Verre et Bible fourteen by Pasi K Pohjala Feb2013. KUBERNOON OIAKA is clear description of steering the solar bark, so that then following words KATEKHOON DRAKONTA would more logically be comprehended as denoting the solar bark, that the act of handling and steering the tiller IS the act of restraining the Serpent- that is, the SOLAR BARK is HERE DESCRIBED AS DRAGON, or a DRAGON BOAT. For the Readers it is also worth mentioning that old Israelites were some times in anecdotes ridiculed as people who were haplessly straying around carrying some figurine of boat; considered in the current discussion such funny remarks reveal actually especially serious content concerning old Israelite religion. (In the Commentary NAHUM I did not comment such detail of Dragon Boats, because such comment would have required some more comprehensive considerations of Dragons in ancient world and in Bible; and this is topic of the current study, for rejoicing of all Readers and Scholars. It is ideologically specifically important to notice how the Egyptian SOLAR BARK has been compared with a dragon or identified with a dragon- generally in more everyday practises well known in ancient world are of course dragon boats. There may be in current scholarship some tendencies to overlook evidence of ancient dragon boats or even to forget sailing with such dragon boats- but in the current study we now present much important discussion and details of sailing with ancient dragon boats and other ancient dragon religiosity, hopefully to profound rejoicing of all Readers!). The PGM V in wholeness is Oracle of Serapis. Also in discussing this PGM V we now follow mostly the modern rendering by Karl Preisendanz and in the recent ed. H. D. Betz. This PGM V begins clearly “Oracle of Sarapis”, MANTEION SARAPIAKON (the Greek text of PGM V follows the Ed. of Karl Preisendanz, and the English Translation is that published in the ed. H. D. Betz, the Translators of PGM V been W.C.Grese, Morton Smith and David Aune.) Thus is called to Zeus, Helios, Mithra, Sarapis, unconquered one, Meliouchos, Melikertes, Meligenetor (V.5) It is now worth noticing that this Oracle is performed with (V.3) EPI LUKHNOU, KAI FIALEES KAI BATHROU This description of rituals is somewhat usual in ancient magical practises; thus is noticed this oracle “by means of a lamp, saucer and bench” (Trl. W.C.Grese) “bei Gebrauch von Licht und Schale und Untersatz” (Preisendanz) Thus is noticed divination by means of FIALE bowl. The current Author Pasi K. Pohjala has in earlier scholarly Bible studies of series VERRE ET BIBLE (published since 2006 by Pasi K. Pohjala with ever increasing interest and widening popularity and ever improving reception) often studied ancient bowl divination or lecanomancy. This oracle of Zeus, Helios, Mitra, Sarapis is now important description of ancient bowl divination. Now we especially emphasise that ancient glass bowls and bowls of other material were widely used as lamps, mostly filled with water, and some thin film of oil floating for the flame, or with ALGOS / ALGOS PORPHURIUS sea shell floating on waters, filled with naphta. But what kind of “bench” might be here noticed? Now it is seriously worth noticing that in this magical culture the SOLAR BARK is quite similarly mentioned, noticed e.g. in Book of Moses (Greek Magical Papyri XIII.457-470) PROAGOO SOU KURIE, EGO, O EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE The SOLAR BARK here is noticed in the EPI TEES BAREOOS ANATELLOON statement, so that KAI BATHROU especially appearing here (and in PGM quite often actually) in statements like EPI LUKHNOU KAI FIALEES KAI BATHROU. In the magical practise a bowl acting as fiery lamp could have been considered as miniature symbol of representation of the mighty solar bark of the SUN- this makes much more notorious statements like here EPI LUKHNOU KAI FIALEES KAI BATHROU; and in magical texts these kinds of mentions somewhat often occur in description of magical rituals. Cult of SOLAR BARK thus may interestingly here be described. Here is Sarapis also described as twice great (O MEGAS MEGAS SARAPIS); and the trismegistos was usual quality of Hermes. We more study then statements in the Stele of Jeu the ZOOGRAFON in this PGM V (the current Author Pasi K Pohjala has recently published in VERRE ET BIBLE 5 larger study of Old Testament MIKHTAM Psalms 56-60 where ancient methods of picture production