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OhFortunae

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PostSubject: Ancient Origins & Archaeology Wed Aug 26, 2015 8:56 pm

Tracing our Indo-European ancestors, remnants, present manifestations and that of other racial peoples; uncovering the hidden origins of many cultural and religious practises and symbols, connections and influences, inversion and defilement of actual meanings and those still preserved; Pagan vs. Modern; Hyperboreans vs. Jehova, Allah and Jesus Trinitary. Old kingdoms of Aryans and other peoples like the Tartars - uncovering the world.


First read in regards to the Kaaba, the link below this one, the chapter on Islam by M. Serrano
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Islam will also be affected in its Doctrine by the destruction of the
foundational myth.  If Abraham perhaps never existed, nor his son Ishmael,
then who arrived in Mecca to find the Kaaba?  And who was that woman,
Shaiba, the Widow, who gives her dwelling (next to the Kaaba) so that
within it the new religion of the Arvasthans (Arabs) can be founded, on the
condition that her descendants are forever remembered as "Sons of the
Widow"?  Once again we find there the conscious and decisive destruction of
the footprints of Hinduism.  The Kaaba was a monolith, perhaps a meteorite
of immemorial antiquity, transformed into a Hindu sanctuary where Sanskrit
symbols and names of the Aryan Gods of Hinduism were inscribed:
Brahma, Shiva, Parvati, Ganesha the Elephant God, son of the previous and
Indian Emperors such as Vrikramaditya, who also conquered those regions.
The Queen of Sheba (Shaiba?) was also there.  Sheba can also be the
feminine counterpart of the Androgynous God Shiva, Ardhanasisvara.  On
the Pillar of Qutub Minar in Delhi there are inscriptions similar to those that
existed (do they still exist?) on the Kaaba, the Black Stone of Mecca in
Arvasthan (Arabia).  Arva is a Sanskrit word for horse, and Arvasthan is "the
land of horses."  Afghanistan, Pakistan, Turkestan are also Sanskrit names,
indicating these lands, now Muslim, once belonged to the great Hindu-Vedic
Empire.  From the many inscriptions on the Kaaba, Mohammed took the
name of Allah alone for his only God.  Perhaps because it can be read either
way.  Allah is a Sanskrit word, an invocation to the Mother Goddess Durga.
Allah, Akka, are used in Hindu chants dedicated to the Wife and Mother of
Shiva.  Allah is also ELELLA (HE-SHE), with Al written as "EL" (HE) and
lah as "ELLA" (SHE).

Thus in those pre-Islamic times the Arabs, strangers to the peninsula, were
civilized by the Vedic Emperors and converted to Brahmanic religion and
civilization.  In the Istanbul Library, Makhtab-e-Sultania, there is a valuable
manuscript, found on the altar of the Hindu temple of the Kaaba, that tells about all this.

The Kaaba was a temple dedicated to the sun and planets, adored through
fire.  Mohammedans try to erase these memories by including the waning moon on their Emblem.

In their conflict with Jewish tribes in the region, Muslims adopted an
Abrahamic character plagiarized by the Jews, being moreover a mistake in
their pronunciation and spelling of the name of the Indian God Brahma.  In
truth, Islam, the same as Christianity, is subtly penetrated by the Archetypes
of other beliefs and religions, including the Eddas, those sagas of the Aesir
and Vanir of the ancient Germans.  Islam has taken the Jannah and Huries
from Valhalla and the Valkyries.  Ramadan reminds us of fasting and
asceticism during the festivals of Rama, the Ramayana.  And the name of
Islam itself can be broken down into Is (the Goddess Isis, Black like Kali,
the Black Virgins and the Kaaba itself), and Lam, mantra corresponding
with the Muladhara Chakra, the sexual organs, pointing to a Tantric
initiation now vanished from the surface of Islam, although perhaps not from
its depths, something indicated by the Taj Mahal in India and precisely by
the name Kaaba (Cave, Great Mother, Black Stone).  Lam is also path.
Islam would have originally been the Way of Isis, Goddess Isis, the Tantric
Initiation of "Shaiba," the Widow, "Queen of Sheba," Black Stone of the
Kaaba, Shiva and Kali, Ra and Isis, all of them Black (Nigredo).  
KaabaVimana, U.F.O.  Because vimanas were made of stone, and are thus
described in the Ramayana and Bhagavad-Gita.

