In Greek mythology, Helios (TR:10), or Hλιος (Greek), whose gematria value is "318", the same gematria value as Theta, symbol (the Egyptian symbol of the sun), was the sun god, conceptualized in human form, with a radian solar crown or corona, who drives a horse-drawn chariot through the sky.
Egyptian → Greek / Roman
The following table shows the basic method by which the Egyptian solar gods, in particular Ra, Amen-Ra, and Horus, were rescripted into Greek and Roman sun gods, then later into the Judeo-Christian patriarchs, gods, and characters:
|Egyptian||2500BC||Ra / Amen-Ra||Osiris||Horus (999.9)|
|Roman||250BC||Jupiter||Bacchus||Apollo (999.9), Sol|
The gematria number "318", of Helios, symbolically, is the diameter of a circle with a circumference of a 1000 units.
1000 | 999.9 | ΘΘΘΘ
The significance of the circumference being "1000" remains a but of a puzzle? According to David Fideler (1993), 1000, according to one interpretation, reduces or translates to "1", via some sort of Greek fractional division, thereby being symbolic of unity or the monad or something along these lines.
Secondly, as Fideler points out, there a number ancient inscriptions that associate Horus and Apollo with the number "9999", such as the following:
- “I am the one who met you, and you gave me a gift of the greatest value; the name of you is knowledge (gnosis), the number 9999.”
As the Greeks didn't use a decimal point, this would also equate to 1000 or 999.9, which is a close approximation of the following:
or approximately a 1,000 rounded off. Alternatively, 9999 could be code for four thetas: ΘΘΘΘ or four "suns". Possibly, then, 1000, 9999, or 1, could thus be something akin to knowing mind of god, or something along these lines?
In 467, Anaxagoras claimed that the sun was not driven by Helios, mounted on a chariot, but rather, based on the "evidence" of examined fallen meteors, and the reasoned postulate that moon light was reflected sunlight, that it was a hot or fiery stone, moving in a fifth element, in addition to the standard four elements, he called “aether”, which he conceived of as being in constant rotation and carried with it the celestial bodies. For this attempt at "science", Anaxagoras was the first person to be legally indicted for the “crime of atheism”, per his assertion that the sun was not a god (Helios), but rather a fallen meteorite
In 438BC, a law was passed against Anaxagoras-like atheism: “society must denounce those who do not believe in the divine beings or who teach doctrines about things in the sky”.
In 399BC, Socrates was put on trial and held to determine his guilt of two charges: asebeia (impiety) against the pantheon of Athens, and corruption of the youth of the city-state, per reason that he was teaching the views of Anaxagoras on the sun not as a god but as a fiery stone.
- “You are a strange man Meletus, are you seriously affirming that I do not think Helios and Selene to be gods as the rest of mankind think? The view that the sun is a stone, and the moon earth, are the doctrines of Anaxagoras, whose books are full of such doctrines. It is from me that the youth acquire such teaching, when they may buy the books for a drachma in the theater, and may thus laugh me to scorn if I pretended to announce such views as my own—not to mention that they are in themselves so extravagant!”
- — Socrates (399BC), “Comments to Meletus, his accuser” 
These trail details were recorded by Plato, shortly after Socrates "killed" himself by drinking hemlock.
The following are related quotes:
- “The sun will not overstep his measures; if he does, the Erinyes, the handmaids of justice, will find him out.”
- “Helios will not overstep his measures; otherwise the Erinyes, the minsters of Dike, will find him out.”
- — Heraclitus (c.495BC), Fragment 94 (Ѻ) (translator: Hans Diels)
- “The earliest recorded Egyptian versions of their own remote past date from Ramessid times. From this period dates the Turin Canon, which agrees substantially with Manetho's account. The oldest kings are definitely associated with Heliopolis, and therefore the list ought to begin with the sun god, Re-Atum [see: Atum-Ra], or in Greek Helios. But in fact Manetho names ‘Hephaestus’ as the first ruler of Egypt, suggesting that this version was originally compiled in the 6th dynasty, the kings of which came from Memphis, the centre of worship of Ptah. Although Diodorus records what is primarily the Heliopolitan tradition, starting with Helios, it is clear that he is also aware of the Memphite theology since he records a variant genealogy of Hephaestus (Helios?), Cronus, and Osiris. It is possible that this owes something to Manetho, who may be included in the: ‘ενιοι δε των ίερεων’, a phrase which presumably refers otherwise to the priests of Memphis. The Greek god Hephaestus was identified with the Egyptian god Ptah, an identification aided by the fact that Ptah was noted as a craftsman, while Hephaestus was the god of smithying.”
