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131. A FIRE NOT BLOWN: CHAPTER 16: THE DANCE [Quantavolution Website]
... roofless [Sophocles, Fragment 1030, and Kerenyi, The Gods of the Greeks, p. 270. This supports the theory that the labyrinth was a dancing floor where drama was enacted. At Delphi, the drama of Apollo and the snake was performed on a threshing floor next to the Sibyl's Rock, a rock which may have been chosen by the Sibyl Herophyle because it was split, and showed a difference of electrical potential, presumably as a result of an earthquake. DANCING WITH KNIVES In the dance at Knosos described by Homer, the young men carry sacrificial knives, Greek machaira. The Cretan sikinnis was a dance in honour of Sabazios [Dionysus, danced by satyrs. The root skn means knife. EPILEPSY Epilepsy was a sacred disease. The jerky movements of a sufferer in a fit led to the belief that an external power was in control of the sufferer's body. Such a belief may have influenced the movements of Greek dancing; fits would certainly have been studied. GREEK DANCE VOCABULARY The adjective poluskarthmos, much-leaping, is applied to Myrine, ...
132. A FIRE NOT BLOWN: CHAPTER 17: ROCKS [Quantavolution Website]
... : 1, describes his vision of the Lord standing upon the altar. Zechariah, III: 1, writes that the Lord and Satan appeared together. Ezekiel, VIII: 2, mentions an appearance of fire, and amber colouring. Amber is in Greek elektron, god out of the seat. In Hebrew it is chashmal, a word which in modern Hebrew means electricity. One of the most colourful references is from Isaiah, VIII: 19: "... wizards that peep and mutter..." When Homer describes the dance at the court of king Alkinous, Odysseus marvels at the twinkling of the feet of the dancers, marmaruge. It means the play of light; amaruge is the twinkling of stars. Marmaros is stone. Amaruge hippou occurs in Aristophanes, Birds, l. 925, where it may mean the twinkling movements of hooves, and perhaps sparks, as in the Latin phrase ignipedes equi, fiery-footed horses. White clothing, the pharos, is worn by girls at the dance portrayed on the shield of Achilles. ...
133. A FIRE NOT BLOWN: CHAPTER 20: QUAIRO: RAISING THE KA [Quantavolution Website]
... seen, a pit full of stones could be situated under the altar to increase the likelihood of a lightning strike, as at Chamaizi. At a shrine where there was a capacitor, the priest tried to obtain an epiphany of the god. Quairo, I ask, is composed of the Greek airo, raise, and qu. The priest tried to raise the khu, the spirit soul of Osiris, or the ka of Osiris. Etruscan lucairce is a priest; luc-is light. Greek episteme, scientific knowledge, is in Homer intellectual power and artistic skill. Epi= on, histemi= I make to stand. It may refer to the skill, Latin ars, art-, of the priest in making the god stand up on the ark or chest. Hebrew qesem is an oracle. Cf. Greek sema, sign, and ka. A Roman priest would utter the words 'Favete linguis! ', be favourable with your tongues! Favere is to cherish the light. Fa is light; the verb beare means to cherish. Beare is ...
134. A FIRE NOT BLOWN: CHAPTER 21: KINGS [Quantavolution Website]
... were shared among officers such as the Athenian archons, of whom there were nine. The first was known as ho archon, the archon, the second as ho basileus, the king archon, in charge of public worship and criminal trials, the third as ho polemarchos, the war archon. The others were hoi thesmothetae, the lawmakers. A thesmos was an ordinance, enjoining the orderly and correct way of doing things, reflecting order in the cosmos. All archons had something of the divine authority of the basileus, and Homer refers to kings as diotrephees, of heavenly nurture, i. e. descent. They wore a crown, stephanos, as a badge of office, as did any official or individual who was performing a sacrifice. Greek arche means origin, beginning, and hence authority and rule. Ar appears in Etruscan, meaning divine fire, lightning. Arseverse, an inscription in Etruscan, is a prayer to Sethlans, a god who controlled lightning, to turn aside the fire. Latin severto means 'turn aside'. The Greek ...
135. A FIRE NOT BLOWN: CHAPTER 24: THE NORTH [Quantavolution Website]
... , salt, may indicate that the Hebrews shared the general view held by the ancients that salt came from above. Latin sal, Greek hales or hals, could be 'from El'. One may compare with this the Greek and Latin mel, honey, which Vergil describes as caelestia, of heavenly origin [like manna. A king, Hebrew melekh, has his powers from above. The ekh part of melekh may be more familiar in the form of the Greek echo, I have. A Greek prince is described by Homer as skeptouchos, he who holds the sceptre. Could a king, melekh, be 'he who has the honey'? The evidence in Greek myth for this interpretation is that the infant Zeus was fed by bees when hidden in a cave in Crete. TABLE OF CONTENTS Quantavolution.Org E-MAIL: email@example.com ...
