Welcome to Earth Colony.Net- MYTH OF THE METALS, by Dr. Steven Nur Ahmed

 Book Cover Earthcolony

Hesiod’s ‘Works and Days’ (750 BCE) presents us with a mythological paradigm.  It is a poem which implies the theory that civilizations undergo a cycle of change (the Ages of Man).  As such it imputes certain assumptions about the origin of human beings, human differences, and their different moral worth.  In this chapter I will not trace its intellectual origin, though many scholars argue that it passes through the mythological figure Orpheus to the Greeks from ancient Egypt.  Plato says as much in his account of the myth in his work the ‘Republic’.[1]


What I will do in this chapter is demonstrate that Hesiod’s theory of civil change was adapted by Plato.  Now, because Plato adapted Hesiod’s theory of civil change and because Greek philosophical influence had spread throughout the Mediterranean world and Asia Minor after Hesiod’s death (750 BCE) Greek mythology had taken firm root.  There is strong evidence to support the claim that Hesiod’s myth had influence on the person who wrote the ‘Book of Daniel’ in the Torah or Old Testament.[2]  All three sources had a direct influence on early medieval and enlightenment assumptions underlying race ideology in the Western world as well on the founders of the United States and eventually on the ideologues and apologists for the institution of slavery.[3]


Hesiod admits his account to be a ‘tale’. This parallels Plato’s dialogue in the ‘Republic’ exactly, for both men admit that their account is a ‘lie’. However, taken together with his description of the ‘farmer’s cycle’ it may be inferred that Hesoid aimed to either affirm or posit that human history is cyclic in nature.  He explains the cycle of change by establishing that differences in ‘genos’ or ‘race hegemony’ is determinative of civil quality and therefore, that the historical hegemony of each ‘genos’ or race corresponds to a different human epoch or ‘Age of Man’.


He first describes the ‘golden genos or race’. In his account they had divine characteristics and lived a life of cultural refinement and ease.  This race of men did not die; rather they became disembodied or transfigured to become guardian spirits.


Next, he describes the ‘silver’ genos’ or race who were qualitatively less noble than the ‘golden’ race: ‘it was like the Golden genos neither in body nor in spirit”[4].  A major indicator of their inferiority was their life span which was significantly less than their predecessors.


Next, there was generated the ‘bronze’ genos or race.  They were mortal and ‘in no way equal to the silver age…’  However, this race was physically far stronger than any other race. They were said to be ‘terrible and strong’.[5]


Next, there was a race of ‘demigods’.  They were nobler than their predecessors because they were ‘hero-men’.  Hesiod states that this race is the race before ‘our own’ race (the Greeks).


Lastly, he describes the ‘Iron’ genos or race.  This race for Hesiod is morally corrupt by nature and is damned.  It never ceases from ‘labor and sorrow by day.’[6]


Except for the demigods, each metal corresponds to a specific moral worth.  Upon close inspection, central to Hesiod’s cycle is a description of social degeneration from the golden to the iron age with one anomalous intervening period ruled by the hero-men or demigods.  We see an analogous description of civil degeneration after Hesiod in the book of Daniel, circa 700 B.C.E, wherein the writer describes the same moral scale of worth for the metals from gold to iron and clay.[7] I claim that both Hesiod’s myth and the dream of Nebuchadnessar by the writher Daniel originate from the same source text or that the writer of Daniel was influenced by Hesiod’s poem.


Later, in the writings of Plato, Johann Blumenbach, Joseph Count de Gobineau, et al we shall see the use of the ‘myth of the metals’ to establish a ‘theory of status quo’ with race mixing as the single determinate in the degeneration of civilization from what for Hesiod is the ‘golden’ genos to Hitler’s ‘Aryan’ or white race to the ‘Iron’ genos or what Gobineau would call the ‘black’ race.  Note well the many other characteristics in Hesiod’s myth of the metals because they will become attributed to specific racial types by color in the time of the enlightenment philosophers, and eugenicists. They will ultimately  influence states’ legislation throughout the United States.



[1]  Plato, the Republic, adapted from The Dialogues of Plato, translated by Benjamin Jowett, William Benton, Publisher, 1952, [403]: “In the succeeding generation rulers will be appointed who have lost the guardian power of testing the metal of your different races, which like Hesiod’s are of gold and silver and brass and iron. And so iron will be mingled with silver, and brass with gold, and hence there will arise dissimilarity and inequality and irregularity, which always and in all places are causes of hatred and war.”  Note the near exact point made in the book of Daniel 2:31 to 2:44.

[2] The Jews were taken into captivity by several Babylonian Kings between 597 BCE to 582 BCE.

