PLEASE NOTE:
*
CCNet 128/2001 - 3 December 2001
================================
"Hamas strives for the fulfillment of God's promise as the
time
grows long and the Prophet, God Bless Him and Grant Him
Salvation,
said, "The Hour will not come until the Muslims fight the
Jews (and
the Muslims will kill them), until the Jews hide behind the trees
and
rocks and the trees and rocks will say, "O Muslim, O Servant
of God, Here
are the Jews, Come and kill them!"
--Hamas' genocidal programme based on Muhammad's
eschatological prophecy
"According to numerous apocalyptic pamphlets circulating in
Palestinian and other Muslim circles, notably Bin Laden and
similar
jihadist circles, Israel, and especially Jerusalem is the center
of
this apocalyptic struggle. Jerusalem's (pre-Zionist) significance
in Islam
derived primarily from its eschatological significance, the role
that it
played on the day of the Resurrection of the Dead and the Last
Judgment. According to a popular eschatological hadith, the
Kaabah
stone itself will come from Mecca to Jerusalem on that day. In
this world
view, the West, with its secularism and materialism represents a
cosmic
enemy that must be destroyed, and Israel, with its control of the
holy city
of Jerusalem, the insufferable advance column of that
assault."
--Richard Landes, Center for Millennial Studies at Boston
University
(1) TIME TO GIVE ARAFAT AN ULTIMATUM
Haaretz, 3 November 2001
(2) APOCALYPTIC ISLAM AND BIN LADEN
Center for Millennial Studies at Boston
University
(3) THE POLITICS OF APOCALYPSE IN THE UNDERGROUND MEDIA OF THE
ISLAMIC
RESISTANCE MOVEMENT (HAMAS)
Anne-Marie Oliver and Paul Steinberg
(4) OKLAHOMANS REPORT SEEING LIGHTS IN THE SKY
The Associated Press, 2 November 2001
(5) STRANGE LIGHTS IN THE SKY INTRIGUE, SCARE RESIDENTS
Witchita Eagle, 2 November 2001
(6) MYSTERIOUS LIGHTS BLAMED ON OLD RUSSIAN ROCKET
CNN, 2 December 2001
(7) METEOR SHOWER LIGHTS UP SKY
BBC News Online, 2 December 2001
(8) WOMAN CONTENDS SHOWER SPRINKLED METEORITES
Tallahassee Democrat, 1 November 2001
(9) OCEAN INSIDE CALLISTO MAY HAVE CUSHIONED BIG IMPACT
JPL/NASA, 29 November 2001
(10) NEW STUDY ON THE ASTRONOMICAL ORIENTATION OF THE PYRAMIDS OF
EGYPT
Andrew Yee <ayee@nova.astro.utoronto.ca>
(11) MAN, MEDICINE AND SPACE
Stephen Ashworth <sa@astronist.demon.co.uk>
(12) EYEWITNESSES TO IMPACT EVENTS
Eric Stevens <eric.stevens@sum.co.nz>
(13) IMPACT IMAGERY AND MYTHOLOGY
Alastair McBeath <vice_president@imo.net>
(14) SILBURY HILL
Alastair McBeath <vice_president@imo.net>
(15) SILBURY HILL
Phillip Clapham <carolflip@care4free.net>
(16) SAIL ON GEORGE!
Ilan Manulis <ilan@trendline.co.il>
(17) MAGNITUDE OF MINOR PLANET HARRISON
Lawrence Garrett <lgasteroid@globalnetisp.net>
(18) INTERNATIONAL CONFERENCE ON THE JUSTIANIC PLAGUE OF 541
Mike Baillie <m.baillie@qub.ac.uk>
(19) THE MAGI AND THE STAR
Scott Raeburn <s.raeburn@napier.ac.uk>
(20) SOURCES OF ENERGY FOR AN IRON-RICH SUN
Oliver K. Manuel <oess@umr.edu>
==============
(1) TIME TO GIVE ARAFAT AN ULTIMATUM
>From Haaretz, 3 November 2001
http://www.haaretzdaily.com/hasen/pages/ShArt.jhtml?itemNo=101396&contrassID=2&subContrassID=1&sbSubContrassID=0
By Yoel Marcus
There are times when words simply are not enough. Blood, terror,
smashed
bodies, people collecting body parts, ambulances, horror living
in the eyes
of survivors - what else can be written of what we see real-time
on the TV
screen in attack after attack? That it's intolerable that 53
years after the
founding of the state, Israel is still bleeding? That no country
in the
world would put up with being a target for indiscriminate attacks
on its
civilians, day after day, month after month? That it drives one
crazy to
think that the zealots and fanatics are becoming right in their
dark
predictions that `they' won't stop trying to kill us?
The bottom line is that it can't go on this way. Whether it's the
Hamas or
the Jihad or the Popular Front, no matter who officially claims
responsibility for this or that attack, it is Arafat's hands that
are
bloody. He is responsible both because he knows who is
responsible, and
because of his encouragement of the bloodletting of Israelis as
part of a
strategy of winning a state "through blood and fire."
We'll go with those who back up what Ned Walker says. The former
U.S.
ambassador here said Arafat is linked to the terror groups and is
responsible for the culture of hatred and violence, and is
therefore the one
with the power to stop it. On Friday, Defense Minister Benjamin
Ben-Eliezer
called retired general Anthony Zinni and gave him a detailed list
of alerts
- including information about involvement by Fatah and
Palestinian Authority
officers in the planning and execution of the attacks. Arafat
certainly knew
what Israel knew - but he didn't lift a finger.
This wave of terror is not exactly a Pearl Harbor requiring a
declaration of
war against the PA. But it is close enough to the type of attack
that
occurred on the Twin Towers to require any country to respond
with due
seriousness. The bombings and the never-ending shootings, have
brought us to
a watershed moment when Israel in effect gives an ultimatum to
Arafat -
either you take matters into your own hands and eliminate the
terrorist
infrastructure, or we'll do it for you.
Most Israelis, and certainly the American government, would
prefer that
Arafat do it. If he doesn't impose his authority, he could soon
find himself
in unpleasant regions far away from his country. It's up to him
to make the
strategic decision to change direction - Israel for sure cannot
tolerate
this situation for very much longer.
© Copyright 2001 Ha`aretz
=========
(2) APOCALYPTIC ISLAM AND BIN LADEN
>From the Center for Millennial Studies at Boston University
http://www.mille.org/people/rlpages/Bin_Laden.html
Most Americans ask themselves, "How could someone do this?
What madness?"
The more prone to self-criticism and reflection then ask,
"What have we done
that might provoke such anger. Palestinians and other Muslims and
Arabs
explain that it is our support of Israel that prompts this
hatred. We do not
understand the misery that Palestinians live in under Israeli
occupation,
the rage and frustration they feel. It is a terrible thing, what
happened,
but if you westerners want to know why so many hate you around
the world,
consider that the Palestinians suffer under this threat daily.
We need to consider both issues - the motivations of Bin Laden
and the
Arab-Israeli conflict in light of Islamism and its apocalyptic
world view.
Bin Laden is a central player in a cosmic battle that pits the
warriors for
truth against the agents of Satan and evil in this world. (For a
good idea
of what this vision consists of, see the web site named in honor
of Abdullah
Azzam, Bin Laden's (now dead) mentor and the founder of MAK, the
predecessor
to Al Qa'ida, http://www.azzam.com,
especially the apocalyptic reading of
the present world situation by a respected Saudi theologian, Sifr
al-Hawali
(http://www.azzam.com/html/dayofwrath.htm.)
He uses Daniel to prove that the
second intifada began the "Day of Rage of the Lord."
See also
www.al-qiyamah.org/al-qiyamah/surah_20-21.htm,
by a moderate theologian who
dislikes the fundamentalists, but nonetheless reads Sura 57 of
the Koran as
an apocalyptic prophecy fulfilled in the Trade Center bombing.
Islamism represents what we might call a
"fundamentalist" reaction to the
inroads of modernity. Assaulted by a multi-cultural,
multi-religious and
secular world, with all that implies about the
"relativity" of both
scripture and claims to absolute truth, as well as to the
laxities of
observance and morality that seem so much a part of modernity,
Islam has,
like Judaism and Christianity, generated revival movements that
seek to
return to the "fundamentals" of the faith Ð Sharia
(Islamic law), strict
observances and purity concerns, and an implacably hostile
attitude towards
the secular world that undermines such efforts. In the case of
Islam these
revival efforts align closely with political efforts to impose
religious
uniformity Ð the veil for women and public prayer for men Ð and
ultimately
connect with theocratic notions of state-sponsored Sharia
(including the
mutilation of thieves and the execution of adulterers). This
latter tendency
is directly related to the earliest development of Islam in which
military
conquest prepared the ground for religious dominion (and only
later mass
conversions), and it has intensified in both Sunni and Shi'i
circles since
Khoumeini's revolution in Iran in 1979. Islamism represents the
more intense
and coercive elements of this fundamentalist Islamic revival,
holding out as
a solution to the whole worldÕs problems the vision of a global
culture
under Sharia.
