iron and magnets in Bible

We now begin noticing much ancient knowledge of magnet stones. The important ancient encyclopaedic collection of much of then known information of nature by PLINY in NH is also interesting in noticing magnets. In the NH 34.147-148 Pliny writes interesting details concerning magnets, stating that “The common folk call the lodestone “quick iron” and wounds made with magnetic iron are worse than ordinary wounds, this mineral occurs in Cantabria also, not as a massive rock but in scattered pebbles called bullae, but its influence on iron is the same”. Also Pliny here notices that “who would hesitate to deal first with the magnet? For iron, the tamer of all substances, is drawn by the magnet. So the magnet is given another name, sideritis, while some call it Heraclion.” From these remarks in the encyclopaedic NH we now find much information of THEN prevalent discussions concerning magnet, and then used nomenclature. Importantly, HERACLION, or HERACLEAN STONE, or SIDERITIS, or QUICK IRON, or MAGNET were names known to Pliny as being THEN designating the material that modern is named as magnet. Already in the testimony of Plato in the dialogue ION we noticed that Plato presented the name HERACLEAN STONE as designating magnets. Thus we emphasise to the Readers that in the ancient world to seafarers were well known in West the mythical PILLARS OF HERACLES; usually in modern renderings the PILLARS OF HERACLES are comprehended to designate the Gibraltar, that was for ancient seafaring well known in the southern edge of the Iberia. This is to be remembered when reading of mentions of Heracles in old Greek literature, cultic practises concerning PILLARS OF HERACLES; magnetic stones could detect reliably the direction towards north and thus also reliably inform of the direction of the West or the location of edge of Gibraltar strait in far distant Western Mediterranean. The HERACLEAN stone or lodestone was important for ancients, and thus we considering cultural developments of Hellenistic Egypt with interest notice that then the ancient Egyptian deity KHONSU of the Theban triad was often identified with HERACLES; importantly the name KHONSU means “NAVIGATOR” or “HE WHO CROSSES THE SKY IN THE BOAT” and identifying this Egyptian KHONSU with HERACLES thus emphasises Hellenistic Egyptian understanding of role of HERACLES in NAVIGATING. (Readers of Bible may compare with KOHEN priests of Biblical religion). This is well understandable noticing that magnets were widely known for ancients as HERACLEAN STONES, Hellenistic Egyptian ancient identifying deity KHONSU “the Navigator” with HERACLES emphasises ancient technology of using in navigating magnets, that then were widely called as HERACLEAN STONES. Thus considering KHONSU the Navigator, we once more refer to some important finds in the Egyptian museum. Some very precious cups and bowls belonging to UNDJEBAUENDJED the general of Pharaoh PSUSENNES I (1045-994BC) are kept in the Egyptian Museum, Cairo. Very precious SILVER cups belonging to Undjebauendjed are there preserved, and important detail in these is the beautiful ROSETTE decorating the bottom of these beautiful silver cups; the ROSETTE of course is appropriate to notice cardinal points of compass. (Importantly, colour of silver cups, even the electron silver and gold alloy, can be quite similar with ancient known magnets coming from MAGNES of Asia, that were of white colour). Thus we importantly notice that inscriptions in some of these cups notice that this general UNDJEBAUENDJED was prophet of KHONSU; and in Theban triad the KHONSU was the famous “NAVIGATOR”. We thus motivated can comprehend that very probably this general UNDJEBAUENDJED, PROPHET OF KHONSU, was actually doing navigating by these silver bowls, using these bowls as compass bowls and placing there some magnetite pieces and so determining direction of north, and thus reading in the bowl’s rosette decoration exactly the directions. (It is actually quite interesting to compare this role of ancient Egyptian general UNDJEBAUENDJED with that Plato in dialogue ION 541D presents as ancient clever STRATEGOI generals Phanosthenes of Andros and Heracleides of Clazomenae. The specific task of conducting and directing the troops is indicated in the AGO verb included in the title STRATEGOS of general, and noticing that Heracleides been clever ancient STRATEGOS recalls also his clever knowledge of directing the travel of the troops; and in Hellenistic Egypt of those times the deity HERACLES was identified with Egyptian deity KHONSU “The Navigator”. We are reminded thus that the ancient Egyptian general UNDJEBAUENDJED in his full title is also known as Prophet of KHONSU so that knowledge of clever navigating was important in this role. Ancient compasses DIABETES and BOSLA (Arabic), the Passover – Compass festival DIABATERIA; and much evidence by Philo of Alexandria Then we find ancient compass, usually designated with Greek word DIABETES. Importantly, in the Arabic language the word BOSLA designates compass device- and this Arabic word BOSLA is, notably, echoed in the Italian word BUSSOLA for compasses; this emphasises the huge role of ancient Arabic seafarers in the Mediterranean seafaring. The Mediterranean sea has of course during history been much contested, especially defeat in battle of Lepanto (1571) much restricted, almost excluded Arabic and Muslim seafaring in the Mediterranean for much time. But Italian word BUSSOLA for compasses is one continuous reminder of the continuous enormous importance of Arabic seafaring in Mediterranean during centennia. And thinking of Abrahamic histories, it is worth noticing that Arabic word IBRA notices needles; possibly also some magnetic compass needles. But now we discuss that the ancient Mediterranean navigators used DIABETES COMPASS (Liddell-Scott 