desire” or „energy”, although none of these interpretations is certain. In the cult of the goddess Cotys, the „immersion in water” was performed, a fertility ritual, a rain spell in its beginnings and later a baptism of its followers (according to the Pauly-Wissowa Encyclopedia). The cult also practiced „the dressing up of men in women’s clothing„, which attracted accusations of „shameless effeminacy” (as noted by Scholia in Satire) directed towards the cult members, also called „demi-women and depraved” (according to Synesius in Epistulae). Cross-dressing and prostitution were also important parts of Ishtar’s cult in Mesopotamia, the goddess often referred to as „the harlot of the gods” and „the vulva of heaven„, with her Sumerian city, Uruk, even being given the epithet „the city of sacred harlots„.
Another important god of the southern Thracians was Sabadios or Sabazios, the god of vegetation in turgescence, of plump shapes, war and the Sun, who was depicted as a coiled snake. Aristophanes, called „the Father of Comedy„, wrote in Wasps that „the Thracians call Dionysus Sabazios„, none other than the serpent-god Enki / Zamolxis. If „dios” or „zios” means „god”, the first part of his name can be interpreted using the Egyptian language, where „sa” means „protection” and „ba” means „soul” or „spirit”. Therefore, Sabazios can be translated as „the God-spirit who protects”. The Jews took the Thracian epithet of Enki and transformed it into Sabaoth, which became Savaot in Christianity, one of the multiple deities of the Old Testament united into a single one.
Enki is also encountered in the religion of the Thracians under other aspects. For example, Dabatopeios was the god of fire and blacksmiths, a character identical to Hephaestus of the Greeks or Ptah of the Egyptians. For the Thracians, Derzelates, Derzelas or Derzis was the god named Theos Megas („the Great God”) by the Greeks, whose name means „the Hidden One”, just like Amun of the Egyptians and Pluto of the Romans. Among the Phrygians (the Anatolian Thracians), Men was the god of the Moon, the master of waters, the lord of rains, the guardian of oaths and covenants, the ruler of the land of the dead, often called Tyrannos as an expression of his power exercised over the fate of mortals. In addition to the nearly identical name to Menu of the Egyptians (the god of war and fertility, called Min by the Greeks), the Moon, water and the land of the dead match him with the same Enki. Moreover, the Thracians had a lunar calendar for a long time, undoubtedly an influence of their first deity’s cult.
If the ancients claimed that Marduk lived in Dacia, being the supreme deity of the white race after the Deluge, his cult could not be missing from the Thracians’ religion. Called Apollo by the Greeks, Marduk appears among the Thracians under different names. As the god of war, the Apsinthian tribe of Chersonese called him Pleistoros, while the Crestonian tribe of Mygdonia called him Candaon or Candaios. The so-called Thracian Rider, whose cult was widespread in Thrace, was named Heros or Heron, which the Egyptian deity Heru (Horus) was derived from. A coiled serpent around a tree was often depicted next to him. One of his epithets, „Epekoos” („The one who hears, who fulfills”), reminds us of Apollo, who was depicted in Sparta with four hands and four ears for better listening and helping the faithful. And Horus / Apollo is none other than the serpent god Marduk, son of Enki and Ninhursag.
If the Dacians worshiped the same gods as the rest of the Thracians, how is it that only the name Zamolxis survived from their entire pantheon? The answer, ignored by all researchers, is not as complicated as one might think: the Dacians assigned the same epithet, Zamolxis, to all their deities. We already know that they believed in the Divine Twins Zamolxis, just as we know that there was at least one goddess with this name. Thus, the different variants of this name, such as Zamolxis, Zalmoxis, Zamolxe, Zalmoxe or Salmoxis, can be explained; it was not a single god with a name written in multiple ways, but several deities with the same epithet. Additionally, this explains the different descriptions of Zamolxis, from an chthonic or uranian god to a simple prophet divinized after his death. For example, Austrian historian Eduard Robert Roesler wrote in Romanian Studies. Research on the ancient history of the Romanians (1871) that Ares could be Zamolxis or Zalmoxis, and the being of Zamolxis cannot be clearly distinguished from that of the sun-god Gebeleizis. Similarly, historian Carl Goos stated in Skizzen zur culturgeschichte der mittleren Donaugegenden („Sketches on the Cultural History of the Central Danube Regions”) from 1877 that the specific Getic deity was Zamolxe, who could also be identified with the Greek god Ares. We know that Zamolxis was Enki, Gebeleizis was Enlil and Ares was Ninurta. However, accepting the idea that Zamolxis was just an epithet applied to all the great deities, these seemingly different reports make sense. Enki was Zamolxis who lived in a cave near the Sphinx of Bucegi, built a huge citadel in the so-called Luana’s Country in Buzau county and was crucified on Omu Peak. Marduk was Zamolxis – Apollo, who lived among the Dacians / Hyperboreans, and Typhon, who was imprisoned in Tartarus beneath the Apuseni Mountains, and Ishtar also was Zamolxis – Artemis / Cotys, who often visited the Garden of the Gods in Dacian Transylvania. In addition to these Dacian gods, there was yet another Zamolxis, lost in the mists of the past.