These profound secrets were known and kept by the Sufis (Muslim initiates,
Manicheans and Gnostics) whose knowledge they maintained.  In India I
met some Sufi worshippers of Krishna and God Shiva.  Perhaps
"Ishmaelites," the Hassasins of the Imam and Old Man of the Mountain also
had a similar origin.  But Mohammedans, like Christians, destroyed
everything by imposing a ferocious orthodoxy and, like the Inquisition,
stoned every transgressor.  They veiled the eternal feminine, even the faces
of their women, and in contrast with the jewel that is their Taj Mahal, a
poem in marble and precious stones dedicated to Eternal Love (A-Mor of
Hyperborean and Vedic Aryans), they have invented purdah and the harem,
and also destroyed most wonderful relics and sculptures throughout the
world, such as the millennary stone Buddhas of Afghanistan.
The Arabs have also been penetrated by Daggatum and Donmeh Jews, who
have become something similar to the Spanish Sephardim, Jews under disguise.

Nevertheless the Arabs of Islam, exactly like the Christians, although even
more than they, are in the position to overcome this great crisis by
maintaining among themselves a secret initiate minority, the Mystery of
Kaaba, Initiation of the Black Sun, Black Stone, which was once the occult
link with Esoteric Hitlerism during, before and after the ultimate Great War.




[You must be registered and logged in to see this link.] (much more to read beside that which I include here)

Quote :
"Fortunate are those who were born (and lived) during king Vikram’s reign. He was a noble, generous dutiful ruler, devoted to the welfare of his subjects. But at that time we Arabs, oblivious of God, were lost in sensual pleasures. Plotting and torture were rampant. The darkness of ignorance had enveloped our country. Like the lamb struggling for her life in the cruel paws of a wolf we Arabs were caught up in ignorance. The entire country was enveloped in a darkness so intense as on a new moon night. But the present dawn and pleasant sunshine of education is the result of the favour of the noble king Vikramaditya whose benevolent supervision did not lose sight of us- foreigners as we were. He spread his sacred religion amongst us and sent scholars whose brilliance shone like that of the sun from his country to ours. These scholars and preceptors through whose benevolence we were once again made cognisant of the presence of God, introduced to His sacred existence and put on the road of Truth, had come to our country to preach their religion and impart education at king Vikramaditya’s behest."



Mu'allaqat, 7 pre-Islamic poems on the Kaaba before the praise to Allah
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PostSubject: Re: Ancient Origins & Archaeology Wed Aug 26, 2015 9:07 pm

Quote :
The star and the moon are two sky elements symbolizing the Tengriist beliefs of the sky-worshiping ancient Turks. In Turkic Mythology four colors are associated with four cardinal directions such as "gök-blue" (east), "ak-white" (west), "al-red" (south) and "kara-black" (north). These colors represent the direction towards the zenith where the Tengri is residing in the sky. Red and white colors on the flag of Turkey symbolize the south-western branch of Turks called Oghuzes who are the founders of present-day Turkey as well as Azerbaijan, Turkmenistan and Gagauzia. Black Sea and Turkish/Qırımtatar names of Mediterranean (Akdeniz) got their name from the same mythology; Karadeniz being in the north and Akdeniz being in the west respectively. Turkestan's flag is similar to Turkey's, with only difference being blue.

It has been suggested that the star-and-crescent had been adopted from the Byzantines. Franz Babinger (1992) suggests this possibility, noting that the crescent alone has a much older tradition also with Turkic tribes in the interior of Asia. Parsons (2007) considers this unlikely, as the star and crescent was not a widespread motive in Byzantium at the time of the Ottoman conquest.

Turkish historians tend to stress the antiquity of the crescent (not star-and-crescent) symbol among the early Turkic states in Asia. In Turkish tradition, there is an Ottoman legend of a dream of the eponymous founder of the Ottoman house, Osman I, in which he is reported to have seen a moon rising from the breast of a Muslim judge whose daughter he sought to marry. "When full, it descended into his own breast. Then from his loins there sprang a tree, which as it grew came to cover the whole world with the shadow of its green and beautiful branches." Beneath it Osman saw the world spread out before him, surmounted by the crescent.

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PostSubject: Re: Ancient Origins & Archaeology Wed Oct 07, 2015 2:04 pm

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PostSubject: Re: Ancient Origins & Archaeology Wed Oct 21, 2015 9:04 pm

Quote :
Culture is not based on imagination. Every one of these strange practices were imposed upon by real life conditions and can be explained reasonably if those conditions are known.
That was a worldwide custom, for which academy provides no information on the source, as usual (so that religion would not be harmed).