[3] Edmund Ruffin, The Political Economy of Slavery, 1853; James Henry Hammond, The Mudsill Speech, 1858

[4] Hesiod, Works and Days, 11.121-139

[5] Ibid, 11.140-155

[6] Ibid, 11.170-201

[7] Book of Daniel, 2:31 to 2:45


Book Cover Earthcolony

Chapter 11


Fundamental to Plato’s theory of knowledge is the premise that nature does not manifest truth to human senses through ‘appearances.’ So, building upon his theory of knowledge Plato argues that political science turns appearances to useful art. That premise turns on one of Plato’s greatest questions: ‘How do we get them to believe?’  For Plato, all of the extrinsic characteristics of government are illusory and thus turn on deceit. The ‘useful lie’ which is propagandized in myriad forms by politicians cannot be exposed to the masses as a lie. The masses must ‘believe’ or at least have the ‘opinion’ that what they are told is actually bone fide. Therefore, the existence of cohesive secret societies or networks who do know that the truth promoted is a lie and are bound not to tell the ‘truth’ that it is a lie are necessarily at the core of the successful operation of a political state and the implementation of its policies.

For example, in 1910 a secret cartel of bankers met to establish the Federal Reserve Bank and the 26th amendment. Both Acts of Congress were promoted by a U.S. Senator who belonged to that secret cartel.[1]  Under President Woodrow Wilson who was vetted by the secret cartel, both the Internal Revenue Service Act and the Income Tax Amendment were signed into law in 1913.  The American people did not know that it was the result of a secret society of bankers:  the Meyer Rothschild family, J.P. Morgan, and John D. Rockefeller.  The American people did not know that their attorneys and representatives would be placed on Presidential cabinets throughout the 20th and 21st centuries. That is just one example of what Plato meant by ‘secret brotherhoods and political clubs’.  The American people did not know and generally don’t know today that those financial interests control all aspects of the United States government.

Plato does not name a specific ‘secret brotherhood’ or ‘political club’ he merely argues that they are necessary so that upper castes plutocratic families and owners of financial institutions can coordinate all agencies of government to promote their economic and caste, i.e. race interests.[2]  It is they who would be the guardians of the state.[3]  Despite the fact that he does not name old established secret brotherhoods, there are some existing secret societies in our own society which fit the form described by Plato. Usually, the influence these groups have is ignored by institutional scholars because it is the money from their secret societies which finance scholars in educational centers. No doubt many scholars belong to one or another of such groups or want to advance in their academic careers.  The absence of scholarly treatment of the confluence of secret societies and our government preempts a full understanding of the political process in our society. Two other examples of secret societies are the Society of Freemasons and the ‘Skull and Bones’ establishment which were incorporated circa 1832.  We shall examine Freemasonry to illustrate Plato’s theory.

Freemasonry is an old and established secret society with modern roots in Scotland and France. It was common throughout the colonies by the time the colonists rebelled against the East Indian Company of England and its major share holder, the king of England.  In fact, the many lodges which existed in the colonies were given their charters by the grand lodge of England presided over by King George the IV.  Their land grants were also conveyed to them by the King of England.  Presidents such as George Washington, Thomas Jefferson, Benjamin Franklin, Andrew Jackson, James Polk, Franklin Pierce, Andrew Johnson, and Franklin D. Roosevelt just to name a few were practicing Freemasons. Most of the signers of the Declaration of Independence and the Congressional representatives who ratified the Constitution were Freemasons, too.

In the colonies, aside from their cosmological beliefs the Masons had a political purpose. Their purpose was to establish a secular form of government immune from political tyranny and the controls of religious dogma and religious leadership. To achieve such a purpose they borrowed a constitutional formula from Aristotle and fused it with the political theories of John Locke and Charles Montesquieu. With it all they devised a constitution which divided power among three branches of federal government and separated it and its functions from state governmental powers.[4] Their fraternity would be the opposite complement of the new constitution; it would not be open nor would it be democratic in nature. Its counter-act to schismatic religious affiliation by individuals would be to impose an allegiance upon their individual members to universal brotherhood by their promotion of what they considered to be the true and ancient natural religion, race identity, and secularism.

They considered themselves a ‘secret society’ dating back thousands of years. They did not and do not allow females and ‘blacks’ entry into their society.[5] They did not allow Catholics to become ‘brothers’. There society was not a ‘religious’ one, but rather it was based upon naturalism and deism with an orientation to sun worship. Therefore, except for Catholics, one’s religious affiliation did not matter though most of the members were Protestant. They made entry into their group by males dependent upon another Freemason ‘vouching’ for an initiate’s entry and an oath from the initiate that the secrets he learned from the brotherhood would not be made known publicly.