390), thus is the “compass” one important currently widely recognised lexical meaning of the Greek word DIABETES. (Alas, Modern Readers rather of course recognise with the word diabetes currently designated serious disease diabetes mellitus). The word DIABASIS notices passage, crossing over and means and places of crossing over and ALSO the Jewish PASSOVER FESTIVAL (L-S 390); also the Greek word DIABATERIA notices Jewish Passover. This is important- usually modern Readers regard those events in descriptions of “exodus” that is derived from Greek language EKS-ODOS and notices “departing from” a place, thus “departing from Egypt”. But there is in Jewish PASSOVER Festival much that makes that festival the COMPASS FESTIVAL, OR NAVIGATING FESTIVAL, festival of clever travelling. We should remember that the cultural language of the Mediterranean world after Alexander was mostly the Greek language, much of culture even in times of Roman empire was Greek speaking educated culture in Eastern Mediterranean- thus considerations of Greek parlance do have specially much importance; this we remind noticing the horrific cultural catastrophe of modern state of Greece that from yesterday (June 11, 2013) closed down their national Television broadcasting because of extremely deep budget cuts in the state budget- the Greek society is in these days in brink of collapse because of extremely serious austerity savings programs dictated by Troika of IMF, EU and ECB that currently mostly dictate governance of Greece. We Europeans are in really much scions of Greek and Hellenistic culture and now are profoundly horrified following the continuous and ever deepening economic crisis of current Greece. We should much help Greece! The Greek word DIABETES designates compass. Ancient comprehension of DIABETES and DIABAINO is well recorded e.g. in writings of Philo of Alexandria. We read in the Migratione Abrahami interesting notices concerning DIABAINO; in Philonic literature the De Migratione is treatise especially devoted to describing travelling, the LEKH LEKH of Abraham whose quotation begins the whole treatise De Migratione. The whole treatise is remarkable allegory interpreting travel of Abraham describing Soul’s progress, and the allegorical treatise is written in very Platonic terms. But even in treatise that is profoundly allegorical there are the more realistic descriptions or at least words and sayings from realistic world; thus it is important to consider DIABAINO descriptions in Philo’s De Migratione. We thus find in Migr 217 that We are reminded that merchants and traders for the sake of trifling profits cross the seas (DIABAINEIN TA PELAGEE) and compass the wide world (KAI TEEN OIKOUMENEEN EN KUKLOO PERIIENAI APASAN), letting stand in their way no summer heat nor winter cold (translation of Whitaker, rev. by Colson, in LCL); the Greek reads LEGOUSI GOUN OOS ESTIN ATOPON EMPOROUS MEN KAI KAPEELOUS GLISKHROON ENEKA KERDOON DIABAINEIN TA PELAGEE KAI TEEN OIKOUMENEEN EN KUKLO (dat) PERIIENAI APASAN I prefer to translate slightly differently this description merchants and traders for the sake of trifling profits NAVIGATE (DIABAINEIN) across the seas and thus go around the inhabited world in their circular voyages (trl. Pasi K Pohjala 2013) We thus notice that here Philo clearly notices that merchants travel across the seas, specifically, that they NAVIGATE these voyages across the seas- here the DIABAINEIN clearly describes sea voyages directed by NAVIGATING WITH COMPASS. Importantly, the DIABAINEIN is not merely DIA voyaging across the sea, but it recognises the developed skilful method of such voyage, that the voyage is done NAVIGATING across the sea, WITH THE HELP OF COMPASS. In this writing Philo is commenting the Biblical statement of Gen 12:6 noticing travelling from Haran, to the place of Schechem DIODEUSAI TEEN GEEN EOOS TOU TOPOU SUKHEM EPI TEEN DRUN TEEN HUPSELEN. Thus Philo starts here interpreting the word DIODEUSAI (TI DE ESTI TO DIODEUSAI, SKEPSOOMETHA). More allegorising, Philo then writes in Migr 219 of DIODEUSON MENTOI PSUKHE. And sea travelling is in this context also noticed in Migr 218 where is written that TOU DE KALLISTOU KAI PERIMAKHETOU KAI MONOO TOO GENEI TOON ANTHROOPOON OIKEIOTATOU KHARIN, SOFIAS, MEE OUKHI THALATTAN MEN APASAN PERAIOUSTHAI, PANTA DE GEES MUKHON EPERKHESTHAI, FILOPEUSTOUNTAS EI POU TI KALON ESTIN IDEIN EE AOUSAI Here Philo writes of travelling across every sea, writing the PERAIOUSTHAI. But truly interesting is to notice with this notice of sea voyages across seas, statement of MUKHON because this word notoriously resembles MAGNET- already for Plato the MAGNETIS LITHOS was well known in meaning “magnet stone”. The word MUKHOS clearly much resembles MAGN or MAGNETIS. The treatise De Migratione is very delicate and consists of remarkable details and interpretations, and thus Philo here writing the Greek MUKHON word apparently refers to MAGN or MAGNETIS, Magnets. Stated concise, Philo here in Migr 218 notices that men voyage across seas and do this with scrupulous examination of MAGNET. And Philo here in 217 writes of DIABAINEIN TA PELAGEE, also this noticing voyage across seas, and the DIABINEIN specifies that such voyage is with navigating with COMPASS (DIABETES). Acts of Apostles 19, and distribution of standardised magnets in cult of Artemis of Ephesus to seacaptains, in profession of silversmiths of Ephesus We now consider some interesting details of Acts of Apostles recording teaching of Paul in Ephesus and there occurred tumult initialised by silversmith Demetrios who called people to defend then cult of Artemis of Ephesus. In those times the Ephesus was very important centre in the Asia Minor, in modern Turkey, and the temple of Artemis in Ephesus was world renowned in the ancient Mediterranean world, and deity Artemis is old