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HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Intoduction Page 1 (number omitted) "The unbreakable fetters which bound down the Great Wolf Fenrir had been cunningly forged by Loki from these: the footfall of a cat, the roots of a rock, the beard of a woman, the breath of a fish, the spittle of a bird. The Edda Toute vue des choses qui n'est pas estrange est fausse. VALERY
The figure of Hamlet as a favorable starting point came by chance. Many other avenues offered themselves, rich in strange symbols and beckoning with great images, but the choice went to Hamlet because he led the mind on a truly inductive quest through a familiar landscape-and one which has the merit of its literary setting. Here is a character deeply present to our awareness, in whom ambiguities and uncertainties, tormented self-questioning and dispassionate insight give a presentiment of the modern mind. His personal drama was that he had to be a hero, but still try to avoid the role Destiny assigned him. His lucid intellect remained above the conflict of motives-in other words, his was and is a truly con/ Page 2 / temporary consciousness. And yet this character whom the poet made one of us, the first unhappy intellectual, concealed a past as a legendary being, his features predetermined, preshaped by longstanding myth. There was a numinous aura around him, and many clues led up to him. But it was a surprise to find behind the mask an ancient and all-embracing cosmic power-the original master of the dreamed-of first age of the world. This essay will follow the figure farther and farther afield, from the Northland to Rome, from there to Finland, Iran, and India; he will appear again unmistakably in Polynesian legend. Many other Dominations and Powers will materialize to frame him within the proper order. Amlodhi was identified, in the crude and vivid imagery of the Norse, by the ownership of a fabled mill which, in his own time, ground out peace and plenty. Later, in decaying times, it ground out salt; and now finally, having landed at the bottom of the sea, it is grinding rock and sand, creating a vast whirlpool, the Maelstrom (i.e., the grinding stream, from the verb mala, "to grind"), which is supposed to be a way to the land of the dead. This imagery stands, as the evidence develops, for an astronomical process, the secular shifting of the sun through the signs of the zodiac which determines world-ages, each numbering thousands of years. Each age brings a World Era, a Twilight of the Gods. Great structures collapse; pillars topple which supported the great fabric; floods and cataclysms herald the shaping of a new world. Tradition will show that the measures of a new world had to be procured from the depths of the celestial ocean and tuned with the measures from above, dictated by the "Seven Sages," as they are often cryptically mentioned in India and elsewhere. They turn out to be the Seven Stars of Ursa, which are normative in all cosmological alignments on the starry sphere. These dominant stars of the Far North are peculiarly but systematically linked with those which are considered the operative powers of the cosmos, that is, the planets as they move in different placements and configurations along the zodiac. The ancient Pythagoreans, in their conventional language, called the two Bears the Hands of Rhea (the Lady of Turning Heaven), and called the planets the Hounds of Persephone, Queen of the Underworld. Far away to the south, the mysterious ship Argo with its Pilot star held the depths of the past; and the Galaxy was the Bridge out of Time. These notions appear to have been common doctrine in the age before history-all over the belt of high civilizations around our globe. They also seem to have been born of the great intellectual and technological revolution of the late Neolithic period. The intensity and richness, the coincidence of details, in this cumulative thought have led to the conclusion that it all had its origin in the Near East. It is evident that this indicates a diffusion of ideas to an extent hardly countenanced by current anthropology. But this science, although it has dug up a marvelous wealth of details, has been led by its modern evolutionary and psychological bent to forget about the main source of myth, which was astronomy -the Royal Science. This obliviousness is itself a recent turn of events-barely a century old. Today expert philologists tell us that Saturn and Jupiter are names of vague deities, subterranean or atmospheric, superimposed on the planets at a "late" period; they neatly sort out folk origins and "late" derivations, all unaware that planetary periods, sidereal and synodic, were known and rehearsed / Page 4 / in numerous ways by celebrations already traditional in archaic times. If a scholar has never known those periods even from elementary science, he is not in the best position to recognize them when they come up in his material. Ancient historians would have been aghast had they been told that obvious things were to become unnoticeable. Aristotle was proud to state it as known that the gods were originally stars, even if popular fantasy had later obscured this truth. Little as he believed in progress, he felt this much had been secured for the future. He could not guess that W. D. Ross, his modern editor, would condescendingly annotate: "This is historically untrue." Yet we know that Saturday and Sabbath had to do with Saturn, just as Wednesday and Mercredi had to do with Mercury. Such names are as old as time; as old, certainly, as the planetary heptagram of the Harranians. They go back far before Professor Ross' Greek philology. The inquiries of great and meticulous scholars such as Ideler, Lepsius, Chwolson, BoIl and, to go farther back, of Athanasius Kircher and Petavius, had they only been read carefully, and noted, would have taught several relevant lessons to the historians of culture, but interest shifted to other goals, as can be seen from current anthropology, which has built up its own idea of the "primitive" and what came after. One still reads in that most unscientific of records, the Bible, that God disposed all things by number, weight and measure; ancient Chinese texts say that "the calendar and the pitch pipes have such a close fit, that you could not slip a hair between them." People read it, and think nothing of it. Yet such hints might reveal a world of vast and firmly established complexity, infinitely different from ours. But the experts now are benighted by the current folk fantasy, which is the belief that they are beyond all this-critics without nonsense and extremely wise. In 1959 I wrote: But they are tantalizing fragments of a lost whole. They make one think of those "mist landscapes" of which Chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. Even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of those remote ancestors of ours, wrapped as it is in its symbols. Their words are no more heard again Through lapse of many ages. . . We think we have now broken part of that code. The thought behind these constructions of the high and far-off times is also lofty, even if its forms are strange. The theory about "how the world began" seems to involve the breaking asunder of a harmony, a kind of cosmogonic "original sin" whereby the circle of the ecliptic (with the zodiac) was tilted up at an angle with respect to the equator, and the cycles of change came into being. This is not to suggest that this archaic cosmology will show any great physical discoveries, although it required prodigious feats of concentration and computing. What it did was to mark out the unity of the universe, and of man's mind, reaching out to its farthest limits. Truly, man is doing the same today. Einstein said: "What is inconceivable about the universe, is that it should be at all conceivable." Man is not giving up. When he discovers remote galaxies by the million, and then those quasi-stellar radio sources billions of light-years away which confound his speculation, he is happy that he can reach out to those depths. But he pays a terrible price for his achievement. The science of astrophysics reaches out on a grander and grander scale without losing its footing. Man as man cannot do this. In the depths of space he loses himself and all notion of his significance. He is unable to fit himself into the concepts of today's astrophysics short of schizophrenia. Modern man is facing the nonconceivable. Archaic man, however, kept a firm grip on the conceivable by framing within his cosmos / Page 6 / an order of time and an eschatology that made sense to him and reserved a fate for his soul. Yet it was a prodigiously vast theory, with no concessions to merely human sentiments. It, too, dilated the mind beyond the bearable, although without destroying man's role in the cosmos. It was a ruthless metaphysics. Not a forgiving universe, not a world of mercy. That surely not. Inexorable as the stars in their courses, miserationis parcissimae, the Romans used to say. Yet it was a world somehow not unmindful of man, one in which there was an accepted place for everything, rightfully and not only statistically, where no sparrow could fall unnoted, and where even what was rejected through its own error would not go down to eternal perdition; for the order of Number and Time was a total order preserving all, of which all were members, gods and men and animals, trees and crystals and even absurd errant stars, all subject to law and measure. This is what Plato knew, who could still speak the language of archaic myth. He made myth consonant with his thought, as he built the first modern philosophy. We have trusted his clues as landmarks even on occasions when he professes to speak "not quite seriously." He gave us a first rule of thumb; he knew what he was talking about. Behind Plato there stands the imposing body of doctrine attributed to Pythagoras, some of its formulation uncouth, but rich with the prodigious content of early mathematics, pregnant with a science and a metaphysics that were to flower in Plato's time. From it come such words as "theorem," "theory," and "philosophy." This in its turn rests on what might be called a proto-Pythagorean phase, spread all over the East but with a focus in Susa. And then there was something else again, the stark numerical computing of BabyIon. From it all came that strange principle: "Things are numbers." Once having grasped a thread going back in time, then the test of later doctrines with their own historical developments lies in their congruence with tradition preserved intact even if half understood. For there are seeds which propagate themselves along the jetstream of time. Page 7 And universality is in itself a test when coupled with a firm design. When something found, say, in China turns up also in Babyionian astrological texts, then it must be assumed to be relevant, for it reveals a complex of uncommon images which nobody could claim had risen independently by spontaneous generation. Take the origin of music. Orpheus and his harrowing death may be a poetic creation born in more than one instance in diverse places. But when characters who do not play the lyre but blow pipes get themselves flayed alive for various absurd reasons, and their identical end is rehearsed on several continents, then we feel we have got hold of something, for such stories cannot be linked by internal sequence. And when the Pied Piper turns up both in the medieval German myth of Hamelin and in Mexico long before Columbus, and is linked in both places with certain attributes like the color red, it can hardly be a coincidence. Generally, there is little that finds its way into music by chance. Again, when one finds numbers like 108, or 9 x 13, reappearing under several multiples in the Vedas, in the temples of Angkor, in Babylon, in Heraclitus' dark utterances, and also in the Norse Valhalla, it is not accident. There is one way of checking signals thus scattered in early data, in lore, fables and sacred texts. What we have used for sources may seem strange and disparate, but the sifting was considered, and it had its reasons. Those reasons will be given later in the chapter on method. I might call it comparative morphology. The reservoir of myth and fable is great, but there are morphological "markers" for what is not mere storytelling of the kind that comes naturally. There is also wonderfully preserved archaic material in "secondary" primitives, like American Indians and West Africans. Then there are courtly stories and annals of dynasties which look like novels: the Feng Shen Yen I, the Japanese Nihongi, the Hawaiian Kumulipo. These are not merely fantasy-ridden fables. In hard and perilous ages, what information should a well-born man entrust to his eldest son? Lines of descent surely, but what else? The memory of an