The Mesopotamian myths say that Nabu / Noah was taken by Enlil after the Deluge to the Garden of the Gods / Transylvania, where he lived for a long time close to his descendants, the Dacians, who originally populated the surrounding lands. The Epic of Gilgamesh offers valuable clues in finding out where the god lived. After crossing Mount Masu (the Omu Peak) through an underground tunnel, Gilgamesh reached the Garden of the Gods (Transylvania), where he met the sun-god Shamash (Marduk) and the goddess of the vine, Siduri (Ishtar). He headed north to a large expanse of water, which he crossed with the help of the helmsman Urshanabi, until he reached „the source of the waters„, where the survivor of the Deluge, Utnapishtim, lived. Looking at the map of Romania, the large body of water that Gilgamesh encountered on his journey can only be the Olt River. It originates from the Hasmas Mountains, located in the Eastern Carpathians, from the same place where the Mures, Bicaz and Trotus rivers also originate, a true „source of the waters„, as the Epic of Gilgamesh calls it. Is it possible that Nabu settled in the Hasmas Mountains after the Deluge? In that area there is the Bicaz Gorge, a geographic area about eight kilometers long that connects Moldavia and Transylvania. The gorge is accompanied by impressive rocks, towers and apparently natural pyramids. One such structure is the Altar Stone, a rocky massif 1,120 meters high, which according to legends was used by Dacians for cult ceremonies. The Bible, as well as the epics of Gilgamesh and Atra-Hasis, claim that right after the Deluge, the survivor built a great altar where he disembarked to offer sacrifices to the gods. If Nabu lived in the Eastern Carpathians after the global flood, giving rise to the Dacian people, it is interesting that Herodotus suggests the same thing. He wrote that the Thracians particularly worshiped the deities known to the Greeks as Ares, Dionysus and Artemis, that is Pleistoros / Candaon, Sabazios and Bendis (i.e. Marduk, Enki and Ishtar), but the kings honored Hermes (Nabu) the most, swore in his name and claimed to be his descendants. We recall that Thracians are Pelasgians’ straight descendants, the first people of the world, from whom modern man, Homo sapiens sapiens, emerged. „And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth ” (Genesis 9:1), and the Thracians did just that, colonizing much of the world.
If Nabu came to the Hasmas Mountains after the Deluge, where exactly did he live? The only place that can be considered the god’s home is the Ceahlau Massif, located near Bicaz Gorge and Hasmas Mountains. For unknown reasons, Ceahlau is one of the three holy mountains of Christianity, along with Tabor in Israel and Athos in Greece. Despite not being as tall as other mountains in Romania, the Ceahlau Massif is considered an incredible and even magical place, which can be seen on clear days from the Black Sea coast (500 kilometers away) or from the equally distant banks of the Dniester. For Emilia Arcan, President of Neamt County Council in 2016 and Romanian senator between 2016 and 2020, Ceahlau „is a place that ensures complete relaxation, where even if the snow pricks you with its needles, you don’t feel the pain. It is the communion of man with nature, any spiritual suffering is alleviated by the singing of birds and the fresh air. Ceahlau Mountain means life, peace, fulfillment, it means something else. We do not realize all the beauty that surrounds us. The majestic peaks offer you the possibility to see life beyond the clouds. You look down and the fog swirls embrace you and make you feel overwhelmed and small in front of a wonder of nature, of immensity„. Beyond the breathtaking beauty of the landscape, Ceahlau is also known for its surrounded mysteries. At sunrise, unexplainable and unique light games take place above the mountain. Locals have often noticed mysterious appearances in the sky and have discovered perfectly drawn circles (similar to crop fields circles around the world, attributed to UFOs) on the surrounding pastures, which they have always linked to mysterious beings. According to Durau hermitage monks, blue lights drops fall above the mountain’s peak at night, during prayer time. The Toaca Peak on the Ceahlau Massif has a pyramidal shape, with a square base, while the northern slope’s angle is 52 degrees, identical to that of the Great Pyramid of Egypt. Also, the ratio between the length and height of the Great Pyramid’s sides is identical to that of the Toaca Peak, researcher Ion Ticleanu from the University of Bucharest declaring that „the pyramid of Cheops fits perfectly into the reconstruction of the original pyramid on the Toaca Peak„. Every year, in the first decade of August, at sunrise, the shadows of Toaca and Piatra Ciobanului peaks generate a vast natural hologram shaped as a perfect pyramid, a phenomenon that last for over an hour and a half, called „The Shadow of the Pyramid„. In the same period of the year, another strange optical phenomenon occurs above the Toaca Peak, which the locals have called „The Path of the Sky„. For a few minutes, a pillar of intense brightness forms above the mountain, which fades away into the vastness of the sky, bordered by two dark bands on the sides. Some researchers believe that these phenomena are explained by one of the Earth’s energy axes passing through the Toaca Peak. And just 30 kilometers from Ceahlau, the famous Cucuteni culture existed almost seven millennia ago.
