Sunday, June 16, 2019

Beware of Greeks boasting inventions





Damien F. Mackey




“Thereupon one of the [Egyptian] priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children, and there is not an old man among you.

Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition,

nor any science which is hoary with age”.


Plato’s Timaeus




The view of the ancient Egyptian priest – {who would proceed to recount to Solon the legend of Atlantis} - that the Greeks (“Hellenes”) were not at the forefront of all culture and science, is quite different from that of a Greek taxi driver I once encountered according to whom the Greeks were the inventors of practically everything: cities; philosophy; mathematics; logic; sculpture; and so on.


The celebrated encounter between the Egyptian priest and the wise Athenian statesman, Solon, as narrated in Plato’s Timaeus, could not really have happened - {though it was loosely based on real history} - because Solon himself was (Plato also) an invention of the Greeks. For the wise Solon read the wise Solomon, who was in fact an ancient Israelite king, a Jew, his name being a very by-word for wisdom.

King Solomon certainly had his dealings with Egypt. In fact the Bible loses interest in the great man at about the very point at which he is said to have engaged in horse-trading with Egypt (I Kings 10:28). It is then that secular history takes over, with Solomon morphing into Senenmut (Senmut), a famous guest of female Hatshepsut’s in Egypt’s Eighteenth Dynasty. According to one of Senenmut’s statues: ‘I was in this land under [her] command since the occurrence of the death of [her] predecessor'. See e.g. my article:


Solomon and Sheba




The presumed laws of Solon have been identified by Edwin M. Yamauchi as being, at least in part, late Jewish (era of Nehemiah): “Two reformers compared - Solon of Athens and Nehemiah of Jerusalem” (The Bible World, 1980, pp. 269-292).


In “Solomon and Sheba” I wrote this of Greek, now architectural, appropriation:       


Much has been attributed to the Greeks that did not belong to them - e.g. Breasted … made the point that Hatshepsut's marvellous temple structure was a witness to the fact that the Egyptians had developed architectural styles for which the later Greeks would be credited as originators. Given the Greeks' tendency to distort history, or to appropriate inventions, one would not expect to find in Solon a perfect, mirror-image of King Solomon.

[End of quote]


Well before all of this, back in the time of the mighty Akkadian king Naram-Sin (c. 2200 BC, conventional dating), artists were already ‘out-Greeking’ the Greeks. M. Van de Mieroop writes this of a piece of sculpture at the time (A History of the Ancient Near East ca. 3000 – 323 BC, Blackwell, 2004, p. 66. Emphasis added):


Sculpture in the round now showed enormous refinement. The copper Bassetki statue (bearing the text regarding Naram-Sin’s deification), for example, shows great naruralism in the representation of the human body. It presents a technological breakthrough, too, as it was made with the lost wax technique, a technique long credited to the classical Greeks.


[End of quote]


Long before even that, at the site of Göbelki Tepe (c. 12,000 BC, conventional dating), cultural and artistic innovations apparently long anticipated the Greeks:


The presence of art in the buildings, the substantial effort that must have been involved in making and erecting them, and a lack of evidence for any permanent settlement in the area, led Schmidt and others to conclude that Göbekli must have been a sacred place where pilgrims traveled to worship, much like the Greek ruins of Delphi or Olympia. If that interpretation is true it would make the buildings, which date back more than 10,000 years to the early Neolithic, the oldest temples ever found.


For Schmidt, Göbekli Tepe was primarily a sacred site. Its built environment was a nondomestic communal space within a geography of Stone Age pilgrimage, like a Greek amphictyony for hunter-gatherers”.


Finally, we have found previously that the supposed C3rd BC Greek mathematician, Archimedes, has been accredited with an invention that the neo-Assyrians were already using centuries before that time: the screw pump.

Thus I wrote in:


Sobna (Shebna) the High Priest



Dr. Stephanie Dalley of Oxford University’s Oriental Institute and author of the fascinating book, The Mystery of the Hanging Garden of Babylon, has explained that the ancients commonly confused Sennacherib of Nineveh with Nebuchednezzar of Babylon.


And she has expertly argued that the famed ‘Hanging Gardens’ of antiquity were situated in Nineveh, and not in Babylon. Moreover, Dr. Dalley has been able to demonstrate (actually in situ) that the screw pump, famously attributed to Archimedes (C3rd BC), was already being used by the Assyrians about half a millennium earlier, at the time of Sennacherib.






