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THE VELIKOVSKY AFFAIR / THE TRILOGY OF TRUTH

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The following is a lengthy extract from 'Worlds in Collision' by Immanuel Velikovsky, followed by a few brief extracts from “Earth In Upheaval” and “Mankind In Amnesia” by the same author.
These pages concern mainly the changes in the calendar on every continent about 2,700 years ago, which prove beyond any doubt that the orbits of the planets periodically become unstable, as only the presence of another large planet very close to the earth about 2,700 years ago could have caused such significant alterations in the orbits of the earth and of the moon. This essential fact of human existence is so terrifying that it has been 'bowdlerised' out of the historical and geological records by unspoken common consent, under the veil of collective scotoma-amnesia.

The purpose of issuing this compilation is to invite the reader to investigate further.

Awareness of The Forbidden Subjects comprises the bedrock on which the edifice of healing must be built. As long as we continue to avoid the Forbidden Subjects, all our efforts at betterment will continue only to lead us around in circles, or worse.

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RE COPYRIGHT:
The publishing house Victor Gollancz does not seem to exist any more.

If Dr Immanuel Velikovsky were here today he would warmly applaud my efforts to promote the truth about our solar system and about our collective scotoma / amnesia, which conceals the true nature of our world and conceals the true emotional state of humanity.

Copyright laws allow for reproduction of scholarly texts to be exchanged among students for study purposes on a non-profit basis.

These three titles are still obtainable via the inter-library loan system in Britain.
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Note: for the readers' convenience I have inserted the terms BC and AD to indicate the dates.
Being Jewish and writing in the 1940s, Dr Velikovsky, preferred not to use the terms BC and AD.
(The modern terms, CE and BCE, are only useless politically correct euphemisms for BC and AD.)


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transcript beginning at page 316 / Worlds In Collision by Immanuel Velikovsky:

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Chapter VIII

THE YEAR OF 360 DAYS

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Prior to the last series of cataclysms, when, as we assume, the globe spun on an axis pointed in a different direction in space, with its poles at a different location, on a different orbit, the year could not have been the same as it has been since.
Numerous evidences are preserved which prove that prior to the year of 365 and a quarter days, the year was only 360 days long. Nor was that year of 360 days primordial; it was a transitional form between a year of still fewer days and the present year. In the period of time between the last of the series of catastrophes of the fifteenth century BC and the first of the catastrophes of the eighth BC, the duration of a seasonal revolution appears to have been 360 days.1
In order to substantiate my statements, I invite the reader on a world-wide journey. We start in India. The texts of the 'Veda' period know a year of only 360 days. 'All Veda texts speak uniformly and exclusively of a year of 360 days. Passages in which this length is directly stated are found in all the Brahmanas.' 2 'It is striking that the Vedas nowhere mention an intercalary period, and while repeatedly stating that the year consists of 360 days, nowhere refer to the five or six days that actually are a part of the solar year.'3
This Hindu year of 360 days is divided into twelve months of thirty days each.4 The texts describe the moon as crescent for fifteen days and waning for another fifteen days; they also say that the sun moved for six months or 180 days to the north and for the same number of days to the south.

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Footnotes to page 316:
1. W. Whiston, in ‘New Theory of the Earth (1696), expressed his belief that before the Deluge the year was composed of 360 days. He found references in classic authors to a year of 360 days, and as he recognized only one major catastrophe, the Deluge, he related these references to the antediluvian era.
2. Thibaut, “Astronomie, Astrologie und Mathematik,” ‘Grundriss der indo-arischen Philogie und Alterthumskunde (1899), iii, 7.
3. Ibid.
4. Ibid.
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page 317 / Worlds In Collision by Immanuel Velikovsky:

The perplexity of scholars at such data in the Brahmanic literature is expressed in the following sentence: 'That these are not conventional inexact data, but definitely wrong notions is shown by the passage in 'Nidana-Sutra,' which says that the sun remains 13 and a half days in each of the 27 'Naksatras,' and thus the actual solar year is calculated as 360 days long. 'Fifteen days are assigned to each half-moon period; that this is too much is nowhere admitted.'1

In their astronomical works, the Brahmans used very ingenious geometric methods, and their failure to discern that the year of 360 days was five and a quarter days too short seemed baffling. In ten years such a mistake accumulates to fifty-two days. The author whom I quoted last was forced to conclude that the Brahmans had a “wholly confused notion of the true length of the year.” Only in a later period, he said, were the Hindus able to deal with such obvious facts. To the same effect wrote another German author: “The fact that a long period of time was necessary to arrive at the formulation of the 365-day year is proved by the existence of the old Hindu 360-day Savana-year and of other forms which appear in the Veda literature.”2
Here is a passage from the ‘Aryabhatiya,’ an old Indian work on mathematics and satronomy: “A year consists of twelve months. A months consists of 30 days. A day consists of 60 nadis. A nadi consists of 60 vinadikas.”3
A month of thirty days and a year of 360 days formed the basis of early Hindu chronology used in historical computations.
The Brahmans were aware that the length of the year, of the month, and of the day changed with every new world age. The following is a passage from ‘Surya-siddhanta,’ a classic of Hindu astronomy. After an introduction it proceeds: “Only by reason of the revolution of the ages, there is here a difference of times.” The translator of this ancient manual supplied an annotation to these words: “According to the commentary, the meaning of these last verses is that in successive Great Ages… there were slight differences in the motion of the heavenly bodies.” Explaining the term ‘bija,’ which means a correction of time in every new age, the book of ‘Surya’ says “time is the destroyer of the worlds.”

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Footnotes to page 317:
1. Thibaut, “Astronomie, Astrologie und Mathematic,” ‘Grundriss der indo-arischen Philologie und Alterthumskunde (1899), III, 7.
2. F. K. Ginzel, “Chronologie,” ‘Encyklopadie der mathematischen Wissenschaften (1904-1935), Vol VI.
3. ‘The Aryabhatiya of Aryabhata,’ an ancient Indian work on mathematics and astronomy (transl. W. E. Clark, 1930), Chap. 3, “Kalakriya or the Reckoning of Time,” p. 51.
4. ‘Surya-siddhanta: a Text Book of Hindu Astronomy’ (transl. Ebenezer Burgess, 1860).
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Page 318 / Worlds in Collision by Immanuel Velikovsky

The sacerdotal year, like the secular year of the calendar, consisted of 360 days composing twelve lunar months of thirty days each. From approximately the seventh pre-Christian century on, the year of the Hindus became 365 and a quarter days long, but for temple purposes the old year of 360 days was also observed, and this year is called ‘savana.’
When the Hindu calendar acquired a year of 365 and a quarter days and a lunar month of twenty-nine and a half days, the older system was not discarded. “The natural month, containing about twenty-nine and a half days mean solar time, is then divided into thirty lunar days (‘tithi’), and this division, although of so unnatural and arbitrary a character, the lunar days beginning and ending at any moment of the natural day and night, is, to the Hindu, of the most prominent practical importance, since by it are regulated the performances of many religious ceremonies, and upon it depend the chief considerations of propitious and unpropitious times, and the like.”1
The double system was the imposition of a new time measure upon the old.


The ancient Persian year was composed of 360 days or twelve months of thirty days each. In the seventh century BC (meaning about 2,700 years BP, before present), five ‘Gatha’ days were added to the calendar.2
In the Bundahis, a sacred book of the Persians, the 180 successive appearances of the sun from the winter solstice to the summer solstice and from the summer solstice to the next winter solstice are described in these words: “There are a hundred and eighty apertures (‘rogin’) in the east, and a hundred and eighty in the west… and the sun, every day, comes in through an aperture, and goes out through an aperture…. It comes back to Varak, in three hundred and sisty days and five Gatha days.”3
Gatha days are “five supplementary days added to the last of the twelve months of thirty days each, to complete the year; for these days no additional apertures are provided… This arrangement seems to indicate that the idea of the apertures is older than the rectification of the calendar (begin page 319 of “Worlds In Collsion”) which added the five Gatha days to an original year of 360 days.”1

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Footnotes to page 318:
1 ‘Surya-siddhanta: A Text Book of Hindu Astronomy (transl. Ebenezer Burgess, 1860), comment by Burgess in note to p. 7.
2 “Twelve months… of thirty days each.. and five Gatha days at the end of the year.” “The Book of Denkart,” in H. S. Nyberg, ‘Texte zum mazdayasnischen Kalender (Uppsala, 1934), p. 9.
3 ‘Bundahis (transl. West), chap V.
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Page 319 / Worlds In Collision by Immanuel Velikovsky

The old Babylonian year was composed of 360 days.2 The astronomical tablets from the period antedating the Neo-Babylonian Empire compute the year at so many days, without mention of additional days. That the ancient Babylonian year had only 360 days was known before the cuneiform script was deciphered: Ctesias wrote that the walls of Babylon were 360 furlongs in compass, “as many as there had been days in the year.”3
The zodiac of the Babylonians was divided into thirty-six decans, a decan being the space the sun covered in relation to fixed stars during a ten-day period. “However, the 36 decans with their decades require a year of only 360 days.”4 To explain this apparently arbitrary length of the zodiacal path, the following conjecture was made: “At first the astronomers of Babylon recognized a year of 360 days, and the division of a circle into 360 degrees must have indicated the path traversed by the sun each day in its assumed circling of the earth.”5 This left over five degrees of the zodiac unaccounted for.
The old Babylonian year consisted of twelve months of thirty days each, the months being computed from the time of the appearance of the new moon. As the period between one new moon and another is about twenty-nine and a half days, students of the Babylonian calendar face the perplexity with which we are already familiar in other countries. “Months of thirty days began with the light of the new moon. How agreement with astronomical reality was effected, we do not know. The practice of an intercalary period is not yet known.”6
It appears that in the seventh century BC (2,700 years BP) five days were added to the Babylonian calendar; they were regarded as unpropitious, and people had a superstitious awe of them.

The Assyrian year consisted of 360 days; a decade was called a ‘sarus;’ a sarus consisted of 3,600 days.7

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Footnotes to page 319:
1 Note by West on p. 24 of his translation of the Bundahis.
2 A. Jeremias, ‘Das Alter der Babylonischen Astronomie’ (2nd ed., 1909) pp. 58 ff.
3 ‘The Fragments of the Persika of Ktesias’ (Ctesiae Persica), ed. J. Gilmore (1888), p. 38; Diodorus ii. 7.
4 W Gundel, ‘Dekane und Dekansterbilder’ (1936), p. 253.
5 Cantor, ‘Vorlesungen uber Geschichte der Mathematik, I, 92.
6 “Sin” in Roscher, ‘Lixikon der griech und rom. Mythologie, Col. 892.
7 Georgius Syncellus, ed. Jacob Goar (Paris, 1652), pp. 17, 32.
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Page 320 / “Worlds In Collision” by Immanuel Velikovsky

“The Assyrians, like the Babylonians, had a year composed of lunar months, and it seems that the object of astrological reports which relate to the appearance of the moon and sun was to help to determine and foretell the length of the lunar month. If this be so, the year in common use throughout Assyria must have been lunar. The calendar assigns to each month thirty full days; the lunar month is, however, little more than twenty-nine and a half days.”1 “It would hardly be possible for the calendar month and the lunar month to correspond so exactly at the end of the year.”2
Assyrian documents refer to months of thirty days only, and count such months *from crescent to crescent* .3 Again, as in other countries, it is explicitly the *lunar month* that is computed by the Assyrian astronomers as equal to thirty days. How could the Assyrian astronomers have adjusted the length of the lunar months to the revolutions of the moon, modern scholars ask themselves, and how could the observations reported to the royal palace by the astronomers have been so consistently erroneous?

