THE INITIAL EPOCH OF PROTO-ARMENIAN 2492 BCE
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Armenia 2500-1500 BCE
Toward the end of the EBA, about 2500 BCE and through the subsequent MBA, about 1500 BCE, the social and Political circumstances of communities in the southern Caucasus changed markedly. Over much of the south-eastern Caucasus and the plateau that extends into northern Armenia. We see the appearance of new influences, possibly an introduction of new groups. Over this millennia the villages assume a transient quality, perhaps a lifestyle that suggests stockbreeding. Barrow burials pepper the terrain from highlands to plains and are the dominant feature across the lands. Some are large and very richly furnished built with mortuary houses with astonishing wealth and other barrows very small, only 50cm off the ground, shallow mounds pointing to the possibility of inequality, the emergence of a hierarchic an elite social structure.
Hayk: At Dyutsaznamart (Armenian: Դյուցազնամարտ, "Battle of Giants"), near Julamerk Southeast of Lake Van, on August 11, 2492 BC (according to the Armenian traditional chronology of the first month of the Armenian calendar, Navasard or 2107 BC (according to "The Chronological table" of Mikael Chamchian), Hayk slew Bel with a nearly impossible shot using a long bow, sending the king's forces into disarray. The hill where Bel with his warriors fell, Hayk named Gerezmank meaning "tombs". He embalmed the corpse of Bel and ordered it to be taken to Hark where it was to be buried in a high place in the view of the wives and sons of the king. Soon after, Hayk established the fortress of Haykaberd at the battle site and the town of Haykashen in the Armenian province of Vaspurakan (modern-day Turkey). He named the region of the battle Hayk, and the site of the battle Hayots Dzor.
RMN, Where there is a begining, there too is the end.The disciples asked Jesus: “Tell us, what will be our end”? Jesus said, “Have you discovered the beginning that you seek the end? For where the beginning is, there too will the end be”. Gospel of Thomas (apocryphal)
Historical Eras and Chronology Sargon The Great records the name Armanum, a country north of his empire
My response to the philosophical question, what underlies myth and what it once used to do.
Argot (noun) is a characteristic and specialized language used by a group, particularly a subculture.On the Astronomical Records and Babylonian Chronology by V.G.Gurzadyan
For the analysis of the ancient astronomical records in the search of the absolute chronology of the Near East in II millennium BC. We outline the priority of high quality data of astronomical content as our strategy.
For the analysis of the ancient astronomical records in the search of the absolute chronology of the Near East in II millennium BC. We outline the priority of high quality data of astronomical content as our strategy.
The correspondingly defined set of data for two lunar eclipses of EAE 20 and 21 tablets linked to Ur III period enables us the choice of eclipses of 27 June 1954 BC and 17 March 1912 BC; here the information on the exit position of the darkening of the lunar disk acts as a crucial informator survived in the records. We then discuss why the 56/64 year Venus cycle cannot be traced in the Venus Tablet and therefore cannot serve as an anchor for the search of chronologies. The month length method is discussed as well. In sum the available data support the Ultra-Low Chronology proposed in the book by H.Gasche, J.A.Armstrong, S.W.Cole and V.G.Gurzadyan, "Dating the Fall of Babylon" (1998) and, particularly, leave no astronomical background for the High Chronology. Ultra-Low Chronology is supported also by archaeological, dendrochronological, Assyrian king lists and other data as summarized at the Intern. Colloquium on Ancient Near Eastern Chronology (Ghent, July, 2000).
Eclipses are one of many powerful astronomical indicators to show the precise times when events happened in history. Even those that happened 5000 years ago can be calculated to within a few minutes of their occurrence, and if one can pick the proper say lunar eclipse referred to, then further historical inquiry is considered unnecessary because “astronomy” can settled the chronological issue.
Adopting this astronomical principle for solving chronological questions are absolutely correct. There is no arguing with Astronomical exactitude. The sky at night is a solid and unchallenged witnesses to support the truth of early historical records — obviously if the correct eclipse or conjunction is considered. A good example is the fact that the Egyptians aligned their pyramids and temples toward the north with stars in the northern sky. To assure that a king would join the circumpolar stars, the pyramids were laid out facing due north toward the "indestructible" stars. Each of the two circumpolar stars at the time of the building of the pyramids was about 10 degrees from the celestial pole which lay exactly between them. So one assumes that when one star was exactly vertically above the other in the sky, astronomers could fix a line that pointed due north. We can now calculate that the alignment of the pyramid would only hold true for a few years around 2,500 B.C. By holding up a plumb line and waited for the night sky to slowly pivot around the unmarked pole as the Earth rotated and marking the groung exactly when both stars intersected - one about 10 degrees above the invisible pole and the other 10 degrees below it -- the sight line to the horizon would aim directly north. However, Earth's axis is unstable. Knowing that our planet wobbles like a gyroscope over a period of 26,000 years. modern astronomers now know that the celestial north pole was exactly aligned between Kochab and Mizar only in the year 2467 B.C. Before or after that date, the Egyptian astronomers would have been less accurate as they tried to mark true north. The Great Pyramid at Giza is known today as one of the Seven Wonders of the Ancient World. Nearly 4,500 years ago, in the year 2467 B.C., the "indestructible" stars lay precisely along a straight line that included the celestial pole. Research suggests that the Great Pyramid at Giza was constructed within 10 years of 2,480 B.C. The first astronomers created calendars from changes they saw in the seasonal changes connected to the position of the rising and setting sun a well as the Moon. Some ancient people around 5,000 years ago set up large stones to mark the movement of the Sun moon, planets on a 360 degree backdrop of constellations, asterisms, stars. One of those old observatories is Stonehenge another is karahunge and Metzamore in Armenia. It is calculated that the first people to have charted out the constellations must have been located between 36 and 42 degrees longitude.
Adopting this astronomical principle for solving chronological questions are absolutely correct. There is no arguing with Astronomical exactitude. The sky at night is a solid and unchallenged witnesses to support the truth of early historical records — obviously if the correct eclipse or conjunction is considered.
ARCHAEOASTRONOMY IN ARMENIA
Among the astronomical activities that have left their traces in the territory of Armenia are the rock art (numerous petroglyphs of astronomical content), ruins of ancient observatories (two of them, Karahunge and Metzamor are especially well known; Karahunge is the Armenian twin of the Stonehenge and is considered even older), the ancient Armenian calendar, astronomical terms and names used in Armenian language since II millennia B.C.
Constellations. It is believed that the division of the sky into constellations was made a few thousand years ago in the Armenian Highland. According to the German astronomer and historian of science Olkott, the signs of Zodiac contain such animals that lived many thousand years ago in the territory of Armenia and around. It is very probable that ancient people named the constellations after animals living in their countries and the most relevent pointer to this is the animal Aries the Ram which is the progenitor of al domesticated goats and sheep which scientists say was first domesticated in the highlandsa of Armenia. Also relavent is that many constellations have their own unique Armenian names which are different from the Greek ones, brought forward, however, most of the names correspond to each other by the meaning.
Studies of the rock art present in the territory of modern Armenia show that the Armenians were interested in heavenly bodies and all phenomena. Creation,the light, the dawn, the Sun, the fire, the Moon, the waters, the planets, comets, the Milky Way, the stars, constellations are all reflected in pictograths, pictures drawn on rocks in mountains around Lake Sevan and elsewhere in terratories of old and new Armenia.
The Armenian calendar, according to investigations by H.S. Badalian (1970), B.E. Tumanian (1985), and G.H. Broutian (1997), was one of the most ancient in the world, it may even be the most ancient one they hypothesis. Armenians used Lunar, then Lunar-Solar calendar, and it appears that from about the 1st millennium B.C. they changed to strictly a Solar calendar. From the begining (2492 BCE) the calander contained 365 days (12 months by 30 days plus 5 days). Navasard (corresponding to August 11), was a bigining of sorts for it was when the grape harvest was underway and the constellation Orion (Armenian “Haik”) became visible in the night sky. Together with the months, all days of any month also had proper names. The year 2492 B.C. was adopted as the beginning. The new Armenian Great Calendar was introduced in VI century, and the difference with the Julian one was re-calculated. It is remarkable that the Mkhitarians from Venice are the oldest publishers of the Armenian and world calendars (since 1775).
THE END OF THE BULL OF HEAVENThe earliest recorded historical astronomical events only date back to around 2900 BCE. Scholars today think that Sumer was first inhabited by people called the Ubaidians sometime between 4500 and 4000 BCE. The location bordering along the Persian Gulf was named the city of Eridu. Eridu is regarded the first city in the world. Three main producers of food ( fishermen, husbandmen semi nomadic shepherds and the Ubaidian farmers, flood agriculturalists) They appear integrated under the banner of the bull of heaven and their geographical position in time and space. In ancient Mesopotamian mythology, very probably from the outset of the project say 5000 BCE the Bull of Heaven was the first mover, ground zero on the astronomical calendar, the mythical beast that guided the community until that is the time 2500 odd years later when the hero Gilgamesh fought and killed or demonstrated that the potency of the bull of heaven had passed and the time had arrived when the husbandman and relife rain agriculturalist had come. Wikipedia informs us that the story of the Bull of Heaven has two different versions: one recorded in an earlier Sumerian poem and a later version in the standard Akkadian Epic of Gilgamesh. In the early Sumerian poem, the Bull is sent to attack Gilgamesh by the goddess Inanna for reasons that are obvious, Gilgamesh is obviosly refusaing to follow the dsictates of the old order/calendar. The more complete Akkadian account comes from Tablet VI of the Epic of Gilgamesh, in which Gilgamesh is the cause for he rejects the sexual advances of the old traditional goddess Ishtar, the East Semitic equivalent of Inanna, leading the enraged Ishtar to ask her father Anu for the Bull of Heaven, so that she may send it to attack Gilgamesh in Uruk. Anu gives her the Bull and she sends it to attack Gilgamesh and his companion, the hero Enkidu, who now slay the Bull together.
After defeating the Bull, Enkidu hurls the Bull's right thigh at Ishtar,( right thigh represents the potency of bull) taunting her. The slaying of the Bull results in the 'old gods' condemning Enkidu to death, an event which catalyzes Gilgamesh's fear for his own death, which drives the remaining portion of the epic.
There is no doubt that the Bull was identified with the constellation Taurus and the myth of its slaying obviously held astronomical/calendrical significance to the ancient Mesopotamians. The times they were a changing, for it was obvious to any astronomer who looked up that the sun was no longer rising in Taurus as it had done in the previous 2500 years. Aspects of this story have been compared to later tales from the ancient Near East, including legends from Ugarit, the tale of Joseph in the Book of Genesis, and parts of the ancient Greek epics, the Iliad and the Odyssey as one would expect for it was obvious the old calendar could not be trusted any longer and a new age and new gods had to be adopted to keep in sync with reality. Over the last 30 years I have searched for the point where language, myth and science join. It has been clear to me for a long time that the origins of myth and language/speech had their deep roots in a science, more specifically in the abstracted sciences of Mathematics, Phonetics and Astronomy. In Tablet VI of the standard Akkadian Epic of Gilgamesh, after Gilgamesh rebuffs her sexual advances, Ishtar goes to Heaven, where she complains to her mother Antu and her father Anu. She demands that Anu give her the Bull of Heaven and threatens that, if he refuses, she will smash the gates of the Underworld and raise the dead to eat the living. Now the following part of the epic tell us that Inanna did not get the support she wished for the wise were fearful there would be a drought if they ignored the poteny back the Anu at first objects to Ishtar's demand, insisting that the Bull of Heaven is so destructive that its release would result in seven years of famine. Ishtar declares that she has stored up enough grain for all people and all animals for the next seven years. Eventually, Anu reluctantly agrees to give it to Ishtar, whereupon she unleashes it on the world, causing mass destruction.The proof that the worshipers of the Bull of Heaven did not submit is demonstrated by the Six-headed Wild Ram (from Sumerian šeg-saĝ-6: ram with six heads). This in Sumerian religion was one of the Heroes slain by Ninurta, patron god of Lagash, in ancient Iraq. Its body was hung on the dust-guard of Ninurta's chariot. A great clue that points to another location supporting an actual place, is in tablet nine of the standard version of the Epic of Gilgamesh, where Gilgamesh travels to the garden of the gods through a Cedar Forest and in the depths of Mashu.
Mashu is the name of the mountain. When Gilgamesh arrives at the mountains of Mashu, which "every day keeps watch over the rising and setting of the sun, whose peaks reach as high as the banks of heaven and whose breasts reach down to the netherworld, where the scorpion-people keep watch at its gate. Here I wish to point out that I believe the words 'depths of Mashu,' should read at the 'base of Mashu' for Bohl has highlighted the fact to us that the word Mashu in Sumerian means "twins". As does Massis in Armenian. The name Masis/Mashu, is the most ancient name of the twin mountains.A Hymn to Enlil praises the leader of the Sumerian pantheon in the following terms: You founded it in the Dur-an-ki, in the middle of the four quarters of the earth. Its soil is the life of the Land, and the life of all the foreign countries. Its brickwork is red gold, its foundation is lapis lazuli. You made it glisten on high.
The myth of Enki and Ninhursag also describes the Sumerian paradise as a garden, which Enki obtains water from Utu to irrigate.Next comes the Ram in the Thicket ,The Ram in a Thicket is a pair of figures excavated at Ur, in southern Iraq, which date from about 2500–2400 BC. Some see the ram as a male goat, the goat which is the sign of Damuzi. Sir Leonard Woolley named the figure the 'Ram in a Thicket' after the passage in Genesis 22 v.13, where God orders the Biblical Patriarch Abraham to sacrifice his son Isaac, but, at the last moment an angel stops him and reveals a ram caught in a thicket by its horns, which Abraham sacrifices instead.The grave where it was found containing the remains of 74 people, most of them bejewelled women. Damuzi is the deity associated with the changing seasons and the cycle of the sun a 'life and death' drama. The ram's head and legs are layered in gold leaf which had been hammered against the wood and stuck to it with a thin wash of bitumen, while its ears are copper which are now green with verdigris. The horns and the fleece on its shoulders are of lapis lazuli, and the body's fleece is made of shell, attached to a thicker coat of bitumen. The figure's genitals are gold, while its belly was silver plate, now oxidised beyond restoration. The tree is also covered in gold leaf with gold flowers. Dilmun merchants could be the missing link who came from India to Mesopotamia and on to the Armenian Highlands.What can be inferred is that Indian Ramayana had created in the least a bridge between the three locations.
Rammanu ("Thunderer") cognate with Aramaic: רעמא Raˁmā and Hebrew: רַעַם Raˁam, which became a byname of Hadad the Bull God. Rammanu was formerly taken by many scholars to be an independent god which only later became identified with Hadad. Rammon originated in northern Mesopotamia and his symbolic animal was the Ram/Fish.The bull was the symbolic animal of Hadad a thunder god of a bygone age. Hadad appeared bearded, often holding a club and thunderbolt while wearing a bull-horned headdress. In Sanchuniathon's account, it is Sky who first fights against Pontus ("Sea"). Then Sky allies himself with Hadad. Hadad takes over the conflict but is defeated. Sanchuniathon's Hadad is son of Sky by a concubine who is then given to the god Dagonwhile she is pregnant by Sky. This appears to be an attempt to combine two accounts of Hadad's parentage, one of which is the Ugaritic tradition that Hadad was son of Dagon. The cognate Akkadian god Adad is also often called the son of Anu ("Sky"). The corresponding Hittite god Teshub is likewise son of Anu (after a fashion).According to The Urantia Book, published in 1955, Rimmon was a small city in the region of Galilee which "had once been dedicated to the worship of a Babylonian god of the air, Ramman". For some Ain-Rimmon could suggest "the essence of the pomegranate" Rimmon was a Syrian cult image and temple, mentioned only in 2 Kings 5:18 & Zechariah 14:10; in the Hebrew Bible. In Syria this deity was also known as “Baal” or Lord, (“the Lord” par excellence), in Assyria he was known as “Ramanu” (“the Thunderer”).The Rock of Rimmon, where the Benjamites fled (Judges 20:45, 47; 21:13), and where they maintained themselves for four months after the battle at Gibeah. It is the present village of Rammun, "on the very edge of the hill country, with a precipitous descent toward the Jordan valley", supposed to be the site of Ai.The concept of a Garden of the gods or a divine paradise might be of Armenian as much as it might be of Sumerian origin. The concept of this Garden, this home of the immortals was 'handed down' to the Babylonians, who conquered Sumeria, and brought together the Sumerian/Akkadian city states around 2333 B.C.
Ancient Mesopotamian terracotta relief (c. 2250 — 1900 BC) showing Gilgamesh slaying the Bull of Heaven,an episode described in Tablet VI of the Epic of Gilgamesh[2][3]
After defeating the Bull, Enkidu hurls the Bull's right thigh at Ishtar,( right thigh represents the potency of bull) taunting her. The slaying of the Bull results in the 'old gods' condemning Enkidu to death, an event which catalyzes Gilgamesh's fear for his own death, which drives the remaining portion of the epic.
There is no doubt that the Bull was identified with the constellation Taurus and the myth of its slaying obviously held astronomical/calendrical significance to the ancient Mesopotamians. The times they were a changing, for it was obvious to any astronomer who looked up that the sun was no longer rising in Taurus as it had done in the previous 2500 years. Aspects of this story have been compared to later tales from the ancient Near East, including legends from Ugarit, the tale of Joseph in the Book of Genesis, and parts of the ancient Greek epics, the Iliad and the Odyssey as one would expect for it was obvious the old calendar could not be trusted any longer and a new age and new gods had to be adopted to keep in sync with reality. Over the last 30 years I have searched for the point where language, myth and science join. It has been clear to me for a long time that the origins of myth and language/speech had their deep roots in a science, more specifically in the abstracted sciences of Mathematics, Phonetics and Astronomy.
The myth of Enki and Ninhursag also describes the Sumerian paradise as a garden, which Enki obtains water from Utu to irrigate.
A calendar era is the period of time elapsed since one epoch of a calendar and, if it exists, before the next one. For example, it is the year 2022 as per the Gregorian calendar, which numbers its years in the Western Christian era (the Coptic Orthodox and Ethiopian Orthodox churches have their own Christian eras).
In antiquity, regnal years were counted from the accession of a monarch. This makes the chronology of the ancient Near East very difficult to reconstruct, based on disparate and scattered king lists, such as the Sumerian King List and the Babylonian Canon of Kings. In East Asia, reckoning by era names chosen by ruling monarchs ceased in the 20th century except for Japan, where they are still used.
Precession of equinoxes, the changing position of the vernal equinox over the course of about 25,800 years. The yellow line is a section of the ecliptic, the apparent path the Sun appears to follow over the course of an Earth year. The purple line is the celestial equator, the projection of Earth's equator onto the celestial sphere. The point (red) where these two lines cross is the vernal equinox. In 1500 BCE, it was near the end of Aries; in 500 BCE, it was near the beginning of Aries; and in 1000 to 2500 CE Pisces.
India in the second millennium B.C. Early allusions to a lunisolar calendar with intercalated months are found in the hymns from the Rig Veda, dating from the second millennium B.C. Literature from 1300 B.C. to A.D. 300, provides information of a more specific nature.A five-year lunisolar calendar coordinated solar years with synodic and sidereal lunar months.
The solar year (365 days 5 hours 48 minutes 46 seconds), also called tropical year, or year of the seasons, is the time between two successive occurrences of the vernal equinox (the moment when the Sun apparently crosses the celestial equator moving north).
The calendar of the ARMENIANS starts the count from initial epoch defined by its author as 2492 BCE The count of years from an initial epoch - (a particular period of time in history of a person's life or a beginning of a period in the history of someone or something) - is the most successful way of maintaining a consistent chronology. It is vital that this initial beginning, this epoch be associated with an historical or legendary event. For it to travel in sync. with reality it must be tied to a sequence of recorded historical events.This concept is illustrated by the adoption of the birth of Christ as the initial epoch of the Christian calendar. Given an initial epoch, one must also consider how to record a preceding time or date for in effect one is defining ground zero in time and space.
Astronomers use +1 to designate A.D. 1. Then +1 is naturally preceded by year 0, which is preceded by year -1.
A calendar is a system of organizing units of time for the purpose of reckoning time over extended periods. By convention, the day is the smallest calendrical unit of time; the measurement of fractions of a day is classified as timekeeping. Calendars that replicate astronomical cycles according to fixed rules, based on abstract, perpetually repeating cycles end up with no astronomical significance. The calendars that are regulated by regular astronomical observations, that carefully enumerate every unit, will not contain ambiguities and discontinuities. Calendars are codified in written laws but there are those that are transmitted by oral tradition.
Calendars have provided the basis for planning agricultural, animal husbandry, hunting, and migration cycles, for divination and prognostication, and for maintaining cycles of religious and civil events. Whatever their scientific sophistication, calendars must ultimately be judged as social contracts, not as scientific treatises.
The common theme of calendar making is the desire to organize units of time to satisfy the needs and preoccupations of society. In addition to serving practical purposes, the process of organization provides a sense, however illusory, of understanding and controlling time itself. Thus calendars serve as a link between mankind and the cosmos. It is little wonder that calendars have held a sacred status and have served as a source of social order and cultural identity.
The principal astronomical cycles are the day (based on the rotation of the Earth on its axis), the year (based on the revolution of the Earth around the Sun), and the month (based on the revolution of the Moon around the Earth). The complexity of calendars arises because these cycles of revolution do not comprise an integral number of days, and because astronomical cycles are neither constant nor perfectly commensurable with each other.
Counting of years from initial epochs from an initial epoch is the most successful way of maintaining a consistent chronology. Whether this epoch is associated with an historical or legendary event, it must be tied to a sequence of recorded historical events.
The Armenian calendar is based on an invariant year length of 365 days. Because a solar day is about 365.25 days and not 365 days, the correspondence between it and both the solar year and the Julian calendar slowly drifted over time, shifting across a year of the Julian calendar once in 1,461 calendar years (see Sothic cycle). Thus, the Armenian year 1461 (Gregorian & Julian 2011) completed the first Sothic cycle, and the Armenian Calendar was one year off.
In A.D. 352, tables compiled by Andreas of Byzantium were introduced in Armenia to determine the religious holidays. When those tables exhausted on 11 July 552 (Julian Calendar), the Armenian calendar was introduced.
Year 1 of the Armenian calendar began on 11 July 552 of the Julian calendar.[1] Armenian year 1462 (the first year of the second cycle) began on 11 July 2012 of the Julian calendar (24 July 2012 of the Gregorian calendar).
An analytical expression of the Armenian date includes the ancient names of days of the week, Christian names of the days of the week, days of the month, Date/Month/Year number after 552 A.D., and the religious feasts.[2]
The Armenian calendar is divided into 12 months of 30 days each, plus an additional (epagomenal) five days, called aweleacʿ ("superfluous").
Years are usually given in Armenian numerals; which are letters of the Armenian alphabet preceded by the abbreviation ԹՎ for t’vin, meaning "in the year." For example, ԹՎ ՌՆԾԵ, which means "the year 1455."
Krishna had only one close disciple – Arjuna! Nobody could match the love that Arjuna had for Krishna – ‘killing your own brothers and grandfathers’ – just at the instruction of the master – is not something that anybody could do. But Arjuna did it – Krishna said “This is war – and this war is not between you and your family – this war is between the RIGHT and the WRONG – and so SHOOT ARJUNA – just SHOOT your arrow and defeat and kill all those who are STANDING AGAINST THE TRUTH – the DHARMA!” and Arjuna – what a great man he must be – ARJUNA shoots – and follows the word of his MASTER – Lord Krishna!
Rama, Lakshmana and Sita are truer to Indians than even their own family members. … If we can cherish and nurture the ideals of brotherly love, truthfulness, chastity and loyalty described in the Epic, then our homes and work-places would remain freshened by zephyrs from the great sea” No God uniquely symbolizes the spirit of Hinduism but the deified Rama comes closest to a single visible embodiment of the Indian ethos. Rama’s self-sacrifice, piety, righteousness, and valour has enthralled Indians as well as many other cultures a and individuals for ages. The fact that some of the greatest Indians like Mahatma Gandhi, Swami Vivekananda and Rabindranath Tagore drew inspiration from Rama is an eloquent testimony of his primacy in Indian and international culture today. Hinduism generally denies the sanctification of rigid written codes, yet the Bhagavad-Gita and the Ramayana are the closest equivalents of Hindu scriptures. In Buddhist doctrine, ignorance is at the root of all evil. Myths and miracles are an integral parts of all great cultures and literature, but clearly without a historical kernel the Ramayana would never have become a world classic.Rama belongs to the world and cannot be circumscribed within any single country or sectarian creed. The Ramayana once influenced a greater part of humanity than any other Epic. It was also popular in Iran, Central Asia, Burma, Thailand, Indonesia, Vietnam, Cambodia, China, Japan and even the Philippines. The noted British Sanskritist, J. L. Brockington terms the Ramayana a classic of world literature.
The solar year (365 days 5 hours 48 minutes 46 seconds), also called tropical year, or year of the seasons, is the time between two successive occurrences of the vernal equinox (the moment when the Sun apparently crosses the celestial equator moving north).
Astronomers use +1 to designate A.D. 1. Then +1 is naturally preceded by year 0, which is preceded by year -1.
Rama belongs to the world and cannot be circumscribed within any single country or sectarian creed. The Ramayana once influenced a greater part of humanity than any other Epic. It was also popular in Iran, Central Asia, Burma, Thailand, Indonesia, Vietnam, Cambodia, China, Japan and even the Philippines. The noted British Sanskritist, J. L. Brockington terms the Ramayana a classic of world literature.
