Author Topic: NOAH'S ARK  (Read 1 times)


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« on: February 27, 2017, 06:31:18 pm »
A Critical Re-appraisal of the Book of Genesis, Part Two [SIS C&C Workshop]
... a period when the Israelites (or Hebrews) were connected closely with Mesopotamia. As is well known, according to the Bible there were two periods during which the Israelites were in immediate contact with Mesopotamia: the first in the time of the Patriarchs (e.g. Noah to Jacob), before the time of Moses, and the second during the Babylonian Exile of the 6th and 5th centuries B.C. Now the point which we wish to emphasise as regards this- and it is a very important point- can be seen in ... sons of Noah- Shem, Ham and Japheth- who record the story of the Flood and who, like Noah, were eye-witnesses of that great catastrophe. To begin with, the most characteristic fact is that for the chief feature of the whole story, the Ark, neither an Akkadian word is used, says Yahuda, nor the Canaanite one current elsewhere in the Bible [20. Instead a Hebrew word, in which the Egyptian word 'db.t', "box, coffer, chest," has been recognised, is

When the Gods Came Down [SIS Internet Digest]
... conceal the real beginning of Genesis? Why did God create 'the Light' twice, both on Day 1 and on Day 4? Was Adam really a 'man'? Where exactly was the Garden of Eden? What was the nature of the biblical Flood? Was Noah really a man? Was his Ark really a ship? Ch. 10: Parting the Waters. The mystery of Moses. What secrets lie behind his birth, his encounter with God at the Burning Bush, and his return to Egypt? Parting the waters ... of Utnapishtim. The mysteries of Dilmun and Aratta decoded. The Sumerian Kings List. Were pre-diluvial 'cities' dropped out of the Sky? The secret of the gods. Did Utnapishtim journey to Earth from a heavenly 'city'? Ch. 7: Life on the Ark. A review of Flood legends from Mesopotamia. Why did Ea announce the Flood by speaking to a 'wall' and a 'reed-hut'? The crucial anomaly in the 'Atra-Hasis Epic'. Might the story be an adaptation? The Flood according to Utnapishtim, and ...

Catastrophes: the Diluvial Evidence [SIS C&C Review]
SIS Chronology & Catastrophism Review 2000:1 "Proceedings of the SIS Silver Jubilee Event"
Catastrophes: the Diluvial Evidence by Trevor Palmer
Trevor Palmer is Professor of Life Sciences and Senior Dean at the Nottingham Trent University. He graduated in biochemistry from Cambridge University and obtained a PhD from London University. He is the author of Understanding Enzymes, Principles of Enzymology for Technological Applications and Controversy: Catastrophism and Evolution - The Ongoing Debate. He has been a member of SIS Council since 1986. Summary
Flood myths are found throughout the world. As late as the 17th century, one particular flood myth (that involving Noah) was regarded as the literal truth by almost everyone in Europe. In contrast, for most of the 20th century, very few scientists have been prepared to even consider the possibility that floods or other catastrophes may have occurred on a global scale. Now that we can examine the evidence with greater objectivity, it is clear that, although the continents have not been covered by water during the time that humankind has lived on the Earth, there have nevertheless been some large-scale catastrophic floods. Two particular periods of interest are the Pleistocene-Holocene transition and the beginning of the Late Holocene. Many questions still remain unanswered about the events at these times.
The Ancient World
According to the book of Genesis, God breathed life into Adam and Eve, the first man and woman, on the sixth day of Creation. Just nine generations later, corruption had become so widespread that God brought about the Flood, when 'the waters prevailed upon the earth an hundred and fifty days', and 'all the high hills, that were under the whole heaven, were covered'. However, Noah, who was an exception to the general rule of wickedness, had been warned about the coming deluge. This enabled his family to build a large boat, the Ark, to sail on the waters. Hence they survived the Flood, the only humans to do so [1. The story of Noah is just one of over 500 flood myths from around the world, many of which similarly involve a man and a woman escaping by boat. In the Babylonian epic of Gilgamesh, the hero, Uta-Napishtim, was warned by Ea, God of the Waters, about the coming deluge. Others include a Greek myth, where the survivors were Deucalion and his wife, Pyrrha [2. As well as legends of a catastrophic flood, there are other widespread myths where the Earth suffered near destruction by fire. An example is one from Greece in which Phaeton took the Sun-chariot and drove it too close to the Earth, scorching the surface, until Zeus cast a thunderbolt and caused Phaeton to fall to his death. According to the philosopher, Plato (c. 429-347 BC), the basis of the Phaeton myth was one of a series of cosmic disturbances which caused periodic catastrophes on Earth [3. The origins of myth and legend are far from certain and may not be the same in every case. It remains possible that some stories may, to some extent, have a factual basis. ...

