Jerusalem Dromology - Nathan Witt

Jerusalem dromology. Working to different time frames, different working weeks. Consider: Before Present, Vulgar Era, Pre Internet Era

Software (Google)

Year

Gregorian Calendar Julian Calendar

2013 Day/2013

Islamic Hijri

1434

Hebrew Ha’luach

5773

Calendar/ Gmail SNYC! iCal/ Mail Client

Apple (hardware and software. iPhone and MacBook)

Both companies software programmed to Gregorian Calendar.

05/09/2012 Rupert Chapman <RChapman@thebritishmuseum.ac.uk>

to Middle, me

Dear Nathan: I know the work of the late Dr. Tewfik Canaan, which is very highly regarded. In respect of your question, I don’t think that there are any handheld devices for dating, cheap or otherwise. Most scientific dating techniques, such as c14, thermoluninescence, or others require large, expensive, and static apparatus. More to the point, all of them operate on a statistical basis, so that a radiocarbon date has to be calibrated to account for variations in the C14 content of the atmosphere at any given period, and then it also has a statistical margin of error, which is expressed in ‘Sigma’, which relates to the reliability of the measurement, and this results in a date such as 5500 Before Present + 200 years. So if you were to take a C14 determination on material which you already knew was early 20th century, what it would probably tell you is that the material was 100 years BP + 100 years, that is, that it could be dated somewhere between 1800 and 2000 CE, which would not be very much use to anyone. And C14 usually gives more precise dates than the other methods. Generally speaking, for material which is less than 2000 years old relative dating is more accurate than any of the scientific methods, because of their statistical nature, and archaeologists certainly wouldn’t consider spending £100 or so to get a C14 reading on artefacts which they could already date as precisely as the first half of the 20th century.

This July 2015 Month in Gmail

Switch to standard view Powered By Google Calendar NATHAN Jul 2015; Tammuz – Av, 5775; Ramadan – Shawwal, 1436 Day (Hijri Day) Julian Day Agenda

Mon

Tue

Wed

29 (12) 180 30 (13) 182 1 (14) 183 12 Tammuz 13 Tammuz 14 Tammuz

6 (19) 188 19 Tammuz

7 (20) 189 20 Tammuz

8 (21) 190 21 Tammuz

Last Quarter

13 (26) 195 14 (27) 196 15 (28) 197 26 Tammuz 27 Tammuz 28 Tammuz

Lailat al-Qadr

Thu

21 (4) 203 5 Av

16 (29) 198 29 Tammuz

19 (2) 201 3 Av

22 (5) 204 6 Av

Time zone: London Subscribe with Google Calendar

Sun 5 (18) 187 18 Tammuz

Sat

2 (15) 184 3 (16) 185 4 (17) 186 15 Tammuz 16 Tammuz 17 Tammuz

Fast of Shiva Full Moon Asar B'Tammuz

9 (22) 191 10 (23) 192 11 (24) 193 22 Tammuz 23 Tammuz 24 Tammuz

New Moon

23 (6) 205 7 Av

27 (10) 209 28 (11) 210 29 (12) 211 30 (13) 212 11 Av 12 Av 13 Av 14 Av

20 (3) 202 4 Av

Fri

17 (30) 199 1 Av

18 (1) 200 2 Av

Eid al-Fitr

12 (25) 194 25 Tammuz

24 (7) 206 25 (8) 207 26 (9) 208 8 Av 9 Av 10 Av

First Quarter

Tisha B'Av 31 (14) 213 1 (15) 214 2 (16) 215 15 Av 16 Av 17 Av

Full Moon

Hebrew Months

Intercalary Month: Added each year the barley was not ripe on the 16th of Nisan. Two such years were not allowed in succession.

Sacr ed No.

Civil Num ber

Pre- Exile Name

PostExile Name

Gregorian Time

Season

Farming

Festivals

Scritual Ref.

1

7

Abib

Nisan

March to April

Spring equinox, Later Rains

2

8

Ziv

Iyyar

April to May

Summer dryseason

3

9

Unkno wn

Sivan

4

10

Unkno wn

Tammuz

5

11

6

12

Unkno wn Unkno wn

Ab Elul

Barley Harvest Wheat May to June Summer harvest. Figs ripening Wheat June to July Summer harvest.

