Commentary to Atze’s Account

Commentary to Atze’s Account

The choice of words and sentence structure in the foregoing account should not be regarded as exact expressions of the language spoken in the socalled Atlantis.

Nor does the choice of words in the prayers uttered by Atze conform exactly to the original words of those prayers. It was necessary to modernize them considerably, as they were quite outspoken and entirely undisguised as to the demands of the Sun God.

The person who rendered this account has, since his incarnation as Atze, been incarnated many times, right up to the present. Atze was incarnated with the special mission of reforming this mystic cult that was deceiving the people and hindered their religious development by having them believe in a divinity who made his appearance through a religious murder.
When he was given the task of describing the marriage of the God of Fertility and the Earth as it was celebrated at that time, he knew that he could not give a literal rendition of the contemporary form and mode of speech. His account does therefore not correspond in every detail to the contemporary expressions; yet, he comes quite close in his picturesque choice of words and in the beautifully flowing rhythm.

The Sun Temple stood on a low plateau back of the Royal City. Its ground plan was laid out as a perfect square, facing all corners of the world: north, south, east and west. The structure was built in the form of a terraced pyramid. The height of the base – the pedestal was 1 1/2 times the height of a man. The sides sloped steeply, similar to the lower part of a pyramid. Thus the surface of the pedestal was smaller than the base.

On this pedestal rested the first storey of the temple, surrounded on all four sides by a broad abutment with a waist-high stonewall, sloping steeply on the outside. The building structure itself had thick – slightly sloping – exterior walls facing north, east and west. Facing south, it had an open colonnade. Directly ahead of the temple stairway was a large entrance without gates, giving direct access from the abutment.

The outer row of columns in the front hall was interconnected with a waist-high stone sill. On the inside, stone benches were placed between these columns. The open, columned front hall was partitioned from a smaller columned rear hall by a stonewall into which a copper doorway with broad gates had been built directly in line with the entrance. In this smaller hall stood numerous idols and the altar of the Sun God. Heavy copper rings were fastened to the walls at several places to hold the torches, which illuminated the hall during the festivals. The two sidewalls had several square openings – “windows” – covered by sliding copper panels. The round sun eye in the eastern wall and the round sun eye in the western wall were also covered by sliding copper panels.

The cistern was sunk into the floor of the open, columned hall at the eastern wall, and placed exactly halfway between the partitioning wall of the inner hall and the colonnade of the front.

In the western part of the outer hall stood the throne on a large, square pedestal with slightly sloping sides – its surface smaller than its base. The lowest edge at the back of the pedestal touched the partitioning wall of the smaller hall. The surface of the pedestal was large enough to allow for two servants to stand behind the throne, shielded by its tall back. They could also walk around the throne. Behind the back was a narrow stone shelf on which the cup with the stimulating drink was placed so that a servant could step forward at the desired moment and hand it to the representative of the Sun God. A stairway, facing the abutment on the outside, led up to the throne. The stairway conformed to the slope of the pedestal, i.e., wider at the floor and narrower at the top of the pedestal.

On top of this temple structure, rested a second storey of exactly the same construction, but of smaller dimensions. It was also divided into two halls – one open and one enclosed. The floor and ceiling of both structures consisted of thick stone slabs dovetailed into one another so as to form a continuous flat surface. The columns supporting the ceiling were rather similar to those used later in ancient Egypt.

On top of the second storey, rested a third structure – or tower – also surrounded by a broad stone abutment. The tower structure consisted of one square, enclosed, columned room, having four slightly sloping stonewalls and an entrance in the front wall. The walls were surrounded by a colonnade with a waist high stone sill between the columns. On the columns and the flat ceiling of this room, rested a pyramid shaped stone roof. Four lines drawn from the apex of the pyramid tower, coincided exactly with the four corners of the ground plan.

A narrow stone stairway, leading up to the abutment of the second storey, was built on the rear wall facing the mountains. The stairway began at the western corner and rose along the wall to the eastern corner, giving access to the abutment. From there, another stairway led up along the rear wall of the second storey, beginning at the eastern corner and ending at the western corner, giving access to the abutment of the tower structure. The tower abutment and the square room were used by the priests for astronomical work.