Mean time interval between equinoxes
The word "tropical" comes from the Greek tropikos meaning "turn". Thus, the tropics of Cancer and Capricorn mark the extreme north and south latitudes where the Sun can appear directly overhead, and where it appears to "turn" in its annual seasonal motion. Because of this connection between the tropics and the seasonal cycle of the apparent position of the Sun, the word "tropical" also lent its name to the "tropical year". The early Hindus, Greeks, and others made approximate measures of the tropical year.One true definition of the tropical year would be the time required for the Sun, beginning at a chosen ecliptic longitude, to make one complete cycle of the seasons and return to the same ecliptic longitude. There are two important planes in solar system calculations: the plane of the ecliptic (the Earth's orbit around the Sun), and the plane of the celestial equator (the Earth's equator projected into space). These two planes intersect in a line. One direction points to the so-called vernal, northward, or March equinox which is given the symbol ♈︎ (the symbol looks like the horns of a ram because in the year approximatly 2500BCE, it used to be toward the constellation Aries). The opposite direction is given the symbol ♎︎ (because it used to be toward Libra). Because of the precession of the equinoxes and nutation these directions change, compared to the direction of distant stars and galaxies, whose directions have no measurable motion due to their great distance.
The ecliptic longitude of the Sun is the angle between ♈︎ and the Sun, measured eastward along the ecliptic. This creates a relative and not an absolute measurement, because as the Sun is moving, the direction the angle is measured from is also moving. It is convenient to have a fixed (with respect to distant stars) direction to measure from. For example today Sidereal astrology trys to maintain the alignment via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes.Sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
If a different or an incorect starting longitude for the Sun is chosen than 0° (i.e. ♈︎), then the duration for the Sun to return to the same longitude will be different. The equinox moves with respect to the perihelion (and both move with respect to the fixed sidereal frame). From one equinox passage to the next, or from one solstice passage to the next, the Sun completes not quite a full elliptic orbit. The time saved depends on where it starts in the orbit. If the starting point is close to the perihelion (such as the December solstice), then the speed is higher than average, and the apparent Sun saves little time for not having to cover a full circle: the "tropical year" is comparatively long. If the starting point is near aphelion, then the speed is lower and the time saved for not having to run the same small arc that the equinox has precessed is longer: that tropical year is comparatively short.
The "mean tropical year" is based on the mean sun, and is not exactly equal to any of the times taken to go from an equinox to the next or from a solstice to the next.
The following values of time intervals between equinoxes and solstices were provided by Meeus and Savoie for the years 0 and 2000. These are smoothed values which take account of the Earth's orbit being elliptical, using well-known procedures (including solving Kepler's equation). They do not take into account periodic variations due to factors such as the gravitational force of the orbiting Moon and gravitational forces from the other planets. Such perturbations are minor compared to the positional difference resulting from the orbit being elliptical rather than circular.Sidereal astrology not astronomy maintains the alignment between signs and constellations via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes, whereas tropical astrology ignores precession. There are various systems of Ayanamsa that are in use in Hindu astrology (also known as Vedic astrology) such as the Raman Ayanamsa and the Krishnamurthy Ayanamsa. The use of ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.The Raman ayanamsa is calculated with constant precession rate 50.333333333"/year doesn't use any modern precession theory. The use of Raman ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.According to current Indian astrology the zodiac still begins with Aries and the lunar mansion Aśvinī. In ancient times, approximately from 2500 BC on, the vernal equinox was located in this lunar motion. In astronomical and astrological texts of Late Antiquity, the lunar mansion Aśvinī (and Aries) became the starting point of the ecliptic the reason being that the vernal equinox by that time had moved on into this lunar mansion. The equinoxes and solstices were placed at the beginnings of Aries, Cancer, Libra, and Capricorn.
According to the “Laws of Manu”, people who earn their living through astrology are to be considered impure and are not allowed to attend Vedic rituals. I only wish to add that at no time do I confuse the Astronomy/Astrometry with Astrology. While sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
Similar statements can be found in the teachings of Bhīṣma, the great hero of the Mahābhārata epic.
The oldest text of Greek-inspired Indian astrology, the mentioned Yavanajātakam by Sphujidhvaja, in its last chapter fixes the cardinal points of the year at the beginnings of the signs of Aries, Cancer, Libra, and Capricorn and has the sun traverse all signs within 365,2303 days.This year length is closer to the tropical (365.2422) than the sidereal year (365.2564) and was most probably determined by observation of the solstices and equinoxes. Astronomically, the sidereal Aries point has nothing special about it. There is nothing in this area of the sky that would give it prominence over all other points on the ecliptic, not even an eye-catching bright star. Ancient Indian astronomy, however, believed that this point in the sky was extremely prominent in that it played an important part in the history of the universe. For, at the end of every great age or yugam, it was believed, all planets would come together to this point and form an exact conjunction.
Hamal designation Alpha Arietis (α Arietis, abbreviated Alpha Ari, α Ari), is the brightest star in the northern zodiacal constellation of Aries the Ram. This star and two others – Sheratan and Mesarthim – make up the Head of the Ram. Aries is small. But the compact pattern of these three stars makes Aries relatively easy to find.In ancient cultures Alpha Arietis orientation in relation to the Earth's orbit around the Sun gave it a certain importance not apparent from its modest brightness. Between approximately 2400 and 100 BCE, the apparent path of the Sun through the Earth's sky placed it in Aries at the northern vernal equinox, the point in time marking the start of spring in the Northern Hemisphere. This is why most astrology columns in modern newspapers begin with Aries. While the vernal equinox has moved through Pisces approaching Aquarius since then due to precession of the equinoxes, Alpha Arietis or Ari for short has remained in mind as a bright star near what was apparently an important place when people first studied the night sky. As an ancient equinox star, Hamal/Ari had a profound significance in the history of astronomy, for say, if you could see the stars in daytime today, you’d see the sun and Hamal/Ari in conjunction – lined up with one another, due north and south in right ascension – on or near April 24 , but, long ago, they were in perfect conjunction sometime in March the then true equinox. So if you could backtrack some 4,500 years, we should find exactly which star of the constellation Aries was in conjunction with the sun on the first day of the spring equinox. Thus the First Point of Aries is the point on the celestial equator at extremes of this sky chart. The ecliptic also passes through it. The First Point of Aries defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination).The star Ari is the brightest star in Aries the Ram. Thousands of years ago, the sun was in conjunction – or aligned north and south – with this star at the time of the March equinox.The First Point of Aries, also known as the Cusp of Aries, is the location of the vernal equinox (March equinox), used as a reference point in celestial coordinate systems.This coincided with the festival of Hilaria, a time of optimism and beginnings where farmers began to sow or observed the first growth and blossoming of trees and summer crops. The Hilaria (/hɪˈlɑːriə/; Latin "the cheerful ones", a term derived from the borrowed adjective Ancient Greek: ἱλαρός, or ElAros suggests in Greek the "cheerful, merry" for it was a time for celebration. The day was celebrated in ancient Roman religious festivals on the March equinox to honor Cybele. Maximus the Confessor thought it the day on which a person married, and on which a son was born, they were days set for the appointing a new emperor.The naming of the constallation as Aries is late in the Babylonian zodiac where the equinox was in its earliest tradition marked as in the early Middle Bronze Age by actual coincidence with the Pleiades. The time also corresponds to the time of castration of male calves, mules and donkeys, Sanguia on the vernal equinox and marked the start of spring proper.The calends or kalends (Latin: kalendae) is the first day of every month in the Roman calendar. The English word "calendar" is derived from this word.The Romans called the first day of every month the calends, signifying the start of a new lunar phase. It is very interesting that the Latin term is traditionally written with initial K: as in the first point of Aries which marks or defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination). This is a relic of traditional Latin orthography, which wrote K (instead of C or Q) before the vowel A. Q also is a mark upon a cycle the ecliptic which defines the cusp between Aries and Pisces.
The idea that circa 2500 BCE there existed at some cultural location a sophisticated knowledge of positional astronomy is pure speculation and without any supportive evidence. However investigators have been convinced that their method(s) of analysis of Aratus' poem Phainomena enables them to identify that all the classical Greek constellations were designed as a set at one definite period in time and in one location, according to a preconceived plan. Also argued for was the early origin of the zodiacal constellations (circa 2500-3000 BCE) and a sophisticated positional astronomy of the constellation makers.
The First Point of Aries is so called now because, when Hipparchus defined it in 130 BCE, it was located in the western extreme of the constellation of Aries, near its border with Pisces and the star γ Arietis. Due to the Sun's eastward movement across the sky throughout the year, this western end of Aries was the point at which the Sun entered the constellation, hence the name First Point of Aries. One has to go back 2000 years to see the beginning of the Sun's entry at the eastern extreme of the constellation of Aries. This is the time of the switch to the east of Aries from the extreme west of the constellation of Taurus.The First Point of Aries, also known as the Cusp of Aries.The First Point of Aries is considered to be the celestial "prime meridian" from which right ascension is calculated.
The choice of starting position from which to measure the Sun's motion across celestial sphere is arbitrary. The equinoxes are preferred as an equinox marks the point in time when the Sun has neither northern nor southern declination but is crossing the celestial equator.
Nowadays, April 24 on our calendar is the date of Ari's conjunction with the sun which falls a little more than a month after the March equinox, which always takes place around March 20. This is the Northern Hemisphere’s spring equinox, and it’s a time of renewal throughout the northern half of Earth. So of course this time of year had significance to our ancestors, who to survive with small holdings in small villages/communities, independent of the organized flood agriculturalist's and urban lifestyles - (in locations rampant in the age of Taurus, 5000-2500 BCE) - had to be very much aware of the new true astronomical calendar and the exact position of the spring equinox (equal days and nights). So you see that the location of the sun at the March equinox drifts in front of the stars. It moves westward in front of the backdrop constellations by about one degree (two sun diameters) every 72 years. This drifting was obviously known to the ancient astronomers, however as to the fact that it was due to what is known as the motion of Earth and named the precession of the equinoxes not so.
The Old Farmer's Almanac regularly features a "planting by the signs" section.Agricultural astrology is one of the oldest forms of astrology. It was probably one of the first use humans made of lunar cycles. Evidence of its practice dates back thousands of years to the ancient peoples of the Nile and Euphrates River valleys. Farmers of these civilizations planted by the Moon's phase and its sign in the zodiac. Although agricultural astrology is primarily used as a guide for growing crops, it also has been applied to the practice of animal husbandry. For example, agricultural astrology encourages poultry farmers to set up their chicken's eggs to hatch when it is a new moon and in a "fruitful" sign. It claims that chicks hatched during this time grow faster and produce more offspring. Animal husbandry is the branch of agriculture concerned with animals that are raised for meat, fibre, milk, or other products. It includes day-to-day care, selective breeding and the raising of livestock. Husbandry has a long history, starting with the Neolithic revolution when animals were first domesticated, from around 13,000 BC onwards, predating farming of the first crops. By the time of early civilisations such as ancient Egypt, cattle, sheep, goats and pigs were being raised on farms.Agricultural and horticultural astronomy/astrology, can be said to be like electional astrology for the Garden of Edan. Giving advise for scheduling the planting, cultivating and harvesting of crops based on moon phases and on sun based astrological signs. Agricultural astronomy/astrology would refer to the "planting by the signs" because of its reliance on the astronomical calendar hopefully giving accurate times for planting, cultivating and harvesting. Sheep (Ovis aries) are domesticated, ruminant mammals typically kept as livestock.The etymology of the verb to husband, meaning "to manage carefully," derives from an older meaning of husband, which in the 14th century referred to the ownership and care of a household or farm, but today means the "control or judicious use of resources," and in agriculture, the cultivation of plants or animals. Farmers and ranchers who raise livestock are considered to practice animal husbandry. It is believed that selective breeding for woolly sheep began around 6000 BCE, with efforts to obtain white-fleeced sheep beginning in Mesopotamia around 3000 BC. Being a key animal in the history of farming, sheep have a deeply entrenched place in human culture, and find representation in much modern language and symbology. As livestock, sheep are most often associated with pastoral, Arcadian imagery. Sheep figure in many mythologies—such as the Golden Fleece—and major religions, especially the Abrahamic traditions. In both ancient and modern religious ritual, sheep are used as sacrificial animals. The rearing of sheep for secondary products, and the resulting breed development, began in either southwest Asia or western Europe. Initially, sheep were kept solely for meat, milk and skins. Archaeological evidence from statuary found at sites in Iran suggests that selection for woolly sheep may have begun around 6000 BC and the earliest woven wool garments have been dated to two to three thousand years later.By the beginning of the Bronze Age 2300 BCE) sheep with characteristics similar to the modern breeds were widespread throughout Western Asia. The Armenian mouflon (Ovis gmelini gmelini) is an endangered subspecies of mouflon endemic to Iran, Armenia, and Nakhchivan (Azerbaijan). It’s thought that Mouflon Sheep (Ovis orientalis orientalis) are one of two sheep breeds which are an ancestor for all domestic sheep. Alternative names include Armenian sheep, Armenian wild sheep, Armenian red sheep, and Trans-Caucasian sheep.Traditionally, animal husbandry was part of the subsistence farmer's way of life, producing not only the food needed by the family but also the fuel, fertiliser, clothing, transport and draught power. Domestication was not a single event, but a process repeated at various periods in different places. Sheep and goats were the animals that first accompanied the nomads in the Middle East. Killing the animal for food was a secondary consideration, and wherever possible its products such as wool, eggs, milk were harvested and the animal was kept well and alive. The breeding of farm animals seldom occurs spontaneously but is managed by farmers with a view to encouraging traits seen as desirable. These include hardiness, fertility, docility, mothering abilities, fast growth rates, low feed consumption per unit of growth, better body proportions, higher yields, and better fibre qualities. Undesirable traits such as health defects and aggressiveness are selected against. Seasonal breeding readiness is strongly regulated by length of day (photoperiod) and thus season. Photoperiod likely affects the seasonal breeder through changes in melatonin secretion by the pineal gland that ultimately alter GnRH release by the hypothalamus.
During the rut (known as the rutting period and in domestic sheep management as tupping), males often rub their antlers or horns on trees or shrubs, fight with each other, wallow in mud or dust, self-anoint and herd estrus females together. These displays make the male conspicuous and aids in mate selection.The rut in many species is triggered by shorter day lengths. For different species, the timing of the rut depends on the length of the gestation period (pregnancy), usually occurring so the young are born in the spring. This is shortly after new green growth has appeared thereby providing food for the females, allowing them to provide milk for the young, and when the temperatures are warm enough to reduce the risk of young becoming hypothermic.
Hence, seasonal breeders can be divided into groups based on fertility period. "Long day" breeders cycle when days get longer (spring) and are in anestrus in fall and winter.The rut (n.2) "periodically recurring sexual excitement in animals; animal mating season" from Old French rut, ruit, from Late Latin rugitum (nominative rugitus) "a bellowing, a roaring," from past participle of Latin rugire "to roar" "to bellow" (from PIE imitative root *reu-).
The rate of precession accepted today is about 50" per year or 1° in 72 years.Abstract: The possible discovery, by ancient astronomers, of the slow drift in the stellar configurations due to what we understand and call the processional movement of the earth’s axis has been proposed several times and, in particular, has been considered as the fundamental key in the interpretation of myths by Ugo de Santillana and Ertha Von Dechend. Finding clear proofs that this discovery actually occurred would, therefore, be of relevant importance in a wide inter-disciplinary area of sciences which includes both social-historical and archaeo-astronomical research. In the present paper the possible discovery of astronomical effects induced by precession. Early cultures identified celestial objects with gods and spirits.They related these objects (and their movements) to phenomena such as rain, drought, seasons, and tides. It is generally believed that the first astronomers were priests, and that they understood celestial objects and events to be manifestations of the divine, hence early astronomy's connection to what is now called astrology.The stars viewed from Earth are seen to proceed from east to west daily, due to the Earth's diurnal motion, and yearly, due to the Earth's revolution around the Sun. At the same time the stars can be observed to anticipate slightly such motion, at the rate of approximately 50 arc seconds per year, a phenomenon known as the "precession of the equinoxes".Our knowledge of Sumerian astronomy is indirect, via the earliest Babylonian star catalogues dating from about 1200 BC. The fact that many star names appear in Sumerian suggests a continuity reaching into the Early Bronze Age. Astral theology, which gave planetary gods an important role in Mesopotamian mythology and religion, began with the Sumerians. They also used a sexagesimal (base 60) place-value number system, which simplified the task of recording very large and very small numbers. The modern practice of dividing a circle into 360 degrees, or an hour into 60 minutes, began with the Sumerians. For more information, see the articles on Babylonian numerals and mathematics.
Astronomy is the oldest of the natural sciences, dating back to antiquity, with its origins in the religious, mythological, cosmological, calendrical, and astrological beliefs and practices of prehistory: vestiges of these are still found in astrology, a discipline long interwoven with public and governmental astronomy. Astronomy in the Indian subcontinent dates back to the period of Indus Valley Civilization during 3rd millennium BCE, when it was used to create calendars.[23] As the Indus Valley civilization did not leave behind written documents, the oldest extant Indian astronomical text is the Vedanga Jyotisha, dating from the Vedic period.
Astrological beliefs in correspondences between celestial observations and terrestrial events have influenced various aspects of human history, including world-views, language and many elements of social culture.
Among West Eurasian peoples, the earliest evidence for astrology dates from the 3rd millennium BC, with roots in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.[1] Until the 17th century, astrology was considered a scholarly tradition, and it helpe
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move. Kinematics, as a field of study, is often referred to as the "geometry of motion" and is occasionally seen as a branch of mathematics.
Under the heading Proto-Armenian Language Wikipedia offers the world the following:
Proto-Armenian is the earlier, unattested stage of the Armenian language which has been reconstructed by linguists. As Armenian is the only known language of its branch of the Indo-European languages, the comparative method cannot be used to reconstruct its earlier stages. Instead, a combination of internal and external reconstruction, by reconstructions of Proto-Indo-European and other branches, has allowed linguists to piece together the earlier history of Armenian.
Proto-Armenian, as the ancestor of only one living language, has no clear definition of the term. It is generally held to include a variety of ancestral stages of Armenian between Proto-Indo-European and the earliest attestations of Classical Armenian.
The earliest testimony of Armenian is the 5th-century Bible translation of Mesrop Mashtots. The earlier history of the language is unclear and the subject of much speculation. It is clear that Armenian is an Indo-European language, but its development is opaque.
In any case, Armenian has many layers of loanwords and shows traces of long language contact with Anatolian languages such as Luwian and Hittite, Mitanni, Hurro-Urartian languages, Semitic languages such as Akkadian and Aramaic, and Iranian languages such as Persian and Parthian. Armenian also has been influenced to a lesser extent by Greek and Arabic.
It is thus not a proto-language in the strict sense, but "Proto-Armenian" is a term that has become common in the field.The phonological development of Proto-Armenian sound changes are varied and eccentric and, in many cases, uncertain. That prevented Armenian from being immediately recognized as an Indo-European branch in its own right, and it was assumed to be simply a very divergent Iranian language until Heinrich Hübschmann established its independent character in 1874.
The development of voicing contrasts in Armenian is notable in being quite similar to that seen in Germanic, a fact that was significant in the formation of Glottalic Theory. The Armenian Consonant Shift has often been compared to the famous Grimm's Law in Germanic, because in both cases, Proto-Indo-European voiceless stops became voiceless aspirates, the voiced stops became voiceless, and the voiced aspirates became voiced stops.
Recent findings in Armenian genetics reveal heavy mixing of groups from the 3000s BC until the Bronze Age collapse. Admixture signals seem to have decreased to insignificant levels after c. 1200 BC, after which Armenian DNA remained stable, which appears to have been caused by Armenians' isolation from their surroundings, and subsequently sustained by the cultural/linguistic/religious distinctiveness that persists until today. Some modern studies show that Armenian is as close to Indo-Iranian as it is to Greek and Phrygian.
An recent alternate theory which rings true to me, suggests that speakers of Proto-Armenian were tribes indigenous to the northern Armenian highlands, such as the Hayasans, Diauehi or Etiuni. Although these groups are only known only from references left by neighboring peoples (such as Hittites, Urartians, and Assyrians), Armenian etymologies have been proposed for their names. While the Urartian language was used by the royal elite, the population they ruled was likely multi-lingual, and some of these peoples would have spoken Armenian. This can be reconciled with the Phrygian/Mushki theory if those groups originally came from the Caucasus region or Armenian Highlands
Meanwhile, Armenian shares the vocalization of word initial laryngeals before consonants with Greek and Phrygian: Proto-Indo-European *h₂nḗr ("man", "force") renders Greek anḗr, Armenian ayr from a Proto-Armenian *aynr and Phrygian anar ("man"), which may be compared to Latin Nero, Albanian njeri, Persian nar, Sanskrit nara, and Welsh nerth.
In certain contexts, the aspirated stops are further reduced to w, h or zero in Armenian: Proto-Indo-European (accusative) *pódm̥ "foot" > Armenian otn vs. Greek (accusative) póda, Proto-Indo-European *tréyes "three" > Armenian erekʿ vs. Greek treis.
German archeologist Heinrich Schliemann, who is known for his excavations of ancient Troy, wrote in his diary shortly before his death, “The whole European culture considers itself the heir to the Ancient Greek and Roman civilizations, not realizing that both of them, in their turn, originate from the ancient Armenian civilization.”
The mythology of ancient Armenia is a rich blend of indigenous traditions strong on natural phenomena, with many imported ideas from neighbouring cultures and migrating peoples over the millennia. The Armenian legends and stories, historical events such as wars invasions commemorated, also provide key information regarding attitudes and aspirations that help us understand the characteristic spirit of the culture, or community as manifested as well as chronological information regarding the era and the nation's origins.
The Armenian language dates to the early period of Indo-European differentiation and dispersion to some 5000 years ago. Trade and conquest forced the language to change, adding new words into the people's oral vocabulary. Ancient orally transmitted Literature and more recent written works appeared in Armenian late in the 4th century. The written language of that time, called classical Armenian or Grabar, remained the Armenian literary language, with few changes, until now.The fact that Armenia became a Christian country in 301 AD. when they did not have a written alphabet nor a bible in the popular common language of their people is a phenomenon worth considering. The people spoke Armenian, but there was no written Armenian language for the masses who learned to read other languages. Originally only the very few people of Armenia that were classically trained could read, the available Greek, Farsi (Persian), or Latin.
So the question on most minds is how. How do a people without a written tradition of their own know anything, how did the people of Armenia without their own Alphabet learn about the new Church and the Christian religion. Armenia is proof as to why one must not rely on the written word, why one can not only rely on the written scriptures. It was through oral traditions that went back 3000 years that the Armenians had a claim on being a highly civilized group, a high culture.
The Christian Liturgy was chanted, with a great many responses from the congregation. It was a very participatory event. The people heard the Gospel chanted, the words of Institution chanted and the homily chanted. It is a simple fact that we can remember chanting easier than after reading something, especially if one is not familiar with the depth of the philosophical metaphysical language. Chanting allows you to remember better what was said and one can meditate on the meaning better when one can remember it.
Even though the most recent Armenian hypothesis would postulate the Armenian language as an in situ development of a 3rd millennium BC Proto-Indo-European language, its origin is still subject to scholarly debate.
In the light of the ongoing debate regarding the oral origin of the Armenian language and the fact that the comparative method of the etymologists cannot be used to reconstruct its earlier stages. I will be bringing to light in the following monolog the result of my research based on a combination of internal and external reconstruction of key Armenian words that have to date not been deciphered, like for example the words Hay, Hayk, Hayr and Ar, Ara Armenian. One hopes that these reconstructions will throw enough light on the Armenian subject and help linguists and other scientists to piece together the earlier history of the Armenian.To avoid the classic confusion that the etymology of the written word can bring to the fore, I will start with the eponym of the progenitor Haik and the Exonym Armenian and follow with toponym Mount Aragats of the Armenian Highlands. All these names are unique and we know that they have survived for approximately 4500 years. I will show that ancient Armenian eponyms and toponyms, have a phylosophycal/metaphysical/natural scientific foundation and, all of them testify to a unique Armenian-centric a priori origin.
Since the franca lingua of Armenia was cuniform I have searched as have others the possibility of a Sumerian origin to Armenian. Scientists are unable to agree on the origin of the Sumerians from where Hayk the progenitor of the Armenians came from, nor do they agree on the origin of the Sumerian cuneiform which the Armenians used for two millennia. For that matter they cannot come to an agreement about where either the Armenian or the Sumerian civilizations came from and what the Sumerians were alluding to in their legends when they referred to their origins. All said what they do agree on is the fact that Armenian civilization was and is one of the first on the Earth and that the Armenian orally transmitted culture and language is one of the oldest among the existing. Sumerian is considered a language isolate, with no proven connection to any other language.Sumerian like Armenian is considered a language isolate, with some proven connections to other languages. The Sumerians obviously had an influence on the Armenians but the linguistic association comes through Urartian which itself was influenced by the Mesopotamian Semitic, Akkadian languages which themselves were strongly influenced by original Sumerian. The Armenian Highlands used to be the home to the Urartian language, which we know was spoken around Lake Van between the 9th and 6th centuries BC. Ancient Armenian speakers seem to have coexisted with Urartian speakers for some time, and Urartian loanwords can be found in Armenian so the question is whether they both relate to an earlier source if not each other. There is a list of about 10 words only on Wiktionary that seem cognate to Sumerian.All the data, including the very name of Sumer and Armenia is perceived by contemporaries indirectly through the Akkadian language. However where there is agreement in that the Sumerians of Mesopotamia came from some mountainous country, by sea, and their gods lived on a planet named Nibiru, referred to as the 12th planet in the System, which passes its perihelion (the point of least distance to the Sun) every 3600 years, or is it to be read as 360 days. I bring this up for when I give the reader a fix on the meaning of the word Armenian its relevance will be clear. Also relevant is the name of the Sumerians as translated from Akkadian to blackheads and the name of their origin Nibiru which is translated as 'cross,' or 'intersection'
When searching for an alternative early influence outside Sumerian for Armenian one does not have much to choose from. The early date of oral proto Armenian suggests only an origin of another oral tradition and only Hindi, the early oral tradition of Sanskrit stands out and alone as the only probability. On the surface, we find some very tantalizing similarities between Armenian and Hindi. For example, with the names of numerals we find that both in Armenian and Hindi, the number 'ten' is "tas" and more telling a thousand, is "hazar". There are other similarities, like between eight: "Ut" Armenian and "At" Hindi and four "chors" with a 'ch' prefix in Armenian and the same 'ch' for "char" in Hindi. The question is whether there is a direct link between Armenian and oral Sanskrit and how far back it goes and how it may have been transmitted. Very interesting is the Armenian word arakil for stork an ancient symbol of Armenia which in Middle Armenian is րաքիլ (rakʿil) which refers to a bird that has migrated from India.