Quote
“The Golden Bough” by James Frazer

Chapter 60. Between Heaven and Earth

3. The Seclusion of Girls at Puberty, page 514 (part 1)

NOW it is remarkable that the foregoing two rules—not to touch the ground and not to see the sun—are observed either separately or conjointly by girls at puberty in many parts of the world. Thus amongst the negroes of Loango girls at puberty are confined in separate huts, and they may not touch the ground with any part of their bare body. Among the Zulus and kindred tribes of South Africa, when the first signs of puberty show themselves “while a girl is walking, gathering wood, or working in the field, she runs to the river and hides herself among the reeds for the day, so as not to be seen by men. She covers her head carefully with her blanket that the sun may not shine on it and shrivel her up into a withered skeleton, as would result from exposure to the sun’s beams. After dark she returns to her home and is secluded” in a hut for some time. With the Awa-nkonde, a tribe at the northern end of Lake Nyassa, it is a rule that after her first menstruation a girl must be kept apart, with a few companions of her own sex, in a darkened house. The floor is covered with dry banana leaves, but no fire may be lit in the house, which is called “the house of the Awasungu,” that is, “of maidens who have no hearts.”

In New Ireland girls are confined for four or five years in small cages, being kept in the dark and not allowed to set foot on the ground. The custom has been thus described by an eye-witness. “I heard from a teacher about some strange custom connected with some of the young girls here, so I asked the chief to take me to the house where they were. The house was about twenty-five feet in length, and stood in a reed and bamboo enclosure, across the entrance to which a bundle of dried grass was suspended to show that it was strictly ‘tabu.’ Inside the house were three conical structures about seven or eight feet in height, and about ten or twelve feet in circumference at the bottom, and for about four feet from the ground, at which point they tapered off to a point at the top. These cages were made of the broad leaves of the pandanus-tree, sewn quite close together so that no light and little or no air could enter. On one side of each is an opening which is closed by a double door of plaited cocoa-nut tree and pandanus-tree leaves. About three feet from the ground there is a stage of bamboos which forms the floor. In each of these cages we were told there was a young woman confined, each of whom had to remain for at least four or five years, without ever being allowed to go outside the house. I could scarcely credit the story when I heard it; the whole thing seemed too horrible to be true. I spoke to the chief, and told him that I wished to see the inside of the cages, and also to see the girls that I might make them a present of a few beads. He told me that it was ‘tabu,’ forbidden for any men but their own relations to look at them; but I suppose the promised beads acted as an inducement, and so he sent away for some old lady who had charge, and who alone is
allowed to open the doors. While we were waiting we could hear the girls talking to the chief in a querulous way as if objecting to something or expressing their fears. The old woman came at length and certainly she did not seem a very pleasant jailor or guardian nor did she seem to favour the request of the chief to allow us to see the girls, as she regarded us with anything but pleasant looks. However, she had to undo the door when the chief told her to do so, and then the girls peeped out at us, and, when told to do so, they held out their hands for the beads. I, however, purposely sat at some distance away and merely held out the beads to them, as I wished to draw them quite outside, that I might inspect the inside of the cages. This desire of mine gave rise to another difficulty, as these girls were not allowed to put their feet to the ground all the time they were confined in these places. However, they wished to get the beads, and so the old lady had to go outside and collect a lot of pieces of wood and bamboo, which she placed on the ground, and then going to one of the girls, she helped her down and held her hand as she stepped from one piece of wood to another until she came near enough to get the beads I held out to her. I then went to inspect the inside of the cage out of which she had come, but could scarely put my head inside of it, the atmosphere was so hot and stifling. It was clean and contained nothing but a few short lengths of bamboo for holding water. There was only room for the girl to sit or lie down in a crouched position on the bamboo platform, and when the doors are shut it must be nearly or quite dark inside. The girls are never allowed to come out except once a day to bathe in a dish or wooden bowl placed close to each cage. They say that they perspire profusely. They are placed in these stifling cages when quite young, and must remain there until they are young women, when they are taken out and have each a great marriage feast provided for them. One of them was about fourteen or fifteen years old, and the chief told us that she had been there for five years, but would soon be taken out now. The other two were about eight and ten years old, and they have to stay there for several years longer.”

In Kabadi, a district of British New Guinea, “daughters of chiefs, when they are about twelve or thirteen years of age, are kept indoors for two or three years, never being allowed, under any pretence, to descend from the house, and the house is so shaded that the sun cannot shine on them.” Among the Yabim and Bukaua, two neighbouring and kindred tribes on the coast of Northern New Guinea, a girl at puberty is secluded for some five or six weeks in an inner part of the house; but she may not sit on the floor, lest her uncleanliness should cleave to it, so a log of wood is placed for her to squat on. Moreover, she may not touch the ground with her feet; hence if she is obliged to quit the house for a short time, she is muffled up in mats and walks on two halves of a coco-nut shell, which are fastened like sandals to her feet by creeping plants. Among the Ot Danoms of Borneo girls at the age of eight or ten years are shut up in a little room or cell of the house, and cut off from all intercourse with the world for a long time. The cell, like the rest of the house, is raised on piles above the ground, and is lit by a single small window opening on a lonely place, so that the girl is in almost total darkness. She may not leave the room on any pretext whatever, not even for the most necessary purposes. None of her family may see her all the time she is shut up, but a single slave woman is appointed to wait on her. During her lonely confinement, which often lasts seven years, the girl occupies herself in weaving mats or with other handiwork. Her bodily growth is stunted by the long want of exercise, and when, on attaining womanhood, she is brought out, her complexion is pale and wax-like.
She is now shown the sun, the earth, the water, the trees, and the flowers, as if she were newly born. Then a great feast is made, a slave is killed, and the girl is smeared with his blood. In Ceram girls at puberty were formerly shut up by themselves in a hut which was kept dark. In Yap, one of the Caroline Islands, should a girl be overtaken by her first menstruation on the public road, she may not sit down on the earth, but must beg for a coco-nut shell to put under her. She is shut up for several days in a small hut at a distance from her parents’ house, and afterwards she is bound to sleep for a hundred days in one of the special houses which are provided for the use of menstruous women.

