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 Ορφέας : Περί Μονοθεϊσμού και Ηλιοκεντρικού Συστήματος

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ΔημοσίευσηΘέμα: Ορφέας : Περί Μονοθεϊσμού και Ηλιοκεντρικού Συστήματος   30.10.08 15:21



1: ΟΡΦΕΑΣ – “ΑΠΟΣΠΑΣΜΑΤΙΟΝ” 1 :

ΚΕΙΜΕΝΟ: "ΜΟΥΣΑΙΕ, ΜΟΥΝΟΝ ΔΈΣΟΡΑ ΚΟΣΜΟΙΟ ΑΝΑΚΤΑ. ΕΙΣ ΕΣΤ΄,ΑΥΤΟΓΕΝΗΣ,ΕΝΟΣ ΕΚΓΟΝΑ ΠΑΝΤΑ ΤΕΤΥΚΤΑΙ. ΕΝ Δ¶ΥΤΟΙΣ ΑΥΤΟΣ ΠΕΡΙΝΙΣΣΕΤΑΙ. ΟΥΔΕ ΤΙΣ ΑΥΤΟΝ ΕΙΣΟΡΑ¶ ΘΝΗΤΩΝ. ΑΥΤΟΣ ΔΕ ΓΕ ΠΑΝΤΑΣ ΟΡΑΤΑΙ"._

ΜΕΤΑΦΡΑΣΗ: "ΜΟΥΣΑΙΕ, ΠΑΡΑΤΗΡΗΣΕ ΤΟΝ ΕΝΑ ΚΑΙ ΜΟΝΑΔΙΚΟ ΒΑΣΙΛΕΑ-ΘΕΟ ΤΟΥ ΚΟΣΜΟΥ. ΕΝΑΣ ΠΡΑΓΜΑΤΙ ΒΑΣΙΛΗΑΣ-ΘΕΟΣ ΥΠΑΡΧΕΙ, ΑΥΤΟΓΕΝΝΗΤΟΣ, ΚΑΙ ΟΛΑ ΟΣΑ ΕΧΟΥΝ ΓΕΝΝΗΘΕΙ ΕΙΝΑΙ ΓΕΝΝΗΜΑΤΑ ΑΥΤΟΥ ΤΟΥ ΕΝΟΣ ΘΕΟΥ. ΚΑΙ ΑΥΤΟΣ Ο ΒΑΣΙΛΗΑΣ-ΘΕΟΣ ΠΕΡΙΦΕΡΕΤΑΙ ΜΕΣΑ ΕΙΣ ΑΥΤΑ ΤΑ ΓΕΝΝΗΜΑΤΑ ΤΟΥ. ΚΑΙ ΚΑΝΕΙΣ ΑΠΟ ΤΟΥΣ ΑΝΘΡΩΠΟΥΣ ΔΕΝ ΤΟΝ ΒΛΕΠΕΙ. ΑΥΤΟΣ ΟΜΩΣ ΒΛΕΠΕΙ ΤΟΥΣ ΠΑΝΤΕΣ"._

2: ΟΡΦΕΑΣ – “ΑΠΟΣΠΑΣΜΑΤΙΟΝ” 4

ΚΕΙΜΕΝΟ: "ΕΙΣ ΖΕΥΣ, ΕΙΣ ΑΪΔΗΣ, ΕΙΣ ΗΛΙΟΣ, ΕΙΣ ΔΙΟΝΥΣΟΣ"._

ΜΕΤΑΦΡΑΣΗ: "ΕΝΑΣ ΕΙΝΑΙ Ο ΖΕΥΣ, ΚΑΙ Ο ΑΔΗΣ, ΚΑΙ Ο ΗΛΙΟΣ, ΚΑΙ Ο ΔΙΟΝΥΣΟΣ"._

3: ΟΡΦΕΩΣ – “ΜΟΥΣΑΙΟΝ”