The Primordial Light? [SIS C&C Review]
... is hinted at again at the time of the Flood: "In the week of mourning for Methuselah God caused the primordial light to shine." (73) Now Methuselah died seven days before the great Deluge (74). And seven days before the Deluge Noah and his family took refuge in their Ark:- "And it came to pass after seven days, that the waters of the flood were upon the earth." (Genesis 7:10) Had the "primordial light" served as God's signal to ... to go into the Ark? Thus we have evidence from the Jewish myths that on two occasions a brief, bright light has flooded this Earth. Can Saturn have been this Primordial Light? 3. The Disruption of Saturn The most striking myth of the destruction of Saturn is that in the Egyptian referring to the demise of Osiris at the hands of Seth (75). Osiris is dismembered. Other destruction motifs relating to the end of Saturn are given by de Santillana and von Dechend with reference to the destruction of the Mill

The Road To Saturn [Aeon Journal]
(See file.)

On testing The Polar configuration [Aeon Journal]
... hence, as the Earth rotates, the terrestrial observer sees the crescent complete a full revolution around Saturn each day. The position of the crescent in relation to the daily cycle is sepicted below. As the Sun sets in the West (assuming the present direction of Earth's rotation), the image is 1) [* !* image As the crescent descends, the apparition grows steadily brighter. Then, when the Sun reaches its Midnight position with respect to the observer, the crescent is directly below Saturn, and the apparition its brightest: 2) [* !* image Representing the most brilliant phase of the configuration, this image should dominate over all others. As the Sun rises in the East and the sky lightens, the radiance of the configuration diminishes: 3) [* !* image Then, when the Sun reaches its Noon position, the crescent hovers above Saturn. 4) [* !* image This is the point of least radiance, mythically the "end" or "completion" of the daily cycle. The position of the crescent with respect to the phases of the ancient "day" can contribute immensely to our understanding of the roots of symbolism, for ancient nations possessed an array of symbols relating to the cycle of day and night. To measure the ability of the polar configuration to predict the forms and meanings involved, one must remember that the original, archaic "day" began at sunset, as the polar configuration began to grow bright, reaching its supreme moment in the image [* !* image, while the "night" or period of "cessation," answers to the image [* !* image There is thus considerable meaning in Budge's identification of the upright crescent-enclosure with "the sun at sunrise" (literally, "the shining forth of the sun"). Since, in our model, this moment par excellence comes when the crescent rests directly below the orb of Saturn, the Egyptian symbol corresponds directly to the predicted image of the archaic "day." 16. The revolving crescent's designated place was atop the world pillar. It was G. S. Faber, writing over 150 years ago, who first seems to have noticed the unique connection of the mythical mountain and the symbolic "Moon" of ancient rites. Resting on the summit of the mount, the crescent served as the receptacle of the sun held in its embrace, the combined image providing the likeness of a human form with outstretched arms. Thus the sacred mount passed into numerous local traditions as "The Mountain of the Moon," he said. Faber, however, was propounding a vastly different idea from that offered here. It was his purpose to show that all such motifs arose as distorted echoes of the ancient image of the ark of Noah resting on the Mount of Ararat after the deluge, it being the habit of pagan minds to assimilate Noah to their solar worship and the ark itself to the crescent moon. Yet remarkably, the widespread "pagan" image discovered by Faber answers to the cosmic form of the midnight polar configuration noted above. And this very image makes possible a new understanding of a crucial characteristic of the cosmic mount: its summit is cleft, horned or two-peaked. On analysis these two peaks of the world mountain always turn out to be the anomalous, yet highly visible crescent "moon." Moreover, the image of a recumbent crescent resting on a cosmic column and holding in its hollow the central sun, [* !* image, is perhaps the single most crucial image to our analysis of the polar configuration. For one thing, it establishes certain implied meanings of the crescent which would not be suggested by a crescent alone (i.e., these meanings are entirely dependent upon a particular relationship of the crescent to the central sun and supporting pillar). 17. The spectacular appearance of Saturn within the pillared crescent must have inspired many previously-unexplained mythical images, all mysteriously linked to each other. What are the primary mythical forms which our model would explain through this image? The most common and fundamental include: Giant bird standing upright (on its tail feathers), with outstretched wings; God or goddess with outstretched wings; Pillar or mountain supporting a pair of horns; The Bull of Heaven, with the sun between its horns; God or goddess with upraised or outstretched arms; Heaven sustaining giant bearing sun god and/or celestial band on his shoulders; Sun god in cosmic ship resting on a pillar or mountain; Twin peaks or cleft peak of the world mountain (Faber's "Mountain of the Moon.") ...