The relative failure of these "utopian" religious
ideologies (what we
generically call millennialism) in places like Iran, and their
devolution
into terrible civil wars with devastating civilian casualties
(Sudan,
Algeria) has, rather than give Islamicists pause, only served to
intensify
the belief that, if only these things were properly done, they
would work
(i.e., Sunni Taliban rather than Shi'i Iranians). The political
aspect of
these conflicts has further intensified around the unbearable
blow to
Islamic pride and identity brought on by the existence of an
autonomous (and
modernizing) Jewish state in the midst of territories under
Islamic dominion
since the first generations of the religion. The vision of a
world
successively brought under the peaceful dominion of Islam
(conquered areas
known as Dar el Salaam, the realm of peace), while it might have
been halted
by the West, was rolled back by Israel in 1948, and again in
1967.
Such developments have sharpened the sense of assault by the
modern West and
have come together in a ferocious apocalyptic narrative of the
final battle
between good and evil in radical Islamist circles of the Middle
East. For
these radicals, the failure of Islam in the modern world comes
from corrupt
monarchies and rapidly corrupting secular revolutionary regimes.
The West at
a distance may have presented a threat, but Israel represents a
desecrating
cultural invasion. The Islamist narrative is not a story of the
tides of
civilization, but relentlessly cosmic in scope and urgent in
rhetoric. Now
rages the battle between cosmic good (we warriors for Allah) and
evil (the
West, especially its most Satanic forces, Israel and the USA).
According to numerous apocalyptic pamphlets circulating in
Palestinian and
other Muslim circles, notably Bin Laden and similar jihadist
circles,
Israel, and especially Jerusalem is the center of this
apocalyptic struggle.
Jerusalem's (pre-Zionist) significance in Islam derived primarily
from its
eschatological significance, the role that it played on the day
of the
Resurrection of the Dead and the Last Judgment. According to a
popular
eschatological hadith, the Kaabah stone itself will come from
Mecca to
Jerusalem on that day. In this world view, the West, with its
secularism and
materialism represents a cosmic enemy that must be destroyed, and
Israel,
with its control of the holy city of Jerusalem, the insufferable
advance
column of that assault. As the rest of the world succumbs to
Western
blandishments and corruption, Islam alone has resisted, at least
that
element of Islam that has renewed and purified itself in recent
times in
Islamism. The larger vision, championed by Bin Laden, however
goes beyond
this fundamentalist revivalism so familiar to historians of
American
culture, itself one of the most fertile soils for revival
movements in the
world. For Bin Laden this is no see-saw battle between two sides,
this is
the ultimate struggle.
For him, Sharia should rule the entire world, a project he
believes that
Muhammed commanded almost 1500 years ago. "Behold!"
claims an early and
oft-repeated Muslim text, "God sent me [the Prophet
Muhammad] with a sword,
just before the Hour [of Judgment], and placed my daily
sustenance beneath
the shadow of my spear, and humiliation and contempt upon those
who oppose
me." But as opposed to (what we can reconstruct so far) of
Islamic history,
this time the battle is not merely conquest, but annihilation of
the enemy.
This is the apocalyptic world of "convert to the true faith
or die."
These are the characteristics of the most virulent forms
apocalyptic
violence. As with the "first" Crusaders (1096-99), the
enemy, demonized, has
no human traits; if they refuse to convert they deserve mass
slaughter. The
massacre of Jews at home, of Muslims, Jews, and even of the
strange
Christians in the Levant, were all signs of the Lord's Day, the
day of
Vindication for his faithful crusaders. Similarly, the 5-10,000
dead - for
Bin Laden better it were 50,000 - are a down payment. This is the
first real
blow of Armageddon.
So why the Trade Center and the Pentagon? Why attack symbols when
you risk,
as the Japanese did, awaking the slumbering giant? Why the mad
disregard for
the realities of the situation? Because Bin Laden lives in a
symbolic
universe which he reads apocalyptically. Reflective apocalyptic
violence,
whether it comes from an individual like Buford Thomas or Timothy
McVeigh,
or the leader of a "new religious movement" like
Shinohara and his Aum Shin
Rikyo, views the current (socio-political) world as great
tectonic plates in
immense tension, and if the agent of apocalyptic destruction can
only set
off an explosion at the very site where that tension is greatest,
they can
free the fault line to completely realign the world.
How new is this Islamic apocalyptic reading? Significant recent
mutations in
Muslim apocalyptic date back to 1979 (when, in the year 1400
A.H., Khoumeini
took over Iran with millennial plans for a perfect theocracy). In
the last
two decades, as this active eschatology passed from Shi'i to
Sunni circles
in the context of the Arab-Israeli conflict, this apocalyptic
discourse has
taken on many of the traits and techniques of Western apocalyptic
(Biblical
themes, sophisticated communication technologies). Al Halawi's
book The Day
of Wrath, for example, is posted on the Web and its content is
enormously
sophisticated and eclectic in its use of Jewish and Christian
sources. At
the approach of 2000, the Christian year became increasingly
significant for
Muslim apocalyptic writers, who mixed conspiracy theory, UFOs,
and classic
Muslim and Christian apocalyptic to target Israel, and especially
their
control of the Temple Mount as the center of the cosmic battle. A
Zionist
coalition of Christians and Jews, led by al Dajjal (Islam's
"Antichrist"
figure), would trample Al Haram al Sharif in Jerusalem,
triggering the final
battle. The "Al Aqsa" intifada, started in the year
2000 in reaction to the
desecrating visit of Sharon. It set in motion the attack of
Muslim forces
against the apocalyptic enemy of Israel. The attack on the US
strikes at the
other "twin tower" of Western evil.
This kind of apocalyptic violence is hardly new. Indeed Western
European
Christianity in its "middle ages" engaged in just this
kind of thinking,
producing crusading massacres both against infidels abroad and
dissidents at
home, as well as the totalitarian institutions of inquisitorial
Christendom.
One of the most important steps towards modern civil society was
to abandon
such narcissistic, megalomanic self-perceptions, and restrain
religion from
using coercion to articulate its message. Unfortunately, we seem
to have
repressed the apocalyptic so firmly in the West, that we don't
seem capable
of recognizing it when it reappears elsewhere. And we donÕt know
how to deal
with the religious expressions of such overwhelmingly anti-modern
hostility
to the demands of civil society.
How do we confront such a terrifying and zealous enemy?
By minimizing his fanaticism, and telling ourselves, without
further
investigation, that such insanity is really marginal, the work of
a madman?
One shudders at the cost of underestimating such implacable and
urgent
hatred.
By telling ourselves that our own sins have aroused his
regrettable but
understandable hatred? It makes sense to take apocalyptic hatred
seriously;
it is folly to imagine that our sins, however numerous deserve
this hatred.
By imagining that if we could just get Bin Laden and some of his
associates,
we could also atone to the rest of the Muslim world by
sacrificing the sin
offering that their Islamists demand - Israel? The Palestinians,
after all
do not really partake of this mad vision, and would settle for
satisfaction
in their cause. (As one European put it to an American friend:
"When are
your Jews going to realize that it is their support for Israel
that is
bringing this misery upon you?") Such thinking, as admirably
self-flagellating or despicably hypocritical and treacherous as
it might be
to the cause of civil society, is in any case willfully
self-deceptive and
ultimately self-destructive.
And if we look more closely and see how widespread this virulent
form of
demonizing apocalyptic has become in global Islam, from its
fanatic core to
a widespread Muslim sympathy with its world view, how do we deal
with it? No
civil society can tolerate active cataclysmic apocalyptic
religiosity, with
its dualistic demonizing and totalizing violence against any
dissent. And
any viable civil society must confront the less visible passive
forms such
belief takes and which, under conditions of stress, generates its
more
violent manifestations. The USA has those tendencies (hence the
fearful
symmetry of Robertson and Falwell's reading of the attack as
punishment for
our sins of secularism), and we weathered them at the approach of
Y2K. That
is the sign of a healthy civil society.
If we would rather not sacrifice Israel to the apocalyptic rage
of Islamism
the way we sacrificed Czechoslovakia to the colder but no less
ambitious
appetite of the Nazis, and we also do not want to tar all of
Islam with the
brush of apocalyptic Islamism, thus joining in their dualistc
thinking, if
we want to build a global community that has a chance for peace,
then we
must begin to ask ourselves, and our Muslim moderate friends,
both political
and personal, some very hard questions about their apocalyptic
visions.