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The month of the Israelites, from the fifteenth to the eight century BC, was equal to thirty days, and twelve months comprised a year; there is no mention of months shorter than thirty days, nor of a year longer than twelve months. That the month was composed of thirty days is evidenced by Deuteronomy 34 : 8 and 21 : 29, where mourning for the dead is ordered for a “full month,” and is carried on for thirty days. The story of the Flood, as given in Genesis, reckons in months of thirty days; it says that one hundred and fifty days passed between the seventeenth day of the second month and the seventeenth day of the seventh month.4 The composition of this text apparently dates from the time between the Exodus and the upheaval in the days of Uzziah.5

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Footnotes to page 320:
1 R. C. Thompson, ‘The Reports of the Magicians and Astrologers of Nineveh and Babylon in the British Museum, II’ (1900), xix.
2 Ibid., p. xx.
3 Langdon and Fotheringham, ‘The Venus Tablets of Ammizaduga,’ pp. 45-46; C. H. W. Johns, ‘Assyrian Deeds and Documents,’ IV (1923), 333; J. Kohler and A. Ungnad, ‘Assyrische Rechtsurkunden (1913), 258, 3; 263, 5; 649, 5.
4 Genesis 7 : 11 and 24 ; 8 : 4.
5 The other variant of the story of the Flood (Genesis 7 : 17; 8 : 6) has the Deluge lasting 40 days instead of 150.
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page 321 / Worlds In Collision by Immanuel Velikovsky

The Hebrews observed lunar months. This is attested to by the fact that the new-moon festivals were of great importance in the days of Judges and Kings.1 “The new moon festival anciently stood at least on a level with that of the Sabbath.”2
As these (lunar) months were thirty days long, with no months of twenty-nine days in between, and as the year was composed of twelve such months, with no additional days or intercalated months, the Bible exegetes could find no way of reconciling the three figures: 354 days, or twelve lunar months of twenty-nine and a half days each; 360 days, or a multiplex of twelve times thirty; and 365 and a quarter days, the present length of the year.

The Egyptian year was composed of 360 days before it became 365 by the addition of five days. The calendar of the Ebers Papyrus, a document of the New Kingdom, has a year of twelve months of thirty days each.3
In the ninth year of King Ptolemy Euergetes, or 238 BC, a reform party among the Egyptian priests met at Canopus and drew up a decree; in 1866 it was discovered at Tanis in the Delta, inscribed on a tablet. The purpose of the decree was to harmonize the calendar with the seasons “ according to the present arrangement of the world,” as the text states. One day was ordered to be added every four years to the “three hundred and sixty days, and to the five days which were afterwards ordered to be added.”4
The authors of the decree did not specify the particular date on which the five days were added to the 360 days, but they do say clearly that such a reform was instituted on some date after the period when the year was only 360 days long.
On a previous page I referred to the fact that the calendar of 360 days was introduced in Egypt only after the close of the Middle Kingdom, in the days of the Hyksos. The five epigomena must have been added to the 360 days subsequent to the end of the Eighteenth Dynasty; the epigomena or, as the Egyptians called them, “the five days which are above the year,” are known from the documents of the seventh and following centuries.

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Footnotes to page 321:
1 Samuel 20 : 5-6; II Kings 4 : 23; Amos 8 : 5; Isiah 1 : 13; Hosea 2 : 11; Ezekiel 46 : 1, 3.
In the bible the month is called *hodesh* , or “the new (moon),” which testifies to a lunation of thirty days.
2 J. Wellhausen, ‘Prolegemena to the History of Israel,’ (1885), p. 113.
3 Cf. G. Legge in ‘Recueil de travaux relatifs a la philologie et a l’archeologie egyptiennes et arryriennes (La Mission Francaise du Claire, 1909).
4 S. Sharpe, ‘The Decree of Canopus (1879).
5 E. Meyer, “Agyptische Chronologie,” ‘Philos. Und hist. Abhandlungen der Preuss. Akademie der Wissenschaften (1904), p. 8.
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Page 322 / Worlds In Collision by Immanuel Velikovsky

The pharaohs of the late dynasties used to write: “The year and the five days.” The last day of the year was celebrated, not on the last of the epagomena, but on the thirtieth of Mesori, the twelfth month.”1
In the fifth century BC Herodotus wrote: “The Egyptians, reckoning thirty days to each of the twelve months, add five days in every year over and above the number, and so the completed circle of seasons is made to agree with the calendar.”2
The ‘Book of Sothis,’ erroneously ascribed to the Egyptian priest Manetho,3 and Georgius Syncellus, the Byzantine chronologist,4 maintain that originally the additional five days did not follow the 360 days of the calendar, but were introduced at a later date,5 which is corroborated by the text of the Canopus Decree.
That the introduction of epagomena was not the result of progress in astronomical knowledge, but was caused by an actual change in the planetary movements, is implied in the Canopus Decree, for it refers to “the amendment of the faults of the heaven.” In his ‘Isis and Osiris’ 6 Plutarch describes by means of an allegory the change in the length of the year:
“Hermes playing at draughts with the moon, won from her the seventieth part of each of her periods of illumination, and from all the winnings he composed five days, and intercalated them as an addition to the 360 days.” Plutarch informs us also that one of these epagomena days was regarded as inauspicious; no business was transacted on that day, and even kings “would not attend to their bodies until nightfall.”
The new-moon festivals were very important in the days of the Eighteenth Dynasty. On all the numerous inscriptions of that period, wherever the months are mentioned, they are reckoned as thirty days long. The fact that the new-moon festivals were observed at thirty-day intervals implies that the lunar month was o that duration.
Recapitulating, we find concordant data. The Canopus Decree states that at some period in the past the Egyptian year was only 360 days long, and that five days were added at some later date.

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footnotes to page 322:
1 E. Meyer, “Agyptische Chronologie,” ‘Philos. Und hist. Abhandlungen der Preuss. Akademie der Wissenschaften (1904), p 8.
2 Herodotus, ‘History,’ Bk. 2, 4 (transl. A. D. Godley).
3 See volume of Manetho in Loeb Classical Library.
4 ‘Georgii Monachi Chronographia (ed. P. Jacopi Goar, 1652), p. 123.
5 In the days of the Hyksos King Aseth. Buot see the Section “Changes in the Times and the Seasons.”
6 Translated by F. C. Babbit.
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Page 323 / Worlds In Collision by Immanuel Velikovsky

The Ebers Papyrus shows that under the Eighteenth Dynasty the calendar had a year of 360 days divided into twelve months of thirty days each; other documents of this period also testify that the lunar month had thirty days, and that a new moon was observed twelve times in a period of 360 days. The Sothis book says that this 360-day year was established under the Hyksos, who ruled after the end of the Middle Kingdom, preceding the Eighteenth Dynasty.
In the eighth or seventh century BC the five epagomena days were added to the year under conditions which caused them to be regarded as unpropitious.

Although the change in the number of days in the year was calculated soon after it occurred, nevertheless, for some time many nations retained a civil year of 360 days divided into twelve months of thirty days each.
Cleobulus, who was counted among the seven sages of ancient Greece, in his famous allegory represents the year as divided into twelve months of thirty days: the father is one, the sons are twelve, and each of them has thirty daughters.1
From the days of Thales, another of the seven sages, who could predict an eclipse, the Hellenes knew that the year consists of 365 days; Thales was regarded by them as the man who discovered the number of days in the year. As he was born in the seventh century BC, IT IS NOT IMPOSSIBLE THAT HE WAS ONE OF THE FIRST AMONG THE Greeks to learn the new length of the year; it was in the beginning of that century that the year achieved its present length. A contemporary of Thales and also one of the seven sages, Solon was regarded as the first among the Greeks to find that a lunar month is less than thirty days. 2
Despite their knowledge of the correct measure of the year and the month, the Greeks, after Solon and Thales, continued to keep to the obsolete calendar, a fact for which we have the testimony of Hippocrates (“Seven years contain 360 weeks”), Xenophon, Aristotle, and Pliny. 3 The persistence of reckoning by 360 days is accounted for not only by a certain reverence for the earlier astronomical year, but also its convenience for every computation.

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Footnotes to page 323:
1 See Diogenes Laertius, ‘Lives of Eminent Philosophers,’ “Life of Thales.”
2 Proclus, ‘the Commentaries on the Timaeus of Plato (1820); Diogenes Laertius, ‘Lives,’ “Life of Solon”; Plutarch, ‘Lives,’ “Life of Solon.”
3 Aristotle, ‘Historia Animalium,’ 6. 20; Pliny, ‘Natural History,’ 34, 12 (transl. Bostock and Riley).
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The ancient Romans also reckoned 360 days to the year. Plutarch wrote in his “Life of Numa” that in the time of Romulus, in the eighth century BC, the Romans had a year of 360 days only.1 Various Latin authors say that the ancient month was composed of thirty days.2

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On the other side of the ocean, the Mayan year consisted of 360 days; later five days were added, and the year was then a ‘tun’ (360-day period) and five days; every fourth year another day was added to the year. “They did reckon them apart, and called them the days of nothing: during the which the people did not anything,” wrote J. de Acosta, an early writer on America.3
Friar Diego de Landa, in his ‘Yucatan before and after the Conquest,’ wrote: “They had their perfect year like ours, of 365 days and six hours, which they divided into months in two ways. In the first the months were of 30 days and were called ‘U’ which signifies the moon, and they counted from the rising of the new moon until it disappeared.”4 The other method of reckoning, by months of twenty days’ duration (‘uinal hunekeh’), reflects a much older system, to which I shall return when I examine more archaic systems than that of the 360-day year. De Landa also wrote that the five supplementary days were regarded as “sinister and unlucky.” They were called “days without name.”5 Although the Mexicans at the time of the conquest called a thirty-day period “a moon,” they knew that the synodical period is 29.5209 days,6 which is more exact than the Gregorian calendar introduced in Europe ninety years after the discovery of America. Obviously, they adhered to an old tradition dating from the time when the year had twelve months of thirty days each, 360 days in all.7

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Footnotes to page 324:
1 Plutarch, ‘Lives,’ “The Life of Numa,” xviii.
2 Cf. Geminus,k ‘Elenenta Astronomiae, viii; cf. also Cleomedes, ‘De moto circulari corporum celestium, xi, 4.
3 J. de Acosta, ‘The Natural and Moral Histories of the Indies,’ 1880, (‘Historia Natural y maral de las Indias,’ Sevillem, 1590).
4 Diego de Landam, ‘Yucatan,’ p. 59.
5 D. G. Brinton, ‘The Mayan Chronicles (1882).’
6 Gates’ note to De Landa, ‘Yucatan,’ p. 59.
7 R. C. E. Long, “Dhronology-Maya,” Encyclopaedia Britannica (14th ed.): “They (the Mayas) never used a year of 365 days in counting the distance of time from one date to another.”
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Page 325 / Worlds In Collision by Immanuel Velikovsky

In ancient South America also the year consisted of 360 days, divided into twelve months.
“The Peruvian year was divided into twelve Quilla, or moons of thirty days. Five days were added at the end, called Allcacanquis.”1 Thereafter, a day was added every four years to keep the calendar correct.


We cross the Pacific Ocean and return to Asia. The calendar of the peoples of China had a year of 360 days divided into twelve months of thirty days each.2
A relic of the system of 360 days is the still persisting division of the sphere into 360 degrees; each degree represented the diurnal advance of the earth on its orbit, or that position of the zodiac which was passed over from one night to the next. After 360 changes the stellar sky returned to the same position for the observer on the earth.
When the year changed from 360 to 365 and a quarter days, the Chinese added five and a quarter days to their year, calling this additional period *Khe-ying* ; they also began to divide a sphere into 365 and a quarter degrees, adopting the new year-length not only in the calendar, but also in celestial and terrestrial geometry.3
Ancient Chinese time reckoning was based on a coefficient of sixty; so also in India, Mexico and Chaldea, sixty being the universal coefficient.
The division of the year into 360 days was honoured in many ways,4 and indeed it became an incentive to progress in astronomy and geometry, so that people did not readily discard this method of reckoning when it became obsolete. They retained their “moons” of thirty days, though the lunar month in fact became shorter, and they regarded the five days as not belonging to the year.

