Anglo-Saxony & Arthur Pendragon, King Arthur of Camelot

Britians favourite myth-history is of King Arthur son of Uther Pendragon and Igraine, who was the wife to Duke Gorlois of Cornwall. Arthur led England against the invading Anglo-Saxons 5th-6th century. 9th-century manuscripts by the Welsh cleric Nennius, record Arthurs twelve battles culminating in the Battle of Mons Badonicus, or Mount Badon, where he is said to have single-handedly killed 960 men. Whilst the Anglo-Saxon period is denoted as the very period initiating ‘British’ history, only after the conflict settlements, and after the Norman conquest of 1066 were the Anglo-Saxons actually recognised and referred to alone as the creators of the English nation. Accounts of the Invasion of pre-Anglo-Saxon Roman-Briton refer to Ambrosius Aurelianus, Welsh: Emrys Wledig; called Aurelius Ambrosius who in the Historia Regum Britanniae and elsewhere, was the war leader of the Romano-British who won battle against the Anglo-Saxons. Ambrosius was still leading the Britons after this success, but is known to have described his battles as an "unexpected recovery of the island”. Gildas describes this period: "From that time, the citizens were sometimes victorious, sometimes the enemy, in order that the Lord, according to His wont, might try in this nation the Israel of to-day, whether it loves Him or not. This continued up to the year of the siege of Badon Hill (obsessionis Badonici montis), and of almost the last great slaughter inflicted upon the rascally crew. And this commences, a fact I know, as the forty-fourth year, with one month now elapsed; it is also the year of my birth". 

Bede accounted victory over the Saxons and Picts in a mountain valley to Saint Germanus, who he credits with curbing the threat of invasion for a full generation. However, these victories were overlooked wholly in further descriptions as invasions having been accomplished bloodlessly. It was presumed and often directed to a different occasion by, or from, the General though only if spontaneously assumed of rank. As from Badon if accepted at face value, St. Germanus's involvement would place a real battle around 430. Of those Saxons that went back to “their eastern home". Gildas calls the peace a "grievous divorce with the barbarians". The price of peace, Nick Higham argues, it is a better treaty for the Saxons, giving them the ability to receive tribute from people across the lowlands of Britain. A political treaty ensued by the Council of Leaders in Britain who agreed that some land in the east of southern Britain would be given to the Saxons on the basis of a treaty, a foedus, by which the Saxons would defend the Britons against attacks from the Picts and Scoti in exchange for food supplies. The most contemporaneous textual evidence is the Chronica Gallica of 452 which records for the year 441. The vision of the Anglo-Saxons exercising such extensive political and military power at an early date remains contested. The most developed vision of a continuation in sub-Roman Britain, with control over its own political and military destiny for well over a century, is that of Kenneth Dark, who suggests that the sub-Roman elite survived in culture, politics and military power up to c. 570. (Considering) By the year 400, southern Britain – that is Britain below Hadrian’s Wall – was a peripheral part of the Roman Empire in the west, occasionally lost to rebellion or invasion, but until then had always eventually been recovered. It was eventually around 410, that Britain was regarded beyond direct imperial control and termed “sub-Roman". These referrals of alien lineage regard of course a continual appraisal of migrations, likewise regarding necessitation of historical fact, with the Arthurian legend. There remains variant views over how many real migrants came to Britain on whole this period. Heinke Härke suggested that the figure is around 100,000, based on the molecular evidence, whereas archaeologists such as Christine Hills and Richard Hodges suggest the number is nearer 20,000.

By around 500 the Anglo-Saxon migrants were established in southern and eastern Britain, in a wholly peaceful accession from the likewise alien Romanish. A grave marked as the resting place of this very King Arthur, was discovered in Glastonbury 1191 and re-interred in 1278 by King Edward I and Queen Eleanor, remaining in the abbey until it was destroyed during the Dissolution in 1539. The abbey of Glastonbury is by the site of the famed Castle Camelot, as is popularly accepted and called the Tor. Within Avalon, lies a rich green land with innumerable fresh water springs and with safe distance to Wales to the West, to the Southern Coast, vast lengths to the North, and of course far from the South-east mainstay and entry into France. At this time its considerably possible that the castle there erected was ruled in the final part by King Arthur, the last of a dynasty of native Britons, and rulers of southern England and Wales (maybe Ireland too), a dynasty well established at the turn of the first millennium, whereby trade routes for Tin was said to reach Israel, a feat no doubt securing great wealth and prestige for the re-assimilated post-Atlantean society. Well aware of and able to manage rising tide waters and minor strait migrations, a trade route of camels across Africas Sahara would have been easily secured and well kept in secret for many a century. In fact the English Tin would have bought by trade a wealth of fabrics and spices from the far east to England, lending both creed and power of never known proportion to the Gaelic lords, those left under Rome to alien-age in Ireland.

