I’ve sug­ges­ted else­where that there’s a link between some stel­lar events and the schedul­ing of fest­ivals in archaic Greece. What I haven’t had is a nice bit of text say­ing this. At least not till now. While wait­ing for a cata­logue to come avail­able recently I star­ted brows­ing The Attic Fest­ivals of Demeter and Their Rela­tion to the Agri­cul­tural Year by Allaire Chandor Brumfield.

One of the fest­ivals she talks about is Pro­er­o­sia. This seems to be a sac­red plough­ing fest­ival held on Pyanep­sion 5 at Eleusis before the mys­ter­ies and this is firmly dated by his­tor­ical inscrip­tion. There is another clue as to when it’s held as she’s found a quote from Hesychius.

καὶ ὸ δε̂μος δὲ αύτὰ προαρκτούρια καλεῖ

 

The key bit is προαρκτούρια, proark­touria, before Arcturus. The date she uses for the heli­acal rising of Arcturus, the first appear­ance of Arcturus in the morn­ing sky, is Septem­ber 18. She cites a book I haven’t read for this, so I’ll have to look into it, but it seems approx­im­ately right. This is a bit of a prob­lem because the quote doesn’t match the inscrip­tion.

The earli­est match between Pyanep­sion 5 in the ancient Athenian cal­en­dar to the mod­ern cal­en­dar I can make is Septem­ber 19. To get this I’ve assumed that the sum­mer sol­stice was observed on June 18 as the same day as a new moon. This would sur­prise any­one famil­iar with mod­ern astro­nomy, because the sol­stice is around June 21. How­ever, this was not known in archaic Greece and for the days around the sol­stice the Sun appears to be rising over the same part of the hori­zon, so it is pos­sible that it was cel­eb­rated earlier or later by a few days from year to year. If, like most years the first New Moon was con­sid­er­ably after June 21, then Pyanep­sion 5 could be around what we would call Octo­ber 21. It doesn’t seem to pos­sible to have Arcturus rise before the Pro­er­o­sia if it is held in Pyanepsion.

Another answer she con­siders is one put for­ward by Mommsen that προαρκτούρια refers to the heli­acal set­ting of Arcturus which was, accord­ing to Columella, Octo­ber 29. This would fit the data and ensure that the Pro­er­o­sia was always before the Arcturus event, but as she notes it’s unusual for the set­ting of Arcturus to be men­tioned without spe­cify­ing the set­ting. Usu­ally if a star is men­tioned without fur­ther details if refers to its rising.

Com­par­ing it to other texts that men­tion Arcturus a set­ting inter­pret­a­tion remains dif­fi­cult. Hesiod in line 609 of Works and Days says “...when Orion and Sirius are come into mid-heaven, and rosy-fingered Dawn sees Arcturus, then cut off all the grape-clusters, Perses, and bring them home.” You can make a case for before the set­ting of Arcturus, make sure you’re ploughing’s done before he leaves because he’s the plough­man, but it smacks of excuse-making.

Boötes from the cleaned Urano­graph­i­carum.

Adding to the con­fu­sion is some quer­ies over another inscrip­tion from Thorikos. We would expect it to be held in Pyanep­sion, because this was the sac­red plough­ing month. How­ever a stone from Thorikos put it in Boedromion, the month before Pyanep­sion. And also pos­sibly even in Metageit­nion, the month before that. As you ima­gine clas­si­cists would love to get their hands on the stone but they can’t. It’s been lost. And it was only tran­scribed by a farmer and appears to have a lot of errors in it anyway.

On the plus side I can at least now point to another fest­ival and say that there’s evid­ence that stel­lar cal­ib­ra­tion was used else­where. Yet it opens up far more ques­tions that will need look­ing into.

Tránsito de Venus: Alineación planetaria estrella luciferina de cinco puntas

El 5 de junio a las 23:00 Venus en todo su esplendor sorprendió a todos los espectadores con su singular belleza, aunque a decir verdad, el evento visual trae consigo repercusiones a nivel no físico bastante trascendentales.

Venus era muy importante para los mayas, tanto así que en sus movimientos basaron su calendario, esto hace que astrólogos, ocultistas y nueva era centren en Venus sus energías.  Pero qué es lo que hace a Venus tan importante y trascendental para la humanidad? qué se esconde tras esos tránsitos de este planeta tan enigmático que hizo que hasta los propios mayas basaran en él su calendario en lugar de basarse en el sol que es en el astro que está basado nuestro calendario gregoriano? qué relación guarda Venus con el Nuevo Orden Mundial y los planes de la élite Illuminati?