OVER TIME THE ORAL & ANCIENT MYTHS WHICH WOVE TOGETHER SUCH DIVERSE CULTURAL THREADS WERE RECORDED IN TEXTS & PERPETUATED ORALLY BY LYRE-PLAYING BARDS (gusan) which were, in turn, preserved by even later writers. For example, a portion of an ancient poem recorded by the 5th-century CE historian Movses Khorenatsi describes the birth of the sun god Vahagn (who had replaced Shivini) from a reed in the sea. Unfortunately, despite the best efforts of writers in Late Antiquity, without extended textual evidence from ancient Armenia itself and only an impoverished archaeological record, much of Armenian myth and religion still remains unknown or unexplained. There are small figurines from Urartian sites which are of uncertain significance, for example, of winged females, bird-men, scorpion-men and fish-men. As these hybrid creatures were frequently painted on storeroom interior walls, the most outstanding of these hybrid figures are the vishaps , but to date we have no knowledge as to their meaning and purpose. Below, then, are summaries of the most important ancient Armenian myths we know of today.
The two Sanskrit epics Ramayana and Mahabharata I posit wandering singing holy men, (Yogis),(Bauls) brought to the highlands of Armenia and Sumeria from India that inspired the ancient authors of the area to write the epics like the one of Hayk who became the progenitor of the Armenian nation. The ektara is a drone lute consisting of a gourd resonator covered with skin, through which a bamboo neck is inserted. It is still used in parts of India and Nepal today by Yogis and wandering holy men to accompany their singing and prayers. In Nepal, the instrument still accompanies the singing of the Ramayana and Mahabharata.The most important moral influence of these epics was the importance of virtue, in the life of a citizen and in the ideals of the formation of a state or of a functioning society. The genre of the two epics also includes teachings on the goals of human life. It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal husband, and the ideal king. Both the Mahabharata, and Ramayana present the teachings of ancient Hindu sages in the narrative allegory, interspersing philosophical and ethical elements. Astronomically, the narrative of the Ramayana took place during a period of time known as Treta Yuga in 5301 BC. Attempts to date the events using methods of archaeoastronomy have produced, depending on which passages are chosen and how they are interpreted, estimates ranging from the late 4th to the mid-2nd millennium BCE.In 2005, the Baul tradition was included in the list of Masterpieces of the Oral and Intangible Heritage of Humanity by UNESCO
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move.
Astrometry is a branch of astronomy that involves precise measurements of the positions and movements of stars and other celestial bodies. It provides the kinematics and physical origin of the Solar System and our galaxy, the Milky Way. Hipparchus, around 190 BC used the catalogue of his predecessors Timocharis and Aristillus to measure more accurately or rediscover the already known or discovered fact of the Earth's precession. In doing so, he also developed the brightness scale still in use today.
Rāmāyana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, IAST: Rāmāyaṇam pronounced [raːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India and important text of Hinduism, the other being the Mahābhārata. The Mahābhārata (/məhɑːˈbɑːrətə/; Sanskrit: महाभारतम्, Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaṇa. It contains philosophical and devotional material, such as a discussion of the four "goals of life"
Bauls are a group of mystic minstrels of mixed elements of Sufism and Vaishnavism from the Indian states of West Bengal, Tripura and Assam's Barak Valley. Bauls are a very heterogeneous group, with many sects, but their membership now mainly consists of Vaishnava Hindus and Sufi Muslims. Bauls constitute both a syncretic religious sect and a musical tradition. The origin of the word Baul is debated but suggested that it may be derived either from Sanskrit word vātula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyākula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved – the Moner Manush (the person of the heart).
Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.Their religion is based on an expression of the body (deho sādhana), and an expression of the mind (mana sādhana). Some of their rituals are kept hidden from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakṛti as "nature" or "primal motive force", and on breath sādhana.Their lyrics intertwine a deep sense of mysticism, a longing for oneness with the divine. An important part of their philosophy is "Deha tatta", a spirituality related to the body rather than the mind. They seek the divinity in human beings. Metaphysical topics are dwelt upon humbly and in simple words. They stress remaining unattached and unconsumed by the pleasures of life even while enjoying them. To them we are all a gift of divine power and the body is a temple, music being the path to connect to that power. A consistent part of Bauls' lyrics deals with body-centered practices that aim at controlling sexual desire. The esoteric knowledge of conception and contraception is revealed in the lyrics of the songs through an enigmatic language that needs
to be decoded by the guru in order to be understood and experienced.
Arimanius (Greek: Αρειμάνιος; Latin: Arīmanius) is a name for an obscure deity
Aryaman (Sanskrit: अर्यमन्, pronounced as "aryaman"; nominative singular is aryama) is one of the early Vedic Hindu deities.[1] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".
AHRIMAN is Middle Persian, Ahrimanor Angra Mainyu (/ˈæŋrə ˈmaɪnjuː/; Avestan: Aŋra Mainiiu) is the same in the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism.
Airyaman (or airiiaman) in the Avesta, is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
The common noun is a theological and social term literally meaning "member of (the) community or tribe."[a] In a secondary development, the common noun became the proper name of a divinity Airyaman, who is the yazata of health and healing.[*]
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
AMUN RA
Amun was attested from the Old Kingdom together with his wife Amunet. With the 11th Dynasty (c. 21st century BC), Amun rose to the position of patron deity of Thebes. When the army of the founder of the Eighteenth Dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, Thebes, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, Amun, therefore became nationally important.Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity, and depictions related to Amun sometimes had small ram's horns, known as the Horns of Ammon. A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The later (Meroitic period) name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani, Arkamani, and Amanitore. Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak, ithyphallic, and with a scourge, as Min was.
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, namely the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.
MIND & MATTER In ancient Indian astronomy, the asterism of the Big Dipper (part of the constellation of Ursa Major) is called saptarishi, with the seven stars representing seven rishis. The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'Sun rays' and dhatī 'washed'.
Everything points to the fact that Hayk and his closest companions, - (or the ancient author/ararich of his story,) - must have had some knowledge of the nature of consciousness and the relationship between mind and matter as well as an awareness of the fundamental nature of reality not to mention the first principles of being, identity but most importantly of change space and time, causality, necessity, and possibility. In other words collectively they must have been masters of the natural order of phenomena.
Trepidation (from Lat. trepidus, "trepidatious"), in now-obsolete medieval theories of astronomy, refers to hypothetical oscillation in the precession of the equinoxes. The theory was popular from the 9th to the 16th centuries.
The origin of the theory of trepidation comes from the Small Commentary to the Handy Tables written by Theon of Alexandria in the 4th century CE. In precession, the equinoxes appear to move slowly through the ecliptic, completing a revolution in approximately 25,800 years (according to modern astronomers). Theon states that certain (unnamed) ancient astrologers believed that the precession, rather than being a steady unending motion, instead reverses direction every 640 years. The equinoxes, in this theory, move through the ecliptic at the rate of 1 degree in 80 years over a span of 8 degrees, after which they suddenly reverse direction and travel back over the same 8 degrees. Theon describes but did not endorse this theory.
A more sophisticated version of this theory was adopted in the 9th century to explain a variation which Islamic astronomers incorrectly believed was affecting the rate of precession. This version of trepidation is described in De motu octavae sphaerae (On the Motion of the Eighth Sphere), a Latin translation of a lost Arabic original. The book is attributed to the Arab astronomer Thābit ibn Qurra, but this model has also been attributed to Ibn al-Adami and to Thabit's grandson, Ibrahim ibn Sinan. In this trepidation model, the oscillation is added to the equinoxes as they precess. The oscillation occurred over a period of 7000 years, added to the eighth (or ninth) sphere of the Ptolemaic system. "Thabit's" trepidation model was used in the Alfonsine Tables, which assigned a period of 49,000 years to precession. This version of trepidation dominated Latin astronomy in the later Middle Ages.
Islamic astronomers described other models of trepidation. In the West, an alternative to De motu octavae sphaerae was part of the theory of the motion of the Earth published by Nicolaus Copernicus in De revolutionibus orbium coelestium (1543). Copernicus' version of trepidation combined the oscillation of the equinoxes (now known to be a spurious motion) with a change in the obliquity of the ecliptic (axial tilt), acknowledged today as an authentic motion of the Earth's axis.MITHRAS-ORION Orion is the one constellation that closes the gap between Taurus and the other equatorial summer constellations. Mithras' identification with Orion thus becomes absolutely necessary if the constellations of the bull slaying scene are to be equatorial. But we are not reduced to inferences of this kind, however compelling, for there exists proof for Mithras being Orion in written sources. Porphyry, the neo-Platonic philosopherMithraic constellations
The Mithraic Mysteries, colloquially also known as Mithraism, was it is assumed a 1st–4th century neo-Platonic mystery cult of the Roman god Mithras. The near-total lack of written descriptions or scripture necessitates a reconstruction of beliefs and practices from the archaeological evidence, such as that found in Mithraic temples (in modern times called mithraea), which were real or artificial "caves" representing the cosmos. Until the 1970s most scholars followed Franz Cumont in identifying Mithras as a continuation of the Persian god Mithra. Cumont's continuity hypothesis, with an astrological component is more heavily pronounced. The details, however, are debated.
As far as ancient knowledge of an axial precession is concerned, one has to read the scholar of Mithraism, David Ulansey, who has interpreted Mithras as a personification of the force responsible for the precession originally the obvious regulated measured annual 'shift'. Ulansey argues that the cult was a religious response to the claim of Hipparchus discovery of how the entire cosmos was moving, now dubed the precession, which—from the ancient geocentric perspective—amounted to the discovery that the entire cosmos (i.e., the outermost celestial sphere of the fixed stars) yes, was 'moving' however in a previously unknown way.
His analysis is based on the so-called "tauroctony": the image of Mithras killing a bull that was located in the central place in every Mithraic temple. In the standard tauroctony.
Mithras and the bull are accompanied by a dog, a snake, a raven, and a scorpion. According to Ulansey, the tauroctony is a star chart. The bull is Taurus, a constellation of the zodiac. In the astronomical age that preceded the time of Hipparchus, the vernal equinox had taken place when the Sun was in the constellation of Taurus, and during that previous epoch the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion)—that is, the constellations that correspond to the animals depicted in the tauroctony—all lay on the celestial equator (the location of which is shifted by the precession) and thus had privileged positions in the sky during that epoch. Mithras himself represents the constellation Perseus, which is located directly above Taurus the Bull: the same location occupied by Mithras in the tauroctony image. Mithras' killing of the Bull, by this reasoning, represented the power possessed by this new god to shift the entire cosmic structure, turning the cosmic sphere so that the location of the spring equinox left the constellation of Taurus (a transition symbolized by the killing of the Bull), and the Dog, Snake, Raven, and Scorpion likewise lost their privileged positions on the celestial equator. The question is if Aries replaced the constelation of Taurus (The Heavenly Bull) as we know approximately 2500BCE, where was Mitra who replaced the bull and what replaced the privileged positions in the sky that were held during that epoch, like the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion).
The iconography also contains two torch-bearing twins (Cautes and Cautopates) framing the bull-slaying image—one holding a torch pointing up and the other a torch pointing down. These torch-bearers are sometimes depicted with one of them (torch up) holding or associated with a Bull and a tree with leaves, and the other (torch down) holding or associated with a Scorpion and a tree with fruit. Ulansey interprets these torch-bearers as representing the spring equinox (torch up, tree with leaves, Bull) and the autumn equinox (torch down, tree with fruit, Scorpion) in Taurus and Scorpius respectively, which is where the equinoxes were located during the preceding "Age of Taurus" symbolized in the tauroctony as a whole. Thus Ulansey concludes that Mithraic iconography was an "astronomical code" whose secret was the existence of a new cosmic divinity, unknown to those outside the cult, whose fundamental attribute was his ability to shift the structure of the entire cosmos and thereby to control the astrological forces believed at that time to determine human existence, thus giving him the power to grant his devotees success during life and salvation after death (i.e., a safe journey through the planetary spheres and a subsequent immortal existence in the realm of the stars).
Trepidation was a feature of Hindu astronomy and was used to compute ayanamsha for converting sidereal to tropical longitudes. The third chapter of the Suryasiddhanta, verses 9-10, provides the method for computing it, which E. Burgess interprets as 27 degree trepidation in either direction over a full period of 7200 years, at an annual rate of 54 seconds.[4] This is nearly the same as the Arab period of about 7000 years. The zero date according to the Suryasiddhanta was 499 AD, after which trepidation is forward in the same direction as modern equinoctial precession. For the period before 1301 BCE, Suryasiddhantic trepidation would be opposite in sign to equinoctial precession. For the period 1301 BCE to 2299 AD, equinoctial precession and Suryasiddhantic precession would have the same direction and sign, only differing in magnitude. Brahma Siddhanta, Soma Siddhanta and Narada Purana describe exactly the same theory and magnitude of trepidation as in Suryasiddhanta, and some other Puranas also provide concise references to precession, esp Vayu purana and Matsya Purana.
Mīna, or Meena, is a month in the Indian solar calendar. It corresponds to the zodiacal sign of Pisces, and overlaps with about the later half of March and about the early half of April in the Gregorian calendar. First day of the Meena month, called as Meena Sankranti generally falls on March 14th.[4]
In Vedic texts, the Mina month is called Tapasya (IAST: Tapasya), but in these ancient texts it has no zodiacal associations.[5] The solar month of Mina overlaps with its lunar month Chaitra, in Hindu lunisolar calendars.[6][7] The Mina marks the spring season for the Indian subcontinent. It is preceded by the solar month of Kumbha, and followed by the solar month of Meṣa.
R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BCE. depicts a tauroctonous Mithras.
In the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: δασὺ πνεῦμα, romanized: dasỳ pneûma or δασεῖα daseîa; Latin: spīritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a vowel, diphthong, or after rho. It remained in the polytonic orthography even after the Hellenistic period, when the sound disappeared from the Greek language. In the monotonic orthography of Modern Greek phonology, in use since 1982, it is not used at all.
Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin 
, Hebrew ʿayin ע, Aramaic ʿē 
, Syriac ʿē ܥ, and Arabic ʿayn ع (where it is sixteenth in abjadi order only)
.*ar-
also arə-, Proto-Indo-European root meaning "to fit together."
It forms all or part of: adorn; alarm; aristarchy; aristo-; aristocracy; arm (n.1) "upper limb of the body;" arm (n.2) "weapon;" armada; armadillo; armament; armature; armilla; armistice; armoire; armor; armory; army; art (n.) "skill as a result of learning or practice;" arthralgia; arthritis; arthro-; arthropod; arthroscopy; article; articulate; artifact; artifice; artisan; artist; coordination; disarm; gendarme; harmony; inert; inertia; inordinate; ordain; order; ordinal; ordinance; ordinary; ordinate; ordnance; ornament; ornate; primordial; subordinate; suborn.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit irmah "arm," rtih "manner, mode;" Armenian arnam "make," armukn "elbow;" Greek arti "just," artios "complete, suitable," artizein "to prepare," arthron "a joint;" Latin ars (stem art-) "art, skill, craft," armus "shoulder," artus "joint," arma "weapons;" Old Prussian irmo "arm;" German art "manner, mode."
One true definition of the tropical year would be the time required for the Sun, beginning at a chosen ecliptic longitude, to make one complete cycle of the seasons and return to the same ecliptic longitude.
There are two important planes in solar system calculations: the plane of the ecliptic (the Earth's orbit around the Sun), and the plane of the celestial equator (the Earth's equator projected into space). These two planes intersect in a line.
One direction points to the so-called vernal, northward, or March equinox which is given the symbol ♈︎ (the symbol looks like the horns of a ram because in the year approximatly 2500BCE, it used to be toward the constellation Aries). The opposite direction is given the symbol ♎︎ (because it used to be toward Libra). Because of the precession of the equinoxes and nutation these directions change, compared to the direction of distant stars and galaxies, whose directions have no measurable motion due to their great distance.
The ecliptic longitude of the Sun is the angle between ♈︎ and the Sun, measured eastward along the ecliptic. This creates a relative and not an absolute measurement, because as the Sun is moving, the direction the angle is measured from is also moving. It is convenient to have a fixed (with respect to distant stars) direction to measure from. For example today Sidereal astrology trys to maintain the alignment via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes.
The ecliptic longitude of the Sun is the angle between ♈︎ and the Sun, measured eastward along the ecliptic. This creates a relative and not an absolute measurement, because as the Sun is moving, the direction the angle is measured from is also moving. It is convenient to have a fixed (with respect to distant stars) direction to measure from. For example today Sidereal astrology trys to maintain the alignment via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes.
Sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
If a different or an incorect starting longitude for the Sun is chosen than 0° (i.e. ♈︎), then the duration for the Sun to return to the same longitude will be different. The equinox moves with respect to the perihelion (and both move with respect to the fixed sidereal frame). From one equinox passage to the next, or from one solstice passage to the next, the Sun completes not quite a full elliptic orbit. The time saved depends on where it starts in the orbit. If the starting point is close to the perihelion (such as the December solstice), then the speed is higher than average, and the apparent Sun saves little time for not having to cover a full circle: the "tropical year" is comparatively long. If the starting point is near aphelion, then the speed is lower and the time saved for not having to run the same small arc that the equinox has precessed is longer: that tropical year is comparatively short.
The "mean tropical year" is based on the mean sun, and is not exactly equal to any of the times taken to go from an equinox to the next or from a solstice to the next.
The following values of time intervals between equinoxes and solstices were provided by Meeus and Savoie for the years 0 and 2000. These are smoothed values which take account of the Earth's orbit being elliptical, using well-known procedures (including solving Kepler's equation). They do not take into account periodic variations due to factors such as the gravitational force of the orbiting Moon and gravitational forces from the other planets. Such perturbations are minor compared to the positional difference resulting from the orbit being elliptical rather than circular.
The idea that circa 2500 BCE there existed at some cultural location a sophisticated knowledge of positional astronomy is pure speculation and without any supportive evidence. However investigators have been convinced that their method(s) of analysis of Aratus' poem Phainomena enables them to identify that all the classical Greek constellations were designed as a set at one definite period in time and in one location, according to a preconceived plan. Also argued for was the early origin of the zodiacal constellations (circa 2500-3000 BCE) and a sophisticated positional astronomy of the constellation makers.
The First Point of Aries is so called now because, when Hipparchus defined it in 130 BCE, it was located in the western extreme of the constellation of Aries, near its border with Pisces and the star γ Arietis. Due to the Sun's eastward movement across the sky throughout the year, this western end of Aries was the point at which the Sun entered the constellation, hence the name First Point of Aries. One has to go back 2000 years to see the beginning of the Sun's entry at the eastern extreme of the constellation of Aries. This is the time of the switch to the east of Aries from the extreme west of the constellation of Taurus.The First Point of Aries, also known as the Cusp of Aries.The First Point of Aries is considered to be the celestial "prime meridian" from which right ascension is calculated.
Nowadays, April 24 on our calendar is the date of Ari's conjunction with the sun which falls a little more than a month after the March equinox, which always takes place around March 20. This is the Northern Hemisphere’s spring equinox, and it’s a time of renewal throughout the northern half of Earth. So of course this time of year had significance to our ancestors, who to survive with small holdings in small villages/communities, independent of the organized flood agriculturalist's and urban lifestyles - (in locations rampant in the age of Taurus, 5000-2500 BCE) - had to be very much aware of the new true astronomical calendar and the exact position of the spring equinox (equal days and nights). So you see that the location of the sun at the March equinox drifts in front of the stars. It moves westward in front of the backdrop constellations by about one degree (two sun diameters) every 72 years. This drifting was obviously known to the ancient astronomers, however as to the fact that it was due to what is known as the motion of Earth and named the precession of the equinoxes not so.
If a different or an incorect starting longitude for the Sun is chosen than 0° (i.e. ♈︎), then the duration for the Sun to return to the same longitude will be different. The equinox moves with respect to the perihelion (and both move with respect to the fixed sidereal frame). From one equinox passage to the next, or from one solstice passage to the next, the Sun completes not quite a full elliptic orbit. The time saved depends on where it starts in the orbit. If the starting point is close to the perihelion (such as the December solstice), then the speed is higher than average, and the apparent Sun saves little time for not having to cover a full circle: the "tropical year" is comparatively long. If the starting point is near aphelion, then the speed is lower and the time saved for not having to run the same small arc that the equinox has precessed is longer: that tropical year is comparatively short.
The "mean tropical year" is based on the mean sun, and is not exactly equal to any of the times taken to go from an equinox to the next or from a solstice to the next.
The following values of time intervals between equinoxes and solstices were provided by Meeus and Savoie for the years 0 and 2000. These are smoothed values which take account of the Earth's orbit being elliptical, using well-known procedures (including solving Kepler's equation). They do not take into account periodic variations due to factors such as the gravitational force of the orbiting Moon and gravitational forces from the other planets. Such perturbations are minor compared to the positional difference resulting from the orbit being elliptical rather than circular.
Sidereal astrology not astronomy maintains the alignment between signs and constellations via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes, whereas tropical astrology ignores precession. There are various systems of Ayanamsa that are in use in Hindu astrology (also known as Vedic astrology) such as the Raman Ayanamsa and the Krishnamurthy Ayanamsa. The use of ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.
The Raman ayanamsa is calculated with constant precession rate 50.333333333"/year doesn't use any modern precession theory. The use of Raman ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.
According to current Indian astrology the zodiac still begins with Aries and the lunar mansion Aśvinī. In ancient times, approximately from 2500 BC on, the vernal equinox was located in this lunar motion. In astronomical and astrological texts of Late Antiquity, the lunar mansion Aśvinī (and Aries) became the starting point of the ecliptic the reason being that the vernal equinox by that time had moved on into this lunar mansion. The equinoxes and solstices were placed at the beginnings of Aries, Cancer, Libra, and Capricorn.
According to the “Laws of Manu”, people who earn their living through astrology are to be considered impure and are not allowed to attend Vedic rituals. I only wish to add that at no time do I confuse the Astronomy/Astrometry with Astrology.
According to the “Laws of Manu”, people who earn their living through astrology are to be considered impure and are not allowed to attend Vedic rituals. I only wish to add that at no time do I confuse the Astronomy/Astrometry with Astrology.
While sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
Similar statements can be found in the teachings of Bhīṣma, the great hero of the Mahābhārata epic.
The oldest text of Greek-inspired Indian astrology, the mentioned Yavanajātakam by Sphujidhvaja, in its last chapter fixes the cardinal points of the year at the beginnings of the signs of Aries, Cancer, Libra, and Capricorn and has the sun traverse all signs within 365,2303 days.This year length is closer to the tropical (365.2422) than the sidereal year (365.2564) and was most probably determined by observation of the solstices and equinoxes. Astronomically, the sidereal Aries point has nothing special about it. There is nothing in this area of the sky that would give it prominence over all other points on the ecliptic, not even an eye-catching bright star. Ancient Indian astronomy, however, believed that this point in the sky was extremely prominent in that it played an important part in the history of the universe. For, at the end of every great age or yugam, it was believed, all planets would come together to this point and form an exact conjunction.
Hamal designation Alpha Arietis (α Arietis, abbreviated Alpha Ari, α Ari), is the brightest star in the northern zodiacal constellation of Aries the Ram. This star and two others – Sheratan and Mesarthim – make up the Head of the Ram. Aries is small. But the compact pattern of these three stars makes Aries relatively easy to find.In ancient cultures Alpha Arietis orientation in relation to the Earth's orbit around the Sun gave it a certain importance not apparent from its modest brightness.
Similar statements can be found in the teachings of Bhīṣma, the great hero of the Mahābhārata epic.
The oldest text of Greek-inspired Indian astrology, the mentioned Yavanajātakam by Sphujidhvaja, in its last chapter fixes the cardinal points of the year at the beginnings of the signs of Aries, Cancer, Libra, and Capricorn and has the sun traverse all signs within 365,2303 days.This year length is closer to the tropical (365.2422) than the sidereal year (365.2564) and was most probably determined by observation of the solstices and equinoxes. Astronomically, the sidereal Aries point has nothing special about it. There is nothing in this area of the sky that would give it prominence over all other points on the ecliptic, not even an eye-catching bright star. Ancient Indian astronomy, however, believed that this point in the sky was extremely prominent in that it played an important part in the history of the universe. For, at the end of every great age or yugam, it was believed, all planets would come together to this point and form an exact conjunction.
Hamal designation Alpha Arietis (α Arietis, abbreviated Alpha Ari, α Ari), is the brightest star in the northern zodiacal constellation of Aries the Ram. This star and two others – Sheratan and Mesarthim – make up the Head of the Ram. Aries is small. But the compact pattern of these three stars makes Aries relatively easy to find.