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footnotes to page 325:
1 Markham, ‘The Incas of Peru,’ p.117
2 Joseph Scaliger, ‘Opus de emendatione temporum,’ p. 225; W. Hales, ‘New Analysis of Chronology’ (1809-1812), I, 31; W. D Medhurst, notes to pp. 405-406 of his translation of ‘The Shoo King’ (Shanghai, 1846).
3 H. Murray, J. Crawfurd, and others, ‘An Historical and Descriptive Account of China (p. 235); ‘The Chinese Classics, III, Pt. 2, ed. Legge (Shanghai, 1865), note to p. 21.
Cf. also Cantor, ‘Vorlesungen, p 92. “Zurest wurde von den Astronomen Bybylons das Jahr von 360 Tagen erkannt, und die Kreisteilung in 360 Grade sollte den Weg versinnlichen welchen die Sonne bei ihrem vermeintlichen Umlaufe um die Erde jeden Tag zurucklegte.”
4 C. F. Dupuis (‘L’Origine de tous les cultes’ [1835-1836], the English compendium being ‘The Origin of All Religious Worship [1872], p. 41) gathered material on the number 360, “which is that of the days of the year without the epigomena.” He refers to the 360 gods in the “theology of Orpheus,” to the 360 eons of the gnostic genii, to the 360 idols before the palace of Dairi in Japan, to 360 statues “surrounding that of Hobal,” worshipped by the ancient Arabs, to the 360 genii who take possession of the soul after death, “according to the doctrine of the Christians of St. John,” to the 360 temples built on the mountain of Lowham in China, and to the wall of 360 stadia “with which Semiramis surrounded the city of Babylon. This material did not convey to its collector the idea that an astronomical year of 360 days had been the reason for the sacredness of the number 36.
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page 326 / Worlds In Collision by Immanuel Velikovsky

All over the world we find that there was at some time the same calendar of 360 days, and that at some later date, about the seventh century BC, five days were added at the end of the year, as “days over the year,” or “days of nothing.”
Scholars who investigated the calendars of the Incas of Peru and the Mayas of Yukatan wondered at the calendar of 360 days; so did the scholars who studied the calendars of the Egyptians, Persians, Hundus, Chaldeans, Assyrians, Hebrews, Chinese, Greeks or Romans. Most of them, while debating the problem in their own field, did not suspect that the same problem turned up in the calendar of every nation of antiquity.
Two matters appeared perplexing: a mistake of five and a quarter days in a year could certainly be traced, not only by astronomers, but even by analphabetic farmers, for in the short span of forty years – a period that a person could readily observe - the seasons would become displaced by more than two hundred days. The second perplexity concerns the length of a month. “It seems to have been a prevailing opinion among the ancients that a lunation or synodical month lasted thirty days.”1 In many documents of various peoples, it is said that the month, or the “moon,” is equal to thirty days, and that the beginning of such a month coincides with the new moon.
Such declarations by ancient astronomers make it clear that there was no such thing as a conventional calendar with an admitted error; as a matter of fact, the existence of an international calendar in those days is extremely unlikely. After centuries of open sea lanes and international exchange of ideas, no uniform calendar for the whole world has as yet been devised: the Moslems have a lunar year, based on the movements of the moon, which is systematically adjusted every few years to the solar year by intercalation; many other creeds and peoples have systems of their own containing many vestiges of ancient systems. The reckoning of months as equal to thirty and thirty-one days is also a relic of older systems; the five supplementary days were divided among the old lunar months. But at present the almanac does not ascribe an interval of thirty days between two lunations or a period of 360 days for twelve lunations.

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Footnote to page 326:
1 Medhurst, ‘The Shoo King.’
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The reason for the universal identity of time reckoning between the fifteenth and the eight centuries BC lay in the actual movement of the earth on its axis and along its orbit, and in the revolution of the moon, during that historical period. The length of a lunar revolution must have been almost exactly 30 days, and the length of the year apparently did not vary from 360 days by more than a few hours.
Then a series of catastrophes occurred that changed the axis and the orbit of the earth and the orbit of the moon, and the ancient year, after going through a period marked by disarranged seasons, settled into a “slow moving year” (Seneca) of 365 days, 5 hours, 48 minutes, 46 seconds, a lunar month being equal to 29 days, twelve hours, 44 minutes, 2.7 seconds, mean synodical period.



DISARRANGED MONTHS

As a result of repeated perturbations, the earth changed from an orbit of 360 days’ duration to one of 365 and a quarter days, the days probably not being exactly equal in both cases. The month changed from thirty to twenty-nine and a half days. These were the values at the beginning and at the end of the century of “the battle of the gods.” As a result of the perturbations of that century, there were intermediary values of the year and the month. The length of the year probably ranged between 360 and 365 and a quarter, but the moon, being a smaller (or weaker) body than the earth, suffered greater perturbations from the contacting body, and the intermediate values of the month could have been subjected to greater changes.
Plutarch declares that in the time of Romulus the people were “irrational and irregular in their fixing of the months,” and reckoned some months at thirty-five days and some at more, “trying to keep to a year of 360 days,” and that Numa, Romulus’ successor, corrected the irregularities of the calendar and also changed the order of the months. This statement suggests a question: Might it not have been that during the period between consecutive catastrophes the moon receded to an orbit of thirty-five or thirty –six days’ duration?
If, in the period of confusion, the moon actually changed for a while to such an orbit, it must have been an ellipse or a circle of a radius larger than before.


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In the latter case, each of the four moon phases must have been of nine days’ duration. It is of interest, therefore, to read that in many sagas dealing with the moon, the number nine is used in measures of time.1
A series of scholars found that nine days was for a while a time period of many ancient peoples: the Hindus, the Persians,2 the Babylonians,3 the Egyptians,4 and the Chinese.5 In religious traditions, literature, and astrological works, seven days and nine days compete as a measure of the month’s quarter.
In the time of the Homeric epics, the nine-day week became prevalent in the Greek world. The seven-day week and the nine-day week are both found in Homer.6 The Romans, too, retained the recollection of a time when the week had been of nine days’ duration.7
The change from a seven-day phase to a nine-day phase is found in the traditions of the peoples of Romania, Lithuania and Sardinia, and among the Celts of Europe, and the Mongols of Asia, and the tribes of West Africa.8
In order to explain this strange phenomenon in time reckoning, obviously connected with the moon, the suggestion was made that, in addition to the seven-day phase of the moon, a nine-day phase was also observed, which is a third of the month.9 But the idea must be rejected, because a third part of a month of twenty-nine and a half days would more nearly be ten days and not nine.10 Besides, the quarter-month phases are easily observable periods during which the moon increases from new moon to half moon, to full moon, and then decreases accordingly; but a nine-day period falls between these phases.

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Footnotes to page 328:
1 “The number nine occurs conspicuously in so many sagas which, for other reasons, I recognised to be moon sagas, that I am convinced that the holiness of this number has its origin in its very ancient application in time division.” The author of this passage, (E Siecke, ‘Die Liebesgeschichte des Himmels, Untersuchungen zur indogermanischen Sagenkunde [1892] did not suppose a change in the nature of the lunar cycles, and also was not aware of the work of the scholar referred to in the following footnote, yet he was forced to believe that nine was connected with a time subdivision of a month.
2 A. Kaegi, “Die Neunzahl bei den Ostarien,” in the volume dedicated to H. Schweizer-Sidler (1891).
3 Kugler, “Die Symbolik der Neunzahl,” ‘Babylonische Zeitordnung,’ p. 192.
4 E. Naville, ‘Transactions of the Society of Biblical Archaeology,’ IV (1875), 1-18.
5 Roscher, ‘Die enneadischen und hebdomadischen Fristen und Wochen,’ Vol. XXI , no. 4, of ‘Abhandlungen der philol.-histor. Klasse der Kg. Sachs. Ges. Der Wissenschaften (1903).
6 Roscher, ‘Die Sieben- und Neunzahl im Kultus und Mythus der Griechen, ibid., Vol. XXIV, No 1 (1904): “Die beiden Arten von Fristen schon bei Homer und ebenso auch im altesten Kultus nebeneinander vorkommen” (p. 54). “In der Zeit des alteren Epos herrschend gewordene 9-tagige Woche” (p. 73).
7 Cf. Ovid, ‘Metamorphoses,’ vii. 23 ff.; xiii. 951; xiv. 57.
8 Roscher, ‘Die Sieben- und Neunzahl.
9 Roscher, Fristen und Wochen.
10 The sidereal month, or the period of time during which the mon completes a revolution in relation to the fixed stars is 27 days, 7 hours, 43 minutes. But the hases of the moon change according to the synodical month of 29 days, 12 hours, 44 minutes; after a synodical month the moon returns to the same position in relation to the sun as viewed from the earth.
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Therefore, and in view of the vast material from many peoples, we conclude that at one time during the century of perturbations, for a period between two catastrophes, the moon receded to an orbit of thirty-five to thirty-six days’ duration. It remained in such an orbit for a few decades until, at the next upheaval, it was carried to an orbit of twenty-nine and a half days’ duration, on which it has proceeded since then.
These “perturbed months” occurred in the second half of the eighth century BC, at the beginning of Roman history.1 What is more, we have actual dates like “the 33rd day of the month,” cited in the Babylonian tablets of that period.2
Thus the month which was equal to thirty days, changed to thirty-six and then to twenty-nine and a half days. The last change was simultaneous with the change of the terrestrial orbit to one of 365 and a quarter days’ duration.


YEARS OF TEN MONTHS

When the month was about thirty-six days and the year between 360 and 365 and a quarter days, the year must have been composed of only then months. This was the case.
According to many classical authors, in the days of Romulus the year consisted of ten months, and in the time of Numa, his successor, two months were added: January and February. Ovid writes: “When the founder of the city [Rome] was setting the calendar in order, he ordained that there should be twice five months in his year…. He gave his laws to regulate the year. The month of Mars was the first, and that of Venus the second…. But Numa overlooked not Janus and the ancestral shades [February] and so to the ancient months he prefixed two.”3
Geminus, a Greek astronomer of the first century BC, says similarly that it was Romulus who (in the eighth century BC) established the year of ten months.4

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Footnotes to page 329:
1 It was probably these changes that caused the god in ‘The Clouds’ of Aristophanes to accuse the moon of having brought disorder in the calendar and in the cult. Aristophanes, ‘The Clouds,’ II. 615 ff.
2 Kugler, ‘Babylonische Zeitordnung,’ p. 191, note.
3 Ovid, ‘Fasti,’ i. 27 ff.
4 Geminus, “Introduction aux phenomenes” in Petau, ‘Uranologion (1630).
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Aulus Gellius, a second century author, writes in his ‘Attic Nights:’ “The year was composed not of twelve months but of ten.”1 Plutarch remarks that in his day there was a belief that the Romans, in the time of Romulus, computed the year “not in twelve months, but in ten, by adding more than thirty days to some of the months.”2 At the beginning of Numa’s reign the ten-month year was still the official one.3 “March was considered the first month until the reign of Numa, the full year before that time containing ten months,” wrote Procopius of Caesarea, who lived in the closing years of the Roman Empire.4 The fact that in Romulus’ time, the first month was named in honour of Mars and the second in honour of Venus shows the importance of these two deities in that period of history. July was named Quintilis (the fifth). The difference of two months still survives in the names September, October, November, December, which denote the seventh, eighth, ninth and tenth months, but according to present-day reckoning they are the ninth, tenth, eleventh and twelfth months respectively.
Not only was the year divided into fewer than twelve months, but also the zodiac, or the path of the sun and moon across the firmament, at present consisting of twelve signs, at one time had eleven and at another time ten signs. A zodiac of fewer than twelve signs was employed by the astrologers of Babylonia, ancient Greece, and other countries.5 A Jewish song in the Aramaic language which is included in the Seder Service refers to eleven constellations of the Zodiac.
The calendars of the primitive peoples disclose their early origin by the fact that many of them are composed of ten months, and some of eleven months. If the time of the lunar revolution was thirty-five days and some hours, the year was something over ten months long. The Yurak Samoyeds reckon eleven months to the year.6 The natives of Formosa, too, have a year of eleven months.7

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Footnotes to page 330:
1 Aulus Gellius, ‘Noctes Atticae,’ iii. 16.
2 Plutarch, ‘The Roman Questions,’ xix.
3 Eutropius, ‘Brevarium rerum romanorum,’ i. 3 says: “Numa Pompilius divided the year into ten months.” This must refer to the beginning of Numa’s reign, when the calendar of Romulus was still valid.
4 Procopius of Caesarea, ‘History of the Wars,’ Bk. V, ‘The Gothic War’ (transl. H. B. Dewing, 1919), Sec. 31.
5 Boll, ‘Sternglaube und Sterndeutung,’ p. 92; A. del Mar, ‘The Worship of Augustus Caesar,’ pp. 6, 11, with references to Ovid, Virgil, Pliny, Servius and Hyginus.
6 M. P. Nilsson, ‘Primitive Time Reckoning’ (1920), p 89.
7 A. Wirth, ‘The Aboriginies of Formosa,’ in ‘The American Anthropologist,’ 1897.
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The Year of the Kamchadals is made up of then months, “one of which is said to be as long as three.”1 The inhabitants of the Kingsmill Islands in the Pacific, also called the Gilbert Islands, near the equator, use a ten-month period for their year.2 In the Marquesas (in Polynesia, south of the equator) ten months form a year (‘tau’ or ‘puni’), but the actual year of 365 days is also known.3
The Toradja of the Dutch East Indies compute time in moon-months. Each year, however, a period of two or three months is not brought into the computation at all, and is omitted in time reckoning.4
The Chams of Indo-China have a calendar of only ten months to the year.5 The natives in some islands of the Indian Ocean also observe ten months to the year.6
The aborigines of New Zealand do not count two months in the year. “These two months are not in the calendar: they do not reckon them; nor are they in any way accounted for.”7
“Among the Yoruba of South Nigeria the three months – February, March, April – are generally given no specific name.”8
These calendars of primitive peoples are similar to the old Roman calendar. They were not invented in disregard of the solar year (“Years with less than twelve months are to us the strangest of phenomena.”9); their fault is that they are more constant then the revolution of the earth on her orbit around the sun. The work of adapting the old systems to a new order is still evident in the systems of the aborigines of Kamchatka, South Nigeria, the Dutch East Indies, and New Zealand. Instead of introducing two additional months, as in the reform of Numa, one of the months is extended to triple its length, or a period equivalent to two months is not counted at all in the calendric system.