Simple "casualidad" que la crucifixión de Jesucristo haya sido realizada junto a otras dos personas más durante un tránsito de Venus en el monte de la calavera? y que posterior a este hecho tan trágico se inaugurara un templo al dios Baal en Baalbek?

 "Casualidad" que igualmente hayan "coincidido" con alineaciones con Venus o con el tránsito de Venus estos otros importantes hechos?

1. La instauración del I, II y III Reich (Hitler)
2. La instauración del calendario reptiliano gregoriano en 1582
3. La erupción del volcán Vesubio en 1979
4. El congreso ecuménico de Nicea y el nacimiento de la iglesia "universal" (Católica) en el año 325
5. En 1526 Magallanes "demuestra" que la tierra no es plana
6. La llegada del asesino en serie a Centro América, Hernán Cortés
7. En 1630 se "confirman" las hipótesis de Galileo Galilei que dieron una nueva visión del mundo
8. En 1760 coincidió con una gran actividad militar en Europa y América
9. En el siglo 19 coincidió con la invención del teléfono
10. Las apariciones de la "virgen" de Fátima en 1917
11. El mega ritual satánico del 9/11 las torres gemelas
12. El terremoto de Haití en el 2010
13. El accidente de los 33 mineros en la mina San José de Chile en el 2010
14. La beatificación del "venerable santo" papa ecuménico luciferino Juan Pablo II en la fiesta a Beltane
15. La muerte de Bin Laden en la fiesta a Beltane dios de la "luz"
16. El mega tsunami del 2004 que dejó miles y miles de muertos y damnificados
17. El tsunami de Japón del 3/11/11
18. El sacrificio ritual  del número 2 de Alqaeda el 5 de junio del 2012 a manos de un avión "no tripulado"
19. La Eurocopa

 

Este evento es de gran importancia para esoteristas y ocultistas, ya que lo denominan como el "retorno de Cristo", dado que durante ese tránsito energéticamente es aprovechado por la élite para diversos fines como pudimos ver en algunos ejemplos que menciono sobre momentos coincidentes durante este movimiento astronómico y energético.

 

Desde la antigüedad siempre se asoció a Venus con Lucifer, la estrella de la mañana, la diosa Isis, la reina del Cielo.  En Oriente a Venus se le llama Sukra que significa resplandeciente, un dios que "conduce" un vehículo tirado por caballos, señor de los asuras o demonios.

 

Ver Libro de Segunda de Reyes Capítulo 2 Versículo1 y 11  y mi anterior entrada sobre el dios del antiguo testamento para ver en qué se movilizaba!!!!!

 

 

Según la doctrina esotérica, la tierra está subordinada a Venus, a Lucifer, su Regente, y se enseña además que en ese planeta hay vida, más no física como la nuestra sino espiritual, donde hay maestros y seres dispuestos a "ayudarnos" a evolucionar.

 

Astronómicamente se le denomina a la tierra y a Venus, planetas gemelos, dadas las similares condiciones de ambos astros como tamaño, densidad, gravedad, composición química, una de las diferencias está en su presión atmósferica la cual es 90 veces mayor a la de la tierra, y su superficie, la de Venus, es literalmente "infernal", cubierta de azufre. Tal como describen que es el infierno, el hogar de Lucifer alias Satanás.

 

Entre 1970 y 1980 la Unión Soviética a través de sondas rusas, capturó en el planeta infernal, imágenes de objetos que tenían entre 10 y 50 centímetros de longitud que se movilizaban y luego desaparecían, según la revista Astronomicheskiy Vestnik.  Entre esas imágenes están las de discos volantes y escorpiones

Cada vez que se registra un hecho potencialmente energético, muchas cosas suelen suceder a nivel electromagnético, talvez se abren portales, incluso podemos evidenciar según imágenes del sol de la NASA objetos volantes alrededor del sol mientras sucedía esta impactante y profética alineación, mera "casualidad"?????

http://nuevoordenmundialreptiliano.blogspot.com.ar/2012/06/transito-de-venus-alineacion-planetaria.html

It would be good to go over some basic information regarding the Chronology of the Bible, in the hopes of clarifying this issue.  Here is a simple four point statement describing some of these same issues in Biblical Chronology, showing how to explain the data given in Scripture regarding the dating of historical events:

1.  From the time of the division of the kingdom after the death of Solomon, the official scribes of the southern kingdom of Judah counted the regnal years of their kings from the month Tishri (September - October), while the scribes of the northern kingdom of Israel apparently reckoned the regnal years of their kings from the month Nisan (March - April). Proof that Tishri reckoning was employed in Judah may be found by comparing II Kings 22:3 with 23:23, where the discovery of the law by Hilkiah and the subsequent Passover in Nisan, which must have occurred several months later, are both dated in the 18th year of Josiah. Although no scriptural evidence is available for the time of the beginning of the regnal year in the northern kingdom of Israel, when a Nisan-to-Nisan regnal year is used for Israel together with a Tishri-to-Tishri year for Judah, the perplexing discrepancies disappear and a harmonious chronological pattern results.

