La Bonne Nouvelle selon Luc, texte interlinéaire en version interlinéaire : Araméen, transcriptio... more La Bonne Nouvelle selon Luc, texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcri... more La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
La Bonne Nouvelle selon Matthieu texte interlinéaire
La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcri... more La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
Le chanson de Roland, livre de Léon Gautier, éd de 1875 (5ième édition),éd. Mame et Fils, Tours. ... more Le chanson de Roland, livre de Léon Gautier, éd de 1875 (5ième édition),éd. Mame et Fils, Tours. Texte copié à partir d'un pdf tout en respectant la mise en page originale Y compris les commentaires, notes, images et la traduction en français de 1875..
Examining the cultural situation of 2000 years ago strongly suggests Spica was the Bethlehem Star... more Examining the cultural situation of 2000 years ago strongly suggests Spica was the Bethlehem Star. This paper reexamines critically all historical data (Part I) and reconstructs the position of the star as it was about 2000 years ago (Part II) to examine whether it was physically possible (or not) that Spica could have been the Bethlehem Star. For the second part, extensive use has been made of the freeware SkyMap-Pro8. A computational model is created for calculating the influence of various parameters such as meteorological conditions and the skyline of the supposed observation spot. Both methods suggest a perfect match for the Mount Khwajee, near to Zabol, Iran for the year 2 B.C. In this, it checks and confirms the thesis emitted by Elias Colbert in 1900. spica 2/ 214 2:10 When they saw the star, they rejoiced with exceeding great joy. 2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh [ ...] To most of us, this as a charming but rather naive story not to be taken over-seriously. Why? Maybe one of the reasons is that its style is very similar to a Grimm fairy tale. Fairy tales have generally one or more real historical kernels around which an outsider is telling a story generally characterized by an extreme coherent point of view. Modern novels are generally told from the point of view of one of the protagonists of the story and not by a kind of a Deus ex machina supervisings the plot and knowing all the words and intimate thoughts of each character. However, this very last feature characterises fairy tales and ... the Bethlehem star story. In the few lines of this story, the narrator is firstly some historian (behold ...), some direct witness of what Herod told, the confidence of the Magoi who related their ultimate discovery and their dream which ordered them to return to their home country and finally, the witness of Joseph and Mary by telling how they fled to Egypt up to the moment Herod died. One wonders thus which part of the story is real, how the different parts were interconnected and who may have been the composer of the story. Many theories and speculations got into light but basically, they are all or almost all, based upon a purely western point of view, i.e., occidental authors, Roman Catholic exegesis, and occidental or incidentally Egyptian astrology. Moreover, if the gospel text doesn't match the conclusions of the various authors, they just pretend the gospel text was wrong and that they were right. The least one may say, is that such an approach of the gospel text is rather curious and one is thus not surprised to read anywhere on internet many extraordinary and most marvelling conclusions as if the Bethlehem star was a supernova of the mid-2 nd c BC, a series of conjunctions [3] , a barely visible star, a comet which could was observed only in the East or even a UFO. Anybody interested into such developments is invited to stop reading now and to limit himself to the old copy and past method so much popular on internet and too many scientific papers. This paper will try to examine events within the original context which is not an occidental mixture of Judaism and European Christianity but basically an oriental mixture of a lot of Zoroastrianism and some Christianity. This paper will examine as many possible points of view such as astronomy, geographical origin, archaeology, the historical and religious setting of the story, etymology, iconography, church traditions, linguistics, literary analysis and most important, Nestorian writings and Zoroastrianism as it was perceived about 2000 years ago. What this paper does not, is considering the Gospel text is wrong, or that, to get it fitted in some theory, suppose that some events did not take place or at least, did not have some veracious kernel. Finally, one has also to answer the question why only the Magi from the East did perceive this event and nobody else. By doing so, and considering all available data, another extremely coherent hypothesis will arise. This paper is divided into two major parts. The first part studies the cultural setting; the second part will try to reconstruct astronomical events as they should have been observed in the past. In this second partwhich was never done before-, a model for near horizon refraction will be developed which considers data like pressure, temperature, and geographical data and which will be applied to the astronomical positions as given by professional