deity and centrally important in Hellenistic pantheon. Importantly, the Ephesus of those ancient times was located in area of very active mining of the ancient Lydian region; also mining of iron ores was in those days important in that region, and Ephesus was very important harbour of that region. We shall see that this tumult concerning teaching activity of Paul in Ephesus has much interesting connections to ancient use of LODESTONES, or MAGNETS, by ancient mariners. We read in Acts 19:23ff that EGENETO DE KATA TON KAIRON EKEINON TARAKHOS OUK OLIGOS PERI TEES HODOU. DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS PAREIKHETO TOIS TEKHNITAIS OUK OLIGEEN ERGASIAN…EIPEN ANDRES EPISTASTHE OTI EK TAUTEES TEES ERGASIAS HE EUPORIA HEMIN ESTIN KAI THEOREITE KAI AKOUETE OU MONON EFESOU ALLA SKHEDON PASEES TEES ASIAS Thus is in the New Testament book of Acts 19:23ff described the important encounter and tumult of public in Ephesus, after mission of Paul. This Demetrios was silversmith ARGUROKOPOS. The KOPOS thus appearing in the professional title of smiths of various specialities in those Hellenistic times also calls much comparison with the designation of Copts of Egypt; of course Smith’s profession was widely in those times practised. We now notice that here is described DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS We shall show that this production POIOON NAOUS ARGUROUS ARTEMIDOS well can be argued to have been production of magnetic LODESTONES that were inscribed with Artemis’ signs and thus specifically guaranteed to be genuine (and thus really operative) LODESTONES, popular and important for ancient mariners. Of course, the modern comprehension is that silversmith Demetrios was producing small miniature silver models of then widely famous Temple of Artemis of Ephesus. But it is important to notice that some MSS here write more specified that POIOON NAOUS ARGUROUS ISOOS OOS KIBOORIA MIKRA (or KIBOOTIA MIKRA), thus witnessed in few MSS 1739, 1837, 915 and importantly such specification known also by Chrysostomus and in Armenian tradition (see the Novum), especially Armenian MSS knowing of such tradition seems of particular importance concerning history of Ephesus, because Armenian regions are geographically near located to western coast of Asia Minor and ancient Ephesus, and the Armenian Churchly traditions and Manuscripts we much outside of the sphere of old Byzantian Churchly editors whose activity is in much quite responsible for the harmonisation tendencies. But preserved geographically quite near to the famous ancient centrum Ephesus, such Armenian tradition probably is much reliable simply because of in the ancient world, some details of ancient prosperous culture of Ephesus certainly were well known in areas quite near, such as in Armenian regions; and also in some Greek MSS that tradition of KIBOOTIA/KIBOORIA is supported! With much interest thus should be here noticed that ancient Armenian traditions support comprehension that the Acts 19:24ff POIOON NAOUS ARGUROUS ARTEMIDOS was in some regions of Ancient Asia Minor or in their neighbouring areas comprehended as ISOOS OOS KIBOORIA/KIBOOTIA MIKRA. THIS TRADITION OF KIBOOTIA DESCRIBES THAT SUCH NAOUS ARGUROUS ARTEMIDOS WERE LIKE SMALL BOATS; KIBOTOS IS IN BIBLICAL TRADITION WELL KNOWN TERM AND DENOTES BOATS, OR AT LEAST CUP/BOWL FORM OBJECTS. IMPORTANTLY, GREEK WORDS HERE NOTICE POSSIBLE SLIGHT IMPORTANT DIFFERENCE, BECAUSE NAUS DENOTES SHIPS AND NAOS DENOTES TEMPLES AND SHRINES. WELL MOTIVATED, WE THUS HERE FIND MENTION OF MAKING SILVER SHIPS OF ARTEMIS, SPECIFIED BEING SIMILAR TO SMALL KIBOOTOS BOATS, thus specified in Armenian tradition that has survived outside of the realm of the harmonising Byzantian editing, but geographically very near to ancient Ephesus and thus claiming much reliability. WHAT, THEN, MAY HAVE BEEN SUCH SMALL SILVER SHIPS OF ARTEMIS, QUITE SIMILAR TO SMALL KIBOTOS BOATS? THUS WE REMIND READERS SOME IMPORTANT NUMISMATIC EVIDENCE: SOME ANCIENT COINS FROM LEUKAS DEPICT ARTEMIS ON SHIP, AND IMPORTANTLY, ARTEMIS IS DEPICTED ON SHIP IN MAGNETS FROM THESSALY (this important numismatic evidence is preserved also in the British Museum, and in scholarly discussions widely known, even the standard Pauly-WISSOWA mentioning of this important numismatic evidence in art. “Artemis” (1350), so that scholars since generations CERTAINLY do have knowledge of existence of such coins where Artemis is depicted on ship, thus even depicted on MAGNETS FROM THESSALY.) Thus we summarise this important CONCLUSION: APPARENTLY DEMETRIOS SILVERSMITH WAS ACTIVE IN PRODUCTION OF SILVER COINS OR MAGNETS WHERE WAS DEPICTED GODDESS ARTEMIS ON SHIP. THIS IS WELL MOTIVATED BY EVIDENCE: SOME GREEK AND ARMENIAN MANUSCRIPT TRADITIONS SPECIFY THAT THESE NAOUS ARGUROUS ARTEMIDOS (ACTS 19:24) WERE LIKE SMALL BOATS (OOS KIBOOTIA MIKRA) AND IN NUMISMATIC EVIDENCE ARE KNOWN COINS OF LEUKOS AND MAGNETS OF THESSALY WHERE GODDESS ARTEMIS IS DEPICTED ON SHIP (The British Museum). ANCIENT EPHESUS WAS IMPORTANT NAVAL CENTRUM IN ANCIENT PROSPEROUS ASIA MINOR, AND ARTEMIS OF EPHESUS WAS THEN WORLD WIDE RESPECTED; APPARENTLY THUS ANCIENT SEACAPTAINS COULD PURCHASE GOOD QUALITY MAGNETS (LODESTONES) AS PART OF CULT OF ARTEMIS OF EPHESUS, THESE MAGNETS STANDARDISED GUARANTEED BY IMAGE OF ARTEMIS ON SHIP ENGRAVED ON SUCH STANDARDISED ANCIENT MAGNETS (LODESTONES). SILVERSMITHS BEING ACTIVE IN ANCIENT PRODUCTION OF STANDARDISED MAGNETS (LODESTONES) IS ESPECIALLY MOTIVATED NOTICING THAT MAGNETS OF SOME REGIONS, WERE OF WHITE OR WHITE-BLUISH COLOUR (e.g. MAGNETS FROM MAGNESIA IN ASIA) AND THUS COULD BE WELL INCLUDED IN ACTIVITIES OF SILVERSMITHS, IN THEIR APPEARANCE MUCH RESEMBLING SILVER. IN GREEK TERMINOLOGY, VERB ARTAOO USUALLY NOTICES THE ATTRACTION BY MAGNETS, THUS KNOWN ALSO BY PLATO IN DIALOGUE ION, THIS EMPHASISING