ancient nobility is the means of preserving the / Page 8 / arcana imperii, the arcana legis and the arcana mundi, just as it was in ancient Rome. This is the wisdom of a ruling class. The Polynesian chants taught in the severely restricted Whare-wananga were mostly astronomy. That is what a liberal education meant then. Sacred texts are another great source. In our age of print one is tempted to dismiss these as religious excursions into homiletics, but originally they represented a great concentration of attention on material which had been distilled for relevancy through a long period of time and which was considered worthy of being committed to memory generation after generation. The tradition of Celtic Druidism was delivered not only in songs, but also in tree-lore which was much like a code. And in the East, out of complicated games based on astronomy, there developed a kind of shorthand which became the alphabet. As we follow the clues-stars, numbers, colors, plants, forms, verse, music, structres-a huge framework of connections is revealed at many levels. One is inside an echoing manifold where everything responds and everything has a place and a time assigned to it. This is a true edifice, something like a mathematical matrix, a World-Image that fits the many levels, and all of it kept in order by strict measure. It is measure that provides the countercheck, for there is much that can be identified and redisposed from rules like the old Chinese saying about the pitch pipes and the calendar. When we speak of measures, it is always some form of Time that provides them, starting from two basic ones, the solar year and the octave, and going down from there in many periods and intervals, to actual weights and sizes. What modern man attempted in the merely conventional metric system has archaic precedents of great complexity. Down the centuries there comes an echo of Al-Biruni's wondering a thousand years ago, when that prince of scientists discovered that the Indians, by then miserable astronomers, calculated aspects and events by means of stars-and were not able to show him anyone star that he asked for. Stars had become items for them, as they were to become again for Leverrier and Adams, who never troubled to look at Neptune in their life although they had computed and discovered it in 1847. The Mayas and the Aztecs in their / Page 9 / unending calculations seem to have had similar attitudes. The connections were what counted. Ultimately so it was in the archaic universe, where all things were signs and signatures of each other, inscribed in the hologram, to be divined subtly. And Number dominated them all (appendix # I ). This ancient world moves a little closer if one recalls two great transitional figures who were simultaneously archaic and modern in their habits of thought. The first is Johannes Kepler, who was of the old order in his unremitting calculations and his passionate devotion to the dream of rediscovering the "Harmony of the Spheres." But he was a man of his own time, and also of ours, when this dream began to prefigure the polyphony that led up to Bach. In somewhat the same way, our strictly scientific world view has its counterpart in what John Hollander, the historian of music, has described as "The Untuning of the Sky." The second transitional figure is no less a man than Sir Isaac Newton, the very inceptor of the rigorously scientific view. There is no real paradox in mentioning Newton in this connection. John Maynard Keynes, who knew Newton as well as many of our time, said of him: Newton was not the first of the Age of Reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual world rather less than 10,000 years ago. . . Why do I call him a magician? Because he looked on the whole universe and all that is in it as a riddle, as a secret which could be read by applying pure thought to certain evidence, certain mystic clues which God had laid about the world to allow a sort of philosopher's treasure hunt to the esoteric brotherhood. He believed that these clues were to be found partly in the evidence of the heavens and in the constitution of elements (and that is what gives the false suggestion of his being an experimental natural philosopher), but also partly in certain papers and traditions handed down by the brethren in an unbroken chain back to the original cryptic revelation in Babylonia. He regarded the universe as a cryptogram set by the Almighty-just as he himself wrapt the discovery of the calculus in a cryptogram when he communicated with Leibniz. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate.1 Page 10 Lord Keynes' appraisal, written ca. 1942, remains both unconventional and profound. He knew, we all know, that Newton failed. Newton was led astray by his dour sectarian preconceptions. But his undertaking was truly in the archaic spirit, as it begins to appear now after two centuries of scholarly search into many cultures of which he could have had no idea. To the few clues he found with rigorous method, a vast number have been added. Still, the wonder remains, the same that was expressed by his great predecessor Galileo: But of all other stupendous inventions, what sublimity of mind must have been his who conccived how to communicate his most secret thoughts to any othcr person, though very far distant either in time or place, speaking with those who are in the In dies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years) And with no greater difficulty than the various arrangement of two dozcn little signs upon paper? Let this be the seal of all the admirable inventions of man. 'Way back in the 6th century A.D., Gregoire de Tours was writing: "The mind has lost its cutting edge, we hardly understand the Ancicnts." So much more today, despite our wallowing in mathematics for the million and in sophisticated technology. Page 2 Note *. The indulgence of specialists is asked for the form of certain transliterations throughout the text; for example, Amlodhi instead of Amlodi, Grotte instead of Grotti, etc. (Ed.) Page 9 Note 1 1 "Newton the Man," in The Royal Society. Newton Tercentenary Celebrations (1947), p. 29.
THE LIGHT IS RISING NOW RISING IS THE LIGHT
MATHEMATICS A LANGUAGE OF LETTERS AND NUMBERS
MATHEMATICS A LANGUAGE OF LETTER AND NUMBER
Esagila - Wikipedia, the free encyclopedia The Ésagila, a Sumerian name signifying "É (temple) whose top is lofty", (literally: "house of the raised head") was a temple dedicated to Marduk, the protector ...
Esagila - Livius www.livius.org › Articles › Place 7 Aug 2015 - Esagila or Esagil (Sumerian, "The house that rises its head"): temple of Marduk, center of the Babylonian state cult. Background © Digital Atlas ...
Esagila | ancient temple, Middle East | Britannica.com Esagila, most important temple complex in ancient Babylon, dedicated to the god Marduk, the tutelary deity of that city. ... The tremendous wealth of Esagila was recorded by the Greek historian Herodotus, who is believed to have visited Babylon in the 5th century bc.
NINE-VEH NINEVEH HEV ENIN
NINE-VEH NINEVEH HEV ENIN
HEAVEN IN HEAVEN
INNANAS DESCENT TO THE UNDERWORLD
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Page 162 "Finally, there is one remarkable and disturbing coincidence from the same direction. It is known that in the final battle of the gods, the massed legions on the side of "order" are the dead warriors, the "Einherier" who once fell in combat on earth and who have been transferred by the Valkyries to reside with Odin in Valhalla-a theme much rehearsed in heroic poetry. On the last day, they issue forth to battle in martial array. Says the Grimnismal (23): "Five hundred gates and forty more-are in the mighty building of Walhalla-eight hundred 'Einherier' come out of each one gate-on the time they go out on defence against the Wolf."
CITY OF REVELATION John Michell 1972 Page 77 CHAPTER SEVEN 3168, The Perimeter of the Temple "If the numbers of the sacred principles, mentioned by St John in connection with the New Jerusalem, are obtained from the Greek text by the cabalistic method of gematria, it is found that they correspond to the dimensions of the city, set out in Fig 16. (Figure omitted) For example, the perimeter of a hexagon contained within the circle representing the earth, 7920 feet in diameter, measures 2376 feet, and 2376 is the number of (Greek text omitted), the twelve apostles of the Lamb (Revelation 21.14). 2376 x 2 feet is equal to 1746 MY, and 1745 = (Greek text omitted), the twelve apostles. The names of the apostles are said to be in the twelve foundations of the wall of the city. The wall is the circle of diameter 7920 feet and 14,400 cubits in circumference, and the foundations are the twelve corners of the double hexagon inscribed within it, fonowing the customary pattern of an astrological chart. The position of the twelve apostles in the scheme is thus clearly defined. Page 78 The perimeter of the temple is 3168, Lord Jesus Christ, when the temple is measured by the foot, the most sacred unit of ancient metrology. In terms of the megalithic yard (2.72 feet), however, the perimeter measures 1164, because 3168 feet = 1164 MY. Yet this makes no difference to the symbolic interpretation by gematria, for 1164 is the number of another name of Christ, (Greek text omitted) Son of God. As a geodetic or earth-measuring number, 3168 also demonstrates the antiquity and sacred origin of British metrology, for 31,680 ft. = 6 miles. 31,680 furlongs = 3960 miles = radius of the earth. 31,680 miles = perimeter of square containing the terrestrial sphere. 31,680 miles = circumference of circle drawn on the combined diameters of the earth and moon (10,080 miles) Other cosmological correspondences of 3168 are given on page 109. The Stonehenge sarsen circle with circumference of 316.8 feet 3168 in Plato's city 5040 = 1 x 2 x 3 x 4 x 5 x 6 x 7 39,916,800 = 1 x 2 x 3 x 4 x 5x 6 x 7 x 8 x 9 x.10 x 11 5040, the radius of the circular city, is the product of the numbers1 - 7; 7920, the side of the square city, is the product of numbers 8 - 11. In each case the perimeter of the city is 31,680. In Plato's Republic is the famous, cryptic reference to the 'marriage number', which should be consulted by the guardians of the state in all matters relating to the seasonal union of male and female. There appear to be two numbers involved, adding up to a third, but the riddle is so obscure that no firm solution has been reached despite the vast literature on the subject. For various reasons the number 12,960,000 or 36002 is most commonly proposed, and this would seem appropriate, for 12,960 = 5040 + 7920. 12,960 therefore represents the union of square and circle, symbol of the sacred marriage, and the gematria is also appropriate, for 1296 = (Greek text omitted) Mary mother of Jesus. FIGURE 24 (Figure omitted) Plato's city divided into 5040 rings, Perimeter = 31,680, Areas: A + a = B + b = C + c = 31,680.
Land of Two Rivers Some regarded Marilaha as one supreme god, presiding over the lords of the seven planets. The prophet Elkesai had a substantial following. ... www.webcom.com/gnosis/thomasbook/ch8.html
MARILAHA AHALIRAM
The Legacy of Mesopotamia by Stephanie Dalley - 1998 - Literary Collections - 248 pages
THE STAIRWAY TO HEAVEN BOOK II THE EARTH CHRONICLES Zecharia Sitchin 1980 Page 78 The Gods Who Came to Planet Earth "The interesting point about these earliest drawings is that they showed the boats arriving from a foreign land. When the drawings included people, they showed seated rowers commanded by a tall master, distinguished by the horns protruding from his helmet (Fig. 36)(figure omitted)-the mark of being a Neter. Pictorially, then, the Egyptians affirmed from the very beginning that their gods had come to Egypt from elsewhere. This confirmed the tales of how Egypt began-that the god Ptah, having come from the south, and having found Egypt inundated, performed great works of dyking and land reclamation and made the land habitable. There was a place in Egyptian geography which they called Ta Neter- "Place/Land of the Gods." It was the narrow straits at the southern end of the Red Sea which is now called Bab-el-Mandeb; it was through that strait that the ships bearing the ensign NTR and carrying the horned gods had come to Egypt. The Egyptian name for the Red Sea was the Sea of UR. The term Ta Ur meant the Foreign Land in the East. Henri Gauthier, who compiled the Dictionnaire des Noms Geographiques from all the place names in the hieroglyphic texts, pointed out that the hieroglyph for Ta Ur "was a symbol which designated a nautical element. . . The sign means that 'You have to go by boat, to the left side.'" Looking at the map of the ancient lands (page 19), we see that a turn leftward as one came from Egypt and passed / Page 79 / through the straits of Bab-el-Mandeb, would take the sailor along the Arabian peninsula toward the Persian Gulf.