The main stairway of the temple, built up against the pedestal, was wide at the base, narrowing toward the top where it was the same width as the entrance. In the pedestal’s stonewall facing the mountains, was a narrow doorway leading into a corridor in the massive pedestal. The corridor was of the same width as the doorway in the partitioning wall between the halls above, and extended only as far as to the front of the outer, columned hall of the second storey. The ceiling of the corridor, supported by strong stone pillars, was used by the priests to inspect a mechanism connected with the gates of the doorway above.

The narrow mountain stream ran – from the northern wall, near the eastern corner – in under the temple floor through a stone archway in the massive pedestal. The archway had a slight curvature where it entered the outer hall, allowing the stream to fall into the cistern from the western side. The opening for the inlet in the cistern was placed higher than the opening for the outlet. From the cistern, the stream flowed through a broad, downward-sloping archway, going directly east, where it finally cascaded into the sea.

Roads led up to the temple from the three land gates of the city. (The fourth gate was the harbor gate.) The three roads merged on their last stretch into one road, leading straight up to the temple stairway. To the left of the stairway, as seen from the city, lay a wide, grassy meadow, and to the left of the meadow was the grove, in the middle of which stood the bridal chamber. Toward the rear of the meadow, in front of the mountains, stood the abodes of the priestesses. To the right of the stairway, also as seen from the city, stood the abodes of the priests.

From there, the plateau sloped slightly downward, with the road rising gradually up to the temple. (Ref. Atze’s Account.) Between these abodes and the mountains, lay another meadow extending eastward to the outermost point of the plateau. All the abodes were surrounded by lush, well tended gardens, and several were interconnected with colonnades. The high priest and the high priestess each had their own abode, which was not shared with others. The high priest did not always live in his abode, only on special occasions was he required to stay there overnight; at other times, he lived in the royal castle.

Many Sun Festivals were celebrated, of course; but this special festival – the marriage of the Sun God (God of Fertility) and the Earth – was celebrated at the solstice every seventh year, and only in the Temple of the Royal City. The people did not participate in this festival, but were allowed to be spectators from the rooftops of the city and from the three gate-roads; no spectator was allowed to enter the temple grounds.

The two “sun eyes”, placed respectively in the eastern and western walls, differed in size. The eastern sun eye was larger because its sunbeam had to fall on both the altar fire and the kneeling youth, whereas the sunbeam from the western eye had to fall only over the head of the youth when he was seated on the throne of the Sun God.

A comparison between Atze’s Account and Answer No. 6, in Supplement II of Toward the Light, shows that there is a difference in the ritual of choosing a bride in these two festivals. In Atlantis, the representative of the Sun God made his own choice among the seven young maidens, selected by the high priestess from the many who had volunteered. The performance of the festival differed on several other points which we are not allowed to explain. The festival described by Atze took place several thousand years earlier than the one described in Supplement II, which was celebrated by another people at a different place.

Sun worshipping in all its various forms is mostly due to Ardor who introduced worship of the Sun into human life as a countermove against the efforts of the Youngest to teach the human beings about the One God. Actually, Ardor had no difficulty in systematizing Sun worshipping on Earth, inasmuch as man himself, from the earliest prehistoric times, instinctively turned to the Sun as an expression of the highest power. However, since systematic Sun worship is due to Ardor, it emerged at various times and under different forms among many peoples who had no apparent connection with the customs and manners of earlier times.

The Festival of Fertility on Atlantis was followed by a waiting period in order to determine the result of the union between the “Sun God” and the Earthly woman. If she were barren, she also was led to the altar, knelt, and inhaled the fumes from the narcotic herbs, and then was disposed of in the same way as Airun had been, with this difference: all the people knew she had keen killed. The “Sun God” had rejected her! A sign that the country would be struck by failing crops, diseases among the people and the cattle, earthquakes and other disasters. If she gave birth to a girl, it was a sign of some crop failure, a few diseases, and so on. The child was killed, but the mother stayed alive and, if she so wished, was accepted in the homes of the priestesses, but could never rise above menial temple service.

If she gave birth to a boy, he – in the most ancient times -was brought shortly after birth to the altar by the high priestess and was branded in the palm of the left hand with the symbol of the Sun God: a wheel with four spokes radiating from the hub. The four spokes symbolized the four corners of the world. When the child had grown so he could sit upright without support, the mother would bring him to the temple and seat him on the throne of the Sun God, i.e., he was acknowledged as son of the Sun God.