Friday, June 7, 2019

Until which “coming” would Apostle John live?

Image result for the apocalypse of john

Beyond the “Second Coming”

Part Two:
Until which “coming” would Apostle John live?

Damien F. Mackey
Peter turned and saw that the disciple whom Jesus loved was following them.
(This was the one who had leaned back against Jesus at the supper and had said,
‘Lord, who is going to betray you?’)
When Peter saw him, he asked, ‘Lord, what about him?’
Jesus answered, ‘If I want him to remain alive until I return,
what is that to you? You must follow me’.”
John 21:20-22
The Apostles of Jesus Christ were the types who were never going ‘to die wondering’.
Philip, for instance (John 14:8): ‘Master, show us the Father; then we shall be content’.
And Thomas (20:25): ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe’.
Now Peter: ‘Lord, what about him [John]?’
Jesus often met such questions with a mild rebuke.
In the case of Philip (John 14:9-11):
Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves’.
In the case of ‘Doubting Thomas’ (20:27): ‘Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe’.
In the case of Peter: ‘What is that to you?’, etc.
But there may now arise a modern question: If, as most Christians seem to believe, Jesus has not yet come as He spoke of to his disciples - {and as they (e.g. Sts. John, Paul) wrote of with phrases like “soon”, or even “very soon”} - in what Christians term (wrongly, I think) the “second coming”, then how is it that the risen Jesus can say that He wanted John ‘to remain alive until I return’?
This statement, by the way, is perfectly in accord with what the pre-Resurrection Jesus had told his followers (Matthew 16:28): ‘Truly I tell you, some who are standing here will not taste death until they see the Son of Man coming in His kingdom’.
Apparently, while Peter was not going to be one of these, John was.
Had Jesus Christ, who had risen from the dead by his own power, by the power of his Father (John 10:17-18): ‘The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father’, all of a sudden, despite his now being in a higher (transformed) state of being, become confused about when He would actually come again?
No, the fact is that there was a “coming” before the final coming, as I estimated in Part One: thus:
As the Americans say, Let’s do the math.
First: “In the Gospel the Lord shows us that His first coming was in humility, as a Servant, to free the world from sin”.
Second: His soon-to-take-place “coming” as gleaned from the quotes above, follows that one. And it is this particular “coming” that I would designate the “Second Coming”.
Last: There is yet to be a Final Coming, as indicated by the Catechism: “God's triumph over the revolt of evil will take the form of the last judgment after the final cosmic upheaval of this passing world” (No. 667). The Last Judgment.
Peter’s lifetime approximated to only the First of these.
John would live on until the Second.
We still await the Final coming of Jesus Christ.

Monday, June 3, 2019

‘There shall come a Star out of Jacob’