In the island of Mabuiag, Torres Straits, when the signs of puberty appear on a girl, a circle of bushes is made in a dark corner of the house. Here, decked with shoulder-belts, armlets, leglets just below the knees, and anklets, wearing a chaplet on her head, and shell ornaments in her ears, on her chest, and on her back, she squats in the midst of the bushes, which are piled so high round about her that only her head is visible. In this state of seclusion she must remain for three months. All this time the sun may not shine upon her, but at night she is allowed to slip out of the hut, and the bushes that hedge her in are then changed. She may not feed herself or handle food, but is fed by one or two old women, her maternal aunts, who are especially appointed to look after her. One of these women cooks food for her at a special fire in the forest. The girl is forbidden to eat turtle or turtle eggs during the season when the turtles are breeding; but no vegetable food is refused her. No man, not even her own father, may come into the house while her seclusion lasts; for if her father saw her at this time he would certainly have bad luck in his fishing, and would probably smash his canoe the very next time he went out in it. At the end of the three months she is carried down to a freshwater creek by her attendants, hanging on to their shoulders in such a way that her feet do not touch the ground, while the women of the tribe form a ring round her, and thus escort her to the beach. Arrived at the shore, she is stripped of her ornaments, and the bearers stagger with her into the creek, where they immerse her, and all the other women join in splashing water over both the girl and her bearers. When they come out of the water one of the two attendants makes a heap of grass for her charge to squat upon. The other runs to the reef, catches a small crab, tears off its claws, and hastens back with them to the creek. Here in the meantime a fire has been kindled, and the claws are roasted at it. The girl is then fed by her attendants with the roasted claws. After that she is freshly decorated, and the whole party marches back to the village in a single rank, the girl walking in the centre between her two old aunts, who hold her by the wrists. The husbands of her aunts now receive her and lead her into the house of one of them, where all partake of food, and the girl is allowed once more to feed herself in the usual manner. A dance follows, in which the girl takes a prominent part, dancing between the husbands of the two aunts who had charge of her in her retirement.

Among the Yaraikanna tribe of Cape York Peninsula, in Northern Queensland, a girl at puberty is said to live by herself for a month or six weeks; no man may see her, though any woman may. She stays in a hut or shelter specially made for her, on the floor of which she lies supine. She may not see the sun, and towards sunset she must keep her eyes shut until the sun has gone down, otherwise it is thought that her nose will be diseased. During her seclusion she may eat nothing that lives in salt water, or a snake would kill her. An old woman waits upon her and supplies her with roots, yams, and water. Some Australian tribes are wont to bury their girls at such seasons more or less deeply in the ground, perhaps in order to hide them from the light of the sun.

Among the Indians of California a girl at her first menstruation “was thought to be possessed of a particular degree of supernatural power, and this was not always regarded as entirely defiling or malevolent. Often, however, there was a strong feeling of the power of evil inherent in her condition. Not only was she secluded from her family and the community, but an attempt was made to seclude the world from her. One of the injunctions most strongly laid upon her was not to look about her. She kept her head bowed and was forbidden to see the world and the sun. Some tribes covered her with a blanket. Many of the customs in this connection resembled those of the North Pacific Coast most strongly, such as the prohibition to the girl to touch or scratch her head with her hand, a special implement being furnished her for the purpose. Sometimes she could eat only when fed and in other cases fasted altogether.”

Among the Chinook Indians who inhabited the coast of Washington State, when a chief’s daughter attained to puberty, she was hidden for five days from the view of the people; she might not look at them nor at the sky, nor might she pick berries. It was believed that if she were to look at the sky, the weather would be bad; that if she picked berries, it would rain; and that when she hung her towel of cedar-bark on a spruce-tree, the tree withered up at once. She went out of the house by a separate door and bathed in a creek far from the village. She fasted for some days, and for many days more she might not eat fresh food.