ΚΕΙΜΕΝΟ: "ΕΙΣ Ο ΘΕΟΣ, ΟΣ ΠΑΝΘ ΌΡΑ ΚΑΙ ΠΑΝΤ¶ΚΟΥΕΙ"._

ΜΕΤΑΦΡΑΣΗ: "ΕΝΑΣ ΕΙΝΑΙ Ο ΘΕΟΣ, Ο ΟΠΟΙΟΣ ΟΛΑ ΤΑ ΒΛΕΠΕΙ ΚΑΙ ΟΛΑ ΤΑ ΑΚΟΥΕΙ"._

4: ΟΡΦΕΩΣ ΥΜΝΟΙ – “ΠΑΝΟΣ ΠΟΙΚΙΛΑ” 11

ΚΕΙΜΕΝΟ: "ΠΑΝΑ ΚΑΛΩ ΚΡΑΤΕΡΟΝ, ΝΟΜΙΟΝ, ΚΟΣΜΟΙΟ ΤΟ ΣΥΜΠΑΝ, ΟΥΡΑΝΟΝ, ΗΔΕ ΘΑΛΑΣΣΑΝ, ΗΔΕ ΧΘΟΝΙΑ ΠΑΜΒΑΣΙΛΕΙΑΝ, ΚΑΙ ΠΥΡ ΑΘΑΝΑΤΟΝ. ΤΑΔΕ ΓΑΡ ΜΕΛΗ ΕΣΤΙ ΤΟΥ ΠΑΝΟΣ"._

ΜΕΤΑΦΡΑΣΗ: "ΤΟΝ ΠΑΝΑ ΠΡΟΣΚΑΛΩ ΤΟΝ ΙΣΧΥΡΟΝ, ΤΟΝ ΠΟΙΜΕΝΙΚΟΝ, ΤΟ ΣΥΜΠΑΝ ΤΟΥ ΚΟΣΜΟΥ (ΤΟ ΚΟΣΜΙΚΟ ΣΥΜΠΑΝ Ή “ΣΥΜΠΑΝΤΙΚΟ ΟΡΓΑΝΙΣΜΟ”), ΤΟΝ ΟΥΡΑΝΟΤΗΝ ΘΑΛΑΣΣΑ, ΚΑΙ ΤΗΝ ΓΗ Η ΟΠΟΙΑ ΕΙΝΑΙ Η ΒΑΣΙΛΙΣΣΑ ΤΩΝ ΠΑΝΤΩΝ, ΚΑΙ ΤΟ ΑΘΑΝΑΤΟΝ ΠΥΡ (ΤΩΝ ΑΣΤΡΩΝ). ΔΙΟΤΙ ΑΥΤΑ ΕΙΝΑΙ ΤΑ ΜΕΛΗ ΤΟΥ ΕΝΟΣ ΘΕΟΥ ΠΑΝΟΣ"._




Το Σύμπαν, σύμφωνα με την "πληθωρισμική" θεωρία, βρίσκεται στην επιφάνεια μιάς τεράστιας φυσαλίδας καταλαμβάνοντας ένα μικρό τμήμα της.
Είναι δυνατόν να υπάρχουν και άλλες τέτοιες φυσαλίδες εκτός από αυτήν που πάνω της βρίσκεται ο Πάν, ο Διόνυσος ο Ζαγρεύς, το ορατό σύμπαν.

ORPHIC HYMNS AND THE HELIOCENTRIC THEORY

More contemporary scholars have claimed that in the small part of cosmogony in the Orphic Hymns which was saved to date we can see evidence of knowledge regarding our solar system and the movement of celestial bodies.

It has been claimed that the heliocentric theory may actually have dated back at the time the hymns were created. In support of this, the study of the Greek astronomer K.Chasapis (1914-1972), based on astronomical data cited in the poems, claims that the hymns were composed around the 2nd millenium B.C.

In his doctoral thesis “Greek Astronomy of the 2nd millennium B.C. in Orphic Hymns” (1967), he refers to the periodic appearance of a particular zodiac formation, cited in Orphic Hymns, which takes place every 10,000 years and lasts for about 500 years, at the end of which the zodiac reverts to its former spatial order. This phenomenon, which is cited twice in the ancient text, allows a more objective dating of the Orphic Hymns, as their unknown composer apparently lived at the time it took place.

A Summary of Astronomical Remarks on Orphic Hymns

A. The Orphic Hymns give us information on the Astronomical knowledge of the Greeks during but also before the 2nd Millenium B.C. Because from the line: “ ..μίξας χειμώνος θέρεος τΆ ίσον αμφοτέροισιν” (34,21)2, it results that the hymns have been formulated when the seasons winter and summer had an equal duration, that is, round 1366 B.C. On the other hand, it is proved that line: “..ταυροφόνων ζεύξασα ταχύδρομον άρμα λεόντων” (27, 3) and line: “..ή λις ταυροφόνος ιερότροχον άρμα τιταίνει” (14, 2) refer to the spring equinox and to the summer solstice, when these were taking place (respectively) in the Taurus and the Leo, up to 1841 B.C.
As during the years 1841-1366 B.C.