 Image result for star out of jacob
The Law, we are told by St. Paul, has “a shadow of the good things to come”
(Hebrews 10:1). The various ordinances and feasts of the Old Testament,
if properly understood, are found, according to G. Mackinlay, “to refer to
and foreshadow many events and doctrines of the New Testament”.
Previously I have written (summarising Lieutenant-Colonel G. Mackinlay’s important book, The Magi: How They Recognised Christ's Star, Hodder and Stoughton, 1897):
Chapter Three: “A Star … out of Jacob”
Let us now turn again to the method of inferences from harmonies, that we have used in the last two chapters, in order to determine, with greater precision than has been attained do far, the date of Our Lord’s Nativity. Despite Scaliger, who said that God alone, not man, can determine the true day of the Nativity (Scaliger, as quoted by Hales, Chron., Vol. 1, p. 199), we are prepared to accept a result arising clearly and consistently from the method of harmonies – should such a result be achieved – provided, of course, that the result does not clash with, or contradict, any well–established fact of history. And we can look upon this further application of the method of inferences from harmonies as being a further test of the reliability of this method of inference.
We shall investigate historical methods later on.
Mackey’s comment: Actually the needed revision of late BC-early AD history, not yet effected, may be far more radical than earlier writers, like Mackinlay, could possibly have imagined. As Mackinlay saw it, it was universally accepted that Our Lord’s Nativity could not have been earlier than the beginning of BC 10, or later than the end of BC 5. The date is today generally given as being somewhere between BC 8-4.
But see my radical revision of all of this:
A New Timetable for the Nativity of Jesus Christ
“Chronologists have never really managed to sort out a satisfactory biblical timeline for this Roman scenario, with the Nativity currently having to be positioned in BC time (8 BC, 4 BC) to accommodate a faulty Herodian chronology.
But it is Jesus Christ the Lord of History, the Alpha and the Omega (the Aleph and the Tau), and not king Herod, who determines the end point of BC time and the beginning of AD (Anno Domini) time”.
In pursuing these new inferences now for the earlier part of Our Lord’s life, we once again follow our reliable guide Mackinlay who commences by establishing “the greater probability” of the following two facts:
(a) That the Nativity of Our Lord was at least five months after the beginning of a period of shining of the morning star, and,
(b) That the Nativity was at a Feast of Tabernacles (p. 140).
Firstly, we investigate Mackinlay’s reason for believing that our Lord’s Nativity was:
(a) Five months after a period of shining.
To begin with, we must consider what reason there is for supposing that the morning star was shining at all when Our Lord was born. In Malachi 3:1 … St. John the Baptist is referred to under the figure of the morning star, as the forerunner of the Christ. But the morning star itself may be called “My messenger who shall prepare the way before Me”. It is not unusual for inanimate objects thus to be spoken of in Scripture, for instance in Psalm 88:38 we have “the faithful witness in the sky”, and in Psalm 148:3 the sun, moon and stars of light are exhorted to praise God. Consequently, as Mackinlay has explained it (p. 141), “we can reasonably suppose that the Morning Star was shining at the Nativity”. Furthermore, he adds, if the morning star were the herald of the coming One, it is fitting to imagine that a somewhat prolonged notice should be given; for “it would be more dignified and stately for the one to precede the other by a considerable interval, than that both should come almost together”.
We shall find Mackinlay’s supposition of a prolonged heralding by the morning star borne out by the following inference. According to the principle of metaphors being taken from things present, we could infer that the morning star was actually shining when Our Lord (in Matthew 11:10), quoting Malachi 3:1, spoke of the Baptist as “My messenger … before My face”. Consistently following the same line of thought, we may reasonably infer that the morning star was also shining more than thirty years earlier when Zechariah quoted the same scriptural verse – i.e. Malachi 3:1 – at the circumcision of his son, John (Luke 1:76).
Even had this appropriate passage not been quoted at the time, Mackinlay suggests (p. 142), “we might have inferred that the herald in the sky would harmoniously have been shining at the birth of the human herald”.
Mackinlay further suggests from his inference that both Our Lord and St. John were born when the morning star was shining, that “both must have been born during the same period of its shining”. [He shows this in his charts]. The Annunciation to Mary was made by the angel Gabriel in the sixth month after the announcement to Zechariah (Luke1:13, 24, 26); and so it follows that the Baptist was born five to six months before Our Lord. Since Mackinlay’s charts indicate that the periods of shining are separated from each other by intervals of time greater than six months, then both Our Lord and his herald must have been born during the same period of shining.