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footnotes to page 331:
1 A Schiefner, ‘Bulletin de l’Academie de St. Petersbourg, Hist.-phil. Cl.,’ XIV (1857), 198, 201, f.
2 H. Hale, ‘Ethnography and Philology:’ U.S. Exploring Expedition, 1838-42, VI (1846), 106,170.
3 G. Mathias, ‘Lettres sur les Isles Marquises (1843), 211.
4 N. Adriani and A. C. Kruijt, ‘De Bare’e-sprekende Toradja’s (1912-1914), II, 264.
5 Frazer, ‘Ovid’s Fasti’ (1931), p. 386.
6 Ibid.
7 W. Yate (English missionary in the early part of the nineteenth century), quoted in Frazer, ‘Ovid’s Fasti,’ p. 386.
8 Ibid.
9 Nilsson, ‘Primitive Time Reckoning,’ p. 89.
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The abundance of proofs of the existence of a ten-month year is even embarrassing.
Since the period when the year was composed of ten months of thirty-five to thirty-six days each was short, how could this ten-month year leave so many vestiges in the calendar systems all over the world? The answer to this question will become simple when we shall find that this was the second time in the history of the world that the year was composed of ten months. In a much earlier age, when the year was of an entirely different length, one revolution of the earth was also equal to ten revolutions of the moon. We shall trace this period in history in a succeeding volume of this work.


THE REFORMING OF THE CALENDAR

In the middle of the eighth century BC the calendar then in use became obsolete. From the year 747 BC until the last of the catastrophes on the twenty-third of March 687 BC, the solar and lunar movements changed repeatedly, necessitating adjustments of the calendar. Reforms undertaken during this time soon became obsolete in their turn, and were replaced by new ones; only after the last catastrophe of 687 BC, when the present world order was established, did the calendar become permanent.
Some of the clay tablets of Nineveh found in the royal library of that city1 contain astronomical observations made during the period before the present order in the planetary system was established. One tablet fixes the day of the vernal equinox as the sixth of Nisan: “On the sixth of the month Nisan, the day and night are equal.” But another tablet places the quinox on the fifteenth of Nisan. “We cannot explain the difference,” wrote a scholar.2 Judging by the accurate methods employed and the precision achieved in their observations, the stargazers of Nineveh would not have erred by nine days.
In the astronomical tablets of Nineveh “three systems of planets” are extensively represented; single planets are followed in all their movements in three different schedules. For the movements of the moon there are two different systems.3 Each of these systems is carried out down to the smallest detail, but only the last system of the planets and of the moon conforms to the present world order.

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Footnotes to page 332:
1 The palace of Nineveh was the residence of Sargon II, Sennacherib, Esarhaddon and Assurbanipal.
2 J. Menant, ‘La Bibliotheque du palais de Ninive (1880), p 100.
3 Kugler, ‘Die babylonische Mondrechnung: |wei Systeme der Chaldaer uber den Lauf des Mondes und der Sonne,’ pp. 207-209.
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According to Tablet No. 93, the perihelion, or the point on the earth’s orbit that is nearest the sun, is defined as the twentieth degree of the sign of the zodiac called the Archer; at aphelion, when the earth is farthest from the sun, the sun is said to be at the twentieth degree of Gemini. Accordingly, these points are designated as stations of the fastest and slowest solar motion. “But the real position of the apsides decidedly contradicts these statements.”1 Another tablet, No. 272, seventy years younger than the first, gives very different data for the perihelion and aphelion, and the scholars wonder at this.
All the numerous data on solar movements in one of the systems lead to one and the same conclusion. “The solstitial and equinoctial points of the ecliptic lay 6° too far to the east.”2
“The distances travelled by the moon on the Chaldean ecliptic from one new moon to the next are, according to Tablet No. 272, on the average 3° 14¢ too great.”3 This means that during a lunar month the moon moved a greater distance in relation to the fixed stars than the present observation shows.
In Tablet No. 32, the movement of the sun along the zodiac is precisely calculated in degrees, and the station of the sun at the beginning of each lunar month is determined exactly; but it is “a perplexing presentation of the ununiform movement of the sun. The question is insistent: why is it that the Bablyonians formulated the nonuniformity of the solar movement precisely in this way?”4
As the various systems recorded in the astronomical tablets of Nineveh show, the world order changed repeatedly in the course of a single century. Hence the Chalean astronomers had the task of repeatedly readjusting the calendar. “From certain passages in the astrological tablets it is easy to see that the calculation of times and seasons was one of the chief duties of the astrologers in Mesopotamia.”5 The scholars ask: how could these men, employed for that very purpose, have made the egregious mistakes recorded in the tablets, and carried these mistakes over into systems in which the movements of the sun, the moon, and the five planets were recorded with repetitions at regular intervals, these movements and intervals being consistently different from the present celestial order?

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Footnotes to page 333:
1 Kugler, ‘Die Babylonische Mondrechnung: Zwei Systeme der Chaldaer uner den Lauf des Mondes und der Sonne,’ p. 90.
2 Ibid., p. 72.
3 Ibid., p. 90.
4 Ibid., p. 67.
5 R. C. Thompson, ‘The Reports of the Magicians and Astrologers of Nineveh and Babylon,’ II. xviii.
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How could the stargazers who composed the earlier tablets be so careless as to maintain that the year is 360 days long, a mistake that in six years accumulates to a full month of divergence; or how could the astronomers of the royal observatories announce to the king the movements of the moon and its phases on the wrong dates, though a child can tell when the moon is new,1 and then record all this in very scholarly tablets requiring advanced mathematical knowledge?2 Hence scholars speak “of enigmatic mistakes.”3
However, it appears to us that the tablets with their changing astronomical systems reflect the changing order of the world and consequent attempts to adjust the calendar to the changes.
When the cataclysm of the 23rd of March 687 BC brought about another disturbance in the length of the year and the month, the new standards remained uncertain until they could be calculated anew in a series of investigations.
From the time of that catastrophe until about the year 669 0r 667 BC, no New Year festivals were observed at Babylon.4 “Eight years under Sennacherib, twelve years under Esarhaddon: for twenty years… the New Year’s festival was omitted,” says an ancient chronicle on a clay tablet.5 According to cuneiform inscriptions, in the days of Sargon II a new world age began, and in the days of his son Seencherib another world age.6 In the days of Assurbanipal, son of Esarhaddon, son of Sennacherib, the planetary movements, the precession of the equinoxes, and the periodic returns of the eclipses were recalculated, and these new tablets, together with the older ones or copies of the older ones, were stored in the palace library at Nineveh. The tablets from Nineveh provide the best possible opportunity to learn how the order of the world changed in the eighth and seventh centuries BC.

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Footnotes to page 334:
1 “The class of magicians who calculated the length of the months and published information concerning them formed a very important section of the Babylonian and Assyrian priesthood” Ibid., p. xxiii.
2 C. Bexold, ‘Astronomie, Himmelschau und Astrallehre bei den Babyloniern,’ in ‘Sitzungsberichte der Heidelberger Akademie der Wissenschaften, philos.-histor. Klasse,’ 1911, expresses the opinion that before the sixth century BC the Babylonians were unaware of the relative lengths of the solar year and 12 lunar months. See also Gundel, ‘Dekane und Dekansternbilder,’ p. 379.
3 Kugler, ‘Die Mondrechnung,’ p. 90.
4 S. Smith, ‘Babylonian Historical Texts,’ p. 22.
5 Ibid., p. 25
6 A. Jeremias, ‘Der alte Orient und die agyptische Religion’ (1907, p. 17; Winckler, ‘Forschungen, III, 300.
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Repeated changes in the course of the sun across the firmament led the astronomers of Babylonia to distinguish three paths of the sun: the Anu path, the Enlil path and the Ea path. These three paths created much difficulty for the writers on Babylonian astronomy, and many explanations were offered and as many rejected.1 The Anu, Enlil and Ea paths of the planets across the sky appear to denote the successive ecliptics in various world ages. Like the sun, the planets in different times moved along the Anu, Enlil and Ea paths.


In the Talmud 2 a number of scattered passages deal with a calendric change made by Hezekiah. The Talmud was written about a thousand years after Hezekiah, and not all details of the reform are preserved; it states that Hezekiah doubled the month of Nisan.
In later times, in order to adjust the lunar year to the solar year, an intercalary month was added every few years by doubling the last month of the year, Adar. This system of an intercalary Adar is preserved in the Hebrew calendar to this day.
The rabbis wondered why Hezekiah added another Nisan (the first month). The story is told in the Scriptures that Hezekiah, instead of celebrating Passover in the first month, put off the feast to the second month.3 The Talmud explains that it was not the second month, but an additional Nisan.
It must be noted that in Judea in the days of Hezekiah the months were not called by Babylonian names, and therefore the situation should be stated as follows: Hezekiah, after the death of Ahaz, and before the second invasion of Sennacherib, added a month and postponed the feast of Passover. According to the Talmud this was done to make the lunar year correspond more closely to the solar year. As we shall see, there appears to be some similarity between this action and that by Numa at about the same time.
What permanent changes Hezekiah introduced in the calendar is not stated, but it is apparent that at that time calendar reckoning became a complicated matter.

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Footnotes to page 335:
1 Bezold, ‘Zenit und Aequatorialgestirne am Babylonischen Fixsternhimmel (1913), p. 6; M. Jastrow, ‘The Civilization of Babylonia and Assyria (1915), p. 261
2 Tractate Berakhot 10b; Pesahim 56a; other sources in Ginzberg, ‘Legends,’ VI, 369.
3 II Chronichles 30.
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As Moses in his day “could not understand how to compute the calendar until God showed him the movements of the moon plainly,” so in the days of Hezekiah the determination of the month and of the year became a matter, not of calculation, but of direct observation, and could not be performed much in advance. Isaiah called the astrologers “the monthly prognosticators.”1
As we have already said, there is in the Talmud 2 the information that the Temple of Solomon was built so that on the equinoctial days of the year the direction of the rays of the rising sun could be tested. A gold plate or disc was affixed to the eastern gate: through it the rays of the rising sun fell into the heart of the Temple. The Festival of the Tabernacle (Sukkoth) “was originally an equinoctial festival as Exodus 23 : 16 and 34 : 22 state explicitly, celebrated during the last seven days of the year, and immediately preceding the New Year’s Day, the day of the fall equinox, upon the tenth of the seventh month.”3 In other words, New Year’s Day, or the day of the autumnal equinox, was observed on the tenth day of the seventh month, the day when the sun rose exactly in the east and set exactly in the west, the Day of Atonement falling on the same day.4 Thereafter, the day of the New Year was moved back to the first day of the seventh month. We may note that not only on the Jewish calendar, but also according to the Babylonian tablets, the equinoctial dates were displaced by nine days: one tablet says that in the spring day and night are equal on the fifteenth of the month Nisan; another tablet says that it takes place on the sixth of the same month. This indicates that the change in the calendar of the feasts observed in Jerusalem followed astronomical changes.
The eastern gate of the Temple of Jerusalem was no longer correctly oriented after the cardinal points had become displaced. On his accession to the throne following the death of Ahaz, Hezekiah “inaugurated a sweeping religious reformation.”5 II Chronicles 29 : 3 ff. says: “He in the first year of his reign, in the first month, opened the doors of the house of the Lord and repaired them.” Apparently the natural changes in terrestrial rotation which took place in the days of Uzziah and again on the day of the burial of Ahaz, necessitated a reform. Hezekiah therefore gathered the priests “into the east street” and spoke to them, saying that “our fathers have trespassed” and “have shut up the doors of the porch.”