- — Anne Burton (1973), Diodorus Siculus: a Commentary
- “The ancient Egyptian cult center Junu, named ‘On’ in the Hebrew Bible, was renamed ‘Heliopolis’ by the Greeks in recognition of the fact that the sun god Ra, or Helios in Greek, presided there. Junu is mentioned in the Pyramid Texts as ‘House of Ra’.”
- — Karl Luckert (1991), Egyptian Light and the Hebrew Fire (Helios, 4+ pgs; quote, pg. 41)
- “Plutarch's version of the myth of Isis and Osiris connects the various episodes, many of which can be documented from Egyptian sources, into a single, running narrative (On Isis and Osiris, 12-19). The story begins with Kronos (Geb, the Egyptian earth god) and Rhea (Nut, the Egyptian sky goddess) overcoming the curse of Helios (Re, the sun god) with the help of Hermes (Thoth, the Egyptian moon god) by producing five children on five intercalary days: Osiris, Horus, Typhon (Set), Isis, and Nephthys. As pharaoh of Egypt, Osiris brings civilization to that country and to the whole world. Typhon, however, gathers conspirators and plots to kill Osiris. First, he imprisons Osiris within a coffin and throws it into the Nile River, and later he dismembers the body of Osiris and scatters the pieces all around Egypt. One piece, the penis, is lost forever in the Nile River. In both episodes, the reproductive power of Osiris is sub-merged in the Nile. (Isis grieving and searching for Osiris and burning away the mortality of the infant prince of Byblos can be compared with …”
- — Marvin Meyer (1999), The Ancient Mysteries (Ѻ)
- “The letter theta (Θ) was, in its archaic form, written as a cross within a circle (⊕, ⊗) and later as a line or point within a circle (Θ, ʘ). According to Porphyry (c.280), the Egyptians used an X within a circle as a symbol of the soul. Having a value of nine ‘9’, it was used as a symbol for the Ennead [nine gods], the nine major deities of the ancient Egyptians. The earliest of these, the great Ennead of Heliopolis, was comprised of the original creator god, Atum, often identified with Ra [Ra-Atum]; his children, Shu and Tefnut; their children, Geb and Nut; and the fourth generation, the brothers, Osiris and Seth, and their sisters, Isis and Nephthys. Johannis Lydus (c.540) noted that the Egyptians also used a symbol in the form of a theta for the cosmos, with an airy fiery circle representing the world, and a snake, spanning the middle, representing the agathos daimon or ‘good spirit’. The Egyptians also used the sign of a point within a circle (ʘ) to represent the sun god Ra, the probable origin of its use as the astrological symbol for the Sun. Coincidentally, theta had the same value in isopsephy as Helios, namely: ΘHTA = 318 = HΛΙΟΣ [Helios]. In classical Athens, theta was also known as the ‘letter of death’ because it was the initial letter of thanatos (death). It survives on potsherds used by Athenians when voting for the death penalty.”
- — Kieren Barry (1999), The Greek Qabalah: Alphabetical and Mysticism and Numerology in the Ancient World (pg. 73)
- Greco-Roman equivalents – Wikipedia.
- Apollo – Hmolpedia 2020.
- Magnall’s Abstract of Heathen Mythology – Hmolpedia 2020.
- Fideler, David. (1993). Jesus Christ, Sun of God: Ancient Cosmology and Early Christian Symbolism (Horus, Apollo, Helios, #318, #999.9, pg. 262; 318, 6+ pgs). Quest Books.
- Greek Magical Papyri – Wikipedia.
- Betz, Hans. (1986). The Greek Magical Papyri: In Translation (pdf) (pg. 17). University of Chicago.
- Hecht, Jennifer M. (2003). Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas (pg. 10). HarperOne.
- Grote, George. (1907). A History of Greece, Volume One (pg. 314). Dent.
- Burton, Anne. (1973). Diodorus Siculus: a Commentary (pg. 71). Publisher.
- Helios – Wikipedia.