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131. Homeric Troy and the Greek Dark Age [SIS C&C Review $]
... the name Israel M. Isaacson, had however noted [16, Herodotus makes it clear that while the date for Homer was based on his own calculations, that of the Trojan war was derived from the priests of Egypt [17. Seeing as the Egyptian priests had told Herodotus many things which conventional historians believe to have been inaccurate, it does not behoove them to accept the date of the Trojan war as transmitted by these same priests. This becomes especially so since the priests' information is totally at odds with what the Greeks themselves attested. As for Thucydides, all that he stated in this respect was that Homer lived a 'long time' after the Trojan war [18. But how long is a 'long time'? As Schorr noted [19, Thucydides also claimed that the Achaeans fighting at Troy were kept from returning to their respective homes for a 'long time' [20. In Agamemnon's case, this 'long time' was 10 years; in that of Odysseus, 20 years. So why is it that conventional historians take the 'long ...
132. A Catastrophic Reading of Western Cosmology [SIS C&C Review $]
... Bible, God is said to have established the Earth and stretched the heavens over it after a vaguely indicated period of physical upheaval which will never recur. The Earth is admitted to be impure and changeable, but heaven (the abode of God) is perfect, and the aim of human civilisation is to ascend morally so that Paradise (the image of heaven) can be regained in spirit and form on Earth. Traditional Hebrew cosmology (except for the Kabbalah) does not go much further than that. In contrast, the Greeks from the pre-Socratics onwards (i.e., from the seventh to fourth centuries BC) debated numerous different pictures of cosmic reality. These included not only incompatible opinions about the fundamental substance of the universe or its most essential structure and nature, but even theories which insisted that we cannot ever know the true nature of the world or that its nature must include frequent random unprovoked turbulence. Then came Aristotle's picture of everlasting cosmic invariability, and it won out in the market place. To understand his victory, it is necessary that ...
133. The Cosmic Mountain [The Saturn Myth] [Books]
... navel of heaven On the peak of the famous mountain. (129) On the cosmic mountain appeared the "first man," radiating light. Altaic and Finno-Ugric races as a whole regard this centre-- the "stillest place"-- as the site of the lost paradise, watered by four rivers, each associated with a different colour. Here, they claim, the "sun" never set beneath the horizon, and here the original race enjoyed a perpetual spring. (130) Greece and Rome When the Greeks speak of Mount Olympus as the home of the gods, one customarily thinks of the famous Macedonian peak, the highest mountain in Greece. Yet numerous peaks in Greece and Asia Minor competed for the title "Olympus." Arcadia and Thessaly had their own Olympus, as did Laconia. Mountains in Attica, in Euboea, and in Skyros are still called Olympus today. Four different peaks of Mount Ida bore the name, while there was another Olympus in Galatia, another in Lydia, another in Lycia, another in Celicia ...
134. On testing The Polar configuration [Aeon Journal $]
... If Saturn was the ancient sun god, and the sun god stood at the celestial Pole, one should expect to find many of these former associations reflected in the age of early astronomy and astral mysticism- 3. Early astronomy and astrology must have preserved numerous echoes of Saturn's polar station. The priestly astronomy of Iran knew Kevan, the planet Saturn, as "the Great One in the middle of the sky," his station identified as the celestial Pole. (32) The throne of the Hebrew El, whom the Greeks translated as Kronos or Saturn-is acknowledged to be "the pole of the Universe." (33) In Chinese astronomical traditions, Saturn is "the genie of the pivot" and identified as "the planet of the center, corresponding to the emperor on earth, thus to the polar star of heaven." (34) In neo-Platonist symbolism of the planets, the planet Kronos-Saturn is uniquely identified with the celestial Pole, or is placed "over the Pole." (35) Latin poets remembered Saturn as god of ...
135. A Return to the Two Sargons and Their Successors [Aeon Journal $]
... of Agron who was the first king of this particular Lydian dynasty. It is not there stated that this was the king Ninos who supposedly "became the most famous and powerful of all Assyrian rulers..." And, unfortunately for Heinsohn, the passage in question is the only one where a reference to a person named Ninus is encountered. [49 Even so, I'll grant Heinsohn this much. As Peter James pointed out: "Whether Herodotus thought that the Lydian Ninus was the same as the Ninus mentioned by other Greeks as being the founder of Nineveh is not clear. Some classical scholars think this is the case." [50 What, however, of the -750 date that Heinsohn allots to this Ninos? He informs us that: "The Greek claim that mankind's first superpower-- Assyria of Ninos-- did not emerge before -750 was not even considered worth checking." [51 By whom?-- one might ask. And why would anyone want to check a claim that the Greeks never made. As James also ...