THE STAIRWAY TO HEAVEN BOOK II THE EARTH CHRONICLES Zecharia Sitchin 1980 Page 57 ". . . he journeyeth where there is no stream and where / Page 58 / there are none to tow him; he performeth this by words of power" which proceed from the mouth of a god. who are divine in flesh, whose magical powers have come into being. . . who are united into your stars, who rise up for Ra . . . In this division, there are also present two companies of gods associated with the Ben-ben, the mysterious object of Ra that was kept at his temple in the city of An (Heliopolis). They "are those who possess the mystery," guarding it inside the Het-Benben (The Ben-ben House); and eight who guard outside but also "enter unto the Hidden Object." Here there are also nine objects, set up in a row, representing the symbol Shem which hieroglyphically meant "Follower." The king has indeed arrived in parts of the Duat associated with An, after whom Heliopolis was named. In the Ninth Hour, he sees the resting place of the twelve "Divme Rowers of the Boat of Ra," they who operate Ra's celestial "Boat of Millions of Years." In the Tenth Hour, passing through a gate, the king enters a place astir with activity. The task of the gods there is Passing from the tenth to the eleventh division, the affinity to the heavens rapidly increases. Gods bear the Celestial Disk and star emblems. There are eight goddesses with star emblems "who have come from the abode of Ra." The king sees the "Star Lady" and the "Star Lord," and gods whose task it is to provide "power for emerging" from the Duat, "to make the Object of Ra advance to the Hidden House in the Upper Heavens." In this place there are also gods and goddesses whose task it is to equip the king for a celestial trip "over the sky." Together with some gods he is made to enter a "serpent" inside which he is to "shed the skin" and emerge "in the form of a rejuvenated Ra." Some of the terms here employed in the texts are still not understood, but the process is clearly explained: the king, / Page 59 / having entered dressed as he came, emerges as a falcon, "equipped as a god": the king "lays down on the ground the Mshdt-garment"; he puts on his back the "Mark-garment"; he "takes his divine Shuh-vestment" and he puts on "the collar of beloved Horus" which is like "a collar on the neck of Ra." Having done all that, "the king has established himself there as a god, like them." And he tells the god who is with him: "If thou goest to Heaven, so will the king go to Heaven." The illustrations in the ancient texts depict here a group of gods dressed in unusual garb, like tightly fitting overalls adorned with circular collar bands (Fig. 21) (figure omitted). They are led or directed by a god with the emblem of the Celestial Disk upon his head, who stands with outstretched arms between the wings of a serpent with four human legs. Against a starry background, the god and the serpent face another serpent which, though wingless, clearly flies as it carries aloft a seated Osiris. (Fig. 22). (figure omitted). Having been properly equipped, the king is led to an opening in the center of a semi-circular wall. He passes the hidden door. Now he moves within a tunnel which is "1300 cubits long" called "Dawn at the End." He reaches a vestibule; the emblems of the Winged Disk are seen everywhere. He encounters goddesses "who shed light upon the road of Ra" and a magical scepter representing "Seth, the Watcher." This cavern is the broad hall of Osiris Wherein the wind is brought; It is now the twelfth division, the final Hour of the king's subterranean journey. It is "the uttermost limit of the thick darkness." The point which he has reached is named "Mountain of the Ascent of Ra." The king looks up and is startled: the celestial boat of Ra looms in front of his eyes, in all its awesome majesty. He has reached an object which is called "The Ascender to the Sky." Some texts suggest that Ra himself prepared the Ascender for the king, "that the king may ascend upon it to the heavens"; other texts say that the Ascender was made or set up by several other gods. It is "the Ascender which had carried Seth" heavenward. Osiris could not reach the Firmament of Heaven except by means of such an Ascender; thus the king too requires it in order to be translated, as Osiris, to eternal life. The Ascender or Divine Ladder was not a common ladder. It was bound together by copper cables; "its sinews (like those) of the Bull of Heaven." The "uprights at its sides" were covered over tightly with a kind of "skin"; its rungs were "Shesha-hewn" (meaning unknown); and "a great support (was) placed under it by He Who binds." Page 60 Figures 21/22/23 omitted) Page 61
THE STAIRWAY TO HEAVEN BOOK II THE EARTH CHRONICLES Zecharia Sitchin 1980 The Gods Who Came to Planet Earlh Page 70 The underground chamber is decorated with leopard skins, and this provides a direct link with certain phases in the Pharaoh's Journey to Immortality. The leopard skin was the distinctive garb symbolically worn by the Shem priest as he performed the Opening 0f the Mouth ceremony. It was the distinctive garb symbolically worn by the gods who towed the Pharaoh through "The Secret Path of the Hidden Place" of the Duat-a symbolism repeated to stress the affinity between the Pharaoh's journey and the rocketship in the underground silo. As the Pyramid Texts make clear, the Pharaoh, in his Translation into an eternal Afterlife, embarked on a journey simulating the gods. Ra and Seth, Osiris and Horus and other gods had ascended to the heavens in this manner. But, the Egyptians also believed, it was by the same Celestial Boat that the Great Gods had come down to Earth in the first place. At the city of An (Heliopolis), Egypt's oldest center of worship, the god Ptab built a special structure-a "Smithsonian Institution," if you will--wherein an actual space capsule could be viewed and revered by the people of Egypt! The secret object-the Ben-Ben-was enshrined in the Het Benben, the "Temple of the Benben." We know from the hieroglyphic depiction of the place's name that the structure looked like a massive launch tower from within which a pointed rocket was poised skyward (Fig. 28). The Ben-Ben was, according to the ancient Egyptians, a solid object that had actually come to Earth from the Celestial Disk. It was the "Celestial Chamber" in which the great god Ra himself had landed on Earth; the term Ben (literally: "That Which Flowed Out") conveying the combined meanings of"to shine" and "to shoot up in the sky." An inscription on the stela of the Pharaoh Pi-Ankhi (per Brugsch, Dictionnaire Geographique de I'Ancienne Egypte) said thus: The king Pi-Ankhi mounted the stairs toward the large window, in order to view the god Ra within the Ben-Ben. The king personally, standing up and being all alone, pushed apart the bolt and opened the two dom... leaves. Then he saw his father Ra in the splendid sanctuary of HetBenben. He saw the Maad, Ra's Barge; and he saw Sektet, the Barge of the Aten. Page 72 The shrine, we know from the ancient texts, was guarded and serviced by two groups of gods. There were those "who are outside the Het-Benben" but were allowed into the shrine's most sacred parts, for it was their task to receive the offerings from the pilgrims and bring them into the temple. The others were primarily guardians, not only of the Ben-Ben itself, but of all "the secret things of Ra which are in Het-Benben." Much as tourists nowadays flock to the Smithsonian to view, admire and even touch the actual vehicles flown in space, so did the devout Egyptians make pilgrimages to Heliopolis, to revere and pray to the Ben-Ben-probably with a religious fervor akin to that of the faithful Muslims who make pilgrimages to Mecca, there to pray at the Qa'aba (a black stone believed to be a replica of God's "Celestial Chamber"). At the shrine, there was a fountain or well, whose waters acquired a reputation for their healing powers, especially in matters of virility and fertility. The term Ben and its hieroglyphic depiction (inscription omitted) in time indeed acquired the connotations virility and reproduction; and could well have been the source of the meaning "male offspring" that Ben has in Hebrew. In addition to virility and reproduction, the shrine also acquired the attributes of rejuvenation; this in turn gave rise to the legend of the Ben bird, which the Greeks who had visited Egypt called the Phoenix. As these legend.; had it, the Phoenix was an eagle with plumage partly red and partly golden; once every 500 years, as it was about to die, it went to Heliopolis and in some manner rose again from the ashes of itself (or of its father). Heliopolis and its healing waters remained venerated until early Christian times; local traditions claim that when Joseph and Mary escaped to Egypt with the child Jesus, they rested by the shrine's well. The shrine at Heliopolis, Egyptian histories tell, was destroyed several times by enemy invaders. Nothing remains of it nowadays; the Ben-Ben is also gone. But it was depicted on Egyptian monuments as a conical chamber within which a god could be seen. Archaeologists have in fact found a stone scale-model of the Ben-Ben, showing a god at its open hatchdoor in a gesture of welcome (Fig. 29). The true shape of the Celestial Chamber was probably accurately depicted in the tomb of Huy (Fig. 27); that modern command modules-the capsules housing the astronauts.atop rockets hips at launching, and in which they splash down back to Earth - Fig. 30 - look so similar to the Ben-Ben, is no doubt a result of similarity of purpose and function. In the absence of the Ben-Ben itself, is there any other physical piece of evidence-and not mere drawings or scale models--left from the Heliopolitan shrine? We have noted above that according to Egyptian texts there were other secret things of Ra on display or in safekeeping at the shrine. In the Book of the Dead nine objects affiliated with the hieroglyph for Shem were depicted in the division paralleling the shrine of Heliopolis; it could well be that there were indeed another nine space-related objects or spacecraft parts on display at the shrine. Reporting on the discoveries in northern Saqqara Oust south of the great pyramids at Gizah), Walter B. Emery (Great Tombs of the First Dynasty) described the object as a "bowl-like vessel of schist," and remarked that "No satisfactory explanation of the curious design of this object has been forthcoming." The object was carved from a solid block of schist-a rock which is very brittle and which easily splits into thin, irregular layers. If it were put to any use, it would have quickly broken apart; so the particular stone was chosen because the very unusual and delicate shape could best be carved out in such a material-a means to preserve the shape, rather than to actually use it. This has led other scholars, such as Cyril Aldred (Egypt to the End of the Old Kingdom) to conclude that the stone object "possibly imitates a form originally made in metal." But what metal could have been used in the fourth millenium H.C. to produce the object, what process of precision grinding, what skilled metallurgists were then available to create such a delicate and structurally complex design? And, above all, for what purpose?
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Nineveh - Wikipedia, the free encyclopedia
Nineveh (Akkadian: Ninwe; Assyrian Neo-Aramaic: ܢܸܢܘܵܐ; Hebrew: נינוה, Nīnewē; Greek: Νινευη, Nineuē; Latin: Nineve; Arabic: نينوى, Naīnuwa) was an ... Geography - History - Biblical Nineveh - Classical History
en.wikipedia.org/wiki/Nineveh - Nineveh From Wikipedia, the free encyclopediaJump to: navigation, search For other uses, see Nineveh (disambiguation). Nineveh (Akkadian: Ninwe; Assyrian Neo-Aramaic: ܢܸܢܘܵܐ; Hebrew: נינוה, Nīnewē; Greek: Νινευη, Nineuē; Latin: Nineve; Arabic: نينوى, Naīnuwa) was an ancient city on the eastern bank of the Tigris River in ancient Assyria. Its ruins are across the river from the modern-day major city of Mosul, in the Ninawa Governorate of Iraq.