Consequently Our Lord was born at least five months after the beginning of a period of shining of the morning star. ….
(b) At a Feast of Tabernacles
The Law, we are told by St. Paul, has “a shadow of the good things to come” (Hebrews 10:1). The various ordinances and feasts of the Old Testament, if properly understood, are found, according to Mackinlay, “to refer to and foreshadow many events and doctrines of the New Testament” (p. 143). Again, A. Gordon remarks that: “Many speak slightingly of the types, but they are as accurate as mathematics; they fix the sequence of events in redemption as rigidly as the order of sunrise and noontide is fixed in the heavens” (The Ministry of the Spirit, p. 28).
The deductions drawn from Gospel harmonies attest the truth of his statement.
We have already observed that the Sabbath Year began at the Feast of Tabernacles; the great feasts of Passover and Weeks following in due course. Our Lord’s death took place at the Passover (Matthew 27:50), probably, Mackinlay believes, “at the very hour when the paschal lambs were killed”.
“Our Passover … has been sacrificed, even Christ” (1 Corinthians 5:7); the great Victim foretold during so many ages by the yearly shedding of blood at that feast. The first Passover at the Exodus was held on the anniversary of the day when the promise – accompanied by sacrifice – was given to Abraham, that his seed would inherit the land of Canaan (Exodus12:41; Genesis 15:8-18).
Our Lord rose from the dead on the day after the Sabbath after the Passover (John 20:1); the day on which the sheaf of first fruits, promise of the future harvest, was waved before God (Leviticus 23:10, 11). Hence we are told by St. Paul that as “Christ the first-fruits” (1 Corinthians 15:20. 23) rose, so those who believe in him will also rise afterwards. This day was the anniversary of Israel’s crossing through the Red Sea or “Sea of Reeds’ (Exodus 12-14), and, as in the case of the Passover, it was also a date memorable in early history, being the day when the Ark came to rest on the mountains of Ararat (Genesis 8:4). The month Nisan, which had been the seventh month, became the first at the Exodus (Exodus 12:2). Thus Our Lord’s Resurrection was heralded by two most beautiful and fitting types, occurring almost – possibly exactly – on the same day of the year; by the renewed earth emerging from the waters of the Flood, and by the redeemed people emerging from the waters of the “Sea of Reeds”.
The next great event of the Christian dispensation, the Descent of the Holy Spirit (Acts 2:1, 2), occurred at the Feast of Weeks – or Harvest – or Pentecost (Leviticus23:15, 16). It was during this season that the Law had been given to Moses on Mount Sinai (Exodus 19:1, 10, 11). It is noteworthy, therefore, that the inauguration of the New Covenant took place on the anniversary of the establishment of the Old Covenant; showing that the dispensation of Law was superseded by that of the Holy Spirit (Hebrews 8:7; 2 Corinthians 3:6).
Accordingly, “since there is such manifest deign in the timing of Our Lord’s Death and Resurrection and of the descent of the Holy Spirit”, Mackinlay suggests that “the Nativity may well have occurred at the remaining great Feast of the Lord – at that of Tabernacles, which began the Sabbath Year” (p. 145). Having said this, Mackinlay proceeds to search for any harmonies that there may be between the characteristics of this Feast of Tabernacles and the events recorded in connection with the Nativity. As we have noticed previously, he says (p. 146), there were two great characteristics of the Feast of Tabernacles: 1. Great joy and 2. Living in booths (tents).
1. Great joy.
The Israelites were told at this feast, “You shall rejoice before the Lord your God” (Leviticus23:40), and “You shall rejoice in your feast … you shall be altogether joyful” (Deuteronomy16:14, 15). King Solomon dedicated his Temple on a Feast of Tabernacles, and the people afterwards were sent away “joyful and glad of heart” (1 Kings 8:2, 66; 2 Chronicles7:10).
There was no public rejoicing at the Nativity of Our Lord, however; on the contrary, as Mackinlay notes, “shortly afterwards Herod was troubled and all Jerusalem with him” (Matthew 2:3)”. But though Our Lord was rejected by the majority, we find the characteristic joy of Tabernacles reflected in the expectant and spiritually-minded souls. Before the Nativity both the Virgin Mary and Elizabeth rejoiced in anticipation of it (Luke 1:38, 42, 44, 46, 47). At the Nativity an angel appeared to the shepherds and brought them good tidings of great joy; and then “suddenly there was with the angel a multitude of the heavenly host praising God, and saying, ‘Glory to God in the highest’.” The shepherds then came to the infant Saviour and returned “glorifying and praising God” (Luke 2:9-20).