Kadmos: The Primeval King [Kronos]
... With the fall of these primeval figures is associated the collapse of a Golden Age and/or a great celestial kingdom. As the Edda states with regard to the fall of Baldur: "This was the greatest misfortune ever to befall gods and men."(45) A classic example of the collapse of the primordial kingdom is that of the mysterious disappearance of Atlantis as related by Plato. It is my opinion that the swallowing up of Tantalus' primeval city-kingdom during a great deluge should be seen as a parallel to the Atlantis legend, as should the watery disappearance of Kekrops' city of Athenae.* [* In a future essay I hope to discuss the fall of Saturn's celestial city, a city represented in Egyptian hieroglyphics as the band of the Aten [* !* Image from whence, most probably, derive both "Athena" and "Athenae". The number of primeval kings associated with a cataclysmic deluge is truly amazing. To Kekrops and Tantalus should be added the names of Menes, Fo-Hi, Yima, and Osiris, all of whom were linked to a great flood.(46) The Hindu Manu was represented as the sole survivor of a universal deluge.(47) The flood legends associated with these primeval kings lead us inevitably to the archetypal figure of Noah, where a surprising connection to Saturn will be found. This striking resemblance between the Biblical Noah and Saturn, the legendary ruler of Rome, has frequently drawn the attention of scholars and was actually the subject of lively debate among the Biblical exegetes of the Renaissance. Samuel Bochart, for example, made the following observation: "Noah is clearly the pagan god Saturn, because both men divided the world among their sons, both were described as the justest men of their age, both were able to converse with beasts, both were 'men of the earth,' both were associated with drunkenness, and both instructed the world in agriculture."(48) Like Saturn, the Babylonian flood hero, Xisuthros, would appear to represent another pagan parallel to Noah, a fact generally acknowledged by Biblical scholars.(49) The account of Xisuthros, as told by Berosus, contains numerous features reminiscent of the account in Genesis, one of the more striking of which concerns the origin of sacrificial rites. Here the reader will recall that immediately upon leaving the ark, "Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar".(50) Likewise, upon landing, Xisuthros "prostrated himself to the ground, set up an altar and sacrificed to the gods, and then disappeared". "Xisuthros himself did not appear to them (the people) any more but there was a noise out of the air instructing them on the need to worship the gods, seeing that he was going to dwell with the gods because of his piety."(51) Several motifs in Berosus' account are of interest. Xisuthros' association with the origin of sacrificial rites unites ...

The Kaaba [Kronos]
... Modern Muslims may invoke nobler symbolisms to account for the rite of the tawaf but what they unknowingly practice to this day during the hajj in Mecca seems to be nothing but an ancient Saturnian rite the meaning of which has long been forgotten. 4. Noah's Ark Utnapishtim is the Assyro-Babylonian prototype of the Hebrew Noah. In the famed Epic of Gilgamesh, his ark is described as having been constructed in the shape of a cube- one iku by one iku by one iku(30)- which would have made for a very unseaworthy vessel. According to Muslim tradition ...

