{‘Everything is Illusion’ [continued (3)]}[22nd March 1991]

[Redbook8:355][19910322:1201c]{‘Everything is Illusion’ [continued (3)]}[22nd March 1991]

19910322.1201

[continued]

a. President, Preacher or Spokesman for the Assembly.

d. ‘Mist’, ‘Breath’*

e. hard work by slaves (labour, suffering)

f. or ‘Everything is (more) wearisome (than) one can describe.

The eye is not content with what it can see, nor the ear satisfied.’

h. Work as a source of worry and fatigue.

i. ie useless effort, waste of time.

j. Hebr[ew] ‘stupid actions’

( – [footnotes] per N[ew] J[erusalem] B[ible] 1015)

*See [last previous ts entry,] 354

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{‘Everything is Illusion’ [continued]}[22nd March 1991]

[Redbook8:354][19910322:1201b]{‘Everything is Illusion’ [continued]}[22nd March 1991]

19910322.1201

[continued]

*‘The primary meaning of the term rendered here as “futility” is “mist”, “breath”, and is part of the gamut of imagery (water, shadow, smoke, etc.) which Hebrew poetry uses to describe the transitory nature of all that is human. In Qo[heleth (Ecclesaiates)], the word, having lost its concrete sense, means the illusory nature of things and hence the disappointment inherent in them for human beings.’

**

= Illusion?

*(ref [[Redbook8:355][19910322:1201c]{‘Everything is Illusion’ [continued (3)]}[22nd March 1991]] 355([fn=]d) [Next ts entry])

** – N[ew] J[erusalem] B[ible] 1015: Qo[heleth (Ecclesaiates)] 1:1, d Note.

{& IX. [[Redbook9:35-36][19910402:1736c]{‘The Spirit returns to God who gave it’}[2nd April 1991]] 35}

[continued]

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{‘Everything is Illusion’}[22nd March 1991]

[Redbook8:354-355][19910322:1201]{‘Everything is Illusion’}[22nd March 1991]

19910322.1201

‘[Ecclesiastes (Qoheleth)]* has the character of a period of transition. The old conventional convictions have been shaken and as yet nothing has taken their place. Hebrew thought is here at the crossroads....

‘The third century BC[E]** is therefore the most likely date of composition.’

***

****

*[Square brackets per ms, indicating insertion in ms]

**2048R~256BCE

*** – N[ew] J[erusalem] B[ible] 1013 (Introduction to Ecclesiastes).

****& ‘It warns against attachment to the goods of this world....’

[continued]

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{Phrygian Cybele [continued]}[21st March 1991]

[Redbook8:354][19910321:1018d]{Phrygian Cybele [continued]}[21st March 1991]

19910321.1018

[continued]

‘Hieroglyphic inscriptions from Hamāh, the most southerly Luwian* stronghold, show how extraordinarily complicated the ethnic situation in this region was.’

**

*[See last previous ts entry]

** – ibid [Encyclopaedia Britannica 28:] 908

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{Phrygian Cybele}[21st March 1991]

 [Redbook8:353-354][19910321:1018c]{Phrygian Cybele}[21st March 1991]

19910321.1018

[continued]

‘The Phrygian character of this city [Büyükkale, the citadel of Boğazköy-Hattusa]* is clearly shown by graffiti (wall writing) in Phrygian script and especially by a cult image of Cybele, the main Phrygian goddess, found in a niche at the south[-]east gate of the citadel. Cybele, a goddess of the “Great Mother of Nature” type, was called Kubaba** by the Luwians*** and, under that name, had played an important role in the religion of Carchemish. Her importance seems to have increased during the Phrygian period,**** and her statue at Boğazköy seems to show the influence of of 6th-century [bce] Greek art, as do comparable cult statues from Gordium; from Ayas, west of Ankara; and from Ankara itself.’

#

*[Square brackets per ms, indicating insertion in ms]

**=?Gabriel

(but her sacred animal was the lion!)