This forces us to confront secular modernity's schizophrenic
attitude
towards religion. On the one hand, Bin Laden's kind of
religiosity
represents the worst of what we, as a culture, renounced in the
shift to
modern civil societies - religion as a wielder of power in the
name of a
dogmatic theology that cannot tolerate anyone else's religious
freedoms. The
denunciations of religion as superstition, infantile neurosis,
totalitarian
oppression, all stem from our horror at the inquisitorial
institutions and
religious wars such fanaticism engendered. On the other hand,
modern culture
is rightly proud of its capaciousness and tolerance of religions,
religions
willing to renounce the claim to force others to follow their
precepts. Our
secular culture, however, has never really recovered from its
anti-religious
sentiments that first inaugurated the age of civil societies
(18th-19th
century Enlightenment). Hence we are in a very poor position to
distinguish
between the religiosities that support and enhance civil
societies, and
those that despise them and seek their destruction. It will not
help to
pretend that elements of Islam that have yet to make the step
into the civic
agreement of voluntarism have already done so (the liberal
"they're just
like us" tendency); nor will it help to brand all of Islam
with the brush of
its anti-modern tendencies (the conservative culture-war
tendency). To
distinguish will take maturity, discernment, and an honest
dialogue with
Muslims of genuine good will who may not yet understand the
problems
plaguing their troubled religion.
Richard Landes
Director, Center for Millennial Studies at Boston University
============
(3) THE POLITICS OF APOCALYPSE IN THE UNDERGROUND MEDIA OF THE
ISLAMIC
RESISTANCE MOVEMENT
(HAMAS)
A Position Paper for the Center for Millennial Studies by
Anne-Marie Oliver
and Paul Steinberg
http://www.mille.org/people/steinbergoliver.html
The geopsychic center of all the end-time scenarios of the three
monotheistic faiths has always been the "Holy Land,"
particularly
Jerusalem--a fact which has not been lost on Israelis and
Palestinians of
all persuasions and a fact which has played no small part in the
overdetermination of the Israeli-Palestinian conflict. Our work
explores the
ways in which traditional Islamic eschatological scripts such as
Gog and
Magog, the One-Eyed Man, the Gharqad Tree, and the Hour were
revitalized and
politically transvalued to meet the political and psychological
demands of
the intifada--the Palestinian uprising which began in December
1987 and
ended, arguably, with the signing of the Oslo Accords. The
renaissance of
these scripts was, in many ways, a natural and spontaneous
movement, for
what they offered was an immediate means by which the crisis then
at hand
could be framed, contextualized, and understood. Although they
were largely
presented as immutable, self-fulfilling prophecies, they were, in
actuality,
constantly being reinterpreted, often in creative ways.
The cluster of intifada-inspired exegeses surrounding the hadith
or
"tradition of the Prophet" of "the Gharqad
Tree" provides a good example of
such reinterpretation. The hadith, significantly, appeared early
in the
intifada in the 1988 mithaq or "covenant" which
announced the formation of
the Islamic Resistance Movement (HAMAS). Created as a
Qur'an-based
alternative to the nationalist groups, particularly the Palestine
Liberation
Organization (PLO), the new movement, its founders hoped, would
soon take
the lead in the revolution then unfolding. "The seventh
subject" of the
document is devoted to showing that Hamas, as the militant
Palestinian wing
of the Muslim Brotherhood, is but the latest link in the long
chain of jihad
waged by the Brothers against "the Zionist invasion"--a
chain which includes
the "'36 Revolt," a reference to the uprising directed
against both the
British authorities and the Palestinian Jews in 1936; the War of
1948, and
the attacks and incursions following the '67 war. Clenching their
argument
on the necessity of war, the authors close the section with an
eschatological prophecy attributed to Muhammad by the renowned
collectors of
ahadith, Bukhari and Muslim:
...Hamas strives for the fulfillment of God's promise as the time
grows long and the Prophet, God Bless Him and Grant Him
Salvation,
said, "The Hour will not come until the Muslims fight the
Jews (and
the Muslims will kill them), until the Jews hide behind the trees
and
rocks and the trees and rocks will say, "O Muslim, O Servant
of God, Here
are the Jews, Come and kill them!" except the Gharqad Tree
because
it is a tree of the Jews."
As "the Hour" approaches, Muslims and Jews, according
to a related hadith,
will be arrayed "east and west"--directions which, not
surprisingly, were
reinterpreted during the intifada as references to the east and
west banks
of the Jordan River. The river, of course, is both the natural
and legal
boundary separating Jordan (east) from Israel (west). By
extension, "west"
also refers to the Western world, particularly America, with
which Israel is
allied. As in all eschatological schemas, the Forces of Light
will finally
prevail in a final, determinative battle. Towards this end, all
of creation
will turn against the Jews, even the land itself. Their only ally
will be
the Gharqad Tree, a thorny bush traditionally believed to speak
in oracles.
Some members of the Islamic Movement in the West Bank and Gaza
Strip aver
that the esoteric tree currently surrounds Israeli settlements as
a
protective hedge of natural magic. Others claim that it grows
outside the
Jaffa Gate of Jerusalem's Old City, the site where Jesus,
according to some
hadith, will one day kill the Anti-Christ. Still others ascribe a
more
symbolic meaning to the tree. According to one reading popular
during the
intifada, the Gharqad Tree represents collaborators, those
Palestinians
accused of cooperating with the Israeli military authorities,
indeed, all
the forces of the world which conspire with the Jews against the
Muslims.
During the uprising, eschatological scripts such as "the
Gharqad Tree"
served a variety of functions: 1) They constituted a parallel
universe which
both mirrored and shaped the intifada. In this universe, the
Muslim, the
Jew, the collaborator, and the foreigner all acquire allegorical
analogues,
often fantastic. 2) They served to reinforce and sanctify
Palestinian
chosen-ness, ownership of the land, and the transcendental
centrality of the
Israeli-Palestinian struggle. 3) As long-cherished constructs
became
increasingly demoored from any material base, the signs and
wonders of the
Last Days served as radical if imaginary objective correlatives
of
revolution and the death, loss, and massive socio-political
upheaval which
inevitably accompany it. 4) They constituted a ready-made program
for the
attainment of redemption, personal and historical, through rather
than
despite catastrophe. Solidarity was enhanced through fearful
visions of
ever-greater catastrophe, imminent but perpetually deferred. At
the same
time, the population was reassured that "God is with
us" and that victory
would one day be theirs. 5) Such scripts further inculcated fear
and
distrust in appearances as ideologies in and of themselves while,
simultaneously, placing them within a comfortingly familiar
transcendental
framework. Concomitantly, they served to occlude chance and
choice at a time
when the future seemed unbearably uncertain for the vast majority
of
Palestinians.
Copyright 2001, The Times
==================
(4) OKLAHOMANS REPORT SEEING LIGHTS IN THE SKY
>From The Associated Press, 2 November 2001
http://www.news-star.com/stories/120201/new_lights.shtml
Streaks of brilliant light in the night sky were observed by
Oklahomans
across the state late Saturday.
Dozens of Oklahomans reported seeing three or four long streaks
of light
moving across the sky shortly after 10 p.m. Witnesses said the
streaks
produced sparks as they moved across the sky.
The Associated Press received telephone calls about the lights
from Oklahoma
City, Tulsa Enid, Edmond, Owasso, Shawnee and McAlester.
Broadcasters
reported that the lights were seen as far away as Denison, Texas
and
Wichita, Kan.
A dispatcher at the Kansas Turnpike Authority in Wichita said
callers
reported the lights from the Oklahoma border to near Kansas City.
In
Hastings, Neb., meteorologist Larry Wirth of the National Weather
Service
reported calls from Kearney and Clay Center.
Wirth said callers described a bright light that crossed the
horizon from
southwest to northeast and broke.
"People said it appeared to break up into about 30 little
balls, with tails,
more or less like fireworks," Wirth said.
Witnesses said the lights appeared white and blue. The National
Weather
Service in Norman said the descriptions were consistent with a
man-made
object, probably a satellite or space junk, re-entering the
atmosphere.
"It was probably either some kind of meteor shower or
re-entry of space
junk," said Kevin Brown, National Weather Service
meteorologist.
Wirth said NORAD -- the North American Air Defense Command --
reported to
the Federal Aviation Administration's regional center in
Minneapolis that
some kind of space debris had broken up in the atmosphere.
NORAD monitors satellites and other space junk that re-enter the
atmosphere.