In a legend, Dochia, daughter of King Decebalus, chose Mount Ceahlau as a refuge from the Romans. Surrounded by Emperor Trajan’s soldiers, she asked Zamolxis to save her, and the god changed her into a stone shelter. In another legend, the old woman Dochia and her flock froze on the mountain, turning herself and the sheep into stone boulders. The respective rocks can still be seen today as proof. Another legend says that a long time ago, an ogre lived in a valley of Ceahlau. He often lured young girls and took them to the mountain plateau, where he turned them into stone boulders. One day, the villagers armed themselves with scythes, axes, swords and clubs and waited for the ogre in the Mouth of Bistricioara. The ogre saw them from the top of the mountain and, angry, unleashed a terrible storm. Then he pulled out a huge rock from the summit of the mountain and flew with it towards the rebels. However, the good spirit of the Ceahlau Mountain, which the locals imagined as an old man, changed himself into a handsome warrior and, riding a winged horse, pursued the ogre. After catching up with him, the spirit of Ceahlau hit the ogre’s claws with his sword and the huge rock fell far from the people, on the bank of Bistrita river, where it can still be seen today. The locals at the foothills of Ceahlau still believe that those meadows were once inhabited by „a race of giants, terribly tall and strong, who were ultimately defeated by the heavenly wrath„. As a completion, in the first century AD, Latin poet Martial told the story of „the famous mountain in the land of the Hyperboreans (i.e. Dacia) where the Olympian gods had sworn an oath in front of the great altar to fight against the giants„. In the sixth chapter of the Book of Judges in the Old Testament there is a reference to such an altar. Here, the god Yahweh asks Gideon to build an altar on a mountain, in place of the sacrificial site dedicated to Baal and his worship column (or grove according to the King James Bible). Even though the biblical action takes place in Israel, on Ceahlau Mountain there is a place called „Gideon’s Altar” or „Gideon’s Stone„. Also, the old name of Ceahlau is Pion or Peon, a word that, in ancient Greek, means „the house of the column”, a reference to the obelisk-type columns erected by the ancients as worship places.