2.  The scribes of Israel used the Egyptian nonaccession-year ("postdating") system in reckoning the reigns of their kings from the division of the kingdom down to 798 BC, and the Babylonian accession-year ("antedating") system from that year onward. According to the nonaccession-year system, that portion of a year which followed a king's accession to the throne and which preceded the official New Year (whether Tishri 1 or Nisan 1) was counted as his first official year. But according to the accession-year system, that initial period was called his accession year, and not until after the New Year did his first official year begin. Proof that Israel followed the nonaccession-year system during the 9th century B.C may be found in the fact that Jehu (according to Assyrian records) paid tribute to Shalmanezer III only 12 years after Ahab fought in the Battle of Qarqar, while the scribes of Israel attributed 14 years to the reigns of the two intervening kings, Ahaziah and Joram. On the other hand, the scribes of Judah must have employed the accession-year system for their kings, except during that dark period of their history when the influence of the northern kingdom, through Queen Athaliah, was predominate (848-796 BC); for only by means of this assumption is it possible to harmonize the synchronisms employed by the northern and southern scribes.

3.  When the scribes of one kingdom synchronized the reign of their king with the reign of the neighboring king, they employed their own system of reckoning for both kings instead of employing the foreign system for the foreign king.

4.  Many of the kings of Judah (and also Jehoash of Israel) associated their sons with them on their thrones during the final years of their reigns, thus necessitating the allowance of considerable overlapping or coregencies.⁴⁶

Timeline of Evidences Showing Both a Spring and a Fall Calendar

Before we continue with this study, I feel it is important that we summarize and chart out the facts which demonstrate what type of calendar the Israelites used.  Yes, we know that according to Exodus 12:1-2 they used a spring-to-spring calendar.  And yes, the 1st month of the Hebrew calendar is still the month of Abib, in the spring.  However, the evidence of Scripture, history, and Biblical chronology show conclusively that they also employed a fall-to-fall calendar, in which they often started the count of the years from the 7th month, the month of Tishri.  Please review this and consider each of these points carefully.

Timeline Showing the Scriptural, Historical and Chronological Evidences

for the Use of Both a Spring and Fall Calendar by Israel

Fall Calendar is the Original Creation Calendar

While contemplating the enormous amount of evidence in support of a dual calendar system in Israel, let us consider a statement from another chronologist in regard to the issue of spring verses fall start of the Hebrew calendar.  Godfrey Faussett, author of Sacred Chronology, believed that the year originally started in the fall, and says this about the idea of originally starting the year from the spring:

It is worthy of notice too that even in one sacred institution the old order of the year was of necessity maintained; for if the Sabbatical year had commenced otherwise than in the Autumn, the understood relation between the seed not sown and the harvest not reaped, would have been destroyed. The year of Jubile too was proclaimed by the trumpet in the seventh month. However poetical imagination may point to the spring as the infancy of the World; if by spring is meant the vernal equinox, nature herself seems to repudiate an order of things which cuts off the seed time from the harvest. Even the winter solstice falls too late by many weeks for that actual spring, which is properly indicated by the earliest germs of annual vegetation.⁴⁸                                             

Faussett makes several good points.  For instance, he talks about the natural order of the seasons.  How can we think of dividing the year between seed time and harvest, when the most natural division of the year would be at the time of the harvest?  Yahweh instituted a religious calendar that calculated the years starting in the spring, according to Exodus 12:1-2.  And yet this appears to be a special calendar given for a special purpose―as an object lesson concerning the celebration of the life cycle of man.^‡  Other than this, logic and nature itself seem to mitigate against the idea of ending and starting the year after the time that the seed has already germinated (the spring equinox), for such a system breaks up the agricultural cycle.  The fact that Faussett refers to the "old order of the year," which is also in alignment with what Josephus says when he speaks of this "original order," lends credence to the idea that there is also an agricultural year which naturally starts in the fall.