“The Golden Bough” by James Frazer
Chapter 60. Between Heaven and Earth

3. The Seclusion of Girls at Puberty (part 2)

Amongst the Aht or Nootka Indians of Vancouver Island, when girls reach puberty they are placed in a sort of gallery in the house “and are there surrounded completely with mats, so that neither the sun nor any fire can be seen. In this cage they remain for several days. Water is given them, but no food. The longer a girl remains in this retirement the greater honour is it to the parents; but she is disgraced for life if it is known that she has seen fire or the sun during this initiatory ordeal.” Pictures of the mythical thunder-bird are painted on the screens behind which she hides. During her seclusion she may neither move nor lie down, but must always sit in a squatting posture. She may not touch her hair with her hands, but is allowed to scratch her head with a comb or a piece of bone provided for the purpose. To scratch her body is also forbidden, as it is believed that every scratch would leave a scar. For eight months after reaching maturity she may not eat any fresh food, particularly salmon; moreover, she must eat by herself, and use a cup and dish of her own.

In the Tsetsaut tribe of British Columbia a girl at puberty wears a large hat of skin which comes down over her face and screens it from the sun. It is believed that if she were to expose her face to the sun or to the sky, rain would fall. The hat protects her face also against the fire, which ought not to strike her skin; to shield her hands she wears mittens. In her mouth she carries the tooth of an animal to prevent her own teeth from becoming hollow. For a whole year she may not see blood unless her face is blackened; otherwise she would grow blind. For two years she wears the hat and lives in a hut by herself, although she is allowed to see other people. At the end of two years a man takes the hat from her head and throws it away. In the Bilqula or Bella Coola tribe of British Columbia, when a girl attains puberty she must stay in the shed which serves as her bedroom, where she has a separate fireplace. She is not allowed to descend to the main part of the house, and may not sit by the fire of the family. For four days she is bound to remain motionless in a sitting posture. She fasts during the day, but is allowed a little food and drink very early in the morning. After the four days’ seclusion she may leave her room, but only through a separate opening cut in the floor, for the houses are raised on piles. She may not yet come into the chief room. In leaving the house she wears a large hat which protects her face
against the rays of the sun. It is believed that if the sun were to shine on her face her eyes would suffer. She may pick berries on the hills, but may not come near the river or sea for a whole year. Were she to eat fresh salmon she would lose her senses, or her mouth would be changed into a long beak.

Amongst the Tlingit (Thlinkeet) or Kolosh Indians of Alaska, when a girl showed signs of womanhood she used to be confined to a little hut or cage, which was completely blocked up with the exception of a small air-hole. In this dark and filthy abode she had to remain a year, without fire, exercise, or associates. Only her mother and a female slave might supply
her with nourishment. Her food was put in at the little window; she had to drink out of the wing-bone of a white-headed eagle. The time of her seclusion was afterwards reduced in some places to six or three months or even less. She had to wear a sort of hat with long flaps, that her gaze might not pollute the sky; for she was thought unfit for the sun to shine
upon, and it was imagined that her look would destroy the luck of a hunter, fisher, or gambler, turn things to stone, and do other mischief. At the end of her confinement her old clothes were burnt, new ones were made, and a feast was given, at which a slit was cut in her under lip parallel to the mouth, and a piece of wood or shell was inserted to keep the aperture open. Among the Koniags, an Esquimau people of Alaska, a girl at puberty was placed in a small hut in which she had to remain on her hands and feet for six months; then the hut was enlarged a little so as to allow her to straighten her back, but in this posture she had to remain for six months more. All this time she was regarded as an unclean being with whom no one might hold intercourse.

When symptoms of puberty appeared on a girl for the first time, the Guaranis of Southern Brazil, on the borders of Paraguay, used to sew her up in her hammock, leaving only a small opening in it to allow her to breathe. In this condition, wrapt up and shrouded like a corpse, she was kept for two or three days or so long as the symptoms lasted, and during
this time she had to observe a most rigorous fast. After that she was entrusted to a matron, who cut the girl’s hair and enjoined her to abstain most strictly from eating flesh of any kind until her hair should be grown long enough to hide her ears. In similar circumstances the Chiriguanos of South-eastern Bolivia hoisted the girl in her hammock to the roof, where she stayed for a month: the second month the hammock was let half-way down from the roof; and in the third month old women, armed with sticks, entered the hut and ran about striking everything they met, saying they were hunting the snake that had wounded the girl.

