Quote:I do not think she needs to read anything. Question that "the experts" need to

figure out is, a point which Angela tries alluding to albeit not strongly

enough, accent in European languages would never have been understood and made

into a law by Verner without taking help from Sanskrit. Every time Verner got

stuck in trying to figure out where to put stress he had to seek help from

sanskrit.



What this means is that the fundamental issues related to the structure of

european languages would never have been understood if it was not for sanskrit.

[size="6"]It is bizzare that "learned people" do not understand this and this is the same

group which is hanging on to Aryan invasion theory for dear life.[/size]



I will try and give an analogy. Suppose an arab/european comes and tells a Hindu

"you know what arabs taught you the numerals and even the zero!". Hindu would

laugh at him and shake his head and walk away. Now the arab/european is pissed

and says alright it is ok if you don't believe us but we are certain that "we

all" learned numerals from common "proto numeral knowers who even knew the proto

zero!"





-Shivraj

Quote: We come back to that curious assertion of Rashi’s that the Genesis narrative was

written to justify genocide. If we put that together with Umberto Eco’s implication

in his book, The Search for The Perfect Language, that validation of the Hebrew

Bible was supported by early Christian scholars primarily to validate Judaism,

which was necessary in order to then “validate” Christianity as the “one true relig-

ion”, we begin to get the uneasy feeling that we have been “had.” What this

amounts to is that we are all “Christian” so that the “rights” of the Jews, the unap-

pealable decrees of Jehovah/Yahweh, could be “inherited” by the Christian Church

as instituted for political reasons by Constantine! Nevertheless, by the very act of

validating Judaism, and “creating” Christianity in the form of the Egyptian relig-

ion, the Western world, in its greed for power, may very well have taken a tiger by

the tail.

Quote: Donald Wagner, professor of religion and Middle Eastern studies at North Park

University in Chicago and executive director of the Center for Middle Eastern

Studies, wrote this commentary, the second in a series of five on Christian Zion-

ism, for the Lebanese newspaper The Daily Star:

The British have had a long-term fascination with the idea of Israel and its central role

in biblical prophecy that dates back to their earliest recorded literature. The Epistle of

Gildas (circa. 6th century AD) and the Venerable Bede’s Ecclesiastical History (735

AD) both saw the British as “the new Israel,” God’s chosen people, who were des-

tined to play a strategic role despite repeated invasions by their Nordic neighbors. In

the British perception of being an elect, these battles were understood in the context

of Israel’s battles against the Philistines, Babylonians and others.

Quote:George Ostrogorsky, History of the Byzantine State (New Jersey: Rutgers University Press, 1969), p. 53; J.M. Roberts, The Triumph of the West (London: British Broadcasting Company, 1985), p. 67. A potentially powerful Egypt can only have been a serious threat to Rome. The knowledge of the world was in the Library of Alexandria and knowledge is power. The alliance of Christianity and Rome, the destruction of every pagan temple, the burning of every library in the Roman empire, including the Library of Alexandria and execution of every educated Egyptian, pulling Western society into the dark ages, needs to be looked at closely. It parallels closely later alliances, and today’s alliances, of church and state to destroy other cultures.

Quote:The Bible Unearthed is a balanced, thoughtful, bold reconsideration of the historical period that produced the Hebrew Bible. The headline news in this book is easy to pick out: there is no evidence for the existence of Abraham, or any of the Patriarchs; ditto for Moses and the Exodus; and the same goes for the whole period of Judges and the united monarchy of David and Solomon. In fact, the authors argue that it is impossible to say much of anything about ancient Israel until the seventh century B.C., around the time of the reign of King Josiah. In that period, "the narrative of the Bible was uniquely suited to further the religious reform and territorial ambitions of Judah." Yet the authors deny that their arguments should be construed as compromising the Bible's power. Only in the 18th century--"when the Hebrew Bible began to be dissected and studied in isolation from its powerful function in community life"--did readers begin to view the Bible as a source of empirically verifiable history. For most of its life, the Bible has been what Finkelstein and Silberman reveal it once more to be: an eloquent expression of "the deeply rooted sense of shared origins, experiences, and destiny that every human community needs in order to survive," written in such a way as to encompass "the men, women, and children, the rich, the poor, and the destitute of an entire community." --Michael Joseph Gross --This text refers to an out of print or unavailable edition of this title.

Quote:Berossus and Genesis, Manetho and Exodus proposes a provocative new theory regarding the date and circumstances of the composition of the Pentateuch. Gmirkin argues that the Hebrew Pentateuch was composed in its entirety about 273-272 BCE by Jewish scholars at Alexandria that later traditions credited with the Septuagint translation of the Pentateuch into Greek. The primary evidence is literary dependence of Gen. 1-11 on Berossus' Babyloniaca (278 BCE) and of the Exodus story on Manetho's Aegyptiaca (c. 285-280 BCE), and the geo-political data contained in the Table of Nations. A number of indications point to a provenance of Alexandria, Egypt for at least some portions of the Pentateuch. That the Pentateuch, drawing on literary sources found at the Great Library of Alexandria, was composed at almost the same date as the Septuagint translation, provides compelling evidence for some level of communication and collaboration between the authors of the Pentateuch and the Septuagint scholars at Alexandria's Museum. The late date of the Pentateuch, as demonstrated by literary dependence on Berossus and Manetho, has two important consequences: the definitive overthrow of the chronological framework of the Documentary Hypothesis, and a late, 3rd century BCE date for major portions of the Hebrew Bible which show literary dependence on the Pentateuch.

Quote:This is a comprehensive and systematic exploration of myth in the Hebrew Bible. In addition, Michael Fishbane examines the ongoing role of Scripture in the expansion and transformation of myth in ancient Jewish sources (Midrash and Talmud) and in the classical work of medieval Jewish mysticism (the book of Zohar). The role of myth and monotheism is taken up, and the texts of myth are subjected to close analytical treatment, dealing with matters of form, theme, and theology. In particular, the creative role of exegesis, and its capacity to generate new myths and to justify older or pre-existent ones, is explored. Aspects of continuity and discontinuity with biblical and ancient Near Eastern sources are examined, and the explosive innovations of myth in the various literary phases are considered. In exploring three major phases of Jewish culture, Michael Fishbane offers a new appreciation for the reality of myth and its varieties. Many new conceptual and analytical categories are presented, as well as numerous close readings of the texts at hand.