In Topeka, Kan., weather service meteorologist Matt Wolters said
such light
shows are not uncommon when space debris enters the atmosphere.
But Saturday night's display was noticed over such a wide area
because the
night sky was especially clear, Wolters said.
Copyright 2001, AP
=========
(5) STRANGE LIGHTS IN THE SKY INTRIGUE, SCARE RESIDENTS
>From Witchita Eagle, 2 November 2001
http://web.wichitaeagle.com/content/wichitaeagle/2001/12/02/localnews/1202shower_brf.htm
Authorities received dozens of phone calls around 10:15 p.m.
Saturday from
people who reported seeing bright lights in the sky.
The Kansas Turnpike reported receiving calls from as far as
Kansas City.
Chance Hayes, meteorologist at the National Weather Service,
wasn't sure
what the lights were. His best guess: either a meteor breaking up
as it
entered the atmosphere or space trash.
He said the reports were of an isolated incident, which typically
doesn't
happen in showers.
Ron Baxter saw the bright lights from his south Wichita home.
"It trailed across the western sky from one end to the
other," he said. "It
was huge."
===============
(6) MYSTERIOUS LIGHTS BLAMED ON OLD RUSSIAN ROCKET
>From CNN, 2 December 2001
http://www.cnn.com/2001/TECH/space/12/02/lights.in.the.sky/index.html
OKLAHOMA CITY (CNN) -- A spectacular light show in the skies over
Oklahoma
and Texas Saturday night was the result of space junk re-entering
the sky,
the North American Aerospace Defense Command (NORAD) said.
Dozens of bright, twinkling lights with long tails streaked
across the night
sky in what looked like a slow-moving meteor shower. The lights
were large
and appeared white, blue and yellow.
A NORAD spokesman said the object was an SL12 Russian rocket
entering the
atmosphere, and that it posed no danger to anyone on the ground.
The
spokesman said such space junk breaks up or disintegrates upon
re-entry.
CNN received numerous calls from viewers about the event. One
witness in the
Texas panhandle, near Lubbock, said the lights covered a large
span of the
sky
Copyright 2001, CNN
===========
(7) METEOR SHOWER LIGHTS UP SKY
>From the BBC News Online, 2 December 2001
http://news.bbc.co.uk/hi/english/uk/england/newsid_1687000/1687712.stm
A spectacular meteor shower was seen over southern England during
Saturday
night. Witnesses from Essex to Sussex watched as burning
fragments shot
across the sky. Observers said the meteor fragments were very
bright and
could be seen for up to four minutes in places. The last
meteor shower, the
Leonids, was two weeks ago.
Spectacular sight
One observer, Jay Butler in Brighton, said the meteor fragments
were
"coloured white and gold".
He had been fishing near Brighton Marina. He said: "The
lights appeared in
the south east and were heading inland." Another witness,
Bruce Fenton,
watched the phenomenon from Docklands in east London. Viewing
from the side
of the River Thames, he said it was "the most spectacular
thing I'd ever
seen".
The Leonid shower takes place every November
At 2230 GMT, he said about eight meteors moved east to west
across London,
taking about four minutes in all, in a brilliant display. Mr
Fenton said
that about five minutes later, the surface of the river became
very rough
with substantial waves hitting the bank.
Another observer near Rye in Kent said it looked like a stream of
comets in
the southern sky.
One astronomer said it may have been a single meteor breaking up.
Variable
conditions made it difficult for skywatchers in some parts of the
world to
get a good view of the Leonid meteor shower in mid-November.
Astronomers had
forecast an intense flurry of shooting stars.
Predictable showers
Observers in North America and some areas in the Asia-Pacific
region
reported seeing streaks of light every few seconds. However,
clouds and rain
obscured the view for many other people around the globe. The
Leonid shower
takes place every November when the Earth passes through the
dusty remnants
of comet Tempel-Tuttle.
Meteor showers are usually quite predictable, say astronomers.
But none are
due for some time.
Copyright 2001, BBC
============
(8) WOMAN CONTENDS SHOWER SPRINKLED METEORITES
>From Tallahassee Democrat, 1 November 2001
http://web.tallahasseedemocrat.com/content/tallahassee/2001/12/01/local/1201.loc.meteorite.htm
By Gerald Ensley
MARIANNA - You watched the meteor shower before dawn on Nov. 18,
then went
back to bed with beautiful memories.
Naomi Barbour watched the meteor shower, went back to bed with
beautiful
memories - then woke up to a bonus: a yardful of meteorites.
Maybe. Probably not.
But you be the one to tell Barbour, who remains excited by her
discovery
nearly two weeks later.
"This is the find of the century to me," Barbour said,
as she held a box of
small rocks. "How many people get to pick up meteorites in
their back yard?"
Apparently, not many.
Marvin Killgore of Payson, Ariz., earns his living buying,
selling and
chasing meteorites. Reached by phone, he said he examines about
1,000
"finds" per year - and no more than two or three turn
out to be meteorites.
He said he would have to test a sample of Barbour's collection
before
passing final judgment. But after hearing Barbour's story from a
reporter,
he said, "The chances she has a meteorite are slim and none.
"It's a kind of interesting story, and I wouldn't doubt it
was true - if I
hadn't heard so many like it," Killgore said. "It's not
very often anyone
finds a real meteorite."
Meteorites are rocks from outer space that pass into the Earth's
atmosphere.
They are called meteors (or "shooting stars") as they
burn brightly through
the atmosphere and meteorites once they land.
A six-mile wide meteor is thought to have struck the Earth in
prehistoric
times, throwing up a cloud of dust that blocked out the sun and
made the
dinosaurs extinct. Smaller meteorites have created craters and
crashed
through homes and cars.
Barbour, 48, a retired New York Transit Authority employee, has
sent off one
of her rocks to be examined by another Arizona dealer. But here's
her story:
On Sunday, Nov. 18, Barbour joined the millions of Americans who
watched the
Leonids meteor shower, caused by an ancient comet. She and her
adult son,
Michael Pilgrim, stood in the back yard of her rural home about
4:30 a.m.
and marveled at the cascade of bright flashes through the sky.
After a
half-hour, they went back to bed.
About 9 a.m., her son took their Columbian bulldog, Max, out to
his chain
under a tree. Pilgrim then raced back into the house and told his
mother
excitedly, "We've got a bunch of rocks near the dog's
tree."
The two went outside and agreed the rocks must be meteorites.
They collected
more than 50 palm-sized rocks. All were found within a circular
area of
grass about 15 feet in diameter. None had been there before the
meteor
shower, Barbour said.
Barbour excitedly called her best friend, Charlie Pratt, also a
retired New
York Transit Authority worker, who came over to her house, looked
at her
find and joked, "You're rich."
Indeed, meteorites fetch a handsome fee because they tell
scientists so much
about the solar system. Most meteorites come from a band of
asteroids
orbiting between Mars and Jupiter. Others are chunks of Mars or
the Earth's
moon. All have been in space for tens of thousands of years.
Killgore said
meteorites sell for $3 a pound to $35,000 a gram, depending on
their origin.
The most valuable meteorites are from the moon and Mars.
Barbour has several pounds of rocks.
They are black or gray or reddish with blackened areas - as if
burned on one
side. Many are honeycombed with small holes. All are rather
light. Barbour
passed a refrigerator magnet over them while a reporter visited,
but it did
not stick to the rocks.
The rocks fail the basic tests of meteorites - which are rarely
red in
color, usually have no holes, are generally heavier than other
rocks their
size and have a magnetic field because of their iron content.
Moreover, the conditions of Barbour's find are unusual - and
certainly are
not a result of the Nov. 18th meteor shower.
Steve Kish, a Florida State University associate professor of
geology,
explained that each of the "Leonids" was the size of a
grain of sand; their
brilliant light was a result of plunging through the atmosphere
at 30,000
miles an hour. Had a meteorite the size of any of Barbour's rocks
fallen to
earth, the light would have been so bright "it would light
up a 10-state
area; it would have been visible even in the daytime," Kish
said.
Pratt theorized Barbour's stones were part of a larger meteorite
that broke
up before it hit the earth. Killgore agreed that happens
occasionally. But,
Killgore said, a large meteor plunging to earth creates a sonic
boom heard
for miles - and Barbour concedes she heard nothing. Additionally,
such
meteors break up about 10 miles above the earth, scattering
debris for
miles.
"They don't generally fall only in a small, little back
yard," Killgore
said.
To be sure, hundreds of meteors pass through the Earth's sky
every day,
though only about a dozen actually land. They are most often
discovered in
desert areas, where the dry conditions preserve them for long
periods of
time - or Antarctica where thousands have been found preserved in
the
glaciers. Less than a half-dozen meteorites have been discovered
in Florida,
because the hot, moist conditions soon render them unrecognizable
from other
rocks.
