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Evokation
 
 
Index
 

 

 

 

 

 

3

SUN

54
9
9
7
MERCURY
103
40
4
5

VENUS

81
18
9
5
EARTH
52
25
7
4
MOON
57
21
3
4
MARS
51
15
6
7

JUPITER

99
36
9
6
SATURN
93
21
3
6
URANUS
94
22
4
7
NEPTUNE
95
32
5
5
PLUTO
84
21
3
59

First Total

863
260
62
5+9

Add to Reduce

8+6+3
2+6
6+2
14

Second Total

17
8
8
1+4

Add to Deduce

1+7

-

-

5

Final Total

8
8
8

 

 

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


THIS IS meant to be only an essay. It is a first reconnaissance of a realm well-nigh unexplored and uncharted. From whichever way onc enters it, one is caught in the same bewildering circular complexity, as in a labyrinth, for it has no deductive order in the abstract sense, but instead resembles an organism tightly closed in itself, or even better, a monumental "Art of the Fugue."

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.
Yet in all his guises he remained strangely himself. The original Amlodhi, * as his name was in Icelandic legend, shows the same characteristics of melancholy and high intellect. He, too, is a son dedicated to avenge his father, a speaker of cryptic but inescapable truths, an elusive carrier of Fate who must yield once his mission is accomplished and sink once more into concealment in the depths of time to which he belongs: Lord of the Golden Age, the Once and Future King.

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.
The image of the mill and its owner yielded elsewhere to more / Page 3 / sophisticated ones, more adherent to celestial events. In Plato's powerful mind, the figure stood out as the Craftsman God, the Demiurge, who shaped the heavens; but even Plato did not escape the idea he had inherited, of catastrophes and the periodic rebuilding of the 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:
The dust of centuries had settled upon the remains of this great world-wide archaic construction when the Greeks came upon the scene. Yet something of it survived in traditional rites, in myths and fairy tales no longer understood. Taken verbally, it matured the / Page 5 / bloody cults intended to procure fertility, based on the belief in a dark universal force of an ambivalent nature, which seems now to monopolize our interest. Yet its original themes could flash out again, preserved almost intact, in the later thought of the Pythagoreans and of Plato.

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.
It is undeniable that, notwithstanding our Classics Departments' labors, the wilting away of classical studies, the abandonment of any living familiarity with Greek and Latin has cut the ompha­loessa, the umbilical cord which connected our cultUre-at least at its top level-with Greece, in the same manner in which men of the Pythagorean and Orphic tradition were tied up through Plato and a few others with the most ancient Near East. It is beginning to appear that this destruction is leading into a very up-to-date Middle Ages, much worse than the first. People will sneer: "Stop the World, I want to get off." It cannot be changed, however; this is the way it goes when someone or other tampers with the reserved knowledge that science is, and was meant to represent.
But, as Goethe said at the very onset of the Progressive Age, "Noch ist es Tag, da ruhre sich der Mann! Die Nacht tritt ein, wo niemand wirken kann." ("It is still day, let men get up and / Page 11 / going-the night creeps in, when there is nothing doing.") There might come once more some kind of "Renaissance" out of the hopelessly condemned and trampled past, when certain ideas come to life again, and we should not deprive our grandchildren of a last chance at the heritage of the highest and farthest-off times. And if, as looks infinitely probable, even that last chance is passed up in the turmoil of progress, why then one can still think with Poliziano, who was himself a master humanist, that there will be men whose minds find a refuge in poetry and art and the holy tradition "which alone make men free from death and turn them to eternity, so long as the stars will go on, still shining over a world made for­ever silent." Right now, there is still left some daylight in which to undertake this first quick reconnaissance. It will necessarily leave out great and significant areas of material, but even so, it will in­vestigate many unexpected byways and crannies of the past."

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

 

 

I
=
9
-
1
I
9
9
9
-
-
S
=
1
-
3
SEE
29
11
2
-
2
I
=
9
-
2
IT
29
11
2
-
2
A
=
1
-
3
ALL
25
7
7
-
7
N
=
5
-
3
NOW
52
16
7
-
7
S
=
1
-
4
SAID
33
15
6
-
6
T
=
2
-
3
THE
33
15
6
-
6
B
=
2
-
5
BLIND
41
23
5
-
-
M
=
4
-
3
MAN
28
10
1
-
-
-
-
34
4
27
First
279
117
45
4
30
-
-
3+4
-
2+7
Add
2+7+9
1+1+7
4+5
-
3+0
-
-
7
-
9
Second
18
9
9
-
3
-
-
-
-
-
Reduce
1+8
-
-
-
-
-
-
7
-
9
Essence
9
9
9
-
3

 

 

W
=
5
-
4
WHAT
52
16
7
O
=
6
-
3
ONE
34
16
7
W
=
5
-
5
WOULD
75
21
3
L
=
3
-
4
LOOK
53
17
8
F
=
6
-
3
FOR
30
21
3
T
=
2
-
9
THEREFORE
100
46
1
W
=
5
-
5
WOULD
75
21
3
B
=
2
-
2
BE
7
7
7
A
=
1
-
1
A
1
1
1
U
=
3
-
9
UNIVERSAL
121
40
4
L
=
3
-
8
LANGUAGE
68
32
5
-
-
41
4
53
First Total
616
238
49
-
-
4+1
-
5+3
Add to Reduce
6+1+6
2+3+8
4+9
-
-
5
-
8
Second Total
13
13
13
-
-
-
-
-
Reduce to Deduce
1+3
1+3
1+3
-
-
5
-
8
Essence of Number
4
4
4

 

 

T
=
2
-
3
THE
33
15
6
K
=
2
-
4
KIND
38
20
2
O
=
6
-
2
OF
21
12
3
L
=
3
-
8
LANGUAGE
68
32
5
T
=
2
-
4
THAT
49
13
4
W
=
5
-
5
WOULD
75
21
3
B
=
2
-
2
BE
7
7
7
C
=
3
-
14
COMPREHENSIBLE
144
72
9
T
=
2
-
2
TO
35
8
8
A
=
1
-
3
ANY
40
13
4
T
=
2
-
15
TECHNOLOGICALLY
161
71
8
A
=
1
-
2
ADVANCED
54
27
9
S
=
1
-
7
SOCIETY
96
33
6
I
=
9
-
2
IN
23
14
5
A
=
1
-
3
ANY
40
13
4
E
=
5
-
5
EPOCH
47
29
2
-
-
47
4
81
First Total
931
400
85
-
-
4+7
-
8+1
Add to Reduce
9+3+1
4+0+0
8+5
-
-
11
-
9
Second Total
13
4
13
-
-
1+5
-
-
Reduce to Deduce
1+3
-
1+3
-
-
2
-
9
Essence of Number
4
4
4

 

 

S
=
1
-
4
SUCH
51
15
6
L
=
3
-
9
LANGUAGES
87
33
6
A
=
1
-
3
ARE
24
15
6
F
=
6
-
3
FEW
34
16
7
A
=
1
-
3
AND
19
10
1
F
=
6
-
3
FAR
25
16
7
B
=
2
-
7
BETWEEN
74
29
2
B
=
2
-
3
BUT
43
7
7
M
=
4
-
11
MATHEMATICS
112
40
4
I
=
9
-
2
IS
28
10
1
O
=
6
-
3
ONE
34
16
7
O
=
6
-
2
OF
21
12
3
T
=
2
-
4
THEM
46
19
1
-
-
49
4
57
First Total
598
238
58
-
-
4+9
-
5+7
Add to Reduce
5+9+8
2+3+8
5+8
-
-
13
-
12
Second Total
22
13
13
-
-
1+3
-
1+2
Reduce to Deduce
2+2
1+3
1+3
-
-
3
-
3
Essence of Number
4
4
4

 

 

A
=
1
-
1
A
1
1
1
L
=
3
-
8
LANGUAGE
68
32
5
O
=
6
-
2
OF
21
12
3
L
=
3
-
7
LETTERS
99
27
9
A
=
1
-
3
AND
19
10
1
N
=
5
-
7
NUMBERS
73
28
1
-
-
19
4
28
First Total
299
110
20
-
-
1+9
-
2+8
Add to Reduce
2+9+9
1+1+0
2+0
-
-
10
-
10
Second Total
20
2
2
-
-
1+0
-
1+0
Reduce to Deduce
2+0
-
-
-
-
1
-
1
Essence of Number
2
2
2

 

MATHEMATICS A LANGUAGE OF LETTERS AND NUMBERS

 

W
=
5
-
4
WHAT
52
16
7
O
=
6
-
3
ONE
34
16
7
W
=
5
-
5
WOULD
75
21
3
L
=
3
-
4
LOOK
53
17
8
F
=
6
-
3
FOR
30
21
3
T
=
2
-
9
THEREFORE
100
46
1
W
=
5
-
5
WOULD
75
21
3
B
=
2
-
2
BE
7
7
7
A
=
1
-
1
A
1
1
1
U
=
3
-
9
UNIVERSAL
121
40
4
L
=
3
-
8
LANGUAGE
68
32
5
-
-
41
4
53
-
616
238
49
-
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
K
=
2
-
4
KIND
38
20
2
O
=
6
-
2
OF
21
12
3
L
=
3
-
8
LANGUAGE
68
32
5
C
=
3
-
4
THAT
144
72
9
T
=
2
-
5
WOULD
35
8
8
A
=
1
-
2
BE
40
13
4
T
=
2
-
14
COMPREHENSIBLE
161
71
8
A
=
1
-
2
TO
54
27
9
S
=
1
-
3
ANY
96
33
6
I
=
9
-
15
TECHNOLOGICALLY
23
14
5
A
=
1
-
2
ADVANCED
40
13
4
E
=
5
-
7
SOCIETY
48
29
2
T
=
2
-
2
IN
49
13
4
W
=
5
-
3
ANY
75
21
3
B
=
2
-
5
EPOCH
7
7
7
-
-
47
4
81
-
931
400
85
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SUCH
51
15
6
L
=
3
-
9
LANGUAGES
87
33
6
A
=
1
-
3
ARE
24
15
6
F
=
6
-
3
FEW
34
16
7
A
=
1
-
3
AND
19
10
1
F
=
6
-
3
FAR
25
16
7
B
=
2
-
7
BETWEEN
74
29
2
B
=
2
-
3
BUT
43
7
7
M
=
4
-
11
MATHEMATICS
112
40
4
I
=
9
-
2
IS
28
10
1
O
=
6
-
3
ONE
34
16
7
O
=
6
-
2
OF
21
12
3
T
=
2
-
4
THEM
46
19
1
-
-
49
4
57
-
598
238
58
-
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
L
=
3
-
8
LANGUAGE
68
32
5
O
=
6
-
2
OF
21
12
3
L
=
3
-
7
LETTERS
99
27
9
A
=
1
-
3
AND
19
10
1
N
=
5
-
7
NUMBERS
73
28
1
-
-
19
4
28
-
299
110
20
-
-
-
-
-
-
-
-
-
-
-
156
-
219
First Total
2444
986
212
-
-
1+5+6
-
2+1+9
Add to Reduce
2+4+4+4
9+8+6
2+1+2
-
-
12
-
12
Second Total
14
23
5
-
-
1+2
-
1+2
Reduce to Deduce
1+4
2+3
-
-
-
3
-
3
Essence of Number
5
5
5