Forty days after the Nativity, at the Purification, Simeon, who had been waiting a long time for the consolation of Israel, and the venerable Anna who was a constant worshipper, joined in with their notes of praise and gladness (Luke 2:22-38).
And lastly the wise men from the East “rejoiced with exceeding great joy” when they saw the star indicating where the Saviour was, and they came into the house, saw the young Child with his Mother, and presented the gifts that they had brought (Matthew 2:9-11).
2. Living in Booths.
The command given to the Israelites concerning the observance of the Feast of Tabernacles was: “You shall dwell in booths for seven days” (Leviticus23:42). We also read, “In the feast of the seventh month … all the congregation … made booths, and dwelt in the booths” (Nehemiah8:14, 17).
According to Mackinlay (pp. 147-148), the living in booths finds a parallel in the language of the Apostle John, when he wrote concerning the Birth of Our Lord, “The Word became flesh, and tabernacled among us” (John 1:14); and Our Lord himself used a somewhat similar figure when he spoke of his body thus “Destroy this Temple, and in three days I shall raise it up” (John 2:19) – words misunderstood by his enemies and afterwards quoted against him (Matthew 26:61; 27:40).
It was at the Feast of Tabernacles that the glory of God filled the Temple that King Solomon had prepared for Him (2 Chronicles 5:3, 13, 14), and it would seem to have been at the beginning or first day of the feast, the fifteenth day of the month.
Consequently, in Mackinlay’s opinion (p. 148) “it would appear to be harmonious that the Advent of the Lord Jesus in the body divinely prepared for him (Hebrews 10:5) should also take place at the same feast and most suitably on the first day of its celebration”.
It will be noticed that the glory of God did not cover the tent of meeting when the Israelites were in the wilderness, and did not fill the tabernacle, at the Feast of Tabernacles. But it did so on the first day of the first month of the second year after the departure from Egypt (Exodus 40:17, 34, 35). We must remember that there was no Feast of Tabernacles in the wilderness, nor was the Sabbath Year kept at this stage; but both of these ordinances were to be observed when the Israelites entered into the Promised Land (Exodus 34:22). No agricultural operations were carried out during the forty years of wandering in the wilderness.
As the Feast of Tabernacles inaugurated the Sabbath Year, Mackinlay judged (p. 149) that the glory of God filled the temple on the first day of the feast, “as that would be in harmony with what happened in the tabernacle in the wilderness when the glory of the Lord filled it on the first day of the only style of year then observed”. A. Edersheim, writing about the Feast of Tabernacles, says (The Temple, note on p. 272): “It is remarkable how many allusions to this feast occur in the writings of the prophets, as if its types were the goal of all their desires”.
Mackey’s comment: What follows next, whilst serving as a guide, cannot be taken in strict numerical terms, I would think, given the present feeble state of biblico-historical reckoning, preventing us from archaeoastronomical retrocalculations.
Having come thus far, we are able - within Mackinlay’s context - to arrive at a still tentative, but very reasonable, conclusion: and this conclusion will later be strengthened very greatly, particularly when we look at the historical facts. Mackinlay at this stage analyses those years, BC 10-5, which are universally accepted as being the only possible ones for the date of Our Lord’s birth, to determine which of them fits the best (p. 150). Since it has been inferred that the Nativity occurred at a Feast of Tabernacles – probably on the first day – and that the morning star had been shining by then for at least five months, a glance at Mackinlay’s chart informs us that the only year within the possible historical limits that satisfies these conditions, in his context, is BC 8.
For we will notice that at the Feast of Tabernacles – say the autumnal equinox – of:
BC 10, the morning star was only just beginning its period.
BC 9, there was no morning star at all.
BC 8, the conditions are satisfied completely.
BC 7, there was no morning star at all.
BC 6, there was no morning star at all.
BC 5, the morning star had been shining only for about four months previously.
According to Mackinlay, the Feast of Tabernacles, BC 8, presents the further harmony that it was specially suited to the occasion, “as it was the first after a Sabbath year, and consequently a specially joyful one”. Thus, he says (pp. 150-151), even if we neglect the consideration of the Morning Star, we still have the Feast of Tabernacles BC 8 indicated for the date of the Nativity by the method of Gospel harmonies with the Sabbath year”.