Between approximately 2400 and 100 BCE, the apparent path of the Sun through the Earth's sky placed it in Aries at the northern vernal equinox, the point in time marking the start of spring in the Northern Hemisphere. This is why most astrology columns in modern newspapers begin with Aries. While the vernal equinox has moved through Pisces approaching Aquarius since then due to precession of the equinoxes, Alpha Arietis or Ari for short has remained in mind as a bright star near what was apparently an important place when people first studied the night sky.
As an ancient equinox star, Hamal/Ari had a profound significance in the history of astronomy, for say, if you could see the stars in daytime today, you’d see the sun and Hamal/Ari in conjunction – lined up with one another, due north and south in right ascension – on or near April 24 , but, long ago, they were in perfect conjunction sometime in March the then true equinox. So if you could backtrack some 4,500 years, we should find exactly which star of the constellation Aries was in conjunction with the sun on the first day of the spring equinox.
Thus the First Point of Aries is the point on the celestial equator at extremes of this sky chart. The ecliptic also passes through it. The First Point of Aries defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination).The star Ari is the brightest star in Aries the Ram. Thousands of years ago, the sun was in conjunction – or aligned north and south – with this star at the time of the March equinox.The First Point of Aries, also known as the Cusp of Aries, is the location of the vernal equinox (March equinox), used as a reference point in celestial coordinate systems.
This coincided with the festival of Hilaria, a time of optimism and beginnings where farmers began to sow or observed the first growth and blossoming of trees and summer crops. The Hilaria (/hɪˈlɑːriə/; Latin "the cheerful ones", a term derived from the borrowed adjective Ancient Greek: ἱλαρός, or ElAros suggests in Greek the "cheerful, merry" for it was a time for celebration. The day was celebrated in ancient Roman religious festivals on the March equinox to honor Cybele. Maximus the Confessor thought it the day on which a person married, and on which a son was born, they were days set for the appointing a new emperor.
The naming of the constallation as Aries is late in the Babylonian zodiac where the equinox was in its earliest tradition marked as in the early Middle Bronze Age by actual coincidence with the Pleiades. The time also corresponds to the time of castration of male calves, mules and donkeys, Sanguia on the vernal equinox and marked the start of spring proper.
The calends or kalends (Latin: kalendae) is the first day of every month in the Roman calendar. The English word "calendar" is derived from this word.The Romans called the first day of every month the calends, signifying the start of a new lunar phase. It is very interesting that the Latin term is traditionally written with initial K: as in the first point of Aries which marks or defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination). This is a relic of traditional Latin orthography, which wrote K (instead of C or Q) before the vowel A. Q also is a mark upon a cycle the ecliptic which defines the cusp between Aries and Pisces.
The First Point of Aries is so called now because, when Hipparchus defined it in 130 BCE, it was located in the western extreme of the constellation of Aries, near its border with Pisces and the star γ Arietis. Due to the Sun's eastward movement across the sky throughout the year, this western end of Aries was the point at which the Sun entered the constellation, hence the name First Point of Aries. One has to go back 2000 years to see the beginning of the Sun's entry at the eastern extreme of the constellation of Aries. This is the time of the switch to the east of Aries from the extreme west of the constellation of Taurus.The First Point of Aries, also known as the Cusp of Aries.The First Point of Aries is considered to be the celestial "prime meridian" from which right ascension is calculated.
The choice of starting position from which to measure the Sun's motion across celestial sphere is arbitrary. The equinoxes are preferred as an equinox marks the point in time when the Sun has neither northern nor southern declination but is crossing the celestial equator.
Nowadays, April 24 on our calendar is the date of Ari's conjunction with the sun which falls a little more than a month after the March equinox, which always takes place around March 20. This is the Northern Hemisphere’s spring equinox, and it’s a time of renewal throughout the northern half of Earth. So of course this time of year had significance to our ancestors, who to survive with small holdings in small villages/communities, independent of the organized flood agriculturalist's and urban lifestyles - (in locations rampant in the age of Taurus, 5000-2500 BCE) - had to be very much aware of the new true astronomical calendar and the exact position of the spring equinox (equal days and nights). So you see that the location of the sun at the March equinox drifts in front of the stars. It moves westward in front of the backdrop constellations by about one degree (two sun diameters) every 72 years. This drifting was obviously known to the ancient astronomers, however as to the fact that it was due to what is known as the motion of Earth and named the precession of the equinoxes not so.
The Old Farmer's Almanac regularly features a "planting by the signs" section.
Agricultural astrology is one of the oldest forms of astrology. It was probably one of the first use humans made of lunar cycles. Evidence of its practice dates back thousands of years to the ancient peoples of the Nile and Euphrates River valleys. Farmers of these civilizations planted by the Moon's phase and its sign in the zodiac. Although agricultural astrology is primarily used as a guide for growing crops, it also has been applied to the practice of animal husbandry. For example, agricultural astrology encourages poultry farmers to set up their chicken's eggs to hatch when it is a new moon and in a "fruitful" sign. It claims that chicks hatched during this time grow faster and produce more offspring. Animal husbandry is the branch of agriculture concerned with animals that are raised for meat, fibre, milk, or other products. It includes day-to-day care, selective breeding and the raising of livestock. Husbandry has a long history, starting with the Neolithic revolution when animals were first domesticated, from around 13,000 BC onwards, predating farming of the first crops. By the time of early civilisations such as ancient Egypt, cattle, sheep, goats and pigs were being raised on farms.
Agricultural and horticultural astronomy/astrology, can be said to be like electional astrology for the Garden of Edan. Giving advise for scheduling the planting, cultivating and harvesting of crops based on moon phases and on sun based astrological signs.
Agricultural astronomy/astrology would refer to the "planting by the signs" because of its reliance on the astronomical calendar hopefully giving accurate times for planting, cultivating and harvesting.
Sheep (Ovis aries) are domesticated, ruminant mammals typically kept as livestock.
The etymology of the verb to husband, meaning "to manage carefully," derives from an older meaning of husband, which in the 14th century referred to the ownership and care of a household or farm, but today means the "control or judicious use of resources," and in agriculture, the cultivation of plants or animals. Farmers and ranchers who raise livestock are considered to practice animal husbandry. It is believed that selective breeding for woolly sheep began around 6000 BCE, with efforts to obtain white-fleeced sheep beginning in Mesopotamia around 3000 BC. Being a key animal in the history of farming, sheep have a deeply entrenched place in human culture, and find representation in much modern language and symbology. As livestock, sheep are most often associated with pastoral, Arcadian imagery. Sheep figure in many mythologies—such as the Golden Fleece—and major religions, especially the Abrahamic traditions. In both ancient and modern religious ritual, sheep are used as sacrificial animals. The rearing of sheep for secondary products, and the resulting breed development, began in either southwest Asia or western Europe. Initially, sheep were kept solely for meat, milk and skins. Archaeological evidence from statuary found at sites in Iran suggests that selection for woolly sheep may have begun around 6000 BC and the earliest woven wool garments have been dated to two to three thousand years later.
By the beginning of the Bronze Age 2300 BCE) sheep with characteristics similar to the modern breeds were widespread throughout Western Asia.
The Armenian mouflon (Ovis gmelini gmelini) is an endangered subspecies of mouflon endemic to Iran, Armenia, and Nakhchivan (Azerbaijan). It’s thought that Mouflon Sheep (Ovis orientalis orientalis) are one of two sheep breeds which are an ancestor for all domestic sheep. Alternative names include Armenian sheep, Armenian wild sheep, Armenian red sheep, and Trans-Caucasian sheep.
Traditionally, animal husbandry was part of the subsistence farmer's way of life, producing not only the food needed by the family but also the fuel, fertiliser, clothing, transport and draught power. Domestication was not a single event, but a process repeated at various periods in different places. Sheep and goats were the animals that first accompanied the nomads in the Middle East. Killing the animal for food was a secondary consideration, and wherever possible its products such as wool, eggs, milk were harvested and the animal was kept well and alive. The breeding of farm animals seldom occurs spontaneously but is managed by farmers with a view to encouraging traits seen as desirable. These include hardiness, fertility, docility, mothering abilities, fast growth rates, low feed consumption per unit of growth, better body proportions, higher yields, and better fibre qualities. Undesirable traits such as health defects and aggressiveness are selected against.
Seasonal breeding readiness is strongly regulated by length of day (photoperiod) and thus season. Photoperiod likely affects the seasonal breeder through changes in melatonin secretion by the pineal gland that ultimately alter GnRH release by the hypothalamus.
During the rut (known as the rutting period and in domestic sheep management as tupping), males often rub their antlers or horns on trees or shrubs, fight with each other, wallow in mud or dust, self-anoint and herd estrus females together. These displays make the male conspicuous and aids in mate selection.
The rut in many species is triggered by shorter day lengths. For different species, the timing of the rut depends on the length of the gestation period (pregnancy), usually occurring so the young are born in the spring. This is shortly after new green growth has appeared thereby providing food for the females, allowing them to provide milk for the young, and when the temperatures are warm enough to reduce the risk of young becoming hypothermic.
Hence, seasonal breeders can be divided into groups based on fertility period. "Long day" breeders cycle when days get longer (spring) and are in anestrus in fall and winter.
Hence, seasonal breeders can be divided into groups based on fertility period. "Long day" breeders cycle when days get longer (spring) and are in anestrus in fall and winter.
The rut (n.2) "periodically recurring sexual excitement in animals; animal mating season" from Old French rut, ruit, from Late Latin rugitum (nominative rugitus) "a bellowing, a roaring," from past participle of Latin rugire "to roar" "to bellow" (from PIE imitative root *reu-).
Trepidation (from Lat. trepidus, "trepidatious"), in now-obsolete medieval theories of astronomy, refers to hypothetical oscillation in the precession of the equinoxes. The theory was popular from the 9th to the 16th centuries.
The origin of the theory of trepidation comes from the Small Commentary to the Handy Tables written by Theon of Alexandria in the 4th century CE. In precession, the equinoxes appear to move slowly through the ecliptic, completing a revolution in approximately 25,800 years (according to modern astronomers). Theon states that certain (unnamed) ancient astrologers believed that the precession, rather than being a steady unending motion, instead reverses direction every 640 years. The equinoxes, in this theory, move through the ecliptic at the rate of 1 degree in 80 years over a span of 8 degrees, after which they suddenly reverse direction and travel back over the same 8 degrees. Theon describes but did not endorse this theory.
A more sophisticated version of this theory was adopted in the 9th century to explain a variation which Islamic astronomers incorrectly believed was affecting the rate of precession. This version of trepidation is described in De motu octavae sphaerae (On the Motion of the Eighth Sphere), a Latin translation of a lost Arabic original. The book is attributed to the Arab astronomer Thābit ibn Qurra, but this model has also been attributed to Ibn al-Adami and to Thabit's grandson, Ibrahim ibn Sinan. In this trepidation model, the oscillation is added to the equinoxes as they precess. The oscillation occurred over a period of 7000 years, added to the eighth (or ninth) sphere of the Ptolemaic system. "Thabit's" trepidation model was used in the Alfonsine Tables, which assigned a period of 49,000 years to precession. This version of trepidation dominated Latin astronomy in the later Middle Ages.
Islamic astronomers described other models of trepidation. In the West, an alternative to De motu octavae sphaerae was part of the theory of the motion of the Earth published by Nicolaus Copernicus in De revolutionibus orbium coelestium (1543). Copernicus' version of trepidation combined the oscillation of the equinoxes (now known to be a spurious motion) with a change in the obliquity of the ecliptic (axial tilt), acknowledged today as an authentic motion of the Earth's axis.
The Mithraic Mysteries, colloquially also known as Mithraism, was it is assumed a 1st–4th century neo-Platonic mystery cult of the Roman god Mithras. The near-total lack of written descriptions or scripture necessitates a reconstruction of beliefs and practices from the archaeological evidence, such as that found in Mithraic temples (in modern times called mithraea), which were real or artificial "caves" representing the cosmos. Until the 1970s most scholars followed Franz Cumont in identifying Mithras as a continuation of the Persian god Mithra. Cumont's continuity hypothesis, with an astrological component is more heavily pronounced. The details, however, are debated.
As far as ancient knowledge of an axial precession is concerned, one has to read the scholar of Mithraism, David Ulansey, who has interpreted Mithras as a personification of the force responsible for the precession originally the obvious regulated measured annual 'shift'. Ulansey argues that the cult was a religious response to the claim of Hipparchus discovery of how the entire cosmos was moving, now dubed the precession, which—from the ancient geocentric perspective—amounted to the discovery that the entire cosmos (i.e., the outermost celestial sphere of the fixed stars) yes, was 'moving' however in a previously unknown way.
His analysis is based on the so-called "tauroctony": the image of Mithras killing a bull that was located in the central place in every Mithraic temple. In the standard tauroctony.
Mithras and the bull are accompanied by a dog, a snake, a raven, and a scorpion. According to Ulansey, the tauroctony is a star chart. The bull is Taurus, a constellation of the zodiac. In the astronomical age that preceded the time of Hipparchus, the vernal equinox had taken place when the Sun was in the constellation of Taurus, and during that previous epoch the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion)—that is, the constellations that correspond to the animals depicted in the tauroctony—all lay on the celestial equator (the location of which is shifted by the precession) and thus had privileged positions in the sky during that epoch. Mithras himself represents the constellation Perseus, which is located directly above Taurus the Bull: the same location occupied by Mithras in the tauroctony image. Mithras' killing of the Bull, by this reasoning, represented the power possessed by this new god to shift the entire cosmic structure, turning the cosmic sphere so that the location of the spring equinox left the constellation of Taurus (a transition symbolized by the killing of the Bull), and the Dog, Snake, Raven, and Scorpion likewise lost their privileged positions on the celestial equator. The question is if Aries replaced the constelation of Taurus (The Heavenly Bull) as we know approximately 2500BCE, where was Mitra who replaced the bull and what replaced the privileged positions in the sky that were held during that epoch, like the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion).
The iconography also contains two torch-bearing twins (Cautes and Cautopates) framing the bull-slaying image—one holding a torch pointing up and the other a torch pointing down. These torch-bearers are sometimes depicted with one of them (torch up) holding or associated with a Bull and a tree with leaves, and the other (torch down) holding or associated with a Scorpion and a tree with fruit. Ulansey interprets these torch-bearers as representing the spring equinox (torch up, tree with leaves, Bull) and the autumn equinox (torch down, tree with fruit, Scorpion) in Taurus and Scorpius respectively, which is where the equinoxes were located during the preceding "Age of Taurus" symbolized in the tauroctony as a whole. Thus Ulansey concludes that Mithraic iconography was an "astronomical code" whose secret was the existence of a new cosmic divinity, unknown to those outside the cult, whose fundamental attribute was his ability to shift the structure of the entire cosmos and thereby to control the astrological forces believed at that time to determine human existence, thus giving him the power to grant his devotees success during life and salvation after death (i.e., a safe journey through the planetary spheres and a subsequent immortal existence in the realm of the stars).
Trepidation was a feature of Hindu astronomy and was used to compute ayanamsha for converting sidereal to tropical longitudes. The third chapter of the Suryasiddhanta, verses 9-10, provides the method for computing it, which E. Burgess interprets as 27 degree trepidation in either direction over a full period of 7200 years, at an annual rate of 54 seconds.[4] This is nearly the same as the Arab period of about 7000 years. The zero date according to the Suryasiddhanta was 499 AD, after which trepidation is forward in the same direction as modern equinoctial precession. For the period before 1301 BCE, Suryasiddhantic trepidation would be opposite in sign to equinoctial precession. For the period 1301 BCE to 2299 AD, equinoctial precession and Suryasiddhantic precession would have the same direction and sign, only differing in magnitude. Brahma Siddhanta, Soma Siddhanta and Narada Purana describe exactly the same theory and magnitude of trepidation as in Suryasiddhanta, and some other Puranas also provide concise references to precession, esp Vayu purana and Matsya Purana.
Mīna, or Meena, is a month in the Indian solar calendar. It corresponds to the zodiacal sign of Pisces, and overlaps with about the later half of March and about the early half of April in the Gregorian calendar. First day of the Meena month, called as Meena Sankranti generally falls on March 14th.[4]
In Vedic texts, the Mina month is called Tapasya (IAST: Tapasya), but in these ancient texts it has no zodiacal associations.[5] The solar month of Mina overlaps with its lunar month Chaitra, in Hindu lunisolar calendars.[6][7] The Mina marks the spring season for the Indian subcontinent. It is preceded by the solar month of Kumbha, and followed by the solar month of Meṣa.
R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BCE. depicts a tauroctonous Mithras.
In the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: δασὺ πνεῦμα, romanized: dasỳ pneûma or δασεῖα daseîa; Latin: spīritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a vowel, diphthong, or after rho. It remained in the polytonic orthography even after the Hellenistic period, when the sound disappeared from the Greek language. In the monotonic orthography of Modern Greek phonology, in use since 1982, it is not used at all.
Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin, Hebrew ʿayin ע, Aramaic ʿē , Syriac ʿē ܥ, and Arabic ʿayn ع (where it is sixteenth in abjadi order only)
.*ar-
also arə-, Proto-Indo-European root meaning "to fit together."
It forms all or part of: adorn; alarm; aristarchy; aristo-; aristocracy; arm (n.1) "upper limb of the body;" arm (n.2) "weapon;" armada; armadillo; armament; armature; armilla; armistice; armoire; armor; armory; army; art (n.) "skill as a result of learning or practice;" arthralgia; arthritis; arthro-; arthropod; arthroscopy; article; articulate; artifact; artifice; artisan; artist; coordination; disarm; gendarme; harmony; inert; inertia; inordinate; ordain; order; ordinal; ordinance; ordinary; ordinate; ordnance; ornament; ornate; primordial; subordinate; suborn.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit irmah "arm," rtih "manner, mode;" Armenian arnam "make," armukn "elbow;" Greek arti "just," artios "complete, suitable," artizein "to prepare," arthron "a joint;" Latin ars (stem art-) "art, skill, craft," armus "shoulder," artus "joint," arma "weapons;" Old Prussian irmo "arm;" German art "manner, mode."
The rate of precession accepted today is about 50" per year or 1° in 72 years.
Abstract: The possible discovery, by ancient astronomers, of the slow drift in the stellar configurations due to what we understand and call the processional movement of the earth’s axis has been proposed several times and, in particular, has been considered as the fundamental key in the interpretation of myths by Ugo de Santillana and Ertha Von Dechend. Finding clear proofs that this discovery actually occurred would, therefore, be of relevant importance in a wide inter-disciplinary area of sciences which includes both social-historical and archaeo-astronomical research. In the present paper the possible discovery of astronomical effects induced by precession. Early cultures identified celestial objects with gods and spirits.They related these objects (and their movements) to phenomena such as rain, drought, seasons, and tides. It is generally believed that the first astronomers were priests, and that they understood celestial objects and events to be manifestations of the divine, hence early astronomy's connection to what is now called astrology.
The stars viewed from Earth are seen to proceed from east to west daily, due to the Earth's diurnal motion, and yearly, due to the Earth's revolution around the Sun. At the same time the stars can be observed to anticipate slightly such motion, at the rate of approximately 50 arc seconds per year, a phenomenon known as the "precession of the equinoxes".
Our knowledge of Sumerian astronomy is indirect, via the earliest Babylonian star catalogues dating from about 1200 BC. The fact that many star names appear in Sumerian suggests a continuity reaching into the Early Bronze Age. Astral theology, which gave planetary gods an important role in Mesopotamian mythology and religion, began with the Sumerians. They also used a sexagesimal (base 60) place-value number system, which simplified the task of recording very large and very small numbers. The modern practice of dividing a circle into 360 degrees, or an hour into 60 minutes, began with the Sumerians. For more information, see the articles on Babylonian numerals and mathematics.
Since the franca lingua of Armenia was cuniform I have searched as have others the possibility of a Sumerian origin to Armenian. Scientists are unable to agree on the origin of the Sumerians from where Hayk the progenitor of the Armenians came from, nor do they agree on the origin of the Sumerian cuneiform which the Armenians used for two millennia. For that matter they cannot come to an agreement about where either the Armenian or the Sumerian civilizations came from and what the Sumerians were alluding to in their legends when they referred to their origins. All said what they do agree on is the fact that Armenian civilization was and is one of the first on the Earth and that the Armenian orally transmitted culture and language is one of the oldest among the existing.
OVER TIME THE ORAL & ANCIENT MYTHS WHICH WOVE TOGETHER SUCH DIVERSE CULTURAL THREADS WERE RECORDED IN TEXTS & PERPETUATED ORALLY BY LYRE-PLAYING BARDS (gusan) which were, in turn, preserved by even later writers. For example, a portion of an ancient poem recorded by the 5th-century CE historian Movses Khorenatsi describes the birth of the sun god Vahagn (who had replaced Shivini) from a reed in the sea. Unfortunately, despite the best efforts of writers in Late Antiquity, without extended textual evidence from ancient Armenia itself and only an impoverished archaeological record, much of Armenian myth and religion still remains unknown or unexplained. There are small figurines from Urartian sites which are of uncertain significance, for example, of winged females, bird-men, scorpion-men and fish-men. As these hybrid creatures were frequently painted on storeroom interior walls, the most outstanding of these hybrid figures are the vishaps , but to date we have no knowledge as to their meaning and purpose.
Astronomy is the oldest of the natural sciences, dating back to antiquity, with its origins in the religious, mythological, cosmological, calendrical, and astrological beliefs and practices of prehistory: vestiges of these are still found in astrology, a discipline long interwoven with public and governmental astronomy. Astronomy in the Indian subcontinent dates back to the period of Indus Valley Civilization during 3rd millennium BCE, when it was used to create calendars.[23] As the Indus Valley civilization did not leave behind written documents, the oldest extant Indian astronomical text is the Vedanga Jyotisha, dating from the Vedic period.
Astrological beliefs in correspondences between celestial observations and terrestrial events have influenced various aspects of human history, including world-views, language and many elements of social culture.
Among West Eurasian peoples, the earliest evidence for astrology dates from the 3rd millennium BC, with roots in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.[1] Until the 17th century, astrology was considered a scholarly tradition, and it helpe
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move. Kinematics, as a field of study, is often referred to as the "geometry of motion" and is occasionally seen as a branch of mathematics.
Under the heading Proto-Armenian Language Wikipedia offers the world the following:
Proto-Armenian is the earlier, unattested stage of the Armenian language which has been reconstructed by linguists. As Armenian is the only known language of its branch of the Indo-European languages, the comparative method cannot be used to reconstruct its earlier stages. Instead, a combination of internal and external reconstruction, by reconstructions of Proto-Indo-European and other branches, has allowed linguists to piece together the earlier history of Armenian.
Proto-Armenian, as the ancestor of only one living language, has no clear definition of the term. It is generally held to include a variety of ancestral stages of Armenian between Proto-Indo-European and the earliest attestations of Classical Armenian.
The earliest testimony of Armenian is the 5th-century Bible translation of Mesrop Mashtots. The earlier history of the language is unclear and the subject of much speculation. It is clear that Armenian is an Indo-European language, but its development is opaque.
In any case, Armenian has many layers of loanwords and shows traces of long language contact with Anatolian languages such as Luwian and Hittite, Mitanni, Hurro-Urartian languages, Semitic languages such as Akkadian and Aramaic, and Iranian languages such as Persian and Parthian. Armenian also has been influenced to a lesser extent by Greek and Arabic.
It is thus not a proto-language in the strict sense, but "Proto-Armenian" is a term that has become common in the field.The phonological development of Proto-Armenian sound changes are varied and eccentric and, in many cases, uncertain. That prevented Armenian from being immediately recognized as an Indo-European branch in its own right, and it was assumed to be simply a very divergent Iranian language until Heinrich Hübschmann established its independent character in 1874.
The development of voicing contrasts in Armenian is notable in being quite similar to that seen in Germanic, a fact that was significant in the formation of Glottalic Theory. The Armenian Consonant Shift has often been compared to the famous Grimm's Law in Germanic, because in both cases, Proto-Indo-European voiceless stops became voiceless aspirates, the voiced stops became voiceless, and the voiced aspirates became voiced stops.
Recent findings in Armenian genetics reveal heavy mixing of groups from the 3000s BC until the Bronze Age collapse. Admixture signals seem to have decreased to insignificant levels after c. 1200 BC, after which Armenian DNA remained stable, which appears to have been caused by Armenians' isolation from their surroundings, and subsequently sustained by the cultural/linguistic/religious distinctiveness that persists until today. Some modern studies show that Armenian is as close to Indo-Iranian as it is to Greek and Phrygian.
An recent alternate theory which rings true to me, suggests that speakers of Proto-Armenian were tribes indigenous to the northern Armenian highlands, such as the Hayasans, Diauehi or Etiuni. Although these groups are only known only from references left by neighboring peoples (such as Hittites, Urartians, and Assyrians), Armenian etymologies have been proposed for their names. While the Urartian language was used by the royal elite, the population they ruled was likely multi-lingual, and some of these peoples would have spoken Armenian. This can be reconciled with the Phrygian/Mushki theory if those groups originally came from the Caucasus region or Armenian Highlands
Meanwhile, Armenian shares the vocalization of word initial laryngeals before consonants with Greek and Phrygian: Proto-Indo-European *h₂nḗr ("man", "force") renders Greek anḗr, Armenian ayr from a Proto-Armenian *aynr and Phrygian anar ("man"), which may be compared to Latin Nero, Albanian njeri, Persian nar, Sanskrit nara, and Welsh nerth.