 

MATHEMATICS A LANGUAGE OF LETTER AND NUMBER

 

A
=
1
-
1
A
1
1
1
L
=
3
-
8
LANGUAGE
68
32
5
O
=
6
-
2
OF
21
12
3
L
=
3
-
6
LETTER
80
26
8
A
=
1
-
3
AND
19
10
1
N
=
5
-
6
NUMBER
73
28
1
S
-
19
4
26
First Total
261
108
18
-
-
1+9
-
2+6
Add to Reduce
2+6+1
1+0+8
1+8
-
-
10
-
8
Second Total
9
9
9
-
-
1+0
-
-
Reduce to Deduce
-
-
-
-
-
1
-
8
Essence of Number
9
9
9

 

 

0
-
Z
=
8
-
4
ZERO
64
28
1
1
-
O
=
6
-
3
ONE
34
16
7
2
-
T
=
2
-
3
TWO
58
13
4
3
-
T
=
2
-
5
THREE
56
29
2
4
-
F
=
6
-
4
FOUR
60
24
6
5
-
F
=
6
-
4
FIVE
42
24
6
6
-
S
=
1
-
3
SIX
52
16
7
7
-
S
=
1
-
5
SEVEN
65
20
2
8
-
E
=
5
-
5
EIGHT
49
31
4
9
-
N
=
5
-
4
NINE
42
24
6
45
-
-
-
42
-
40
Add
522
225
45
4+5
-
-
-
4+2
-
4+0
Reduce
5+2+2
2+2+5
4+5
9
-
-
-
6
-
4
Deduce
9
9
9

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
0
-
Z
=
8
-
4
ZERO
64
28
1
-
1
-
-
-
-
-
-
-
-
1
-
O
=
6
-
3
ONE
34
16
7
-
-
-
-
-
-
-
7
-
-
2
-
T
=
2
-
3
TWO
58
13
4
-
-
-
-
4
-
-
-
-
-
3
-
T
=
2
-
5
THREE
56
29
2
-
-
2
-
-
-
-
-
-
-
4
-
F
=
6
-
4
FOUR
60
24
6
-
-
-
-
-
-
6
-
-
-
5
-
F
=
6
-
4
FIVE
42
24
6
-
-
-
-
-
-
6
-
-
-
6
-
S
=
1
-
3
SIX
52
16
7
-
-
-
-
-
-
-
7
-
-
7
-
S
=
1
-
5
SEVEN
65
20
2
-
-
2
-
-
-
-
-
-
-
8
-
E
=
5
-
5
EIGHT
49
31
4
-
-
-
-
4
-
-
-
-
-
9
-
N
=
5
-
4
NINE
42
24
6
-
-
-
-
-
-
6
-
-
-
45
-
-
-
42
-
40
Add
522
225
45
-
1
4
3
8
5
18
14
8
9
4+5
-
-
-
4+2
-
4+0
Reduce
5+2+2
2+2+5
4+5
-
-
-
-
-
-
1+8
1+4
-
-
9
-
-
-
6
-
4
Deduce
9
9
9
-
1
4
3
8
5
9
5
8
9

 

 

1
-
O
=
6
-
3
ONE
34
16
7
2
-
T
=
2
-
3
TWO
58
13
4
3
-
T
=
2
-
5
THREE
56
29
2
4
-
F
=
6
-
4
FOUR
60
24
6
5
-
F
=
6
-
4
FIVE
42
24
6
6
-
S
=
1
-
3
SIX
52
16
7
7
-
S
=
1
-
5
SEVEN
65
20
2
8
-
E
=
5
-
5
EIGHT
49
31
4
9
-
N
=
5
-
4
NINE
42
24
6
45
-
-
-
34
-
36
Add
458
197
44
4+5
-
-
-
3+4
-
3+6
Reduce
4+5+8
1+9+7
4+4
9
-
-
-
7
4
9
Deduce
17
17
8
-
-
-
-
-
-
-
Produce
1+7
1+7
-
9
-
-
-
7
-
9
Essence
8
8
8

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
O
=
6
-
3
ONE
34
16
7
-
-
-
-
-
-
-
7
-
-
2
-
T
=
2
-
3
TWO
58
13
4
-
-
-
-
4
-
-
-
-
-
3
-
T
=
2
-
5
THREE
56
29
2
-
-
2
-
-
-
-
-
-
-
4
-
F
=
6
-
4
FOUR
60
24
6
-
-
-
-
-
-
6
-
-
-
5
-
F
=
6
-
4
FIVE
42
24
6
-
-
-
-
-
-
6
-
-
-
6
-
S
=
1
-
3
SIX
52
16
7
-
-
-
-
-
-
-
7
-
-
7
-
S
=
1
-
5
SEVEN
65
20
2
-
-
2
-
-
-
-
-
-
-
8
-
E
=
5
-
5
EIGHT
49
31
4
-
-
-
-
4
-
-
-
-
-
9
-
N
=
5
-
4
NINE
42
24
6
-
-
-
-
-
-
6
-
-
-
45
-
-
-
34
-
36
Add
458
197
44
-
1
4
3
8
5
18
14
8
9
4+5
-
-
-
3+4
-
3+6
Reduce
4+5+8
1+9+7
4+4
-
-
-
-
-
-
1+8
1+4
-
-
9
-
-
-
7
4
9
Deduce
17
17
8
-
1
4
3
8
5
18
14
8
9
-
-
-
-
-
-
-
Produce
1+7
1+7
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
7
-
9
Essence
8
8
8
-
1
4
3
8
5
9
5
8
9

 

 

0
-
4
ZERO
8
5
9
6
-
=
28
2+8
=
10
1+0
1
1
-
3
ONE
6
5
5
-
-
=
16
1+6
=
7
-
7
2
-
3
TWO
2
5
6
-
-
=
13
1+3
=
4
-
4
3
-
5
THREE
2
8
9
5
5
=
29
2+9
=
11
1+1
2
4
-
4
FOUR
6
6
3
9
-
=
24
2+4
=
6
-
6
5
-
4
FIVE
6
9
4
5
-
=
24
2+4
=
6
-
6
6
-
3
SIX
1
9
6
-
-
=
16
1+6
=
7
-
7
7
-
5
SEVEN
1
5
4
5
5
=
20
2+0
=
2
-
2
8
-
5
EIGHT
5
9
7
8
2
=
31
3+1
=
4
-
4
9
-
4
NINE
5
9
5
5
-
=
24
2+4
=
6
-
6
45
-
40
Add
42
70
58
43
12
-
225
-
-
63
-
45
4+5
-
4+0
-
4+2
7+0
5+8
4+3
1+2
-
2+2+5
-
-
6+3
-
4+5
9
-
4
Reduce
6
7
13
7
3
-
9
-
-
9
-
-
-
-
-
-
-
-
1+3
-
-
-
-
-
-
-
-
-
9
-
4
Deduce
6
7
4
7
3
-
9
-
-
9
-
9

 

 

-
CODE
-
-
-
2
CO
18
9
9
2
DE
9
9
9
4
CODE
27
18
18
-
-
2+7
1+8
1+8
4
CODE
9
9
9

 

 

-
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
6
-
6
-
-
-`
9
-
+
=
22
2+2
=
4
=
4
=
4
-
-
-
-
19
15
-
15
-
-
-
9
-
+
=
58
5+8
=
13
1+3
4
=
4
-
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
4
5
-
-
7
-
2
1
4
-
1
+
=
24
2+4
=
6
=
6
=
6
-
-
13
5
-
-
16
-
20
1
13
-
1
+
=
69
6+9
=
15
1+5
6
=
6
-
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
13
5
19
15
16
15
20
1
13
9
1
+
=
127
1+2+7
=
10
1+0
1
=
1
-
-
4
5
1
6
7
6
2
1
4
9
1
+
=
46
4+6
=
10
1+0
1
=
1
-
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
6
-
6
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
--
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
11
11
M
E
S
O
P
O
T
A
M
I
A
-
-
34
-
-
11
-
46
-
37
1+1
1+1
-
-
-
-
-
-
-
-
-
9
-
-
-
3+4
-
-
1+1
-
4+6
-
3+7
2
2
M
E
S
O
P
O
T
A
M
I
A
-
-
2
-
-
2
-
10
-
10
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+0
-
1+0
2
2
M
E
S
O
P
O
T
A
M
I
A
-
-
7
-
-
2
-
1
-
1

 

 

11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
6
-
6
-
-
-`
9
-
+
=
22
2+2
=
4
=
4
=
4
-
-
-
19
15
-
15
-
-
-
9
-
+
=
58
5+8
=
13
1+3
4
=
4
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
4
5
-
-
7
-
2
1
4
-
1
+
=
24
2+4
=
6
=
6
=
6
-
13
5
-
-
16
-
20
1
13
-
1
+
=
69
6+9
=
15
1+5
6
=
6
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
13
5
19
15
16
15
20
1
13
9
1
+
=
127
1+2+7
=
10
1+0
1
=
1
-
4
5
1
6
7
6
2
1
4
9
1
+
=
46
4+6
=
10
1+0
1
=
1
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
4
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
5
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
6
-
6
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
--
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
11
M
E
S
O
P
O
T
A
M
I
A
-
-
34
-
-
11
-
46
-
37
1+1
-
-
-
-
-
-
-
-
-
9
-
-
-
3+4
-
-
1+1
-
4+6
-
3+7
2
M
E
S
O
P
O
T
A
M
I
A
-
-
7
-
-
2
-
10
-
10
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+0
-
1+0
2
M
E
S
O
P
O
T
A
M
I
A
-
-
7
-
-
2
-
1
-
1

 

 

11
M
E
S
O
P
O
T
A
M
I
A
n
-
-
-
-
-
-
--
-
13
5
19
15
16
15
20
1
13
9
1
+
=
127
1+2+7
=
9
=
9
-
4
5
1
6
7
6
2
1
4
9
1
+
=
46
4+6
=
10
1+0
1
11
M
E
S
O
P
O
T
A
M
I
A
-
-
-
-
-
-
-
-
-
M
-
-
-
-
-
-
-
-
-
A
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
1
+
=
5
-
=
5
=
5
-
-
E
-
-
-
-
-
-
-
I
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
9
-
+
=
14
1+4
=
5
=
5
-
-
-
S
-
-
-
-
-
M
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
4
-
-
+
=
5
-
=
5
=
5
-
-
-
-
O
-
-
-
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
1
-
-
-
+
=
7
-
=
7
=
7
-
-
-
-
-
P
-
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
2
-
-
-
-
+
=
9
-
=
9
=
9
-
-
-
-
-
-
O
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
11
M
E
S
O
P
O
T
A
M
I
A
-
-
46
-
-
37
-
37
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
4+6
-
-
3+7
-
3+7
2
M
E
S
O
P
O
T
A
M
I
A
-
-
10
-
-
10
-
10
-
4
5
1
6
7
6
2
1
4
9
1
-
-
1+0
-
-
1+0
-
1+0
2
M
E
S
O
P
O
T
A
M
I
A
-
-
1
-
-
1
-
1

 

 

E
=
5
5
ENLIL
52
25
7
N
=
5
6
NINLIL
70
34
7
N
=
5
6
NIPPUR
94
40
4

 

 

5
AKHET
45
18
9
9
AKHETATEN
85
31
4
9
AKHENATEN
79
34
7
4
ATEN
40
13
4

 

 

7
HORIZON
105
51
6
5
AKHET
45
18
9
3
SUN
54
18
9

 

 

5
AKHET
45
18
9
3
SUN
54
18
9
8
F
99
36
18
-
-
9+9
3+6
1+8
8
 
18
9
9
-
-
1+8
-
-
8
-
9
9
9

 

 

Esagila - Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Esagila

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
www.britannica.com/topic/Esagila

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.