Tuesday, May 28, 2019

A tilt at Copernicanism

“After all, even Copernicus' own system was by his own admission (read his original,
i.e. the first edition of De revolutionibus orbium coelestium) nothing more than a synoptic rehash of the already-existing diverse (part geocentric, part heliocentric, fire centric,
animal centric...) ideas of men like Hicetas, Ecphantus, Heraclides and Aristarchus”.

The "Rotating" Earth..
Theory, Fact or Fiction?
Oh what a tangled web we weave, when first we practice to deceive! --Sir Walter Scott
Throughout ancient times it was obvious that the moon went around the earth. This is still accepted today. But in the past it was just as obvious that the sun went around the earth as well. This was not because men in those days lacked fantasy and forgot to imagine non-existent movements of themselves and their surroundings. It is because they did their homework and examined all the evidence before them, that they came to the understanding that the earth was a firm, motionless sphere, neither in rotation around itself nor wandering through space around another body.
This geostatic and geocentric nature of the earth was repeatedly tested and verified as being factual for a quite some time (going back thousands of years) by knowledgeable, civilized, free people of all stripes, i.e. those who were supposed to know, like astronomers, natural philosophers (a.k.a. scientists), explorers, teachers, traders, seamen, navigators and various other free and educated men (as opposed to schooled, wage enslaved, homogenized, "experts" of modern times who wouldn't dare bite the hand that feeds them).
Then, all of a sudden, just 400 plus years ago, a band of court astrologers started pushing this idea that the earth was orbiting the sun this time, and that the sun was standing still at the center (hence the claim of the system being a 'solar' system). Nevertheless this new claim was not accompanied by any new proof. It was simply invoked and declarations were made that the fixed nature of earth needed to be disapproved.
Then, various kinds of earth movements were claimed to have existence and, subsequently abstract calculations were made of the speed and other attributes of these imaginary movements - presenting the results as if they have measured an actual motion. The major and in fact the only reason that was brought up for advancing this whole idea was that the then mainstream Ptolemaic model of the universe was deemed inconvenient in explaining and predicting the movements of the planets as they appear in the sky (especially one particular kind of movement: the retrograde motion of the planets in the sky).
But all along it was (and still is) a fact that a stationary earth, situated at the center of the universe also accounts for those retrograde motions, as shown by astronomer Tycho Brahe for example. And, although Ptolemy's epicyclical system was the long established one, it did not have exclusive monopoly. There were many ideas and models in circulation - like those of Pythagoras, Philolaus, Jean Buridan, Martianus Capella, Nicholas of Cusa and René Descartes to name a few.
After all, even Copernicus' own system was by his own admission (read his original, i.e. the first edition of De revolutionibus orbium coelestium) nothing more than a synoptic rehash of the already-existing diverse (part geocentric, part heliocentric, fire centric, animal centric...) ideas of men like Hicetas, Ecphantus, Heraclides and Aristarchus. So then, all those years - and right up to now - nobody has ever succeeded in showing or even detecting any movement of the earth in space.
However this complete lack of scientific evidence is not admitted. Instead a smokescreen of hearsays, popular opinions, organizational rulings, majority votes, superficial analogies, "expert" testimonies, personal convictions and such other means of persuasion (none of which qualify as scientific proof) are proposed and presented in order to support the heliocentric theory.
Heliocentricity is not a logically plausible (let alone irrefutable) theory that is based on scientific data but is actually, purely based on a series of assumptions that were built-up over the last 200 years. For example many (but not all) of the assertions regarding astronomical distances between celestial bodies are based on the necessary assumption that the earth must be revolving around the sun.
But at the same time, these assumed distances have another function whereby they are deployed as some sort of supportive argument for the "trueness" of the heliocentric hypothesis.
For example we are told that sun is too big to revolve around the earth, despite the fact that the sun's size was determined in the first place by assuming how big it must have to be in order to allow a heliocentric premise! Go figure. Other needed assumptions include:
■ the bendover earth (alleged 'tilt' of the earth's axis - a desperately needed heliocentric variable that has no basis in the physical world where the sun simply spirals from the Tropic of Cancer to the Tropic of Capricorn annually. Both of these tropic latitude lines are not tilted - they are at a 0° angle (= parallel) to the equator. The word "tropic" itself comes from the Greek term tropos, meaning turn, referring to the fact that the sun "turns back" at these lines that aren't tilted in any way,
■ the earth supposedly jittering around the sun at various speed levels (it orbits at a faster speed at one time, and then it goes relatively slower at another - then back faster again) but somehow, all this alleged speed-change remains unnoticeable),
■ the moon also being dragged along exactly at those same speed levels (100% complete synchronization with the wobbly earth despite being hundreds of thousands of miles away from it(!) Now how about that?,
■ even atmospheric gas (the air) being attached to the earth's surface (again completely synchronized but somehow (simultaneously) free-flowing enough to blow in every direction). These are just samples of the never shown, never detected, never scientifically observed absurdities that are required to save the appearances of the heliocentric model.