***= the dominant group in the late Hittite culture

(E[ncyclopaedia] B[ritannica] 7:576)

****c[irca] 1180-700BCE[ff]*

ie 2048|A~1024|J~768|G~512|BCE

# – ibid [Encyclopaedia Britannica 28:] 907

[continued]

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{Hittite Lions and Sphinxes}[21st March 1991]

[Redbook8:353][19910321:1018b]{Hittite Lions and Sphinxes}[21st March 1991]

19910321.1018

[continued]

‘The corbelled arches of [the Hittite capital’s]* gates are flanked by portal sculptures – lions or sphinxes – anticipating those of the Late Assyrian palaces.’

**

*[Square brackets per ms, indicating insertion in ms]

** – E[ncyclopaedia] B[ritannica] 28:906

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[Proverbs (3)][21st March 1991]

[Redbook8:353][19910321:1018][Proverbs (3)][21st March 1991]

19910321.1018

‘Make your views heard, on behalf of the dumb,

on behalf of all the unwanted;

make your views heard, pronounce an upright verdict,

defend the cause of the poor and wretched.’

-- Pr[overbs] 31:8-9 (N[ew] J[erusalem] B[ible])

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{Music the Editor*}[20th March 1991]

[Redbook8:352][19910320:0000]{Music the Editor*}[20th March 1991]

19910320

The musical accompaniment to film has replaced the editorial voice in literature which (for example) used to say: ‘And now, dear reader, steady yourself for a terrible shock. You see that little old man selling papers on the corner? And the pretty girl walking towards him? In a few seconds she will be subjected to a crime so dastardly that it will shock you to the core; and his life will change for ever....’

*[Or perhaps, more nearly, the editorial voice?]

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Proverbs (2)][16th March 1991]

 [Redbook8:352][19910316:1612e][Proverbs (2)][16th March 1991]

19910316.1612

[continued]

    ‘As water reflects face back to face,
    so one human heart reflects another.’
*


*-- Pr[overbs] 27:19 (N[ew] J[erusalem] B[ible]; [but in the] G[ree]k = ‘As no face is like another, so no two human hearts are the same’)

(As is often the case in this Journal, the last para[graph] has no deliberate relation to the one before [in the last previous ts entry]) <910409>

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{Arabian Islam [continued (4)]}[16th March 1991]

[Redbook8:352][19910316:1612d]{Arabian Islam [continued (4)]}[16th March 1991]

19910316.1612

[continued]

‘Islām, however, was destined for a world role. Under Muhammed’s successors, the expansionist urge of the tribes, temporarily united around the nucleus of the two sacred enclaves, coincided with the weakness of Byzantium and Persia. Tribes summoned to the banners of Islām launched a career of conquest that promised to satisfy their greed for booty and lands, With families and flocks, they left the peninsula.’*

*

**

*[– ibid (Encyclopaedia Britannica 13: 876]

** → IX: [[Redbook9:56][19910409:]{Islam}[4th April 1991],] 56

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{Arabian Islam [continued (3)]}[16th March 1991]

[Redbook8:351][19910316:1612c]{Arabian Islam [continued (3)]}[16th March 1991]

19910316.1612

[continued]

‘Muhammed’s men attacked a Quraysh caravan, thus breaking the vital security system established by the ‘Abd Mariāf house, and hostilities broke out against his Meccan kinsman, who dubbed him “divider” (mufarriq). Within Mecca two problems confronted him – the necessity to enforce his role as arbiter and to raise supplies for his move against Quraysh. He overcame internal opposition, removing in the process three Jewish tribes, whose properties he distributed among his followers.’

**

*{cf II.[[Redbook2:281-282][19830522:1130]{A Dream: 'He rules, he pools, he leaves.'}[22nd May 1983]ff(2)] 281-3}

** – ibid [Encyclopaedia Britannica 13:] 876

[continued]

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