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Footnotes to page 336:
1 Isaiah 47 : 13
2 Talmudic references may be found in the article cited in the following footnote.
3 Morgenstern, “The Gates of Righteousness,” Hebrew Union College Annual, VI (1929), p 31.
4 Morgenstern says: “Upon the tenth of the seventh month Israel celebrated originally, not the Day of Atonement, but the New Year’s Day.” Ibid., p. 37.
5 Ibid., p. 33.
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In the pre-Exilic period it was held “to be of imperative necessity that on two days of the year the sun shone directly through the eastern gate,” and “through all the eastern gates of the Temple arranged in line, directly into the very heart of the Temple proper.”1 The eastern gate, also called “sun gate,” served not only to check on the equinoxes, when the sun rises directly in the east, but on the solstices as well: a device on the eastern gate was designed to reflect the first rays of the sun on the summer and winter solstices, when the sun rises in the southeast and the northeast, respectively. According to Talmudic authorities, the early prophets experienced much difficulty in making this arrangement work.2
From biblical times vestiges of three calendar systems remain,3 and this assumes a special interest in view of the fact we noted some pages back, namely, the tablets from Nineveh record three different systems of solar and planetary movements, each of which is complete in itself and differs from the others at every point.
It appears that the adjustment of the calendar, following the initiation of the new world order in the days of Hezekiah, was a long and tedious process. As late as one hundred years after Hezekiah, during the Babylonian exile, in the days of Solon and Thales, Jeremiah, Baruch and Ezekiel drew up the calendar from year to year.4
When the Jews returned from the Babylonian exile, they brought with them their present calendar, in which the months are called by Assyro-Babylonian names.
“For as the new heavens and the new earth, which I will [do] make, shall remain before me, saith the Lord, so shall your seed and your name remain,” reads the closing chapter of the Book of Isaiah. All flesh will come to worship the Lord “from one new moon to another, and from one Sabbath to another.” The “new heavens” means a sky with constellations or luminaries in new places. The prophet promises that the new sky will be everlasting and that the months will keep forever their established order.

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Footnotes to page 337:
1 Ibid., pp. 17, 31.
2 The Jerusalem Talmud, Tractatte Erubin 22c.
3 Morgenstern, “The Three Calendars of Ancient Israel,” Hebrew Union College Annual, I (1924), 13-78.
4 The Jerusalem Talmud, Tractatte Sanhedrin I, 19a.
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Daniel, the Jewish sage at the court of Nebuchadnezzar, king of the Exile, when blessing the Lord, said to the king: “He changeth the times and the seasons.”1 This is a remarkable sentence which is also preserved in many Jewish prayers. By the change of seasons or “appointed dates” (moadim) is meant an alteration in the order of nature, with shifting of solstitial and equinoctial dates and the festivals connected with them. “The change of times” could refer not only to the last change, but to the previous ones also, and it was “the change of the times and the seasons” that was followed by calendar reforms.


The old Hindu astronomical observations offer a set of calculations different from those of the present day. “What is extraordinary are the durations assigned to the synodical revolutions… To meet in Hindu astronomy with a set of numerical quantities widely differing from those generally accepted is indeed so startling that one at first feels strongly inclined to doubt the soundness of the text… Moreover, each figure is given twice over.”2
In the astronomical work of Varaha Mihira, the recorded synodical revolutions of the planets, which are easy to calculate against the background of the fixed stars, are about five days too short for Saturn, over five days too short for Jupiter, eleven days too short for Mars, eight or nine days too short for Venus, less than two days too short for Mercury. In a solar system in which the earth revolves around the sun in 360 days, the synodical periods of Jupiter and Saturn would be about five days shorter than they are at present, and that of Mercury less than two days shorter. But Mars and Venus of the synodical table of Varaha Mihira must have had orbits different from their present ones, even if the terrestrial year was only 360 days.
Calendric changes in India were effected in the seventh century BC: at that time, as in China also, the ten-month year was supplanted by a twelve-month year.3

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Footnotes to page 338:
1 Daniel 2 : 21
2 G.Thibaut, p.xlvii of his translation of the ‘Panchasiddhantika,’ the astronomical work of Varaha Mihira (Benares, 1889).
3 A. del Mar, ‘The Worship of Augustus Caesar,’ p. 4.
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In the eighth century BC a calendar reform was made in Egypt. We have already referred to a cataclysm during the reign of the Pharaoh Osorkon II of the Libyan Dynasty; another disturbance of a cosmic nature took place a few decades later, still in the time of the Libyan Dynasty.
In the fifteenth year of the reign of Sosenk III “there occurred a remarkable prodigy of uncertain nature, but in some way connected with the moon.”1 The contemporaneous document written by the royal son, the high priest Osorkon, reads: “In the year 15, fourth month of the third season, 25th day, under the majesty of his august father, the divine ruler of Therbes, before heaven devoured (or: not devoured) the moon, great wrath arose in this land.”2 Soon thereafter Osorkon “introduced a new calendar of offerings.”3 The mutilated condition of the inscription makes it impossible to determine the exact nature of the calendric reform.4
It appears that the same or a similar disturbance in the movement of the moon is the subject of an Assyrian inscription, which speaks of the moon being obstructed on its way. “Day and night it was handicapped. In its august station it did not stand.” Because of the duration of the phenomenon, it is concluded that “it could not mean an eclipse of the moon.”5 The reference to the moon’s unwonted position also precludes such an interpretation.


At the end of the eighth or the beginning of the seventh century BC, the people of Rome introduced a calendar reform. In the preceding section we referred to Ovid’s statement in ‘Fasti’ concerning the reform of Romulus, who divided the year into ten months, and the reform of Numa, who “prefixed” two months. Plutarch’s “Life of Numa” contains the following passage, part of which has already been quoted: “He [Numa] applied himself, also, to the adjustment of the calendar, not with exactness, and yet not altogether without careful observation. For during the reign of Romulus, they had been irrational and irregular in their fixing of the months, reckoning some at less than twenty days, some at thirty-five, and some at more; they had no idea of the inequality in the annual motions of the sun and moon, but held to the principle only that the year should consist of three hundred and sixty days.”6

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Footnotes to page 339:
1 Breasted, ‘Records of Egypt,’ IV, Sec. 757.
2 Ibid., Sec 764. See controversy in ‘Zeitschrift fur agyptische Sprache,’ VI (1868).
3 Breasted, ‘Records of Egypt,’ IV, Sec. 756.
4 A. Erman, Zeitschrift fur agyptische Sprache,’ XLV (1908), 1-7.
5 P. Jensen, ‘Die Kosmologie der Babylonier,’ p 39.
6 Plutarch, ‘Lives,’ “The Life of Numa” (transl. B. Perrin).
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page 340 / Worlds In Collision by Immanuel Velikovsky

Numa reformed the calendar, and the “correction of the inequality which he made was destined to require other and greater corrections in the future. He also changed the order of the months.”1
Numa was a contemporary of Hezekiah.2


In the second half of the seventh century BC, the length of the new month and the new year was calculated by the Greeks. Diogenes Laertius regarded Thales the Milesian, one of the “seven sages of antiquity,” as the man who discovered the number of days in the year and the length of the seasons. In his ‘Life of Thales’ he wrote: “He was the first to determine the sun’s course from solstice to solstice.” And again: “He is said to have discovered the seasons of the year and to have divided it into 365 days.”3 He was the first to predict eclipses of the sun and to fix the solstices.”4 Thales is said to have written two treatises, one “On the Solstice” and the other “On the Equinox,” neither of which is extant.
If the natural year always was what it is now, it is very strange that this discovery should have been attributed to a sage who lived as late as the seventh century BC, when Egypt and Assyria were already very old kingdoms, and when the dynasty of David was in its last decades. The longest and shortest days of the year, and thus the length of the year, are easily determined by the length of the shadow. Thales is said to have been born in the first year of the thirty-fifth Olympiad or 640 BC. The progress of culture would hardly leave to one and the same person the calculation of the days in a year, which is a simple matter, and the calculation of forthcoming eclipses, which is an advanced achievement. Similarly, the fact, as stated by Plutarch and Diogenes Laertius, that Solon, another sage of the same period, adjusted the months to the motion of the moon after finding that the time from one new moon to another is half a day shorter than thirty days, must be understood as an adjustment of the calendar to the new order in nature. The span of time from one new moon to another is a natural time division, almost as easily observable as day and night; primitive peoples, unable to read or write, know that the period is less than thirty days.

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Footnotes to page 340:
1 Plutarch, ‘Lives,’ “The Life of Numa” (transl. B. Perrin).
2 Cf. Augustine, ‘The City of God,’ Bk. XVIII, Chap. 27.
3 Diogenes Laertius, ‘Lives of Eminent Philosophers’ (English transl. R. D. Hicks, 1925).
4 Ibid., see also Herodotus i. 74.
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page 341 / Worlds In Collision by Immanuel Velikovsky

On the other side of the globe, the people of Peru reckoned time from the day of the last cataclysm, and this method of computation was in use when the Europeans reached that country from the beginning of the sixteenth century.1
After the last cataclysm, the times and the seasons were computed anew. Kin Inti-Capac-Yupanqui ordered astronomical observations and calculations to be made, the result of which was a calendar reform, and the year, previously of 360 days, “was changed to 365 days and 6 hours.”2
“This Ynca appears to have been the first to order and settle ceremonies… He it was who established the twelve months of the year, giving a name to each, and ordaining the ceremonies that were to be observed in each. For although his ancestors used months and years counted by the quipus, yet they were never previously regulated in such order until the time of this lord.”3
“All Toltec histories mention an assembly of sages and astrologers that was convoked in the city of Huehue-Tlapallan for the purpose of working on the correction of the calendar, and the reforming of the computation of the year, which was recognized as erroneous and which had been employed until that time.”4
Half a meridian away, across the Pacific Ocean, a calendar was introduced in Japan in 660 BC, and the reckoning of years in that country starts from that year.
In China, the astronomer Y-hang in the year 721 BC announced to the Emperor Hiuen-tsong that the order of the sky and the movements of the planets had changed, which made it impossible to predict eclispses; and he referred to other authorities who asserted that in the tim eof Tsin the planet Venus used to move 40 degrees to the south of the ecliptic and eclipse the star Sirius. Y-hang explained that the course of the planet Venus changed in the days of Tsin.5

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Footnotes to page 341:
1 Brasseur, ‘Manuscrit Troano,’ p. 25.
2 F. Montesinos (fl. 1628-1639), ‘Memorias antiguas historiales del Peru, II, Chap. 7.
3 Christoval de Molina (fl. 1570 to 1584), ‘An Account of the Fables and Rites of the Yncas,’ trans. And ed. C. R. Markham (1873), p. 10.
4 Brasseur, ‘Histoires des nations civilisees du Mexique,’ p. 122. Among his sources were Ixtlilxochitl, ‘Sumaria relacion,’ etc.; M. Veytia (1718-1779), ‘Historia antigua de Mexico,’ I (1944), Chap 2.
5 A Gaubil, ‘Histoire de l’astronomie chinoise (1732), pp. 73-86.
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page 342 / Worlds In Collision by Immanuel Velikovsky

All around the globe the years following 687 BC saw activity directed toward reforming the calendar. Between 747 BC AND 687 BC the calendar was in a chaotic state, the length of the year and of the month, and probably also of the day, repeatedly changing. Before the eighth century BC there was a comparatively long span of time when the year had 360 days and the lunar month consisted of almost exactly thirty days.
Neither the calendar, nor the celestial charts, nor the sundials, nor the water clocks of the time before 687 BC were adequate for their purpose after that year. Values subsequently established in different parts of the terrestrial globe have remained practically unchanged down to the present save for very small improvements resulting from the more precise calculations of modern times. This stability of the calendar is due to the fact that the celestial order has remained unaltered: no changes in the heavenly order were observed except for minor perturbations between the planets which have no visible effect on their motion. Thus we are lulled into the belief - which is wishful thinking - that we live in an orderly universe.
In the language of a modern scientist: “Though the order of the succession of events in the heavens is often somewhat complex, it is nevertheless systematic and invariable. The running of no clock ever approached in precision the motions of the sun, the moon and the stars. In fact, to this day clocks are regulated by comparing them with the apparent diurnal motions of the heavenly bodies. Since not merely a few but hundreds of celestial phenomena were long ago found to be perfectly orderly, it was gradually perceived that majestic order prevails universally in those regions in which , before the birth of science, capricious gods and goddesses were believed to hold domain.”1

However, as we have learned from the records of ancient times, the order today is not the primeval order; it was established less than twenty-seven centuries ago

when the moon was placed in orbit,
when the silver sun was planted,
when the Bear was firmly stationed.2

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Footnotes to page 342:
1 F. R. Moulton, ‘The World and Man as Science Sees Them,’ p. 2.
2 ‘Kalevale,’ Rune, 3.
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This presentation is an attempt to capture the essence of Dr Immanuel Velikovsky’s three vital volumes – THE TRILOGY OF TRUTH - in a relatively brief series of extracts, offered to other students of Velikovsky - not for sale or resale and to be used only as a study aid for students of Velikovsky.