Facts are facts
Heliocentrists have been known to point to certain geophysical and astronomical features as arguments which they claim supports their sun-centered view. For example they claim that the Cape Canaveral area in Florida is chosen as a site for NASA's rocket launch center because it is one of the more southern points on the U.S. mainland and therefore closest to the equator. The same argument comes up regarding the reason why Europe's rocket launch center is located in French Guyana (in South America). There is supposed to be an advantage to being close to the equator when the goal is to get a vehicle into orbit: the "rotating" earth supposedly creates a centrifugal force that supposedly "lifts" the missiles. Well, the truth is that there is no real advantage: China's Jiuquan space center is found all the way up in the far north of the country (Inner Mongolia province). Why did the Chinese choose this site, when they have vast territory much further south which is closer to the equator? In fact, portions of southern China are closer to the equator than to the northern cosmodrome, from where they toss their taikonauts into orbit. The Russians are also reported to be developing a new space launch facility, which will be located much north of the current Baikonur Cosmodrome in Kazakhstan. This all means that a rocket launched tangentially from the Earth's equator doesn't really provide a more advantageous escape-velocity!
Getting closer to the supposed existence of an "equatorial centrifugal force" on the surface of the "rotating" earth (and other bogus heliocentric claims) is like getting closer and closer to an apparent pool of water in the desert: it dissolves and disappears right before your eyes in a spectacular fashion! Another bogus argument that some solar system advocates bring up from time to time is inertia and momentum. What is it that the moving-earth theorists believe is the substance (or the vector field) that supposedly exerts a huge gravitational force on air molecules which prevents the atmosphere around the earth from trailing behind the allegedly speeding earth (as is the case for comets)? Their answer?: Nothing. Instead, heliocentrists usually propose a fraudulent analogy of how the earth's motion is comparable with some person walking inside a moving train.
They claim that since the walker inside the train feels more or less the same as he or she feels when walking on the ground that somehow is supposed to reassure us that the earth could also be moving without we feeling it.
The problem with this analogy is of course the fact that once the person inside the train opens a window and faces the elements, he or she will feel it soon enough what the real speed is that the train is traveling at! Therefore the only correct analogy for someone walking on the ground of earth is someone walking in an open train or better yet - on the roof of a moving train. What will [happen] … then?
Well, the person will instantly encounter a force that is proportional and in opposite direction to the moving train. But why? Isn't the surrounding air supposed to be following the train, just as we are told the atmosphere is allegedly doing so by keeping-up with the supposedly faster-than-bullet rotating earth? Looks like heliocentrists have decided to suspend the laws of physics (aerodynamics) just for this case of a badly needed moving earth theory!
But still somehow, this law of motion is supposed to apply in all other cases of moving things in the universe?! This contradiction is quietly adopted in order to hide the fact that there is a force that is causing an air drag or friction that wasn't there before the train arrived. The friction with the earth's surface wasn't there because, unlike the train, the earth didn't move!
Getting to the top (and bottom) of it
The star whose location is closest to the point vertically above north pole (= celestial pole) is Polaris, a.k.a. the North Star, around which all the other stars appear to rotate (as visible during the night). Now, why is it that only one single star is a pole star throughout the whole year? All kinds of other stars should have taken turn to become pole stars if the earth was slinging around the sun. But since that is not the case and Polaris remains the most northerly of the stars all year round, as seen on photographs of star-trails (see below), it can only mean that the earth is not orbiting the sun. Moreover, a moving and orbiting earth would have caused the paths of stars to appear as (spiral) lines instead of fully circular tracks that we observe night after night, and consequently the shapes of the constellations would have changed considerably over the course of a single year. So what we're looking at is what is real - WYSIWYG: stars orbiting the Earth once a sidereal day, i.e. the time it takes for a celestial object to rotate 360°. For the stars around the Earth this is: 23 hours, 56 minutes and 4.091 seconds.
Truth has a way of being indestructible. It may or may not be popular at any given time, it may even be barely noticeable, but it is always there. And it turns out that the truth actually gets in the way of "science"! Modern theoretical (non-applied a.k.a 'pure') physics is not really science-driven but agenda-driven. It is populated with heavily politicized academia. It has become nothing much more than a sham propaganda-exercise of empty eloquence with false authority. The inventor of the electric world we live in, Nikola Tesla was spot-on when he remarked that modern non-applied science has become nothing more than manipulative indulgence in fancy "thought experiments" and abstract, fuzzy math which have no relation to reality. Instead of the theories being made to fit reality, what we have is the opposite: reality being adjusted or in fact completely overthrown, in order to fit agenda-driven theories and models. ….