 

-
E, SAG. ILA
-
-
-
1
E
5
5
5
3
SAG
27
18
9
3
ILA
22
13
4
7
E, SAG. ILA
54
36
18
-
-
5+4
3+6
1+8
7
E, SAG. ILA
9
9
9

 

 

7
E-SAG-ILA
-
-
-
-
E
5
5
5
-
S+A+G
27
18
9
-
I+L+A
22
13
4
7
E-SAG-ILA
54
36
18
-
-
5+4
3+6
1+8
7
E-SAG-ILA
9
9
9

 

 

-
7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
-
-
1
-
-
9
-
-
+
=
10
1+0
=
1
-
1
-
-
-
19
-
-
9
-
-
+
=
28
2+8
=
10
1+0
1
-
7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
-
5
-
1
7
-
3
1
+
=
17
1+7
=
8
-
8
-
-
5
-
1
7
-
12
1
+
=
26
2+6
=
14
1+4
8
-
7
E
S
A
G
I
L
A
-
-
-
-
-
-
--
-
-
-
5
19
1
7
9
12
1
+
=
54
5+4
=
9
-
9
-
-
5
1
1
7
9
3
1
+
=
27
2+7
=
9
-
9
-
7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
1
-
-
1
occurs
x
3
=
3
2
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
20
7
E
S
A
G
I
L
A
-
-
25
-
-
7
-
27
2+0
-
-
-
-
-
9
-
-
-
-
2+5
-
-
-
-
2+7
2
7
E
S
A
G
I
L
A
-
-
7
-
-
7
-
9
-
-
5
1
1
7
9
3
1
-
-
-
-
-
-
-
-
2
7
E
S
A
G
I
L
A
-
-
7
-
-
7
-
9

 

 

7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
-
1
-
-
9
-
-
+
=
10
1+0
=
1
-
1
-
-
19
-
-
9
-
-
+
=
28
2+8
=
10
1+0
1
7
E
S
A
G
I
L
A
-
-
-
-
-
--
-
-
-
5
-
1
7
-
3
1
+
=
17
1+7
=
8
--
8
-
5
-
1
7
-
12
1
+
=
26
2+6
=
8
-
8
7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
5
19
1
7
9
12
1
+
=
54
5+4
=
9
-
9
-
5
1
1
7
9
3
1
+
=
27
2+7
=
9
-
9
7
E
S
A
G
I
L
A
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
1
-
-
1
occurs
x
3
=
3
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
7
E
S
A
G
I
L
A
-
-
25
-
-
7
-
27
-
-
-
-
-
9
-
-
-
-
2+5
-
-
-
-
2+7
7
E
S
A
G
I
L
A
-
-
7
-
-
7
-
9
-
5
1
1
7
9
3
1
-
-
-
-
-
-
-
-
7
E
S
A
G
I
L
A
-
-
7
-
-
7
-
9

 

 

-
6
M
A
R
D
U
K
-
-
-
-
-
-
-
-
-
`-
13
1
18
4
21
11
+
=
68
6+8
=
14
1+4
5
-
-
4
1
9
4
3
2
+
=
23
2+3
=
5
-
5
-
6
M
A
R
D
U
K
-T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
-
--
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
4
-
-
4
-
-
-
-
4
occurs
x
2
=
8
5
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
26
6
M
A
R
D
U
K
-
-
19
-
1
6
-
23
2+6
-
-
-
9
-
-
-
-
-
1+9
-
-
-
-
2+3
8
6
M
A
R
D
U
K
-
-
10
-
1
6
-
5
-
-
4
1
9
4
3
2
-
-
1+0
-
-
-
-
-
8
6
M
A
R
D
U
K
-
-
1
-
-
6
-
5

 

 

6
M
A
R
D
U
K
-
-
-
-
-
-
-
-
`-
13
1
18
4
21
11
+
=
68
6+8
=
14
1+4
5
-
4
1
9
4
3
2
+
=
23
2+3
=
5
-
5
6
M
A
R
D
U
K
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
--
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
4
-
-
4
-
-
-
-
4
occurs
x
2
=
8
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
6
M
A
R
D
U
K
-
-
19
-
1
6
-
23
-
-
-
9
-
-
-
-
-
1+9
-
-
-
-
2+3
6
M
A
R
D
U
K
-
-
10
-
1
6
-
5
-
4
1
9
4
3
2
-
-
1+0
-
-
-
-
-
6
M
A
R
D
U
K
-
-
1
-
-
6
-
5

 

 

B
=
2
3
BEL
19
10
1
M
=
4
6
MARDUK
68
23
5
-
-
6
9
First Total
87
33
6
-
-
-
-
Add to Reduce
8+7
3+3
-
Q
-
6
9
Second Total
15
6
6
-
-
-
-
Reduce to Deduce
1+5
-
-
-
-
6
9
Essence of Number
6
6
6

 

 

NINE-VEH NINEVEH HEV ENIN

 

7
NINEVEH
-
-
-
-
N
14
5
5
-
I
9
9
9
1
N
14
5
5
-
E+V
27
9
9
1
E+H
13
13
4
7
NINEVEH
77
41
32
-
-
7+7
4+1
3+2
7
NINEVEH
14
5
5
-
-
1+4
-
-
7
NINEVEH
5
5
5

 

NINE-VEH NINEVEH HEV ENIN

 

7
NINEVEH
-
-
-
-
N+I
213
14
5
-
E+V+E+N
46
19
1
1
H
8
8
8
7
NINEVEH
77
41
14
-
-
7+7
4+1
1+4
7
NINEVEH
14
5
5
-
-
1+4
-
-
7
NINEVEH
5
5
5

 

 

7
NINEVEH
77
41
5
7
H-IN-EVEN
77
41
5

 

HEAVEN IN HEAVEN

 

3
THE
33
15
6
5
GREAT
51
24
6
5
ABODE
27
18
9

 

 

5
ABOVE
45
18
9
5
BELOW
57
21
3

 

 

6
HEAVEN
55
28
1
3
AND
19
10
1
5
EARTH
52
25
7
14
F
126
63
9
1+4
-
1+2+6
6+3
-
1
-
9
1
9

 

 

-
10
E
R
E
S
H
K
I
G
A
L
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
8
-
9
-
-
-
+
=
18
1+8
=
9
-
-
-
9
-
-
-
-
-
19
8
-
9
-
-
-
+
=
36
3+6
=
9
-
-
-
9
-
10
E
R
E
S
H
K
I
G
A
L
-
-
-
-
-
--
-
-
-
-
-
-
5
9
5
-
-
2
-
7
1
3
+
=
32
3+2
=
5
-
-
=
5
-
-
5
18
5
-
-
11
-
7
1
12
+
=
59
5+9
=
14
-
1+4
=
5
-
10
E
R
E
S
H
K
I
G
A
L
-
-
-
-
-
--
-
-
-
-
-
-
5
18
5
19
8
11
9
7
1
12
+
=
95
9+5
=
14
-
1+4
=
5
-
-
5
9
5
1
8
2
9
7
1
3
+
=
50
5+0
=
5
-
-
=
5
-
10
E
R
E
S
H
K
I
G
A
L
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
5
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
=
1
6
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
9
-
-
-
-
-
9
occurs
x
2
=
18
=
9
10
10
E
R
E
S
H
K
I
G
A
L
-
-
35
-
-
10
-
50
-
32
1+0
1+0
-
9
-
-
-
-
9
-
-
-
-
-
3+5
-
-
1+0
-
5+0
-
3+2
1
1
E
R
E
S
H
K
I
G
A
L
-
-
8
-
-
1
-
5
-
5
-
-
5
9
5
1
8
2
9
7
1
3
-
-
-
-
-
-
-
-
-
-
1
1
E
R
E
S
H
K
I
G
A
L
-
-
8
-
-
1
-
5
-
5

 

 

6
NERGAL
57
30
3
10
ERESHKIGAL
95
50
5
6
INANNA
53
26
8

 

 

7
INANNAS
-
-
-
-
I
9
9
9
-
N+A+N+N+A+S
63
18
9
7
INANNAS
72
27
18
-
-
7+2
2+7
1+8
7
INANNAS
9
9
9

 

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."
That makes 432,000 in all, a number of significance from of old.
This number must have had a very ancient meaning, for it is also the number of syllables in the Rigveda. But it goes back to the basic figure 10,800, the number of stanzas in the Rigveda (40 syllables to a stanza) which, together with 108, occurs insistently in Indian tradition. 10,800 is also the number which has been given by Heraclitus for the duration of the Aion, according to Censorinus (De die natali 18), whereas Berossos made the Babylonian Great Year to last 432,000 years. Again, 10,800 is the number of bricks of the Indian fire-altar (Agnicayana). 32
"To quibble away such a coincidence," remarks Schroder, "or to ascribe it to chance, is in my opinion to drive skepticism beyond its limits."33 Shall one add Angkor to the list? It has five gates, and to each of them leads a road, bridging over that water ditch which surrounds the whole place. Each of these roads is bordered by a row of huge stone figures, 108 per avenue, 54 on each side, altogether 540 statues of Deva and Asura, and each row carries a huge Naga / Page 163 / serpent with nine heads. Only, they do not "carry" that serpent, they are shown to "pull" it, which indicates that these 540 statues are churning the Milky Ocean, represented (poorly, indeed) by the water ditch,34 using Mount Mandara as a churning staff, and Vasuki, the prince of the Nagas, as their drilling rope. (Just to prevent misunderstanding: Vasuki had been asked before, and had agreeably consented, and so had Vishnu's tortoise avatar, who was going to serve as the fixed base for that "incomparably mighty churn," and even the Milky Ocean itself had made it clear that it was willing to be churned.) The whole of Angkor thus turns out to be a colossal model set up for "alternative motion" with true Hindu fantasy and incongruousness to counter the idea of a continuous one-way Precession from west to east."

 

 

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.
Of all the canonical numbers the most notable is 3168. The New Jerusalem measures 48,000 furlongs or 31,680,000 feet round the perimeter of its four sides; the mean perimeter of the Stonehenge sarsen circle is 316.8 feet; the perimeter of the square 12 hides of Glastonbury is 31,680 feet; the significance of 31,680 in the canon of cosmology is illustrated in Fig.11, and we shall also find this number set round the border of Plato's mystical city, described in Laws.
Obviously the number 3168 had an important symbolic meaning, the Christian interpretation of which is provided in New Testament
gematria. The most sacred name of Christianity is (Greek text omitted);
(Greek text omitted), Lord Jesus Christ, and the number of these three words together is 3168. (Greek text omitted) is an astrological term meaning the ruler or dominant influence.
Another sacred phrase from the New Testament, (Greek text omitted) the Power of Christ (2 Corinthians 12.9) has the value 3168 if the alternative spelling of Christos, (Greek text omitted) is adopted.