In certain contexts, the aspirated stops are further reduced to w, h or zero in Armenian: Proto-Indo-European (accusative) *pódm̥ "foot" > Armenian otn vs. Greek (accusative) póda, Proto-Indo-European *tréyes "three" > Armenian erekʿ vs. Greek treis.
German archeologist Heinrich Schliemann, who is known for his excavations of ancient Troy, wrote in his diary shortly before his death, “The whole European culture considers itself the heir to the Ancient Greek and Roman civilizations, not realizing that both of them, in their turn, originate from the ancient Armenian civilization.”
The mythology of ancient Armenia is a rich blend of indigenous traditions strong on natural phenomena, with many imported ideas from neighbouring cultures and migrating peoples over the millennia. The Armenian legends and stories, historical events such as wars invasions commemorated, also provide key information regarding attitudes and aspirations that help us understand the characteristic spirit of the culture, or community as manifested as well as chronological information regarding the era and the nation's origins.
The Armenian language dates to the early period of Indo-European differentiation and dispersion to some 5000 years ago. Trade and conquest forced the language to change, adding new words into the people's oral vocabulary. Ancient orally transmitted Literature and more recent written works appeared in Armenian late in the 4th century. The written language of that time, called classical Armenian or Grabar, remained the Armenian literary language, with few changes, until now.
The fact that Armenia became a Christian country in 301 AD. when they did not have a written alphabet nor a bible in the popular common language of their people is a phenomenon worth considering. The people spoke Armenian, but there was no written Armenian language for the masses who learned to read other languages. Originally only the very few people of Armenia that were classically trained could read, the available Greek, Farsi (Persian), or Latin.
So the question on most minds is how. How do a people without a written tradition of their own know anything, how did the people of Armenia without their own Alphabet learn about the new Church and the Christian religion. Armenia is proof as to why one must not rely on the written word, why one can not only rely on the written scriptures. It was through oral traditions that went back 3000 years that the Armenians had a claim on being a highly civilized group, a high culture.
The Christian Liturgy was chanted, with a great many responses from the congregation. It was a very participatory event. The people heard the Gospel chanted, the words of Institution chanted and the homily chanted. It is a simple fact that we can remember chanting easier than after reading something, especially if one is not familiar with the depth of the philosophical metaphysical language. Chanting allows you to remember better what was said and one can meditate on the meaning better when one can remember it.
Even though the most recent Armenian hypothesis would postulate the Armenian language as an in situ development of a 3rd millennium BC Proto-Indo-European language, its origin is still subject to scholarly debate.
In the light of the ongoing debate regarding the oral origin of the Armenian language and the fact that the comparative method of the etymologists cannot be used to reconstruct its earlier stages. I will be bringing to light in the following monolog the result of my research based on a combination of internal and external reconstruction of key Armenian words that have to date not been deciphered, like for example the words Hay, Hayk, Hayr and Ar, Ara Armenian. One hopes that these reconstructions will throw enough light on the Armenian subject and help linguists and other scientists to piece together the earlier history of the Armenian.
To avoid the classic confusion that the etymology of the written word can bring to the fore, I will start with the eponym of the progenitor Haik and the Exonym Armenian and follow with toponym Mount Aragats of the Armenian Highlands. All these names are unique and we know that they have survived for approximately 4500 years. I will show that ancient Armenian eponyms and toponyms, have a phylosophycal/metaphysical/natural scientific foundation and, all of them testify to a unique Armenian-centric a priori origin.Since the franca lingua of Armenia was cuniform I have searched as have others the possibility of a Sumerian origin to Armenian. Scientists are unable to agree on the origin of the Sumerians from where Hayk the progenitor of the Armenians came from, nor do they agree on the origin of the Sumerian cuneiform which the Armenians used for two millennia. For that matter they cannot come to an agreement about where either the Armenian or the Sumerian civilizations came from and what the Sumerians were alluding to in their legends when they referred to their origins. All said what they do agree on is the fact that Armenian civilization was and is one of the first on the Earth and that the Armenian orally transmitted culture and language is one of the oldest among the existing.
Sumerian is considered a language isolate, with no proven connection to any other language.Sumerian like Armenian is considered a language isolate, with some proven connections to other languages. The Sumerians obviously had an influence on the Armenians but the linguistic association comes through Urartian which itself was influenced by the Mesopotamian Semitic, Akkadian languages which themselves were strongly influenced by original Sumerian.
The Armenian Highlands used to be the home to the Urartian language, which we know was spoken around Lake Van between the 9th and 6th centuries BC. Ancient Armenian speakers seem to have coexisted with Urartian speakers for some time, and Urartian loanwords can be found in Armenian so the question is whether they both relate to an earlier source if not each other. There is a list of about 10 words only on Wiktionary that seem cognate to Sumerian.
All the data, including the very name of Sumer and Armenia is perceived by contemporaries indirectly through the Akkadian language.
However where there is agreement in that the Sumerians of Mesopotamia came from some mountainous country, by sea, and their gods lived on a planet named Nibiru, referred to as the 12th planet in the System, which passes its perihelion (the point of least distance to the Sun) every 3600 years, or is it to be read as 360 days. I bring this up for when I give the reader a fix on the meaning of the word Armenian its relevance will be clear. Also relevant is the name of the Sumerians as translated from Akkadian to blackheads and the name of their origin Nibiru which is translated as 'cross,' or 'intersection'
When searching for an alternative early influence outside Sumerian for Armenian one does not have much to choose from. The early date of oral proto Armenian suggests only an origin of another oral tradition and only Hindi, the early oral tradition of Sanskrit stands out and alone as the only probability. On the surface, we find some very tantalizing similarities between Armenian and Hindi. For example, with the names of numerals we find that both in Armenian and Hindi, the number 'ten' is "tas" and more telling a thousand, is "hazar". There are other similarities, like between eight: "Ut" Armenian and "At" Hindi and four "chors" with a 'ch' prefix in Armenian and the same 'ch' for "char" in Hindi.
The question is whether there is a direct link between Armenian and oral Sanskrit and how far back it goes and how it may have been transmitted. Very interesting is the Armenian word arakil for stork an ancient symbol of Armenia which in Middle Armenian is րաքիլ (rakʿil) which refers to a bird that has migrated from India.
OVER TIME THE ORAL & ANCIENT MYTHS WHICH WOVE TOGETHER SUCH DIVERSE CULTURAL THREADS WERE RECORDED IN TEXTS & PERPETUATED ORALLY BY LYRE-PLAYING BARDS (gusan) which were, in turn, preserved by even later writers. For example, a portion of an ancient poem recorded by the 5th-century CE historian Movses Khorenatsi describes the birth of the sun god Vahagn (who had replaced Shivini) from a reed in the sea. Unfortunately, despite the best efforts of writers in Late Antiquity, without extended textual evidence from ancient Armenia itself and only an impoverished archaeological record, much of Armenian myth and religion still remains unknown or unexplained. There are small figurines from Urartian sites which are of uncertain significance, for example, of winged females, bird-men, scorpion-men and fish-men. As these hybrid creatures were frequently painted on storeroom interior walls, the most outstanding of these hybrid figures are the vishaps , but to date we have no knowledge as to their meaning and purpose.
Below, then, are summaries of the most important ancient Armenian myths we know of today.
Airyaman (or airiiaman) in the Avesta, is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
The common noun is a theological and social term literally meaning "member of (the) community or tribe."[a] In a secondary development, the common noun became the proper name of a divinity Airyaman, who is the yazata of health and healing.[*]
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
AMUN RA
Amun was attested from the Old Kingdom together with his wife Amunet. With the 11th Dynasty (c. 21st century BC), Amun rose to the position of patron deity of Thebes. When the army of the founder of the Eighteenth Dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, Thebes, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, Amun, therefore became nationally important.Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity, and depictions related to Amun sometimes had small ram's horns, known as the Horns of Ammon. A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The later (Meroitic period) name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani, Arkamani, and Amanitore. Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak, ithyphallic, and with a scourge, as Min was.
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, namely the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.
The two Sanskrit epics Ramayana and Mahabharata I posit wandering singing holy men, (Yogis),(Bauls) brought to the highlands of Armenia and Sumeria from India that inspired the ancient authors of the area to write the epics like the one of Hayk who became the progenitor of the Armenian nation. The ektara is a drone lute consisting of a gourd resonator covered with skin, through which a bamboo neck is inserted. It is still used in parts of India and Nepal today by Yogis and wandering holy men to accompany their singing and prayers. In Nepal, the instrument still accompanies the singing of the Ramayana and Mahabharata.
The most important moral influence of these epics was the importance of virtue, in the life of a citizen and in the ideals of the formation of a state or of a functioning society. The genre of the two epics also includes teachings on the goals of human life. It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal husband, and the ideal king. Both the Mahabharata, and Ramayana present the teachings of ancient Hindu sages in the narrative allegory, interspersing philosophical and ethical elements. Astronomically, the narrative of the Ramayana took place during a period of time known as Treta Yuga in 5301 BC. Attempts to date the events using methods of archaeoastronomy have produced, depending on which passages are chosen and how they are interpreted, estimates ranging from the late 4th to the mid-2nd millennium BCE.
In 2005, the Baul tradition was included in the list of Masterpieces of the Oral and Intangible Heritage of Humanity by UNESCO
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move.
Astrometry is a branch of astronomy that involves precise measurements of the positions and movements of stars and other celestial bodies. It provides the kinematics and physical origin of the Solar System and our galaxy, the Milky Way. Hipparchus, around 190 BC used the catalogue of his predecessors Timocharis and Aristillus to measure more accurately or rediscover the already known or discovered fact of the Earth's precession. In doing so, he also developed the brightness scale still in use today.
Rāmāyana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, IAST: Rāmāyaṇam pronounced [raːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India and important text of Hinduism, the other being the Mahābhārata. The Mahābhārata (/məhɑːˈbɑːrətə/; Sanskrit: महाभारतम्, Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaṇa. It contains philosophical and devotional material, such as a discussion of the four "goals of life"
Bauls are a group of mystic minstrels of mixed elements of Sufism and Vaishnavism from the Indian states of West Bengal, Tripura and Assam's Barak Valley. Bauls are a very heterogeneous group, with many sects, but their membership now mainly consists of Vaishnava Hindus and Sufi Muslims. Bauls constitute both a syncretic religious sect and a musical tradition. The origin of the word Baul is debated but suggested that it may be derived either from Sanskrit word vātula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyākula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved – the Moner Manush (the person of the heart).
Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.Their religion is based on an expression of the body (deho sādhana), and an expression of the mind (mana sādhana). Some of their rituals are kept hidden from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakṛti as "nature" or "primal motive force", and on breath sādhana.Their lyrics intertwine a deep sense of mysticism, a longing for oneness with the divine. An important part of their philosophy is "Deha tatta", a spirituality related to the body rather than the mind. They seek the divinity in human beings. Metaphysical topics are dwelt upon humbly and in simple words. They stress remaining unattached and unconsumed by the pleasures of life even while enjoying them. To them we are all a gift of divine power and the body is a temple, music being the path to connect to that power. A consistent part of Bauls' lyrics deals with body-centered practices that aim at controlling sexual desire. The esoteric knowledge of conception and contraception is revealed in the lyrics of the songs through an enigmatic language that needs
to be decoded by the guru in order to be understood and experienced.
Arimanius (Greek: Αρειμάνιος; Latin: Arīmanius) is a name for an obscure deity
Aryaman (Sanskrit: अर्यमन्, pronounced as "aryaman"; nominative singular is aryama) is one of the early Vedic Hindu deities.[1] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move.
Astrometry is a branch of astronomy that involves precise measurements of the positions and movements of stars and other celestial bodies. It provides the kinematics and physical origin of the Solar System and our galaxy, the Milky Way. Hipparchus, around 190 BC used the catalogue of his predecessors Timocharis and Aristillus to measure more accurately or rediscover the already known or discovered fact of the Earth's precession. In doing so, he also developed the brightness scale still in use today.
Rāmāyana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, IAST: Rāmāyaṇam pronounced [raːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India and important text of Hinduism, the other being the Mahābhārata. The Mahābhārata (/məhɑːˈbɑːrətə/; Sanskrit: महाभारतम्, Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaṇa. It contains philosophical and devotional material, such as a discussion of the four "goals of life"
Bauls are a group of mystic minstrels of mixed elements of Sufism and Vaishnavism from the Indian states of West Bengal, Tripura and Assam's Barak Valley. Bauls are a very heterogeneous group, with many sects, but their membership now mainly consists of Vaishnava Hindus and Sufi Muslims. Bauls constitute both a syncretic religious sect and a musical tradition. The origin of the word Baul is debated but suggested that it may be derived either from Sanskrit word vātula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyākula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved – the Moner Manush (the person of the heart).
Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.Their religion is based on an expression of the body (deho sādhana), and an expression of the mind (mana sādhana). Some of their rituals are kept hidden from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakṛti as "nature" or "primal motive force", and on breath sādhana.Their lyrics intertwine a deep sense of mysticism, a longing for oneness with the divine. An important part of their philosophy is "Deha tatta", a spirituality related to the body rather than the mind. They seek the divinity in human beings. Metaphysical topics are dwelt upon humbly and in simple words. They stress remaining unattached and unconsumed by the pleasures of life even while enjoying them. To them we are all a gift of divine power and the body is a temple, music being the path to connect to that power. A consistent part of Bauls' lyrics deals with body-centered practices that aim at controlling sexual desire. The esoteric knowledge of conception and contraception is revealed in the lyrics of the songs through an enigmatic language that needs
to be decoded by the guru in order to be understood and experienced.
Arimanius (Greek: Αρειμάνιος; Latin: Arīmanius) is a name for an obscure deity
Aryaman (Sanskrit: अर्यमन्, pronounced as "aryaman"; nominative singular is aryama) is one of the early Vedic Hindu deities.[1] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".
AHRIMAN is Middle Persian, Ahrimanor Angra Mainyu (/ˈæŋrə ˈmaɪnjuː/; Avestan: Aŋra Mainiiu) is the same in the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism.
Airyaman (or airiiaman) in the Avesta, is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
The common noun is a theological and social term literally meaning "member of (the) community or tribe."[a] In a secondary development, the common noun became the proper name of a divinity Airyaman, who is the yazata of health and healing.[*]
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
AMUN RA
Amun was attested from the Old Kingdom together with his wife Amunet. With the 11th Dynasty (c. 21st century BC), Amun rose to the position of patron deity of Thebes. When the army of the founder of the Eighteenth Dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, Thebes, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, Amun, therefore became nationally important.Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity, and depictions related to Amun sometimes had small ram's horns, known as the Horns of Ammon. A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The later (Meroitic period) name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani, Arkamani, and Amanitore. Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak, ithyphallic, and with a scourge, as Min was.
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, namely the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.
MIND & MATTER In ancient Indian astronomy, the asterism of the Big Dipper (part of the constellation of Ursa Major) is called saptarishi, with the seven stars representing seven rishis. The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'Sun rays' and dhatī 'washed'.
Everything points to the fact that Hayk and his closest companions, - (or the ancient author/ararich of his story,) - must have had some knowledge of the nature of consciousness and the relationship between mind and matter as well as an awareness of the fundamental nature of reality not to mention the first principles of being, identity but most importantly of change space and time, causality, necessity, and possibility. In other words collectively they must have been masters of the natural order of phenomena.
Everything points to the fact that Hayk and his closest companions, - (or the ancient author/ararich of his story,) - must have had some knowledge of the nature of consciousness and the relationship between mind and matter as well as an awareness of the fundamental nature of reality not to mention the first principles of being, identity but most importantly of change space and time, causality, necessity, and possibility. In other words collectively they must have been masters of the natural order of phenomena.
Trepidation (from Lat. trepidus, "trepidatious"), in now-obsolete medieval theories of astronomy, refers to hypothetical oscillation in the precession of the equinoxes. The theory was popular from the 9th to the 16th centuries.
The origin of the theory of trepidation comes from the Small Commentary to the Handy Tables written by Theon of Alexandria in the 4th century CE. In precession, the equinoxes appear to move slowly through the ecliptic, completing a revolution in approximately 25,800 years (according to modern astronomers). Theon states that certain (unnamed) ancient astrologers believed that the precession, rather than being a steady unending motion, instead reverses direction every 640 years. The equinoxes, in this theory, move through the ecliptic at the rate of 1 degree in 80 years over a span of 8 degrees, after which they suddenly reverse direction and travel back over the same 8 degrees. Theon describes but did not endorse this theory.
A more sophisticated version of this theory was adopted in the 9th century to explain a variation which Islamic astronomers incorrectly believed was affecting the rate of precession. This version of trepidation is described in De motu octavae sphaerae (On the Motion of the Eighth Sphere), a Latin translation of a lost Arabic original. The book is attributed to the Arab astronomer Thābit ibn Qurra, but this model has also been attributed to Ibn al-Adami and to Thabit's grandson, Ibrahim ibn Sinan. In this trepidation model, the oscillation is added to the equinoxes as they precess. The oscillation occurred over a period of 7000 years, added to the eighth (or ninth) sphere of the Ptolemaic system. "Thabit's" trepidation model was used in the Alfonsine Tables, which assigned a period of 49,000 years to precession. This version of trepidation dominated Latin astronomy in the later Middle Ages.
Islamic astronomers described other models of trepidation. In the West, an alternative to De motu octavae sphaerae was part of the theory of the motion of the Earth published by Nicolaus Copernicus in De revolutionibus orbium coelestium (1543). Copernicus' version of trepidation combined the oscillation of the equinoxes (now known to be a spurious motion) with a change in the obliquity of the ecliptic (axial tilt), acknowledged today as an authentic motion of the Earth's axis.
MITHRAS-ORION Orion is the one constellation that closes the gap between Taurus and the other equatorial summer constellations. Mithras' identification with Orion thus becomes absolutely necessary if the constellations of the bull slaying scene are to be equatorial. But we are not reduced to inferences of this kind, however compelling, for there exists proof for Mithras being Orion in written sources. Porphyry, the neo-Platonic philosopher
Mithraic constellations The Mithraic Mysteries, colloquially also known as Mithraism, was it is assumed a 1st–4th century neo-Platonic mystery cult of the Roman god Mithras. The near-total lack of written descriptions or scripture necessitates a reconstruction of beliefs and practices from the archaeological evidence, such as that found in Mithraic temples (in modern times called mithraea), which were real or artificial "caves" representing the cosmos. Until the 1970s most scholars followed Franz Cumont in identifying Mithras as a continuation of the Persian god Mithra. Cumont's continuity hypothesis, with an astrological component is more heavily pronounced. The details, however, are debated.
As far as ancient knowledge of an axial precession is concerned, one has to read the scholar of Mithraism, David Ulansey, who has interpreted Mithras as a personification of the force responsible for the precession originally the obvious regulated measured annual 'shift'. Ulansey argues that the cult was a religious response to the claim of Hipparchus discovery of how the entire cosmos was moving, now dubed the precession, which—from the ancient geocentric perspective—amounted to the discovery that the entire cosmos (i.e., the outermost celestial sphere of the fixed stars) yes, was 'moving' however in a previously unknown way.
His analysis is based on the so-called "tauroctony": the image of Mithras killing a bull that was located in the central place in every Mithraic temple. In the standard tauroctony.
Mithras and the bull are accompanied by a dog, a snake, a raven, and a scorpion. According to Ulansey, the tauroctony is a star chart. The bull is Taurus, a constellation of the zodiac. In the astronomical age that preceded the time of Hipparchus, the vernal equinox had taken place when the Sun was in the constellation of Taurus, and during that previous epoch the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion)—that is, the constellations that correspond to the animals depicted in the tauroctony—all lay on the celestial equator (the location of which is shifted by the precession) and thus had privileged positions in the sky during that epoch. Mithras himself represents the constellation Perseus, which is located directly above Taurus the Bull: the same location occupied by Mithras in the tauroctony image. Mithras' killing of the Bull, by this reasoning, represented the power possessed by this new god to shift the entire cosmic structure, turning the cosmic sphere so that the location of the spring equinox left the constellation of Taurus (a transition symbolized by the killing of the Bull), and the Dog, Snake, Raven, and Scorpion likewise lost their privileged positions on the celestial equator. The question is if Aries replaced the constelation of Taurus (The Heavenly Bull) as we know approximately 2500BCE, where was Mitra who replaced the bull and what replaced the privileged positions in the sky that were held during that epoch, like the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion).
The iconography also contains two torch-bearing twins (Cautes and Cautopates) framing the bull-slaying image—one holding a torch pointing up and the other a torch pointing down. These torch-bearers are sometimes depicted with one of them (torch up) holding or associated with a Bull and a tree with leaves, and the other (torch down) holding or associated with a Scorpion and a tree with fruit. Ulansey interprets these torch-bearers as representing the spring equinox (torch up, tree with leaves, Bull) and the autumn equinox (torch down, tree with fruit, Scorpion) in Taurus and Scorpius respectively, which is where the equinoxes were located during the preceding "Age of Taurus" symbolized in the tauroctony as a whole. Thus Ulansey concludes that Mithraic iconography was an "astronomical code" whose secret was the existence of a new cosmic divinity, unknown to those outside the cult, whose fundamental attribute was his ability to shift the structure of the entire cosmos and thereby to control the astrological forces believed at that time to determine human existence, thus giving him the power to grant his devotees success during life and salvation after death (i.e., a safe journey through the planetary spheres and a subsequent immortal existence in the realm of the stars).
Trepidation was a feature of Hindu astronomy and was used to compute ayanamsha for converting sidereal to tropical longitudes. The third chapter of the Suryasiddhanta, verses 9-10, provides the method for computing it, which E. Burgess interprets as 27 degree trepidation in either direction over a full period of 7200 years, at an annual rate of 54 seconds.[4] This is nearly the same as the Arab period of about 7000 years. The zero date according to the Suryasiddhanta was 499 AD, after which trepidation is forward in the same direction as modern equinoctial precession. For the period before 1301 BCE, Suryasiddhantic trepidation would be opposite in sign to equinoctial precession. For the period 1301 BCE to 2299 AD, equinoctial precession and Suryasiddhantic precession would have the same direction and sign, only differing in magnitude. Brahma Siddhanta, Soma Siddhanta and Narada Purana describe exactly the same theory and magnitude of trepidation as in Suryasiddhanta, and some other Puranas also provide concise references to precession, esp Vayu purana and Matsya Purana.
Mīna, or Meena, is a month in the Indian solar calendar. It corresponds to the zodiacal sign of Pisces, and overlaps with about the later half of March and about the early half of April in the Gregorian calendar. First day of the Meena month, called as Meena Sankranti generally falls on March 14th.[4]
In Vedic texts, the Mina month is called Tapasya (IAST: Tapasya), but in these ancient texts it has no zodiacal associations.[5] The solar month of Mina overlaps with its lunar month Chaitra, in Hindu lunisolar calendars.[6][7] The Mina marks the spring season for the Indian subcontinent. It is preceded by the solar month of Kumbha, and followed by the solar month of Meṣa.
R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BCE. depicts a tauroctonous Mithras.
In the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: δασὺ πνεῦμα, romanized: dasỳ pneûma or δασεῖα daseîa; Latin: spīritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a vowel, diphthong, or after rho. It remained in the polytonic orthography even after the Hellenistic period, when the sound disappeared from the Greek language. In the monotonic orthography of Modern Greek phonology, in use since 1982, it is not used at all.
Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin
, Hebrew ʿayin ע, Aramaic ʿē , Syriac ʿē ܥ, and Arabic ʿayn ع (where it is sixteenth in abjadi order only).*ar-
also arə-, Proto-Indo-European root meaning "to fit together."
It forms all or part of: adorn; alarm; aristarchy; aristo-; aristocracy; arm (n.1) "upper limb of the body;" arm (n.2) "weapon;" armada; armadillo; armament; armature; armilla; armistice; armoire; armor; armory; army; art (n.) "skill as a result of learning or practice;" arthralgia; arthritis; arthro-; arthropod; arthroscopy; article; articulate; artifact; artifice; artisan; artist; coordination; disarm; gendarme; harmony; inert; inertia; inordinate; ordain; order; ordinal; ordinance; ordinary; ordinate; ordnance; ornament; ornate; primordial; subordinate; suborn.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit irmah "arm," rtih "manner, mode;" Armenian arnam "make," armukn "elbow;" Greek arti "just," artios "complete, suitable," artizein "to prepare," arthron "a joint;" Latin ars (stem art-) "art, skill, craft," armus "shoulder," artus "joint," arma "weapons;" Old Prussian irmo "arm;" German art "manner, mode."
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Historical Eras and Chronology
My response to the philosophical question, what underlies myth and what it once used to do.
THE END OF THE BULL OF HEAVENThe earliest recorded historical astronomical events only date back to around 2900 BCE. Scholars today think that Sumer was first inhabited by people called the Ubaidians sometime between 4500 and 4000 BCE. The location bordering along the Persian Gulf was named the city of Eridu. Eridu is regarded the first city in the world. Three main producers of food ( fishermen, husbandmen semi nomadic shepherds and the Ubaidian farmers, flood agriculturalists)
They appear integrated under the banner of the bull of heaven and their geographical position in time and space. In ancient Mesopotamian mythology, very probably from the outset of the project say 5000 BCE the Bull of Heaven was the first mover, ground zero on the astronomical calendar, the mythical beast that guided the community until that is the time 2500 odd years later when the hero Gilgamesh fought and killed or demonstrated that the potency of the bull of heaven had passed and the time had arrived when the husbandman and relife rain agriculturalist had come. Wikipedia informs us that the story of the Bull of Heaven has two different versions: one recorded in an earlier Sumerian poem and a later version in the standard Akkadian Epic of Gilgamesh. In the early Sumerian poem, the Bull is sent to attack Gilgamesh by the goddess Inanna for reasons that are obvious, Gilgamesh is obviosly refusaing to follow the dsictates of the old order/calendar. The more complete Akkadian account comes from Tablet VI of the Epic of Gilgamesh, in which Gilgamesh is the cause for he rejects the sexual advances of the old traditional goddess Ishtar, the East Semitic equivalent of Inanna, leading the enraged Ishtar to ask her father Anu for the Bull of Heaven, so that she may send it to attack Gilgamesh in Uruk. Anu gives her the Bull and she sends it to attack Gilgamesh and his companion, the hero Enkidu, who now slay the Bull together.