Contents [hide]
1 Geography 2 History 3 Biblical Nineveh 4 Classical History 5 Archaeology 5.1 City Wall and Gates 5.1.1 Mashki Gate5.1.2 Nergal Gate5.1.3 Adad Gate5.1.4 Shamash Gate5.1.5 Halzi Gate 6 Threats to Nineveh 7 Rogation of the Ninevites (Nineveh's Wish) 8 See also 9 Notes 10 References 11 External links Coordinates: 36°21′34″N 43°09′10″E / 36.35944°N 43.15278°E / 36.35944; 43.15278 Ancient Mesopotamia Euphrates · Tigris Sumer Eridu · Kish · Uruk · Ur Lagash · Nippur · Ngirsu Elam Susa · Anshan Akkadian Empire Akkad · Mari Amorites Isin · Larsa Babylonia Babylon · Chaldea Assyria Assur · Nimrud Dur-Sharrukin · Nineveh Hittites · Kassites Ararat / Mitanni Chronology Mesopotamia Sumer (king list) Kings of Elam Kings of Assyria Kings of Babylon Mythology Enûma Elish · Gilgamesh Assyrian religion Language Sumerian · Elamite Akkadian · Aramaic Hurrian · Hittite [edit] Geography
Ancient Nineveh's mound-ruins of Kouyunjik and Nabī Yūnus are located on a level part of the plain near the junction of the Tigris and the Khosr Rivers within an 1,800-acre (7 km2) area circumscribed by a 12-kilometre (7.5 mi) brick rampart. This whole extensive space is now one immense area of ruins overlaid in parts by new suburbs of the city of Mosul. [1] Nineveh was an important junction for commercial routes crossing the Tigris. Occupying a central position on the great highway between the Mediterranean Sea and the Indian Ocean, thus uniting the East and the West, wealth flowed into it from many sources, so that it became one of the greatest of all the region's ancient cities.[2]
[edit] History
Texts from the Hellenistic period and later offered an eponymous Ninus as the founder of Nineveh. The historic Nineveh is mentioned about 1800 BC as a centre of worship of Ishtar, whose cult was responsible for the city's early importance. The goddess' statue was sent to Pharaoh Amenhotep III of Egypt in the 14th century BC, by orders of the king of Mitanni. The Assyrian city of Nineveh became one of Mitanni's vassals until the mid 14th century BC, when the Assyrian kings of Assur reclaimed it while overthrowing the Mittani Empire.[3] There is no large body of evidence to show that Assyrian monarchs built at all extensively in Nineveh during the 2nd millennium BC; it appears to have been originally an Assyrian provincial town. Later monarchs whose inscriptions have appeared on the high city include Shalmaneser I and Tiglath-Pileser I, both of whom were active builders in Assur(Ashur); the former had founded Calah (Nimrud). Nineveh had to wait for the neo-Assyrian kings, particularly from the time of Ashurnasirpal II (ruled 883–859 BC) onward, for a considerable architectural expansion. Thereafter successive monarchs kept in repair and founded new palaces, temples to Sîn, Nergal, Šamaš, Ishtar, and Nabiu of Borsippa.
Refined low-relief section of a bull-hunt frieze from Nineveh, alabaster, ca 695 BC (Pergamon Museum), Berlin.It was Sennacherib who made Nineveh a truly magnificent city (c. 700 BC). He laid out new streets and squares and built within it the famous "palace without a rival", the plan of which has been mostly recovered and has overall dimensions of about 503 by 242 metres (1,650 × 794 ft). It comprised at least 80 rooms, many of which were lined with sculpture. A large number of cuneiform tablets were found in the palace. The solid foundation was made out of limestone blocks and mud bricks; it was 22 metres (72 ft) tall. In total, the foundation is made of roughly 2,680,000 cubic metres (3,505,308 cu yd) of brick (approximately 160 million bricks). The walls on top, made out of mud brick, were an additional 20 metres (66 ft) tall. Some of the principal doorways were flanked by colossal stone door figures weighing up to 30,000 kilograms (30 t); they included many winged lions or bulls with a mans head. These were transported 50 kilometres (31 mi) from quarries at Balatai and they had to be lifted up 20 metres (66 ft) once they arrived at the site presumably by a ramp. There are also 3,000 metres (9,843 ft) of stone panels carved in bas-relief, that include pictorial records documenting every construction step including carving the statues and transporting them on a barge. One picture shows 44 men towing a colossal statue. The carving shows 3 men directing the operation while standing on the Colossus. Once the statues arrived at their destination the final carving was done. Most of the statues weigh between 9,000 and 27,000 kilograms (19,842 and 59,525 lb).[4][5]
The stone carvings in the walls include many battle scenes, impalings and scenes showing Sennacherib's men parading the spoils of war before him. He also bragged about his conquests: he wrote of Babylon "Its inhabitants, young and old, I did not spare, and with their corpses I filled the streets of the city." He later wrote about a battle in Lachish "And Hezekiah of Judah who had not submitted to my yoke...him I shut up in Jeruselum his royal city like a caged bird. Earthworks I threw up against him, and anyone coming out of his city gate I made pay for his crime. His cities which I had plundered I had cut off from his land." [6]
At this time the total area of Nineveh comprised about 7 square kilometres (1,730 acres), and fifteen great gates penetrated its walls. An elaborate system of eighteen canals brought water from the hills to Nineveh, and several sections of a magnificently constructed aqueduct erected by Sennacherib were discovered at Jerwan, about 65 kilometres (40 mi) distant.[7] The enclosed area had more than 100,000 inhabitants (maybe closer to 150,000), about twice as many as Babylon at the time, placing it among the largest settlements worldwide.
Nineveh's greatness was short-lived. Around 630 BC the Neo-Assyrian empire began to show signs of weakness, and Nineveh was attacked by the Medes, who about 625 BC, in a coalition with the Babylonians, Scythians and Elamites, again attacked it. Nineveh fell in 612 BCE, and was razed to the ground. The people in the city who could not escape to the last Assyrian strongholds in the west, were either massacred or deported. Many unburied skeletons were found by the archaeologists at the site. The Assyrian empire then came to an end, the Medes and Babylonians dividing its provinces between them.
Following the defeat in 612 BC, the site remained largely unoccupied for centuries until the Sassanian period, although Assyrians continue to live in the surrounding area to this day. The city is mentioned again in the Battle of Nineveh in 627 AD, which was fought between the Eastern Roman Empire and the Sassanian Empire of Persia near the ancient city. From the Arab conquest 637 AD until modern time the city of Mosul on the opposite bank of the river Tigris became the successor of ancient Nineveh.
[edit] Biblical Nineveh
In the Bible, Nineveh is first mentioned in Genesis 10:11: "Ashur left that land, and built Nineveh". Some modern translations interpret "Ashur" in the Hebrew of this verse as the country "Assyria" rather than a person, thus making Nimrod the builder of Nineveh. Though the Books of Kings and Books of Chronicles talk a great deal about the Assyrian empire, Nineveh itself is not again noticed till the days of Jonah, when it is described (Jonah 3:3ff; 4:11) as an "exceeding great city of three days' journey", q.e., probably in circuit. This would give a circumference of about 100 kilometres (62 mi). It is also possible that it took three days to cover all its neighborhoods by walking, which would match the size of ancient Nineveh. The ruins of Kouyunjik, Nimrud, Karamles and Khorsabad form the four corners of an irregular quadrangle. The ruins of Nineveh, with the whole area included within the parallelogram they form by lines drawn from the one to the other, are generally regarded as consisting of these four sites. The book of Jonah depicts Nineveh as a wicked city worthy of destruction. God sent Jonah to preach, and the Ninevites repented. As a result, God spared the city; when Jonah protests against this, God states He is showing pity for the population who are ignorant of the difference between right and wrong ("who cannot discern between their right hand and their left hand" [8]) and the animals in the city.
Nineveh was the flourishing capital of the Assyrian empire (2 Kings 19:36); and ostensibly was the home of King Sennacherib, King of Assyria, during the Biblical reign of King Hezekiah and the prophetic career of Isaiah. According to scripture, Nineveh was also the place where Sennacherib died at the hands of his two sons, who then fled to the land of `rrt (Ararat or Urartu, translated as "Armenia" in KJV). (Isa. 37:37-38). The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against this city. Its ruin and utter desolation are foretold (Nahum 1:14; 3:19, etc.). Its end was strange, sudden, tragic. (Nahum 2:6–11) According to the Bible, it was God's doing, his judgment on Assyria's pride (Jonah Nah). In fulfillment of prophecy, God made "an utter end of the place". It became a "desolation". Zephaniah also (2:13–15) predicts its destruction along with the fall of the empire of which it was the capital. Nineveh is also the setting in the Book of Tobit.
Nineveh's repentance and salvation from evil is noted in the Gospel of Matthew (12:41) and the Gospel of Luke (11:32).
[edit] Classical History
Before the excavations in the 19th century, historical knowledge of the great Assyrian empire and of its magnificent capital was almost wholly a blank. Other cities that had perished, such as Palmyra, Persepolis, and Thebes, had left ruins to mark their sites and tell of their former greatness; but of this city, imperial Nineveh, not a single vestige seemed to remain, and the very place on which it had stood became only matter of conjecture. In the days of the Greek historians Ctesias and Herodotus, 400 BC, Nineveh had become a thing of the past; and when Xenophon the historian passed the place in the Retreat of the Ten Thousand the very memory of its name had been lost. It was buried out of sight. [9]
The king hunting lion from the North Palace, Nineveh seen at the British MuseumIn his History of the World (written c. 1616) Sir Walter Raleigh asserted (attributing the information to Johannes Nauclerus c. 1425-1510), that Nineveh had originally had the name Campsor before Ninus supposedly rebuilt it. This was still regarded as correct information when news of Layard's discoveries (see below) reached the west.[10] [edit] Archaeology
Today, Nineveh's location is marked by two large mounds, Kouyunjik and Nabī Yūnus "Prophet Jonah", and the remains of the city walls (about 12 kilometres (7 mi) in circumference). The Neo-Assyrian levels of Kouyunjik have been extensively explored. The other mound, Nabī Yūnus, has not been as extensively explored because there is a Muslim shrine dedicated to that prophet on the site. Kuyunjik - The ruin mound rises about 20 metres (66 ft) above the surrounding plain of the ancient city. It is quite broad, measuring about 800 by 500 metres (2,625 × 1,640 ft). Its upper layers have been extensively excavated and several Neo-Assyrian palaces and temples have been found there. A deep sounding by Max Mallowan revealed evidence of habitation as early as the 6th millennium BC. Today, there is little evidence of these old excavations other than weathered pits and earth piles. In 1990, the only Assyrian remains visible were those of the entry court and the first few chambers of the Palace of Sennacherib. Since that time, the palace chambers have received significant damage by looters due to the turmoil in the area. Portions of relief sculptures that were in the palace chambers in 1990 were seen on the antiquities market by 1996. Photographs of the chambers made in 2003 show that many of the fine relief sculptures there have been reduced to piles of rubble.