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 inches = half a mile

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
contains an area of 888 square yards, 888 being the number of Jesus, which is equal to 1080 square MY. The circle contained within a square of perimeter 316.8 feet, corresponding to the bluestone circle at Stonehenge, has an area of 666 square MY. Thus the two stone circles at Stonehenge have areas of 1080 and 666 square MY, these two numbers representing the opposite poles of lunar and solar or negative and positive energy.
The number 144 or 122 is characteristic of the New Jerusalem scheme, and 3168 demonstrates the value of (pi symbol 22/7 omitted) in terms of this number, for 144 x 7 = 1008 and 144 x 22 = 3168.

3168 in Plato's city
A remarkable use of the number 3168 occurs in Plato's account in Book V of.Laws of the mystical dimensions of the perfect city. Throughout his work Plato makes guarded reference to a secret canon of numbers that applies universally to every aspect of human life and activity, including government, astronomy, acoustics, kinetics, plane and solid geometry and divination. Linear measurements, areas and volumes are obviously incommensurable, but Plato declares that there are certain numbers that link these with each other and with all phenomena capable of being measured. As an example of these numbers, the study of which Plato recommends as the most sanctifying of all pursuits, he gives 5040. This is the ideal number of citizens in the state and serves other purposes in con­/ Page 79 / nection with the framing of laws and standards. The reason why it is most suitable for all matters of division is that for its size it has the greatest number of divisors, 60 in all, including the entire decad, the numbers 1 - 10. Another property of the number 5040 is that it is the radius of a circle with circumference 31,680. Further examina­tion of the numerical foundations of Plato's state shows that the scheme to which he refers is the ancient plan of the cosmic temple.
The lawgivers in Plato's state are reminded that the perfect human society would be one in which all possessions, wives, children, land and chattels were held in common, where all the citizens were of one mind and acted together so harmoniously that it were as if eyes, ears and hands were also common property. To keep this ideal alive is the function of the prophet. Human nature and conditioning, however, demand a more practical alternative, 'very near to the first in immortality and second to it in merit'. This is provided in Laws V.
Plato's state is arranged in a manner that can scarcely be under­stood literally, and is obviously intended, like the New Jerusalem, as a geometer's allegory. The land is all divided into twelve parts, each dedicated to one of the twelve gods and populated by one of the twelve tribes of the 5040 households. The city is similarly divided, forming a microcosm of the state as a whole. In the centre of the city is the acropolis and 'from this centre he must divide up the city itself and the whole country into twelve parts. The twelve parts must be equalised by making those of good land small and those of inferior land greater. He must mark off 5040 allotments, and each of these he must cut in two and join two pieces to form the allotments, so that each contains a near piece and a distant piece - joining the piece next to the city with the piece furthest off, the second nearest with the second furthest, and so on with the rest.'
The only way in which this division can be represented is by a circle of radius 5040, a hundred times larger than that of Stonehenge measured in feet; the perimeter of this circle is 31 ,680. In Fig. 24 (Figure 24 omitted) the radius of the circle should be divided equally into 5040 parts to produce 5040 concentric circles. These are bisected into 10,080 semi­circles by the diameter and positioned out in Plato's manner into 5040 double allotments, each of equal area.
In this scheme 31,680 is not only the circumference of the circular state, but also the area of each of its 2520 pairs of rings, proving Plato's assertion that linear and area pleasurements can be made / Page 80 / (Figure 24 omitted) commensurable by number. The entire circle is divided into two halves, each containing 39,916,800 square units of land. These numbers, which are inherent in the New Jerusalem scheme, have the following significance:
31,680 is divisible by all the numbers1-12 with the exception of 7

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.

 

 

-
FIFTY FOUR
-
-
-
1
F
6
6
6
1
I
9
9
9
1
F
6
6
6
2
TY
45
9
9
1
F
6
6
6
2
OUR
54
18
9
9
FIFTY FOUR
126
54
45
-
-
1+2+6
5+4
4+5
9
FIFTY FOUR
9
9
9

 

 

-
FIFTY FOUR
-
-
-
1
F
6
6
6
1
I
9
9
9
1
F
6
6
6
2
TY
45
9
9
1
F
6
6
6
2
OU
36
9
9
1
R
18
9
9
9
FIFTY FOUR
126
54
45
-
-
1+2+6
5+4
4+5
9
FIFTY FOUR
9
9
9

 

 

--
9
F
I
F
T
Y
--
F
O
U
R
-
-
-
-
-
--
-
-
-
-
-
-
-
9
-
-
-
-
-
6
-
-
+
=
15
1+5
=
6
=
6
=
6
-
-
-
9
-
-
-
-
-
15
-
-
+
=
24
2+4
=
6
-
6
=
6
--
9
F
I
F
T
Y
--
F
O
U
R
-
-
-
-
-
--
-
-
-
-
-
-
6
-
6
2
7
-
6
-
3
9
+
=
39
3+9
=
12
1+2
3
=
3
-
-
6
-
6
20
25
-
6
-
21
18
+
=
102
1+0+2
=
3
-
3
=
3
--
9
F
I
F
T
Y
--
F
O
U
R
-
-
-
-
-
--
-
-
-
-
-
-
6
9
6
20
25
-
6
15
21
18
+
=
126
1+2+6
=
9
=
9
=
9
-
-
6
9
6
2
7
-
6
6
3
9
+
=
54
5+4
=
9
=
9
=
9
-
9
F
I
F
T
Y
-
F
O
U
R
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
-
-
-
-
-
2
-
--
-
--
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
--
-
--
-
-
-
-
5
FIVE
5
-
-
-
-
-
-
-
6
-
6
-
-
-
6
6
-
-
-
-
6
occurs
x
4
=
24
2+4
6
-
-
-
-
-
-
7
--
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
--
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
9
occurs
x
2
=
18
1+8
9
18
9
F
I
F
T
Y
-
F
O
U
R
-
-
27
-
-
9
-
54
-
27
1+8
-
-
9
-
-
-
-
-
-
-
9
-
-
2+7
-
-
-
-
5+4
-
2+7
9
9
F
I
F
T
Y
-
F
O
U
R
-
-
9
-
-
9
-
9
-
9
-
-
6
9
6
2
7
-
6
6
3
9
-
-
-
-
-
-
-
-
-
-
9
9
F
I
F
T
Y
-
F
O
U
R
-
-
6
-
-
9
-
9
-
9

 

 

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
Segal equated Marilaha with ... Marilaha with an admixture of ancient Babylonian astrological religion, Hellenistic Hermetic ideas, and Indian influences. ...

 

 

-
8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
9
-
-
8
-
+
=
17
1+7
=
8
=
8
=
8
-
-
-
-
-
9
-
-
8
-
+
=
17
1+7
=
8
=
8
=
8
-
8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
-
4
1
9
-
3
1
-
1
+
=
19
1+9
=
10
1+0
1
=
1
-
-
13
1
18
-
12
1
-
1
+
=
46
4+6
=
10
1+0
1
-
1
-
8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
-
13
1
18
9
12
1
8
1
+
=
63
6+3
=
9
=
9
-
9
-
-
4
1
9
9
3
1
8
1
+
=
36
3+6
=
9
=
9
-
9
-
8
M
A
R
I
L
A
H
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
``-
1
-
-
1
occurs
x
3
=
3
=
3
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
5
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
-
9
9
-
-
``-
-
-
-
9
occurs
x
2
=
18
1+8
9
20
8
M
A
R
I
L
A
H
A
-
-
25
-
-
8
-
36
-
27
2+0
-
-
-
9
9
-
-
-
-
-
-
2+5
-
-
-
-
3+6
-
2+7
2
8
M
A
R
I
L
A
H
A
-
-
7
-
-
8
-
9
-
9
-
-
4
1
9
9
3
1
8
1
-
-
-
-
-
-
-
-
-
-
2
8
M
A
R
I
L
A
H
A
-
-
7
-
-
8
-
9
-
9

 

 

8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
-
-
-
9
-
-
8
-
+
=
17
1+7
=
8
=
8
=
8
-
-
-
-
9
-
-
8
-
+
=
17
1+7
=
8
=
8
=
8
8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
4
1
9
-
3
1
-
1
+
=
19
1+9
=
10
1+0
1
=
1
-
13
1
18
-
12
1
-
1
+
=
46
4+6
=
10
1+0
1
-
1
8
M
A
R
I
L
A
H
A
-
-
-
-
-
--
-
-
-
-
-
13
1
18
9
12
1
8
1
+
=
63
6+3
=
9
=
9
-
9
-
4
1
9
9
3
1
8
1
+
=
36
3+6
=
9
=
9
-
9
8
M
A
R
I
L
A
H
A
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
``-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
8
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
9
9
-
-
``-
-
-
-
9
occurs
x
2
=
18
1+8
9
8
M
A
R
I
L
A
H
A
-
-
25
-
-
8
-
36
-
27
-
-
-
9
9
-
-
-
-
-
-
2+5
-
-
-
-
3+6
-
2+7
8
M
A
R
I
L
A
H
A
-
-
7
-
-
8
-
9
-
9
-
4
1
9
9
3
1
8
1
-
-
-
-
-
-
-
-
-
-
8
M
A
R
I
L
A
H
A
-
-
7
-
-
8
-
9
-
9

 

 

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.
There are more clues. Ta Ur literally meant the Land of UR, and the name Ur was not unknown. It was the birthplace of Abraham, the Hebrew patriarch. Descended of Shem, the elder son of Noah (the biblical hero of the Deluge), he was born to his father Terah at the city of Ur, in Chaldea; "and Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarah his daughter-in-law, the wife of Abram; and they went forth from Ur of the Chaldees, to go into the Land of Canaan. ..
When archaeologists and linguists began to unravel, at the beginning of the nineteenth century, the history and written records of Egypt, Ur was unknown from any other source except the Old Testament. Chaldea, however, was known: it was the name by which the Greeks had called Babylonia, Mesopotamia's ancient kingdom.
The Greek historian Herodotus, who had visited Egypt and Babylonia in the fifth century B. C., found many similarities in the customs of the Egyptians and the Chaldeans. Describing the sacred precinct of the supreme god Bel (whom he called Jupiter Belus) in the city of Babylon, and its huge stage tower, he wrote that "on the upmost tower there is a spacious temple, and inside the temple stands a couch of unusual size, richly adorned, with a golden table by its side. There is no statue of any kind set up in the place, nor is the chamber occupied by nights by anyone but a native woman, who, as the Chaldeans, the priests of this god, affirm, is chosen for himself by the deity. . . . They also declare. . . that the god comes down in person into this chamber, and sleeps upon the couch. This is like the story of the Egyptians of what takes place in their city Thebes, where the woman always passes the night in the temple of the Theban Jupiter (Amon)." ,
The more nineteenth-century scholars learnt of Egypt, and matched the emerging historic picture with the writings of Greek and Roman historians, the more did two facts stand out: First, that Egyptian civilization and greatness were not like an isolated flower blooming in a cultural desert, but part of overall developments throughout the ancient lands. And secondly, that the biblical tales of other lands and kingdoms, of fortified cities and trade routes, of wars and treaties, of migrations and settlements-were not only true, but also accurate.
The Hittites, known for centuries only from brief mentions in the Bible, were discovered in Egyptian records as mighty adversaries of the Pharaohs. A totally unknown page of history-a pivotal battle between Egyptian armies and Hittite legions which came from Asia Minor, that had taken place at Kadesh in northern Canaan-was discovered not only in text, but also depicted pictorially on temple walls. There was even a historical personal touch, for the Pharaoh ended up marrying the daughter of the Hittite king in an effort to cement peace between them."