Through the research of many chronologists, including Faussett, Horn and Thiele, ancient historical testimonies (including Josephus, Philo and the Elephantine Papyri), ancient Jewish Rabbis, and the Scriptures themselves, we can determine conclusively that even as far back as the days of Noah the beginning of the year was in the fall, and was not changed to the spring until the time of Moses—when Yahweh sought to change the focus of his children from the celebration of “death” to the celebration of “life.”^‡ In addition, a fall calendar was used in the days of Solomon, and in the days of Josiah (just before the Babylonian captivity).  And after the captivity it was used by the Elephantine Jews of 5th century BCE Egypt.  It was also used by Ezra and Nehemiah of that same period, as well as the Qumran community two centuries later.  Of course, through the Mishnah and the Talmud we learn that the Rabbis of the 2nd to the 5th century CE also followed a fall-to-fall calendar.  We cannot say that they only used a fall calendar during the time of the existence of the nation of Israel, for there is also evidence (both Scriptural and historical) for the use of a spring calendar during that time.  However, the idea that they only used a spring calendar or that the fall calendar was a later innovation, is proven to be false by the evidence presented in this study.  So, while some believe that the original calendar was a spring-to-spring calendar, the Scriptural and historical evidence conclusively supports the fact that the original calendar was a fall-to-fall calendar, that the spring calendar was introduced to Israel at the time of the Exodus, and that both calendars (the spring and the fall calendar) were in continuous use even up to and including the present day.  In Judaism today, Rosh Hashanah (meaning "the head of the year") is celebrated on Tishri 1 as the beginning of the Jewish civil year, and it would seem this practice can be documented going back at least 2200 years.⁴⁹

Another chronologist, Roger Beckwith, in his book Calendar and Chronology, Jewish and Christian, points out that it is not just the opinion of the Rabbis that forms the basis of a fall new year, but historical documentation from a wide assortment of sources both prior to and contemporaneous with the days of Messiah:

The Jews had four new-year days, (M. Rosh ha-Shanah 1:1), but much the most important were Nisan 1, the new year for feasts, etc., and Tishri 1, the new year for sabbatical and jubilee years etc.  The former of these is the more prominent in the Old Testament, but the later is also found there, and has lately been the centre of a great deal of attention.  It was recognized at Qumran, as well as in mainstream Judaism: in the Qumran literature  also, "Rosh ha-Shanah" (New Year's Day) is a title for the feast on Tishri 1.^∫   First century evidence for the Tishri New-year is provided by Philo . . . and Josephus . . . and in the rabbinic literature it is attested from the outset.⁵⁰

It would seem that history and Scripture confirm the use of a Tishri (fall-to-fall) calendar in ancient history, all the way back to the times of Noah (c. 2400 BCE). Now in summary here are some Scripture questions which we should ponder:  Why does the 8th Hebrew month Bul mean "rain," and a closely related word mabul mean "flood," unless these are also connected with the flood of Noah (Genesis 7:11) in the 2nd month of a fall calendar?  Why would the author of the book of Kings say it took seven years for building the temple, yet it would take eight years based upon a Nisan calendar?  How could Josiah still be in his 18th year by the time of Passover using a Nisan calendar (which begins two weeks before Passover), when he was also in his 18th year several months earlier?  Why would Nehemiah and the Elephantine Jews (five centuries before the coming of Messiah) use a fall-to-fall calendar to date the reigns of Persian kings, when the Persians themselves would not typically do this?  Why would Genesis 7:11 give us a fall calendar date for the time of the flood using a fall-to-fall calendar?  Why would Josephus lend support to such a calendar (based on Genesis 7:11) in use prior to the exodus, calling it "the original order"? And finally, why would Moses command that the trumpet of the Jubilee should announce the year of Jubilee (Leviticus 25:8-10) in the month of Tishri, if the Jubilee year did not actually start at that time? Blowing a trumpet to announce something important (like the start of the year of Jubilee), and yet that Jubilee year would have started either six months in the past or six months into the future, does not really make much sense!  We could ask other questions as well, but this will be sufficient.  The only reasonable explanation to all of these questions is that the original calendar from Creation started in the fall and the Jews still continued to use this Tishri calendar for dating "foreign kings," for "the reckoning of years," and other matters, such as buying and selling and the Sabbatical and Jubilee years.  Since we have already clearly established that the Tishri calendar had to have been the original calendar in the time of Noah, it would also (naturally) have to be the calendar used to determine Sabbatical and Jubilee years―since those cycles have also been shown (through the Jubilee Code) to have existed from the time of Creation.