Bullman excavated at Nebi Yunus by Iraqi archaeologistsNebi Yunus - located about 1 kilometre (0.6 mi) south of Kuyunjik, is the secondary ruin mound at Nineveh. On the basis of texts of Sennacherib, the site has traditionally been identified as the "armory" of Nineveh, and a gate and pavements excavated by Iraqis in 1954 have been considered to be part of the "armory" complex. Excavations in 1990 revealed a monumental entryway consisting of a number of large inscribed orthostats and "bull-man" sculptures, some apparently unfinished. In 1842, French Consul General at Mosul, Paul-Émile Botta began to search the vast mounds that lay along the opposite bank of the river. The Arabs whom he employed in these excavations, to their great surprise, came upon the ruins of a building at the mound of Khorsabad, which, on further exploration, turned out to be the royal palace of Sargon II, which was largely explored for sculptures and other precious relics. Bronze lion from Nineveh.In 1847 the young British adventurer Sir Austen Henry Layard explored the ruins. [11] [12] [13] [14] In the Kuyunjik mound Layard rediscovered in 1849 the lost palace of Sennacherib with its 71 rooms and colossal bas-reliefs. He also unearthed the palace and famous library of Ashurbanipal with 22,000 cuneiform clay tablets. Most of Layard's material was sent to the British Museum, but two large pieces were given to Lady Charlotte Guest and eventually found their way to the Metropolitan Museum. [15] The study of the archaeology of Nineveh reveals the wealth and glory of ancient Assyria under kings such as Esarhaddon (681–669 BC) and Ashurbanipal (669–626 BC). The work of exploration was carried on by George Smith, Hormuzd Rassam, and others, and a vast treasury of specimens of Assyria was incrementally exhumed for European museums. Palace after palace was discovered, with their decorations and their sculptured slabs, revealing the life and manners of this ancient people, their arts of war and peace, the forms of their religion, the style of their architecture, and the magnificence of their monarchs. [16] [17]
The mound of Kouyunjik were excavated again by the archaeologists of the British Museum, led by Leonard William King, at the beginning of the twentieth century. Their efforts concentrated on the site of the Temple of Nabu, the god of writing, where another cuneiform library was supposed to exist. However, no such library was ever found: most likely, it had been destroyed by the activities of later residents.
The excavations started again in 1927, under the direction of Campbell Thompson, who had already taken part in King's expeditions. [18][19] [20][21] Some works were carried out outside Kouyunjik, for instance on the mound of Nebi Yunus, which was the ancient arsenal of Nineveh, or along the outside walls. Here, near the northwestern corner of the walls, beyond the pavement of a later building, the archaeologists found almost 300 fragments of prisms recording the royal annals of Sennacherib, Esarhaddon, and Ashurbanipal, beside a prism of Esarhaddon which was almost perfect.
After the Second World War, several excavations were carried out by Iraqi archaeologists. From 1951 to 1958 Mohammed Ali Mustafa worked the site.[22][23] The work was continued from 1967 through 1971 by Tariq Madhloom.[24][25][26] Some additional excavation occurred by Manhal Jabur in 1980, and Manhal Jabur in 1987. For the most part, these digs focused on Nebi Yunus.
Most recently, British archaeologist and Assyriologist Professor David Stronach of the University of California, Berkeley conducted a series of surveys and digs at the site from 1987–1990, focusing his attentions to the several gates and the existent mudbrick walls, as well as the system that supplied water to the city in times of siege.
[edit] City Wall and Gates
Simplified plan of ancient Nineveh showing city wall and location of gateways.The ruins of Nineveh are surrounded by the remains of a massive stone and mudbrick wall dating from about 700 BC. About 12 km in length, the wall system consisted of an ashlar stone retaining wall about 6 metres (20 ft) high surmounted by a mudbrick wall about 10 metres (33 ft) high and 15 metres (49 ft) thick. The stone retaining wall had a'foresticking stone towers spaced about every 18 metres (59 ft). The stone wall and towers were topped by three-step merlons. Mashki Gate. Reconstructed.The city wall was fitted with fifteen monumental gateways. In addition to serving as checkpoints on entering and exiting the city, these structures were probably used as barracks and armories. With the inner and outer doors shut, the gateways were virtual fortresses. The bases of the walls of the vaulted passages and interior chambers of the gateway were lined with finely cut stone orthostats about 1 metre (3 ft) high. A stairway led from one of the interior chambers to the top of the mudbrick wall. Five of the gateways have been explored to some extent by archaeologists:
[edit] Mashki Gate
Translated "Gate of the Watering Places", it was perhaps used to take livestock to water from the River Tigris which currently flows about 1.5 kilometres (0.9 mi) to the west. It has been reconstructed in fortified mudbrick to the height of the top of the vaulted passageway. The Assyrian original may have been plastered and ornamented. [edit] Nergal Gate
Named for the god Nergal, it may have been used for some ceremonial purpose, as it is the only known gate flanked by stone sculptures of winged bull-men (lamassu). The reconstruction is conjectural, as the gate was excavated by Layard in the mid 19th century, and reconstructed in the mid 20th century. Restored Adad Gate[edit] Adad Gate Named for the god Adad. A reconstruction was begun in the 1960s by Iraqis, but was not completed. The result is an uneasy mixture of concrete and eroding mudbrick, which nonetheless does give one some idea of the original structure. Fortunately, the excavator left some features inexcavated, allowing a view of the original Assyrian construction. The original brickwork of the outer vaulted passageway is well exposed, as is the entrance of the vaulted stairway to the upper levels. The actions of Nineveh's last defenders can be seen in the hastily built mudbrick construction which narrows the passageway from 4 to 2 metres (13 to 7 ft). Eastern city wall & Shamash Gate.[edit] Shamash Gate Named for the Sun god Shamash, it opens to the road to Arbil. It was excavated by Layard in the 19th century. The stone retaining wall and part of the mudbrick structure were reconstructed in the 1960s. The mudbrick reconstruction has deteriorated significantly. The stone wall sticks outward about 20 metres (66 ft) from the line of main wall for a width of about 70 metres (230 ft). It is the only gate with such a significant projection. The mound of its remains towers above the surrounding terrain. Its size and design suggest it was the most important gate in Neo-Assyrian times. [edit] Halzi Gate
Near the south end of the eastern city wall. Exploratory excavations were undertaken here by the University of California expedition of 1989–90. There is an outward projection of the city wall, though not as pronounced as at the Shamash Gate. The entry passage had been narrowed with mudbrick to about 2 metres (7 ft) as at the Adad Gate. Human remains from the final battle of Nineveh were found in the passageway. [edit] Threats to Nineveh
The site of Nineveh currently suffers from the general decay of its reliefs due to exposure to the elements from a lack of proper protective roofing, vandalism to these already endangered reliefs and looting holes dug into chamber floors.[27] The site's proximity to the ever-expanding suburbs that are encroaching onto the site place its future preservation in ongoing danger. [edit] Rogation of the Ninevites (Nineveh's Wish)
Assyrians of the Syriac Orthodox Church, Chaldean Catholic Church, and Assyrian Church of the East practice a fast called Ba'uta d-Ninwe or Bo'utho d-Ninwe (ܒܥܘܬܐ ܕܢܝܢܘܐ) which means Nineveh's Wish. Copts and Ethiopian Orthodox also maintain this fast. See article about the Roagation of the Ninevites [edit] See also
Cities of the ancient Near East Short chronology timeline List of megalithic sites Tel Keppe Historical urban community sizes Ninawa Governorate for modern province [edit] Notes 1.^ Geoffrey Turner, Tell Nebi Yūnus: The ekal māšarti of Nineveh, Iraq, vol. 32, no. 1, pp. 68-85, 1970 2.^ "Proud Nineveh" is a constant emblem of earthly pride in the Old Testament prophecies: "And He will stretch out His hand against the north And destroy Assyria, And He will make Nineveh a desolation, Parched like the wilderness." (Zephaniah 2:13). 3.^ Genesis 10:11 attributes the founding of Nineveh to an Asshur: "Out of that land went forth Asshur, and builded Nineveh". 4.^ "The Seventy Wonders of the Ancient World" edited by Chris scarre 1999 (Thames and Hudson) 5.^ An experiment in the 1950s required 180 men to tow a ten-ton colossus on Easter Island. 6.^ Time Life Lost Civilizations series: Mesopotamia: The Mighty Kings. (1995) 7.^ [1] Thorkild Jacobsen and Seton Lloyd, Sennacherib's Aqueduct at Jerwan, Oriental Institute Publication 24, University of Chicago Press, 1935 8.^ Mechon Mamre Hebrew Bible translation, Jonah 4 9.^ Menko Vlaardingerbroek, The Founding of Nineveh and Babylon in Greek Historiography, Iraq, vol. 66, Nineveh. Papers of the 49th Rencontre Assriologique Internationale, Part One, pp. 233-241, 2004 10.^ "Dr. Layard and Nineveh", Bentley's Miscellany Vol 29 (1851), p. 102 11.^ A. H. Layard, Nineveh and Its Remains, John Murray, 1849 12.^ A. H. Layard, Discoveries in the Ruins of Nineveh and Babylon, John Murray, 1853 13.^ A. H. Layard, The monuments of Nineveh; from drawings made on the spot, John Murray, 1849 14.^ A. H. Layard, A second series of the monuments of Nineveh, John Murray, 1853 15.^ John Malcolm Russell, From Nineveh to New York: The Strange Story of the Assyrian Reliefs in the Metropolitan Museum & the Hidden Masterpiece at Canford School, Yale University Press, 1997, ISBN 0300064594 16.^ George Smith, Assyrian discoveries; an account of explorations and discoveries on the site of Nineveh, during 1873 and 1874, S. Low-Marston-Searle and Rivington, 1876 17.^ Hormuzd Rassam and Robert William Rogers, Asshur and the land of Nimrod, Curts & Jennings, 1897 18.^ R. Campbell Thompson and R. W. Hutchinson, The excavations on the temple of Nabu at Nineveh, Archaeologia, vol. 79, pp. 103-148, 1929 19.^ R. Campbell Thompson and R. W. Hutchinson, The site of the palace of Ashurnasirpal II at Nineveh excavated in 1929-30, Liverpool Annals of Archaeology and Anthropology, vol. 18, pp. 79-112, 1931 20.^ R. Campbell Thompson and R. W. Hamilton, The British Museum excavations on the temple of Ishtar at Nineveh 1930-31, Liverpool Annals of Archaeology and Anthropology, vol. 19, pp. 55-116, 1932 21.^ R. Campbell Thompson and M E L Mallowan, The British Museum excavations at Nineveh 1931-32, Liverpool Annals of Archaeology and Anthropology, vol. 20, pp. 71-186, 1933 22.^ Mohammed Ali Mustafa, Sumer, vol. 10, pp. 110-11, 1954 23.^ Mohammed Ali Mustafa, Sumer, vol. 11, pp. 4, 1955 24.^ Tariq Madhloom, Excavations at Nineveh: A preliminary report, Sumer, vol. 23, pp. 76-79, 1967 25.^ Tariq Madhloom, Excavations at Nineveh: The 1967-68 Campaign, Sumer, vol 24, pp. 45-51, 1968 26.^ Tariq Madhloom, Excavations at Nineveh: The 1968-69 Campaign, Sumer, vol. 25, pp. 43-49, 1969 27.^ "Cultural Assessment of Iraq: The State of Sites and Museums in Northern Iraq – Nineveh". National Geographic News. May 2003. http://news.nationalgeographic.com/news/2003/06/0611_030611_iraqlootingreport2.html. This article incorporates text from Easton's Bible Dictionary (1897), a publication now in the public domain. [edit] References John Malcolm Russell, Sennacherib's "Palace without Rival" at Nineveh, University Of Chicago Press, 1992, ISBN 0226731758 Richard David Barnett, Sculptures from the north palace of Ashurbanipal at Nineveh (668-627 B.C.), British Museum Publications Ltd, 1976, ISBN 0714110469 R. Campbell Thompson and R. W. Hutchinson, A century of exploration at Nineveh, Luzac, 1929 Carl Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Volume I, British Museum, 1889 Carl Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Volume II, British Museum, 1891 Carl Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Volume III, British Museum, 1893 Carl Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Volume IV, British Museum, 1896 Carl Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Volume V, British Museum, 1899 W. L. King, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Supplement I, British Museum, 1914 W. G. Lambert, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Supplement II, British Museum, 1968 W. G. Lambert, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum: Supplement III, British Museum, 1992 M. Louise Scott and John MacGinnis, Notes on Nineveh, Iraq, vol. 52, pp. 63-73, 1990 [edit] External links Look up Nineveh in Wiktionary, the free dictionary. Wikimedia Commons has media related to: Nineveh Joanne Farchakh-Bajjaly photos of Nineveh taken in May 2003 showing damage from looters.
