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81. THE TIMAEUS [Quantavolution Website]
... Egyptian style of beard, chabes, flame of ka. In the Agamemnon of Aeschylus, the watchman sees a beard of flame, pogon puros, from the signal fire announcing the fall of Troy. For the derivation of utchat, there is Greek chaite, hair, mane, and Hebrew chata, transgress. A suppliant would touch a person's chin or knee, when asking for mercy or help. Chins and knees were regarded as concentrations of divine muelos, marrow. The Latin for a battle-line, the cutting edge of the Roman army, is acies. It also means sight, the power of the eye. Ra says that he is the one who makes light by opening his eyes, and there is darkness if he closes them. The name of the Egyptian heart-soul, ba, may be found in Hebrew. Labbah is flame, and in Hebrew lebh and libbah both mean heart. Important words connected with light include: esh (Hebrew), fire, lightning, flame of war, anger, glitter, radiance; lux (Latin) ...
82. Sabbath [Velikovsky Archive Website]
... Sabbath The idea of naming the days of the week in honor of the seven planets was, according to Eusebius, introduced by the Persians at the time of the war of Xerxes against Greece. (1) Dio Cassius, the Roman author of the fourth century, wrote that the division of the week into seven days in honor of the seven planets originated with the Egyptians, and then spread to other peoples. (2) Even today the names of the days of the week in European languages can be traced to the names of the planets. Thus the Roman dies Solis (Sun), or Sunday, is Sonntag in German; dies Lunae (Moon), or Monday, is lundi in French and Montag in German; dies Martis (Mars), or Tuesday, is mardi in French and martes in Spanish; dies Jovis (Jupiter), or Thursday, is jeudi in French and Donnerstag in German; (3) Friday is dies Veneris (Venus), or vendredi in French, while Saturday is dies Saturnis, the ...
83. The Homeric Question [Velikovsky Archive Website]
... Ionian period that in due course developed into the Classical period. The time from about -1200 to -750 is the Dark Age in continental Greece, on the Aegean islands and shores, and in the interior of Asia Minor. The reader may think that the term is bequeathed to us from ancient times, from Greek historians or philosophers of the classical period. The fact, however, is that no Greek historian, philosopher, or poet used the term Dark Age or dark centuries or any substitute for such a concept; nor did Roman writers, much occupied with the Greek past, have a concept of a Dark Age for the period following the Trojan War and preceding the historical age in Greece. The term, and the concept as well, are a creation of modern scholarship in Hellenic studies for the period from which we have neither history, nor literary remains. If, as most scholars now believe, Homer lived and created at the end of the eighth or the beginning of the seventh century, and if the Trojan War took place just before the ...
84. Celestial Events in the Iliad [Velikovsky Archive Website]
... took place on the night of Passover, during the second campaign of Sennacherib against Judah, the ninth campaign of his reign. The exact date for the last of this series of catastrophes 7 is provided by the records of the astronomical observations of the Chinese, where we learn that in the year -687, on the 23rd of March, ? during the night the fixed stars did not appear, though the sky was clear. In the middle of the night stars fell like rain.? 8 This date is also confirmed by Roman sources Romulus found his end during a celestial-terrestrial catastrophe connected with the planet Mars: Both the poles shook, and Atlas lifted the burden of the sky... The sun vanished and rising clouds obscured the heaven... the sky was riven by shooting flames. The people fled and the king [Romulus upon his father ? s [Mars ? steeds soared to the stars. 9 Romulus was a contemporary of Hezekiah; 10 and the 23rd of March was the most important day in the Roman cult of Mars. ...
85. A RENAISSANCE SATURN [Aeon Journal $]
... under the patronage of the papal curia. The decoration throughout the abbatial apartment of Giovanna da Piacenza announced the literary sophistication of their patron as well as her passionate interest in the classical past, pressed into the service of an apparently profound Christian faith. Quotations from scriptural sources as well as ancient authors were inscribed over doorways and fireplaces. In the room adjacent to the camera, frescoes painted by local artist Alessandro Araldi featured biblical narratives housed within an elaborate system of grottesche all'antica, or grotesque ornament, inspired by Renaissance discoveries of ancient Roman painting. (2) Within the camera itself, unique layers of pictorial illusionism fashioned by Correggio responded to the decorative needs of his high-ranking ecclesiastical patron. A fresco pergola, which covers the vault of the ceiling, provided the dominant visual illusion while sixteen lunettes, located immediately above a painted cornice on all four walls of the chamber, represented sculptural figures singly and in small groups. These fictive "sculptures" enhanced the contemporaneity of the setting as an actual, albeit painted, Renaissance sculpture garden. The sixteen lunettes constitute ...