Sunday, May 26, 2019

Lost Culture of the Chaldeans. Part Two (ii)

Part Two (ii):
A reader’s “different” version

Damien F. Mackey
“… as we extrapolate the observations into the past we immediately step out of the scientific method and into the area of historical assumption. This is not science but mere reasoned conclusions, however acceptable they may be to one’s reason”.
Dr. John Osgood
In response to my article:
Lost Culture of the Chaldeans. Part Two: Related to Sinites (Chinese)?
arguing for the origins of the Chinese with the (Hamitic-Canaanite) “Sinites” of Genesis 10:17, a reader has offered his alternative (‘book’), “different [heretical] account”, as he calls it. “The lords made the two Great Lights but before turning them on they instructed everyone to disperse to the ends of the far away as possible from Babylon”.
The ‘book’ is a presumed “history of man from 10,000 BCE”, which date the author sets as “the Pleistocene-Holocene boundary”.
I take this ‘book’ to be largely humorous, playful and light-hearted.
But since it follows the usual evolutionary-based dating system for supposed prehistory and even for Egyptian dynastic history, some comments may be in order.
It is this sort of methodology that I would query.
Whether or not the ‘book’ is “heretical”, it is, I believe, inherently incredible. It follows a typically evolutionary a priori pattern of approach, in which human history is stretched out in an ‘Indian file’ fashion, which does not accord with how things really are.
Dr. John Osgood has a lot to say about the fallacy of this sort of approach and of the so-called “Dating Techniques” (“A Better Model for the Stone Age”:
The scientific method can only work in the present, for it only has its artifacts in the present with which to experiment and to investigate. Reasonable scientific conclusions can be reached about those artifacts in the framework in which we find them, whether these be tools or cities or fossils. However, as we extrapolate the observations into the past we immediately step out of the scientific method and into the area of historical assumption. This is not science but mere reasoned conclusions, however acceptable they may be to one’s reason.
It follows naturally that if the scientific method cannot work in the past and conclusions about the past must rest on assumptions, then there is not today a dating method that can be scientifically substantiated as being correct, for every method will have built into it an assumption. Now when we come to the practical application of this theory we discover in fact that this holds true. ….
In reality, a primitive desert, or forest, people can be contemporaneous with – but perhaps even unknown to – a highly sophisticated modern civilisation.

Now, an evolutionary-minded palaeontologist or archaeologist in, say, a 1000 years’ time, would instinctively separate these two contemporaneous societies by tens, or even hundreds, of thousands of years in time.
Osgood again:
A society that is forced to hunt and gather because of insufficient time to plant crops will then be called a hunter/gatherer society. It will exhibit the tools of that trade. It is likely, therefore, in most cultures in new places, that the first stage would be a hunter/gathering society in order to gather whatever is available to survive and live. As they were able to come to terms with their environment, they would begin to farm and to herd animals. It would be assumed by the archaeologists later excavating such a site that there had been a development of culture. But this is not necessarily the case, for this particular society would have had all that culture available to them right from the start. The difficulties would simply have been those of making it a reality in their environment, until sufficient leisure allowed them to do so.

However, if a person or society had been driven only a short distance from Mesopotamia and had sufficient ability to take many of their cultural niceties with them, such as the implements and tools for metal making and metal culture, then they would possibly be able to enjoy culture from a much earlier time. This would result in the later excavation of a Chalcolithic type of culture. It would, of course, be assumed to be later than the Paleolithic hunter/gatherer society or the Neolithic farming society discovered in a more outlying region. However, this would not necessarily be the case. The Paleolithic, Neolithic and Chalcolithic could well be contemporary, and might simply be an indication of the different conditions and the different environment and distance from the centre point available to each of the different [cultures]. ….
Evolution, of necessity, needs long periods of time.
That a priori mentality has affected the arrangement of the Geological Ages; the Stone Ages; the Archaeological Ages. The sort of mentality has even affected ancient Chinese and Egyptian history, whose dynasties have been stretched out in a single file that does not accord with reality, or with such ancient testimony that - in the case of Egypt - tells of some simultaneous dynasties.
Dr. John Osgood will give evidence for at least the late Stone Ages to have overlapped.
And the same may need to be done for the Geological Ages, with the great Flood being a handy unifying factor, I would suggest, for the geology of the Fertile Crescent region of the world.
The massive Black Sea Flood had originally been dated to 5600 BC, but today 7400 BC is the preferred date.
That is a big shift.
But it is nothing compared to palaeontological shiftarounds.
For supposed pre-history, ‘Mungo Man’ in Australia, initially dated to 60,000 BC, was soon shifted (about a week later, in fact) to 40,000 BC. No one seemed to bat an eyelid about such an extraordinary situation. The unthinking just seem to fall in line with the new ‘expert’ dating.
What does this all mean?
It means that palaeontologists, in this regard, don’t have a clue!
The over-extension of the Egyptian dynastic history has made of it such an unwieldy beast that, for it now to be compatible with other nations, such as the Hittites or the Greeks, centuries of ‘Dark Ages’ (1200-700 BC) must be fudged in to the latter histories to force them to fit - even though these other civilisations exhibit a perfect sequential progression in art, architecture, laws, etc. either side of the supposed ‘Dark’ divide.
See e.g. P. James et al., Centuries of Darkness, 1990, for further enlightenment on all of this.