As the cross-cultural concentration shifted amidst Gaelic & Latin cultures in the new Anglo-Saxony, the first futhorc runic alphabet was initiated. Said to become popularized by the Anglo-Saxon settlers, only a few samples in short inscriptions have been preserved. The Latin influence consumed this largely deemed pagan cultural precedence, under the influence of Christian missionaries, a proto-English conversion attributable largely to Vikings. The concentration of English recordings during the time of the last Pendragon, were naturally concerned to reverence of a blacksmith, who forged the best swords; a champion weaponsmith by the name of Welund, according to the poem Deor. Tracing the origins back and to the Merovingian line Laurence Gardner an authority in antiquity wrote in his novel titled 'In the Realm of the Ring Lords' that "The Tuatha De Danann (or Dragon Lords of Anu)...[before settling in Ireland (from about 800 B.C.)]...were the...Black Sea princes of Scythia (now Ukraine). Like the original dynastic Pharaohs, they traced their descent from the great Pendragons of Mesopotamia; from them sprang the kingly lines of the Irish Bruithnigh and the Picts of Scotland’s Caledonia. In Wales they founded the Royal House of Gwynedd, while in Cornwall in the southwest of England, they were the sacred gentry known as Pict-Sidhe."

Artwork by Midjourney

Adaptation of the Norse Poem called VÖLUSPÂ.

Introduction 

The Viking were instrumental in early British history and after comparison with a few translations of Voluspa, having not read the originating language, I determined that for this adaptation it distinctly outlines a cultural episode between the Viking and what were termed  'black skinned race' (also Elves or Dwarfs). They probably having traveled to Turkey on horseback, considering the complexion of the middle eastern nations, and their proximity and likely trade partnership with Egypt, where Khememu resided; had encountered the cultural phenonemon. As the text is dated 12-13th Century near in the decline of the Vikings, its more probable the storytellers insisted upon this knowing as its historical importance in a treaty, that at last having leveled the cultural influence (along with accounting of the trade of weaponry & servile favor originally under Khememu influence). There is some substantial reconstruction of the account thus, butof the 'Prophesy' of the harp playing, future seeing red woman called Heidi, her visions (and the Vanir) told more or less exactly as was published by the Norroena Society in 1906 (an account pliable with intoxication under influence of psychedelic mushrooms). 
The monk whose work was obtained originally in Iceland, had the Norwegian translation. It's likely that without sexual experience he was unable to understand the complex insinuations present, that relates to genetic variety and the distinction between the blackest African race whose genetics, they surely realized weren't recessive at all, and with the necessity for active control measure in breeding against recessive factors to assure that Caucasian off-spring maintained the sought features such as blue eyes, a control also tandem to good military and commercial activity. 

The relay does detail the earliest Viking cultural memories, so the actual treaty and trade agreement was probably at the beginning of Viking history late 8th Century whence further technological treaties were formed and language, writing and storytelling converged. The structure of the 'poem' indicates it was likely originally a song, probably growing over use, & eventually inscribed. In fact its origin was potentially the end of the bronze age 1200 B.C. (when weaponry of Iron was claimed in England, Germany & Scandinavia from the East). The purer contextual references seems to be oppressed particularly because of the shame involved in inbreeding and the propagation of genetic disorders no doubt prolific in the stone age and being subverted into the bronze age. Where the exclusiveness of the recessive traits, were sought, against necessity to inter-mix in sustenance of a neutral and clean gene pool (contaminated in overt propagation by father-daughter or mother-son breeding), cross cultural activity with a foreign and dominant genetic race, was the crux of issue in family coherence and integrity.

1. In silence I pray for all sacred children, great and small, sons of Heimdall, that they will know my Valfather's deeds. Yet here they shall be recounted, in telling of Odins men.

2. The Jötunn remember those most early born, starting with the Giants rearing young with gifts of bread. By nine worlds I do remember this too as said; nine by the great central tree Yggdrasil, growing above and beneath the earth.

3. There was a time of old, when only Ymir dwelt, and not else sand nor sea, nor salty waves, nor earth existed. Not heaven above, for 'twas a chaotic chasm; by not one blade of grass anywhere to be.

4. Even before Bur's sons raised up heaven's vault, and shaped Mithgarth, the sun shone only from the south warming the stones and the earth became green.

5. With the sun at the south, the sisters came to meet the horses, calling back on them as the Moon does about the heavens path. The Suns high time was in dwelling, but the Moon knew no surprise by the stars in what power was possessed elsewhere.

6. Then by the Gods these heroes went to their seats in the assembly hall, before all the Holy gods, and made council. Until nights of the waxing and waning moon they came. Received more by names they came, until morn they were named, and until mid-day, afternoon and eve, whereby to they reckoned only of years gone by.

7. The Æsir met else on Ida's plain; they crafting altars in stead or temples highly constructed; their strength they proved too, by all things, and they tried all, while they sat by their forges smithing precious things from ore with their tongs and tools.

8. At tables still more played and joyous they were. To them was naught the want of gold, until they became drunken and set off with maidens as many as three, all powerful, from Jötunheim alike.

9. Then again went all the powers to their seats in the assembly hall, before all the Holy gods and thereon held council, about who should go next to the dwarven races created, from the sea-giant's blood and livid bones.

10. There was Môtsognir who encountered those created called the dwarfs, and Durin second; there in man's likeness that there were created many dwarfs from earth, Durin said true.