software programs. Since many people are not really in love with physics and/or mathematics, calculus and all that sort of things are put at the end for reference. spica 3/ 214 PART I-The Cultural Setting THE GOSPEL ELEMENTS "Herod the king" Based upon a mid-nineteenth century tradition, it is generally admitted that Herod died between 7 and 3 BC. However, recently appeared good and reliable evidence from university researchers basing themselves upon their own investigations [4] that the real date was rather 1 BC. This point is important for the interpretation of the results which will be calculated in part II of this paper. spica 7/ 214 Damascus Document, refers to 'Christ' [Jn 1:17] whereas Damascus text to refers to the 'Prince of Light', the archangel Michel [28]. or Mica in Persian. One really wonders if the Messae-il is not just another spelling of Mica-el. This might explain why one reads in the Qumran context Michael but Jesus Christ in John's. And it is one more indication about how much the Essenian doctrine at Qumran and Jesus as Christ are closely intertwined. One notes the absence of the article before the Aramaic and Hebrew word "king/ messenger" as if this word had to be read as a proper noun (or a translation of Old-Persian which is a language without articles) and that this is another indication why Herod replied using the word 'Christ' (or Messae-il) which is a noun in Greek but whose counterpart was felt as a proper name in Aramaic. And as a final point of this translation, the KJV gives 'he that is born king of the Jews'. This just looks as a faithful but clumsy translation of a text the translator didn't understand quite well. The absence of an article before m-l-k is also an argument in favour of considering that folklore considered this word as a proper noun and transformed the original expression 'Messae-il' into 'Messiah' before the narrative got integrated for the first time into the Gospel. Some more remarks about the word 'king' as it is understood by most people. According to the Greek text, the Magi asked where he that is born king of the Jews'. And not, that they were asking where 'that is born Machiah of the Jews'. The remark is worth to be examined. One should note, King Herod-King tolerated by the grace of Caesar-was of such a fine character that his 'friend' and ally Caesar Augustus told of him 'it is better to be his pig than to be his son', i.e., his pigs had at least some chance to finish their life peacefully whereas his sons definitely did not [29]. Asking Herod where the Jewish King was born is just as diplomatic as asking Kim Jong Un who will be the new democratic president of North Korea. I.e., not very diplomatic and even, not diplomatic at all. And thus, the Greek text seems to be just a very approximate rendering. spica 11/ 214 fig. 2. Zoroaster, Rock relief of Shapour II at Taq-e Bustan, frontal view of the rock relief of Sasanian king Shapur II (309-379 CE) at Taq-e Bostan, also known as Taq-e Bustan I shows a double scene of investiture and victory. Zoroaster is on the left; one notes the star with 12 rays around his head. It is not clear to me what he is standing on (a tree?). His hand seems to keep a barsom, a bundle of twigs or grasses used in religious rites (source Wikipedia). In Persepolis, destroyed 4th c. BCE, 7 centuries earlier, the same image may be found as well. https://www.bbc.co.uk/religion/religions/zoroastrian/history/persia_1.shtml Messianic thoughts were not strange to Zoroastrianism and Spica was playing a key role To them, Spica was situated in the constellation of Ishtar-our Virgo-. 'Zarathustra' means Shining Golden Star [40] and as such the name also has been translated in Greek. Other translations of this name like 'yellow camel' a.s.o are also proposed. However, two bas-reliefs do exist, from the 4 th c BC in Pesepolis, ans 4 th c. C (see above) wheren Zarathustra is depicted with his head encircled by a star with twelve rays (12 like the zodiac). This means that at that time, and especially at the time of the Magoi, this name must be understood as 'Golden Star 'whatever the original meaning of his name Zarathustra may have been. In the Zoroastrian believe, he should be born again in some way as their saviour Saošyant (Shayashant), the latter meaning literally a benefactor. He should be born from a maid in the 'Holy Lake' [41] Just as if Ishtar, symbolised by the zodiacal star Spica gave birth to her spiritual son Saošyant who in the Avesta is assocciated with the second coming of Zarathustra, the 'Golden Star'. This way, the combination of an astronomical event and mythology, finds thus a transposition into reality. Or at least, this is probably the way they felt it. The Persian Saošyant means 'saviour' and the Aramaic Jesus or Yehoshoua means 'God saves': linking both names in a closely intertwined culture is not illogical either. One notes that the barsom 'twigs' Zarathustra is keeping in his hands. barsom 'twigs', Spica 'Ear of corn' and Al-Zimach 'branch' point all three to the same semantic field which supports the idea the different names of this star trace all back to Zoroastrianism. In this context one should note the Vendidād , Vd. III.30: "What is the core of the Mazdā-worshipping religion? Then answered Ahura Mazdā: "When corn is abundantly sown, O Spitama Zarathuštra, he...
Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
https://archive.org/d... more Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
https://archive.org/d... more Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
Copy of the book by Léon Gautier, "Chanson de Roland", ed. Alfred Mame et Fils éditeurs, Tours (F... more Copy of the book by Léon Gautier, "Chanson de Roland", ed. Alfred Mame et Fils éditeurs, Tours (France), 5th reprint, 1875. Pdf file free of copyright. Paper follows the original outlay, text and images. Original rtf file available on request.
book by Prosper ALFARIC, copied from https://ia600502. Us. Archive. Org/22/items/lescrituresman02... more book by Prosper ALFARIC, copied from https://ia600502. Us. Archive. Org/22/items/lescrituresman02alfa/lescrituresman02alfa. Pdf.
La Bonne Nouvelle selon Luc, texte interlinéaire en version interlinéaire : Araméen, transcriptio... more La Bonne Nouvelle selon Luc, texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcri... more La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
La Bonne Nouvelle selon Matthieu texte interlinéaire
La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcri... more La Bonne Nouvelle selon Matthieu texte interlinéaire en version interlinéaire : Araméen, transcription du texte en Araméen, texte en Français,
Le chanson de Roland, livre de Léon Gautier, éd de 1875 (5ième édition),éd. Mame et Fils, Tours. ... more Le chanson de Roland, livre de Léon Gautier, éd de 1875 (5ième édition),éd. Mame et Fils, Tours. Texte copié à partir d'un pdf tout en respectant la mise en page originale Y compris les commentaires, notes, images et la traduction en français de 1875..
Examining the cultural situation of 2000 years ago strongly suggests Spica was the Bethlehem Star... more Examining the cultural situation of 2000 years ago strongly suggests Spica was the Bethlehem Star. This paper reexamines critically all historical data (Part I) and reconstructs the position of the star as it was about 2000 years ago (Part II) to examine whether it was physically possible (or not) that Spica could have been the Bethlehem Star. For the second part, extensive use has been made of the freeware SkyMap-Pro8. A computational model is created for calculating the influence of various parameters such as meteorological conditions and the skyline of the supposed observation spot. Both methods suggest a perfect match for the Mount Khwajee, near to Zabol, Iran for the year 2 B.C. In this, it checks and confirms the thesis emitted by Elias Colbert in 1900. spica 2/ 214 2:10 When they saw the star, they rejoiced with exceeding great joy. 2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh [ ...] To most of us, this as a charming but rather naive story not to be taken over-seriously. Why? Maybe one of the reasons is that its style is very similar to a Grimm fairy tale. Fairy tales have generally one or more real historical kernels around which an outsider is telling a story generally characterized by an extreme coherent point of view. Modern novels are generally told from the point of view of one of the protagonists of the story and not by a kind of a Deus ex machina supervisings the plot and knowing all the words and intimate thoughts of each character. However, this very last feature characterises fairy tales and ... the Bethlehem star story. In the few lines of this story, the narrator is firstly some historian (behold ...), some direct witness of what Herod told, the confidence of the Magoi who related their ultimate discovery and their dream which ordered them to return to their home country and finally, the witness of Joseph and Mary by telling how they fled to Egypt up to the moment Herod died. One wonders thus which part of the story is real, how the different parts were interconnected and who may have been the composer of the story. Many theories and speculations got into light but basically, they are all or almost all, based upon a purely western point of view, i.e., occidental authors, Roman Catholic exegesis, and occidental or incidentally Egyptian astrology. Moreover, if the gospel text doesn't match the conclusions of the various authors, they just pretend the gospel text was wrong and that they were right. The least one may say, is that such an approach of the gospel text is rather curious and one is thus not surprised to read anywhere on internet many extraordinary and most marvelling conclusions as if the Bethlehem star was a supernova of