After defeating the Bull, Enkidu hurls the Bull's right thigh at Ishtar,( right thigh represents the potency of bull) taunting her. The slaying of the Bull results in the 'old gods' condemning Enkidu to death, an event which catalyzes Gilgamesh's fear for his own death, which drives the remaining portion of the epic.
There is no doubt that the Bull was identified with the constellation Taurus and the myth of its slaying obviously held astronomical/calendrical significance to the ancient Mesopotamians. The times they were a changing, for it was obvious to any astronomer who looked up that the sun was no longer rising in Taurus as it had done in the previous 2500 years. Aspects of this story have been compared to later tales from the ancient Near East, including legends from Ugarit, the tale of Joseph in the Book of Genesis, and parts of the ancient Greek epics, the Iliad and the Odyssey as one would expect for it was obvious the old calendar could not be trusted any longer and a new age and new gods had to be adopted to keep in sync with reality. Over the last 30 years I have searched for the point where language, myth and science join. It has been clear to me for a long time that the origins of myth and language/speech had their deep roots in a science, more specifically in the abstracted sciences of Mathematics, Phonetics and Astronomy.
After defeating the Bull, Enkidu hurls the Bull's right thigh at Ishtar,( right thigh represents the potency of bull) taunting her. The slaying of the Bull results in the 'old gods' condemning Enkidu to death, an event which catalyzes Gilgamesh's fear for his own death, which drives the remaining portion of the epic.
There is no doubt that the Bull was identified with the constellation Taurus and the myth of its slaying obviously held astronomical/calendrical significance to the ancient Mesopotamians. The times they were a changing, for it was obvious to any astronomer who looked up that the sun was no longer rising in Taurus as it had done in the previous 2500 years. Aspects of this story have been compared to later tales from the ancient Near East, including legends from Ugarit, the tale of Joseph in the Book of Genesis, and parts of the ancient Greek epics, the Iliad and the Odyssey as one would expect for it was obvious the old calendar could not be trusted any longer and a new age and new gods had to be adopted to keep in sync with reality. Over the last 30 years I have searched for the point where language, myth and science join. It has been clear to me for a long time that the origins of myth and language/speech had their deep roots in a science, more specifically in the abstracted sciences of Mathematics, Phonetics and Astronomy.
In Tablet VI of the standard Akkadian Epic of Gilgamesh, after Gilgamesh rebuffs her sexual advances, Ishtar goes to Heaven, where she complains to her mother Antu and her father Anu. She demands that Anu give her the Bull of Heaven and threatens that, if he refuses, she will smash the gates of the Underworld and raise the dead to eat the living. Now the following part of the epic tell us that Inanna did not get the support she wished for the wise were fearful there would be a drought if they ignored the poteny back the Anu at first objects to Ishtar's demand, insisting that the Bull of Heaven is so destructive that its release would result in seven years of famine. Ishtar declares that she has stored up enough grain for all people and all animals for the next seven years. Eventually, Anu reluctantly agrees to give it to Ishtar, whereupon she unleashes it on the world, causing mass destruction.The proof that the worshipers of the Bull of Heaven did not submit is demonstrated by the Six-headed Wild Ram (from Sumerian šeg-saĝ-6: ram with six heads). This in Sumerian religion was one of the Heroes slain by Ninurta, patron god of Lagash, in ancient Iraq. Its body was hung on the dust-guard of Ninurta's chariot.
A great clue that points to another location supporting an actual place, is in tablet nine of the standard version of the Epic of Gilgamesh, where Gilgamesh travels to the garden of the gods through a Cedar Forest and in the depths of Mashu.
Mashu is the name of the mountain. When Gilgamesh arrives at the mountains of Mashu, which "every day keeps watch over the rising and setting of the sun, whose peaks reach as high as the banks of heaven and whose breasts reach down to the netherworld, where the scorpion-people keep watch at its gate. Here I wish to point out that I believe the words 'depths of Mashu,' should read at the 'base of Mashu' for Bohl has highlighted the fact to us that the word Mashu in Sumerian means "twins". As does Massis in Armenian. The name Masis/Mashu, is the most ancient name of the twin mountains.
A Hymn to Enlil praises the leader of the Sumerian pantheon in the following terms: You founded it in the Dur-an-ki, in the middle of the four quarters of the earth. Its soil is the life of the Land, and the life of all the foreign countries. Its brickwork is red gold, its foundation is lapis lazuli. You made it glisten on high.
The myth of Enki and Ninhursag also describes the Sumerian paradise as a garden, which Enki obtains water from Utu to irrigate.
The myth of Enki and Ninhursag also describes the Sumerian paradise as a garden, which Enki obtains water from Utu to irrigate.
Next comes the Ram in the Thicket ,The Ram in a Thicket is a pair of figures excavated at Ur, in southern Iraq, which date from about 2500–2400 BC. Some see the ram as a male goat, the goat which is the sign of Damuzi. Sir Leonard Woolley named the figure the 'Ram in a Thicket' after the passage in Genesis 22 v.13, where God orders the Biblical Patriarch Abraham to sacrifice his son Isaac, but, at the last moment an angel stops him and reveals a ram caught in a thicket by its horns, which Abraham sacrifices instead.The grave where it was found containing the remains of 74 people, most of them bejewelled women. Damuzi is the deity associated with the changing seasons and the cycle of the sun a 'life and death' drama. The ram's head and legs are layered in gold leaf which had been hammered against the wood and stuck to it with a thin wash of bitumen, while its ears are copper which are now green with verdigris. The horns and the fleece on its shoulders are of lapis lazuli, and the body's fleece is made of shell, attached to a thicker coat of bitumen. The figure's genitals are gold, while its belly was silver plate, now oxidised beyond restoration. The tree is also covered in gold leaf with gold flowers.
Dilmun merchants could be the missing link who came from India to Mesopotamia and on to the Armenian Highlands.What can be inferred is that Indian Ramayana had created in the least a bridge between the three locations.
Rammanu ("Thunderer") cognate with Aramaic: רעמא Raˁmā and Hebrew: רַעַם Raˁam, which became a byname of Hadad the Bull God. Rammanu was formerly taken by many scholars to be an independent god which only later became identified with Hadad. Rammon originated in northern Mesopotamia and his symbolic animal was the Ram/Fish.The bull was the symbolic animal of Hadad a thunder god of a bygone age. Hadad appeared bearded, often holding a club and thunderbolt while wearing a bull-horned headdress. In Sanchuniathon's account, it is Sky who first fights against Pontus ("Sea"). Then Sky allies himself with Hadad. Hadad takes over the conflict but is defeated. Sanchuniathon's Hadad is son of Sky by a concubine who is then given to the god Dagonwhile she is pregnant by Sky. This appears to be an attempt to combine two accounts of Hadad's parentage, one of which is the Ugaritic tradition that Hadad was son of Dagon. The cognate Akkadian god Adad is also often called the son of Anu ("Sky"). The corresponding Hittite god Teshub is likewise son of Anu (after a fashion).According to The Urantia Book, published in 1955, Rimmon was a small city in the region of Galilee which "had once been dedicated to the worship of a Babylonian god of the air, Ramman". For some Ain-Rimmon could suggest "the essence of the pomegranate" Rimmon was a Syrian cult image and temple, mentioned only in 2 Kings 5:18 & Zechariah 14:10; in the Hebrew Bible. In Syria this deity was also known as “Baal” or Lord, (“the Lord” par excellence), in Assyria he was known as “Ramanu” (“the Thunderer”).The Rock of Rimmon, where the Benjamites fled (Judges 20:45, 47; 21:13), and where they maintained themselves for four months after the battle at Gibeah. It is the present village of Rammun, "on the very edge of the hill country, with a precipitous descent toward the Jordan valley", supposed to be the site of Ai.The concept of a Garden of the gods or a divine paradise might be of Armenian as much as it might be of Sumerian origin. The concept of this Garden, this home of the immortals was 'handed down' to the Babylonians, who conquered Sumeria, and brought together the Sumerian/Akkadian city states around 2333 B.C.
A calendar era is the period of time elapsed since one epoch of a calendar and, if it exists, before the next one. For example, it is the year 2022 as per the Gregorian calendar, which numbers its years in the Western Christian era (the Coptic Orthodox and Ethiopian Orthodox churches have their own Christian eras).
In antiquity, regnal years were counted from the accession of a monarch. This makes the chronology of the ancient Near East very difficult to reconstruct, based on disparate and scattered king lists, such as the Sumerian King List and the Babylonian Canon of Kings. In East Asia, reckoning by era names chosen by ruling monarchs ceased in the 20th century except for Japan, where they are still used.
Precession of equinoxes, the changing position of the vernal equinox over the course of about 25,800 years. The yellow line is a section of the ecliptic, the apparent path the Sun appears to follow over the course of an Earth year. The purple line is the celestial equator, the projection of Earth's equator onto the celestial sphere. The point (red) where these two lines cross is the vernal equinox. In 1500 BCE, it was near the end of Aries; in 500 BCE, it was near the beginning of Aries; and in 1000 to 2500 CE Pisces.
India in the second millennium B.C. Early allusions to a lunisolar calendar with intercalated months are found in the hymns from the Rig Veda, dating from the second millennium B.C. Literature from 1300 B.C. to A.D. 300, provides information of a more specific nature.A five-year lunisolar calendar coordinated solar years with synodic and sidereal lunar months.
The solar year (365 days 5 hours 48 minutes 46 seconds), also called tropical year, or year of the seasons, is the time between two successive occurrences of the vernal equinox (the moment when the Sun apparently crosses the celestial equator moving north).
The solar year (365 days 5 hours 48 minutes 46 seconds), also called tropical year, or year of the seasons, is the time between two successive occurrences of the vernal equinox (the moment when the Sun apparently crosses the celestial equator moving north).
The calendar of the ARMENIANS starts the count from initial epoch defined by its author as 2492 BCE The count of years from an initial epoch - (a particular period of time in history of a person's life or a beginning of a period in the history of someone or something) - is the most successful way of maintaining a consistent chronology. It is vital that this initial beginning, this epoch be associated with an historical or legendary event. For it to travel in sync. with reality it must be tied to a sequence of recorded historical events.This concept is illustrated by the adoption of the birth of Christ as the initial epoch of the Christian calendar. Given an initial epoch, one must also consider how to record a preceding time or date for in effect one is defining ground zero in time and space.
Astronomers use +1 to designate A.D. 1. Then +1 is naturally preceded by year 0, which is preceded by year -1.
Astronomers use +1 to designate A.D. 1. Then +1 is naturally preceded by year 0, which is preceded by year -1.
Calendars have provided the basis for planning agricultural, animal husbandry, hunting, and migration cycles, for divination and prognostication, and for maintaining cycles of religious and civil events. Whatever their scientific sophistication, calendars must ultimately be judged as social contracts, not as scientific treatises.
The common theme of calendar making is the desire to organize units of time to satisfy the needs and preoccupations of society. In addition to serving practical purposes, the process of organization provides a sense, however illusory, of understanding and controlling time itself. Thus calendars serve as a link between mankind and the cosmos. It is little wonder that calendars have held a sacred status and have served as a source of social order and cultural identity.
The principal astronomical cycles are the day (based on the rotation of the Earth on its axis), the year (based on the revolution of the Earth around the Sun), and the month (based on the revolution of the Moon around the Earth). The complexity of calendars arises because these cycles of revolution do not comprise an integral number of days, and because astronomical cycles are neither constant nor perfectly commensurable with each other.
Counting of years from initial epochs from an initial epoch is the most successful way of maintaining a consistent chronology. Whether this epoch is associated with an historical or legendary event, it must be tied to a sequence of recorded historical events.
The Armenian calendar is based on an invariant year length of 365 days. Because a solar day is about 365.25 days and not 365 days, the correspondence between it and both the solar year and the Julian calendar slowly drifted over time, shifting across a year of the Julian calendar once in 1,461 calendar years (see Sothic cycle). Thus, the Armenian year 1461 (Gregorian & Julian 2011) completed the first Sothic cycle, and the Armenian Calendar was one year off.
In A.D. 352, tables compiled by Andreas of Byzantium were introduced in Armenia to determine the religious holidays. When those tables exhausted on 11 July 552 (Julian Calendar), the Armenian calendar was introduced.
Year 1 of the Armenian calendar began on 11 July 552 of the Julian calendar.[1] Armenian year 1462 (the first year of the second cycle) began on 11 July 2012 of the Julian calendar (24 July 2012 of the Gregorian calendar).
An analytical expression of the Armenian date includes the ancient names of days of the week, Christian names of the days of the week, days of the month, Date/Month/Year number after 552 A.D., and the religious feasts.[2]
The Armenian calendar is divided into 12 months of 30 days each, plus an additional (epagomenal) five days, called aweleacʿ ("superfluous").
Years are usually given in Armenian numerals; which are letters of the Armenian alphabet preceded by the abbreviation ԹՎ for t’vin, meaning "in the year." For example, ԹՎ ՌՆԾԵ, which means "the year 1455."
Krishna had only one close disciple – Arjuna! Nobody could match the love that Arjuna had for Krishna – ‘killing your own brothers and grandfathers’ – just at the instruction of the master – is not something that anybody could do. But Arjuna did it – Krishna said “This is war – and this war is not between you and your family – this war is between the RIGHT and the WRONG – and so SHOOT ARJUNA – just SHOOT your arrow and defeat and kill all those who are STANDING AGAINST THE TRUTH – the DHARMA!” and Arjuna – what a great man he must be – ARJUNA shoots – and follows the word of his MASTER – Lord Krishna!
Rama, Lakshmana and Sita are truer to Indians than even their own family members. … If we can cherish and nurture the ideals of brotherly love, truthfulness, chastity and loyalty described in the Epic, then our homes and work-places would remain freshened by zephyrs from the great sea” No God uniquely symbolizes the spirit of Hinduism but the deified Rama comes closest to a single visible embodiment of the Indian ethos. Rama’s self-sacrifice, piety, righteousness, and valour has enthralled Indians as well as many other cultures a and individuals for ages. The fact that some of the greatest Indians like Mahatma Gandhi, Swami Vivekananda and Rabindranath Tagore drew inspiration from Rama is an eloquent testimony of his primacy in Indian and international culture today.
Hinduism generally denies the sanctification of rigid written codes, yet the Bhagavad-Gita and the Ramayana are the closest equivalents of Hindu scriptures. In Buddhist doctrine, ignorance is at the root of all evil. Myths and miracles are an integral parts of all great cultures and literature, but clearly without a historical kernel the Ramayana would never have become a world classic.
Rama belongs to the world and cannot be circumscribed within any single country or sectarian creed. The Ramayana once influenced a greater part of humanity than any other Epic. It was also popular in Iran, Central Asia, Burma, Thailand, Indonesia, Vietnam, Cambodia, China, Japan and even the Philippines. The noted British Sanskritist, J. L. Brockington terms the Ramayana a classic of world literature.
The word "tropical" comes from the Greek tropikos meaning "turn". Thus, the tropics of Cancer and Capricorn mark the extreme north and south latitudes where the Sun can appear directly overhead, and where it appears to "turn" in its annual seasonal motion. Because of this connection between the tropics and the seasonal cycle of the apparent position of the Sun, the word "tropical" also lent its name to the "tropical year". The early Hindus, Greeks, and others made approximate measures of the tropical year.
Mean time interval between equinoxes
One true definition of the tropical year would be the time required for the Sun, beginning at a chosen ecliptic longitude, to make one complete cycle of the seasons and return to the same ecliptic longitude.
There are two important planes in solar system calculations: the plane of the ecliptic (the Earth's orbit around the Sun), and the plane of the celestial equator (the Earth's equator projected into space). These two planes intersect in a line.
One direction points to the so-called vernal, northward, or March equinox which is given the symbol ♈︎ (the symbol looks like the horns of a ram because in the year approximatly 2500BCE, it used to be toward the constellation Aries). The opposite direction is given the symbol ♎︎ (because it used to be toward Libra). Because of the precession of the equinoxes and nutation these directions change, compared to the direction of distant stars and galaxies, whose directions have no measurable motion due to their great distance.
The ecliptic longitude of the Sun is the angle between ♈︎ and the Sun, measured eastward along the ecliptic. This creates a relative and not an absolute measurement, because as the Sun is moving, the direction the angle is measured from is also moving. It is convenient to have a fixed (with respect to distant stars) direction to measure from. For example today Sidereal astrology trys to maintain the alignment via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes.
The ecliptic longitude of the Sun is the angle between ♈︎ and the Sun, measured eastward along the ecliptic. This creates a relative and not an absolute measurement, because as the Sun is moving, the direction the angle is measured from is also moving. It is convenient to have a fixed (with respect to distant stars) direction to measure from. For example today Sidereal astrology trys to maintain the alignment via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes.
Sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
If a different or an incorect starting longitude for the Sun is chosen than 0° (i.e. ♈︎), then the duration for the Sun to return to the same longitude will be different. The equinox moves with respect to the perihelion (and both move with respect to the fixed sidereal frame). From one equinox passage to the next, or from one solstice passage to the next, the Sun completes not quite a full elliptic orbit. The time saved depends on where it starts in the orbit. If the starting point is close to the perihelion (such as the December solstice), then the speed is higher than average, and the apparent Sun saves little time for not having to cover a full circle: the "tropical year" is comparatively long. If the starting point is near aphelion, then the speed is lower and the time saved for not having to run the same small arc that the equinox has precessed is longer: that tropical year is comparatively short.
The "mean tropical year" is based on the mean sun, and is not exactly equal to any of the times taken to go from an equinox to the next or from a solstice to the next.
The following values of time intervals between equinoxes and solstices were provided by Meeus and Savoie for the years 0 and 2000. These are smoothed values which take account of the Earth's orbit being elliptical, using well-known procedures (including solving Kepler's equation). They do not take into account periodic variations due to factors such as the gravitational force of the orbiting Moon and gravitational forces from the other planets. Such perturbations are minor compared to the positional difference resulting from the orbit being elliptical rather than circular.
The idea that circa 2500 BCE there existed at some cultural location a sophisticated knowledge of positional astronomy is pure speculation and without any supportive evidence. However investigators have been convinced that their method(s) of analysis of Aratus' poem Phainomena enables them to identify that all the classical Greek constellations were designed as a set at one definite period in time and in one location, according to a preconceived plan. Also argued for was the early origin of the zodiacal constellations (circa 2500-3000 BCE) and a sophisticated positional astronomy of the constellation makers.
The First Point of Aries is so called now because, when Hipparchus defined it in 130 BCE, it was located in the western extreme of the constellation of Aries, near its border with Pisces and the star γ Arietis. Due to the Sun's eastward movement across the sky throughout the year, this western end of Aries was the point at which the Sun entered the constellation, hence the name First Point of Aries. One has to go back 2000 years to see the beginning of the Sun's entry at the eastern extreme of the constellation of Aries. This is the time of the switch to the east of Aries from the extreme west of the constellation of Taurus.The First Point of Aries, also known as the Cusp of Aries.The First Point of Aries is considered to be the celestial "prime meridian" from which right ascension is calculated.
Nowadays, April 24 on our calendar is the date of Ari's conjunction with the sun which falls a little more than a month after the March equinox, which always takes place around March 20. This is the Northern Hemisphere’s spring equinox, and it’s a time of renewal throughout the northern half of Earth. So of course this time of year had significance to our ancestors, who to survive with small holdings in small villages/communities, independent of the organized flood agriculturalist's and urban lifestyles - (in locations rampant in the age of Taurus, 5000-2500 BCE) - had to be very much aware of the new true astronomical calendar and the exact position of the spring equinox (equal days and nights). So you see that the location of the sun at the March equinox drifts in front of the stars. It moves westward in front of the backdrop constellations by about one degree (two sun diameters) every 72 years. This drifting was obviously known to the ancient astronomers, however as to the fact that it was due to what is known as the motion of Earth and named the precession of the equinoxes not so.
If a different or an incorect starting longitude for the Sun is chosen than 0° (i.e. ♈︎), then the duration for the Sun to return to the same longitude will be different. The equinox moves with respect to the perihelion (and both move with respect to the fixed sidereal frame). From one equinox passage to the next, or from one solstice passage to the next, the Sun completes not quite a full elliptic orbit. The time saved depends on where it starts in the orbit. If the starting point is close to the perihelion (such as the December solstice), then the speed is higher than average, and the apparent Sun saves little time for not having to cover a full circle: the "tropical year" is comparatively long. If the starting point is near aphelion, then the speed is lower and the time saved for not having to run the same small arc that the equinox has precessed is longer: that tropical year is comparatively short.
The "mean tropical year" is based on the mean sun, and is not exactly equal to any of the times taken to go from an equinox to the next or from a solstice to the next.
The following values of time intervals between equinoxes and solstices were provided by Meeus and Savoie for the years 0 and 2000. These are smoothed values which take account of the Earth's orbit being elliptical, using well-known procedures (including solving Kepler's equation). They do not take into account periodic variations due to factors such as the gravitational force of the orbiting Moon and gravitational forces from the other planets. Such perturbations are minor compared to the positional difference resulting from the orbit being elliptical rather than circular.
Sidereal astrology not astronomy maintains the alignment between signs and constellations via corrective systems known as ayanamsas (Sanskrit: 'ayana' "movement" + 'aṃśa' "component"), to allow for the observed precession of equinoxes, whereas tropical astrology ignores precession. There are various systems of Ayanamsa that are in use in Hindu astrology (also known as Vedic astrology) such as the Raman Ayanamsa and the Krishnamurthy Ayanamsa. The use of ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.
The Raman ayanamsa is calculated with constant precession rate 50.333333333"/year doesn't use any modern precession theory. The use of Raman ayanamsa to account for the precession of equinoxes is believed to have been defined in Vedic texts at least 2,500 years before the Greek astronomer Hipparchus quantified the precession of equinoxes in 127 B.C.
According to current Indian astrology the zodiac still begins with Aries and the lunar mansion Aśvinī. In ancient times, approximately from 2500 BC on, the vernal equinox was located in this lunar motion. In astronomical and astrological texts of Late Antiquity, the lunar mansion Aśvinī (and Aries) became the starting point of the ecliptic the reason being that the vernal equinox by that time had moved on into this lunar mansion. The equinoxes and solstices were placed at the beginnings of Aries, Cancer, Libra, and Capricorn.
According to the “Laws of Manu”, people who earn their living through astrology are to be considered impure and are not allowed to attend Vedic rituals. I only wish to add that at no time do I confuse the Astronomy/Astrometry with Astrology.
According to the “Laws of Manu”, people who earn their living through astrology are to be considered impure and are not allowed to attend Vedic rituals. I only wish to add that at no time do I confuse the Astronomy/Astrometry with Astrology.
While sidereal systems of astrology define the signs relative to the apparent backwards movement of fixed stars of about 1 degree every 72 years from the perspective of the Earth, tropical systems define 0 degrees of Aries to coincide with the vernal point or vernal equinox (also known as the March equinox in the Northern hemisphere), and define the rest of the zodiac from this point.
Similar statements can be found in the teachings of Bhīṣma, the great hero of the Mahābhārata epic.
The oldest text of Greek-inspired Indian astrology, the mentioned Yavanajātakam by Sphujidhvaja, in its last chapter fixes the cardinal points of the year at the beginnings of the signs of Aries, Cancer, Libra, and Capricorn and has the sun traverse all signs within 365,2303 days.This year length is closer to the tropical (365.2422) than the sidereal year (365.2564) and was most probably determined by observation of the solstices and equinoxes. Astronomically, the sidereal Aries point has nothing special about it. There is nothing in this area of the sky that would give it prominence over all other points on the ecliptic, not even an eye-catching bright star. Ancient Indian astronomy, however, believed that this point in the sky was extremely prominent in that it played an important part in the history of the universe. For, at the end of every great age or yugam, it was believed, all planets would come together to this point and form an exact conjunction.
Hamal designation Alpha Arietis (α Arietis, abbreviated Alpha Ari, α Ari), is the brightest star in the northern zodiacal constellation of Aries the Ram. This star and two others – Sheratan and Mesarthim – make up the Head of the Ram. Aries is small. But the compact pattern of these three stars makes Aries relatively easy to find.In ancient cultures Alpha Arietis orientation in relation to the Earth's orbit around the Sun gave it a certain importance not apparent from its modest brightness.
Similar statements can be found in the teachings of Bhīṣma, the great hero of the Mahābhārata epic.
The oldest text of Greek-inspired Indian astrology, the mentioned Yavanajātakam by Sphujidhvaja, in its last chapter fixes the cardinal points of the year at the beginnings of the signs of Aries, Cancer, Libra, and Capricorn and has the sun traverse all signs within 365,2303 days.This year length is closer to the tropical (365.2422) than the sidereal year (365.2564) and was most probably determined by observation of the solstices and equinoxes. Astronomically, the sidereal Aries point has nothing special about it. There is nothing in this area of the sky that would give it prominence over all other points on the ecliptic, not even an eye-catching bright star. Ancient Indian astronomy, however, believed that this point in the sky was extremely prominent in that it played an important part in the history of the universe. For, at the end of every great age or yugam, it was believed, all planets would come together to this point and form an exact conjunction.