 

 

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.
As the king passes through a guarded gate into the seventh division, the gods and the surroundings lose their "underworld" aspects and begin to assume celestial affiliations. The king encounters the falcon-headed god Heru-Her-Khent, whose hieroglyphic name included the stairway symbol and who wore on his head the Celestial Disk emblem. His task is "to send the star-gods on their way and to make the constellation-goddesses go on their way." These were a group of twelve gods and twelve goddesses who were depicted with star emblems. The incantations to them were addressed to "the starry gods

who are divine in flesh, whose magical powers have come into being. . . who are united into your stars, who rise up for Ra . . .
Let your stars guide his two hands so that he may journey to the Hidden Place in peace.

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
. to provide Flame and Fire to the boat of Ra. One of the gods is called "Captain of the gods of the boat." Two others are those "Who order the course of the stars." They and other gods are depicted with one, two or three star symbols, as though showing some rank associated with the heavens.

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."
The gods explain to the awed king:

This cavern is the broad hall of Osiris Wherein the wind is brought;
The north wind, refreshing,
Will raise thee, O king, as Osiris.

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
in the Sinai peninsula during the reign of the renowned Pharaoh Tut-Ankh­Amon. Decorated with scenes of people, places and objects trom the two domains of which he was viceroy, his tomb preserved to this very day a depiction in vivid colors of a rocketship: its shaft is contained in an underground silo, its upper stage with the command module is above ground (Fig. 27). The shaft is subdivided, like a multi-stage rocket. Inside its lower part, two persons attend to hoses and levers; there is a row of circular dials above them. The silo cutaway shows that it is surrounded by tubular cells for heat-exchange or some other energy-related function.
Above ground, the hemispherical base of the upper stage is clearly depicted in the color painting as scorched, as though trom a re-entry into Earth's atmosphere. The command module-Iarge enough to hold three to four persons-is conical in shape, and there are vertical "peep holes" all / Page 71 / around its bottom. The cabin is surrounded by worshippers, in a landscape of date palm trees and giraffes.

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.
Archaeologists may also have found a replica of one of these smaller objects. It is an oddly shaped circular object full of intricate curves and cutouts (Fig. 3Ia); it has baflled all scholars since its discovery in 1936. It is important to realize that the object was found-among other "unusual copper objects"-in the tomb of the crown prince Sabu, son of King Adjib of the First Dynasty. It is, therefore, certain that the object was placed in the tomb circa 3100 H.C. It could have been older, but certainly not more recent, than that date.

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?
A technical study of the object's unique design (Fig. 3Ib) shed little light/ Page 74 / on its use or origin. "

 

 

-
HEAVEN
-
-
-
1
H
8
8
8
1
E
5
5
5
2
A+V
23
5
5
1
E
5
5
5
1
N
14
5
5
6
HEAVEN
55
28
28
-
-
5+5
2+8
2+8
6
HEAVEN
10
5
5
-
-
1+0
-
-
5
HEAVEN
1
5
5

 

HEAVEN HA EVEN HA HEAVEN

 

-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
5
+
=
13
1+3
=
4
=
4
=
4
-
-
8
-
-
-
-
14
+
=
22
2+2
=
4
=
4
=
4
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
5
1
4
5
-
+
=
15
1+5
=
6
=
6
=
6
-
-
-
5
1
22
5
-
+
=
33
3+3
=
6
=
6
=
6
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
8
5
1
22
5
14
+
=
55
5+5
=
10
1+0
1
=
1
-
-
8
5
1
4
5
5
+
=
28
2+8
=
10
1+0
1
=
1
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
5
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
9
NINE
9
-
-
-
-
-
27
6
H
E
A
V
E
N
-
-
18
-
-
6
-
28
-
19
2+7
-
-
5
-
-
5
5
-
-
1+8
-
-
-
-
2+8
-
1+9
9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
10
-
10
-
-
8
5
1
4
5
5
-
-
-
-
-
-
-
1+0
-
1+0
9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
1
-
1

 

LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S

 

6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
5
+
=
13
1+3
=
4
=
4
=
4
-
8
-
-
-
-
14
+
=
22
2+2
=
4
=
4
=
4
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
5
1
4
5
-
+
=
15
1+5
=
6
=
6
=
6
-
-
5
1
22
5
-
+
=
33
3+3
=
6
=
6
=
6
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
8
5
1
22
5
14
+
=
55
5+5
=
10
1+0
1
=
1
-
8
5
1
4
5
5
+
=
28
2+8
=
10
1+0
1
=
1
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
5
-
-
5
5
-
-
5
occurs
x
3
=
15
1+5
6
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
6
H
E
A
V
E
N
-
-
18
-
-
6
-
28
-
19
-
-
5
-
-
5
5
-
-
1+8
-
-
-
-
2+8
-
1+9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
10
-
10
-
8
5
1
4
5
5
-
-
-
-
-
-
-
1+0
-
1+0
6
H
E
A
V
E
N
-
-
9
-
-
6
-
1
-
1

 

THE

KINGDOM OF HEAVEN

THE

KINGDOM OF EVEN

 

 

IN

HEAVEN A NINEVEH A HEAVEN

 

-
NINEVEH
-
-
-
1
N
14
5
5
1
I
9
9
9
1
N
14
5
5
1
E
5
5
5
1
V
22
4
4
1
E
5
5
5
1
H
8
8
8
5
NINEVEH
77
41
41
-
-
7+7
4+1
4+1
5
NINEVEH
14
5
5
-
-
1+4
-
-
5
NINEVEH
5
5
5

 

 

-
7
N
I
N
E
V
E
H
-
-
-
-
-
-
-
-
-
-
-
-
5
9
5
-
-
-
8
+
=
27
2+7
=
9
=
9
=
9
-
-
14
9
14
-
-
-
8
+
=
45
4+5
=
9
=
9
=
9
-
7
N
I
N
E
V
E
H
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
4
5
-
+
=
14
1+4
=
5
=
5
=
5
-
-
-
-
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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"
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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]
According to some,[citation needed] Nahum prophesied in the beginning of the reign of Ahaz (740s BC). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (8th century BC). The book would then have been written in Jerusalem, where Nahum would have witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).

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]
Main article: Nahum

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

 

 

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Hanuman - Wikipedia
https://en.wikipedia.org/wiki/Hanuman
Hanuman is an ardent devotee of Rama. He is one of the central characters in the various versions of the epic Ramayana found in the Indian subcontinent and ...

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

 

 

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4
-
-
-
-
5
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
24
7
H
A
N
U
M
A
N
-
-
21
-
-
7
-
27
-
18
2+4
-
-
-
-
-
-
-
-
-
-
2+1
-
-
-
-
2+7
-
1+8
6
7
H
A
N
U
M
A
N
-
-
3
-
-
7
-
9
-
9

 

 

-
7
H
A
N
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
8
-
5
-
-
-
5
+
=
18
1+8
=
9
=
9
=
9
-
-
8
-
14
-
-
-
14
+
=
36
3+6
=
9
=
9
=
9
-
7
H
A
N
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
-
1
-
3
4
1
-
+
=
9
-
=
9
=
9
=
9
-
-
-
1
-
21
13
1
-
+
=
36
3+6
=
9
=
9
=
9
-
7
H
A
N
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
8
1
14
21
13
1
14
+
=
72
7+2
=
9
=
9
=
9
-
-
8
1
5
3
4
1
5
+
=
27
2+7
=
9
=
9
=
9
-
7
H
A
N
U
M
A
N
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-`
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
24
7
H
A
N
U
M
A
N
-
-
21
-
-
7
-
27
-
18
2+4
-
-
-
-
-
-
-
-
-
-
2+1
-
-
-
-
2+7
-
1+8
6
7
H
A
N
U
M
A
N
-
-
3
-
-
7
-
9
-
9

 

 

5
HUMAN
57
21
3
3
ALL
25
7
7
3
TOO
50
14
5
5
HUMAN
57
21
3
16
First Total
189
63
18
1+6
Add to Reduce
1+8+9
6+3
1+8
7
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
7
Essence of Number
9
9
9

 

 

ANU 153 ANU

153 ANU 153

ANU 153 ANU

 

 

ANU 36 ANU

ANU 9 ANU

 

Anu - Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Anu

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 ...
‎Sumerian religion - ‎Assyro-Babylonian religion - ‎See also - ‎Notes

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)
Anu existed in Sumerian cosmogony as a dome that covered the flat earth; Outside of this dome was the primordial body of water known as Nammu (not to be confused with the subterranean Abzu).[1]

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’.
Then he decides to create man, to serve the gods with offerings, so that they can be at leisure. 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 guilty of the war between the gods, his blood is used to create mankind. Here, it is unclear if Marduk or Ea creates mankind. Later in the text, Ea is specified as the creator of man. Finally, the gods praise Marduk, and give him fifty names that represent different aspects of his powers and sovereignty.
The text ends with instructions on how it should be passed on from generation to generation, and the command to worship Marduk, king of the gods.

 

ENUMA ELISH
The Babylonian Creation Myth

"The word used for man is lullu"

LULLU 33333 LULLU

"The word used for man is lullu"

 

-
-
-
-
-
LULLU
-
-
-
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
15
-
-
6
LULLU
78
15
15
-
1+5
-
-
-
-
7+8
1+5
1+5
-
6
-
-
6
LULLU
15
6
6
-
-
-
-
-
-
1+5
-
-
-
6
-
-
6
LULLU
6
6
6

 

 

-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
1
-
-
--
-
-
--
-
-
1
ONE
1
-
-
-
-
-
2
-
-
--
-
-
--
-
-
2
TWO
2
-
-
-
-
-
-
-
3
3
3
3
3
-
-
3
occurs
x
5
=
15
1+5
6
4
-
-
--
-
-
--
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
--
-
-
--
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
--
-
-
--
-
-
6
SIX
6
-
-
-
-
-
7
-
-
--
-
-
--
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
--
-
-
--
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
--
-
-
--
-
-
9
NINE
9
-
-
-
-
-
42
5
L
U
L
L
U
-
-
3
-
-
5
-
15
-
6
4+2
-
3
3
3
3
3
-
-
-
-
-
-
-
1+5
-
-
6
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6
-
-
3
3
3
3
3
-
-
-
-
-
-
-
-
-
-
6
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6

 

 

5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
-
-
3
occurs
x
5
=
15
1+5
6
5
L
U
L
L
U
-
-
3
-
-
5
-
15
-
6
-
3
3
3
3
3
-
-
-
-
-
-
-
1+5
-
-
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6
-
3
3
3
3
3
-
-
-
-
-
-
-
-
-
-
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6

 

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 ...