"It's possible (Barbour found meteorites)," Killgore
said. "But my guess is
someone is playing a practical joke on her."
Barbour refuses to believe that and hopes the tests prove her
right.
"This is no hoax," she said. "This is a
blessing."
© 2001 Tallahassee Democrat. All rights reserved
========
(9) OCEAN INSIDE CALLISTO MAY HAVE CUSHIONED BIG IMPACT
>From JPL/NASA, 29 November 2001
http://galileo.jpl.nasa.gov/news/release/press011129.html
Ocean Inside Jupiter's Moon Callisto May Have Cushioned Big
Impact
A recent image from NASA's Galileo spacecraft adds evidence to a
theory that
Callisto, the outermost of Jupiter's four large moons, may hold
an
underground ocean.
The image shows a part of Callisto's surface directly opposite
from the
Valhalla basin where Callisto was punched by a major collision.
The
opposition point shows no effect from the impact. Points opposite
major
impact features on some similar-size worlds, such as Mercury and
Earth's
Moon, show lumpy terrain attributed to seismic shocks from the
distant
impacts.
The new image is consistent with a 1990s model proposing that a
liquid layer
could be acting as a shock absorber inside Callisto, said
planetary
geologist Dr. David A. Williams of Arizona State University,
Tempe.
"Although there is a lot of uncertainty in the computer
modeling of
Callisto, it's good that this image supports the hypothesis
presented a
decade ago. But it's not a smoking gun, and a lot more evidence
needs to be
uncovered before we will know for sure whether Callisto has a
subsurface
ocean," Williams said.
"Galileo has given us indications, primarily from
magnetometer data, of the
possibility that Europa, Ganymede and Callisto -- three of
Jupiter's four
large moons -- have liquid-water layers," said Dr. Torrence
Johnson, project
scientist for Galileo at NASA's Jet Propulsion Laboratory,
Pasadena, Calif.
"Liquid water is of interest not only for what it may tell
us about the
evolution of these bodies, but also for biological
implications," Johnson
said. Life relies on liquid water, but an ocean on Callisto would
not draw
as much interest in a search for life as one on Europa. An ocean
on Callisto
would be much farther below the surface than Europa's ocean. It
would also
be trapped between two layers of ice rather than sitting on top
of a warm
rocky layer, as models suggest for Europa.
Images taken of Valhalla's opposite point, or antipode, during a
May 25,
2001, flyby of Callisto by Galileo, show the same type of
cratered surface
seen all over Callisto. In contrast, regions opposite large
impact basins on
the Moon and Mercury have grooved and hilly features known as
"antipodal
terrains" and attributed to shocks from the impacts.
"The Valhalla antipodal region on Callisto is cratered, but
definitely not
grooved and hilly," Williams said. He is processing and
analyzing the
Galileo Callisto imagery with James E. Klemaszewski and Dr.
Ronald Greeley,
also of Arizona State University. Williams presented a
preliminary analysis
today at the annual meeting of the American Astronomical
Society's Division
for Planetary Sciences, being held in New Orleans.
Earlier computer modeling of Callisto by Greeley and his student
Allison
Watts suggested that if Callisto had a liquid water layer in its
interior,
this layer would have dispersed the seismic shock waves from the
ancient
Valhalla impact. These shock waves might otherwise have produced
grooved and
hilly terrain at the antipode.
Callisto is about the same size as Mercury. Its surface of ice
and rock is
the most heavily cratered of any moon in the solar system,
signifying that
it is geologically "dead." There is no clear evidence
that Callisto has
experienced the volcanic activity or tectonic shifting that have
erased some
or all of the impact craters on Jupiter's other three large
moons. So, if
the Valhalla impact billions of years ago had reshaped the
landscape on the
opposite side of Callisto, those effects would likely still be
detectable.
NASA's Jet Propulsion Laboratory, a division of the California
Institute of
Technology in Pasadena, manages Galileo for NASA's Office of
Space Science,
Washington, D.C. Additional information about the mission is
available
online at: http://galileo.jpl.nasa.gov
.
The new Callisto image is available online at
http://www.jpl.nasa.gov/images/callisto
.
Contact Information:
JPL/Guy Webster (818) 354-6278
Arizona State University/James Hathaway (480) 965-6375
============
(10) NEW STUDY ON THE ASTRONOMICAL ORIENTATION OF THE PYRAMIDS OF
EGYPT
>From Andrew Yee <ayee@nova.astro.utoronto.ca>
Instituto de Astrofísica de Canarias
La Laguna, Tenerife, Spain
Contact:
Instituto de Astrofísica de Canarias
Tel: 34 / 922 605 200
Fax: 34 / 922 605 210
E-mail: postmaster@ll.iac.es
02/10/01
NEW STUDY ON THE ASTRONOMICAL ORIENTATION OF THE PYRAMIDS OF
EGYPT
This study, carried out by IAC researcher Juan Antonio Belmonte,
was
published recently in Archaeoastronomy, the annual supllement of
the Journal
for the History of Astronomy.
The exactitude of the alignment of the Egyptian pyramids with the
four
cardinal points continues to be an interesting topic that harks
back to one
of the first moments in the history of civilization in which
astronomy was
pressed into the service of the arts, in this case to monumental
architecture. From the XIX century onwards many investigators
have sought to
explain the supposed Egyptian mastery of astronomical principles
by
postulating various theories. Recently, the journal Nature gave
front page
coverage of a new idea proposed by the British Egyptologist Kate
Spence,
according to whom the alignment of the pyramids could have been
achieved via
observations of simultaneous transits across the local meridian
(an
imaginary semicircle that divides the sky into its eastern and
western
halves) of two circumpolar stars, Kochab and Mizar, that were on
opposite
sides of the north celestial pole at the time when the pyramids
were built,
the chronology of the Great Pyramid being thereby shortened by
almost 80
years. The article by the IAC's Juan Antonio Belmonte now
critically
examines Spence's proposal and improves on this with a new
hypothesis.
As is well known, the pyramids of Egypt, particularly those of
the IV
Dynasty Kings Cheops, Khephren and Mycerinus, raised on the
plateau of Giza
some 4500 years ago, are orientated with extraordinary accuracy
with the
four cardinal points. Belmonte now suggests that this
orientation, following
the local meridian, could have been achieved through meridian
transit
observations of the stars Phecda and Megrez, belonging to the Leg
of the
Bull, one of the most
imporatant Egyptian constellation (equivalent to our Plough in
the
constellation Ursa Major). Extending the line joining these two
stars leads
us to Thuban (the "pole star" at that time) in the same
way that the two
stars Merak and Dubhe today act as pointers to the present Pole
Star,
Polaris.
According to this new hypothesis, the greatest accuracy of
alignment would
have been achieved around the year 2562 BC; consequently, the
Great Pyramid
could have been orientated close to this date, at a moment
falling between
the two dates proposed Spence and Belmonte, which would place it
at the
start of the reign of Cheops (2589 - 2551 BC) and render
unnecessary the
shortening in the chronology advocated by Spence.
Belmonte's hypothesis has important chronological and historical
-- even
mythological -- implications that could help towards a a better
understanding of how the Egyptians of the pharaonic era
understood the
cosmos and made use of it, among other things, to align precisely
their most
important monuments.
Complete text of article also published in issue 1-2001 of IAC
Noticias
(only in spanish), at: http://www.iac.es/gabinete/iacnoticias/1-2001/17.pdf
Image sequence in betcam format available by phoning 922 605202
or 922
605371.
* Movies and images [in Spanish text only]
http://www.iac.es/gabinete/noticias/2001/02octfot.htm
=============
(11) MAN, MEDICINE AND SPACE
>From Stephen Ashworth <sa@astronist.demon.co.uk>
Book review: "Man, Medicine and Space", by CCNet
subscriber Michael
Martin-Smith (Writers Club Press, 2000, an imprint of
iUniverse.com Inc.),
243 pages, 16.95 US dollars.
The current international crisis is a natural time for people in
the
developed world to reassess their cultural values and sense of
social
direction. In addition to the short-term challenge of violence,
this
reassessment could profitably also take into account the
long-term dialogue
between traditional religion and progressive science, which has
reached a
new level in recent years thanks to developments in the studies
of chaos,
catastrophism, biology and astronomy.