The secrets involved their rituals and the sign codes with which they used to communicate to one another secretly in public.  Most of their symbols are Nubian-Egyptian, e.g., the Obelisk, one of which is called today the Washington Monument, the builder’s plummet and square, the eye of Horus as depicted on the one dollar bill above the pyramid, the colors red, white, and blue which are the color patterns on the columns of great temple in Karnak, the sacred lake of Karnak in Egypt which is replicated by the Reflecting Pool in Washington D.C. In fact, the city of Washington D.C. is laid out in such a way that its streets geometrically describe Masonic symbols and numerology.

Our concern here is not with Masonic beliefs but rather with what Plato hypothesizes in the Republic and how Freemasons applied his theory to concentrate power in their organization. He hypothesized that secret brotherhoods and political clubs are necessary for the furtherance of the status quo. His quest was to find a political solution to what Hesiod described in Works and Days as the inevitable cycle of cultural decay or change. For him a well managed state will need two governments. One will be the ‘apparent’ government. That he argues is the government for and by the people, the demos.  But keep in mind Plato’s theory of knowledge, for here the government which ‘appears’ is no more true than what appears naturally to the senses. On the contrary, it is the hidden government which is actually the power which drives social mechanisms.

The intent of the founders was to insure by virtue of their hidden power that neither religious zealots elected as congressional representatives or mob rule would evaporate their new state and their growing economic empire.  By the careful appointment of their own members in key positions throughout federal, state, and local institutions they proceeded on the theory that they would be able to control government without cessation. For them, governmental power was exclusive and was centered in the Grand Lodge. Their network would be the hidden capstone of the social hierarchy. Their members would filter down throughout society according to graded degrees providing their leadership with the political control they needed in every part of the new state.

Understanding the nature and function of dual government as posited by Plato is important for another reason. It allows us to understand how the Ku Klux Klan originated and by whom.  Further, we can know what the Ku Klux Klan aimed at doing when it was founded circa 1867 and how it gained immense political, police, and judicial power by the mid 1920s.[6]  It, too, is a secret society and was originally established by Freemasons in the southern states. A famous early twentieth century race historian named Walter L. Fleming states regarding the relation between Freemasonry and the Ku Klux Klan: “General Albert Pike, who stood high in the Masonic order, was a chief judicial officer of the Klan.”[7] Albert Pike was an ex-confederate general who not only became the Sovereign Grand Commander of the Scottish Rite for the southern states from 1859 to 1891 but formulated the rituals and costumes of the original Ku Klux Klan.  It was Pike’s vision which both the novel ‘The Clansmen’ and the film ‘Birth of a Nation’ captured in print and on screen in 1915.[8]  His statue stands in WashingtonD.C. to this very day.

Pike makes clear what the aim of the Ku Klux Klan was to be when he wrote in his newspaper: “…We would unite every white man in the South, who is opposed to negro suffrage, into one great Order of Southern Brotherhood, with an organization complete, active, vigorous, in which a few should execute the concentrated will of all, and whose very existence should be concealed from all but its members.”[9] Here the Ku Klux Klan aimed to enlist men who were ex-confederate soldiers and sympathizers in the already existing society of Freemasons to exert secret political and police power through terror over liberal democrats and ex-slaves in the south.  This is exactly what Plato admonishes in his Republic when he claims that there is nothing more important than to guard the purity of race.  So, we may infer that at the nucleus of the political strategy of both Freemasonry and the Ku Klux Klan is the Platonic recipe for dual government aimed at the preservation of an elite race.












[1] Senator Nelson Aldrige

[2] Aristotle calls this kind of group ‘boule’ in his ‘Politics’ and he, too, suggests a role similar to that Plato describes.

[3] C. Wright Mill, The Power Elite, Oxford University Press, 1956, p.251

[4] Aristotle in Twenty-Three Volumes XXI, Politics, Book IV, section 11-12, with an English Translation by H. Rackham, Harvard University Press, Cambridge, Massachusetts, 1932 On the three elements of government he states: “…one is what is to be the body that deliberates about common interests [legislature], second the one connected with the magistracies [executive], that is, what there are to be and what matters they are to control, and what is to be the method of their election, and a third is, what is to be the judiciary.” Brackets mine.

[5] However, some African Americans formed the ‘Boule’: Sigma, Pi, Phi fraternity in1911 to serve the powerful plutocratic secret societies.

[6] For example, Supreme Court Justice Hugo Black was a member of the Ku Klux Klan.

[7] Walter L. Fleming, Ku Klux Klan: Its Origin, Growth and Disbandment, Neale Publishing Company, 1905

[8] Birth of a Nation by D.W. Griffith; Thomas Dixon, The Clansmen, New York Doubleday, Page and Company, 1905

[9] Albert Pike, Editorial, Memphis, Tennessee, Daily Appeal, April 16, 1868