Grape harvest July to Grapes, figs, Summer August olives August to Dates/ Starts Cooling September summer figs

7

1

Ethani m

Tishri

8

2

Bul

Heshvan

9

3

Unkno wn

Chislev

10

4

11

5

12

6

Unkno wn

Adar

February to March

13

0

Unkno wn

Adar Sheni

Intercalary Month

Unkno wn Unkno wn

Tebeth Shebat

Barley and flax harvest begins.

September to October October to November November to December December to January January to February

Early rain seedtime

Plowing and sowing

Cool

Wheat and barley sowing

Winter (John 10.22)

Growing and tending

Rainy winter Months

Cultivation of Jordan Valley Almonds/ Oranges Barley ripens/ Citrus fruit.

Cool Starts warming

Rebellious New Years Day Passover, Unleavened Bread, First fruits Later Passover (Numbers 9:10-11) Pentecost (Leviticus 23:15-21)

Exodus 12:2 Nehemiah 2:1 1 Kings 6:1,37 Esther 8:9

Ezekial 8:14

Nehemiah 6:15

Civil New Yearâ&#x20AC;&#x2122;s Day Trumpets, Day Of Atonement, Feast of Booths Solemn Assembly (Leviticus 23:36) Feast of Dedication (Lights) (John 10:22)

1 Kings 8:2 1 Kings 6:38 Nehemiah 1:1 Esther 2:16 Zecheriah 1:7 Ezra 6:15

The Seven Solomon’s Pacts God has willed it In the name of Allah, Most Gracious, Most Merciful.

Abu Baker Omar Othman Ali Al-Hasan Al- Hussain Allah is Exalted and Majestic “in the middle”

Allah is Exalted and Majestic “on the left”. Mohammad is the messenger of Allah “on the right”

‫ا‬Alf

‫و‬Wow

‫ج‬Geem

‫ه‬ha’

‫ذ‬thal

‫د‬Dal

‫ط‬Ta’

‫ ب‬Ba’

‫ح‬Ha’

‫ا‬Alf

‫و‬wow

symbol

‫ه‬ha’

‫لا‬La

‫ز‬Zen

‫ط‬Ta’

symbol

‫ح‬Ha’

‫ا‬Alf

‫و‬Wow

‫ج‬Geem

‫ه‬Ha’

‫لا‬La

‫د‬Dal

symbol

symbol

symbol

symbol

symbol

symbol

‫ الله‬Allah symbol

Gabriel Mikael Israfil Azrael

This is a great well appreciated and proofed amulet that contains the seven Solomon’s pacts which bring safety and protection.

MEDICINE IN ISLAM by Joseph Kenny, O.P.

Published in Frank Salamone (ed.), Art and culture of Nigeria and the diaspora, pp. 159-168: New York. Studies in Third World Society, Publication #46. ISSN 1056-9189.

A "pacts of Solomon" amulet

One amulet which I obtained is a single sheet of paper, beginning with a design in the shape of a tower which contains three numerical squares of 9 spaces each, one of 16 spaces and two of 25. Around these squares are names of angels, the first four caliphs and some of the Companions of Muḥammad.

The central part of the amulet contains the seven pacts of Solomon, which Aḥmad al-Būnī (d. 1225) also describes in his Shams al-ma`ārif (7) The introduction of the amulet promises:

This amulet is wonderful and of proven power, containing the seven pacts made to Solomon. Anyone who carries it will be safe by its baraka from every distress... on land or sea, while traveling or staying still. It also contains blessed signs of protection, useful for driving away sicknesses and weaknesses; the seven saving signs that are useful for driving away accidents and evil intentions of enemies and stubborn people, for defeating the envy of envious people, the grasping of the unjust and the abuses of calumnious people; the blessed key signs that are useful for making difficult things easy, lightening burdens, making merchandise sell and attracting customers, and for facilitating the marriage of an unappealing daughter; signs for bringing pregnancy, victory, making peace, compassion, love and acceptability, treating wounds and other important advantages - by the help of God.