86. Pygmalion, Prince of Tyre, and the el-Amarna Correspondence [Kronos $]
... Abimelek) was most likely a royal appellation of many Canaanite and Philistine kings, precisely like Adon, which evolved from the name of a north Semite god of youth into a general noun meaning Lord. In a similar way the Semitic word for king emerged from popular usage of a divine name-- Melech, familiar to us from the English Bible as Moloch, the child consumer. This deity was served in the days of "Pygmalion" by a priest who became the husband of his sister.(21) According to Roman legend, this priest, commonly called Sicharbas (which indicates that in Canaanite he was called something like Sicharbaal-- "Remembrance of Baal") was murdered by Dido's brother, who coveted his wealth.(22) On discovering the crime, states the legend, Dido ran away from her bloody brother and sailed to North Africa to make a new home for herself. "And in the seventh year of his [Pygmalion's reign," wrote the Ephesian Menander, "his sister fled away from him, and built ...
87. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 8 [Quantavolution Website]
... Syria there was a close association with the Moon. "Both are heiresses of the moon god of the city of Ur" with many cone figures. CONFUSION COMPOUNDED We have already given reasons for the oriental associations of lunar Aphrodite so we are not surprised but confirmed at finding her great temple at Paphos, Cyprus, constructed in the Phoenician style (or is it vice versa? No matter here, but relevant chronologies should be approached skeptically). In this temple, we have noted, stood a monolith that Tacitus, the Roman historian, described as "A rounded mass rising like a cone from a broad base to a small circumference." Some scholars think it to have been an aerolith or meteoroid that had fallen and was emplaced in honor of Aphrodite. This, indeed, it may have been. To suspect that the fallen stone may be set up in deference to a cometary Venus or would be a meteoroid associated somehow with Athena is certainly permissible. We know of a Palladium of Troy, a probable meteoritic stone, associated with Pallas Athena ...
88. AUGURY [Quantavolution Website]
... imagination can be thought helpful for the smooth working of the psyche. I refer to the stories about the origin and deeds of the Olympian gods, the practice of pouring wine and other liquids on the earth (libations) as offerings to powers under the earth, the grotesque business of ceremonially slaughtering animals, especially bulls, goats, stags, pigs and sheep, tinkering with blood and entrails, the attempt to divine the future by consulting specialist prophets, the Pythia or Sibyl sitting on a tripod in an underground shrine, the Roman augurs, and so on. Nor were the ancient Greeks and Romans the only ones to hold such beliefs and indulge in such practices. Similar patterns of behaviour are found not only in the Mediterranean area, but world wide. In this short work I attempt an explanation of the apparent contradiction between the rational and irrational, and suggest that the Greeks and Romans were acting rationally according to their lights. The will of the gods had to be ascertained before any important undertaking. The Greeks sent inquirers to Delphi and Dodona. ...
89. The Timna Test [Aeon Journal $]
... short, the very idea of long periods of inactivity, one as long as two thousand years, seems to be the very antithesis of the evidence presented. History affirms that the requirement for these precious metals never diminished, hence the ever-present need to mine them. Consequently, there could not have been a time when miners, of one national/political persuasion or another, were present. In this light, is Rothenberg's gap of "many hundreds of years," [19 between the withdrawal of the Ramesside miners and the Roman period, a probability? It hardly seems so. Keep in mind that our revised chronology, which places Ramesses III/Nekht-a-Neb in the fourth century of the previous era, significantly shortens the time span perceived by Rothenberg, and brings us almost to the threshold of the Roman period by absorbing most of the missing years. The intervening period of Midianite occupation dovetails very nicely with the remaining epoch in Egyptian history when the Macedonian regime drew on the prolific North Mediterranean copper resources in Cyprus and other strategic minerals from Attica. ( ...
90. Did Thutmose III Despoil the Temple in Jerusalem? [SIS C&C Review $]
... possible, through most complicated mathematical and astronomical observations and operations in combination with Egyptian texts, to secure so-called "astronomically fixed dates" for some pharaohs. In this way the reign of Thutmose III, including that of Thutmose II and Queen Hatshepsut, was "astronomically fixed" as from May 3, 1501 to March 17, 1447 BC (11). Needless to say, such a chronology is rather far from historical reality. Winlock characterised the situation rather bitingly: "The ancient Egyptians, from the Old Kingdom to the Roman period, have not left a single trace of such a fixed calendar. Of the thousands which have survived from dynastic Egypt, not one document gives equivalent dates in the known 'wandering' year and the hypothetical 'fixed' year. Furthermore, by the time that relations with the outside world were such as to result in unprejudiced foreign evidence on the customs of Egypt, we find the Egyptians both ignorant of, and unreceptive to, the idea." (12) Some Egyptologists, therefore, warn their students that, notwithstanding ...
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