In his book "Man, Medicine and Space", subtitled
"A Manifesto for the
Millennium", CCNet subscriber Michael Martin-Smith aims to
"arouse something
more of an ideological/religious attitude among a larger section
of the
public towards space development" (p.230). The logic of his
position is
shared by many in the space and astronomical communities
(including this
reviewer). It is that the portrait of the human situation amid
the panoramas
of cosmic space and evolutionary time painted for us by modern
science is
more than a mere catalogue of neutral facts -- it is rather a
source of
value, a purposeful cosmic drama in which humanity plays a
starring role,
and thus potentially a motivator of social movements on a scale
historically
associated with major religious and political creeds.
It is with this insight that Martin-Smith launches a thumbnail
sketch of
cosmic and human history, including an unusual discussion of
ideas relating
to spaceflight and the heavens in religion and mythology, leading
to a
statement of the crisis humanity faces today: it needs to
continue to grow
but is not yet aware of how to succeed in this. The answer
is presented
through an overview of what has been achieved in spaceflight so
far and what
may be expected in the future, looking forward via space tourism
and solar
power satellites to O'Neill colonies, solar-system
industrialisation and
starships driven by anti-matter engines. The author's
professional
expertise (he is a medical doctor) informs his descriptions of
the
physiological problems faced by astronauts in orbit and the
opportunities
for manufacturing pharmaceuticals on the International Space
Station.
This is a book for the non-specialist member of the public -- and
for his or
her political and spiritual leaders. By packaging such vast
subjects into
243 pages the intention is to put across a broad picture of our
current and
future opportunities for growth in space, and thereby to
inspire with optimism. The tone is upbeat, though tempered with a
brief
consideration of whether military conflict might ever break out
between
orbiting space colonies -- the author very fairly judges that it
would be
rash to rule out war in space, but that there are several
encouraging
factors (p.213).
More consideration of the possible downside to space colonisation
would have
been welcome in order to engage with widespread public fears
about
technological progress. For example, there are reasons why one
may argue
that it is easier to defend the Earth against an asteroid on
collision
course than it is to set a harmless asteroid onto such a course,
and thus
Carl Sagan's misgivings about asteroid defence expressed in his
book "Pale
Blue Dot" are exaggerated. But a sceptic would need to be
convinced. Again,
more than a dismissive jibe at "various bands of ultra-green
zealots" (p.60)
will be needed if the message of space colonisation is to attract
the
sympathy of those whose habits of thought are shaped by the
environmental
movement or the political left.
It would be satisfying to be able to report that "Man,
Medicine and Space"
had found the right publisher. Unfortunately it has not. The book
has
apparently been typeset and printed directly from the author's
rough draft.
There are irritating mistakes in punctuation in every paragraph,
numerous
infelicities of expression and minor errors which no alert editor
would have
allowed through. For example, the difficulties experienced in the
Soviet
manned space programme "led to" the triumphant US
Moon-landings (p.88);
0.002 millimetres is put equal to 5 microns (p.164); the Voyager
spacecraft
in 1995 are said to have reached a point "some 8,000 billion
kilometres from
Earth" (p.149); Mariner 10 is described as being in a
parabolic orbit around
the sun and returning to Mercury's orbit "on the return limb
of its
parabola" (p.138) -- a manoeuvre which the author justly
terms "an amazing
procedure".
That these errors have survived is clearly the result of
carelessness in the
book production process. Unfortunately they cannot help but
damage the
book's authority in the eyes of any educated reader. "Man,
Medicine and
Space" should be properly edited by a publisher who knows
their job if it is
to be effective in conveying the author's passionate argument for
an
optimistic vision of the future to the people he most needs to
address. That
said, this is a necessary book, promoting (together with Sagan's
"Pale Blue
Dot" and others) a viewpoint which will surely be heard more
frequently
during the coming century. It is to be hoped that a second,
improved edition
will find its way into the mainstream of public debate.
"Man Medicine and Space" (lacking the comma which is
necessary between the
first two words) may be viewed on-line at www.iuniverse.com, and
purchased
directly from there or from www.amazon.com.
Stephen Ashworth
Oxford, U.K.
<sa@astronist.demon.co.uk>
30 November 2001
(Stephen Ashworth is the author of two sci-fi works: the dramatic
poem
"Creation", set in a future lunar colony, and the stage
play "No Lifeline
But Numbers", set on board a fictional British space
station.)
============================
* LETTERS TO THE MODERATOR *
============================
(12) EYEWITNESSES TO IMPACT EVENTS
>From Eric Stevens <eric.stevens@sum.co.nz>
I was metaphorically struck by the imagery of Duncan Lunan's
letter (CCNet,
30 November 2001) in which he quoted from the Hebrew Bible:
In Psalm 18, after David calls to God for help, this is what
happens:
"Then the earth shook and trembled; the foundations also of
the
hills moved and were shaken, because he was wroth. There went up
a smoke
out of his nostrils, and fire out of his mouth devoured: coals
were
kindled by it. He bowed the heavens also, and came down: and
darkness was
under his feet. And he rode upon a cherub, and did fly: yea, he
did fly upon
the wings of the wind. He made darkness his secret place; his
pavilion round
about him were dark waters and thick clouds of the skies. At the
brightness
that was before him his thick clouds passed, hail stones and
coals of
fire. The Lord also thundered in the heavens, and the Highest
gave his
voice: hail stones and coals of fire. Yea, he sent out his
arrows, and
scattered them; and he shot out lightnings, and discomfited them.
Then the
channels of waters were seen, and the foundations of the world
were
discovered at thy rebuke, O Lord, at the blast of the breath from
thy
nostrils."
Very figurative, but maybe a folk memory?
Very likely.
I have just finished reading the recently published
"Tsunami- The underrated
hazard" [Edward Bryant, Cambridge University Press] and I
thought you might
be interested in the patr of the opening in which Bryant tells
the following
synthesis of Australian Aboriginal stories:
Begin quote:
"It was a stifling hot day, and all the Burragorang people
lay prostrate
around their camp unable to eat. As night approached, no one
could sleep
because of the heat and the mosquitoes. The sun set blood red and
the moon
rose full in the east through the haze. With just a remnant of
red in the
western sky, the sky suddenly heaved, billowed, tumbled, and then
tottered
before crumbling. The moon rocked, the stars clattered, and the
Milky Way
split. Many of the stars - loosened
from their places - began to fall flashing to the ground. Then a
huge ball
of burning blue fire shot through the sky at enormous speed. A
hissing sound
filled the air, and the whole sky lit like day. Then the star hit
the Earth.
The ground heaved and split open. Stones flew up accompanied by
masses of
earth followed by a deafening roar that echoed through the hills
before
filling the world with complete noise. A million pieces of molten
fire
showered the ground. Everyone was awestruck and frozen in fear.
The sky was
falling. Smaller stars continued to fall throughout the night
with great
clamouring and smoke. The next morning, when all was quiet again,
only the
bravest hunters explored beyond the campsite. Great holes were
burnt into
the ground. Wherever one of the larger molten pieces had hit, it
had piled
up large mounds of soil. Many of these holes were still burning
with flames
belching out. Down by the sea, they were amazed. Fresh caves
lined the
cliffs.
Soon stories reached them from neighbouring tribes that not only
had the sky
fallen, but also the ocean. These neighbours began talking about
a great
ancestor who had left the Earth and gone into the sky, and who
had travelled
so fast that he had shot through the sky. The hole he had made
had closed
up. This ancestor had tried to get back through the sky by
beating on top of
it, but it had loosened and plummeted to the Earth, along with
the ocean.
Before anyone could discuss this story, it began to rain - rain
unlike
anything anyone had seen before. It rained all day and all night,
and the
rivers reached their banks and then crept out across the
floodplains. Still
the rain came down, and the people and all the animals fled into
the hills.
When the water rose into the hills, the people fled to the
highest peaks.
Water covered the whole land from horizon-to-horizon unlike
anything anyone
had ever seen before. It took weeks for the water to go down,
everyone got
very hungry, and many people died. Nothing was the same after the
night that
the sky fell. Now, whenever the sea grows rough and the wind
blows, people
know that the ocean is angry and impatient because the ancestor
still
refuses to let it go back whence it came. When the storm waves
break on the
beach, people know that it is just the great ancestor beating the
ocean down
again."
End quote.
Bryant later went on to say:
"The Aboriginal story incorporates numerous published
legends in the
southeast part of Australia. One story actually uses the
colloquial word
tidal wave for tsunami. Scientific investigations along the
Southeast Coast
of Australia now indicate that the Aboriginal stories are not
myths, but
legends of one or more actual events. While no Aborigine at the
time thought
of writing up a description of any of these tsunami events and
publishing it
as a scientific paper in Nature or Science, the legends are just
as
believable as any newspaper article or scientific paper. They are
just
briefer and less specific. The sky may have fallen in the form of
an
asteroid or meteorite shower with large enough objects to
generate tsunami
tens of metres high. There is geomorphic evidence along the
Southeast Coast
of New South Wales, the Northeast Coast of Queensland, and the
Northwest
Coast of Western Australia for mega-tsunami. Certainly the
coastal features
are so different in size from what historical tsunami have
produced anywhere
in the world in the past 200 years that a comet or meteorite
impact with the
ocean must be invoked. The subsequent floods also have veracity.