Hamal designation Alpha Arietis (α Arietis, abbreviated Alpha Ari, α Ari), is the brightest star in the northern zodiacal constellation of Aries the Ram. This star and two others – Sheratan and Mesarthim – make up the Head of the Ram. Aries is small. But the compact pattern of these three stars makes Aries relatively easy to find.
Between approximately 2400 and 100 BCE, the apparent path of the Sun through the Earth's sky placed it in Aries at the northern vernal equinox, the point in time marking the start of spring in the Northern Hemisphere. This is why most astrology columns in modern newspapers begin with Aries. While the vernal equinox has moved through Pisces approaching Aquarius since then due to precession of the equinoxes, Alpha Arietis or Ari for short has remained in mind as a bright star near what was apparently an important place when people first studied the night sky.
As an ancient equinox star, Hamal/Ari had a profound significance in the history of astronomy, for say, if you could see the stars in daytime today, you’d see the sun and Hamal/Ari in conjunction – lined up with one another, due north and south in right ascension – on or near April 24 , but, long ago, they were in perfect conjunction sometime in March the then true equinox. So if you could backtrack some 4,500 years, we should find exactly which star of the constellation Aries was in conjunction with the sun on the first day of the spring equinox.
Thus the First Point of Aries is the point on the celestial equator at extremes of this sky chart. The ecliptic also passes through it. The First Point of Aries defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination).The star Ari is the brightest star in Aries the Ram. Thousands of years ago, the sun was in conjunction – or aligned north and south – with this star at the time of the March equinox.The First Point of Aries, also known as the Cusp of Aries, is the location of the vernal equinox (March equinox), used as a reference point in celestial coordinate systems.
This coincided with the festival of Hilaria, a time of optimism and beginnings where farmers began to sow or observed the first growth and blossoming of trees and summer crops. The Hilaria (/hɪˈlɑːriə/; Latin "the cheerful ones", a term derived from the borrowed adjective Ancient Greek: ἱλαρός, or ElAros suggests in Greek the "cheerful, merry" for it was a time for celebration. The day was celebrated in ancient Roman religious festivals on the March equinox to honor Cybele. Maximus the Confessor thought it the day on which a person married, and on which a son was born, they were days set for the appointing a new emperor.
The naming of the constallation as Aries is late in the Babylonian zodiac where the equinox was in its earliest tradition marked as in the early Middle Bronze Age by actual coincidence with the Pleiades. The time also corresponds to the time of castration of male calves, mules and donkeys, Sanguia on the vernal equinox and marked the start of spring proper.
The calends or kalends (Latin: kalendae) is the first day of every month in the Roman calendar. The English word "calendar" is derived from this word.The Romans called the first day of every month the calends, signifying the start of a new lunar phase. It is very interesting that the Latin term is traditionally written with initial K: as in the first point of Aries which marks or defines the ecliptic coordinate of 0 degrees longitude (or right ascension) and 0 degrees latitude (or declination). This is a relic of traditional Latin orthography, which wrote K (instead of C or Q) before the vowel A. Q also is a mark upon a cycle the ecliptic which defines the cusp between Aries and Pisces.
The First Point of Aries is so called now because, when Hipparchus defined it in 130 BCE, it was located in the western extreme of the constellation of Aries, near its border with Pisces and the star γ Arietis. Due to the Sun's eastward movement across the sky throughout the year, this western end of Aries was the point at which the Sun entered the constellation, hence the name First Point of Aries. One has to go back 2000 years to see the beginning of the Sun's entry at the eastern extreme of the constellation of Aries. This is the time of the switch to the east of Aries from the extreme west of the constellation of Taurus.The First Point of Aries, also known as the Cusp of Aries.The First Point of Aries is considered to be the celestial "prime meridian" from which right ascension is calculated.
The choice of starting position from which to measure the Sun's motion across celestial sphere is arbitrary. The equinoxes are preferred as an equinox marks the point in time when the Sun has neither northern nor southern declination but is crossing the celestial equator.
Nowadays, April 24 on our calendar is the date of Ari's conjunction with the sun which falls a little more than a month after the March equinox, which always takes place around March 20. This is the Northern Hemisphere’s spring equinox, and it’s a time of renewal throughout the northern half of Earth. So of course this time of year had significance to our ancestors, who to survive with small holdings in small villages/communities, independent of the organized flood agriculturalist's and urban lifestyles - (in locations rampant in the age of Taurus, 5000-2500 BCE) - had to be very much aware of the new true astronomical calendar and the exact position of the spring equinox (equal days and nights). So you see that the location of the sun at the March equinox drifts in front of the stars. It moves westward in front of the backdrop constellations by about one degree (two sun diameters) every 72 years. This drifting was obviously known to the ancient astronomers, however as to the fact that it was due to what is known as the motion of Earth and named the precession of the equinoxes not so.
The Old Farmer's Almanac regularly features a "planting by the signs" section.
Agricultural astrology is one of the oldest forms of astrology. It was probably one of the first use humans made of lunar cycles. Evidence of its practice dates back thousands of years to the ancient peoples of the Nile and Euphrates River valleys. Farmers of these civilizations planted by the Moon's phase and its sign in the zodiac. Although agricultural astrology is primarily used as a guide for growing crops, it also has been applied to the practice of animal husbandry. For example, agricultural astrology encourages poultry farmers to set up their chicken's eggs to hatch when it is a new moon and in a "fruitful" sign. It claims that chicks hatched during this time grow faster and produce more offspring. Animal husbandry is the branch of agriculture concerned with animals that are raised for meat, fibre, milk, or other products. It includes day-to-day care, selective breeding and the raising of livestock. Husbandry has a long history, starting with the Neolithic revolution when animals were first domesticated, from around 13,000 BC onwards, predating farming of the first crops. By the time of early civilisations such as ancient Egypt, cattle, sheep, goats and pigs were being raised on farms.
Agricultural and horticultural astronomy/astrology, can be said to be like electional astrology for the Garden of Edan. Giving advise for scheduling the planting, cultivating and harvesting of crops based on moon phases and on sun based astrological signs.
Agricultural astronomy/astrology would refer to the "planting by the signs" because of its reliance on the astronomical calendar hopefully giving accurate times for planting, cultivating and harvesting.
Sheep (Ovis aries) are domesticated, ruminant mammals typically kept as livestock.
The etymology of the verb to husband, meaning "to manage carefully," derives from an older meaning of husband, which in the 14th century referred to the ownership and care of a household or farm, but today means the "control or judicious use of resources," and in agriculture, the cultivation of plants or animals. Farmers and ranchers who raise livestock are considered to practice animal husbandry. It is believed that selective breeding for woolly sheep began around 6000 BCE, with efforts to obtain white-fleeced sheep beginning in Mesopotamia around 3000 BC. Being a key animal in the history of farming, sheep have a deeply entrenched place in human culture, and find representation in much modern language and symbology. As livestock, sheep are most often associated with pastoral, Arcadian imagery. Sheep figure in many mythologies—such as the Golden Fleece—and major religions, especially the Abrahamic traditions. In both ancient and modern religious ritual, sheep are used as sacrificial animals. The rearing of sheep for secondary products, and the resulting breed development, began in either southwest Asia or western Europe. Initially, sheep were kept solely for meat, milk and skins. Archaeological evidence from statuary found at sites in Iran suggests that selection for woolly sheep may have begun around 6000 BC and the earliest woven wool garments have been dated to two to three thousand years later.
By the beginning of the Bronze Age 2300 BCE) sheep with characteristics similar to the modern breeds were widespread throughout Western Asia.
The Armenian mouflon (Ovis gmelini gmelini) is an endangered subspecies of mouflon endemic to Iran, Armenia, and Nakhchivan (Azerbaijan). It’s thought that Mouflon Sheep (Ovis orientalis orientalis) are one of two sheep breeds which are an ancestor for all domestic sheep. Alternative names include Armenian sheep, Armenian wild sheep, Armenian red sheep, and Trans-Caucasian sheep.
Traditionally, animal husbandry was part of the subsistence farmer's way of life, producing not only the food needed by the family but also the fuel, fertiliser, clothing, transport and draught power. Domestication was not a single event, but a process repeated at various periods in different places. Sheep and goats were the animals that first accompanied the nomads in the Middle East. Killing the animal for food was a secondary consideration, and wherever possible its products such as wool, eggs, milk were harvested and the animal was kept well and alive. The breeding of farm animals seldom occurs spontaneously but is managed by farmers with a view to encouraging traits seen as desirable. These include hardiness, fertility, docility, mothering abilities, fast growth rates, low feed consumption per unit of growth, better body proportions, higher yields, and better fibre qualities. Undesirable traits such as health defects and aggressiveness are selected against.
Seasonal breeding readiness is strongly regulated by length of day (photoperiod) and thus season. Photoperiod likely affects the seasonal breeder through changes in melatonin secretion by the pineal gland that ultimately alter GnRH release by the hypothalamus.
During the rut (known as the rutting period and in domestic sheep management as tupping), males often rub their antlers or horns on trees or shrubs, fight with each other, wallow in mud or dust, self-anoint and herd estrus females together. These displays make the male conspicuous and aids in mate selection.
The rut in many species is triggered by shorter day lengths. For different species, the timing of the rut depends on the length of the gestation period (pregnancy), usually occurring so the young are born in the spring. This is shortly after new green growth has appeared thereby providing food for the females, allowing them to provide milk for the young, and when the temperatures are warm enough to reduce the risk of young becoming hypothermic.
Hence, seasonal breeders can be divided into groups based on fertility period. "Long day" breeders cycle when days get longer (spring) and are in anestrus in fall and winter.
Hence, seasonal breeders can be divided into groups based on fertility period. "Long day" breeders cycle when days get longer (spring) and are in anestrus in fall and winter.
The rut (n.2) "periodically recurring sexual excitement in animals; animal mating season" from Old French rut, ruit, from Late Latin rugitum (nominative rugitus) "a bellowing, a roaring," from past participle of Latin rugire "to roar" "to bellow" (from PIE imitative root *reu-).
Trepidation (from Lat. trepidus, "trepidatious"), in now-obsolete medieval theories of astronomy, refers to hypothetical oscillation in the precession of the equinoxes. The theory was popular from the 9th to the 16th centuries.
The origin of the theory of trepidation comes from the Small Commentary to the Handy Tables written by Theon of Alexandria in the 4th century CE. In precession, the equinoxes appear to move slowly through the ecliptic, completing a revolution in approximately 25,800 years (according to modern astronomers). Theon states that certain (unnamed) ancient astrologers believed that the precession, rather than being a steady unending motion, instead reverses direction every 640 years. The equinoxes, in this theory, move through the ecliptic at the rate of 1 degree in 80 years over a span of 8 degrees, after which they suddenly reverse direction and travel back over the same 8 degrees. Theon describes but did not endorse this theory.
A more sophisticated version of this theory was adopted in the 9th century to explain a variation which Islamic astronomers incorrectly believed was affecting the rate of precession. This version of trepidation is described in De motu octavae sphaerae (On the Motion of the Eighth Sphere), a Latin translation of a lost Arabic original. The book is attributed to the Arab astronomer Thābit ibn Qurra, but this model has also been attributed to Ibn al-Adami and to Thabit's grandson, Ibrahim ibn Sinan. In this trepidation model, the oscillation is added to the equinoxes as they precess. The oscillation occurred over a period of 7000 years, added to the eighth (or ninth) sphere of the Ptolemaic system. "Thabit's" trepidation model was used in the Alfonsine Tables, which assigned a period of 49,000 years to precession. This version of trepidation dominated Latin astronomy in the later Middle Ages.
Islamic astronomers described other models of trepidation. In the West, an alternative to De motu octavae sphaerae was part of the theory of the motion of the Earth published by Nicolaus Copernicus in De revolutionibus orbium coelestium (1543). Copernicus' version of trepidation combined the oscillation of the equinoxes (now known to be a spurious motion) with a change in the obliquity of the ecliptic (axial tilt), acknowledged today as an authentic motion of the Earth's axis.
The Mithraic Mysteries, colloquially also known as Mithraism, was it is assumed a 1st–4th century neo-Platonic mystery cult of the Roman god Mithras. The near-total lack of written descriptions or scripture necessitates a reconstruction of beliefs and practices from the archaeological evidence, such as that found in Mithraic temples (in modern times called mithraea), which were real or artificial "caves" representing the cosmos. Until the 1970s most scholars followed Franz Cumont in identifying Mithras as a continuation of the Persian god Mithra. Cumont's continuity hypothesis, with an astrological component is more heavily pronounced. The details, however, are debated.
As far as ancient knowledge of an axial precession is concerned, one has to read the scholar of Mithraism, David Ulansey, who has interpreted Mithras as a personification of the force responsible for the precession originally the obvious regulated measured annual 'shift'. Ulansey argues that the cult was a religious response to the claim of Hipparchus discovery of how the entire cosmos was moving, now dubed the precession, which—from the ancient geocentric perspective—amounted to the discovery that the entire cosmos (i.e., the outermost celestial sphere of the fixed stars) yes, was 'moving' however in a previously unknown way.
His analysis is based on the so-called "tauroctony": the image of Mithras killing a bull that was located in the central place in every Mithraic temple. In the standard tauroctony.
Mithras and the bull are accompanied by a dog, a snake, a raven, and a scorpion. According to Ulansey, the tauroctony is a star chart. The bull is Taurus, a constellation of the zodiac. In the astronomical age that preceded the time of Hipparchus, the vernal equinox had taken place when the Sun was in the constellation of Taurus, and during that previous epoch the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion)—that is, the constellations that correspond to the animals depicted in the tauroctony—all lay on the celestial equator (the location of which is shifted by the precession) and thus had privileged positions in the sky during that epoch. Mithras himself represents the constellation Perseus, which is located directly above Taurus the Bull: the same location occupied by Mithras in the tauroctony image. Mithras' killing of the Bull, by this reasoning, represented the power possessed by this new god to shift the entire cosmic structure, turning the cosmic sphere so that the location of the spring equinox left the constellation of Taurus (a transition symbolized by the killing of the Bull), and the Dog, Snake, Raven, and Scorpion likewise lost their privileged positions on the celestial equator. The question is if Aries replaced the constelation of Taurus (The Heavenly Bull) as we know approximately 2500BCE, where was Mitra who replaced the bull and what replaced the privileged positions in the sky that were held during that epoch, like the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion).
The iconography also contains two torch-bearing twins (Cautes and Cautopates) framing the bull-slaying image—one holding a torch pointing up and the other a torch pointing down. These torch-bearers are sometimes depicted with one of them (torch up) holding or associated with a Bull and a tree with leaves, and the other (torch down) holding or associated with a Scorpion and a tree with fruit. Ulansey interprets these torch-bearers as representing the spring equinox (torch up, tree with leaves, Bull) and the autumn equinox (torch down, tree with fruit, Scorpion) in Taurus and Scorpius respectively, which is where the equinoxes were located during the preceding "Age of Taurus" symbolized in the tauroctony as a whole. Thus Ulansey concludes that Mithraic iconography was an "astronomical code" whose secret was the existence of a new cosmic divinity, unknown to those outside the cult, whose fundamental attribute was his ability to shift the structure of the entire cosmos and thereby to control the astrological forces believed at that time to determine human existence, thus giving him the power to grant his devotees success during life and salvation after death (i.e., a safe journey through the planetary spheres and a subsequent immortal existence in the realm of the stars).
Trepidation was a feature of Hindu astronomy and was used to compute ayanamsha for converting sidereal to tropical longitudes. The third chapter of the Suryasiddhanta, verses 9-10, provides the method for computing it, which E. Burgess interprets as 27 degree trepidation in either direction over a full period of 7200 years, at an annual rate of 54 seconds.[4] This is nearly the same as the Arab period of about 7000 years. The zero date according to the Suryasiddhanta was 499 AD, after which trepidation is forward in the same direction as modern equinoctial precession. For the period before 1301 BCE, Suryasiddhantic trepidation would be opposite in sign to equinoctial precession. For the period 1301 BCE to 2299 AD, equinoctial precession and Suryasiddhantic precession would have the same direction and sign, only differing in magnitude. Brahma Siddhanta, Soma Siddhanta and Narada Purana describe exactly the same theory and magnitude of trepidation as in Suryasiddhanta, and some other Puranas also provide concise references to precession, esp Vayu purana and Matsya Purana.
Mīna, or Meena, is a month in the Indian solar calendar. It corresponds to the zodiacal sign of Pisces, and overlaps with about the later half of March and about the early half of April in the Gregorian calendar. First day of the Meena month, called as Meena Sankranti generally falls on March 14th.[4]
In Vedic texts, the Mina month is called Tapasya (IAST: Tapasya), but in these ancient texts it has no zodiacal associations.[5] The solar month of Mina overlaps with its lunar month Chaitra, in Hindu lunisolar calendars.[6][7] The Mina marks the spring season for the Indian subcontinent. It is preceded by the solar month of Kumbha, and followed by the solar month of Meṣa.
R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BCE. depicts a tauroctonous Mithras.
In the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: δασὺ πνεῦμα, romanized: dasỳ pneûma or δασεῖα daseîa; Latin: spīritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a vowel, diphthong, or after rho. It remained in the polytonic orthography even after the Hellenistic period, when the sound disappeared from the Greek language. In the monotonic orthography of Modern Greek phonology, in use since 1982, it is not used at all.
Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin, Hebrew ʿayin ע, Aramaic ʿē , Syriac ʿē ܥ, and Arabic ʿayn ع (where it is sixteenth in abjadi order only)
.*ar-
also arə-, Proto-Indo-European root meaning "to fit together."
It forms all or part of: adorn; alarm; aristarchy; aristo-; aristocracy; arm (n.1) "upper limb of the body;" arm (n.2) "weapon;" armada; armadillo; armament; armature; armilla; armistice; armoire; armor; armory; army; art (n.) "skill as a result of learning or practice;" arthralgia; arthritis; arthro-; arthropod; arthroscopy; article; articulate; artifact; artifice; artisan; artist; coordination; disarm; gendarme; harmony; inert; inertia; inordinate; ordain; order; ordinal; ordinance; ordinary; ordinate; ordnance; ornament; ornate; primordial; subordinate; suborn.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit irmah "arm," rtih "manner, mode;" Armenian arnam "make," armukn "elbow;" Greek arti "just," artios "complete, suitable," artizein "to prepare," arthron "a joint;" Latin ars (stem art-) "art, skill, craft," armus "shoulder," artus "joint," arma "weapons;" Old Prussian irmo "arm;" German art "manner, mode."
The rate of precession accepted today is about 50" per year or 1° in 72 years.
Abstract: The possible discovery, by ancient astronomers, of the slow drift in the stellar configurations due to what we understand and call the processional movement of the earth’s axis has been proposed several times and, in particular, has been considered as the fundamental key in the interpretation of myths by Ugo de Santillana and Ertha Von Dechend. Finding clear proofs that this discovery actually occurred would, therefore, be of relevant importance in a wide inter-disciplinary area of sciences which includes both social-historical and archaeo-astronomical research. In the present paper the possible discovery of astronomical effects induced by precession. Early cultures identified celestial objects with gods and spirits.They related these objects (and their movements) to phenomena such as rain, drought, seasons, and tides. It is generally believed that the first astronomers were priests, and that they understood celestial objects and events to be manifestations of the divine, hence early astronomy's connection to what is now called astrology.
The stars viewed from Earth are seen to proceed from east to west daily, due to the Earth's diurnal motion, and yearly, due to the Earth's revolution around the Sun. At the same time the stars can be observed to anticipate slightly such motion, at the rate of approximately 50 arc seconds per year, a phenomenon known as the "precession of the equinoxes".
Our knowledge of Sumerian astronomy is indirect, via the earliest Babylonian star catalogues dating from about 1200 BC. The fact that many star names appear in Sumerian suggests a continuity reaching into the Early Bronze Age. Astral theology, which gave planetary gods an important role in Mesopotamian mythology and religion, began with the Sumerians. They also used a sexagesimal (base 60) place-value number system, which simplified the task of recording very large and very small numbers. The modern practice of dividing a circle into 360 degrees, or an hour into 60 minutes, began with the Sumerians. For more information, see the articles on Babylonian numerals and mathematics.
Since the franca lingua of Armenia was cuniform I have searched as have others the possibility of a Sumerian origin to Armenian. Scientists are unable to agree on the origin of the Sumerians from where Hayk the progenitor of the Armenians came from, nor do they agree on the origin of the Sumerian cuneiform which the Armenians used for two millennia. For that matter they cannot come to an agreement about where either the Armenian or the Sumerian civilizations came from and what the Sumerians were alluding to in their legends when they referred to their origins. All said what they do agree on is the fact that Armenian civilization was and is one of the first on the Earth and that the Armenian orally transmitted culture and language is one of the oldest among the existing.
OVER TIME THE ORAL & ANCIENT MYTHS WHICH WOVE TOGETHER SUCH DIVERSE CULTURAL THREADS WERE RECORDED IN TEXTS & PERPETUATED ORALLY BY LYRE-PLAYING BARDS (gusan) which were, in turn, preserved by even later writers. For example, a portion of an ancient poem recorded by the 5th-century CE historian Movses Khorenatsi describes the birth of the sun god Vahagn (who had replaced Shivini) from a reed in the sea. Unfortunately, despite the best efforts of writers in Late Antiquity, without extended textual evidence from ancient Armenia itself and only an impoverished archaeological record, much of Armenian myth and religion still remains unknown or unexplained. There are small figurines from Urartian sites which are of uncertain significance, for example, of winged females, bird-men, scorpion-men and fish-men. As these hybrid creatures were frequently painted on storeroom interior walls, the most outstanding of these hybrid figures are the vishaps , but to date we have no knowledge as to their meaning and purpose.
Astronomy is the oldest of the natural sciences, dating back to antiquity, with its origins in the religious, mythological, cosmological, calendrical, and astrological beliefs and practices of prehistory: vestiges of these are still found in astrology, a discipline long interwoven with public and governmental astronomy. Astronomy in the Indian subcontinent dates back to the period of Indus Valley Civilization during 3rd millennium BCE, when it was used to create calendars.[23] As the Indus Valley civilization did not leave behind written documents, the oldest extant Indian astronomical text is the Vedanga Jyotisha, dating from the Vedic period.
Astrological beliefs in correspondences between celestial observations and terrestrial events have influenced various aspects of human history, including world-views, language and many elements of social culture.
Among West Eurasian peoples, the earliest evidence for astrology dates from the 3rd millennium BC, with roots in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.[1] Until the 17th century, astrology was considered a scholarly tradition, and it helpe
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move. Kinematics, as a field of study, is often referred to as the "geometry of motion" and is occasionally seen as a branch of mathematics.
Under the heading Proto-Armenian Language Wikipedia offers the world the following:
Proto-Armenian is the earlier, unattested stage of the Armenian language which has been reconstructed by linguists. As Armenian is the only known language of its branch of the Indo-European languages, the comparative method cannot be used to reconstruct its earlier stages. Instead, a combination of internal and external reconstruction, by reconstructions of Proto-Indo-European and other branches, has allowed linguists to piece together the earlier history of Armenian.
Proto-Armenian, as the ancestor of only one living language, has no clear definition of the term. It is generally held to include a variety of ancestral stages of Armenian between Proto-Indo-European and the earliest attestations of Classical Armenian.
The earliest testimony of Armenian is the 5th-century Bible translation of Mesrop Mashtots. The earlier history of the language is unclear and the subject of much speculation. It is clear that Armenian is an Indo-European language, but its development is opaque.
In any case, Armenian has many layers of loanwords and shows traces of long language contact with Anatolian languages such as Luwian and Hittite, Mitanni, Hurro-Urartian languages, Semitic languages such as Akkadian and Aramaic, and Iranian languages such as Persian and Parthian. Armenian also has been influenced to a lesser extent by Greek and Arabic.
It is thus not a proto-language in the strict sense, but "Proto-Armenian" is a term that has become common in the field.The phonological development of Proto-Armenian sound changes are varied and eccentric and, in many cases, uncertain. That prevented Armenian from being immediately recognized as an Indo-European branch in its own right, and it was assumed to be simply a very divergent Iranian language until Heinrich Hübschmann established its independent character in 1874.
The development of voicing contrasts in Armenian is notable in being quite similar to that seen in Germanic, a fact that was significant in the formation of Glottalic Theory. The Armenian Consonant Shift has often been compared to the famous Grimm's Law in Germanic, because in both cases, Proto-Indo-European voiceless stops became voiceless aspirates, the voiced stops became voiceless, and the voiced aspirates became voiced stops.
Recent findings in Armenian genetics reveal heavy mixing of groups from the 3000s BC until the Bronze Age collapse. Admixture signals seem to have decreased to insignificant levels after c. 1200 BC, after which Armenian DNA remained stable, which appears to have been caused by Armenians' isolation from their surroundings, and subsequently sustained by the cultural/linguistic/religious distinctiveness that persists until today. Some modern studies show that Armenian is as close to Indo-Iranian as it is to Greek and Phrygian.
An recent alternate theory which rings true to me, suggests that speakers of Proto-Armenian were tribes indigenous to the northern Armenian highlands, such as the Hayasans, Diauehi or Etiuni. Although these groups are only known only from references left by neighboring peoples (such as Hittites, Urartians, and Assyrians), Armenian etymologies have been proposed for their names. While the Urartian language was used by the royal elite, the population they ruled was likely multi-lingual, and some of these peoples would have spoken Armenian. This can be reconciled with the Phrygian/Mushki theory if those groups originally came from the Caucasus region or Armenian Highlands
Meanwhile, Armenian shares the vocalization of word initial laryngeals before consonants with Greek and Phrygian: Proto-Indo-European *h₂nḗr ("man", "force") renders Greek anḗr, Armenian ayr from a Proto-Armenian *aynr and Phrygian anar ("man"), which may be compared to Latin Nero, Albanian njeri, Persian nar, Sanskrit nara, and Welsh nerth.