John Malcolm Russell, "Stolen stones: the modern sack of Nineveh" in Archaeology; looting of sculptures in the 1990s. Nineveh page at the British Museum's website. Includes photographs of items from their collection. University of California Digital Nineveh Archives A teaching and research tool presenting a comprehensive picture of Nineveh within the history of archaeology in the Near East, including a searchable data repository for meaningful analysis of currently unlinked sets of data from different areas of the site and different episodes in the 160-year history of excavations. CyArk Digital Nineveh Archives, publicly accessible, free depository of the data from the previously-linked UC Berkeley Nineveh Archives project, fully linked and georeferenced in a UC Berkeley/CyArk research partnership to develop the archive for open web use. Includes creative commons-licensed media items. ABC 3: Babylonian Chronicle Concerning the Fall of Nineveh Layard's Nineveh and its Remains- full text A history Austen Henry Layard - Nineveh and Its Remains full book readable Retrieved from "http://en.wikipedia.org/wiki/Nineveh" Categories: Ancient Assyrian cities | Archaeological sites in Iraq | Chaldeans | Hebrew Bible cities | Ninawa Governorate | Fertile Crescent | Former populated places in Iraq | Jonah Hidden categories: Articles containing Greek language text | Articles containing Latin language text | WikiProject Ancient Near East articles | Wikipedia articles incorporating text from Easton's Bible DictionaryPersonal tools New featuresLog in / create accountNamespaces ArticleDiscussionVariantsViews ReadEditView historyActions Search Navigation Main pageContentsFeatured contentCurrent eventsRandom articleDonateInteraction About WikipediaCommunity portalRecent changesContact WikipediaHelpToolbox What links hereRelated changesUpload fileSpecial pagesPermanent linkCite this page Print/export Create a bookDownload as PDFPrintable version Languages AlemannischالعربيةܐܪܡܝܐБългарскиCatalàČeskyDanskDeutschΕλληνικάEspañolEsperantoEuskaraفارسیFrançaisGalego한국어ՀայերենHrvatskiBahasa IndonesiaItalianoעבריתქართულიKurdîMagyarNederlands日本語Norsk (bokmål)PolskiPortuguêsRomânăРусскийSarduSlovenčinaСрпски / SrpskiSrpskohrvatski / СрпскохрватскиSuomiSvenskaTagalogไทยTürkçeУкраїнськаاردو中文This page was last modified on 7 October 2010 at 00:24.
Book of Nahum - Wikipedia https://en.wikipedia.org/wiki/Book_of_Nahum The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC. The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.[1] Background[edit] The scholarly consensus is that the "book of vision" was written at the time of the fall of Nineveh [2] at the hands of the Medes and Babylonians [3] (612 BC). This theory is demonstrated by the fact that the oracles must be dated after the Assyrian destruction of Thebes, Egypt in 663 BC as this event is mentioned in Nahum 3:8.[2] Author[edit] Little is known about Nahum’s personal history. His name means "comforter", and he was from the town of Alqosh, (Nahum 1:1) which scholars have attempted to identify with several cities, including the modern `Alqush of Assyria and Capharnaum of northern Galilee.[4] He was a very nationalistic Hebrew, and lived amongst the Elkoshites in peace. His writings were likely written in about 615 BC, before the downfall of Assyri Historical context The subject of Nahum's prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Ashurbanipal was at the height of his glory. Nineveh was a city of vast extent, and was then the center of the civilization and commerce of the world, according to Nahum a "bloody city all full of lies and robbery" (Nahum 3:1), a reference to the Neo-Assyrian Empire's military campaigns and demand of tribute and plunder from conquered cities. Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zephaniah 2:4–15) the destruction of the city. Nineveh was destroyed apparently by fire around 625 BC, and the Assyrian empire came to an end, an event which changed the face of Asia. Archaeological digs have uncovered the splendor of Nineveh in its zenith under Sennacherib (705–681 BC), Esarhaddon (681–669 BC), and Ashurbanipal (669–633 BC). Massive walls were eight miles in circumference.[7] It had a water aqueduct, palaces and a library with 20,000 clay tablets, including accounts of a creation in Enuma Elish and a flood in the Epic of Gilgamesh.[8][9] The Babylonian chronicle of the fall of Nineveh tells the story of the end of Nineveh. Nabopolassar of Babylon joined forces with Cyaxares, king of the Medes, and laid siege for three months.[10] Assyria lasted a few more years after the loss of its fortress, but attempts by Egyptian Pharaoh Neco II to rally the Assyrians failed due to opposition from king Josiah of Judah,[11] and it seemed to be all over by 609 BC.[12] Overview[edit] The Book of Nahum consists of two parts:[13] Chapter one shows the majesty and might of God the LORD in goodness and severity.[14] Chapters two and three describe the fall of Nineveh, which later took place in 612 BC. Nineveh is compared to Thebes, the Egyptian city that Assyria itself had destroyed in 663 BC.[2] Nahum describes the siege and frenzied activity of Nineveh’s troops as they try in vain to halt the invaders. Poetically, he becomes a participant in the battle, and with subtle irony, barks battle commands to the defenders. Nahum uses numerous similes and metaphors[citation needed]. Nineveh is ironically compared with a lion, in reference to the lion as an Assyrian symbol of power; Nineveh is the lion of strength that has a den full of dead prey but will become weak like the lion hiding in its den. It comes to conclusion with a taunt song and funeral dirge of the impending destruction of Nineveh and the "sleep" or death of the Assyrian people and demise of the once great Assyrian conqueror-rulers . Themes[edit] The fall of Nineveh[edit] Nahum's prophecy carries a particular warning to the Ninevites of coming events, although he is partly in favor of the destruction.[6] One might even say that the book of Nahum is "a celebration of the fall of Assyria."[3] And this is not just a warning or speaking positively of the destruction of Nineveh, it is also a positive encouragement and "message of comfort for Israel, Judah, and others who had experienced the "endless cruelty" (Nahum 3:19) of the Assyrians."[3] The prophet Jonah shows us where God shows concern for the people of Nineveh, while Nahum's writing testifies to his belief in the righteousness/justice of God[15] and how God dealt with those Assyrians in punishment according to "their cruelty" (Nahum 3:19). The Assyrians had been used as God's "rod of […] anger, and the staff in their hand [as] indignation." (Isaiah 10:5) The nature of God[edit] From its opening, Nahum shows God to be slow to anger, but that God will by no means ignore the guilty; God will bring his vengeance and wrath to pass. God is presented as a God who will punish evil, but will protect those who trust in Him. The opening passage (Nahum 1:2–3) states: "God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked". God is strong and will use means, but a mighty God doesn't need anyone else to carry out vengeance and wrath for him. Nahum 1:3 (NIV) The LORD is slow to anger and Quick to love; the LORD will not leave the guilty unpunished. Nahum 1:7 (NIV) The LORD is good, a refuge in times of trouble. He cares for those who trust in him Importance[edit] God's judgement on Nineveh is "all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft" (Nahum 3:4 NIV). Infidelity, according to the prophets, related to spiritual unfaithfulness.[16] For example: "the land is guilty of the vilest adultery in departing from the LORD" (Hosea 1:2 NIV). The apostle John used a similar analogy in Revelation chapter 17. Discourse[edit] The book was introduced in Calvin's Commentary [17] as a complete and finished poem: No one of the minor Prophets seems to equal the sublimity, the vehemence and the boldness of Nahum: besides, his Prophecy is a complete and finished poem; his exordium is magnificent, and indeed majestic; the preparation for the destruction of Nineveh, and the description of its ruin, and its greatness, are expressed in most vivid colors, and possess admirable perspicuity and fulness. —?Rev. John Owen, translator, Calvin's Commentary on Jonah, Micah, Nahum Nahum, taking words from Moses himself, have shown in a general way what sort of "Being God is". The Reformation theologian Calvin argued, Nahum painted God by which His nature must be seen, and "it is from that most memorable vision, when God appeared to Moses after the breaking of the tables."[18] The book could be seen as an allusion to the history as described by Moses; for the minor Prophets, in promising God’s assistance to his people, must often remind how God in a miraculous manner brought up the Jews from Egypt.[19]
NAHUM = NAMUH = HUMAN