Thoth Vol. II, No. 11 June 30, 1998 [Thoth Website]
VENUS AS THE DOVE By Robert Lugibihl
Thinking about the following passages with the idea of the dove symbolizing Venus, they take on a whole new perspective... (D)oesn't Noah himself symbolize Saturn? If so, the line "he put forth his hand, and took her [the dove/Venus, and pulled her in unto him into the ark" is particularly interesting. And when the dove/Venus "returned not again ... him any more", it was then safe to venture out into the world again. "Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; "But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. "And when the dove/Venus "returned not again unto him any more", it was then safe to venture out into the world again. "Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; "But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. "And he stayed yet other seven days; and again he sent forth the dove out of the ark; "And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth. "And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.".... Comments by DWARDU CARDONA: Precisely. Venus left the ark (the Saturnian crescent) and descended toward Earth, then returned to the ark (the crescent) but, again, left and careened away on its own to cause a series of calamities before slowly moving on to its present orbit. Now, the above mini-scenario is NOT- repeat, NOT- based on the Noah story. It is actually based on a multitude of other records. BUT- and this is the beauty of the entire thing- it DOES fit the Noah story. The unfolding of the event, of course, and as always, is a little bit more complex than the above thumbnail bio. Dwardu

The Deluge in Rabbinical Sources [Velikovsky Archive Website]
... that there were ample signs of the impending catastrophe, and attempts to organize rescue by preparing boats or ships, all probably destined to fail. The Biblical account, in order to explain the survival of the human species and some land animals, made the ark of Noah the central theme of the story. There must have been many Noahs, and the Midrashim also say so but probably none of them escaped with his boat the outrages of nature. Possibly, in some caves high in the mountains, in far separated regions of ... that came from the sky were heated. Many passages in the rabbinical literature refer to the heated water. (6) The rabbinical literature also refers to great tides and surges of water that covered the face of the earth. ? The flood began to toss the ark from side to side. All inside of it were shaken up like lentils in a pot.? (7) It is also said that not one, but many arks or vessels were used as a means of escape, but they were ruined or capsized

A Hebrew Cosmogony [Velikovsky Archive Website]
... the same. The continents changed their places in the former and in this catastrophe. The areas where now the shores of the Mediterranean sea are, were once the shores of an open ocean: this may be concluded from the following statement, if true: Before Noah, the sea was in the habit of transgressing its bounds twice daily, morning and evening. Afterwards, it kept within its confines. The constellations of the sky in this part of the world, it seems, moved after the deluge from their place. ... earth vomited lava, lightnings flashed, thunders roared, and a loud din grew all over the earth, as never known before to its inhabitants. (2) All the time the deluge lasted the sun and the moon shed no light. The story of the ark is well known from the biblical tale. The Aggada adds details; The waters were in no way quiet; it was dark outside; the inside of the ark was illuminated by a precious stone. The flood began to toss the ark from side to side

Deluge and Comet [Velikovsky Archive Website]
... became Dean of the Philosophical College at that University. In 1602 he published a short treatise in Latin, De cometis tractatus novus methodicus, and in it he had the following entry concerning the Deluge: In the year of the creation of the world 1656, after Noah had attained the age of 600 years, three days before the death of Methusalem, a comet appeared in the constellation Pisces, was seen by the entire world as it traversed the twelve signs of the zodiac in the space of a month; on the sixteenth ... April it again disappeared. After this the Deluge immediately followed, in which all creatures which live on earth and creep on the ground were drowned, with the exception of Noah and the rest of the creatures that had gone with him into the ark. About these things is written in Genesis, chapter 7. (2) Rockenbach lived and wrote nearly a hundred years before Whiston. What were Rockenbach ? s sources? He did not let us know. He referred to them at the beginning of his treatise, claiming that

Seventeen [Velikovsky Archive Website]
- In the story of the Universal Deluge it is said: “In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.” (1) Five months later, according to the Book of Genesis, on the seventeenth day of the seventh month, the ark rested upon Ararat.
- In Egyptian religious belief Osiris was drowned “on the seventeenth day of the month Athyr.” (2) The fast for Tammuz, commemorating his descent into the netherworld, began on the seventeenth of the month named for him.(3) Although the similarity of the Babylonian and Biblical versions of the story of the Deluge was repeatedly stressed, the significance of the number seventeen in the story of Tammuz in relation to the same number in the book of Genesis was not emphasized, or even noticed.
- The feast of Saturnalia began “always on the 17th of December” and with time, in imperial Rome, when it was celebrated for three consecutive days, it began on the fifteenth and continued for two more days, until the seventeenth.(4)
- The connection between the number seventeen and the Deluge is thus not confined to the Biblical, Babylonian, and Egyptian sources—we meet it also in Roman beliefs and practices. The significance of the number seventeen in the mystery plays related to Osiris’ drowning and in the festivities of Saturnalia is an indication that these memorials were related to the Deluge.

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