such as ZOOGRAFIA were much in detail discussed- especially the LXX tradition translating the MIKHTAM with STELOGRAPHIA here). “I am the one who makes the lightning flash and the thunder roll (EGOO EIMI O ASTRAPTOON KAI BRONTOON) I am the one whose sweat falls upon the earth as rain so that it can inseminate it I am the one whose mouth burns completely (EGOO EIMI OU TO STOMA KAIETAI DI’ OLOU) I am the one who begets and destroys I am the Favor of the Aion my name is a heart encircled by a serpent (ONOMA MOI KARDIA PERIEZOOSMENEE OFIN)” (in the Stele of JEU the ZOOGRAPHOON, PGM V.148-156. Trl. David E. Aune) This is important description of fiery serpent, a fire breathing dragon; and it is notably interesting to consider that here attested OU TO STOMA KAIETAI DI’ OLOU is in Greek Manuscripts quite similar with DI’ UALOU that refers specially to GLASS and describes how the Mouth is burning “through glass” DI’ HUALOU, placing a bright glass lamp in the mouth of such Serpent quite descriptively and vividly presents fiery serpent with fire in mouth, a FIRE BREATHING DRAGON who makes lightning flask and thunder roll. Even if symbolism of lightning is in religious texts quite usual, readers certainly remember in the CANONICAL New Testament Synoptic Apocalypse (Matt 24:27 and Luke 17:24) description of PAROUSIA of Son of Man OOSPER GAR HE ASTRAPEE EKSERKETAI APO ANATOLOON KAI FAINETAI EOOS DUSMOON, OUTOOS ESTAI HE PAROUSIA TOU HUIOU TOU ANTHROPOU; worth here is also to compare in New Testament quite usual word PAROUSIA of Son of Man with in this magical text noticed EPI TEES BAREOOS ANATELLOON where sun rising on solar bark is noticed (this is important comparison even if thus is spoken of BARUS in the gen BAREOOS). Readers thus are encouraged to contemplate detailed more of religious meaning of this comparison. In the PGM XIII the Book of Moses we also find notable description of ritual at the sunrise, described in XIII.115ff after sleeping with special arrangements appropriate to such rituals of prayers “rising at dawn, greet Helios through seven days, each day saying first the (names of the) gods of the hours, then those set over the weeks.” (Translation of Morton Smith). In this ritual central role is also for the Tripod and the Pythian serpent, the PUTHIOS DRAKOON. But slightly differently reading PURIOS DRAKOON (a fiery dragon) instead of PUTHIOS DRAKOON we comprehend that in these rituals was religion of FIRE DRAGON (PURIOS DRAKOON), appropriately for the central use of the Tripod in these rituals. So we are also reminded of Encountering the Divine in Isaiah 6, the fiery SERAFIM DRAGONS. Then we notice in XIII.188 SU TEEN DOKSAN TOU FOOTOS PERITHEMENOS ESEE MET’ EME Also is here interesting scene of birth of the Pythian serpent in XIII.193ff. Chapter Three. Latin New Testament: Agnus Dei or Anguis Dei Divine Serpent New Testament Readers are quite familiar with the characterisations of Jesus as AGNUS DEI, Divine Lamb. But Latin word ANGUIS means a Serpent, so that attentive Readers now ponder (and have been pondering) that actually thus the Latin Bible may allude to DESCRIBING JESUS AS DIVINE SERPENT (ANGUIS) Important and quite interesting recently widely available knowledge of this notorious tradition is found in the pages of St. CUTHBERT GOSPEL (former the Stonyhurst Gospel), that British Library recently acquired and generously made digitised visible to ALL interested Readers. We find in this important old Gospel statements of AGNUS DEI, writing SED QUI MISIT ME BAPTIZARE IN AQUA ILLE MIHI DIXIT… ALTERA DIE ITERUM STABAT IOHANNES ET EX DISCIPULIS EIUS DUO ET RESPICIENS IHM AMBULANTE DICIT ECCE AGNUS DI ET AUDIERUNT EUM DUO DISCI PULI LOQUENTEM ET SEQUTI SUNT IHM CONVERSUS AUTEM IHS (Gospel of John 1:35-38 in St. Cuthbert Gospel, f4 recto) Currently writers may emphasise certain words and statements with different typographical methods, often using bold or italic letters, underlining words or writing letters in upper case and many other typographical details that plausibly convey to Readers (usually schooled in some special tradition) special importance of some words or expressions. The text of this St. Cuthbert Gospel now alerts Readers of importance of words with special layout of the text and placing of certain words. In our times we read every day hundreds of articles, probably in some different languages and visually follow numerous reports