 

-
-
-
-
-
LULLU
-
-
-
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
15
-
-
6
LULLU
78
15
15
-
1+5
-
-
-
-
7+8
1+5
1+5
-
6
-
-
6
LULLU
15
6
6
-
-
-
-
-
-
1+5
-
-
-
6
-
-
6
LULLU
6
6
6

 

 

B
=
2
-
-
BABYLONIA
-
-
-
-
-
-
-
2
B+A
3
3
3
-
-
-
-
2
B+Y
27
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
4
O+N+I+A
39
21
3
B
=
2
Q
9
BABYLONIA
81
36
18
-
-
-
-
-
-
8+1
2+3
1+8
B
=
2
Q
9
BABYLONIA
9
9
9

 

THE

LULLABY

 

-
LULLABY
-
-
-
1
L
12
3
3
1
U
21
3
3
1
L
12
3
3
1
L
12
3
3
1
A+B
3
3
3
1
Y
25
7
7
7
LULLABY
85
22
22
-
-
8+5
2+2
2+2
7
LULLABY
13
4
4
-
-
1+3
-
-
7
LULLABY
4
4
4

 

 

T
=
2
-
3
THE
33
15
6
L
=
3
-
4
LULL
57
12
3
B
=
2
-
6
BEFORE
51
33
6
T
=
2
-
3
THE
33
15
6
S
=
1
-
5
STORM
85
22
4
-
-
10
-
21
First Total
259
97
25
-
-
1+0
-
2+1
Add to Reduce
2+5+9
9+7
2+5
-
-
1
-
3
Second Total
16
16
7
-
-
-
-
-
Reduce to Deduce
1+6
1+6
-
-
-
1
-
3
Essence of Number
7
7
7

 

 

Tho' much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

Ulysses

www.victorianweb.org/authors/tennyson/ulyssestext.html

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
R
=
9
-
10
REMEMBERED
88
52
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
D
=
4
-
11
DISMEMBERED
97
52
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
O
=
6
-
4
ONLY
66
21
3
-
-
-
3
-
-
-
-
-
-
R
=
9
-
5
RIGHT
80
35
8
-
-
-
-
-
-
-
-
8
-
W
=
5
-
3
WAY
49
13
4
-
-
-
-
4
-
-
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
D
=
4
-
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
9
-
-
53
-
52
First Total
558
270
72
-
1
2
3
4
5
6
28
16
9
-
-
5+3
-
5+2
Add to Reduce
5+5+8
2+7+0
7+2
-
-
-
-
-
-
-
2+8
1+6
-
-
-
8
-
7
Second Total
18
9
9
-
1
2
3
4
5
6
10
10
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
-
-
-
-
-
1+0
1+0
-
-
-
8
-
7
Essence of Number
9
9
9
-
1
2
3
4
5
6
1
1
9

 

 

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
O, how fallen from heaven art thou,
a Morning Star, son of Dawn!
Felled to the ground
is he who the nations enfeebled.
Thou didst say in thine heart
"I will ascend unto the heavens,
above the planets of El I shall raise my throne;
On the Mount of Assembly I shall sit,
on the Crest of Zaphon.
Upon the Raised Platform I shall go up,
a Lofty One I shall be!"
But nay, to the Nether World you shalt go,
down to the depths of a pit.

 

 

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
ceased! The Lord hath broken the staff of the wicked, and the sceptre of the rulers. He who smote the people in wrath with a continual stroke, he that ruled the nations / Page 123 / in anger, is persecuted, and none hindereth. The whole earth is at rest, and is quiet: they break forth into singing. Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down no feller is come up against us.
Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.
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! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of
God: I will sit also upon the mount of the congregation, in the sides of the north. I will ascend above the heights of the clouds; I will be like the most High.
Yet thou shalt be brought down to hell, / Page 124 / to the sides of the pit. They that see thee shall narrowly look upon thee saying, Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
All the kings of the nations, even all of them, lie in glory, everyone in his own house. But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. Thou shalt not be joined with them in burial, because thou hast de­stroyed thy land, and slain thy people: the seed of evildoers shall never be renowned."

 

 

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 old man held him fast."

 

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

 

3
GOD
26
17
8
4
WITH
60
24
6
2
US
40
4
4
9
Add to Reduce
126
45
18
-
Reduce to Deduce
1+2+6
4+5
1+8
9
Essence of Number
9
9
9

 

"They shall call His name Emmanuel, which being interpreted is, God with us.

 

-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
--
-
-
24
-
-
6
-
-
-
9
-
8
-
-
1
+
=
24
2+4
=
6
=
6
51
-
-
15
-
-
-
9
-
8
-
-
19
+
=
51
5+1
=
6
=
6
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
-
-
-
21
-
7
-
4
-
5
-
2
-
-
3
-
+
=
21
2+1
=
3
=
3
75
-
7
-
4
-
23
-
20
-
-`
21
-
+
=
75
7+5
=
12
1+2
3
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
--
-
-
126
-
7
15
4
-
23
9
20
8
-
21
19
+
=
126
1+2+6
=
9
-
9
45
-
7
6
4
-
5
9
2
8
-
3
1
+
=
45
4+5
=
9
-
9
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
4
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
--
-
6
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
7
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
occurs
x
1
=
9
45
9
G
O
D
-
W
I
T
H
-
U
S
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
9
-
-
-
-
-
-
-
4+5
-
-
-
-
4+5
9
9
G
O
D
-
W
I
T
H
-
U
S
-
-
9
-
-
9
-
9
-
-
7
6
4
-
5
9
2
8
-
3
1
-
-
-
-
-
-
-
-
9
9
G
O
D
-
W
I
T
H
-
U
S
-
-
9
-
-
9
-
9

 

 

-
9
G
O
D
W
I
T
H
S
-
-
-
-
-
--
-
-
24
-
-
6
-
-
9
-
8
-
1
+
=
24
2+4
=
6
=
6
51
-
-
15
-
-
9
-
8
-
19
+
=
51
5+1
=
6
=
6
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
-
-
-
21
-
7
-
4
5
-
2
-
3
-
+
=
21
2+1
=
3
=
3
75
-
7
-
4
23
-
20
-
21
-
+
=
75
7+5
=
12
1+2
3
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
--
-
-
126
-
7
15
4
23
9
20
8
21
19
+
=
126
1+2+6
=
9
-
9
45
-
7
6
4
5
9
2
8
3
1
+
=
45
4+5
=
9
-
9
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
--
-
6
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
7
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
1
=
9
45
9
G
O
D
W
I
T
H
U
S
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
9
-
-
-
-
-
-
4+5
-
-
-
-
4+5
9
9
G
O
D
W
I
T
H
U
S
-
-
9
-
-
9
-
9
-
-
7
6
4
5
9
2
8
3
1
-
-
-
-
-
-
-
-
9
9
G
O
D
W
I
T
H
U
S
-
-
9
-
-
9
-
9

 

 

"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.
“Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). New American Standard Bible "BEHOLD ...

 

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

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
G
=
7
-
3
GOD
26
17
8
-
-
-
-
-
-
-
-
8
-
W
=
5
-
4
WITH
60
24
6
-
-
-
-
-
-
6
-
-
-
U
=
3
-
2
US
40
4
4
-
-
-
-
4
-
-
-
-
-
-
-
1+5
-
9
Add to Reduce
126
45
18
-
1
2
3
4
5
6
7
8
9
-
-
6
-
-
Reduce to Deduce
1+2+6
4+5
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
Essence of Number
9
9
9
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
GOD WITH US
-
-
-
-
-
-
-
-
-
-
-
-
-
G
=
7
-
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
D
=
4
-
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
W
=
5
-
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
U
=
3
-
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
45
-
9
GOD WITH US
126
54
45
-
1
2
3
4
5
6
7
8
9
-
-
4+5
-
-
-
1+2+6
5+4
4+5
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
GOD WITH US
9
9
9
-
3
-
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
GOD WITH US
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
5
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
7
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
-
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
D
=
7
-
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
W
=
5
-
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
O
=
3
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
G
=
5
-
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
H
=
5
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
3
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
45
-
9
GOD WITH US
126
54
45
-
1
2
3
4
5
6
7
8
9
-
-
4+5
-
-
-
1+2+6
5+4
4+5
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
GOD WITH US
9
9
9
-
3
-
3
4
5
6
7
8
9

 

GOD WITH US 123456789 987654321 US WITH GOD

 

 

4
GODS
45
18
9
1
I
9
9
9
5
VOICE
54
27
9
10
Add to Reduce
108
54
27
1+0
Reduce to Deduce
1+0+8
5+4
2+7
1
Essence of Number
9
9
9

 

-`
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-````
-
-
6
-
1
-
9
-
-
6
9
-
-
+
=
31
3+1
=
4
=
4
=
4
-
-
-
15
-
19
-
9
-
-
15
9
-
-
+
=
67
6+7
=
13
1+3
4
=
4
-
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-
-
7
-
4
-
-
-
-
4
-
-
3
5
+
=
23
2+3
=
5
=
5
=
5
-
-
7
-
4
-
-
-
-`
22
-
-
3
5
+
=
41
4+1
=
5
=
5
=
5
-
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-
-
7
15
4
19
-
9
-
22
15
9
3
5
+
=
108
1+0+8
=
9
=
9
=
9
-
-
7
6
4
1
-
9
-
4
6
9
3
5
+
=
54
5+4
=
9
=
9
=
9
-
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
4
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
--
-
6
-
-
-
-
-
-
6
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
10
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
35
-
-
10
-
54
-
36
1+0
1+0
-
-
-
-
-
9
-
-
-
9
-
-
-
-
3+5
-
-
1+0
-
5+4
-
3+6
1
1
G
O
D
S
-
I
-
V
O
I
C
E
-
-
8
-
-
1
-
9
-
9
-
-
7
6
4
1
-
9
-
4
6
9
3
5
-
-
-
-
-
-
-
-
-
-
1
1
G
O
D
S
-
I
-
V
O
I
C
E
-
-
8
-
-
1
-
9
-
9

 

 

10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-
-
6
-
1
-
9
-
-
6
9
-
-
+
=
31
3+1
=
4
=
4
=
4
-
-
15
-
19
-
9
-
-
15
9
-
-
+
=
67
6+7
=
13
1+3
4
=
4
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-
7
-
4
-
-
-
-
4
-
-
3
5
+
=
23
2+3
=
5
=
5
=
5
-
7
-
4
-
-
-
-`
22
-
-
3
5
+
=
41
4+1
=
5
=
5
=
5
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
--
-
-
-
-
-
7
15
4
19
-
9
-
22
15
9
3
5
+
=
108
1+0+8
=
9
=
9
=
9
-
7
6
4
1
-
9
-
4
6
9
3
5
+
=
54
5+4
=
9
=
9
=
9
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
4
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
--
-
6
-
-
-
-
-
-
6
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
10
G
O
D
S
-
I
-
V
O
I
C
E
-
-
35
-
-
10
-
54
-
36
1+0
-
-
-
-
-
9
-
-
-
9
-
-
-
-
3+5
-
-
1+0
-
5+4
-
3+6
1
G
O
D
S
-
I
-
V
O
I
C
E
-
-
8
-
-
1
-
9
-
9
-
7
6
4
1
-
9
-
4
6
9
3
5
-
-
-
-
-
-
-
-
-
-
1
G
O
D
S
-
I
-
V
O
I
C
E
-
-
8
-
-
1
-
9
-
9