CONNECTION OF GODDESS ARTEMIS WITH MAGNETS THAT “ARTAOO” ATTRACT IRON (CONCLUSION, by Pasi K Pohjala 2013 in this Verre et Bible 16). The cult of Artemis indeed did have important connections with sea and seafaring, and thus it is well understandable that to seafarers were in cult of Artemis delivered standardised magnets (especially magnets from Magnesia in Asia) standardised and guaranteed with depiction of goddess Artemis on ship depicted on the magnet. Ephesus was important naval centrum in Hellenistic world, also of times of New Testament, and in whole Mediterranean world cult of Artemis of Ephesus was widely reputed and marvelled. The region of Ephesus, Lydia and regions of northern Anatolia were also very important and prosperous iron mining centra in those times. This was Big Business of those times; and cult of goddess Artemis was in Ephesus then centrally important and widely reputed in whole Mediterranean. Ancient writers much recognise this important cult, thus e.g. Strabo 14.1.20-23; Pausanias 2.25 and 4.31; Xenophon E 1. The Temple of Artemis of Ephesus was even regarded one of the Seven Wonders of the ancient world! Also regarding realities of business, it is well understandable that such commercial and naval centrum Ephesus did in religious cult represent important knowledge of ancient navigating; and thus it is understandable that in cult of Artemis of Ephesus were also distributed standardised magnets (lodestones), essentially important for ancient seafarers. We thus notice some important details in Greek cult of Artemis and comprehension of Artemis. Importantly, the standard discussion of the original Pauly-Wissowa very clearly presents also many aspects of Artemis cult that are specially relevant for seafaring. “Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEEOSSOS…EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen derA“ (Pauly-Wissowa art. Artemis, 1350). Here is described the belief that goddess Artemis secured happy departure of seafarers, quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). For promoting more knowledge of these important aspects of cult of Artemis, we now little more extensively quote from Pauly-Wissowa “Die Vermischung der binnenlandischen Naturgottin mit dem ionischen Letoidenkultus hatte die Aufnahme mancher neuen Zuge in das Gesamtbild der Gottin zur Folge. Galten schon fruher Quellen und Bache als ihr wohlgefallig, so dehnt sich nun ihre Macht auch uber das Meer aus, wozu sich auch die alten binnenlandischen Beziehungen zu Poseidon trefflich fugten. Nun hat sie auch am Meeresstrande zahlreiche Heiligtumer (A. AITOOLEE in Naupaktos, DIKTUNNA bei Las, SAROONIA in Trojen, der Leto und ihrer Kinder in Delios vgl auch die Epiklesis PARALIA). Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEOSSOS..EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen der A. Ein Schiffsvorderteil halt A. auf Munzen von LEUKAS (British Museum) und Smyrna; sie sitzt auf einem solchen auf Munzen der thessalischen Magneten (British Museum). Die Hafen schirmt sie als EPISKOPOS, sie ist LIMENITIS, LIMENOSKOPOS oder LIMENESSIN EPISKOPOS. Ihr zu Ehren, die von dem Bruder den Namen DELFINIA entlehnt, feiert man in Athen das Seeausfahrtfest der DELPHINEN“ (Pauly-Wissowa art. Artemis, 1350). Readers may wish to translate this in completeness, but now we notice the main details. When cult of Artemis was combined with cult of Leto, many changes occurred. Earlier were often springs and streams considered sacred to Artemis; but then becomes the power of Artemis extended even to sea- already earlier she was comprehended being connected with the great sea god Poseidon! Thus she was venerated in numerous temples on the coastal regions (A. AITOOLEE of Naupaktos, DIKTUNNA at Las, SAROONIA at Troy and often she was also called PARALIA). Goddess Artemis was also believed to secure happy departure of seafarers, she quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). Goddess Artemis is depicted at fore-end of ship in coins from Leukas and Smyrna, and Artemis is depicted at fore-end of ship in Thessalian Magnets (British Museum). And Artemis protects harbours in role of EPISKOPOS, or LIMENITIS, or LIMENOSKOPOS. She is also called DELFINIA, and this is commemorated in Athenian navigating festival! Now we depart from considerations of cult of Artemis, in the important Pauly-Wissowa. Some considerations of developments in EGYPT also are important for better comprehension of cult of Artemis. During the religious syncretism of Hellenistic Egypt of Ptolemaic times, and thereafter, the goddess ARTEMIS was usually identified with goddess BASTET. She was usually depicted as cat headed or lion headed goddess, and she represented sunlight in its positive and growing powers. It is important to notice that BASTET usually is depicted holding in her hands devices like sistrum, or some “basket”. The goddess BASTET became in Egypt very important national goddess in the time of reign of Twenty-Second Dynasty when Libyan Pharaohs ruled Egypt and the BUBASTIS was the capital, the capital of 18eenth nome of Lower Egypt, in place strategically important for controlling routes to Mediterranean and to eastern Egyptian coast; e.g. important trade route led from BUBASTIS to Clysma that is situated in the areas where currently the Suez Channel starts in the coast of the Red Sea. Importantly, these trade routes were thus ONE important connection between Mediterranean coast and Red Sea and thus conducted some of the important trade between Mediterranean and Orient. It is thus quite worth recognising that in developments of Homeric times the Greek goddess Artemis more was comprehended with powers over sea and winds and protecting sea voyages; but it is here especially notable that the compass device is in (later) Arabic traditions known BOSLA that quite resembles