Who was the „spirit” of Ceahlau in local legends? As the Dacians believed the mountain to be the dwelling place of Zamolxis, we can assume that this is the character in question. After the Dacians converted to Christianity, references to ancient gods had no place in a monotheistic religion. So, in local legends, the old great god was transformed into a benevolent spirit. And this Zamolxis is none other but Nabu, who settled on Ceahlau Mountain after the Deluge, becoming the ancestor of the Dacians. We know that he was initially on the Watchers side, being Marduk’s son. Nabu was the high priest of Enki, his grandfather, but he left his god after being disappointed by the Watchers’ actions. He served his father until after the Deluge, when Enlil granted him immortality and allowed him to live in Transylvania – the Garden of the Gods, which prompted him to side with the Celestials. Research shows that the transition from Zamolxianism to Christianity (the religion of Enlil in the form of Jesus) took place on Ceahlau Mountain, as the first Christian altars in Dacia were erected here. Currently there is an impressive number of churches and monasteries on Ceahlau, making it one of the most important mountains of Orthodox Christianity. It is also interesting to note that the Dacia’s mountains seem to have been divided at some point among the three Zamolxis. Nabu was in the Eastern Carpathians, Enki in the Southern ones and Marduk in the Western Mountains. If we unite the three dwelling places of these deities – Ceahlau, Omu Peak and Rosia Montana (where it is assumed that the entrance to Marduk’s underground city exists), we get an equilateral triangle. Not only the Carpathian Mountains were divided among these gods, but the entire land of the Dacians, the three major regions (Transylvania, Wallachia and Moldavia) being the territories of the gods Marduk, Enki and Nabu. After the Deluge Nabu sided with Enlil, as can be seen from the symbols of his territory, Moldavia: the bull, the eagle and the pentagram are elements associated with the storm god. Although we do not have many details about the Dacians’ religion, we can see a transition from one Zamolxis to another at certain moments in history. During the time of Herodotus, the Dacians worshiped a god who died and was resurrected, in whose name human sacrifices were made. In 47 BC, Burebistas and Deceneus reformed the Dacians’ religion, reviving the cult of the Divine Twins Zamolxis. After re-conquering Dacia from the Romans in 258 AD, Regalianus also imposed a religious reform. In the Sinaia plates he is called Romanh, Romansie, Lomanh and So Lomonius („The Luminous One”). We can see that the savior of Dacia bore both the name of Nabu (also called Shelomo in Hebrew folklore, which was translated by the Greeks as Solomon) and that of Enlil (who was also called Raman in Mesopotamia), so we can guess who was the god at the center of the religion he imposed on the Dacians. The transition from this cult to Christianity was achieved without problems, considering that both were dedicated to the same deity.
During his stay in Dacia, Nabu established the secret order of Solomonarians. It is said that these priests of Zamolxis have the power to control the wind and rain, to bring hail, to see the future and to heal various ailments. They live far from civilization, like the hermits, in the hidden citadel of Babariu, but sometimes descend into villages as beggers. They beg not out of necessity, but only to check people’s morality. Where they are not welcomed, hail falls over the village. They are described as tall, red-haired, with white cloaks and having magical tools at their waist. Popular mythology suggests that the Solomonarians, called Zgrimintesi in the Land of the Motzi (situated in the center of the Apuseni Mountains), learn magic from a book containing all their knowledge and power. Sometimes they travel through the air, riding dragons, and are invisible in this posture. Their leader is called the White Man, who can only be Nabu, considering the name taken from the Dacian So Lomonius or the Hebrew Shelomo / Solomon. The power to control the weather suggests that they are followers of Enlil, the god of the storm. Nowadays, especially in rural areas, it is believed that the order of Solomonarians still exists, living hidden in the tunnels under the mountains. Some go even further, claiming that the Romanian secret services collaborate with these enigmatic magician priests.
It seems that the Solomonarians didn’t just appear among common people, but also close to our leaders. In a 2005 interview, Aliodor Manolea (the parapsychologist used in the electoral campaign of former President of Romania, Traian Basescu) claimed that Stephen the Great won the battle of Vaslui with the help of… magic. According to a Turkish chronicler, after Manolea’s statement, „Stephen and his court, with about 200 Polish mercenaries, were stationed on a hill. Horns and trumpets everywhere. The Sultan orders: attack the infantry! Between Stephen and the Turkish army, a small cloud appears. The infantry starts to attack. They enter the cloud. And they enter. And they enter. Three regiments entered, but they couldn’t get to the other side! The Sultan orders the spahis to attack too. The spahis also entered the cloud, but they too couldn’t get to the other side! The chronicler tells how the whole Romanian army was kneeling on the hill. Stephen held his sword raised up, like a cross. Sounds of horns, trumpets and drums were heard. Then the Sultan ordered the retreat (…) Stephen tried to do the same thing at Razboieni. There were the same favorable conditions of the terrain: forest, hills. Stephen sent his men home while he and his 200 close soldiers and the court’s boyars stayed put. But this time the Turks had found the antidote and the cloud didn’t work anymore! We all know what followed from history„. It is well known that Stephen the Great, a devout man who built many churches and monasteries, used to visit the mysterious Daniel the Hermit (at whose advice the Putna Monastery was built). This hermit was considered a holy man even during his lifetime, as he had the power to heal, predict the future and drive out demons. If the episode related by Aliodor Manolea is true, it would not be surprising for Stephen the Great to have relied in battles on the knowledge he received from Daniel. And it wouldn’t be surprising if this miraculous-powered hermit was even one of the Solomonarians. A similar character is Deceneus, viceroy and high priest of Zamolxis during the time of Burebistas, and later king of the Dacians. Initially, he too lived as a recluse, like a hermit, in a hidden place. Ancient geographer Strabo described him as „a wizard, who had traveled through Egypt for a long time, where he learned some prophetic signs, thanks to which he claimed to interpret the will of the gods. Moreover, for some time, he was also considered a god, as we showed when we spoke of Zamolxe. As proof of the obedience given to him by the Getae, it is also the fact that they let themselves be persuaded to uproot their vineyards and live without wine„. Deceneus gave the Dacians an important social and religious reform, strongly opposing foreign cults’ influence into Dacia. From his description we can see that he was not just a simple priest, but like Daniel the Hermit, probably a Solomonarian. Without a doubt, Regalianus / Romanh / Romansie / Lomanh / So Lomonius, the liberator of Dacia in the 3rd century AD, was also a Solomonarian. Similarly, the Sinaia plates claim that Horea, Closca and Crisan, the leaders of the peasant uprising of 1784, were also Solomonarians.