Among the Matacos or Mataguayos, an Indian tribe of the Gran Chaco, a girl at puberty has to remain in seclusion for some time. She lies covered up with branches or other things in a corner of the hut, seeing no one and speaking to no one, and during this time she may eat neither flesh nor fish. Meantime a man beats a drum in front of the house. Among the
Yuracares, an Indian tribe of Eastern Bolivia, when a girl perceives the signs of puberty, her father constructs a little hut of palm leaves near the house. In this cabin he shuts up his daughter so that she cannot see the light, and there she remains fasting rigorously for four days.

Amongst the Macusis of British Guiana, when a girl shows the first signs of puberty, she is hung in a hammock at the highest point of the hut. For the first few days she may not leave the hammock by day, but at night she must come down, light a fire, and spend the night beside it, else she would break out in sores on her neck, throat, and other parts of her body.
So long as the symptoms are at their height, she must fast rigorously. When they have abated, she may come down and take up her abode in a little compartment that is made for her in the darkest corner of the hut. In the morning she may cook her food, but it must be at a separate fire and in a vessel of her own. After about ten days the magician comes and
undoes the spell by muttering charms and breathing on her and on the more valuable of the things with which she has come in contact. The pots and drinking-vessels which she used are broken and the fragments buried. After her first bath, the girl must submit to be beaten by her mother with thin rods without uttering a cry. At the end of the second period she is again beaten, but not afterwards. She is now “clean,” and can mix again with people.

Other Indians of Guiana, after keeping the girl in her hammock at the top of the hut for a month, expose her to certain large ants, whose bite is very painful. Sometimes, in addition to being stung with ants, the sufferer has to fast day and night so long as she remains slung up on high in her hammock, so that when she comes down she is reduced to a skeleton.
When a Hindoo maiden reaches maturity she is kept in a dark room for four days, and is forbidden to see the sun. She is regarded as unclean; no one may touch her. Her diet is restricted to boiled rice, milk, sugar, curd, and tamarind without salt. On the morning of the fifth day she goes to a neighbouring tank, accompanied by five women whose husbands are alive. Smeared with turmeric water, they all bathe and return home, throwing away the mat and other things that were in the room. The Rarhi Brahmans of Bengal compel a girl at puberty to live alone, and do not allow her to see the face of any male. For three days she remains shut up in a dark room, and has to undergo certain penances. Fish, flesh, and sweetmeats are forbidden her; she must live upon rice and ghee. Among the Tiyans of Malabar a girl is thought to be polluted for four days from the beginning of her first menstruation. During this time she must keep to the north side of the house, where she sleeps on a grass mat of a particular kind, in a room festooned with garlands of young coco-nut leaves. Another girl keeps her company and sleeps with her, but she may not touch any other person, tree or plant. Further, she may not see the sky, and woe betide her if she catches sight of a crow or a cat! Her diet must be strictly vegetarian, without salt, tamarinds, or chillies. She is armed against evil spirits by a knife, which is placed on the
mat or carried on her person.

In Cambodia a girl at puberty is put to bed under a mosquito curtain, where she should stay a hundred days. Usually, however, four, five, ten, or twenty days are thought enough; and even this, in a hot climate and under the close meshes of the curtain, is sufficiently trying. According to another account, a Cambodian maiden at puberty is said to “enter into the shade.” During her retirement, which, according to the rank and position of her family, may last any time from a few days to several years, she has to observe a number of rules, such as not to be seen by a strange man, not to eat flesh or fish, and so on. She goes nowhere, not even to the pagoda. But this state of seclusion is discontinued during eclipses; at such times she goes forth and pays her devotions to the monster who is supposed to cause eclipses by catching the heavenly bodies between his teeth. This permission to break her rule of retirement and appear abroad during an eclipse seems to show how literally the injunction is interpreted which forbids maidens entering on womanhood to look upon the sun A superstition so widely diffused as this might be expected to leave traces in legends and folk-tales. And it has done so. The old Greek story of Danae, who was confined by her father in a subterranean chamber or a brazen tower, but impregnated by Zeus, who reached her in the shape of a shower of gold, perhaps belongs to this class of tales. It has its counterpart in the legend which the Kirghiz of Siberia tell of their ancestry. A certain Khan had a fair daughter, whom he kept in a dark iron house, that no man might see her. An old woman tended her; and when the girl was grown to maidenhood she asked the old woman, “Where do you go so often?” “My child,” said the old dame, “there is a bright world. In that bright world your father and mother live, and all sorts of people live there. That is where I go.” The maiden said, “Good mother, I will tell nobody, but show me that bright world.” So the old woman took the girl out of the iron house. But when she saw the bright world, the girl tottered and fainted; and the eye of God fell upon her, and she conceived. Her angry father put her in a golden chest and sent her floating away (fairy gold
can float in fairyland) over the wide sea. The shower of gold in the Greek story, and the eye of God in the Kirghiz legend, probably stand for sunlight and the sun. The idea that women may be impregnated by the sun is not uncommon in legends, and there are even traces of it in marriage customs.