The document goes on to explain the pacts made to Solomon: Solomon once met a most horrible looking old woman and asked her, "Are you a human or a jinn, since I have never seen anyone more ugly than you?" She answered him:

I am the mother of the children who rule over the sons of Adam and the daughters of Eve. I enter a house and cry in it like a cock, or bark like a dog, or moo like a cow, or bray like a camel or a horse or a donkey, or hiss like a snake. I take any shape and clog wombs and snuff out the lives of children without being detected. I come to a woman, clog her womb and tie it well, so that she will not conceive and will be barren. I come to a pregnant woman when she conceives a child in her womb and I breath on her and she aborts it, and her womb is unable to hold a child. I enter a girl or a woman engaged to marry and complicate matters and announce doom to the prospective husbands. I come to a man and drink his white heavy semen, leaving him only thin dark water and he become sterile, unable to have a child. I enter a trader and upset his business and he makes no profit. I enter plowed land and breath on it and it yields no crops or fruit. I come to children and send them severe stings and sharp pains, so that their bones tremble and their appearance becomes ugly.

Solomon then grabbed hold of her and told her, "Accursed one, you will not get out of my hands until you make a treaty with me with stipulations on behalf of the sons of Adam and the daughters of Eve." She said to him, "Prophet of God, I make the treaty with the stipulations that I will not come near or harm any man or woman or boy or girl for whom you write these pacts and he or she carries it.

The same holds for any place of business or farm or animal or any possession."

So he said, "Give me these pacts". So she went on to make seven pacts, sealing each with a talisman. Each pact contains a variant description of God, by whom the woman swears a solemn oath not to hurt the bearer of the charm in any way, as each oath variously describes. The conclusion of each pact is a talisman matching those of al-Būnī. At the center of a circle is a nonsensical symbol. At each corner is the divine name corresponding to the respective pact. The seven divine names are: Fard (alone - not a Qur'ānic name), Jabbār (mighty), Shakūr (thankful), Tawwāb (converter), Ẓāhir (manifest), Khabīr (knowledgeable), Zakiyy (pure - not a Qur'ānic divine name). (8)

Following the pacts of Solomon, the amulet contains some prayers and a melange of Qur'ānic verses, then three illustrations of advantages of the amulet: for victory over enemies (with a drawing of a sword), for protection against scorpions, and protection against snakes and accidents.

The amulet concludes with the promise: "Anyone who writes the following talisman on a paper and carries it on his head will have his headache disappear.

And if he puts it on any part of his body the pain will disappear, by God's permission." The talisman is as follows: "In the name of God the merciful and compassionate: Go away, o pain, by the power of TA MIR and by the power of H H H A H H H H... TH TH TH TH TH TH..." The latter nonsense characters are written in a common geometrical design.

NO

What is the logic behind trying to abandon one form of judgmentalism by adopting another form of judgmentalism?

Superstition: the strange idea of things being hypothetically weakened by the object/ image/ thing being depicted and spoken. Take a random stack of books say, 10 monographs, or maybe a museum courtyard full of 19th Century casts that have now become relics in their own right. This notion is not particularly about the medium, the location, or any person in particular; more so, just the simple hypothetical notion of rejecting every artwork that has ever existed, changing the collective consciousness and memory, changing the characterizations of nations and contested boundaries – real and imaginary, known or un-known.

This idea is about rejecting depiction and symbols - and to try and deal with the rejection and the demeaning or undermining the works of others in a way that is as quiet, positive and non-judgemental as one can be when one is saying “no”. I want to consider the extremes between the fallibility of memory and the collective consciousness, where the emphasis we unconsciously place on superstition and how, outside of Religion and Nationhood, our memory can be all at once homeless and displaced, it can actively seek out leaving, even it’s own kind, as well as being told to leave. Consider the history of superstition and the superstitiousness of people outside of Religion and Nationality: what other kinds of psychic fears do we cultivate?

Where can we feel comfortable rejecting superstition, realized projects, individual lives: their works. Where can we reject the sum collective of all people and all of their works. Whilst a particularly nasty thing to do that face monumental legal and ethical and moral difficulties, this notion is a hypothesis that is trying to consider superstitious fear as something embedded and cultivated into something outside of nationality and religion. I’m not primarily interested in how these things come about politically, or their cultural hegemonies. I’m interested in looking at a stack of books or objects or images and considering all that has been depicted and represented as being systematically compromised because they have undergone these explicit processes.