the mid-2 nd c BC, a series of conjunctions [3] , a barely visible star, a comet which could was observed only in the East or even a UFO. Anybody interested into such developments is invited to stop reading now and to limit himself to the old copy and past method so much popular on internet and too many scientific papers. This paper will try to examine events within the original context which is not an occidental mixture of Judaism and European Christianity but basically an oriental mixture of a lot of Zoroastrianism and some Christianity. This paper will examine as many possible points of view such as astronomy, geographical origin, archaeology, the historical and religious setting of the story, etymology, iconography, church traditions, linguistics, literary analysis and most important, Nestorian writings and Zoroastrianism as it was perceived about 2000 years ago. What this paper does not, is considering the Gospel text is wrong, or that, to get it fitted in some theory, suppose that some events did not take place or at least, did not have some veracious kernel. Finally, one has also to answer the question why only the Magi from the East did perceive this event and nobody else. By doing so, and considering all available data, another extremely coherent hypothesis will arise. This paper is divided into two major parts. The first part studies the cultural setting; the second part will try to reconstruct astronomical events as they should have been observed in the past. In this second partwhich was never done before-, a model for near horizon refraction will be developed which considers data like pressure, temperature, and geographical data and which will be applied to the astronomical positions as given by professional software programs. Since many people are not really in love with physics and/or mathematics, calculus and all that sort of things are put at the end for reference. spica 3/ 214 PART I-The Cultural Setting THE GOSPEL ELEMENTS "Herod the king" Based upon a mid-nineteenth century tradition, it is generally admitted that Herod died between 7 and 3 BC. However, recently appeared good and reliable evidence from university researchers basing themselves upon their own investigations [4] that the real date was rather 1 BC. This point is important for the interpretation of the results which will be calculated in part II of this paper. spica 7/ 214 Damascus Document, refers to 'Christ' [Jn 1:17] whereas Damascus text to refers to the 'Prince of Light', the archangel Michel [28]. or Mica in Persian. One really wonders if the Messae-il is not just another spelling of Mica-el. This might explain why one reads in the Qumran context Michael but Jesus Christ in John's. And it is one more indication about how much the Essenian doctrine at Qumran and Jesus as Christ are closely intertwined. One notes the absence of the article before the Aramaic and Hebrew word "king/ messenger" as if this word had to be read as a proper noun (or a translation of Old-Persian which is a language without articles) and that this is another indication why Herod replied using the word 'Christ' (or Messae-il) which is a noun in Greek but whose counterpart was felt as a proper name in Aramaic. And as a final point of this translation, the KJV gives 'he that is born king of the Jews'. This just looks as a faithful but clumsy translation of a text the translator didn't understand quite well. The absence of an article before m-l-k is also an argument in favour of considering that folklore considered this word as a proper noun and transformed the original expression 'Messae-il' into 'Messiah' before the narrative got integrated for the first time into the Gospel. Some more remarks about the word 'king' as it is understood by most people. According to the Greek text, the Magi asked where he that is born king of the Jews'. And not, that they were asking where 'that is born Machiah of the Jews'. The remark is worth to be examined. One should note, King Herod-King tolerated by the grace of Caesar-was of such a fine character that his 'friend' and ally Caesar Augustus told of him 'it is better to be his pig than to be his son', i.e., his pigs had at least some chance to finish their life peacefully whereas his sons definitely did not [29]. Asking Herod where the Jewish King was born is just as diplomatic as asking Kim Jong Un who will be the new democratic president of North Korea. I.e., not very diplomatic and even, not diplomatic at all. And thus, the