the name of the important Egyptian BASTET deity. Other connection is that Arabic word ward notices roses and rosettes, this much reminding of the name ARTEMIS goddess, protector of seafaring. Comparing some historical developments, these times after 950BC are in Palestine later times of their early Iron Age, times of Judges and developments towards monarchy begun by YEMENITE-ARAB KING SAUL THE FIRST MONARCH OF ISRAEL (Bible records that king Saul was of tribe of Benjamin, that is, king Saul was YEMENITE-ARAB (e.g. 1 Samuel 9 and 10:20ff). The monarchy in Israel was begun by the YEMENITE-ARAB king Saul, so the Bible tells. Ancient names of monarchs often referred to the deity of their realm, in Israel often thus names including –JAH or –JAHU. This is of course important information of main tenets of religion of certain ancient realm in the time of reign of certain monarch. But the name of Saul rather sounds including reference

study of iron in Bible 5

But this would lead to more developed discussions of philosophy of senses and sensation, and describing sensation occurring through ”touch” and ”touching”. This is fundamental comprehension of working of senses, and the media, and Readers may read more e.g. in Aristotle’s De Anima II.5 where sensation is described arising in process of acting and being acted upon (POIEIN, PASKHEIN), or PASKHEIN and KINEISTHAI; and De Sensu 442b is detailed discussion with other theories that base all sensation on “touch”. (Aristotle discusses in II.12 also the important Platonic description of receiving in soul imprints of visible objects like in the imprinting of signet ring on wax, and thus arising sensation of visible object). And thus we consider questions of touching and medium and we notice APTOMAI touching and ARTAOO attracting. Especially, in De Anima II.11, Aristotle states that AISTHANOMETHA GE PANTOON DIA TOU MESOU (423b7) thus emphasising that we perceive all things through medium. Here Aristotle especially considers question that some senses (e.g. taste and touch) seem to act by contact, but other senses act at distance. Discussing this fundamental question, he emphasises in 423b7 the centrally important role of medium in ALL sensation. And Aristotle specifies here in De Anima II.11 also ALLA DIAFEREI TO APTON TOON ORATOON KAI TOON PSOFEETIKOON OTI EKEINOON MEN AISTANOMETHA TOO (dat) TO METAKSU POIEIN TI HEMAS, TOON DE HAPTOON OUKH HUPO TOU METAKSU ALL’ AMA TOO (dat) METAKSU Visible and audible things are perceived when the medium (TO METAKSU) affects us (POIEIN TI HEMAS); but those of touch are not perceived by the medium affecting us, but at the same time with the medium (AMA). (De Anima II.11 423b12ff). In theory of sensations, this is important description of affecting via medium, or directly. In theory of visual perceptions, centrally important is role of the Transparent (TO DIAFANES) medium; and e.g Aristotle’s De Sensu III is detailed discussion of visual perception of “colour” and “colour” in the Transparent DIAFANES. These philosophical distinctions are important also in ancient considerations of role of the medium in that a magnet apparently can cause movements (or iron pieces, or iron needles) from some distance, without visibly touching the iron piece, but apparently acting from much distance. But these are questions of philosophy of sensation and philosophy of KINESIS. Here we shortly consider the ARTAOO. One interesting aspect of ancient magical use of magnets was that they were known with title BREATHING STONES. Thus describes the Great Magical Papyrus of Paris PGM 4.1716ff ritual of breathing, with placing piece of magnetite breathing stone under the tongue, with apparent aim of creating attraction; this describes attempts of calling for the attracting forces of magnets in circumstances of human life. It is hereby also worth considering that Aristotle in De Sensu 444 discusses how some sensations can occur only if some “lid” is removed from top of the sense organ; thus in the case of eyes that can see only if the eye lids are opened, or sense of smell only occurs if “lid” is removed by breathing (TOIS MEN ANAPNEOUSI TO PNEUMA AFAIREI TO EPIKEIMENON OOSPER POOMA TI and KATHAPER EPI TOON OFTHALMOON TA MEN EKHEI BLEFARA TOON ZOON OON MEE ANAKALUFTHENTOON OU DUNATAI ORAN). Readers may here hear some possible echo of the Egyptian fundamental Opening of Mouth ritual, and the important role of adze or staff in this ritual. And in the Timaeus 80C writes Plato importantly concerning HERACLEAN STONES that KAI DEE KAI TA TOON HUDATOON PANTA REUMATA ETI DE TA TOON KERAUNOON PTOOMATA KAI TA THAUMAZOMENA EELEKTROON PERI TEES ELKSEOOS KAI TOON HERAKLEIOON LITHOON, PANTOON TOUTOON OLKEE MEN OUK ESTIN OUDENI POTE Here the power of attraction by the magnetic stone, called also here the Heraclean stone, is noticed in the term ELKSIS and OLKEE, of the Greek verb ELKOO. Also here is clearly noticed that such magnetic stones, or stones called Heraclean stones, are noticed to have ELKO power, power of attraction and pulling. The detail of mentioning the ELECTRON metal and magnets Heraclean stones here compared is of huge importance also. Nomenclature of ancients was somewhat unspecific. The ELECTRON metal is alloy of silver and gold and quite looks like silver. Especially in ancient Egyptian culture the ELECTRON metal is important. But ancients also knew that many magnets looked like silver metal, thus notices Theophrastus in his De LAPIDIBUS. The current study shall make also some remarks of Egyptian ELECTRON metal, especially because of quite similar outlook of ELECTRON metal and some magnetic material. In Egyptian archaeological finds objects that are in archaeological descriptions classified as ELECTRON objects are somewhat usual, and are thus here worthy of much consideration because of similarity with some magnetic