We now revert to pages 307 et seq. of Worlds In Collision.
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pages 307 - 308 / Worlds In Collision by Immanuel Velikovsky


THE SHADOW CLOCK

The poles changed their locations; all latitudes were displaced, the axis changed its direction; the number of days in the year increased from 360 to 365 and a quarter, a fact demonstrated in a [previous] section; the length of the day probably also altered. Of course, a sundial or shadow clock from before 687 BC can no longer serve the purpose for which it was devised, but it might well be of use in proving our assumption.
Such a clock, originating from the period between circa 850 BC and 720 BC, was found in Faijum in Egypt at latitude 27°. A horizontal slab with hour marks has at one end a shadow-casting vertical hob.1 This shadow clock cannot show correctly the change of time in Faijum or elsewhere in Egypt. A scholar who investigated its working came to the conclusion that it must have been kept with its head to the east in the forenoon and to the west in afternoon, and several scholars agreed that this was the way to use the clock. But this arrangement by itself did not make it possible to read the time. “Since all actual hour shadows lie substantially closer to the hob than the corresponding marks of the instrument, the shadow-casting edge must have been higher over the shadow-receiving plane than we find it to be. The upper edge cannot be the shadow-caster of the instrument; it must have been on a parallel line above this edge.”2 “The marks were also not made on the basis of actual observations, but must have been taken from some theory or other.”3 But, as a critic remarked, “this theory implies that at no season of the year did the clock denote the hours correctly, without an hourly alteration of the height of that part of the instrument which cast the shadow.”4
As the clock has no device to adjust the height of the head, it is improbable that this hourly manipulation took place. Besides, in order to change the height of the head every hour, in itself an impractical method, it would have been necessary to have another clock to show the hours without any manipulation, thus indicating the exact moment when the first clock had to be adjust ed. But if there was a clock that could show the hours correctly without adjustment, what purpose did the shadow clock serve?

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Footnotes to page 308 (Worlds In Collision):
1 The Egyptian day was divided into hours that represented equal portions of time between sunrise and sunset, independently of the length of the day.
2 L. Borchardt, “Altagyptische Sonnenuhren,” ‘Zeitschrift fur agyptische Sprache und Altertumskunde,’ XLVIII (1911), 14.
3 Ibid., p. 15.
4 J. MacNaughton, “The Use of the Shadow Clock of Seti I,” ‘Journal of the British Astronomical Association,’ LIV, No. 7 (Sept. 1944).
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page 309 / Worlds In Collision by Immanuel Velikovsky

Another explanation has therefore been offered for the manner in which the Egyptian sundial was used. The author of the new idea supposes that at some early date (the precession of the equinoxes being taken into consideration), the shadow clock was used at some latitude in Egypt on the day of the summer solstice. He admits: “Account has, however, not been taken of change in the declination of the sun between sunrise and sunset… For other seasons of the year it would be necessary at each hour or each clock reading, either to alter the height of the hob, or tilt the st’t [clock] or both. Indeed, when the sun had south declination, and even when it had slight north declination, it would always be necessary to do both. The inference is, therefore, that the clock was originally used at or near the time of the summer solstice.”1 The problem of adjustment for each reading once more crops up in this explanation, again requiring some better means of knowing the exact time. The conclusion at which the author of this explanation arrives - that originally the clock was built for a single day - is rather odd and defies the very purpose for which clocks are constructed. And even if a clock were to be read only once a year, the author of this theory could not make the specimen found in Faijum work, but only a similar clock that had been found broken in pieces; and this he could do only by having recourse to the precession of the equinoxes and by referring the clock to a period many hundreds of years earlier than chronologists assume.
The shadow clock found at Faijum, built under the Libyan Dynasty, between about 850 and 720 BC, may help us to learn the length of the day, the inclination of the pole to the ecliptic, and the latitudes of Egypt in that historical period. A change in any of these three factors would have made the clock obsolete as an instrument for time reading, and probably all three factors did change.
We do not possess the sundial of King Ahaz, but we do have the shadow clock used in Egypt in the period before the last catastrophe of 687 BC and possibly before the catastrophe of 747 BC.

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Footnote to page 309:
1 J. MacNaughton, “The Use of the Shadow Clock of Seti I,” ‘Journal of the British Astronomical Association,’ LIV, No. 7 (Sept. 1944).
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page 310, Worlds In Collsion by Immanuel Velikovsky


THE WATER CLOCK

Besides the gnomon or sundial, the Egyptians used the water clock, which had the advantage over the former of showing time during the night as well as during the day.
A complete example was found in the Amon Temple of Karnak (Thebes), 25.5° north of the equator. This water clock dates from the time of Amenhotep III of the Eighteenth Dynasty, father of Ikhnaton. The jar has an opening through which water flows out; marks are incised on the inner surface of the jar to indicate the time. Since the Egyptian day was divided into hours, which changed in length with the length of the day, the jar has different sets of markings for the various seasons of the year. Four time points are prominently important: the autumnal equinox, the winter solstice, the vernal equinox, and the summer solstice. The equinoxes have equal days and nights in all latitudes. But on the solstices, when either the day or the night is the longest of the year, the length of the daylight varies with the latitude: the farther from the equator, the greater is the difference between the day and the night on the day of the solstice. This difference also depends on the inclination of the equator to the plane of the orbit or ecliptic, which at present is 23 and a half degrees. Should this inclination change, or in other words, should the polar axis change its astronomical position (direction), or should the polar axis change its geographical position with each pole shifting to another point, the length of the day and night (on any day except the equinoxes) would change too.
The water clock of Amenhotep III presented its investigator with a very strange time scale.1 Calculating the length of the day of the winter solstice, he found that the clock was constructed for a day of 11 hours 18 minutes, whereas the day of the solstice at 25° north latitude is 10 hours 26 minutes, a difference of fifty-two minutes. Similarly, the builder of the clock reckoned the night of the winter solstice to be 12 hours 42 minutes, whereas it is 13 hours 34 minutes - fifty-two minutes too short.
On the summer solstice, the longest day, the clock anticipated a day of 12 hours 48 minutes, whereas it is 13 hours and 41 minutes, and a night of 11 hours 12 minutes, whereas it is 10 hours 19 minutes.
On the vernal and autumnal equinoxes the day is 11 hours and 56 minutes long, and the clock actually shows 11 hours and 56 minutes; the night is 12 hours 4 minutes long, and the clock shows exactly 12 hours 4 minutes.
The difference between the present values and the values of the day for which the clock is adjusted is very consistent: on the winter solstice the day of the clock is fifty-two minutes longer than the present day of the winter solstice in Karnak, and the night is fifty-two minutes shorter; on the summer solstice the day is fifty-three minutes shorter on the clock and the night fifty-three minutes longer.
The figures on the clock show a smaller difference between the length of daylight on the solstices or between the longest and shortest days of the year than is observed at Karnak at the present time. Thus the water clock of Amenhotep III, if it was correctly built and correctly interpreted, indicates that either Thebes was closer to the equator or that the inclination of the equator toward the ecliptic was less than the present angle of 23 and a half degrees. In either case the climate of the latitudes of Egypt could not have been the same as it is in our age.
As we find from the present research, the clock of Amenhotep III became obsolete in the middle of the eighth century BC; and the clock that might have replaced it at that time would have been made obsolete in the catastrophes of the end of the eight and the beginning of the seventh centuries BC, when once more the axis changed its direction in the sky and its position on the globe as well.

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Footnote to page 310:
1 L. Borchardt, ‘Die altagyptische Zeitrechnung (1920), pp. 6-25.
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EARTH IN UPHEAVAL

“Earth In Upheaval” is the second volume of what I sometimes call THE TRILOGY OF TRUTH by Immanuel Velikovsky.

The reality of our lives, the truth about our history and the truth about our emotional state - are so far removed from what the average person believes, so far removed from the fake debates in the media and from the fake debates in the universities - that it is very difficult to mention anything truthful, anything realistic, to the average person.

How can we convey the truth to human beings when their beliefs and their assumptions are so far removed from reality. It’s too big a leap for average people to make. You can’t mention the truth to average people. If you do, they’ll soon make you regret it.

By the mid-1950s, Velikovsky understood well what he was up against, and he stated in the preface to “Earth In Upheaval:”

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“This book was not written for those who swear by the verba magistri - the holiness of their school wisdom; and they may debate it without reading it….”

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“Earth In Upheaval” by Immanuel Velikovsky is there if you are ready to face it. If you cannot obtain it anywhere else, I can send a full photocopy of it to you on request at cost price, loose unbound pages, not for resale but for study purposes among fellow students only.

The section titled ‘The Hippopotamus,’ reproduced below, is a fairly mild introduction to this uniquely shocking book, a book which reveals that the so-called “science” of “geology” is only a farce, that “geology” is not science at all but is only a pack of lies, just like the Vivisection Swindle, a symptom of our collective mental illness of scotoma-amnesia, a denial of what the surface of the earth is so clearly revealing to us about our true history.

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The following, then, is a mild ‘taster’ of “Earth In Upheaval” by Immanuel Velikovsky.

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THE HIPPOPOTAMUS

The hippopotamus inhabits the larger rivers and marshes of Africa. It is not found in Europe or America save in zoological gardens where specimens of it wallow most of the time in pools, submerging their huge bodies in muddy water. Next to the elephant it is the largest of the land animals. Bones of hippopotami are found in the soil of Europe as far north as Yorkshire in England.

Lyell gave the following explanation for the presence of the hippopotamus in Europe:

“The geologist …may freely speculate on the time when herds of hippopotami issued from North African rivers, such as the Nile, and swam northward in summer along the coasts of the Mediterranean, or even occasionally visited islands near the shore. Here and there they may have landed to graze or browse, tarrying awhile, and afterwards continuing their course northward. Others may have swum in a few summer days from rivers in the south of Spain or France to the Somme, Thames or Severn, making timely retreat to the south before the snow and ice set in.”

An Argonaut expedition of hippopotami from the rivers of Africa to the isles of Albion sounds like an idyll.

In the Victorian cave near Settle, in West Yorkshire, 1,450 feet above sea level, under twelve feet of clay deposit containing some well-scratched boulders, were found numerous remains of the mammoth, rhinoceros, hippopotamus, bison, hyena and other animals.

In northern Wales in the Vale of Clwyd, in numerous caves remains of the hippopotamus lay together with those of the mammoth, the rhinoceros and the cave lion. In the cave of Cae Gwyn in the Vale of Clwyd, “during the excavations it became clear that the bones had been greatly disturbed by water action.” The floor of the cavern was “covered afterwards by clays and sand containing foreign pebbles. This seemed to prove that the caverns, now 400 feet above sea level must have been submerged subsequently to their occupation by the animals and by man… The contents of the cavern must have been dispersed by marine action during the great submergence in mid-glacial times, and afterwards covered by marine sands…” writes H. B. Woodward.

Hippopotami not only travelled during the summer nights to England and Wales, but also climbed hills to die peacefully among other animals in the caves, and the ice, approaching softly, tenderly spread little pebbles over the travellers resting in peace, and the land with its hills and caverns in a slow lullaby movement sank below the level of the sea and gentle streams caressed the dead bodies and covered them with rosy sand.

Three assumptions were made by the exponents of uniformity: sometime not long ago the climate of the British Isles was so warm that hippopotami used to visit there in summer; the British Isles subsided so much that caves in the hills became submerged; the land rose again to its present height – and all this without any action of a violent nature.

Or was it, perchance, a mountain-high wave that crossed the land and poured into the caves and filled them with marine sand and gravel? Or did the ground submerge and then emerge again in some paroxysm of nature in which the climate also changed? Did the animals run away at the sign of the approaching catastrophe, and did the trespassing sea follow and suffocate them in the caves that were their last refuge and became the place of their burial? Or did the sea sweep them from Africa, throw them in heaps on the British Isles and in other places, and cover them with earth and marine debris? The entrances to some caves were too narrow and the caves themselves too “shrunk” to have been places of refuge for such huge animals as hippopotami and rhinoceroses. Whichever of these answers or surmises is correct, and whether the hippopotami lived in England or were thrown there by the ocean, whether they sought refuge in caves or the caves are but their graves, their bones on the British Isles, as also on the bottom of the seas surrounding these islands, are signs of some great natural change.

“THE HIPPOPOTAMUS” - from “Earth in Upheaval” by Immanuel Velikovsky.
Reproduced with reasonably presumed permission as a study note for fellow students of Velikovsky to illustrate the wealth of evidence that catastrophes (=poleshifts =‘the end of the world’) have occurred repeatedly within historical times.