 

HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH

 

 

B
=
2
2
BY
27
9
9
T
=
2
5
THEIR
60
33
6
D
=
4
5
DEEDS
37
19
1
Y
=
7
2
YE
30
12
3
S
=
1
5
SHALL
52
16
7
K
=
2
4
KNOW
63
18
9
T
=
2
4
THEM
46
19
1
-
-
20
27
Add to Reduce
315
126
36
-
-
2+0
2+7
Reduce to Deduce
3+1+5
1+2+6
3+6
-
-
2
9
Essence of Number
9
9
9

 

 

8
QUO VADIS
108
36
9
6
VOX POP
108
36
9
11
SORROW
108
36
9
8
INSTINCT
108
36
9
11
DESCENDANTS
108
36
9
8
STARTING
108
36
9
9
NARRATIVE
108
36
9
9
SEQUENCES
108
36
9
9
COMPLETES
108
36
9
9
AMBIGUOUS
108
36
9
7
JOURNEY
108
36
9

 

 

9
PLAY CHESS
108
36
9
8
FIRST LAW
108
36
9
8
BLUE PLANET
108
36
9

 

 

JUST SIX NUMBERS

Martin Rees

1
999

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' "
Page 24 / 25
"A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelli- gence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!
Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' able and motivated to transmit radio signals. All the basic forces and natural laws would be the same. Indeed, this uniformity - without which our universe would be a far more baffling place - seems to extend to the remotest galaxies that astronomers can study. (Later chapters in this book will, however, speculate about other 'universes', forever beyond range of our telescopes, where different laws may prevail.)
Clearly, alien beings wouldn't use metres, kilograms or seconds. But we could exchange information about the ratios of two masses (such as thc ratio of proton and electron masses) or of two lengths, which are 'pure numbers' that don't depend on what units are used: the statement that one rod is ten times as long as another is true (or false) whether we measure lengths / in feet or metres or some alien units"

 

"A proton is

1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'"

 

E
=
5
-
8
EIGHTEEN
73
46
1
T
=
2
-
9
THIRTYSIX
152
53
8
-
-
7
4
17
First Total
225
99
9
-
-
-
-
1+7
Add to Reduce
2+2+5
9+9
-
Q
-
7
-
8
Second Total
9
18
9
-
-
-
-
1+7
Reduce to Deduce
-
1+8
-
Q
-
7
-
8
Essence of Number
9
9
9

 

 

KEEPER OF GENESIS  
Robert Bauval Graham Hancock 1996

Page 254

Professor Sagan then offers a comparison that is highly apposite to our present inquiry. 'Today,' he says:
we are again seeking messages from an ancient and exotic civilization, this time hidden from us not only in time, but in space. If we should receive a radio message from an extraterrestrial civilization, how could it possibly be understood? Extraterrestrial intelligence will be elegant, complex, internally consistent and utterly alien. Extraterrestrials would, of course, wish to make a message sent to us as comprehensible as possible. But how could they? 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.3

Extraterrestrial intelligence will be elegant, complex, internally consistent and utterly alien.

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
E
=
5
1
16
EXTRATERRESTRIAL
213
78
6
-
-
-
-
-
-
6
-
-
-
I
=
9
2
12
INTELLIGENCE
115
61
7
-
-
-
-
-
-
-
7
-
-
W
=
5
3
4
WILL
56
20
2
-
-
2
-
-
-
-
-
-
-
B
=
2
4
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
E
=
5
5
7
ELEGANT
64
28
1
-
1
-
-
-
-
-
-
-
-
C
=
3
6
7
COMPLEX
88
34
7
-
-
-
-
-
-
-
7
-
-
I
=
9
7
10
INTERNALLY
130
49
4
-
-
-
-
4
-
-
-
-
-
C
=
3
8
10
CONSISTENT
138
57
3
-
-
-
3
-
-
-
-
-
-
A
=
1
9
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
U
=
3
10
7
UTTERLY
121
31
4
-
-
-
-
4
-
-
-
-
-
O
=
6
11
5
ALIEN
41
23
5
-
-
-
-
-
5
-
-
-
-
-
-
51
-
83
First Total
992
398
47
-
2
2
3
8
5
6
21
8
9
-
-
5+1
-
8+3
Add to Reduce
9+9+2
3+9+8
4+7
-
-
-
-
-
-
-
2+1
-
-
-
-
6
-
11
Second Total
20
20
11
-
2
2
3
8
5
6
3
8
9
-
-
-
-
1+1
Reduce to Deduce
2+0
2+0
1+1
-
-
-
-
-
-
-
-
-
-
-
-
6
-
2
Essence of Number
2
2
2
-
2
2
3
8
5
6
3
8
9

 

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
E
=
5
1
16
EXTRATERRESTRIAL
213
78
6
-
-
-
-
-
-
6
-
8
9
I
=
9
2
12
INTELLIGENCE
115
61
7
-
-
-
-
-
-
-
7
8
9
W
=
5
3
4
WILL
56
20
2
-
-
2
-
-
-
-
-
8
9
B
=
2
4
2
BE
7
7
7
-
-
-
-
-
-
-
7
8
9
E
=
5
5
7
ELEGANT
64
28
1
-
1
-
-
-
-
-
-
8
9
C
=
3
6
7
COMPLEX
88
34
7
-
-
-
-
-
-
-
7
8
9
I
=
9
7
10
INTERNALLY
130
49
4
-
-
-
-
4
-
-
-
8
9
C
=
3
8
10
CONSISTENT
138
57
3
-
-
-
3
-
-
-
-
8
9
A
=
1
9
3
AND
19
10
1
-
1
-
-
-
-
-
-
8
9
U
=
3
10
7
UTTERLY
121
31
4
-
-
-
-
4
-
-
-
8
9
O
=
6
11
5
ALIEN
41
23
5
-
-
-
-
-
5
-
-
8
9
-
-
51
-
83
First Total
992
398
47
-
2
2
3
8
5
6
21
8
9
-
-
5+1
-
8+3
Add to Reduce
9+9+2
3+9+8
4+7
-
-
-
-
-
-
-
2+1
-
-
-
-
6
-
11
Second Total
20
20
11
-
2
2
3
8
5
6
3
8
9
-
-
-
-
1+1
Reduce to Deduce
2+0
2+0
1+1
-
-
-
-
-
-
-
-
-
-
-
-
6
-
2
Essence of Number
2
2
2
-
2
2
3
8
5
6
3
8
9

 

RE 95 RE

REARRANGED NUMERICALLY REARRANGED

RE 95 RE

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
E
=
5
5
7
ELEGANT
64
28
1
-
1
-
-
-
-
-
-
8
9
A
=
1
9
3
AND
19
10
1
-
1
-
-
-
-
-
-
8
9
W
=
5
3
4
WILL
56
20
2
-
-
2
-
-
-
-
-
8
9
C
=
3
8
10
CONSISTENT
138
57
3
-
-
-
3
-
-
-
-
8
9
I
=
9
7
10
INTERNALLY
130
49
4
-
-
-
-
4
-
-
-
8
9
U
=
3
10
7
UTTERLY
121
31
4
-
-
-
-
4
-
-
-
8
9
O
=
6
11
5
ALIEN
41
23
5
-
-
-
-
-
5
-
-
8
9
E
=
5
1
16
EXTRATERRESTRIAL
213
78
6
-
-
-
-
-
-
6
-
8
9
I
=
9
2
12
INTELLIGENCE
115
61
7
-
-
-
-
-
-
-
7
8
9
B
=
2
4
2
BE
7
7
7
-
-
-
-
-
-
-
7
8
9
C
=
3
6
7
COMPLEX
88
34
7
-
-
-
-
-
-
-
7
8
9
-
-
51
-
83
First Total
992
398
47
-
2
2
3
8
5
6
21
8
9
-
-
5+1
-
8+3
Add to Reduce
9+9+2
3+9+8
4+7
-
-
-
-
-
-
-
2+1
-
-
-
-
6
-
11
Second Total
20
20
11
-
2
2
3
8
5
6
3
8
9
-
-
-
-
1+1
Reduce to Deduce
2+0
2+0
1+1
-
-
-
-
-
-
-
-
-
-
-
-
6
-
2
Essence of Number
2
2
2
-
2
2
3
8
5
6
3
8
9

 

 

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:..."

 

 

R
=
9
-
7
ROSETTA
98
26
8
S
=
1
-
5
STONE
73
19
1
-
-
10
-
12
Add to Reduce
171
45
9
-
-
1+0
-
1+2
Reduce to Deduce
1+7+1
4+5
-
Q
-
1
-
3
Essence of Number
9
9
9

 

 

-
MATHEMATICS
-
-
-
4
MATH
42
15
6
2
ME
18
9
9
2
AT
21
3
3
1
I
9
9
9
2
CS
22
4
4
11
MATHEMATICS
112
40
31
1+1
-
1+1+2
4+0
3+1
2
MATHEMATICS
4
4
4

 

 

THE MAGIC MOUNTAIN


Thomas Mann 1875-1955

Page 417

"I preach mathematics."

 

I
=
9
-
1
I
9
9
9
S
=
1
-
6
PREACH
51
33
6
R
=
9
-
11
MATHEMATICS
112
40
4
-
-
19
-
18
First Total
172
91
19
-
-
1+9
-
1+8
Add to Reduce
1+7+2
9+1
1+9
Q
-
10
-
9
Second Total
10
10
10
-
-
1+0
-
-
Reduce to Deduce
1+0
1+0
1+0
Q
-
1
-
9
Essence of Number
1
1
1

 

 

G
=
7
-
3
GOD
26
17
8
I
=
9
-
2
IS
28
19
1
A
=
1
-
1
A
1
1
1
M
=
4
-
13
MATHEMATICIAN
117
54
9
-
-
21
-
19
First Total
172
91
19
-
-
2+1
-
1+9
Add to Reduce
1+7+2
9+1
1+9
Q
-
3
-
10
Second Total
10
10
10
-
-
-
-
1+0
Reduce to Deduce
1+0
1+0
1+0
Q
-
3
-
1
Essence of Number
1
1
1

 

 

N
=
5
-
5
NAMES
52
25
7
O
=
6
-
2
OF
21
12
3
G
=
7
-
3
GOD
26
17
8
-
-
18
-
10
First Total
99
54
18
-
-
1+8
-
1+0
Add to Reduce
9+9
5+4
1+8
Q
-
9
-
1
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
Q
-
9
-
1
Essence of Number
9
9
9

 

 

 

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

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.
The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

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 each human heart terror survives
The ravin it has gorged: the loftiest fear
All that they would disdain to think were true:
Hypocrisy and custom make their minds
The fanes of many a worship, now outworn.
They dare not devise good for man's estate,
And yet they know not that they do not dare.
 