It seems that members of this secret order, founded by Zamolxis / Nabu, have not only defended Dacia’s land from invaders in the past, but also in the present day. In 2010, a joint Romanian – Israeli military exercise was organized in the Southern Carpathians, near the Sphinx of Bucegi and Omu Peak, both important places for the Dacians. The exercise was not only attended by Israeli military personnel, but also by a significant number of rabbis. At the same time, a camp for 65 Israeli children, over 40 percent of whom were parapsychologists, was organized in the area. On 26th July, an Israeli helicopter inexplicably crashed in the area of Coltii Tapului, above Gutanu Meadow, located in the western part of the Bucegi Massif. The helicopter was carrying six (the sacred number of Jews) Israeli soldiers and one Romanian, with an average age just over 33 (also one of the most important numbers of the Jews). If the Zionists’ goddess is Ishtar, often symbolized by a feline character, the operation to recover the helicopter wreckage was coordinated by one of the most famous Israeli elite units, the so-called Unit 669, whose members are nicknamed „cats” after the unit’s emblem (a winged cat). Witnesses claim that on that day, before the accident, the entire area between Babele, Omu Peak and Mount Gaura was flown over by several military helicopters, and even teams of soldiers who seemed to be guarding something were spotted. A shepherd complained that he was not allowed to pass with his sheep towards Padina by two „soldiers who had a device that seemed to measure the current„. Exactly in that area there is the famous „Gura de Rai” („Heaven’s Mouth” in English), a slope with an area of about one square kilometer, where an „atypical magnetic anomaly” occurs, as some specialists define it, which has amazing beneficial effects on the human body. It seems that the purpose of the Israelis in the Bucegi Mountains was not a military exercise, but the search of Zamolxis’ secrets. The children in the camp are presumed to be part of Israel’s parapsychology nursery, like the famous „Geller children”. The presence of rabbis at these „military exercises”, well versed in Kabbalistic magic, is also surprising. Some believe the helicopter crashed due to the „Heaven’s Mouth”, that magnetic anomaly zone that destroys any electronic device. However, several helicopters flew over the area without any incident, so the mountain’s magnetism cannot be blamed for the accident. As stated by Nirmod Shefer, Chief of Israeli Air Force, the technical condition of the helicopter was „excellent„, so the accident cannot be attributed to technical malfunctions. The Chief of the Bran Salvamont Service, Fanica Boboc, declared to Mediafax that „the helicopter crashed into a rock, probably due to a piloting error„. However, it is hard to believe that an experienced and well-trained pilot would make such a mistake, crashing the aircraft into a rock. Eight days before the accident, two other Israeli helicopters were about to crash due to „technical malfunctions” and had to perform an emergency landing in the Priboiu village in Dambovita county. What is the real cause of the helicopter crashes? Several Romanian soldiers who witnessed the accident agreed to speak under anonymity protection, although they were asked to swear to keep silent. They all said they saw some people wearing long white robes standing with their hands up on the mountain top. All of a sudden, a storm arose out of nowhere, lifted the Israeli helicopter and crashed it head-on into a rock. Then the storm stopped just as suddenly and the people in white disappeared. The Israelis got scared and quickly left the area, deciding to end the so-called military exercise. The mysterious people dressed in robes, who have the power to control the weather, can only be the Solomonarians, ancient magician priests who have the mission to guard the holy land of the gods.