136. Remembering Velikovsky [Aeon Journal $]
... its support continues to pile up relentlessly. I became acquainted with Velikovsky's work in 1969 while I was still a young student at Exeter College, Oxford, through my friend, David Cohen, at that time a freshman at Oriel College, who had himself been introduced to it by Rabbi Sidney Leperer, the Jewish student chaplain at Oxford, whose immense erudition was, and is, only matched by his gentle kindness. My reaction on first reading Velikovsky echoed the great Romantic poet, John Keats, who, on first opening Chapman's Homer had remarked: "Then felt I as some watcher of the skies/ When a new planet swims into his ken." A new universe had begun to open up to me. If Velikovsky was right, the underpinnings and assumptions of virtually every intellectual discipline needed to be radically rethought. The huge array of evidence he amassed, and his poetic mastery of it, carried conviction. "Truth," William Blake has written, "can never be told so as to be understood and not be believed." This ...
137. The Blind Pharaoh [Catastrophism & Ancient History Journal $]
... Worlds in Collision, 211. He remarks that the red tribes who lived in Mexico before the Spanish conquest reckoned the first day of their year also on February 26. 11. Amos 8:8-9; see also Worlds in Collision, Part II, Ch. 1. 12. James Breasted, Ancient Records of Egypt, IV, Sec. 743. 13. J. P. Mahaffy protested in vain against the absurd claims of Curtius in Problems in Greek History, London, 1892, 59n. John Forsdyke's Greece before Homer: Ancient Chronology and Mythology, New York: Norton, 1964, 39, declares that Plutarch's complaint "may well be true, but Hippias did secure the two conditions that are essential to the foundation of an era, precise definition of its initial point and its general acceptance"! 14. B. Feldman, Pygmalion. Prince of Tyre, and the ElAmarna Correspondence." Kronos, Vol. II (August 1976). 15. B. Feldman, "Sidelights on Velikovsky's Ages in Chaos." Proceedings of ...
138. Dating the Trojan War [Catastrophism & Ancient History Journal $]
... Ahab's time. This would make the Trojan War c. 810 B.C.; thus it would allow Aeneas to travel to Carthage at the time of its founding. This has some support in the fact that the orientalizing period of Etruscanology takes place in the middle of the 9th century. I am still debating and questioning to confirm the date of the war.-- Marvin Arnold Luckerman. 1. E.g. in his Mycenaeans and Minoans, London: 1961. 2. See G. S. Kirk, The Songs of Homer, Cambridge, England: 1962, 17. 3. I. Velikovsky, Worlds in Collision, "When was the Iliad created?" Abacus edition, 238ff. 4. Worlds in Collision, "The Year -747," 206f. 5. Pindarus, Olympic Odes, 3,11; 6, 67ff.; Diodorus Siculus, IV 14, 1, and others; cf. J.G. Frazer, Apollodorus, the Library, I. Cambridge, Mass.; London (Loeb Classical Library), 249 ...
139. Catastrophism and the Old Testament: The Mars-Earth Conflicts [Catastrophism & Ancient History Journal $]
... the timing analysis of these events that suggests cyclicism. Patten detects the planet Mars in the Old Testament in 10 moieties, and he identifies a thousand Scripture verses that he says describe the myriad effects of catastrophism. He makes a special case for integrating catastrophic events on Mars, Greek mythology, and Old Testament accounts. In fact, Patten frequently goes beyond biblical traditions by citing prime sources other than the Old Testament for his findings. He refers extensively, for example, to the Assyrian Epic of Gilgamesh, to Hesiod, to Homer of ancient Greece, and to Josephus. Within the framework of Mars-Earth Conflicts Patten treats the Old Testament as history rather than as theology, which might not sit well with some critics. The underlying thrust of Patten's arguments is that in the relatively recent past the planet Mars occupied a radically different orbit from its present one. Mars and Earth were locked into synchronous periods that resulted in their approaching each other in relatively close flybys twice every 108 years for several eons. Each of these flybys was accompanied by catastrophic occurrences on both ...
140. The movement of myth? [SIS Internet Digest $]
... might be called the Platonic forms of the gods. In this I mean to say that he would employ, say Lucifer or Isis, and situate their representational meanings in a context to which we can relate in this specific historical juncture (thus pronouncing their universality --Platonic form) The same could be said of most myths since the Greeks (though I realize that to limit mythological history to the Greeks is a fascist step, which is another topic altogether). For instance, the Oedipus myth came straight out of a passage in Homer, later picked up by Sophocles, later picked up by Seneca, later picked up in Mediaeval folklore (there's a great myth which depicts Judas --the betrayer of Jesus --as a man who once killed his father and raped his mother), to Shakespeare's Hamlet, to more recent contextualisations of Oedipus in Freud, Cocteau, or Andre Gide. The same could be said of other myths (Sisyphus treated by Camus; Pandora, by Virginia Woolf; Dionysus/Apollo, by Nietzsche, etc. etc.). What I ...
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