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MANKIND IN AMNESIA

This is the third volume in what I sometimes call Velikovsky’s TRILOGY OF TRUTH.

To avoid ‘information overload,’ it’s best to be brief.

The following is from the cover blurb for ‘Mankind In Amnesia:’

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“An eloquent message from an inspired genius who seeks to save mankind from looming self-destruction.” – Hyman Spotnitz, M.D., Med. Sc. D.

“Immanuel Velikovsky was one of the great thinkers of our time. His first epoch-making book, ‘Worlds In Collision,’ kindled a worldwide debate – undiminished after three decades – of such fervour as is reserved only for books that lay bare new fundamentals……………
‘Mankind In Amnesia,’ ……is the product of a lifetime of brilliant analytical insights. In this thought-provoking document, Velikovsky undertakes to reveal the hidden springs of our irrational behaviour.
The global catastrophes of ancient times, as Velikovsky shows, had devastating effects on the human psyche. Collectively, mankind acts like an amnesia victim seeking to relive a traumatic experience. Though surrounded by literary, geological and astronomical evidence of our violent heritage, we try to avoid the realisation that earth-wrenching cataclysms have occurred – as recently as a hundred generations ago. Yet only by understanding our past can we overcome the urge to re-enact the scene of planetary devastation, this time with man the agent as well as the victim. The horrifying truth, so long as it remains unrecognised, is a powerful force urging us toward our doom.
“If the human race is not made able to face its past, the traumatic experience that caused cultural amnesia will demand repetition.”

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There is a need to avoid ‘information overload.’ There follows here only a brief few extracts from this amazingly rich and revelatory volume, ‘Mankind in Amnesia.’

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page 39 / Mankind In Amnesia by Immanuel Velikovsky:

………….The narrative (of ‘Worlds In Collision’) is horrifying and doubly so. On the one hand is the anguished, bloodcurdling spectacle of our forebears suffering the paroxysms of nature. On the other hand is the horrifying realisation that we were brought up in a deception – in a view of the past which is but a guile that dulled our inquiry, put our vibrant curiosity to sleep, taught us, together with our statesmen, philosophers and scientists, a lesson of apathy as to our true destinies, and at the same time imbued us with the self-assurance that nothing earth-shaking can happen to us.

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page 52 / Mankind In Amnesia by Immanuel Velikovsky

“ARISTOTLE AND AMNESIA

(The following section [extract here] by Professor Lynn E. Rose was prepared at [Velikovsky’s] suggestion.)

Almost every page of the writings of Aristotle raises two nagging questions: (1) “Why would anyone say that?” and (2) “Why have people throughout the ages admired a person who said such things?” These questions can best be answered in terms of Velikovsky’s reconstruction of interplanetary near-collisions and in terms of his concept of collective cultural amnesia.
The core and the frame of Aristotle’s system is his cosmology, which not only has been the most influential of all cosmological theories, but also is the most excessive of all such theories in its astronomical uniformitarianism. ….. Aristotle’s entire system seems specifically designed to eliminate the very possibility of worlds in collision. That has been the reason for its enduring popularity and appeal…… ”

(amazingly revelatory section, truncated here to avoid ‘information overload.’)

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page 71 / Mankind In Amnesia by Immanuel Velikovsky

DARWIN

The extent to which the fear of recognition that we travel on an accident-prone [planet] governs the thinking of modern science can be exemplified by a few instances.
Charles Darwin, as a young naturalist, visited South America….
He wrote in his ‘Journal’ ….
‘……….. the mind at first is irresistibly hurried into the belief of some great catastrophe; but thus to destroy animals, both large and small, in Southern Patagonia, in Brazil, on the Cordillera of Peru, in North America up to Behrings’s Straits, we must shake the entire framework of the globe……. Certainly no fact in the long history of the world is so startling as the wide and repeated exterminations of its inhabitants………’

……….Having seen what he did in South America, Darwin could not but embrace catastrophism…………… Yet, two decades later Darwin propounded a non sequitur in ascribing all changes in the animal kingdom to a very slow evolution through competition…… because the idea of a shaking of the entire globe was mentally beyond him……….. The plot now being settled, the drama… could go on without any fear that the stage itself would collapse…. Obviously there was a psychological need in Darwin to shut his eyes to contrary evidence, but also a similar need in both the academic and the lay society to get rid of the natural revolution by embracing natural evolution…. None of the arguments that could have been used against him was utilised by his opponents………. None of [the] contradictions between his diary observations and his views in his major work was raised by any of his opponents… The success of Darwin, the speedy acceptance of his theory by academia, and the penetration of his theory into all things spiritual and material of the last hundred years were due to his assurance that the frame of this globe had never been shaken.

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End of extracts from THE TRILOGY OF TRUTH – referring to the three vital volumes by Immanuel Velikovsky titled “Worlds In Collision,” “Earth In Upheaval,” “Mankind In Amnesia.”

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COMMENTARY

Why offer these extracts to other progressive humans? The answer has been supplied by Velikovsky himself in ‘Mankind In Amnesia:’

“The horrifying truth, so long as it remains unrecognised, is a powerful force urging us toward our doom.
“If the human race is not made able to face its past, the traumatic experience that caused cultural amnesia will demand repetition.”

And you can see that happening all around you at an accelerating rate. We have this inner compulsion to recreate and relive the forgotten survivalist emergencies in which all human behaviour is rooted.


THE VIVISECTION SWINDLE – ITS UNIQUE SIGNIFICANCE

Our failure – our emphatic refusal - to put a stop to the Vivisection Swindle is the most glaring example of our determination to destroy ourselves, to restore the earth and ourselves to another state of survivalist emergency. If not by any other means, the avalanche of “animal tested” (=UNTESTED) poisons pouring out of the vivisection laboratories will eventually destroy us completely and return the human race to the conditions of a new survivalist emergency. Our refusal to end the Vivisection Swindle, such refusal having been formalised in 1990 with our collective suppression of the Citizens’ Arrest Initiative, in favour of the ongoing FAKE DEBATE on vivisection in the media, demonstrates most prominently our determination to destroy the earth’s life support system in order to relive the ancient trauma which is the wellspring of human insanity.

All human beings, without any exception anywhere, have demonstrated that they WANT that avalanche of “animal tested” (=UNTESTED) poisons to keep on coming out of the vivisection laboratories.

So it is going to happen. We’ve made our decision. We surrendered finally to our collective insanity in 1990 when we formally surrendered to the Vivisection Swindle. Now only the time scale for our self destruction is in doubt, but not the final outcome.

The total destruction of our civilisation is coming, possibly in our lifetimes, possibly later. We made that decision quite definitely in 1990 when we surrendered to the Vivisection Swindle – effectively and formally embarking on collective suicide by self poisoning, while pretending we’re not really doing it, the pretence maintained via the soothing, comforting FAKE DEBATE on vivisection in the media and in the bogus ‘antivivisection’ organisations. So 1990 was the pivotal year of modern times, the year when we finally surrendered to our self-destruct impulse. And the most important events in human history do not get mentioned in the mainstream newsmedia.

We view the documentaries on World War Two and we haughtily parade our righteous indignation and outrage at how Goebbels could have poisoned his own children.
And we fail to see that we – all of us collectively – made exactly the same decision to murder our own children by slow poison when we endorsed the Vivisection Swindle and gave our full consent and backing to the avalanche of “animal tested” (=UNTESTED) poisons back in 1990.
So if you are honest about it, you too – whoever you may be - are murdering your children by poison, just as Goebbels did.
(Perhaps you can ‘do a deal’ with your conscience on the Vivisection Swindle and get the charge reduced to manslaughter on ground of brainwashing. Either way, murder or manslaughter, our collective surrender to the Vivisection Swindle in 1990 was a sad and tragic collective failure for the human race.)
I had to say that to you, because it is true, and there is a powerful psychological urge in us to unveil all hidden truths in the Last Days of a dying civilisation.

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HOPE

Our only hope of healing / decency / dignity lies in ‘Plan B.’

After the coming destruction of our civilisation, if you are left alive and if conditions are favourable, look for ways of building something decent that may last for about a thousand years.
If your part of the world is sufficiently isolated from the newly emerged continental land masses, it could be as long as a thousand years before the missionaries and colonists come again to drag the whole world back down to survivalist mode, as happened in the South Pacific a few hundred years ago when the missionaries arrived. So it’s a job worth doing.
There is even the possibility that a sane civilisation may spread over most of the globe again, as happened twelve thousand ‘years’ ago, prior to the major ‘deluge.’


LET’S AVOID ONE ANOTHER LIKE THE PLAGUE WHILE STILL IN SURVIVALIST MODE

Survivalist-mode beings ARE the emotional plague.

Healing is impossible – even UNTHINKABLE - in our present era.

Do not contact me (unless to clarify any details). There is nothing useful we can do together now. No progress can be made in the present era, only after the coming destruction.

What you CAN do now is to begin to THINK straight, in the privacy of your own mind. Just start making your plans for the future. Read at the links below, read Velikovsky too, at least saving the above extracts from the Trilogy of Truth for your future reference, and then do your own thinking on whether you want to get some real work done after the coming self destruction of the human race, whether that destruction will be through the Vivisection Swindle or some other means.

If you want to rebuild something decent after the coming destruction, please understand the pivotal role of the mother-infant relationship. Perform the Reparenting exercises I recommended in “Practical Reparenting Therapy – The First Step” and “Practical Reparenting Therapy – One Step at a Time” and “Healing Our Tragic Civilisation.” You have to REMEMBER all the essential perceptions and needs of infants if you are to shape a new and dignified civilisation based on reintroducing decency to the mother-infant relationship after eleven thousand years of institutionalised child abuse and INDECENCY by every mother in the world.

The job will not do itself.

‘All that is needed for evil to triumph is for good people to do nothing.’

And that last statement will be truer and more relevant than ever immediately after the coming destruction, because the way people like us behave (or fail to behave) after the next destruction will determine the future of human civilisation for thousands of years to come.

No government official, no health professional, no priest, etc. (exceptions are extremely rare) will support this job of reordering and reconstituting our emotional state and restoring sanity to our societal arrangements. Such people are parasites and glory seekers, with the agenda of patching you up a little bit while retaining their power over you by keeping everything essentially the same as it is now.

If you want HEALING, you’re on your own.

So think NOW about what you plan to do in your part of the world if you are left alive after the coming destruction. And keep your thoughts ‘under your hat’ for the most part. My experiences of the past four years show that no progress is possible in the present era. The collective urge to self destruct so as to repeat the ancient, forgotten trauma is irresistible. All you can do now is to plan privately your healing projects, to be put into effect only AFTER the coming destruction.

“When Ishtar comes there’s only you / Your chance to make some dreams come true.”