1) the seasons summer and winter were practically equal, not differing more than 13 hours and

2) the point γ passed through regions without brilliant stars, so that practically it entered in Aries in 1382 B.C. when it reached the hour circle of δ Ari (Mag. 4,5).

It is concluded that the Orphic Hymns have been formulated between 1841 and 1382 B.C. and most probably in the years round the middle of the period, that is, the 17th century B.C., when first γ had not yet reached the weak stars of the Aries and, second, the seasons winter and summer differed just more than 6 hours.

B. The Greeks in the Orphic times had conceived of the heliocentric idea and it was from them that it was later borrowed by Pythagoreans and Aristarchus. Indeed, they were aware of the sphericity and the rotation of the earth, because, it is proved that the term “πόλος” which one meets in the lines:

“..πάντα πόλον αρμόζεις” (34,16-17) and “..πάντα πόλον κιρνάς” (34,19) means the globe, of which they also determined the zones: torrid (“έμπυρον”), temperate (“μεσηγείς”) and frigid (“ψυχράς”). This is derived from the extract: “..χωρίς απΆ αθανάτων ναίειν έδος, ή μέσος άξων ηελίου τρέπεται ποτινεύμενος, ούτε τι λίην ψυχρός υπέρ κεφαλής, ούτΆ έμπυρος, αλλά μεσηγύς,..” which extract is saved by Proclus[9].

The sentence: “μέσος άξων ηελίου τρέπεται ποτινεύμενος” denotes the change of altitude of the sun, during its culmination above the various places, with φ. On the other hand, the lines:
“..σκηπτούχε κλεινοίο πόλου", (27, 4) "περί την κόσμος πολυδαίδαλος άστρωνειλείται... ρεύμασι δεινοίς" (26, 8-9)' "ή κατέχεις κόσμοιο μέσον θρόνον, 'ούνεκεν αυτή γαίαν έχεις,” (27, 5-6)' ' denote that the earth is the center of the celestial sphere, the axis of which is identified with the axis of the world and is terminated in the well known (“πασίγνωστον”) (northern) pole of the sky, and that the sky rotates round this axis. Furthermore, the fact that the Orphics were teaching the equal time duration of the rotation of the earth and the celestial sphere, is mentioned explicitly in the extract “διαθήκαι” (testament) of Aristobulus, saved by Eusebius (“Ευαγγελικά”, § 13,12) where Orpheus says to Musaeus:

“..ιδοις γαρ έην άστροιο πορείης, και σφαίρης κίνημΆ αμφί χθόνα περιτέλλει κυκλοτερής, εν ίσω τε κατά σφέτερον κνώδακα.”

The literal version of this extract is: “..because he knew the course of the stars and the movement of the (celestial) sphere round the earth, as this (the earth), which is round, rotates in equal time round its own axis.”

These refer to the first part of the heliocentric idea, that is to the sphericity and the rotation of the earth. On the other hand, from the line:

“..μάστιγι λιγυρή τετράορον άρμα διώκων” (8,19)
and the line 26,3 which is mentioned above, it is derived that the chariot of the four seasons of the year, which the sun draws is yoked by the earth. This idea is repeated also in the hymn of Rhea-Earth (13, 2), where it is said: “for your sake” (because of you) Leo (summer solstice), which killed Taurus (equinox), drives and advances the chariot (of the year), which is drawn by the (four) sacred wheels (of the seasons). It is therefore understood that because of the movement of the earth round the sun the four seasons occur. These, combined with the line of the hymn of the sun:

“..κόσμου τον εναρμόνιον δρόμον έλκων” (8,9)

where “κόσμος” is called the earth and “δρόμος” the ecliptic, explicitly denote that the Orphics accepted the sun as the center of attraction which round the earth moves on the ecliptic. Therefore, the Orphics taught to the initiated also the second part of heliocentricity, the motion of the world-earth round the sun and the expression “heliocentric system of the world” is of Orphic origin.

They attributed the motion of the world round the sun to its attraction, which Newton formulated 3,000 years later.

Όλη η εργασία του αστρονόμου Κασάπη στο βιβλίο "ΤΑ ΟΡΦΙΚΑ" με εισαγωγή του Ιωάννη Πασσά, εκδόσεις εγκυκλοπαίδειας ΗΛΙΟΣ", μαζί με τους ύμνους, αποσπασμάτια και την "Αργοναυτική εκστρατεία" στην Αρχαία και Νέα Ελληνική γλώσσα.

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