objects. This brings to question of ancient Egyptian magnets, here shortly noticed. The Egyptian funerary cult was much centered in role of Osiris, and often Egyptian funerary recitations mentioned different bodily parts of Osiris, and notably, usually were noticed OSIRIS’ FINGERS OF ELECTRON METAL. Notoriously thus is in Egyptian culture one important and often uttered mention of ELECTRON METAL noticing metal objects of form of FINGER; such formed metal objects namely are much possible for being also COMPASS NEEDLES. And parts of the huge obelisk monuments were in Egypt also covered with ELECTRON metal; also this indicates special known meaning of electron metal- both finger and the enormous obelisks are somewhat of similar form, similar to tiny needles that could be watched in compass needles. Important discussion also of electron metal is in the book Ancient Egyptian Materials and Industries by A. Lucas (revised ed. by J.R. Harris). Importantly, “there cannot be any doubt that electrum is found in the country and it seems highly probable that the supply sufficed to meet the local needs” (Lucas 1962, 235). Metal electrum is alloy of gold and silver, and for modern goldsmiths such alloy poses task of refining silver and gold separately; but this alloy is harder than gold and thus was suitable for many jewellery making and so used in ancient Egypt. If the alloy contains more than 20per cent silver and is of light yellow colour, it can be called electrum, thus also following Pliny’s terminology in NH XXXIII.23. Ancient records mention that electrum was brought to Egypt from Kush, Punt, Emu and from some other southern regions; this ancient knowledge of electrum is also now notoriously interesting, because also ancient magnets were found in those areas, e.g. Ethiopian magnets being famous for their good quality; and the outlook of some magnets was quite resembling silver (and thus also near to outlook of electrum), so that also some magnets could be brought as such electrum transports to Egypt. In the ancient Egyptian, the word DB( denotes fingers, thus e.g. fingers of Horus and fingers of hand of Re, and Aramaic quite similar ADB( is the word for fingers (in Biblical Hebrew, the AZBY word). It is thus worth noticing that gold is in ancient Aramaic called DHB, (or Hebrew ZHB where the usual change of Z and D is occurring). And Egyptians often called silver as the “white-metal”. Thus also words for finger and gold are quite similar, or gold in the alloy with silver, the ELECTRUM. Among known archaeological finds of electrum material, are some finger rings of electrum in Cairo museum, and also some bowls and cups. Importantly, in the tomb of Psusennes I (1045-994BC), there in the grave of general Undjebauendjet were found interesting silver cups (diameter appr. 16cm) where the bottom of those cups is decorated with beautiful ROSETTE figures. These now are displayed in the Egyptian Museum. Cups and bowls with beautiful rosette decoration in the bottom of the cup or bowl are known also e.g. in many ancient finds in Cyprus and Syria. The rosette apparently is one specially suitable decoration of a bowl or cup used as ancient compass. And among the finds in the grave of that general Undjebauendjet is beautiful cup made of gold and electrum, the cup being of 13.3cm diameter; the cup is of form of flower where alternatively three petals are of gold material and the other three petals are of ELECTRUM. Inscription in this cup contains cartouches of Psusennes I and his wife Mutnedjemet. Also this find emphasises that in the time of reign Psusennes I (1045-994 BC) the metal electrum was thus importantly used by Egyptian silversmiths. Also this beautiful cup is now in the Egyptian Museum. In the Palestinian history, this period is early beginning of iron age in Palestine; and Egyptians had important strong presence in Palestine in much of their Bronze age. And the Egyptian royal crown, the pshent double crown, symbolised unification of Upper and Lower Egypt; and the HEDJET White crown of Upper Egypt is quite similar with the usual Osiris’ crown ATEF (that has more typical details); and the double Crown of Egypt is e.g. in the magnificent Throne of Tutankhamun is depicted on the heads of two winged serpents that form the armrests of the Throne- and in this PSHENT double crown the white HEDJET crown seems like silver crown, or possibly iron crown silver plated. And in Egyptian religion very usual was the symbol DJED pillar that symbolised stability; the DJED especially was form of appearance of Osiris all around the country; and DJED pillar was pillar decorated with four balks crossing the pillar (Christian cult of afterlife in certain meanings continues the cult of Osiris, or at least is by many so interpreted; and e.g. the typical cross of Eastern Orthodox Church contains two, or three, balks). And the Book of the Dead (the Going Forth by Day) specifically mentions the special ore of Upper Egypt. Silver, or electrum, is in many ancient Egyptian finds importantly present, even if gold metal is more usual in ancient precious Egyptian finds. Discussion of finds of silver and electrum are in the current study very important in consideration of ancient magnets and ancient use of magnets, because ancient nomenclature and classification only was in stages of development and being settled, and silver material quite looks like some magnetic ores and thus some confusion easily occurs; this is discussion that requires much attention. Important ancient knowledge of making MAGNETIC STATUES OF OSIRIS is preserved in the Great Magical Papyrus of Paris, the PGM IV. PLASON ANDRIANTA PALAISTOON G EETOO DE TRIKEFALOS HE MESEE KEFALEE EETOO HIERAKOS HE DE DEKSIA KUNOKEFALOU HE DE ARISTERA IBEOOS. EKHETOO DE EKSEEPLOOMENA PTERA TESSARA EKTETAMENAS TAS DUO KHEIRAS EPI TOO STEETHEI EN AIS