Meteorite
impacts with the ocean put enormous quantities of water into the
atmosphere
either as splash or vapourised water from the heat of the impact.
That
heated vapour condenses and falls as rain because it is not in
equilibrium
with the preexisting temperature of the atmosphere. Research is
beginning to
indicate that rivers and waterfalls across Australia have flooded
beyond
maximum probable rainfalls - the theoretical highest rainfall
that can occur
under existing rain-forming processes. Meteorite impacts with the
ocean may
explain not only some of the evidence for mega-tsunami, but also
this
megaflooding."
Eric Stevens
============
(13) IMPACT IMAGERY AND MYTHOLOGY
>From Alastair McBeath <vice_president@imo.net>
Dear Benny,
I've followed the mythological aspects of the recent CCNet
discussions
concerning the possible impact events c.2350 BC with some
concern. As seems
to have happened repeatedly when impact/comet/meteor scientists
have tried
to draw in mythology to their arguments over the last couple of
decades, too
often only single examples of commonly out-of-context, translated
quotes are
used. This is very unwise, since essential aspects of the deities
or events
involved may be being ignored.
Duncan Lunan's comment on the biblical Psalm 18 in CCNet 127/2001
is a case
in-point. Aside from the King James' Bible not being the most
accurate
source of biblical quotes, as compared to the original texts, the
Israelite
god Yahweh, the god involved in this psalm, is a deity of fire
and storm,
who always appears in Old Testament sources as a cloudy or fiery
presence,
when he appears at all, as do his agents. The Psalm 18 piece,
repeated
almost verbatim in 2 Samuel 22, is simply one of a number of
similar
stormy/storm-cloud appearances. Job 36:29-33 specifically states
that
Yahweh's Tent is the dark, threatening thundercloud, the same
pavilion of
darkness, dark waters and dense cloud as in Psalm 18. Lightning
(sometimes
as arrows), fiery or ordinary hail and fire falling from heaven
are all
phenomena commonly associated with Yahweh throughout the Old
Testament. All
of these require considerable reinterpretation to make them
meteoric/meteoritic. The one unequivocal Old Testament meteoric
appearance
is of Daystar, son of Dawn (Isaiah 14:12; a title of Satan's as
Lucifer,
"Light-bringer") who falls to the ground from the
heavens. I discussed all
this in some detail as "Meteors, Comets, and
Millennialism" in "WGN the
Journal of the IMO", Vol. 27, No.6 (1999 December), pp.
318-326.
Psalm 18 is "Of David", and thus may date to the reign
of the historical
Israelite King David, c. 1010-970 BC. If this is correct,
technically it may
be older as a written text than the Genesis flood narratives
(Genesis 6-8 is
a compilation of at least two separate flood myths by the ancient
biblical
editors), since the Pentateuch texts are dated only vaguely to
sometime
between the c.10th to c.4th centuries BC, and may have been
revised several
times within that period. As some other ancient Near Eastern
flood myths,
with at times very close similarities to the biblical material,
predate
these by up to a millennium or two, all that is clear is that
there was a
common theme of flood myths across the ancient Near East, the
origins of
which remain obscure except at a general level (i.e. floods,
sometimes
locally devastating ones, were widely experienced from time to
time).
It is also important to realise the long tradition of fiery,
stormy deities
Yahweh appears from in the ancient Near East. Indeed, a careful
reading of
some Mesopotamian myths suggests both thunderstorm and volcanic
interpretations may lie at the back of various deities and
monsters. For
instance, in the myth "Lugal-E" (the most complete
annotated translation is
that by Thorkild Jacobsen in ""The Harps That
Once...": Sumerian Poetry in
Translation", Yale University Press, 1987), the god Ninurta
goes into the
mountains to battle the demon Azag, where the battle and some of
the imagery
preceding it, is described in terms very similar to those of
volcanic
pyroclastic flows, with massive clouds of hot dust, ash and
cinders laying
waste to vast tracts of the land, while Azag itself is described
in terms
that appear to be a cross between an extremely tall tree and a
volcanic lava
plug. Azag is eventually destroyed utterly by Ninurta. This myth
has
features comparable to the c.300m tall volcanic plug grown by
Mont Pelee on
Martinique in the West Indies in 1902-03, whose partial
fracturing released
several devastating pyroclastic flows, including that which
destroyed the
town of St Pierre and its 30 000 inhabitants in less than four
minutes in
1903, before the plug shattered completely later that year,
preventing
further such catastrophes.
Given the nature of the Near Eastern to Anatolian and Caucasian
mountains,
volcanic, prone to earthquakes, in part underlain by natural oil
and gas
traps, it is perhaps worth drawing attention to J V Kinnier
Wilson's theory
(see his "The Rebel Land: An Investigation into the Origins
of Early
Mesopotamian Mythology", Cambridge University Press, 1979),
as he is one of
the few people to tackle even partially the possible link between
geology
and mythology in the Zagros Mountains of the modern Iran-Iraq
border
especially. He suggested that elements of the ancient
Mesopotamian myths
could be attributed to the effects of natural oil and gas spills,
sometimes
involving fire, in the Zagros Mountains, drawing attention
particularly to a
gigantic prehistoric landslip some 14 km long in the Saidmarreh
area, in the
Kabir Kuh hills due east of modern Baghdad, the dating of which
may be
sometime between 8000-10000 BC. Much of the geological evidence
to support
this idea is still lacking unfortunately, and Kinnier Wilson
tried to make
his theory span probably too great a variety of tales, but the
geological
facts should not be ignored in searching for the reasons behind
the Near
Eastern mythologies, especially as the reinterpretation of the
myths this
way is not nearly so severe as is often needed with the
comet/impact/meteor
theories.
Best wishes,
Alastair McBeath
============
(14) SILBURY HILL
>From Alastair McBeath <vice_president@imo.net>
Dear Benny,
Following the recent CCNet discussions around Silbury Hill, I
note that
"Current Archaeology" 176 (Vol. 15, No. 8,
October/November 2001), pp.
336-342 has a well-illustrated piece by Mike Pitts,
"Collapse at Silbury
Hill", which describes the heavily-reported collapse at the
centre top of
the Hill beginning in May 2000, and what is currently being done
to
stabilize it. Of greatest interest is the recently-completed
investigative
work, taking core samples through the Hill into the underlying
geology, and
a three-dimensional seismic tomography study of the entire Hill,
the first
time either has been done in this detail. The results of these
findings are
hoped to be available by the end of 2001. According to
"Current
Archaeology", English Heritage maintains a website covering
major
developments concerning the collapse at:
http://www.english-heritage.org.uk/news-events/heritage-briefing/index.asp.
Best wishes,
Alastair McBeath
===========
(15) SILBURY HILL
>From Phillip Clapham <carolflip@care4free.net>
I was incorrect to claim Silbury Hill was invisible except at
certain
locations as it can clearly be seen from the main road that runs
alongside,
and many other vantage points. What can be seen from only a small
proportion
of locations, such as West Kennet long barrow, is Silbury as an
horizon
marker, as a shape against the skyline.
=========
(16) SAIL ON GEORGE!
>From Ilan Manulis <ilan@trendline.co.il>
Dear Benny,
While the technical information included in Jeff Kanipe's message
is
relatively correct, the V-magnitude is in error. According to the
MPC' Minor
Planet Ephemeris Service the V-magnitude for asteroid (4149)
Harrison is at
present 17.4, and will remain so for the rest of December.
Therefore the
object is not visible with a 4- or 5-inch telescope, as one would
need a
much larger telescope to see it.
Best regards,
Ilan Manulis
==========
(17) MAGNITUDE OF MINOR PLANET HARRISON
>From Lawrence Garrett <lgasteroid@globalnetisp.net>
Greetings Benny
Upon seeing the very bright magnitude for 4149 Harrison posted
today, I
checked both Guide 7.0 and Brian Warners MPO98, to find this to
be magnitude
17.4 not 10.53, far beyond small telescopes.
The MPC confirms the fainter magnitude below.
(4149) Harrison
Ephemeris is based on 10-opp elements from MPO 6175. Last
observed on 2001
May 26.
Discovery date : 1984 03 09
Discovery site : Anderson Mesa
Discoverer(s) : Skiff, B. A.