 
The phrase "stony sleep" is drawn from The Book of Urizen by William Blake (one of the poets Yeats studied most intensely). In Blake's poem, Urizen falls, unable to bear the battle in heaven he has provoked. To ward off the fiery wrath of his vengeful brother Eternals, he frames a rocky womb for himself: "But Urizen laid in a stony sleep / Unorganiz'd, rent from Eternity." During this stony sleep, Urizen goes through seven ages of creation-birth as fallen man, until he emerges. This is the man who becomes the Sphinx of Egypt.

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,'

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
4
THINGS
77
32
5
-
-
-
-
-
5
-
-
-
-
F
=
6
-
4
FALL
31
13
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
3
APART
56
20
2
-
-
2
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
C
=
3
-
1
CENTRE
65
29
2
-
-
2
-
-
-
-
-
-
-
C
=
3
-
4
CANNOT
67
22
4
-
-
-
-
4
-
-
-
-
-
H
=
8
-
6
HOLD
39
21
3
-
-
-
3
-
-
-
-
-
-
M
=
4
-
4
MERE
41
23
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
3
ANARCHY
70
34
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
4
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
L
=
3
-
4
LOOSED
70
25
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
E
=
5
-
5
EVERYWHERE
134
62
8
-
-
-
-
-
-
-
-
8
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
C
=
3
-
6
CEREMONY
98
44
8
-
-
-
-
-
-
-
-
8
-
O
=
6
-
6
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
I
=
9
-
5
INNOCENCE
82
46
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
4
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
D
=
4
-
7
DROWNED
83
38
2
-
-
2
-
-
-
-
-
-
-
-
-
81
-
97
First Total
1075
481
76
-
4
6
6
8
10
12
14
16
9
-
-
8+1
-
9+7
Add to Reduce
1+0+7+6
4+8+1
7+6
-
-
-
-
-
1+0
1+2
1+4
1+6
-
-
-
9
-
16
Second Total
13
13
13
-
4
6
6
8
1
3
5
7
9
-
-
-
-
1+6
Reduce to Deduce
1+3
1+3
1+3
-
-
-
-
-
-
-
-
-
-
-
-
9
-
7
Third Total
4
4
4
-
4
6
6
8
1
3
5
7
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
7
Essence of Number
4
4
4
-
4
6
6
8
1
3
5
7
9

 

 

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


"TO what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he­goats. When ye come to appear before me, who hath required this at your hand, to tread my courts?
Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble to me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Wash you, make you clean; put away the evils of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow
.
Come now, and let us reason together, / Page 119 / saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

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.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the. King, the Lord of hosts.
Then flew one of the seraphims unto / Page 120 / me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

 

"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. . . .
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment / Page 121 / and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."

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 /
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together: and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."

 

 

 

 

3
THE
33
15
6
6
FAMILY
66
30
3
9
First Total
99
45
45
-
Add to Reduce
9+9
4+5
4+5
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

3
THE
-
-
-
6
FAMILY
-
-
-
-
T
20
2
2
-
H
8
8
8
-
E
5
5
5
-
THE
-
-
-
-
F
6
6
6
-
A
1
1
1
-
M
13
4
4
-
I
9
9
9
-
L
12
3
3
-
Y
25
7
7
-
FAMILY
-
-
-
9
Add to Reduce
99
45
45
-
Reduce to Deduce
9+9
4+5
4+5
9
Essence of Number
18
9
9

 

 

9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
-
8
-
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
-
-
-
8
-
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
2
-
5
-
6
1
4
9
3
7
+
=
28
2+8
=
10
1+0
1
-
-
20
-
5
-
6
1
13
9
12
25
+
=
82
8+2
=
10
1+0
1
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
20
8
5
-
6
1
13
9
12
25
+
=
99
9+9
=
18
1+8
9
-
-
2
8
5
-
6
1
4
9
3
7
+
=
45
4+5
=
9
-
9
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
2
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
8
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
45
9
T
H
E
-
F
A
M
I
L
Y
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
-
-
9
-
-
-
-
4+5
-
-
-
-
4+5
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
9
-
-
9
-
9
-
-
2
8
5
-
6
1
4
9
3
7
-
-
-
-
-
--
-
-
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
9
-
-
9
-
9

 

 

9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
-
8
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
-
-
-
8
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
2
-
5
6
1
4
9
3
7
+
=
28
2+8
=
10
1+0
1
-
-
20
-
5
6
1
13
9
12
25
+
=
82
8+2
=
10
1+0
1
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
20
8
5
6
1
13
9
12
25
+
=
99
9+9
=
18
1+8
9
-
-
2
8
5
6
1
4
9
3
7
+
=
45
4+5
=
9
-
9
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
2
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
8
-
-
8
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
45
9
T
H
E
F
A
M
I
L
Y
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
-
9
-
-
-
-
4+5
-
-
-
-
4+5
9
9
T
H
E
F
A
M
I
L
Y
-
-
9
-
-
9
-
9
-
-
2
8
5
6
1
4
9
3
7
-
-
-
-
-
--
-
-
9
9
T
H
E
F
A
M
I
L
Y
-
-
9
-
-
9
-
9

 

 

3
THE
33
15
6
6
FAMILY
66
30
3
9
First Total
99
45
45
-
Add to Reduce
9+9
4+5
4+5
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

3
THE
-
-
-
6
FAMILY
-
-
-
-
T
20
2
2
-
H
8
8
8
-
E
5
5
5
-
THE
-
-
-
-
F
6
6
6
-
A
1
1
1
-
M
13
4
4
-
I
9
9
9
-
L
12
3
3
-
Y
25
7
7
-
FAMILY
-
-
-
9
Add to Reduce
99
45
45
-
Reduce to Deduce
9+9
4+5
4+5
9
Essence of Number
18
9
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
THE
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
FAMILY
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
F
=
6
-
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
L
=
3
-
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
Y
=
7
-
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
FAMILY
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
THE
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
45
-
9
-
99
45
45
-
1
2
3
4
5
6
7
8
9
-
-
4+5
-
-
-
9+9
4+5
4+5
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
18
9
9
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
THE
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
FAMILY
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
L
=
3
-
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
F
=
6
-
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
-
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
FAMILY
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
THE
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
45
-
9
-
99
45
45
-
1
2
3
4
5
6
7
8
9
-
-
4+5
-
-
-
9+9
4+5
4+5
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
18
9
9
-
1
2
3
4
5
6
7
8
9

 

 

3
THE
-
-
-
6
FAMILY
-
-
-
-
A
1
1
1
-
T
20
2
2
-
L
12
3
3
-
M
13
4
4
-
E
5
5
5
-
F
6
6
6
-
Y
25
7
7
-
H
8
8
8
-
I
9
9
9
3
THE
-
-
-
-
FAMILY
-
-
-
9
Add to Reduce
99
45
45
-
Reduce to Deduce
9+9
4+5
4+5
9
Essence of Number
18
9
9

 

 

 

FIRST CONTACT 1980

 

 

 

 

1
-
R
=
9
6
RE ATUM
78
24
6
-
1
2
-
S
=
1
3
SHU
48
12
3
-
2
3
-
T
=
2
6
TEFNUT
86
23
5
-
3
4
-
G
=
7
3
GEB
14
14
5
-
4
5
-
N
=
5
3
NUT
55
10
1
-
5
6
-
O
=
6
6
OSIRIS
89
35
8
-
6
7
-
I
=
9
4
ISIS
56
20
2
-
7
8
-
S
=
1
3
SET
44
8
8
-
8
9
-
N
=
5
8
NEPHTHYS
115
43
7
-
9
45
-
-
-
45
42
First Total
585
189
45
-
45
4+5
-
-
-
4+5
4+2
Add to Reduce
5+8+5
1+8+9
4+5
-
4+5
9
-
-
-
9
6
Second Total
18
18
9
-
9
-
-
-
-
-
-
Reduce to Deduce
1+8
1+8
-
-
-
9
-
-
-
9
6
Essence of Number
9
9
9
-
9

 

 

3
THE
33
15
6
5
ENNEA
39
21
3
8
Add to Reduce
72
36
9
-
Reduce to Deduce
7+2
3+6
-
8
Essence of Number
9
9
9

 

 

-
-
-
-
8
THE ENNEA
72
36
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
2
RA
19
10
1
A
=
1
-
4
ATUM
55
10
1
S
=
1
-
3
SHU
48
12
3
T
=
2
-
6
TEFNUT
86
23
5
G
=
7
-
3
GEB
14
14
5
N
=
5
-
3
NUT
55
10
1
O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
3
SET
44
8
8
N
=
5
-
8
NEPHTHYS
115
43
7
46
-
-
-
42
-
581
221
41
4+6
-
-
-
4+2
-
5+8+1
2+2+1
4+1
10
-
-
-
6
-
14
5
5
1+0
-
-
-
-
-
1+4
-
-
1
-
-
-
6
TO
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
ATUM
55
10
1
-
-
-
-
3
SHU
48
12
3
-
-
-
-
6
TEFNUT
86
23
5
-
-
-
-
13
-
189
45
9
-
-
-
-
1+3
-
1+8+9
4+5
-
-
-
-
-
4
-
18
9
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
4
-
9
9
9

 

 

-
-
-
-
8
THE ENNEA
72
36
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
2
RE
23
14
5
A
=
1
-
4
ATUM
55
10
1
S
=
1
-
3
SHU
48
12
3
T
=
2
-
6
TEFNUT
86
23
5
G
=
7
-
3
GEB
14
14
5
N
=
5
-
3
NUT
55
10
1
O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
3
SET
44
8
8
N
=
5
-
8
NEPHTHYS
115
43
7
46
-
-
-
42
-
585
225
45
4+6
-
-
-
4+2
-
5+8+5
2+2+5
4+5
10
-
-
-
6
-
18
9
9
1+0
-
-
-
-
-
1+8
-
-
1
-
-
-
6
TO
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
ATUM
55
10
1
-
-
-
-
3
SHU
48
12
3
-
-
-
-
6
TEFNUT
86
23
5
-
-
-
-
13
-
189
45
9
-
-
-
-
1+3
-
1+8+9
4+5
-
-
-
-
-
4
-
18
9
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
4
-
9
9
9

 

 

1
-
R
=
9
6
RE ATUM
78
24
6
-
1
2
-
S
=
1
3
SHU
48
12
3
-
2
3
-
T
=
2
6
TEFNUT
86
23
5
-
3
4
-
G
=
7
3
GEB
14
14
5
-
4
5
-
N
=
5
3
NUT
55
10
1
-
5
6
-
O
=
6
6
OSIRIS
89
35
8
-
6
7
-
I
=
9
4
ISIS
56
20
2
-
7
8
-
S
=
1
3
SET
44
8
8
-
8
9
-
N
=
5
8
NEPHTHYS
115
43
7
-
9
45
-
-
-
45
42
First Total
585
189
45
-
45
4+5
-
-
-
4+5
4+2
Add to Reduce
5+8+5
1+8+9
4+5
-
4+5
9
-
-
-
9
6
Second Total
18
18
9
-
9
-
-
-
-
-
-
Reduce to Deduce
1+8
1+8
-
-
-
9
-
-
-
9
6
Essence of Number
9
9
9
-
9

 

 

 

 

 
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