The Law is for All

30 The Law is for All So we see him fully armed as Bacchus Diphues, male and female in one, bearing the Thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. This form is sug­ gested in the Tarot card, where “The Fool” is shown with a long wand and carrying a sack; his coat is motley. Tigers and croco­ diles follow him, thus linking this image with that of Harpocrates. Almost identical symbols are those of the secret God of the Templars, the bisexual Baphomet, and of Zeus Arrhenothelus, equally bisexual, the Father-Mother of All in One Person. (He is shown in this full form in the Tarot Trump XV, “The Devil.”) Now Zeus being lord of Air, we are reminded that aleph is the letter of Air. As Air we find the “Wandering Fool” pure wanton Breath, yet creative. Wind was supposed of old to impregnate the Vulture, which therefore was chosen to symbolize the Mother-Goddess. He is the Wandering Knight or Prince of Fairy Tales who mar­ ries the King’s Daughter. This legend is derived from certain cus­ toms among exogamic tribes, for which see The Golden Bough.1 1 [Sir J.G. Frazer, The Golden Bough: A Study in Magic and Religion (1890, 1911-15). See Works Cited.] 2 Zeus obtained Air for his kingdom in the partition with Hades, who took Fire, and Poseidon, who took Water. Shu is the Egyptian God of the Firmament. There is a great difficulty here, etymologically. Zeus is connected with iao, Abrasax, and the Dental Sibilant Gods of the Greater Mysteries, with the South and Hadit, Adad, Set, Saturn, Adonai, Attis, Adonis; he is even the “Jesus,” slain with the Lance, whose blood is collected in a Cup. Yet he is also to be identified with the opposite party of the North and Nuit, with the “John” slain with the Sword, whose flesh is placed upon a Disk, in the Lesser Mysteries, baptizing with Water as “Jesus” with Fire, with On, Oannes, Noah, and the like. It seems as if this great division, which has wrought such appalling havoc upon Earth, were originally no more than a distinction adopted for convenience. It is indeed the task of this Book to reduce Theology to the interplay of the Dyad Nuit and Hadit, these being themselves conceived as complementary, as Two equivalent to Naught, “divided for love’s sake, for the chance of union.” Thus once Europa, Semele and others claimed that Zeus— Air1 2—had enjoyed them in the form of a beast, bird, or what not; 1:29