Further observations? None needed at this time.
04149
Date UT
R.A. (J2000) Decl. Delta
r El. Ph. V
Motion
"/min P.A.
2001 11 30 00 14 32.20 -07
03.1 3.145 2.351 30.7
12.4 17.4
1.22 103.1
Lawrence Garrett
Assistant Minor Planet Coordinator
ALPO Minor Planet Section
============
(18) INTERNATIONAL CONFERENCE ON THE JUSTIANIC PLAGUE OF 541
>From Mike Baillie <m.baillie@qub.ac.uk>
Benny,
readers might be interested that a major conference on the
Justianic plague
of AD 541 is being held by the American Academy in Rome on 13-15
December
2001. The proximity of this plague outbreak to the AD 540
global
environmental event has to be of considerable interest given the
debate as
to whether the environmental downturn was due to a volcanic or
extraterrestrial vector. Disappointingly the fourteen
speakers don't seem
to include anyone outside the field of history and molecular
biology and
there is no mention in the conference information of any
environmental issue
relating to the outbreak (www.aarome.org/plagueconf.htm).
It would seem that, yet again, a widely publicised scientific
interest is to
be ignored by historians, unless of course thay are serious in
their
objective of "understanding the etiology of plague".
Looks like we all have
a long way to go.
Mike Baillie
============
(19) THE MAGI AND THE STAR
>From Scott Raeburn <s.raeburn@napier.ac.uk>
Dear Benny
I was interested a point in the article "The Magi and the
Star" in your
bulletin of 29/11/01. The point is minor, pedantic and harks back
to the
"When is the millennium?" question as well.
The author says "..today we celebrate the birth of Jesus in
1 C.E.". Do we?
My researches a couple of years ago for a short talk on the
millennium
dating controversy suggested that our current calendar was
developed by
Dionysius Exiguus ("Dennis the Short") around 525 CE
(Gould 1997). His basis
was the birth of Jesus on 25th December and a desire to re-start
the
calendar from then. He selected the birth year as 753 AUC (Ab
Urbe Condita)
on the then extant Roman Calendar. Now there are a couple
of problems with
these choices. The principal historical one is that King Herod
died in 750
AUC - but that's been dealt with elsewhere. The other is that the
Roman
calendar had New Year at the end of December, not the 25th.
So Jesus was born on 25th December 753 and, according to Jewish
tradition,
circumcised on the eighth day of life, i.e. the following 1st
January 754 -
New Year's day.
Gould (1997) says that Dionysius selected this day (of the Feast
of the
Circumcision of Jesus) as the start of the Christian calendar.
All the
subsequent adjustments to the calendar have not changed that
basic fact.
Remember also that Dennis had a problem with numbers - he had no
concept of
zero and (effectively) only positive integers. So he suggested
the AD/BC
system, based around that specific 1st January, numbering years
forwards in
whole numbers (AD) or back (BC). The months remained the same as
before.
That is, in the new system Jesus was circumcised on 1st January 1
AD.
The corollary to this is that Jesus was born on 25th December 1
BC, as far
as Dennis was concerned!
In the 20th C, the AD/BC nomenclature started to be replaced with
CE/BCE,
presumably to avoid imposing too many cultural norms on a global
calendar
system in which Christians are a minority. So, we should
"celebrate the
birth of Jesus" as occurring in 1 BCE.
In my view, the years of the first decade of Jesus's life were 1
BCE - 9 CE
(go on, count them); of the first century 1 BCE - 99 CE; of the
first
millenium 1 BCE - 999 CE. I therefore concluded that the third
millennium
started on 1/1/2000 and celebrated accordingly!
Dionysius Exiguus may not have known zero, but I think he
certainly knew
what he was doing.
Can anybody with better access to sources confirm or refute this
analysis?
Cheers,
Scott Raeburn
PS As an atheist/humanist, I'm not concerned with theological
points. I just
have an amateur interest in dating systems - and I really must
get a life!
Reference:
Gould, S J (1997); Questioning the millennium : a rationalist's
guide to a
precisely arbitrary countdown; London; Jonathan Cape, 1997
==========
(20) SOURCES OF ENERGY FOR AN IRON-RICH SUN
>From Oliver K. Manuel <oess@umr.edu>
Dear Benny:
You and readers of the Cambridge Conference Newsletter Are
Invited to hear
and comment on paper #146.01 at 10:00 am Thursday, January 10,
2002 at the
AAS (American Astronomical Society) meeting in Washington, D.C
where I will
explain "Why the model of a hydrogen-filled Sun is
obsolete".
That will be followed by a dissertation presentation (#146.02) by
my
student, Cynthia Bolon, explaining Luminosity of an iron-rich Sun
The latest issue of the Journal of Fusion Energy tells how
interactions
between nucleons generate energy in hydrogen-rich, 1st generation
stars and
in the Sun and other iron-rich, 2nd generation
stars. [See * for other references]
The oral presentations are scheduled to begin at
10:00 am, Thursday, Jan. 10, 2002 in Room: Georgetown East
Hilton Washington and Towers, 1919 Connecticut Ave., NW
Washington, DC 20009
Tel: 202-797-5820
Fax: 570-450-1582
Web: http://www.washington-hilton.com
To register for the AAS meeting:
1. On the web go to https://www.aas.org/meetings/aas199/regform.html
2. Or obtain PostScript or PDF version of the registration form
at
ftp://ftp.aas.org/meetings/aas199/regform.ps
(or regform.pdf)
and mail the form and payments to the following address:
AAS 199th
Meeting
American
Astronomical Society
2000 Florida
Ave., NW, Suite 400
Washington, DC
20009-1231, USA
Tel:
202-328-2010
FAX:
202-234-7850
Email: reg-help@aas.org.
3. Or you may FAX the registration form and credit card
payment information
to: 202-234-7850.
-------------
* Other references:
1. Science, vol. 195, pp. 208-209 (1977)
2. Meteoritics, vol. 18, pp. 209-222 (1983)
3. J. Radioanalytical & Nuclear Chem., vol. 238 , pp.
119-121, 213-225
(1998)
4. Origin of Elements in the Solar System: Implications of
Post-1957
Observations, Proceedings of the 1999 ACS symposium organized by
Glenn T.
Seaborg and Oliver K. Manuel (Kluwer Academic/Plenum Publishers,
New York,
NY, USA), 646 pp.
5. Lunar & Planetary Sci. Conf. XXXII, abstract 1041, LPI
contribution no.
1080, ISSN no. 0161-5297
I hope to see you in Washington!
With kind regards,
Oliver
--
Professor of Nuclear Chemistry
University of Missouri
Rolla, MO 65401 USA
Phone: 573-341-4420 or -4344
Fax: 573-341-6033
E-mail: oess@umr.edu
http://www.umr.edu/~om/
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*
BRITISH 'METEOR SHOWER' PROBABLY PROTON ROCKET RE-ENTRY
>From Marco Langbroek <m.langbroek@rulpre.leidenuniv.nl>
Dear Benny,
The grouplet of 'meteors' observed from Britain last Saturday,
described in
item #7 (the BBC news article) of CCNet 128, has also been
observed from
Belgium and the southwest of the Netherlands.
When reports reached our Dutch Meteor Society we immediately
suspected a
space junk re-entry because of the characteristics of the
phenomenon.
Turns out it probably was. According to Alan Pickup's Satellite
Decay Watch
page (http://www.wingar.demon.co.uk/satevo/dkwatch/),
the December 1 event
over western Europe was probably due to a piece of the same
Russian Proton
rocket that caused a similar event over Oklahoma a few hours
later, reported
in the same CCNet issue.
This event clearly was not related to the Leonid shower of two
weeks ago
(the context in which the BBC news item put it). We observed the
latter
events (Leonids) with teams establishing multistation image
intensified
video networks (for orbital determinations) in China and Arizona.
Personally, I was part of the Arizona team and witnessed a great
show with
Zenith Hourly Rates near 2000 at 10:35-10:40 UTC, raw counts of
up to 40-45
Leonids per minute and bright meteors. Although the ZHR was less
than the
1999 storm (which I observed from Spain), I did find this
apparition more
impressive due to its long duration and bright meteors. It was
the best
Leonid show I have ever seen.
Best wishes,
Marco Langbroek
Dutch Meteor Society (DMS)
http://www.dmsweb.org
Faculty of Archaeology
Leiden University
P.O. Box 9515
NL-2300 RA Leiden
the Netherlands
building 1176, room 021
tel. +31 (0)71 5272926
fax +31 (0)71 5272429
e-mail: m.langbroek@arch.leidenuniv.nl
http://home.wanadoo.nl/marco.langbroek/