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PostSubject: Re: Ancient Origins & Archaeology Fri Nov 20, 2015 5:00 pm

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PostSubject: Re: Ancient Origins & Archaeology Fri Nov 20, 2015 6:47 pm

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PostSubject: Re: Ancient Origins & Archaeology Sun Nov 22, 2015 9:33 pm

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Dominique Venner wrote:
What is Europe? What is a European?

From the geopolitical and historical point of view, Europe is defined by its boundaries. The center, the European core, is formed of nations that, though often in conflict, have experienced a common history since the High Middle Ages. Essentially, they are the nations resulting from the Carolingian Empire and its environs, those that constituted with the 1957 Treaty of Rome the Europe known as “the Six”: France, West Germany, Italy, Belgium, The Netherlands, and Luxembourg. Beyond, one sees taking shape a second circle including the Atlantic and septentrional [Northern] nations, as well as Eastern Europe and the Balkans. Lastly, a third circle of privileged alliances is enlarged to Russia.

I am absolutely not speaking here of a political project. I speak only as a historian pointing out a series of realities.

One could mention others. The Danubian Empire of the Hapsburgs was a reality. Baltic Europe equally so, although it is no longer true of the Mediterranean, which has ceased to be an axis of European unity since the Arab-Muslim conquests.

But Europe is something quite different from the geographical framework of its existence.

The consciousness of belonging to Europe, of Europeanness, is far older than the modern concept of Europe. It is apparent under the successive names of Hellensim, Celticness, Romanism, the Frankish Empire, or Christianity. Seen as an immemorial tradition, Europe is the product of a multi-millennial community of culture deriving its distinctness and unity from its constitutive peoples and a spiritual heritage whose supreme expression is the Homeric poems.

Like the other great civilizations—China, Japan, India, or the Semitic East—ours has deep roots in prehistory. It rests on a specific tradition that crosses time under changing guises. It was formed of spiritual values that structure our behavior and nourish our imaginations even after we forget them.

If, for example, simple sexuality is universal, just like the act of feeding oneself, love is different in every civilization, as are the representation of femininity, pictorial art, gastronomy, and music. They are the reflections of a certain spiritual morphology, mysteriously transmitted by blood, language, and the diffused memory of a community. These specificities make us who we are, and not someone else, even when our awareness of them has been lost.

Understood in this sense, tradition is what shapes and prolongs individuality, founds identity, gives meaning to life. It is not a transcendence external to oneself. Tradition is a “me” that crosses time, a living expression of the particular within the universal.

The name of Europe appeared 2,500 years ago in Herodotus and in the Description of the Earth of Hecataeus of Miletus. And it is not by chance that this Greek geographer classified the Celts and the Scythians among the people of Europe and not among the Barbarians. This was the age when European self-awareness first emerged under the threat of the Persian wars. It is a constant of history: identity is born from the threat of otherness.

Twenty centuries after Salamis, the fall of Constantinople, on May 29th, 1453, was felt as an even worse upheaval. The whole Eastern front of Europe was open to Ottoman conquest. Hapsburg Austria remained the ultimate rampart.

This critical moment brought the blossoming of a European consciousness in the modern sense of the word.

In 1452, the philosopher George of Trebizond had already published Pro defenda Europa, a manifesto in which the name of Europe replaced that of Christendom.

After the fall of the Byzantine capital, cardinal Piccolomini, later pope Pius II, wrote: “The Eastern part of Europe has been torn away.” And to communicate the full significance and pathos of the event, he invoked not the fathers of the Church, but, higher in the European memory, the poets and the tragedians of ancient Greece. This catastrophe, he said, means “the second death of Homer, Sophocles, and Euripides.” This lucid pope died in 1464, despairing at his inability to mobilize an army and fleet to deliver Constantinople.

All of history testifies that Europe is a very old community of civilizations. Without going back to the cave paintings and megalithic culture, there is not even one great historical phenomenon lived by one of the countries of the Frankish sphere that was not shared by all the others. Medieval knighthood, epic poetry, courtly love, monarchy, feudal liberties, the crusades, the emergence of the cities, the Gothic revolution, the Renaissance, the Reformation and Counter-Reformation, the expansion beyond the seas, the birth of the nation state, the secular and religious Baroque, musical polyphony, the Enlightenment, Romanticism, the Promethean universe of technology, or the awakening of nationalism . . . Yes, all that is common to Europe and Europe alone. In the course of history, every great movement in one country of Europe immediately found its equivalent among its sister countries and nowhere elsewhere. As for the conflicts that contributed so long to our dynamism, they were dictated by the competition of princes or states, never by oppositions of culture and civilization.