11. So said Nýi and Nidi, Nordri and Sudri, Austri and Vestri, Althiôf, Dvalin Nâr and Nâin, Niping, Dain, Bivör, Bavör, Bömbur, Nori, An and Anar, Ai, Miodvitnir,

12. Veig and Gandâlf, Vindâlf, Thrain, Thekk and Thorin, Thrôr, Vitr, and Litr, Nûr and Nýrâd, Regin and Râdsvid. Now of the dwarfs is soon enough rightly told by so.

13. As Fili, Kili, Fundin, Nali, Hepti, Vili, Hanar, Svior, Billing, Bruni, Bild, Bûri, Frâr, Hornbori, Fræg and Lôni, Aurvang, Iari, or Eikinskialdi.

14. Time 'tis of the dwarfs in Dvalin's band, known to the sons of men, to Lofar to reckon upon; those who came forth from the world's rockiest, foundation, to them were called the black elves of Iora's plains, come of Svartalfheim.

15. They came to Draupnir, and Dôlgthrasir, Hâr, Haugspori, Hlævang, Glôi, Skirvir, Virvir, Skafid, Ai, Alf and Yngvi, Eikinskialdi,

16. Fialar and Frosti, Finn and Ginnar, Heri, Höggstari, Hliôdôlf, Moin: by that above shall any so say while mortals live, the progeny of Lofars may also in account be.

17. From them there came three mighty and benevolent Æsir to the world from their own assembly renouned. They who were found on earth, nearly powerless, as Ask and Embla, devoid of destiny.

18. Spirit they possessed not, sense they had not, blood nor motive powers, nor goodly color were more. Spirit gave Odin, sense gave Hoenir, blood gave Lodur, and goodly color to know these of Svartalfheim.

19. I know to say true of a standing ash of Yggdrasils height, a lofty tree, laved with limpid water: thence come the dews into the dales that fall clean as pure; where ever it would stand, it becomes as green as over Urd's fountain.

20. Thence come maidens alike to meetest, and of much knowing was gain, as  of three from the very hall in one, or by which is under that tree watered by Urd now in height of the one, the second come more true and on a third forever. So were their laws established on tablets, in life allotted to the sons of men; and destinies departed.

21. Alone she sat left, and without, when came to her a ancient dreaded Æsir's prince; and in his eye she gazed awhile.

22. "Of what wouldst thou ask me? What temptest thou have of me? Odin! I know all, where thou thine eye didst sink in the pure well of Mim." Mim drinks mead each morn as from Valfather's pledge. Understand ye yet, or what she betrothed?

23. The chief of hosts gave her rings and necklace, useful discourse, and a divining spirit: wide and far she saw o'er every world in return.

24. She the Valkyriur saw from afar coming, ready to ride to the god's people: gifts she held like a shield, quivering second to none, then in comfort to Gunn, Hild Göndul, and Geirskögul. Now enumerated as Herian's own maidens, the Valkyriur, set more their stead for over the earth to ride easy.

25. She too so saving a war understood well how the first was three times done; Gullveig. She who they did as with lances pierced, and to the high one's hall her burn was heard in screams of the more living.

26. Heidi they called her, then born whithersoe'r she came, and as well-foreseeing was she. Wolves she tamed, magic arts she knew, magic arts practised; even was she the joy of evil people.

27. Then went the powers all to their seats in the assembly hall, before all the Holy gods and thereon held council. Whether the Æsir should  unite or avenge more  crimes just. All the gods received atonement either way.

28. Broken was the outer wall of the Æsir's burgh. The Vanir, foreseeing conflict, tramp o'er the plains. Odin cast [his spear], and mid the people hurled it: that as to bring the first warfare in all the world.

29. Then went the powers all to their judgment-seats, the all-holy gods, and thereon held council: who had all the air with evil mingled? or to the Jötun race Od's maid had given?

30. There alone was Thor with anger swollen. He seldom sits, when of the like he hears. Oaths are not held sacred; nor words, nor swearing, nor binding compacts reciprocally made.

31. She knows that Heimdall's horn is hidden under the heaven-bright holy tree. A river she sees flow, with foamy fall, from Valfather's pledge. Understand ye yet, or what?

32. East sat the crone, in Iârnvidir, and there reared up Fenrir's progeny: of all shall be one especially the moon's devourer, in a troll's semblance.

33. He is sated with the last breath of dying men; the god's seat he with red gore defiles: swart is the sunshine then for summers after; all weather turns to storm. Understand ye yet, or what?

34. There common on a height she sat, striking a harp, the giantess's watch, the joyous Egdir; by him crowed, in the bird-wood, worn of the bright red cock, at  Fialars height.

35. Crowed o'er the Æsir Gullinkambi which wakens heroes with the sire of hosts; but another crows beneath the earth, a soot-red cock, in the halls of Hel.

36. I saw of Baldr, the blood-stained god, Odin's son, the hidden fate. There stood grown up, high on the plain, slender and passing fair, the mistletoe.

37. From that shrub was made, as to me it seemed, a deadly, noxious dart. Hödr shot it forth; but Frigg bewailed, in Fensalir, Valhall's calamity. Understand ye yet, or what?

38. Bound she saw lying, under Hveralund, a monstrous form, to Loki like. There sits Sigyn, for her consort's sake, not right glad. Understand ye yet, or what?