from distant cities and regions. For us it is certainly worth stopping for a minute to consider how enormously precious such St. Cuthbert Gospel was to the community in their early times! This Book is of course well kept, actually intact, so that reading this currently is well possible; much easier than e.g. regarding many Qumran writings only in fragments kept. Compared to ancient circumstances, we thus are very happy to read thus almost intact kept St. Cuthbert Gospel where also letters are clearly written and easily read. Thus we now notice here in John 1 written DICIT ECCE AGNUS DI. But attentive Readers now notice that this statement actually emphasises “change” in writing ALTERA DIE and CONVERSUS AUTEM and important also is the SEQUTI SUNT. THIS IS THE SPECIAL READING THAT FINDS IN THE “AGNUS DI” THE STATEMENT OF ANGUIS SERPENT, CHANGING PLACES OF LETTERS N AND G. Attentive Readers scrupulously looking at this page of St. Cuthbert’s Gospel ALSO see somehow behind letter N shining through something like letter G (written on the verso). Thus, for official purposes, this Gospel indeed reads AGNUS DI, fully in accordance with Latin Bible text and Churchly approved formulations- BUT for more attentive Readers such intriguing details of this Gospel indicate that important is also to consider usual Latin word ANGUIS in reading this statement. THIS ST.CUTHBERT GOSPEL THUS IMPORTANTLY PERPETUATES TRADITION OF COMPREHENDING JESUS AS ANGUIS DIVINE SERPENT. Also in this St. Cuthbert Gospel we find similarly the other statement of AGNUS DEI intriguingly alluding to comprehending Jesus as ANGUIS, so that Jesus is presented as Divine Serpent. We read TRANS IORDANEM UBI ERAT IOHANNES BAPTIZANS ALTERA DIE VIDET IOHANNES IHM VENIENTEM AD SE ET AIT ECCE AGNUS DI ECCE QUI TOLLIT PECCATUM MUNDI HIC EST DE QUO DIXI POST ME VENIT VIR QUI ANTE ME FACTUS EST QUIA PRIOR ME ERAT ET EGO NESCIEBAM EUM SET UT MANIFESTARETUR IN ISRL PROPTER EA VENI EGO IN AQUA BAPTIZANS… (Gospel of John 1:28b-30 in St. Cuthbert’s Gospel, f3verso) Also here the St. Cuthbert’s Gospel writes of AGNUS DI. Also here this statement emphasises the alterations and changes, writing of ALTERA DIE VIDET where also change of letters DIE IDE is noticed and thereafter notices questions of former and latter, noticing POST ME and ANTE ME- and readers noticed that these post and ante are in opposite order than their real meaning would indicate, “after” is mentioned first and only thereafter is “before” noticed. Readers of this writing thus officially find written the AGNUS DI that is in accordance with churchly canonised Latin text, BUT these mentions in this text emphasise Readers to THINK OF CHANGES AND ALTERATIONS- SUCH AS SLGHTLY CHANGING THE ORDER OF LETTERS IN WORD AGNUS AND THUS FINDING THE WORD ANGUIS, THUS FINDING HERE STATEMENT THAT JESUS IS ANGUIS DIVINE SERPENT! Notoriously, ALSO here through the page from the recto shine as if behind the letter N in the word AGNUS shining letter G; this emphasised to ancient Readers to seriously contemplate that Jesus is ANGUIS- the DIVINE SERPENT. Readers may themselves study these statements in the currently digitally published St. Cuthbert’s Gospel, generously by the British Library made digitally visible to ALL Readers! Now we remind all Readers that very famous and quite usual figure appearing in the ancient religious engravings and amulets especially of Greco-Roman times was the ANGUIPEDE. This figure has usually a pair of snakes in place of feet; a human body and often human head, although also lion head appears, and quite often head is the head of a cock. For the study of history of dragon and snake figures in or associated with ancient Jewish religion, the ANGUIPEDE thus is apparently very important indeed. The famous and very learned Erwin R. Goodenough in his major work Jewish Symbols in the Greco-Roman Period writes quite extensively of this important ANGUIPEDE symbol, and notoriously questions after observations: “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) I wish to emphasise the radical importance of this statement by the very learned E.R.Goodenough by simply repeating this question that he here poses “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) The Anguipede symbol is so usually occurring in Greco Roman times and before Medieval times that E. R. Goodenough characterises it as “the most important single figure on the amulets