Contrary to other less-favored peoples, Europeans seldom had to raise the question of their identity. It was enough for them to exist: numerous, strong, and often victorious. But that is finished. The terrible “century of 1914” put an end to the reign of Europeans, who have since then been plagued by all the demons of self-doubt, albeit mitigated somewhat by a provisional material abundance. The artisans of unification crap their pants in fear at the question of identity. But identity is as important to a community as the vital question of ethnic and territorial borders.
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PostSubject: Re: Ancient Origins & Archaeology Sun Nov 29, 2015 8:04 pm

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PostSubject: Re: Ancient Origins & Archaeology Sun Jan 31, 2016 4:42 am

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PostSubject: Re: Ancient Origins & Archaeology Thu Feb 04, 2016 11:47 am

Quote :
“The peculiar hatred which the Jews bear toward the Armenians may arise from a charge often brought against them, namely that Haman was an Armenian, and that the Armenians were the Amalekites of the Bible"

"Late in the nineteenth century, the Russian traveller of Jewish origin Joseph Judah Chorny reported hearing from the Jews of Georgia that the Armenians were descendants of the Amalekites."

"The Nazis and Adolf Hitler have been referred to as Amalekites.

A prominent 19th and early 20th century rabbi, Rabbi Yosef Chaim Sonnenfeld, claimed upon Kaiser Wilhelm's visit to Palestine in 1898, three decades before Hitler's rise to power, he had a tradition from his teachers that the Germans are descended from the ancient Amalekites."

What happened to the Armenians and Germans during the 20th century?
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PostSubject: Re: Ancient Origins & Archaeology Thu Feb 04, 2016 11:55 am

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PostSubject: Re: Ancient Origins & Archaeology Mon Feb 15, 2016 1:11 am

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PostSubject: Re: Ancient Origins & Archaeology Sat Mar 12, 2016 9:38 am

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PostSubject: Re: Ancient Origins & Archaeology Sat Mar 12, 2016 9:39 am

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PostSubject: Re: Ancient Origins & Archaeology Sat Mar 12, 2016 9:43 am

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PostSubject: Re: Ancient Origins & Archaeology Tue Apr 12, 2016 5:43 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Ancient Origins & Archaeology Sun May 01, 2016 12:54 pm

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“Be cheerful, enjoy your life.”
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PostSubject: Re: Ancient Origins & Archaeology Fri May 20, 2016 4:42 pm

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PostSubject: Re: Ancient Origins & Archaeology Sun May 29, 2016 7:43 am

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PostSubject: Re: Ancient Origins & Archaeology Fri Jun 10, 2016 5:31 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Ancient Origins & Archaeology Sun Jun 12, 2016 5:50 am

I take this video by snorting salt like cocaine; but still, what if history was mostly made up.. what if.. It is easy enough. What I have been taught about the middle ages was mostly Enligtenment bull shit, about WW2 mere lies and emotions, about humanity and biology fairy tales that don't teach you a thing.. Can you blame me for doubting the whole history of Man..

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PostSubject: Re: Ancient Origins & Archaeology Sun Jun 12, 2016 6:00 am

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PostSubject: Re: Ancient Origins & Archaeology Sun Aug 14, 2016 2:52 pm

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PostSubject: Re: Ancient Origins & Archaeology Fri Aug 19, 2016 8:22 pm

OhFortunae wrote:
I take this video by snorting salt like cocaine; but still, what if history was mostly made up.. what if.. It is easy enough. What I have been taught about the middle ages was mostly Enligtenment bull shit, about WW2 mere lies and emotions, about humanity and biology fairy tales that don't teach you a thing.. Can you blame me for doubting the whole history of Man..


I've heard of a similar theory by Mathematician Anatoly Fomenko who wrote [You must be registered and logged in to see this link.] but rather claims our history is more dynamic and condense.
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PostSubject: Re: Ancient Origins & Archaeology Sat Sep 03, 2016 9:12 am

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PostSubject: Re: Ancient Origins & Archaeology Sat Sep 03, 2016 9:13 am

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PostSubject: Re: Ancient Origins & Archaeology Sat Sep 03, 2016 9:15 am

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PostSubject: Re: Ancient Origins & Archaeology Sun Nov 20, 2016 8:47 am

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PostSubject: Re: Ancient Origins & Archaeology Thu Nov 24, 2016 1:16 am


A lot of these pictures are from Worth1000 [1]. That was a website where pictures were manipulated for fun and contest.

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PostSubject: Re: Ancient Origins & Archaeology Thu Nov 24, 2016 3:17 am

Thanks

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PostSubject: Re: Ancient Origins & Archaeology Mon Jan 30, 2017 1:30 pm

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

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