39. Then the Vala knew the fatal bonds were twisting, most rigid, bonds from entrails made.

40. From the east a river falls, through venom dales, with mire and clods, Slîd is its name.

41. On the north there stood, on Nida-fells, a hall of gold, for Sindri's race; and another stood in Okôlnir, the Jötuns beer-hall which Brîmir hight.

42. She saw a hall standing, far from the sun, in Nâströnd; its doors are northward turned, venom-drops fall in through its apertures: entwined is that hall with serpents' backs.

43. She there saw wading the sluggish streams bloodthirsty men and perjurers, and him who the ear beguiles of another's wife. There Nidhögg sucks the corpses of the dead; the wolf tears men. Understand ye yet, or what?

44. Further forward I see, much can I say of Ragnarök and the gods' conflict.

45. Brothers shall fight, and slay each other; cousins shall kinship violate. The earth resounds, the giantesses flee; no man will another spare.

46. Hard is it in the world, great whoredom, an axe age, a sword age, shields shall be cloven, a wind age, a wolf age, ere the world sinks.

47. Mim's sons dance, but the central tree takes fire at the resounding Giallar-horn. Loud blows Heimdall, his horn is raised; Odin speaks with Mim's head.

48. Trembles Yggdrasil's ash yet standing; groans that aged tree, and the jötun is loosed. Loud bays Garm before the Gnupa-cave, his bonds he rends asunder; and the wolf runs.

49. Hrym steers from the east, the waters rise, the mundane snake is coiled in jötun-rage. The worm beats the water, and the eagle screams: the pale of beak tears carcases; Naglfar is loosed.

50. That ship fares from the east: come will Muspell's people o'er the sea, and Loki steers. The monster's kin goes all with the wolf; with them the brother is of Byleist on their course.

51. Surt from the south comes with flickering flame; shines from his sword the Val-gods' sun. The stony hills are dashed together, the giantesses totter; men tread the path of Hel, and heaven is cloven.

52. How is it with the Æsir? How with the Alfar? All Jötunheim resounds; the Æsir are in council. The dwarfs groan before their stony doors, the sages of the rocky walls. Understand ye yet, or what?

53. Then arises Hlîn's second grief, when Odin goes with the wolf to fight, and the bright slayer of Beli with Surt. Then will Frigg's beloved fall.

54. Then comes the great victor-sire's son, Vidar, to fight with the deadly beast. He with his hands will make his sword pierce to the heart of the giant's son: then avenges he his father.

55. Then comes the mighty son of Hlôdyn: (Odin's son goes with the monster to fight); Midgârd's Veor in his rage will slay the worm. Nine feet will go Fiörgyn's son, bowed by the serpent, who feared no foe. All men will their homes forsake.

56. The sun darkens, earth in ocean sinks, fall from heaven the bright stars, fire's breath assails the all-nourishing tree, towering fire plays against heaven itself.

57. She sees arise, a second time, earth from ocean, beauteously green, waterfalls descending; the eagle flying over, which in fell captures fish.

58. The Æsir meet on Ida's plain, and of the mighty earth-encircler speak, and there to memory call their mighty deeds, and the supreme god's ancient lore.

59. There shall again the wondrous golden tables in the grass be found, which in days of old had possessed the ruler of the gods, and Fiölnir's race.

60. Unsown shall the fields bring forth, all evil be amended; Baldr shall come; Hödr and Baldr, the heavenly gods, Hropt's glorious dwellings shall inhabit. Understand ye yet, or what?

61. Then can Hoenir choose his lot, and the two brothers' sons inhabit the spacious Vindheim. Understand ye yet, or what?

62. She a hall standing than the sun brighter, with gold bedecked, in Gimill: there shall be righteous people dwell, and for evermore happiness enjoy.

64. Then comes the mighty one to the great judgment, the powerful from above, who rules o'er all. He shall dooms pronounce, and strifes allay, establish holy peace forever.

65. There comes the dark dragon flying from beneath the glistening serpent, from Nida-fels. On his wings bears Nidhögg, flying o'er the plain, with a corpse. Now she will descend.

Sourced from http://www.gutenberg.org/files/14726/14726-h/14726-h.htm

This work is licensed under a Creative Commons Attribution 4.0 International License.

Neoliths: Pyramids, Stone circles; Atlantis

Greek philosopher Plato learned of Atlantis whilst in residence in Cairo. Today his accounts known by Timaeus, a Socratic dialogue, written in about 360 B.C. Egyptians were only one of few societies whose elite survived the great flood which destroyed Atlantis, and one of few who continued their architectural practices mastered from 20,000-30,000 years ago, (among certain other tribes on the Americas and in Cambodia). The loss to society after the immediate cataclysm stagnated with shameful oppression of the elite (the intelligent architects, astronomers, cartographers etc) worldwide, of course, to appropriate the majority of the social strata at this time who were builders and farmers, herdsman and family holders (mothers) in new territories.