This ceremony took place amidst spectacular pageantry and was witnessed by the people. The mother in the course of time was destined to become high priestess. The son of the god was destined to become high priest at one of the other Sun temples on the island. If the youth who represented the Sun God was of royal lineage, he was destined to become high king and high priest of the Temple of the Royal City.

The youth who was to represent the god had to stay for some time in the home of the second-highest priest, where he was taught the meaning of the various ceremonies. The priest also instructed him thoroughly in all the procedures of earlier festivals repeating, over and over, the words spoken by the “god”, so that they gradually became part of the consciousness of the youth. And on the day of the festival, when he had fully accepted the idea that his body was inhabited by the “god”, he would utter the very words the priest had repeated to him. Thus, without being aware of it, he would say exactly what he was supposed to.

The six young maidens who had not been selected as bride, returned to the home of the high priestess, stayed for the night, and went back to their own homes the following day.
When Atze assumed the duty as high king and high priest, he abolished the barbaric custom of branding the palm of the hand with the Sun symbol. (Atze, himself, bore the symbol in his hand.) In its place, a gold chain, with the Sun symbol attached, was hung about the neck of the child. Later in life, the symbol could be worn on the golden band across his forehead, or worn as a shoulder buckle.

As can be seen from Atze’s Account, the preordained death of the representative of the Sun God was known only to the two highest priests. This secret was handed down from one to the other through generation after generation. But the other priests and the people were told, as shown in the Account, that the sun God himself had carried the youth home to the heavenly kingdom. The secret was never disclosed. And since the sea around the so-called Atlantis teemed with sharks, the two who commited the killing, never had to fear that the bodies of the slain would drift ashore on the island. People had known each other, and loved each other, but had been separated for various reasons which we have no right to divulge. Therefore, both had volunteered to represent respectively the Sun God and the Earth at the impending Festival of the Solstice. And since both had great beauty, they were accepted and, naturally, Airun chose her as his bride.

The maiden, representing the Earth, had always been told that the moment she passed the threshold of the bridal chamber, she was forbidden, under any circumstances, to speak to the god. But the young bride grieved so deeply over the approaching separation from her beloved that she violated the ban. Airun immediately realized that her action was wrong, and, fearing that she might forfeit her life because of her reckless action, he composed himself and kept up the illusion by not reverting to the man, Airun.

He, therefore, spoke as though he were the Sun God himself. Since both Atze and the high priestess were kind and understanding, they did not intervene, but remained silent, and allowed the young couple to bid their last emotional farewell before they were led away – one to her future home, the other to his death after generation. But the other priests and the people were told, as shown in the Account, that the Sun God himself had carried the youth home to the heavenly kingdom. The secret was never disclosed. And since the sea around the socalled Atlantis teemed with sharks, the two who committed the killing, never had to fear that the bodies of the slain would drift ashore on the island.

It is also mentioned in Atze’s Account, that Atze opened the gates on the doorway of the bridal chamber by turning the Sun symbol on its axis. This should be explained in more detail.
The Sun symbol (in this case a gilded copper wheel) was mounted both on the doorway in the temple (the doorway in the columned hall with the altar fire) and on the doorways of the many abodes. The symbols were mounted both on the inside and the outside of one of the gates and connected with an axis. When one wheel on the axis was turned, the gates silently unlatched and, by means of a hidden mechanism under the floor, the gates slid back against the outside of the wall. Only the priests were acquainted with the arrangement of the mechanism, which had to be kept well lubricated with oil.

Finally, it should be noted, that the short intermezzo on the meadow between Airun and his young bride – on their return from the bridal chamber – was entirely outside the program. These two young people had known each other, and loved each other, but had been separated for various reasons which we have no right to divulge. Therefore, both had volunteered to represent respectively the Sun God and the Earth at the impending Festival of the Solstice. And since both had great beauty, they were accepted and, naturally, Airun chose her as his bride.

The maiden, representing the Earth, had always been told that the moment she passed the threshold of the bridal chamber, she was forbidden, under any circumstances, to speak to the god. But the young bride grieved so deeply over the approaching separation from her beloved that she violated the ban. Airun immediately realized that her action was wrong, and, fearing that she might forfeit her life because of her reckless action, he composed himself and kept up the illusion by not reverting to the man, Airun.
He, therefore, spoke as though he were the Sun God himself. Since both Atze and the high priestess were kind and understanding, they did not intervene, but remained silent, and allowed the young couple to bid their last emotional farewell before they were led away – one to her future home, the other to his death.