136. THE DEVINE SUCCESSION: PART I. THEOMACHY: CHAPTER FOUR: THE HEAVENLY HOST [Quantavolution Website]
... " had achieved. Some cultures, such as the Roman, Greek, and Hindu, did not conceal the succession of fathers, and assigned family roles to junior actors, while the Hebrews over a period of time accepted the Mosaic rationalization which fitted several great gods into a unity. This did not come without ideological and political struggles of great intensity and long duration, some of which are recounted, in expurgated form, in the Old Testament. "Varro had the diligence to collect thirty thousand names of gods- for the Greeks counted that many. These were related to as many needs of the physical, moral, economic, or civil life of the earliest times." He found 40 Hercules alone. So writes G. Vico. The sacred book of the Mahābārata (1: 39) claims 33,333 Hindu deities, and later sources say that there were a thousand times as many. The Nordic Grimnismal gives over 50 names to Odin. The Babylonian Emunia Elis culminates in a recital of 50 names of Marduk. In the history of ...
137. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART THREE: THERAPY FOR GROUP FEAR, CHAPTER 15 [Quantavolution Website]
... things. The phenotypes of the myth are functions of the archetypes of the cultural personality, which is merely to say that the kind of story told, together with its details, are characteristic of the culture. Some more ancient pre-Greek and proto-Greek cultures practicing group marriage would have had to find a different plot and details to screen the reiteration of the Moon and Mars encounter. It is characteristic of "Western man's" partially Greek-born culture, and a proof of his cultural ancestry, that the adulterous love triangle, descended from the Greeks, is still a favorite artistic theme. FORGETTING Forgetting is subject to the same rules as remembering. We remember to forget. That is, amnesia is activated in the same way as memory. Glancing at the list of rules of remembering, one can substitute forgetting for remembering and get the following rules of forgetting. Like remembering, forgetting is guaranteed to occur under all conditions, and to be imperfect, never complete. Nor is forgetting accurate: it is ragged, affected by many particular causes. If the popular metaphor ...
138. The Methodology of Patten's Martian Scenario [Aeon Journal $]
... Perseus (15) while even the aegis worn by both Zeus and Athena he now interprets as the Martian cometary tail. (16) (Of Apollo and Heracles we shall speak in a while). Unfortunately, nowhere does he offer any evidence for these identifications so that the reader is left with only Patten's say-so to uphold them. Worse than that, in his enthusiasm, he is not above inventing a deity of his own by combining the names of two others to form a compound personality that would have shocked the ancient Greeks: Phaethon Apollo. (17) He is so sure of this compound deity that he even lists him as such in the Index. (18) And this despite the fact that, in the same breath, he presents Phaethon as the son of Apollo. (19) Where, may I ask, does Phaethon Apollo appear in Greek mythology? And/or where is Phaethon ever claimed to have been the son of Apollo? To say the least, and we shall be saying much more, such ignorance does ...
139. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 11 [Quantavolution Website]
... Whose storming is a storm flood [4. Of the Scythians, Solinus wrote: "The god of this people is Mars; instead of images they worship swords." [5. Herodotus tells that they sacrificed human beings and poured their blood upon the sacred sword. The Romans, sons of Mars, perfected their sword, a short, straight, double-edged steel weapon with an obtuse-angled point. Their drill, their fighting formations, and their tactics were based upon the sword in the hand of the legionnaire. The male-chauvinist Greeks and Romans made Mars out to be a handsome athletic lover. He both vanquished and loved Aphrodite-Venus. The sword is a phallic symbol by an easy stretch of the imagination: a "dashing young blade" and "a swordsman" are used in vernacular epithets today of the sexually eager pursuers of women. Homer, pro-Athena, grants her the victory over Ares in his epics, but around the world, Mars is victor more than vanquished because planet Athena never threatened Earth again after the age of Mars. Ares was called ...
140. Letters [SIS C&C Review $]
... Round Table' (C&CR 1999:1, p. 17), is the latest among many to take it for granted that Diodoros of Sicily (II, 47) was referring to Stonehenge. Diodoros wrote in the first century before this era, and indicated that his account of the Hyperboreans was derived from 'Hekataios and certain others'. (Hekataios lived around -500; his books have not survived.) However Sweeney goes too far in taking this passage of Diodoros to have been 'quoted' from Hekataios: the Greeks did not use quotation marks, and the reference to 'Hekataios and certain others' is not very precise anyway. Sweeney uses an unidentified translation that speaks of a 'round' temple. A more responsible translation might be 'sphere-shaped in form'. (That is not redundant; Greek uses repetition for emphasis.) In any case, the Greeks knew the difference between a sphere and a circle. If they said 'sphere', they meant sphere, not circle. If they said 'sphere-shaped in form', they meant sphere-shaped inform ...
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