 

It was after a meteorite impact in the ice cap, and sudden release of huge plumes of steam into the atmosphere (resulting in continuous rain for 40 days according to biblical sources) along with the ice retreat, giving out considerable water, such that the sea level rose suddenly, dramatically. It had consumed probably 95% of occupied Atlantic coastal territories instantly along with likely a murderous killing trend by desperate survivors ensuing in part after tsunamis amid rapid sea level rising. As much of the earth population at the same time reduced (if not from hailing brimstone immediately) and the great astronomy based masonic tradition evident worldwide such as Stonehenge suffered. Evidence from Orkney in the north of Scotland has suggested the most recent tidal surge which displaced societies across the Lock of Stenness occurred around the year 6000 BCE, pre-dating the Neolithic settlement at the Ness of Brogan.

 

In Egypt it’s likely the Great Pyramids were built as a consideration in the firmament of sacred traditions long before held, and likely with the help of deified Thoth, son of Thotme, who was said to be born in a distant country to the west with its main city by the sea called Keor. This land possessed volcanos and the city had a low mountain or large hill in the center. This land is sometimes referred to as the Island of Flame. (Book of the Dead, Hymn of Rameses IV and Pyramid Texts) Like Poseidon ("the earthshaker"), Thoth is sometimes called "cleaver of the earth" (Papyrus of Ani, Chapter LXI) The myth of Atlantis referred to those kingdoms lost to the water, and Egyptian traditions prospered by embracing the very best (likely with plentiful animal stock to receive everyone, as the Sahara was until then fertile savannah). Although its told in Timaeus that ‘men of Atlantis (subjugated) parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia.’ For this region where now the mountains of Atlas were divided, was probably the home of the fittest Homo Sapien tribes who had eradicated the last of the Neanderthal there (Homo sapiens and Neanderthals interbred sometime between 50,000 and 60,000 years ago), spanning from the Moroccan spice hills and mineral-rich Atlas highland (including Spain), to the tropical Canary Islands (all a larger landmass).

 

At the time between 12,980 and 11,600 the temperatures were 20˚ less on average, where the lands for living in the tropical band spanned closer proximity to the equator and between the tropical meridians a variation was much sharper. Glacial north and south of course receded from the snowball earth originally and most of Europe, Africa, Australia and Asian weather was likely too extreme for any development more than nomadic, or semi-permanent settlement until the global temperatures mean stabilisation still common today at around 8,500 BC. Australian records of course show intelligent development up to 30,000 years ago in cave paintings. Babylonian sources describe the enlightened Anunaki, responsible for a blossoming (coming down) technological era, in which we still reside in the early 21st Century. It's quite likely these colonists which saved resource technology from Atlantis were highlanders to the plains of Shinar, wherein they intermingled at times, and interbred. The discentive attribution of these precursor societies to modern Sumeria, as split between Atlanteans and Aborigines could otherwise refer to the whiteness of the Atlanteans and perhaps alternatively or as well as their breeding habits in the missionary position (theoretical relations with the rising sun and a prayer for motherhood by the woman so betrothed, underweight and issued during the sexual event).

 

As the highly intellectualized astronomer building traditions of the displaced people worldwide declined and of pyramid traditions mostly known as Japanese, Indian, SE Asian-Indonesian and American (where great step complexes exist underwater), these remain comparable to the standing stone traditions of the now British isle, but then a continent of far greater size, including druidic traditions as far south as Portugals Sintra.

 

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 People of the ''Magdalenian'' culture living in the popularized ''Atlantean'' period are known to hunt large herds of bison, reindeer, and wild horses that roamed southern Europe then (with traps, snares, and spears). With a semi-settled lifestyle, thought to utilise winter tents opposed to regular occupancy under rock outcrops & caves in summer. “The great increase in art and decorative forms indicates the Magdalenians had leisure time. They also experienced a population explosion, living in riverside villages of 400 to 600 persons; it has been estimated that the population of France increased from about 15,000 persons in Solutrean times to over 50,000 in Magdalenian times,” - Encyclopedia Britannica

 

The maps usually depicting this period are regularly set to post-flood geography, but as said, there was no English channel, the way to the Iberian peninsular & Atlas mountains which met the Canary islands (Atlantis) was walk-able from England (around the Pyrenees). Also the Mediterranean was massively smaller, including in territory probably 'all the islands' (dominantly changing the Greek landscape). The strait of Gibraltar was then nothing more than a mountainous river, hence the myth of the Pillar of Hercules, relating to the exodus myth as well, regarding the ability of the strong to traverse the gap during low tides on foot, and then swim, until finally impossible due to significant sea level rising.

Though considering that the Sphinx is estimated to be considerably older than the Great Pyramids, it's understandable that the same society who built it, were those who settled primarily into modern-day Cairo. Regarding the Khem society, having the understanding that the Sphinx was originally a Lion, later re-carved into a Sphinx, the likelihood is that it was a monument established at the frontier of the south between societies. Those typically appreciating and respectful to the southern tribes and residents of the Mediterranean, may have formed the border with such a landmark, in tribute of the strength of those living with such a powerful animal, potentially those known originally as Khems. More likely of course is... (9/3/2017) the matter of interpreting a lions monument to primeval African travelers/migrants. In fact if they were heading north skirting the desert and on the western side of the Nile river, they would find the settlement of Cairo. However, originally those traveling north on the east side of the Nile were predictably looking for a passage to India, through the Levant. Water markings on the Sphinx’s body convey that as a partially subsumed lion, to relay a welcome as a sign of prosperity, if the lion was the major attraction of an aqueduct supplied monument; the signification to visitors was that it's a false journey across the river, which of course is riddled with crocodiles. Either way in fact, the travelers either are unwelcome to stumble upon original Cairo, probably bringing trouble in turn, or to cross the river specifically to leave or enter Cairo, both signifying insurgence of one form or another. Original Cairo a vital settlement and first reached on the route south along the Nile, maintained the lion monument to assure immigrants, as a place to welcome the awe-inspiring Khememu, and where you could quench your thirst free from dangers at the river's edge.