Greek text seems to be just a very approximate rendering. spica 11/ 214 fig. 2. Zoroaster, Rock relief of Shapour II at Taq-e Bustan, frontal view of the rock relief of Sasanian king Shapur II (309-379 CE) at Taq-e Bostan, also known as Taq-e Bustan I shows a double scene of investiture and victory. Zoroaster is on the left; one notes the star with 12 rays around his head. It is not clear to me what he is standing on (a tree?). His hand seems to keep a barsom, a bundle of twigs or grasses used in religious rites (source Wikipedia). In Persepolis, destroyed 4th c. BCE, 7 centuries earlier, the same image may be found as well. https://www.bbc.co.uk/religion/religions/zoroastrian/history/persia_1.shtml Messianic thoughts were not strange to Zoroastrianism and Spica was playing a key role To them, Spica was situated in the constellation of Ishtar-our Virgo-. 'Zarathustra' means Shining Golden Star [40] and as such the name also has been translated in Greek. Other translations of this name like 'yellow camel' a.s.o are also proposed. However, two bas-reliefs do exist, from the 4 th c BC in Pesepolis, ans 4 th c. C (see above) wheren Zarathustra is depicted with his head encircled by a star with twelve rays (12 like the zodiac). This means that at that time, and especially at the time of the Magoi, this name must be understood as 'Golden Star 'whatever the original meaning of his name Zarathustra may have been. In the Zoroastrian believe, he should be born again in some way as their saviour Saošyant (Shayashant), the latter meaning literally a benefactor. He should be born from a maid in the 'Holy Lake' [41] Just as if Ishtar, symbolised by the zodiacal star Spica gave birth to her spiritual son Saošyant who in the Avesta is assocciated with the second coming of Zarathustra, the 'Golden Star'. This way, the combination of an astronomical event and mythology, finds thus a transposition into reality. Or at least, this is probably the way they felt it. The Persian Saošyant means 'saviour' and the Aramaic Jesus or Yehoshoua means 'God saves': linking both names in a closely intertwined culture is not illogical either. One notes that the barsom 'twigs' Zarathustra is keeping in his hands. barsom 'twigs', Spica 'Ear of corn' and Al-Zimach 'branch' point all three to the same semantic field which supports the idea the different names of this star trace all back to Zoroastrianism. In this context one should note the Vendidād , Vd. III.30: "What is the core of the Mazdā-worshipping religion? Then answered Ahura Mazdā: "When corn is abundantly sown, O Spitama Zarathuštra, he...
Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
https://archive.org/d... more Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
https://archive.org/d... more Mary Boyce's "History of Zoroastrianism" in three volumes, downloaded from
Copy of the book by Léon Gautier, "Chanson de Roland", ed. Alfred Mame et Fils éditeurs, Tours (F... more Copy of the book by Léon Gautier, "Chanson de Roland", ed. Alfred Mame et Fils éditeurs, Tours (France), 5th reprint, 1875. Pdf file free of copyright. Paper follows the original outlay, text and images. Original rtf file available on request.
book by Prosper ALFARIC, copied from https://ia600502. Us. Archive. Org/22/items/lescrituresman02... more book by Prosper ALFARIC, copied from https://ia600502. Us. Archive. Org/22/items/lescrituresman02alfa/lescrituresman02alfa. Pdf.
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Digitalised text of the book of Léon GAUTIER, "La Chanson de Roland", ed. Alfred Mame et Fils, Tours (France), 1875, 5th edition.
Text contains the original 12th c. text as well the 19th c. translation by Léon Gautier and many notes, comments, images and explanations.
https://archive.org/details/AHistoryOfZoroastrianismVolIII
but registered anew as an *.rtf file
https://archive.org/details/AHistoryOfZoroastrianismVolI
but registered anew as an *.rtf file
Books by wpj oomen
text copied as *rtf and as *.txt file.
Digitalised text of the book of Léon GAUTIER, "La Chanson de Roland", ed. Alfred Mame et Fils, Tours (France), 1875, 5th edition.
Text contains the original 12th c. text as well the 19th c. translation by Léon Gautier and many notes, comments, images and explanations.
https://archive.org/details/AHistoryOfZoroastrianismVolIII
but registered anew as an *.rtf file
https://archive.org/details/AHistoryOfZoroastrianismVolI
but registered anew as an *.rtf file
text copied as *rtf and as *.txt file.