Hanuman - Wikipedia Hanuman (/'h?n??m??n/; IAST: Hanuman)[3] is an ardent devotee of Rama.[1] He is one of the central characters in the various versions of the epic Ramayana found in the Indian subcontinent and Southeast Asia.[4] As one of the Chiranjivi, he is also mentioned in several other texts, such as the Mahabharata,[1] the various Puranas and some Jain,[5] Buddhist,[6] and Sikh texts.[7] Several later texts also present him as an incarnation of Shiva.[1] Hanuman is the son of Anjana and Kesari and is also son of the wind-god Pawan, who according to several stories, played a role in his birth.[2][8] His theological origins in Hinduism are unclear. Alternate theories include him having ancient roots, being a non-Aryan deity who was Sanskritized by the Vedic Aryans, or that he is a fusion deity who emerged in literary works from folk Yaksha protector deities and theological symbolism.[9][10]:39–40 While Hanuman is one of the central characters in the ancient Hindu epic Ramayana, the evidence of devotional worship to him is missing in the texts and archeological sites of ancient and most of the medieval period. According to Philip Lutgendorf, an American Indologist known for his studies on Hanuman, the theological significance and devotional dedication to Hanuman emerged about 1,000 years after the composition of the Ramayana, in the 2nd millennium CE, after the arrival of Islamic rule in the Indian subcontinent.[11] Bhakti movement saints such as Samarth Ramdas expressed Hanuman as a symbol of nationalism and resistance to persecution.[12] In the modern era, his iconography and temples have been increasingly common.[13] He is viewed as the ideal combination of "strength, heroic initiative and assertive excellence" and "loving, emotional devotion to his personal god Rama", as Shakti and Bhakti.[14] In later literature, he has been the patron god of martial arts such as wrestling, acrobatics, as well as meditation and diligent scholarship.[1] He symbolizes the human excellences of inner self-control, faith and service to a cause, hidden behind the first impressions of a being who looks like a monkey.[13][15][9] Besides being a popular deity in Hinduism, Hanuman is also found in Jainism and Buddhism.[5][16] He is also a legendary character in legends and arts found outside Indian subcontinent such as in Myanmar, Thailand, Cambodia, Malaysia and Bali Indonesia. Outside India, Hanuman shares many characteristics with the Hindu versions in India, but differs in others. He is heroic, brave and steadfastly chaste, much like in the Sanskrit tradition, but not celibate. He marries and has children in other cultures, as is the case in a few regional versions in India. Hanuman is stated by scholars to be the inspiration for the allegory-filled adventures of a monkey hero in the Xiyouji (Journey to the West) – the great Chinese poetic novel influenced by the travels of Buddhist monk Xuanzang (602–664 CE) to India.[5][17] The meaning or the origin of word "Hanuman" is unclear. In the Hindu pantheon, deities typically have many synonymous names, each based on the noble characteristic or attribute or reminder of that deity's mythical deed.[10]:31–32 Hanuman too has many names, but most are rarely used. His most popular and well known name is "Hanuman". One interpretation of the term is that it means "one having a jaw (hanu) that is prominent (mant)". This version is supported by a Puranic legend wherein baby Hanuman mistakes the sun for a fruit, attempts to heroically reach it, is wounded and gets a disfigured jaw.[10]:31–32 A second, less common interpretation is that the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". This epithet resonates with the story in the Ramayana about his emotional devotion to Rama and Sita. He combines two of the most cherished traits in the Hindu bhakti-shakti worship traditions: "heroic, strong, assertive excellence" and "loving, emotional devotion to personal god".[10]:31–32 A third conjecture is found in Jain texts. This version states that Hanuman spent his childhood on an island called Hanuruha, which served as the origin of his name.[10]:189
ANU 153 ANU 153 ANU 153 ANU 153 ANU
ANU 36 ANU ANU 9 ANU
Anu - Wikipedia, the free encyclopedia Anu (also An; from Sumerian �� An, "sky, heaven") is the earliest attested Sky Father deity. In Sumerian religion, he was also "King of the Gods", "Lord of the ... Anu (also An; from Sumerian �� An, "sky, heaven") is the earliest attested Sky Father deity. In Sumerian religion, he was also "King of the Gods", "Lord of the Constellations, Spirits and Demons", and "Supreme Ruler of the Kingdom of Heaven", where Anu himself wandered the highest Heavenly Regions. He was believed to have the power to judge those who had committed crimes, and to have created the stars as soldiers to destroy the wicked. His attribute was the Royal Tiara. His attendant and Overseer was the God Ilabrat.[citation needed Sumerian religion[edit] Ur III Sumerian cuneiform for An (and determinative sign for deities see: DINGIR) In Sumerian, the designation "An" was used interchangeably with "the heavens" so that in some cases it is doubtful whether, under the term, the god An or the heavens is being denoted. The Akkadians inherited An as the god of heavens from the Sumerian as Anu-, and in Akkadian cuneiform, the DINGIR character may refer either to Anum or to the Akkadian word for god, ilu-, and consequently had two phonetic values an and il. Hittite cuneiform as adapted from the Old Assyrian kept the an value but abandoned il.[citation needed] Divine genealogy and syncretisms[edit] The earliest texts make no reference to An's origins. Later he is regarded as the son of Anšar and Kišar, as in the first millennium creation epic Enūma eliš [aka THE ENUMA ELISH](Tablet I, 11-14). In Sumerian texts of the third millennium the goddess Uraš is his consort; later this position was taken by Ki, the personification of earth, and in Akkadian texts by Antu, whose name is probably derived from his own. An/Anu frequently receives the epithet "father of the gods," and many deities are described as his children in one context or another. Inscriptions from third-millennium Lagaš name An as the father of Gatumdug, Baba and Ningirsu. In later literary texts, Adad, Enki/Ea, Enlil, Girra, Nanna/Sin, Nergal and Šara also appear as his sons, while goddesses referred to as his daughters include Inana/Ištar, Nanaya, Nidaba, Ninisinna, Ninkarrak, Ninmug, Ninnibru, Ninsumun, Nungal and Nusku. An/Anu is also the head of the Annunaki, and created the demons Lamaštu, Asag and the Sebettu. In the epic Erra and Išum, Anu gives the Sebettu to Erra as weapons with which to massacre humans when their noise becomes irritating to him (Tablet I, 38ff). When Enlil rose to equal or surpass An in authority, the functions of the two deities came to some extent to overlap. An was also sometimes equated with Amurru, and, in Seleucid Uruk, with Enmešara and Dumuzi. Assyro-Babylonian religion[edit]
This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2015) The doctrine once established remained an inherent part of the Babylonian-Assyrian religion and led to the more or less complete disassociation of the three gods constituting the triad from their original local limitations. An intermediate step between Anu viewed as the local deity of Uruk, Enlil as the god of Nippur, and Ea as the god of Eridu is represented by the prominence which each one of the centres associated with the three deities in question must have acquired, and which led to each one absorbing the qualities of other gods so as to give them a controlling position in an organized pantheon. For Nippur we have the direct evidence that its chief deity, En-lil, was once regarded as the head of the Sumerian pantheon. The sanctity and, therefore, the importance of Eridu remained a fixed tradition in the minds of the people to the latest days, and analogy therefore justifies the conclusion that Anu was likewise worshipped in a centre which had acquired great prominence. The summing-up of divine powers manifested in the universe in a threefold division represents an outcome of speculation in the schools attached to the temples of Babylonia, but the selection of Anu, Enlil (and later Marduk), and Ea for the three representatives of the three spheres recognized, is due to the importance which, for one reason or the other, the centres in which Anu, Enlil, and Ea were worshipped had acquired in the popular mind. Each of the three must have been regarded in his centre as the most important member in a larger or smaller group, so that their union in a triad marks also the combination of the three distinctive pantheons into a harmonious whole. In the astral theology of Babylonia and Assyria, Anu, Enlil, and Ea became the three zones of the ecliptic, the northern, middle and southern zone respectively. The purely theoretical character of Anu is thus still further emphasized, and in the annals and votive inscriptions as well as in the incantations and hymns, he is rarely introduced as an active force to whom a personal appeal can be made. His name becomes little more than a synonym for the heavens in general and even his title as king or father of the gods has little of the personal element in it. A consort Antum (or as some scholars prefer to read, Anatum) is assigned to him, on the theory that every deity must have a female associate. But Anu spent so much time on the ground protecting the Sumerians he left her in Heaven and then met Innin, whom he renamed Innan, or, "Queen of Heaven". She was later known as Ishtar. Anu resided in her temple the most, and rarely went back up to Heaven. He is also included in the Epic of Gilgamesh, and is a major character in the clay tablets.
Sumerian mythology An· Apsû· Anshar· Enki· Enlil· Isinu· Nammu· Antu· Ninki· Zu· Ninhursag· Ereshkigal· Hushbishag· Ishtar· Kingu· Nanna· Nebo· Nabu· Namtar· Nergal· Nidaba· Ningal· Ninisinna· Ninkasi· Ninlil· Sin· Tiamat· Utu· Nusku· Utukku· Shamash· Dumuzi· Gilgamesh· Geshtinanna· Gugalanna· Huwawa· Enkidu· Inanna
"THE WORD FIRST USED FOR MAN IS LULLU" "THE WORD FIRST USED FOR MAN IS 33333" "THE WORD FIRST USED FOR MAN IS LULLU"
ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish- The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ... I hereby name it Babylon, home of the great gods. The word used in the text is written phonetically, ba-ab-i-li, contrary to tradition, maybe to allow for the etymological explanation of the name as the ‘gate of the gods’.
ENUMA ELISH "The word used for man is lullu" LULLU 33333 LULLU "The word used for man is lullu"
ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-
THE LULLABY
Tho' much is taken, much abides; and though Ulysses www.victorianweb.org/authors/tennyson/ulyssestext.html
INRI 9599 INRI "INRI" is an abbreviation for the Latin "Iesus Nazarenus, Rex Iudaeorum" ("Jesus the Nazarene, King of the Jews"), posted on the cross by order of the Roman procurator, Pontius Pilate.
THE FOUNTAIN OF LIFE Prose And Verse From The Bible A. G. Prys-Jones 1979 Page 123 HOW ART THOU FALLEN FROM HEAVEN, O LUCIFER, SON OF THE MORNING!
"How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!"
HOLY BIBLE Scofield References ISAIAH C 14 V 12 "How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!"