Introduction of 'a treatise on the astrolabe' (adaption)

Geoffrey Chaucer, 1391

My son, I’ve perceived your great ability to learn science, so consider yourself gifted now for I will teach you of that what is within the numbers and proportions. Consider I pray for you, alone then and afterwards in your special way, as having learnt these certain special evidences of the treaties of the astrolabe. 

As a philosopher once said "he wraps him up in his friendship, with that but which condescends to the rightful praise of his friend”, therefore in as much as I know the latitude of oxford, upon which, by meditation on a technique told now, I propose to teach you a certain number of conclusions (appertaining to the same instrument). 

I myself see for certain in this, these causes for a conclusions foremost. The first cause is to trust well that all the conclusions that are discovered, or else possibly might be, in so noble an instrument as is this astrolabe, are unknown in part to any mortal man in this region, as how so I do suppose of the same such conclusions. Another cause is that even a soothing grace said by anyone will be for some a conclusion that by all things performed at her behest, is something about them that’s too hard to conceive.

By this treaties, divided in 5 parts, I will show what is known in the full light and rules of naked English words, which in Latin you cannot know fully, my son. Never the less suffice to say that these true conclusions in english as well sufficed for reason with the noble clerks of the Greeks. These very same conclusions were said in greek mind you, and to Arabians in arabic, and to Jews in hebrew, and to the latin folk of Italy. Which Latin folk had first said thereof, out of all the other diverse languages, and written of them in their own tongue, that is also said alike in Latin, I don’t know. God would that in all these languages and in many more ways than these, know that we do conclude to sufficiently learn and teach by diverse rules, and as rightly diverse as paths that lead diverse folk the right way to Rom. 

Now will I pray concretely that every person that reads or hears this will discretely excuse my rude editing, and superfluous use of words. The reason being for any heavy sentences (and lack of structural form), is only for a standard of a curious child in learning, and lest he forget it all at once.

Lo behold to show more than this in the light of day, that is which my english says true in conclusion on these mater, and not only but to serve as truth in future with as many a subtile conclusions as forthrightly possible. So will been shown either in latin or in any further communication of this treaties of the astrolabe, I can say thankfully. For I pray so that God saves the King, who is lord of this language, and that in all that his faith bears in obedience, in every degree more and less. So consider well that I am no  compiler of the labour of old astrologies, mere set to usurp the labours, as have worked hard to translate a lot into english for this doctrine, and like a sword only more shall I shear ones envies.

Prima pars.  The first part of this treaties shall state the figures and the members of the astrolabe. With this alone you shall have greater knowing of the instrument.

Secunda pars. The second part shall teach the practical workings of the aforesaid conclusions about this small and portable instrument called the astrolabe, as far fetched and narrow as they may be. For well does every astrologer know that the smallest fractions can be shown in this instrument, as are needed in the most subtle tables calculated for any cause.

Tertia pars. -The third part shall contend diverse tables of longitudes and latitudes of stars fixed for the astrolabe, tables of the declination's of the sun, tables of longitudes of cites and towns, and tables as well for the governance of a clock. All as so to find the altitude of a meridian and many other notable conclusion known by the calendar after the revered efforts of clerks, Friar J. Somes and Friar N. Lenne.

Quarta pars. -The fourth part shall describe in theory a declaration of the causal motion of the celestial bodies. The fourth part will show a table of the motion of the moon from hour to hour every day and in every sign too, called the almanac. This table follows with a law sufficient to teach you as well the manor of the operation of this all, so in conclusion as to know yourself in detail how the astrolabe shows the moon arising on the horizon by the set latitudes, and by its degree of the zodiac, and more so the arising of any of the planets on the elliptical line.

Quinta pars. -The fifth part shall be an introduction, after the statutes of medicine, for which thou must learn a great part of the general rules of theory in astrology. In which fifth part shalt thou find tables of equations of houses after the latitude of Oxford, and tables of dignities of planets, and other interesting things, that by God we would vouch safely by and to say for your maiden mother too, I behest.

(work in progress...)

Adaption of 'the true law of free monarchies'

On the Reciprocal and mutual duty of a free King and unto his natural Subjects.

As there is not any other thing so necessary to be known by the people of any land, next to the knowledge of their God; as is the right knowledge of their allegiance, and according to the form of government established among them. Especially so in a Monarchy by which form of government, as resembling the Divinity, approaches nearest to perfection, as all the learned and wise men from the beginning have agreed upon (unity being the perfection of all things). So hath the ignorants, and (which is worse) the seduced opinion of the multitude blinded by them, who think themselves able to teach and instruct in ignorance; procured painful rebellion within our good Commonwealth, and heaped heavy calamities upon the parts while threatening any other with utter destruction.