KRATEITOO KRATOS AUTOS DE ESTOO PERIESTALMENOS OOS OSIRIS. EKHETOO DE O MEN HIERAKS BASILEION OOROU O DE KUNOKEFALOS BASILEION HERMANOUBIDOS HE DE IBIS EKHETOO BASILEION ISIDOS. BALE DE EN TE KOILIA (dat) AUTOU KARDIAN MAGNETINEEN KAI EIS PITTAKION HIERATIKON GRAFE TA ONOMATA TAUTA KAI ENTHES AUTOU EIS TEEN KOILIAN KAI POIEESAS AUTOO (DAT) BASIN SIDEERAN STEESON AUTON EPI TEES BASEOOS KAI ENTHES AUTO EIS NAISKARION ARKEUTHINON (PGM IV 3125ff. in ed. Karl Preisendanz) We now also follow the Translation of Morton Smith in the Ed. Betz of the Greek Magical Papyri in Translation, to render these important descriptions understandable to modern Readers: This is how to make (the phylactery): taking Etruscan wax, mold a statue three handbreadths high. Let it be three-headed. Let the middle head be that of a sea falcon; the right, of a baboon; the left, of an ibis. Let it have four extended wings and its two arms stretched on its breast; in them it should hold a scepter. And let it be wrapped like OSIRIS. Let the falcon wear the crown of Horus; the baboon, the crown of Hermanubis; and let the ibis wear the crown of Isis. Put into the hollow inside it a HEART OF MAGNETITE, and write the following names on a piece of hieratic papyrus and put them into the hollow. Next, when you have made it an iron base, stand it on the base and put it into a little juniper wood temple at moonrise on the third day of the goddess (Translation of Morton Smith in the Ed. Betz). This is interesting and notorious description in this Great Magical Papyrus of Paris concerning production of MAGNETIC STATUE OF OSIRIS. This hollow statue is to be made of wax and inside this statue is placed HEART MADE OF MAGNETITE (KARDIA MAGNETINEE). This is magnetic statue, really a magical statue. Inside this statue is placed also piece of papyrus where are written numerous names that are in this magical text also listed somewhat later (RICHO, RICHOBI…). Here is now IMPORTANT to consider in detail description of these three heads. In the midst is head of falcon; and this falcon is described crowned with crown of Horus, apparently in Egyptian religion this refers to Horus. The head in the right is KUNOKEFALOU; but very slight change of reading finds KUANOKEFALOU and THIS reading means “he of bluish head” (KUANOS; then KUANOS also could mean bluish glass paste). Osiris was originally nature god but developed to god of underworld, and often he is thus depicted painted green or bluish green. The KUANOKEFALOU could here indeed refer to this usual depiction of Osiris himself in some greenish colour. For example, the colour turquoise is greenish-blue colour and the gem turquoise is in ancient world highly valued, also in Egyptian jewellery. Probably we here recognise that this directive of making this magical statue states that the head in the right is head of Osiris, of greenish-blue colour (KUANOKEFALOS). And on the left side of this statuette is head of ISIS, wearing, appropriately, the crown of ISIS (words IBIS and ISIS are in Greek very similarly written). Thus we find the usual triad of Egyptian Religion, ISIS, OSIRIS and HORUS and their attributes. (The dog-headed Anubis was also an important Egyptian deity and here is referred to combination of Hermes and Anubis, the Hermanubis.) In the Egyptian religion, the triad Osiris, Isis and Horus is of course centrally important; and here we recognise important attributes of crowns of Isis and Horus, and formation of this statue resembling statues of OSIRIS. In the Book Going Forth By Day (Book of the Dead), the Spell 30 notices the Heart of Osiris, IB N WSIR, and Spell 168 notices the OSIRIS-ANUBIS that now is apparently of special importance; we find the triad Osiris, Horus and Isis also in this statue. Here is described that this statue is depicted wrapped like Osiris- thus is Osiris indeed usually depicted and this emphasises here picture of Osiris. Also is stated that the hands are stretched over the breast and in hand the deity holds a scepter. Also this is typical of Egyptian statues and depictions of Osiris, typically Osiris is depicted holding in his left hand the HEQA scepter and in his right hand the NEKHEKH flail. The specific statue described in the Magical Papyrus that we now are considering, holds in the hand the KRATOS scepter, probably thus the HEQA scepter of Osiris. (In the important Egyptian ritual of Opening of the Mouth, the SEM priest touches the mouth of the mummy with an adze, or also depicted is in the ritual crooked staff, actually the Staff of Osiris; important recent exhibition of these cultural traditions was recently in the British Museum Nov 2010- March 2011 of Journey Through the Afterlife). The Egyptians often depicted also in their sculptures the fundamentally important Osirian triad OSIRIS, HORUS and ISIS, and in this Magical Papyrus we apparently are now reading of moulding a statuette of this model, the triad of OSIRIS, ISIS and HORUS crowned with their traditional attributes, with some details of then prevalent highly syncretistic Hellenistic Egyptian religion. Thus we reach to very important remark: THE STATUETTE OF OSIRIAN TRIAD OSIRIS, ISIS and HORUS IS IN MUCH DETAIL FOLLOWING USUAL TENETS OF EGYPTIAN RELIGION, BUT THIS STATUETTE IS SPECIALLY A MAGNETIC STATUE. HOW USUAL WERE SUCH MAGNETIC STATUES OF OSIRIS (OR OSIRIAN TRIAD) IN ANCIENT EGYPTIAN AND HELLENISTIC EGYPTIAN RELIGION? OSIRIS IS USUALLY DEPICTED GRASPING THE HEQA SCEPTER (OF METAL, OR IRON) IN HIS DEPICTIONS. CULT OF IRON AND MAGNET: NAME OSIRIS IS SIMILAR TO LATER GREEK NAME O SIDEROS OF IRON. THE GREEK LETTERS D AND R OFTEN QUITE SIMILAR, NOWADAYS SYMBOLISED WITH THE § SIGN THAT COMBINES WRITING OF GREEK RHO AND DELTA LETTERS. THUS READING WRITING OF OSI§IS, OR THE RHO UNCLEAR WRITTEN, NOTICES OF NAME OF OSIRIS AND O SIDRIS, THE SIDEROS IRON. ALSO IN SPEAKING AND