CATCHING THE LIGHT Arthur Zajonc 1993 Page 44 ANGELIC LIGHT - HUMAN LIGHT "HOW YOU HAVE FALLEN FROM HEAVEN, BRIGHT SON OF THE MORNING FELLED TO THE EARTH!" Isaiah 14:12-15
THE STAIRWAY TO HEAVEN BOOK II THE EARTH CHRONICLES Zecharia Sitchin 1980 Page166 The Stairway to Heaven
ISAIAH 14 HOW ART THOU FALLEN FROM HEAVEN, O LUCIFER, SON OF THE MORNING! Page 122 "THAT thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city
THE DIVINE INVASION Phillip Dick 1981 "The time you have waited for has come. The work is complete: the final world is here. He has been transplanted and is alive." -Mysterious voice in the night Page 85 'What's wrong?' Elias put his arm around the boy and lifted him up to hold him. 'I've never seen you so upset.' 'He listened to that while my mother was dying!' Emmanuel stared into Elias's bearded face. I remember, Emmanuel said to himself. I am beginning to remember who I am. Elias said, 'What is it?' He held the boy tight. It is happening, Emmanuel realized. At last. That was the first of the signal that I - I myself - prepared. Knowing it would eventually fire. The two of them gazed into each other's faces. Neither the boy nor the man spoke. Trembling, Emmanuel clung to the old bearded man; he did not let himself fall. 'Do not fear,' Elias said. 'Elijah,' Emmanuel said. 'You are Elijah who comes first. Before the great and terrible day.' Elias, holding the boy and rocking him gently, said, 'You have nothing to fear on that day.' 'But he does,' Emmanuel said. 'The Adversary whom' we hate. His time has come. I fear for him, knowing as I do, now, what is ahead.' 'Listen,' Elias said quietly. How you have fallen from heaven, bright morning star, felled to the earth, sprawling helpless across the nations! You thought in your own mind, I will scale the heavens; I will set my throne high above the stars of God, I will sit on the mountain where the gods meet in the far recesses of the north. I will rise high above the cloud-banks and make myself like the Most High. Yet you shall be brought down to Sheol, to the depths of the abyss. Those who see you will stare at you, they will look at you and ponder. . .
Page 86 'You see?' Elias said. 'He is here. This is his place, this little world. He made it his fortress two thousand years ago, and set up a prison for the people as he did in Egypt. For two thousand years the people have been crying and there was no response, no aid. He has them all. Hel thinks he is safe.' Emmanuel, clutching the old man, began to cry. 'Still afraid?' Elias said. Emmanuel said, 'I cry with them. I cry with my mother. I cry with the dying dog who did not cry. I cry for them. And for Belial who fell, the bright morning star. Fell from heaven and began it all.' And, he thought, I cry for myself. I am my mother; I am the dying dog and the suffering people, and I, he thought, am that bright morning star, too. . . even Belial; I am that and what it has become.
THE LIVING GODS ENERGIES GODS LIVING DIVINE THOUGHT THOUGHT DIVINE THE CREATORS R LIGHT PERFECT CREATORS I ME I ME I CREATORS PERFECT LIGHT R
GOD WITH US AND US WITH GOD
"They shall call His name Emmanuel, which being interpreted is, God with us.
"The virgin will conceive and give birth to a son, and they will call him Immanuel" (which means "God with us"). “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). Matthew 1:23 "The virgin will conceive and give birth to a ... biblehub.com/matthew/1-23.htm
The Meaning of Immanuel, God with Us www.orlutheran.com/html/immanuel.html And this very special Christmas name, as Matthew tells us, means "God with us." Jesus Christ is Immanuel, "God with us," and I'd like to share why this is so ... Matthew 1:23 "The virgin will conceive and give birth to a ... matthew/1-23.
Christ Emmanuel or God with Us - Grace Gems! www.gracegems.org/W/e1.htm "They shall call His name Emmanuel, which being interpreted is, God with us. ... give birth to a son, and they will call him Immanuel– which means, 'God with us.
Isaiah 7:14 Explained - Immanuel God With Us www.bibleanswerstand.org/immanuel.htm This study is aimed at finding the true meaning of Immanuel in Isaiah 7:14. ... texts for the deity of Jesus Christ because of the words, “Immanuel,” (God with us).
Why wasn't Jesus named Immanuel? - GotQuestions.org www.gotquestions.org/Immanuel-Jesus.html by S. Michael Houdmann - Jesus was God making His dwelling among us (John 1:1,14). No, Jesus' name was not Immanuel, but Jesus was the meaning of Immanuel, "God with us.
Words Around "Emmanuel" in the English Dictionary "The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
GOD WITH US 123456789 987654321 US WITH GOD
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT I PLANETS STARS AND LIFE Page 24 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'"
KEEPER OF GENESIS Page 254 Professor Sagan then offers a comparison that is highly apposite to our present inquiry. 'Today,' he says: Extraterrestrial intelligence will be elegant, complex, internally consistent and utterly alien.
RE 95 RE REARRANGED NUMERICALLY REARRANGED RE 95 RE
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Page 254 "...Is there in any sense an interstellar Rosetta Stone? We believe there is a common language that all technical civilizations, no matter how different, must have. That common language is science and mathematics. The laws of Nature are the same everywhere:..."
THE MAGIC MOUNTAIN
Page 417 "I preach mathematics."
THE SCULPTURE OF VIBRATIONS 1971
"And now, things fall apart. The centre cannot hold. ... What W. B. Yeats’s ‘Second Coming’ Really Says About the Iraq War - New York Times ... en.wikipedia.org/wiki/The_Second Coming_(poem) From Wikipedia, the free encyclopedia"The Second Coming" is a poem by William Butler Yeats first printed in The Dial (November 1920) and afterwards included in his 1921 verse collection Michael Robartes and the Dancer. The poem uses religious symbolism to illustrate Yeats' anguish over the apparent decline of Europe's ruling class, and his occult belief that Western civilization (if not the whole world) was nearing the terminal point of a 2000-year historical cycle. The poem was written in 1919 in the aftermath of the First World War.[1] The various manuscript revisions of the poem also have references to the French and Irish Revolutions as well as to Germany and Russia. It is highly doubtful that the poem was solely inspired by the Russian Revolution of 1917, which some claim Yeats viewed as a threat to the aristocratic class he favored .[citation needed] Early drafts also included such lines as: "And there's no Burke to cry aloud no Pitt," and "The good are wavering, while the worst prevail."[citation needed] The sphinx or sphinx-like beast described in the poem had long captivated Yeats' imagination. He wrote the Introduction to his play The Resurrection, "I began to imagine [around 1904], as always at my left side just out of the range of sight, a brazen winged beast which I associated with laughing, ecstatic destruction", noting that the beast was "Afterwards described in my poem 'The Second Coming'". Critic Yvor Winters has observed, "…we must face the fact that Yeats' attitude toward the beast is different from ours: we may find the beast terrifying, but Yeats finds him satisfying – he is Yeats' judgment upon all that we regard as civilized. Yeats approves of this kind of brutality." Manuscript variations can be found in Yeats, William Butler. Michael Robartes and the Dancer Manuscript Materials. Thomas Parkinson and Anne Brannen, eds. Ithaca, NY: Cornell University Press, 1994. The Poem
Origins of terms The word gyre used in the poem's first line is drawn from Yeats's book A Vision, which sets out a theory of history and metaphysics which Yeats claimed to have received from spirits. The theory of history articulated in A Vision centers on a diagram composed of two conical spirals, one situated inside the other, so that the widest part of one cone occupies the same plane as the tip of the other cone, and vice versa. Around these cones he imagined a set of spirals. Yeats claimed that this image (he called the spirals "gyres") captured contrary motions inherent within the process of history, and he divided each gyre into different regions that represented particular kinds of historical periods (and could also represent the psychological phases of an individual's development). Yeats believed that in 1921 the world was on the threshold of an apocalyptic moment, as history reached the end of the outer gyre (to speak roughly) and began moving along the inner gyre. In his own notes, Yeats explained: "The end of an age, which always receives the revelation of the character of the next age, is represented by the coming of one gyre to its place of greatest expansion and of the other to that of its greatest contraction. At the present moment the life gyre is sweeping outward, unlike that before the birth of Christ which was narrowing, and has almost reached its greatest expansion. The revelation which approaches will however take its character from the contrary movement of the interior gyre. All our scientific, democratic, fact-accumulating, heterogeneous civilization belongs to the outward gyre and prepares not the continuance of itself but the revelation as in a lightning flash, though in a flash that will not strike only in one place, and will for a time be constantly repeated, of the civilization that must slowly take its place...when the revelation comes it will not come to the poor but to the great and learned and establish again for two thousand years prince and vizier." The lines "The best lack all conviction, while the worst / Are full of passionate intensity" are a paraphrase of one of the most famous passages from Percy Bysshe Shelley's Prometheus Unbound, a book which Yeats, by his own admission, regarded from his childhood with religious awe:
In the early drafts of the poem, Yeats used the phrase "the Second Birth", but substituted the phrase "Second Coming" while revising. His intent in doing so is not clear. The Second Coming described in the Biblical Book of Revelation is here anticipated as gathering dark forces that would fill the population's need for meaning with a ghastly and dangerous sense of purpose. Though Yeats's description has nothing in common with the typically envisioned Christian concept of the Second Coming of Christ, it fits with his view that something strange and heretofore unthinkable would come to succeed Christianity, just as Christ transformed the world upon his appearance. The "spiritus mundi" (literally "spirit of the world") is a reference to Yeats' belief that each human mind is linked to a single vast intelligence, and that this intelligence causes certain universal symbols to appear in individual minds.
DAILY MAIL Wednesday, March 12, 2008 Allison Pearson Page 15 "It's a bleak picture that brings to mind W.B. Yeats's great poem about a world where the natural order of things has catastrophically broken down: 'Things fall apart; the centre cannot hold;/Mere anarchy is loosed, and everywhere/The ceremony of innocence is drowned,'
AT OM ATOMIC AT OM I C ATOMIC
THE FOUNTAIN OF LIFE Prose And Verse From The Bible Robert Prys Jones 1949 Page 118 ISAIAH 1 BRING NO MORE VAIN OBLATIONS
Page 119 ISAIAH 6 HERE AM I; SEND ME IN the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
"Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory."
HOLY HOLY HOLY EARTH THERA TERAH HEART HEART TERAH THERA EARTH
I SAY READ ME DREAMER DREAMER READ ME
I SAY PEACE BE UNTO YOU UNTO YOU BE PEACE
I SAY PEACE AND LOVE AND LOVE AND PEACE
I SAY SENTIENT BEING S BEING SENTIENT
I SAY SEIZE THIS MOMENT THIS MOMENT SEIZE I SAY I SAY CEASE CONFLICT CONFLICT CEASE SAY I
I SAY LOVE ONE ANOTHER ALWAYS ALWAYS ONE ANOTHER LOVE I SAY LOVE EVOLVE EVOLVE LOVE SAY I I SAY WHO AM I I AM WHO
I SAY I AM YOU YOU AM I
I SAY U R ME ME R U CREATORS ALL CREATORS CREATORS ALL CREATORS
I THAT AM ALWAYS ALWAYS AM
THOU ART WHOLE OF SOURCE GODS SAY I I SAY GODS SOURCE OF WHOLE ART THOU
Page 120 ISAIAH 9 THE PRINCE OF PEACE "THE people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. . . . Page 121 ISAIAH 11 FOR THE EARTH SHALL BE FULL OF THE KNOWLEDGE OF THE LORD "AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of . the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. / Page 122 /
FIRST CONTACT 1980
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