In certain contexts, the aspirated stops are further reduced to w, h or zero in Armenian: Proto-Indo-European (accusative) *pódm̥ "foot" > Armenian otn vs. Greek (accusative) póda, Proto-Indo-European *tréyes "three" > Armenian erekʿ vs. Greek treis.
German archeologist Heinrich Schliemann, who is known for his excavations of ancient Troy, wrote in his diary shortly before his death, “The whole European culture considers itself the heir to the Ancient Greek and Roman civilizations, not realizing that both of them, in their turn, originate from the ancient Armenian civilization.”
The mythology of ancient Armenia is a rich blend of indigenous traditions strong on natural phenomena, with many imported ideas from neighbouring cultures and migrating peoples over the millennia. The Armenian legends and stories, historical events such as wars invasions commemorated, also provide key information regarding attitudes and aspirations that help us understand the characteristic spirit of the culture, or community as manifested as well as chronological information regarding the era and the nation's origins.
The Armenian language dates to the early period of Indo-European differentiation and dispersion to some 5000 years ago. Trade and conquest forced the language to change, adding new words into the people's oral vocabulary. Ancient orally transmitted Literature and more recent written works appeared in Armenian late in the 4th century. The written language of that time, called classical Armenian or Grabar, remained the Armenian literary language, with few changes, until now.
The fact that Armenia became a Christian country in 301 AD. when they did not have a written alphabet nor a bible in the popular common language of their people is a phenomenon worth considering. The people spoke Armenian, but there was no written Armenian language for the masses who learned to read other languages. Originally only the very few people of Armenia that were classically trained could read, the available Greek, Farsi (Persian), or Latin.
So the question on most minds is how. How do a people without a written tradition of their own know anything, how did the people of Armenia without their own Alphabet learn about the new Church and the Christian religion. Armenia is proof as to why one must not rely on the written word, why one can not only rely on the written scriptures. It was through oral traditions that went back 3000 years that the Armenians had a claim on being a highly civilized group, a high culture.
The Christian Liturgy was chanted, with a great many responses from the congregation. It was a very participatory event. The people heard the Gospel chanted, the words of Institution chanted and the homily chanted. It is a simple fact that we can remember chanting easier than after reading something, especially if one is not familiar with the depth of the philosophical metaphysical language. Chanting allows you to remember better what was said and one can meditate on the meaning better when one can remember it.
Even though the most recent Armenian hypothesis would postulate the Armenian language as an in situ development of a 3rd millennium BC Proto-Indo-European language, its origin is still subject to scholarly debate.
In the light of the ongoing debate regarding the oral origin of the Armenian language and the fact that the comparative method of the etymologists cannot be used to reconstruct its earlier stages. I will be bringing to light in the following monolog the result of my research based on a combination of internal and external reconstruction of key Armenian words that have to date not been deciphered, like for example the words Hay, Hayk, Hayr and Ar, Ara Armenian. One hopes that these reconstructions will throw enough light on the Armenian subject and help linguists and other scientists to piece together the earlier history of the Armenian.
To avoid the classic confusion that the etymology of the written word can bring to the fore, I will start with the eponym of the progenitor Haik and the Exonym Armenian and follow with toponym Mount Aragats of the Armenian Highlands. All these names are unique and we know that they have survived for approximately 4500 years. I will show that ancient Armenian eponyms and toponyms, have a phylosophycal/metaphysical/natural scientific foundation and, all of them testify to a unique Armenian-centric a priori origin.Since the franca lingua of Armenia was cuniform I have searched as have others the possibility of a Sumerian origin to Armenian. Scientists are unable to agree on the origin of the Sumerians from where Hayk the progenitor of the Armenians came from, nor do they agree on the origin of the Sumerian cuneiform which the Armenians used for two millennia. For that matter they cannot come to an agreement about where either the Armenian or the Sumerian civilizations came from and what the Sumerians were alluding to in their legends when they referred to their origins. All said what they do agree on is the fact that Armenian civilization was and is one of the first on the Earth and that the Armenian orally transmitted culture and language is one of the oldest among the existing.
Sumerian is considered a language isolate, with no proven connection to any other language.Sumerian like Armenian is considered a language isolate, with some proven connections to other languages. The Sumerians obviously had an influence on the Armenians but the linguistic association comes through Urartian which itself was influenced by the Mesopotamian Semitic, Akkadian languages which themselves were strongly influenced by original Sumerian.
The Armenian Highlands used to be the home to the Urartian language, which we know was spoken around Lake Van between the 9th and 6th centuries BC. Ancient Armenian speakers seem to have coexisted with Urartian speakers for some time, and Urartian loanwords can be found in Armenian so the question is whether they both relate to an earlier source if not each other. There is a list of about 10 words only on Wiktionary that seem cognate to Sumerian.
All the data, including the very name of Sumer and Armenia is perceived by contemporaries indirectly through the Akkadian language.
However where there is agreement in that the Sumerians of Mesopotamia came from some mountainous country, by sea, and their gods lived on a planet named Nibiru, referred to as the 12th planet in the System, which passes its perihelion (the point of least distance to the Sun) every 3600 years, or is it to be read as 360 days. I bring this up for when I give the reader a fix on the meaning of the word Armenian its relevance will be clear. Also relevant is the name of the Sumerians as translated from Akkadian to blackheads and the name of their origin Nibiru which is translated as 'cross,' or 'intersection'
When searching for an alternative early influence outside Sumerian for Armenian one does not have much to choose from. The early date of oral proto Armenian suggests only an origin of another oral tradition and only Hindi, the early oral tradition of Sanskrit stands out and alone as the only probability. On the surface, we find some very tantalizing similarities between Armenian and Hindi. For example, with the names of numerals we find that both in Armenian and Hindi, the number 'ten' is "tas" and more telling a thousand, is "hazar". There are other similarities, like between eight: "Ut" Armenian and "At" Hindi and four "chors" with a 'ch' prefix in Armenian and the same 'ch' for "char" in Hindi.
The question is whether there is a direct link between Armenian and oral Sanskrit and how far back it goes and how it may have been transmitted. Very interesting is the Armenian word arakil for stork an ancient symbol of Armenia which in Middle Armenian is րաքիլ (rakʿil) which refers to a bird that has migrated from India.
OVER TIME THE ORAL & ANCIENT MYTHS WHICH WOVE TOGETHER SUCH DIVERSE CULTURAL THREADS WERE RECORDED IN TEXTS & PERPETUATED ORALLY BY LYRE-PLAYING BARDS (gusan) which were, in turn, preserved by even later writers. For example, a portion of an ancient poem recorded by the 5th-century CE historian Movses Khorenatsi describes the birth of the sun god Vahagn (who had replaced Shivini) from a reed in the sea. Unfortunately, despite the best efforts of writers in Late Antiquity, without extended textual evidence from ancient Armenia itself and only an impoverished archaeological record, much of Armenian myth and religion still remains unknown or unexplained. There are small figurines from Urartian sites which are of uncertain significance, for example, of winged females, bird-men, scorpion-men and fish-men. As these hybrid creatures were frequently painted on storeroom interior walls, the most outstanding of these hybrid figures are the vishaps , but to date we have no knowledge as to their meaning and purpose.
Below, then, are summaries of the most important ancient Armenian myths we know of today.
Airyaman (or airiiaman) in the Avesta, is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
The common noun is a theological and social term literally meaning "member of (the) community or tribe."[a] In a secondary development, the common noun became the proper name of a divinity Airyaman, who is the yazata of health and healing.[*]
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
AMUN RA
Amun was attested from the Old Kingdom together with his wife Amunet. With the 11th Dynasty (c. 21st century BC), Amun rose to the position of patron deity of Thebes. When the army of the founder of the Eighteenth Dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, Thebes, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, Amun, therefore became nationally important.Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity, and depictions related to Amun sometimes had small ram's horns, known as the Horns of Ammon. A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The later (Meroitic period) name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani, Arkamani, and Amanitore. Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak, ithyphallic, and with a scourge, as Min was.
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, namely the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.
The two Sanskrit epics Ramayana and Mahabharata I posit wandering singing holy men, (Yogis),(Bauls) brought to the highlands of Armenia and Sumeria from India that inspired the ancient authors of the area to write the epics like the one of Hayk who became the progenitor of the Armenian nation. The ektara is a drone lute consisting of a gourd resonator covered with skin, through which a bamboo neck is inserted. It is still used in parts of India and Nepal today by Yogis and wandering holy men to accompany their singing and prayers. In Nepal, the instrument still accompanies the singing of the Ramayana and Mahabharata.
The most important moral influence of these epics was the importance of virtue, in the life of a citizen and in the ideals of the formation of a state or of a functioning society. The genre of the two epics also includes teachings on the goals of human life. It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal husband, and the ideal king. Both the Mahabharata, and Ramayana present the teachings of ancient Hindu sages in the narrative allegory, interspersing philosophical and ethical elements. Astronomically, the narrative of the Ramayana took place during a period of time known as Treta Yuga in 5301 BC. Attempts to date the events using methods of archaeoastronomy have produced, depending on which passages are chosen and how they are interpreted, estimates ranging from the late 4th to the mid-2nd millennium BCE.
In 2005, the Baul tradition was included in the list of Masterpieces of the Oral and Intangible Heritage of Humanity by UNESCO
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move.
Astrometry is a branch of astronomy that involves precise measurements of the positions and movements of stars and other celestial bodies. It provides the kinematics and physical origin of the Solar System and our galaxy, the Milky Way. Hipparchus, around 190 BC used the catalogue of his predecessors Timocharis and Aristillus to measure more accurately or rediscover the already known or discovered fact of the Earth's precession. In doing so, he also developed the brightness scale still in use today.
Rāmāyana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, IAST: Rāmāyaṇam pronounced [raːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India and important text of Hinduism, the other being the Mahābhārata. The Mahābhārata (/məhɑːˈbɑːrətə/; Sanskrit: महाभारतम्, Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaṇa. It contains philosophical and devotional material, such as a discussion of the four "goals of life"
Bauls are a group of mystic minstrels of mixed elements of Sufism and Vaishnavism from the Indian states of West Bengal, Tripura and Assam's Barak Valley. Bauls are a very heterogeneous group, with many sects, but their membership now mainly consists of Vaishnava Hindus and Sufi Muslims. Bauls constitute both a syncretic religious sect and a musical tradition. The origin of the word Baul is debated but suggested that it may be derived either from Sanskrit word vātula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyākula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved – the Moner Manush (the person of the heart).
Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.Their religion is based on an expression of the body (deho sādhana), and an expression of the mind (mana sādhana). Some of their rituals are kept hidden from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakṛti as "nature" or "primal motive force", and on breath sādhana.Their lyrics intertwine a deep sense of mysticism, a longing for oneness with the divine. An important part of their philosophy is "Deha tatta", a spirituality related to the body rather than the mind. They seek the divinity in human beings. Metaphysical topics are dwelt upon humbly and in simple words. They stress remaining unattached and unconsumed by the pleasures of life even while enjoying them. To them we are all a gift of divine power and the body is a temple, music being the path to connect to that power. A consistent part of Bauls' lyrics deals with body-centered practices that aim at controlling sexual desire. The esoteric knowledge of conception and contraception is revealed in the lyrics of the songs through an enigmatic language that needs
to be decoded by the guru in order to be understood and experienced.
Arimanius (Greek: Αρειμάνιος; Latin: Arīmanius) is a name for an obscure deity
Aryaman (Sanskrit: अर्यमन्, pronounced as "aryaman"; nominative singular is aryama) is one of the early Vedic Hindu deities.[1] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".
Kinematics is a subfield of physics, developed in classical mechanics, that describes the motion of points, bodies (objects), and systems of bodies (groups of objects) without considering the forces that cause them to move.
Astrometry is a branch of astronomy that involves precise measurements of the positions and movements of stars and other celestial bodies. It provides the kinematics and physical origin of the Solar System and our galaxy, the Milky Way. Hipparchus, around 190 BC used the catalogue of his predecessors Timocharis and Aristillus to measure more accurately or rediscover the already known or discovered fact of the Earth's precession. In doing so, he also developed the brightness scale still in use today.
Rāmāyana (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, IAST: Rāmāyaṇam pronounced [raːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India and important text of Hinduism, the other being the Mahābhārata. The Mahābhārata (/məhɑːˈbɑːrətə/; Sanskrit: महाभारतम्, Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaṇa. It contains philosophical and devotional material, such as a discussion of the four "goals of life"
Bauls are a group of mystic minstrels of mixed elements of Sufism and Vaishnavism from the Indian states of West Bengal, Tripura and Assam's Barak Valley. Bauls are a very heterogeneous group, with many sects, but their membership now mainly consists of Vaishnava Hindus and Sufi Muslims. Bauls constitute both a syncretic religious sect and a musical tradition. The origin of the word Baul is debated but suggested that it may be derived either from Sanskrit word vātula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyākula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved – the Moner Manush (the person of the heart).
Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.Their religion is based on an expression of the body (deho sādhana), and an expression of the mind (mana sādhana). Some of their rituals are kept hidden from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakṛti as "nature" or "primal motive force", and on breath sādhana.Their lyrics intertwine a deep sense of mysticism, a longing for oneness with the divine. An important part of their philosophy is "Deha tatta", a spirituality related to the body rather than the mind. They seek the divinity in human beings. Metaphysical topics are dwelt upon humbly and in simple words. They stress remaining unattached and unconsumed by the pleasures of life even while enjoying them. To them we are all a gift of divine power and the body is a temple, music being the path to connect to that power. A consistent part of Bauls' lyrics deals with body-centered practices that aim at controlling sexual desire. The esoteric knowledge of conception and contraception is revealed in the lyrics of the songs through an enigmatic language that needs
to be decoded by the guru in order to be understood and experienced.
Arimanius (Greek: Αρειμάνιος; Latin: Arīmanius) is a name for an obscure deity
Aryaman (Sanskrit: अर्यमन्, pronounced as "aryaman"; nominative singular is aryama) is one of the early Vedic Hindu deities.[1] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".
AHRIMAN is Middle Persian, Ahrimanor Angra Mainyu (/ˈæŋrə ˈmaɪnjuː/; Avestan: Aŋra Mainiiu) is the same in the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism.
Airyaman (or airiiaman) in the Avesta, is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
The common noun is a theological and social term literally meaning "member of (the) community or tribe."[a] In a secondary development, the common noun became the proper name of a divinity Airyaman, who is the yazata of health and healing.[*]
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
AMUN RA
Amun was attested from the Old Kingdom together with his wife Amunet. With the 11th Dynasty (c. 21st century BC), Amun rose to the position of patron deity of Thebes. When the army of the founder of the Eighteenth Dynasty expelled the Hyksos rulers from Egypt, the victor's city of origin, Thebes, became the most important city in Egypt, the capital of a new dynasty. The local patron deity of Thebes, Amun, therefore became nationally important.Subsequently, when Egypt conquered Kush, they identified the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns. Amun thus became associated with the ram arising from the aged appearance of the Kush ram deity, and depictions related to Amun sometimes had small ram's horns, known as the Horns of Ammon. A solar deity in the form of a ram can be traced to the pre-literate Kerma culture in Nubia, contemporary to the Old Kingdom of Egypt. The later (Meroitic period) name of Nubian Amun was Amani, attested in numerous personal names such as Tanwetamani, Arkamani, and Amanitore. Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning "Bull of his mother", in which form he was found depicted on the walls of Karnak, ithyphallic, and with a scourge, as Min was.
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, namely the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.
MIND & MATTER In ancient Indian astronomy, the asterism of the Big Dipper (part of the constellation of Ursa Major) is called saptarishi, with the seven stars representing seven rishis. The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'Sun rays' and dhatī 'washed'.
Everything points to the fact that Hayk and his closest companions, - (or the ancient author/ararich of his story,) - must have had some knowledge of the nature of consciousness and the relationship between mind and matter as well as an awareness of the fundamental nature of reality not to mention the first principles of being, identity but most importantly of change space and time, causality, necessity, and possibility. In other words collectively they must have been masters of the natural order of phenomena.
Everything points to the fact that Hayk and his closest companions, - (or the ancient author/ararich of his story,) - must have had some knowledge of the nature of consciousness and the relationship between mind and matter as well as an awareness of the fundamental nature of reality not to mention the first principles of being, identity but most importantly of change space and time, causality, necessity, and possibility. In other words collectively they must have been masters of the natural order of phenomena.
Trepidation (from Lat. trepidus, "trepidatious"), in now-obsolete medieval theories of astronomy, refers to hypothetical oscillation in the precession of the equinoxes. The theory was popular from the 9th to the 16th centuries.
The origin of the theory of trepidation comes from the Small Commentary to the Handy Tables written by Theon of Alexandria in the 4th century CE. In precession, the equinoxes appear to move slowly through the ecliptic, completing a revolution in approximately 25,800 years (according to modern astronomers). Theon states that certain (unnamed) ancient astrologers believed that the precession, rather than being a steady unending motion, instead reverses direction every 640 years. The equinoxes, in this theory, move through the ecliptic at the rate of 1 degree in 80 years over a span of 8 degrees, after which they suddenly reverse direction and travel back over the same 8 degrees. Theon describes but did not endorse this theory.
A more sophisticated version of this theory was adopted in the 9th century to explain a variation which Islamic astronomers incorrectly believed was affecting the rate of precession. This version of trepidation is described in De motu octavae sphaerae (On the Motion of the Eighth Sphere), a Latin translation of a lost Arabic original. The book is attributed to the Arab astronomer Thābit ibn Qurra, but this model has also been attributed to Ibn al-Adami and to Thabit's grandson, Ibrahim ibn Sinan. In this trepidation model, the oscillation is added to the equinoxes as they precess. The oscillation occurred over a period of 7000 years, added to the eighth (or ninth) sphere of the Ptolemaic system. "Thabit's" trepidation model was used in the Alfonsine Tables, which assigned a period of 49,000 years to precession. This version of trepidation dominated Latin astronomy in the later Middle Ages.
Islamic astronomers described other models of trepidation. In the West, an alternative to De motu octavae sphaerae was part of the theory of the motion of the Earth published by Nicolaus Copernicus in De revolutionibus orbium coelestium (1543). Copernicus' version of trepidation combined the oscillation of the equinoxes (now known to be a spurious motion) with a change in the obliquity of the ecliptic (axial tilt), acknowledged today as an authentic motion of the Earth's axis.
MITHRAS-ORION Orion is the one constellation that closes the gap between Taurus and the other equatorial summer constellations. Mithras' identification with Orion thus becomes absolutely necessary if the constellations of the bull slaying scene are to be equatorial. But we are not reduced to inferences of this kind, however compelling, for there exists proof for Mithras being Orion in written sources. Porphyry, the neo-Platonic philosopher
Mithraic constellations The Mithraic Mysteries, colloquially also known as Mithraism, was it is assumed a 1st–4th century neo-Platonic mystery cult of the Roman god Mithras. The near-total lack of written descriptions or scripture necessitates a reconstruction of beliefs and practices from the archaeological evidence, such as that found in Mithraic temples (in modern times called mithraea), which were real or artificial "caves" representing the cosmos. Until the 1970s most scholars followed Franz Cumont in identifying Mithras as a continuation of the Persian god Mithra. Cumont's continuity hypothesis, with an astrological component is more heavily pronounced. The details, however, are debated.
As far as ancient knowledge of an axial precession is concerned, one has to read the scholar of Mithraism, David Ulansey, who has interpreted Mithras as a personification of the force responsible for the precession originally the obvious regulated measured annual 'shift'. Ulansey argues that the cult was a religious response to the claim of Hipparchus discovery of how the entire cosmos was moving, now dubed the precession, which—from the ancient geocentric perspective—amounted to the discovery that the entire cosmos (i.e., the outermost celestial sphere of the fixed stars) yes, was 'moving' however in a previously unknown way.
His analysis is based on the so-called "tauroctony": the image of Mithras killing a bull that was located in the central place in every Mithraic temple. In the standard tauroctony.
Mithras and the bull are accompanied by a dog, a snake, a raven, and a scorpion. According to Ulansey, the tauroctony is a star chart. The bull is Taurus, a constellation of the zodiac. In the astronomical age that preceded the time of Hipparchus, the vernal equinox had taken place when the Sun was in the constellation of Taurus, and during that previous epoch the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion)—that is, the constellations that correspond to the animals depicted in the tauroctony—all lay on the celestial equator (the location of which is shifted by the precession) and thus had privileged positions in the sky during that epoch. Mithras himself represents the constellation Perseus, which is located directly above Taurus the Bull: the same location occupied by Mithras in the tauroctony image. Mithras' killing of the Bull, by this reasoning, represented the power possessed by this new god to shift the entire cosmic structure, turning the cosmic sphere so that the location of the spring equinox left the constellation of Taurus (a transition symbolized by the killing of the Bull), and the Dog, Snake, Raven, and Scorpion likewise lost their privileged positions on the celestial equator. The question is if Aries replaced the constelation of Taurus (The Heavenly Bull) as we know approximately 2500BCE, where was Mitra who replaced the bull and what replaced the privileged positions in the sky that were held during that epoch, like the constellations of Canis Minor (The Dog), Hydra (The Snake), Corvus (The Raven), and Scorpius (The Scorpion).
The iconography also contains two torch-bearing twins (Cautes and Cautopates) framing the bull-slaying image—one holding a torch pointing up and the other a torch pointing down. These torch-bearers are sometimes depicted with one of them (torch up) holding or associated with a Bull and a tree with leaves, and the other (torch down) holding or associated with a Scorpion and a tree with fruit. Ulansey interprets these torch-bearers as representing the spring equinox (torch up, tree with leaves, Bull) and the autumn equinox (torch down, tree with fruit, Scorpion) in Taurus and Scorpius respectively, which is where the equinoxes were located during the preceding "Age of Taurus" symbolized in the tauroctony as a whole. Thus Ulansey concludes that Mithraic iconography was an "astronomical code" whose secret was the existence of a new cosmic divinity, unknown to those outside the cult, whose fundamental attribute was his ability to shift the structure of the entire cosmos and thereby to control the astrological forces believed at that time to determine human existence, thus giving him the power to grant his devotees success during life and salvation after death (i.e., a safe journey through the planetary spheres and a subsequent immortal existence in the realm of the stars).
Trepidation was a feature of Hindu astronomy and was used to compute ayanamsha for converting sidereal to tropical longitudes. The third chapter of the Suryasiddhanta, verses 9-10, provides the method for computing it, which E. Burgess interprets as 27 degree trepidation in either direction over a full period of 7200 years, at an annual rate of 54 seconds.[4] This is nearly the same as the Arab period of about 7000 years. The zero date according to the Suryasiddhanta was 499 AD, after which trepidation is forward in the same direction as modern equinoctial precession. For the period before 1301 BCE, Suryasiddhantic trepidation would be opposite in sign to equinoctial precession. For the period 1301 BCE to 2299 AD, equinoctial precession and Suryasiddhantic precession would have the same direction and sign, only differing in magnitude. Brahma Siddhanta, Soma Siddhanta and Narada Purana describe exactly the same theory and magnitude of trepidation as in Suryasiddhanta, and some other Puranas also provide concise references to precession, esp Vayu purana and Matsya Purana.
Mīna, or Meena, is a month in the Indian solar calendar. It corresponds to the zodiacal sign of Pisces, and overlaps with about the later half of March and about the early half of April in the Gregorian calendar. First day of the Meena month, called as Meena Sankranti generally falls on March 14th.[4]
In Vedic texts, the Mina month is called Tapasya (IAST: Tapasya), but in these ancient texts it has no zodiacal associations.[5] The solar month of Mina overlaps with its lunar month Chaitra, in Hindu lunisolar calendars.[6][7] The Mina marks the spring season for the Indian subcontinent. It is preceded by the solar month of Kumbha, and followed by the solar month of Meṣa.
R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BCE. depicts a tauroctonous Mithras.
In the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: δασὺ πνεῦμα, romanized: dasỳ pneûma or δασεῖα daseîa; Latin: spīritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a vowel, diphthong, or after rho. It remained in the polytonic orthography even after the Hellenistic period, when the sound disappeared from the Greek language. In the monotonic orthography of Modern Greek phonology, in use since 1982, it is not used at all.
Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin
, Hebrew ʿayin ע, Aramaic ʿē , Syriac ʿē ܥ, and Arabic ʿayn ع (where it is sixteenth in abjadi order only).*ar-
also arə-, Proto-Indo-European root meaning "to fit together."
It forms all or part of: adorn; alarm; aristarchy; aristo-; aristocracy; arm (n.1) "upper limb of the body;" arm (n.2) "weapon;" armada; armadillo; armament; armature; armilla; armistice; armoire; armor; armory; army; art (n.) "skill as a result of learning or practice;" arthralgia; arthritis; arthro-; arthropod; arthroscopy; article; articulate; artifact; artifice; artisan; artist; coordination; disarm; gendarme; harmony; inert; inertia; inordinate; ordain; order; ordinal; ordinance; ordinary; ordinate; ordnance; ornament; ornate; primordial; subordinate; suborn.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit irmah "arm," rtih "manner, mode;" Armenian arnam "make," armukn "elbow;" Greek arti "just," artios "complete, suitable," artizein "to prepare," arthron "a joint;" Latin ars (stem art-) "art, skill, craft," armus "shoulder," artus "joint," arma "weapons;" Old Prussian irmo "arm;" German art "manner, mode."
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