The Legend of the Great White Wolf explains the moment when the leader of the Solomonarians received the mission to protect the land of Dacia. It is said that in ancient times, one of Zamolxis’ priests traveled the land of Dacia to help the needy and to remind people that the Great God watched over them constantly. Although this priest was not old, his hair and beard were white as snow. The unusual color of his hair and his role as a priest suggest that he was Nabu, the one who founded the order of the Solomonarians. Realizing the value of his servant, Zamolxis kept him close, into the mountains. Soon, the beasts of the forests came to listen to him and consider the white-haired priest their leader. But the wolves loved him the most, as they were the only ones without a leader, only their hunger keeping them in packs. After a while, Zamolxis decided to transform his servant into a great white wolf, as big and strong as a bear, giving him the mission to gather all the wolves to defend the holy land. Thus, whenever the Dacians were in danger, the howl of the Great White Wolf could be heard and wolves from everywhere jumped to help their human brothers. At the same time, the White Wolf was also a judge, punishing traitors and cowards. Despite the vigilance of the god and the wolves, the Romans managed to infiltrate among the Dacians and, before Trajan’s great invasion, they planted in some of them the seed of distrust in the Great God. Thus, some Dacians began to fear that Zamolxis would not join them in the battle against the Romans. Overcome with fear, the traitors began to kill all the wolves that crossed their path, hoping that one of them would be the Great White Wolf, planning to offer its head to the Romans in exchange for their lives. The surviving wolves fled on the mountains, never to return to help the humans who betrayed them. Zamolxis and the Great White Wolf withdrew to the Sacred Mountain, where they watched with sorrow as the Dacians were defeated by the Romans because of the betrayal. In a Christian legend, Apostle Andrew was watched over by the Great White Wolf throughout his journey through the land of the Dacians. Also, in modern times there are many tourists who claim to have been saved on the mountain by a white wolf. „In the old forests, under the starry vault, in the warm breeze of freedom, those with pure hearts can still hear the call to battle of the Great White Wolf. The earth, the leaves and the sky know it too well. Do you hear it?„, Felix Crainicu and Cristi Ionita asked in The Legends of the Free Dacians.
It seems that the Solomonarians offered the Dacian leaders more than just magical rituals in an attempt to protect the land of the gods. In Greek myths, Apollo / Marduk was an unmatched archer. One of his epithets was „Argirotoxos„, meaning „The One with the Silver Bow”. His arrow always hit its target because it was not an ordinary arrow, but one that carried the destiny of the one it was aimed at. In those times, the gods used to influence the lives of humans. In the Iliad, Homer attributed the power of spreading plagues and diseases to Apollo’s bow, such as the one that broke out in the Greek camp during the siege of Troy. It is said that before dying, Apollo left his bow in the care of a small people from the land of Hyperborea (Dacia), whom the guardians always entrust to the worthiest sons of Light, so that its power would come to the aid of the descendants of that people. The guardians can only be the Solomonarians and the bow has always been a very important element for the Dacian-Romanian people. The Dacians shot arrows to the sky during storms and into the waves of the Danube during floods. The great Dacian priest Vezina was the keeper of the symbols of power, among which there was the bow of the Dacian kings. Gelou, the Vlach ruler of Transylvanian in the 10th century, who could only been defeated by treachery, asked to be buried with his bow. Stephen the Great, who is said to have been helped in battles by the Solomonarians, built monasteries where his arrow landed. In the fairy tale Praslea the Brave and the Golden Apples, the hero and his brothers submitted to the judgment of the bow, shooting arrows upwards, which hit only the guilty on it’s way back down. Moreover, in most folktales, the hero has a bow alongside his sword. The importance of the bow is also obvious in a carol from the area of Soroca (in Moldavia), where the construction of the weapon is a very important process; the bow is made by nine craftsmen and the choice of wood is vital, as is the enchantment of the arrows. The Greeks believed that Apollo’s bow eventually came into the possession of the demigod Hercules who, before he died, gave it to Philoctetes. However, it is hard to believe that the Solomonarians, who guarded it like a hawk, would have allowed the god’s bow to fall into the hands of the Greeks, even if they were heroes. It is also hard to believe that Romania will have anytime soon a leader who deserves to be entrusted with the mysterious bow of one of the Zamolxis gods.
Lasă un răspuns