In good fortune unlawful rebellions have often times failed against royalty long gone and as such endowing the misery, and iniquities of the time. Naught hath by way of practice those strengthened many in their error. Albeit there cannot be a more deceivable argument, then to judge ay the justness of the cause by the event thereof; as hereafter shall be proved more at length.

Among others, no Commonwealth that ever hath been since the beginning, hath had greater need of the true knowledge of this ground, then this our so long disordered, and distracted Commonwealth hath. The misunderstanding hereof being the only spring, from whence have flowed so many endless calamities, miseries, and confusions, as is better felt by many, then the cause thereof well known, and deeply considered. The natural zeal therefore, that I bear to this my native country, with the great pity I have to see the so-long disturbance thereof for lack of the true knowledge of this ground (as I have said before) hath compelled me at last to break silence, and to discharge my conscience to you my dear country men herein, that knowing the ground from whence these your many endless troubles have proceeded, as well as you have already too-long tasted the bitter fruits thereof, you may by knowledge, and eschewing of the cause escape, and divert the lamentable effects that ever necessarily follow there upon.


I have chosen only to set down in this short treatise, the true grounds of the mutual duty, and allegiance between a free and absolute Monarch, and his people; not to trouble your patience with answering the contrary propositions, which some have not been ashamed to set down in writ (to the poisoning of infinite number of simple souls, and their own perpetual, and well deserved infamy). Nay for by the answering of them truly, I so could not have eschewed whiles to pick, and bite well salty their persons; which would rather have born contentiousness then sound instruction of the truth. That all said is which I protest to Him that is the searcher of all hearts, and is the only mark that arch-angel Michael may strike at herein.


First then, I will set down the true grounds, Of which I’ve constructed from the Scriptures (since Monarchy is the true pattern of Divinity). From next is drawn of the fundamental laws of our own Kingdom, which nearest to our hearts must concern us truly. Thirdly from the law of Nature, by any similitudes drawn out of the same natural truth told virtues. So I will conclude thus after in answering to the most weighty objection that can be imagined.
The Princes duty to his subjects is so clearly set down in many places of the Scriptures, and so openly confessed by all the good Princes, according to their oath in their Coronation, as not requiring recollection of term in perspective, so I shall quickly recount of how Kings are called Gods.
The prophetical King David, the bible states, sat upon Gods throne on the earth, and we have the administration of such to accredit unto him and the Hebrews of Canaan. Their office was to administer justice and judgement to the people, and such King David is told therein of saying ‘To advance the good, and punish the evil’ as he likewise did.
As also known he said ‘To establish good Laws to his people, and procure obedience to the same as any good Kings of Judah’, ‘To procure the peace of the people’, ‘To decide all controversies that can arise among them”, even as Solomon so infamously did. 
‘To be the Minister of God for the wealth of them that do good’, and ‘As the minister of God, to take vengeance upon them that do evil’, and finally ‘As a good Pastor, to go out and in before his people, that the peoples peace may be procured’.

Therefore so such as is said by the coronation of our own Kings, as well as of every Christian Monarch, they give their Oath to:
▴ Maintain the religion presently professed within their country, according to their laws, whereby it is established, and to punish all those that should press to alter, or disturb the profession thereof.

▴ Maintain all the allowable and good Laws made by their predecessors. To see them put in execution, and the breakers and violators thereof, to be punished, according to the tenor of the same.

▴ Maintain the whole country, and every state therein, in all their ancient privileges and liberties, as well against all foreign enemies, as among themselves.


So shortly to procure the wealth and flourishing of his people, not only in maintaining and putting to execution the old loveable laws of the country, and by establishing of new (as necessity and evil manors will require) but by all other means possible to foresee and prevent all dangers, that are likely to fall upon them. So then to maintain concord, wealth, and civility among them, just as a loving Father, and careful watchman, caring for them more then for himself. He is knowing himself to be ordained for them, while they not for him and therefore countable alone to that great God, who made him powerful. Even upon the peril of his soul to procure the wealth of both souls and bodies, as far as in him lie, of all them that are committed to his command and charge, he will act. This oath in as much ceremonially bonded by coronation, is the clearest, most civil, and fundamental law, whereby the Kings office is properly defined as a Order by the Divine Right.

By the law of nature the King becomes a natural Father to all his Lieges at his Coronation. As the Father of his fatherly duty is bound to care for the nourishing, education, and virtuous government of his children, even so is the King bound to care for all his subjects. As all the toil and pain that the father can take for his children, will be thought light and well bestowed by him, so that the effect thereof redound to their profit and wealth; so ought the Prince to do towards his people. As the kindly father ought to foresee all inconvenience and dangers that may arise towards his children, and though with the hazard of his own person press to prevent the same; so ought the King towards his people. As the fathers wrath and correction upon any of his children that offends, ought to be by a fatherly chastisement seasoned with pity, as long as there is any hope of amendment in them; so ought the King towards any of his Lieges that offend in that measure. Shortly said, as the Fathers chief joy ought to be in procuring his children's welfare, rejoicing at their wealth, sorrowing and pitying at their evil, to hazard for their safety, travel for their rest, wake for their sleep, and in a word, to think that his earthly felicity and life stands and lives more in them, nor in himself; so ought a good Prince think of his people.