RECITATIONS THE DIFFERENCE BETWEEN IRON O SIDEROS AND NAME OF OSIRIS IS, ACTUALLY, VERY SLIGHT. IMPORTANTLY, OSIRIS STATUES ALMOST ALWAYS ARE DEPICTED HOLDING THE HEQA METAL/IRON STAFF IN HAND. AND IN GREAT MAGICAL PAPYRUS OF PARIS PGM IV 3125ff IS INTRUCTION OF MAKING OSIRIS STATUE SO THAT MAGNET IS PLACED INSIDE THE STATUE. ALSO NOTABLY FOR LATER CULTURAL DEVELOPMENTS, THE HEQA STAFF OF OSIRIS IS QUITE OF FORM OF CHRISTIAN BISHOP’S STAFF. Also importantly, in the Ceremony of Opening of the Mouth, important ritual is the touching of the mouth of the mummy with adze, or crooked staff, or the Osiris’ Heqa staff. Important mention of use of MAGNETS is also found in the Corpus Hermeticum Book IV. For this discussion is of special importance that the Greek word MAGNETIS LITHOS is also in Corpus Hermeticum IV written; and also the description of these objects is clearly such that apparently is thus denoted metal that also modern educated readers would call magnets, especially because attracting iron is well noticed. Thus we read AUTEE SOI OO TAT KATA TO DUNATON HUPOGEGRAPTAI TOU THEOU EIKOON. EEN AKRIBOOS EI THEASEE TOIS TEES KARDIAS OFTHALMOIS, PISTEUSON MOI, TEKNON, HEURESEIS TEEN PROS TA ANOO ODON. MALLON DE AUTEE SE HEE (…) ODEEGEESEI. EKHEI GAR TI IDION EE THEA. TOUS FTHASANTAS THEASASTHAI KATEKHEI, KAI ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON (Ed. W. Scott ”Hermetica”) Her is clearly mentioned how magnet attracts iron, ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON; clearly thus here Hermeticum notices such that also modern educated readers would call “magnet”. W. Scott translates in words “even as men say the loadstone draws the iron”, and recent translation of B. P. Copenhaver (1992, CUP) renders in words “just as the magnet stone draws iron, so they say”. These translations thus also clearly comprehend this statement as description of that stone that currently is designated as “magnet”. Now it is hugely important that in this statement of Hermeticum, clearly is stated description of finding way: HEUREESEIS TEEN PROS TA ANOO ODON W. Scott renders this in words ”you will find the upward path”. This is clear statement of ancient Hermetic use of magnet in DIRECTING THE TRAVELLERS! Thus we specially notice statement MALLON DE AUTEE SE HEE (…) ODEEGEESEI Thus is here specifically written concerning DIRECTING TRAVELLERS, ODEEGEIN. Modern Readers thinking in terms rationalistic, would probably here say that “compass” or “compass needle” thus directs travellers. But here is in MSS. uncertainty- this is apparently very critical issue. Sincerely enormous Jackpot winning in the Ascot races a week from now, would be the opportunity of reading all the known MSS of Hermetica with all modern techniques to try to discover the letters here written- because Manuscripts according to their cultural and societal circumstances very probably would write THESE WORDS AS reference to some device that we would recognise as compass, device of use of magnet for directing travellers. Frankly, that modern Manuscript study of these Manuscripts of Hermetica could be Approach of new Dawn for better comprehension of ancient Compass devices. It is worth emphasising that Hermes was the Divine Messenger and thus one of his very special knowledges is travelling knowledgeably. Here the Hermeticum indeed writes of BOWLS, the Book IV states in the title being writing concerning THE BOWL, THE KRATER. Some more practical rituals with such bowl could of course be regarding that bowl as compass bowl, but this is here in Hermeticum not clearly stated. Indeed, here is written how Deity filled large KRATER bowl with reason and sent the bowl KRATERA MEGAN PLEROSAS TOUTOU KATEPEMPSE DOUS KEERUKA KAI EKELEUSEN AUTO (dat) KEERUKSAI TAIS TOON ANTHROOPOON KARDIAIS TADE BAPTISON SEAUTEEN HE DUNAMENEE EIS TOUTON TON KRATEERA…PISTEUOUSA OTI ANELEUSEE PROS TON KATAPEMPSANTA TON KRATEERA…OSOI MEN OUN SUNEEKAN TOU KEERUGMATOS KAI EBAPTISANTO TOU NOOS, OUTOI METESKHON TEES GNOOSEOOS KAI TELEIOI EGENONTO ANTROOPOI We read here that god filled the important bowl with reason and sent that to men and appointed herald. The herald encouraged that everyone would baptise his powerful heart in this bowl. Men thus would strongly trust that they thereby shall be able to find way to travel upwards to the divine sender of that bowl! Those men who understood this message and baptised, with much consideration (TOU NOOS), they partook in that GNOSIS knowledge. (Own rendering by Pasi K Pohjala 2013; and importantly Readers could see esp translations of Scott and Copenhaver). Here is importantly thus describes finding special knowledge by observing that bowl- and the procedure is called TO BAPTISE. This Greek word BAPTIZEIN usually means swimming, immersing and ritually baptising; and here is the BAPTISING done in this KRATER BOWL and therewith important GNOSIS knowledge reached. We now begin noticing much ancient knowledge of magnet stones. The important ancient encyclopaedic collection of much of then known information of nature by PLINY in NH is also interesting in noticing magnets. In the NH 34.147-148 Pliny writes interesting details concerning magnets, stating that “The common folk call the lodestone “quick iron” and wounds made with magnetic iron are worse than ordinary wounds, this mineral occurs in Cantabria also, not as a massive rock but in scattered pebbles called bullae, but its influence on iron is the same”. Also Pliny here notices that “who would hesitate to deal first with the magnet? For iron, the tamer of all substances, is drawn by the magnet. So the magnet is given another name, sideritis, while some call it Heraclion.” From these remarks in the encyclopaedic NH we now find much information of THEN prevalent discussions concerning magnet, and then used nomenclature. Importantly, HERACLION