------------------------------------------------------------------------
===============
O ISHTAR COME !
===============
I pray today will be the day
When Ishtar sweeps our filth away
To end a world that torments me
A world that has no right to be
Scotoma and amnesia rule
To stop you knowing you're a fool
Hauteur and glory seeking too
Conceal the "shame" of being you
Eleven thousand years ago
The world went mad but you don't know
Survival and necessity
Reduced you to insanity
Amnesia to ease the pain
Makes you forget that you're insane
You're in a prison of the mind
The key is not too hard to find
Reality is hard to bear
But you can see it if you care
So cruel your mothers had to be
You all forgot your infancy
The avalanche of toxic shame
The love that dare not speak its name
Survivalism is your creed
So you deny your infant's need
To keep the soldier and the gun
Your love is rationed to just one
The fake debates are on TV
Eclipsing what you need to see
The Vivisection Swindle grows
The avalanche of poison flows
The food you eat is so much trash
As bogus "experts" take your cash
To tell you lies you want to hear
Because the truth arouses fear
The Holy Grail you cannot find
It's too "offensive" to your mind
The source of pain is clear to see
You know the long-term remedy
But when you're asked to make a start
You turn away, too faint of heart
And run to hire a bogus "seer"
Who'll tell you what you want to hear
"THE JOB WILL DO ITSELF!" he'll say
And you'll forget you have to pay
With labour and the loss of pride,
The only way to turn the tide
Your heads are firmly in the sand
O ISHTAR! give a helping hand
A Shining Cross up in the sky
Our sick society will die
The cleansing sea engulfs the land
As healing comes by Ishtar's hand
Then darkness reigns for many years
To give us time to calm our fears
To see the errors of our past,
Regain our sanity at last.
"Holy Communion" has to be
For us to reach maturity
The vampire legends are half true
At times that's what we have to do
But if you need to suck my blood
Just ask me first, you know you should
As sailors did in days of yore
When they were stranded far from shore.
The ruling group are training you
To think there's nothing you can do
To keep their power they must retain
Arrangements that are causing pain
When Ishtar comes, there's only you,
Your chance to make some dreams come true
So think before you build again
Do not be ruled by foolish men
Let infants teach you what to do
They have no shame, their love is true
A baby's love is like the sun
It freely shines on everyone
No ban on loving more than one
No body parts you have to shun
Let baby take your shame away
Let baby all your fears allay
O ISHTAR COME to end our pain
And then we'll learn to love again
----------------------------------------------
----------------------------------------------
THE FORBIDDEN SUBJECTS in brief - a reminder:
(1) ===The Solar System is inherently unstable and at irregular
intervals other planets repeatedly pass close to the earth destroying
civilisations and modifying religions, the last such event having
occurred only 2,700 years ago, though censored out of the historical
and geological records by common consent via collective scotoma /
amnesia.
(2) ===Every part of the earth's surface, above and below sea level,
testifies to the effects and legacy of interplanetary near-collisions
within historical times, but the bogus, fraudulent "sciences" of
"geology" and "archaeology" are exercises in mass scotoma intended to
deny the evidence of our senses.
(3) ===Scotoma - meaning the denial of part of what our senses
perceive in front of us - comes so easily to human beings because
scotoma was considered necessary to our physical survival in the
forgotten survivalist emergencies that were the aftermath of the
forgotten poleshifts, and whatever is associated in our brains and in
our archetypes with physical survival tends to repeat indefinitely.
(4) ===The foods we eat are slow poisons but we feel a compulsion to
continue to eat these slow poisons because they were thought to be our
only means of survival for a brief period after the poleshifts, and
activities associated in our brains and in our archetypes with
physical survival tend to repeat indefinitely.
(5) ===In particular, consuming the flesh and blood of tortured,
terrified animals is a major source of the violence and hate in human
behaviour, as the last thoughts and frenzied emotions of our dying
victims live on as psychic energy and transmute themselves from the
meat into our human brains as tendencies to repeat the violence and
hate we perpetrated upon those sentient beings.
(6) ===Animal experimentation or vivisection is entirely fraudulent
and has been generating an avalanche of "animal tested" poisons which
is the major source of environmental pollution and will soon destroy
the earth's life support system, enabling us to repeat and relive the
forgotten survivalist emergencies, because traumatic amnesia
sufferers
always strive to repeat the forgotten trauma.
(7) ===The mother-infant relationship is largely institutionalised
child abuse imposed on our ancestors to reduce children to soldier
material, as were our other major societal arrangements such as the
amazing ban on loving more than one person (=the rationing of love,
=marriage-type relationships), and so our societal arrangements
automatically generate pain and have no validity in a world which can
sustain all its inhabitants and therefore our societal arrangements
should be abolished as soon as feasible in the interests of healing,
and this too is hidden under a veil of scotoma / amnesia.
(8) ===What is happening in the nursing homes (and in old age
generally) is a compulsive and pathological repeat performance of the
worst horrors of the mother-infant relationship, or a final, feeble
protest against what our mothers did to us, again barred from our
conscious awareness by collective scotoma / amnesia.
(9) ===Although we like to imagine we are striving in various ways 'to
make the world a better place' and 'to put an end to human
suffering,'
we are actually and unwittingly striving for permanent failure and
permanent stagnation from a long-term perspective, and this addiction
to stagnation and failure is in large measure an analogue or 'acting
out' or mimicking of our eleven-thousand-year failure to restore
sanity and decency to the mother-infant relationship, which is
something we all yearn for intensely in our innermost being but feel
unable even to articulate, let alone make a start at achieving it.
(10) ===We can prove scientifically beyond any doubt that God exists,
although It is not the personalised, humanised, magnified man god of
religions.
------------------------------------------------------------------
=================================
Illustrations:
"The Golden Age" by Lucas Cranach: (please search internet);
“New Planet” Youon (please search internet);
“The Silver Age” by Lucas Cranach (please search internet);
"Melancholia" by Lucas Cranach
 http://www.allposters.com/Frame.asp?CID=EC2A1E98A4D74587B673F4C646F87...
---------------------------------------------------
Related links:
---------------------------------------------------
"The Thing - revisited"
 http://www.network54.com/Forum/57466/thread/1164139595/last-116413959...
"Declaration for Healing"
 http://www.network54.com/Forum/57466/thread/1144642466/last-114464246...
"Paradise Lost - the true story"
 http://www.network54.com/Forum/57466/thread/1152677361/last-115267736...
“The Fourth Commandment”
 http://www.article-planet.com/article1559.html
"Silence of the Damned"
 http://www.network54.com/Forum/57466/thread/1140491483/last-114049148...
"Objection Overruled"
 http://www.network54.com/Forum/57466/thread/1157991625/last-115799162...
"Healing Our Tragic Civilisation"
 http://groups.google.ie/group/The-Voice-of-the-Voiceless/msg/b759b917...
"Vampires and Saturnalia"
 http://www.article-planet.com/article1362.html
"The Shame"
 http://www.network54.com/Forum/57466/thread/1143213047/last-114321304...
"The Shame revisited"
 http://www.network54.com/Forum/57466/thread/1159106971/last-115910697...
"The Incest Taboo"
 http://www.network54.com/Forum/57466/thread/1148921377/last-114892137...
"Mummy's Bum"
 http://www.article-planet.com/article1361.html
"All Our Songs Are Sad"
 http://www.network54.com/Forum/57466/thread/1173969083/last-117396908...
“Practical Reparenting Therapy – The First Step”
 http://groups.google.ie/group/The-Voice-of-the-Voiceless/msg/ca78ba6bf1db22d2?&hl=en
"Practical Reparenting Therapy - One Step At A Time"
 http://www.article-planet.com/article3066.html
"The Holy Grail"
 http://www.network54.com/Forum/57466/thread/1144022433/last-114402243...
"Shaking the Baby"
 http://www.article-planet.com/article1434.html
"Circumcision"
 http://www.network54.com/Forum/57466/thread/1143342641/last-114334264...
“Baby Massage”
 http://www.article-planet.com/article1448.html
“Breatharians and Breastfeeding”
 http://www.article-planet.com/article1390.html
"Remember Or Die"
 http://rememberordie.blog.co.uk/main/
"The Law of the Sea"
 http://www.article-planet.com/article556.html
"The End of the World In Reverse"
 http://www.network54.com/Forum/57466/thread/1173463517/last-117346351...
"Plan C and Plan D"
 http://www.network54.com/Forum/57466/thread/1177084083/last-117708408...
"Vivisection and its Crucial Role in the Scheme of Things"
 http://www.article-planet.com/index.php?page=article&article_id=314
"Vivisection and Alternative History"
 http://www.network54.com/Forum/57466/thread/1170085888/last-117008588...
"Imperatrice Nuda revisited"
 http://www.network54.com/Forum/57466/thread/1162607187/last-116260718...
"The Abolition of Vivisection - how it is going to happen"
 http://www.nzavs.org.nz/mobilise/27/12.html
"Vivisection - its amazing significance"
 http://www.network54.com/Forum/57466/thread/1162877691/last-116287769...
 http://www.hansruesch.net/ (partly under construction)
 http://www.network54.com/Forum/57466/thread/1125352319/last-112535231...
"Aterhov"
 http://www.network54.com/Forum/57466/thread/1168082135/last-116808213...
"Aterhov (2)"
 http://www.network54.com/Forum/57466/thread/1168274410/last-116827441...
And other articles in this series.
=========================================
BIBLIOGRAPHY FOR HEALING
=========================================
+++THE HIDDEN TEACHING BEYOND YOGA+++
+++Paul Brunton+++
+++THE WISDOM OF THE OVERSELF+++
+++Paul Brunton+++
+++SLAUGHTER OF THE INNOCENT+++
+++Hans Ruesch+++
+++NAKED EMPRESS+++
+++Hans Ruesch+++
+++LISTEN, LITTLE MAN!+++
+++Wilhelm Reich+++
+++WOMEN WHO LOVE TOO MUCH+++
+++Robin Norwood+++
+++LETTERS FROM WOMEN WHO LOVE TOO MUCH+++
+++Robin Norwood+++
+++HOME COMING+++
+++John Bradshaw+++
+++FAMILY SECRETS+++
+++John Bradshaw+++
+++THOU SHALT NOT BE AWARE+++
+++Alice Miller+++
+++FOR YOUR OWN GOOD+++
+++Alice Miller+++
+++WORLDS IN COLLISION+++
+++Immanuel Velikovsky+++
+++EARTH IN UPHEAVAL+++
+++Immanuel Velikovsky+++
+++MANKIND IN AMNESIA+++
+++Immanuel Velikovsky+++
+++THE VOICE OF THE VOICELESS - The Universal Infant talks back to
the mothers of this civilisation (and related articles)+++
+++Peter Newman+++
(this last title is available as free e-book from author on request)
========================================================
========================================================
Again, as some people seem determined to misunderstand, I'll repeat
this paragraph:
===It is not helpful for one family or one group to try to go it
alone in changing back to antediluvian child rearing practices. That
will do more harm than good - because the children will still have to
grow
up surrounded by an insane civilisation. It has to be all or nothing,
the whole world or nothing. The only way forward is a prolonged
period
of education by consent leading to a future time when the entire
human
family worldwide will know the truth and will make the decision
collectively to come out of survivalist mode and to behave with a bit
of decency and fairness toward a future generation of babies,
starting from the core issue of *Mummy's Bum* (The Holy Grail) and
then building upon that vital initial IMPRINT of decency and fairness
placed on every infant's brain at the start.
This re-education / reorientation process will be in effect
REHEARSALS FOR FUTURE SANITY among adults, including Practical
Reparenting Therapy among adults which will entail both correcting
our
own mothers' mistakes in every physical and emotional detail AND
rehearsing for a future time when all mothers will be sane again,
just as mothers were sane eleven thousand years ago.===
---------------------------------------------------------------------------------------------------------
Illustrations:
"The Golden Age" by Lucas Cranach:
“New Planet” by Youon
“The Silver Age” by Lucas Cranach
"Melancholia" by Lucas Cranach
(links tend to be faulty; please search internet for those vital images.)
---------------------------------------------------------------------------------------------------------
===============
O ISHTAR COME !
===============
I pray today will be the day
When Ishtar sweeps our filth away
To end a world that torments me
A world that has no right to be
Scotoma and amnesia rule
To stop you knowing you're a fool
Hauteur and glory seeking too
Conceal the "shame" of being you
Eleven thousand years ago
The world went mad but you don't know
Survival and necessity
Reduced you to insanity
Amnesia to ease the pain
Makes you forget that you're insane
You're in a prison of the mind
The key is not too hard to find
Reality is hard to bear
But you can see it if you care
So cruel your mothers had to be
You all forgot your infancy
The avalanche of toxic shame
The love that dare not speak its name
Survivalism is your creed
So you deny your infant's need
To keep the soldier and the gun
Your love is rationed to just one
The fake debates are on TV
Eclipsing what you need to see
The Vivisection Swindle grows
The avalanche of poison flows
The food you eat is so much trash
As bogus "experts" take your cash
To tell you lies you want to hear
Because the truth arouses fear
The Holy Grail you cannot find
It's too "offensive" to your mind
The source of pain is clear to see
You know the long-term remedy
But when you're asked to make a start
You turn away, too faint of heart
And run to hire a bogus "seer"
Who'll tell you what you want to hear
"THE JOB WILL DO ITSELF!" he'll say
And you'll forget you have to pay
With labour and the loss of pride,
The only way to turn the tide
Your heads are firmly in the sand
O ISHTAR! give a helping hand
A Shining Cross up in the sky
Our sick society will die
The cleansing sea engulfs the land
As healing comes by Ishtar's hand
Then darkness reigns for many years
To give us time to calm our fears
To see the errors of our past,
Regain our sanity at last.
"Holy Communion" has to be
For us to reach maturity
The vampire legends are half true
At times that's what we have to do
But if you need to suck my blood
Just ask me first, you know you should
As sailors did in days of yore
When they were stranded far from shore.
The ruling group are training you
To think there's nothing you can do
To keep their power they must retain
Arrangements that are causing pain
When Ishtar comes, there's only you,
Your chance to make some dreams come true
So think before you build again
Do not be ruled by foolish men
Let infants teach you what to do
They have no shame, their love is true
A baby's love is like the sun
It freely shines on everyone
No ban on loving more than one
No body parts you have to shun
Let baby take your shame away
Let baby all your fears allay
O ISHTAR COME to end our pain
And then we'll learn to love again
-------------------------------------------------
-------------------------------------------------