of our period” (p.245). We have been discussing the statements of St. Cuthbert’s Gospel concerning Jesus as the AGNUS DEI. Every Reader can in the digitally published version see that indeed the AGNUS there is written, fully in accordance with teaching of Christian Church. But students and scholars of Latin language well know and have known the ANGUIS that notices Serpent. In reading of the AGNUS DEI we thus come in midst of questions of HOW usual ANGUIPEDE figure symbol may later have been. Notoriously, in the ring of Siffred, Bishop of Chichester (d. 1150) was engraved ANGUIPEDE picture. And ANGUIPEDE was more usual in Cabbalistic charms. In the engravings, the figure ANGUIPEDE is indeed very often engraved with name IAO that specifically connects the Anguipede with Jewish tradition. Often also name ABRASAX in such engravings is written. In comprehensive study concerning symbol ANGUIPEDE, emphasises Procope-Walter (ARW xxx, 1933) that the symbol ANGUIPEDE very often indeed occurs with names IAO and ABRASAX and therefore comprehends ANGUIPEDE as “the sun-god IAO ABRASAX”. We thus once more repeat E. R. Goodenough in his questioning “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) Let us well remember that the ANGUIPEDE is quite usual symbol of Greco-Roman times and before Medieval times, so Readers notice the enormous importance of this question for ancient reading of Jesus as AGNUS DEI in Gospel of John. Traditions of AGNUS are especially important also in the Book of Revelation. We notice to the Readers that the Greek New Testament here writes (John 1.29) IDE O AMNOS TOU THEOU O AIROON TEEN HAMARTIAN TOU KOSMOU and the other statement is in Greek New Testament in John 1:36 written KAI EMBLEPSAS TO IEESOU PERIPATOUNTI LEGEI IDE O AMNOS TOU THEOU et platea civitatis aurum mundum tamquam vitrum perlucidum et templum non vidi in ea Dominus enim Deus omnipotens templum illius est et agnus et civitas non eget sole neque luna ut luceant in ea nam claritas Dei inluminavit eam et lucerna eius est agnus et ambulabunt gentes per lumen eius Revelation 21:21b-24a in Vulgate This statement in Latin Vulgate is notoriously important concerning lights. The current Author Pasi K. Pohjala has recently written comprehensive studies of mentions of Glass in Bible; here in Revelation 21:21 noticed quite transparent glass, tamquam vitrum perlucidum, is one important statement of glass in Bible; and Greek writes here OOS HUALOS DIAUGEES. Earlier studies have considered more the words HUALOS and KHRUSTALLOS and at those times proceeding glass production technologies that then indeed produced white and quite clear transparent glass in some larger quantities. NOW we consider question of light and mention of AGNUS. For religious contemplation this text is, of course, one of most beautiful Christian consolations providing bright hopes for future. We read here that LUCERNA EIUS EST AGNUS However, considering the ANGUIS Serpent tradition, we now consider alternatively in Rev 21 LUCERNA EIUS EST ANGUIS ITS LIGHT IS THE SERPENT Thus we find in Revelation 21 notorious allusion to LIGHT BEARING SERPENT DRAGON. Now I strongly here acknowledge that I have NOT found empirical evidence in ancient Latin MSS traditions for such quite notorious reading ANGUIS here in Revelation 21:23b; but for fluent Latin readers undoubtedly such reference to quite usual word ANGUIS has easily occurred. And in public reading the Readers sometimes make smaller mistakes in spelling words slightly differently- in this statement spelling ANGUIS utters to audience description of LIGHT BEARING SERPENT DRAGON, even if the written text spells AGNUS. Importantly the Latin Bible also writes in 14:1 ET VIDI ET ECCE AGNUS STABAT SUPRA MONTEM SION UPON MOUNT SION THERE IS ESTABLISHED LIGHT BEARING SERPENT ANGUIS. Chapter Four. Words TB designating snakes and serpents, and floating boats and Noah’s TEBA ark; dragon boats. The current study of Old Testament snake religion now proceeds with noticing that also TB words notices snakes and serpents. Every Reader notices that this is really a big question of Bible reading- really usually the TB words are comprehended noticing quality good generally, and also moral goodness. We notice that in ancient Egyptian language the S))BT notices a spotted snake. For comparison, the NHS word usually comprehended in Hebrew Bible as noticing snakes, indeed is similar to the ancient