As to the other branch of this mutual and reciprocal band, is the duty and allegiance that the Lieges owe to their King. The ground whereof, I take out of the words of Samuel, cited by Gods Spirit, when God had given him commandment to hear the peoples voice in choosing and anointing them a King. Because that place of Scriptures being well understood, is so pertinent for our purpose, I have inserted herein the very words of the text.


9 Now therefore hearken to their voice: howbeit yet testify unto them, and show them the manor of the King, that shall reign over them.
10 So Samuel told all the words of the Lord unto the people that asked of a King and of him.
11 So he said, this shall be the manor of the King that shall reign over you. He will take your sons, and appoint them to his chariots, and to be his horsemen, and some shall rule before their chariot.
12 Also, he will make of them his captains over thousands, and alike captains over fifties. Then to work his ground, and to reap his harvest, and to make instruments of war and the things that serve for chariots.
13 He will also take your daughters, and make them apothecaries, and cooks, and bakers.
14 He will take from your fields, and your vineyards, and of your olives, and give them to his servants.
15 He will take a tenth of your seed, and of your Vineyards grapes, and give these to his Eunuchs, and to his servants as well.
16 He will take your men-servants, and your maid-servants, and the chief of your young men, and your donkeys, and put them to his work.
17 He will take a tenth of your sheep which shall be his.
18 You shall cry out at that day, because of your King, whom ye have chosen, and the Lord God will not hear you that day.
19 Lo the people would not hear the voice of Samuel, but did say alas Nay, but there shall be a King for us.
20 We also will be like all other Nations, and our King shall judge us and go out before us and fight our battles.


That these words, and discourses of Samuel were dited by Gods Spirit, it needs no further probation, but that it is a place of Scripture; since the whole Scripture is dited by that inspiration, as Paul said, which ground no good Christian will, or dare deny. Whereupon it must necessarily follow, that these speeches proceeded not from any ambition in Samuel, as one loath to quite the reins that he so long had ruled, and therefore desirous, by making odious the government of a King, to dissuade the people from their farther importunate craving of one. For, as the text proves it plainly, he then convened them to give them a resolute grant of their demand, as God by his own mouth commanded him, saying: Hearken to the voice of the people, and to press to dissuade them from that, which he then came to grant unto them, were a thing very impertinent in a wise man; much more in the Prophet of the most high God. Likewise, it well appeared in all the course of his life after, that his so long refusing of their suite before came not of any ambition in him: which he well proud in praying, and as it were importuning God for the wealth of Saul. Yea, after God had declared his reprobation unto him, yet he desisted not, while God himself was wrath at his praying, and discharged his fathers suit in that errand. And that these words of Samuel were not uttered as a prophecy of Saul their first Kings defection, it well appears, as well because we hear no mention made in the Scripture of his tyrannical oppression, (which, if it had been, would not have been left unpainted out therein, as well as his other faults were, as in a true mirror of all the Kings behaviors, whom it describes) as likewise in respect that Saul was chosen by God for his virtue, and meet qualities to govern his people: whereas his defection sprung after-hand from the corruption of his own nature, and not through any default in God, whom they that think so, would make as a step-father to his people, in making willfully a chaise of the unmeetest for governing them, since the election of that King lay absolutely and immediately in Gods hand.
By the contrary it is plain, and evident, that this speech of Samuel to the people, was to prepare their hearts before the hand to the due obedience of that King, which God was to give unto them; and therefore opened up unto them, what might be the intolerable qualities that might fall in some of their kings, thereby preparing them to patience, not to resist to Gods ordinance: but as he would have said; Since God hath granted your importunate suit in giving you a king, as ye have else committed an error in shaking off Gods yoke, and over-hasty seeking of a King; so beware ye fall not into the next, in casting off also rashly that yoke, which God at your earnest suite hath laid upon you, how hard that ever it seem to be. For as ye could not have obtained one without the permission and ordinance of God, so may you no more, for he be once set over you, shake him off without the same warrant. Therefore in time arm your selves with patience and humility, since he that hath the only power to make him, hath the only power to unmake him; and you only to obey, bearing with these straits that I now foreshow you, as with the finger of God, which lie not in you to take off.
So will you consider the very words of the text in order, as they are set down, it shall plainly declare the obedience that the people owe to their King in all respects; First, God commands Samuel to do two things, the one, to grant the people their suit in giving them a king. The other, to forewarn them, what some kings will do unto them, that they may not thereafter in their grudging and murmuring say, when they shall feel the snares here fore-spoken. We would never have had a king of God, in case when we craved him, that he had let us know how we would have been used by him, as so now we find but over-late. This is meant more by these words; Now therefore hearken unto their voice, howbeit yet testify unto them, and show them the manor of the King that shall rule over them. Next, would Samuel do in execution of this commandment of God, so he likewise does two things.
First, he declares unto them, what points of justice and equity their king will break in his behavior unto them. Then next he extinguishes their hope, that weary as they will, they shall not have leave to shake off that yoke, which God through their importunity hath laid upon to them. The points of equity that the King shall enforce in them, are expressed in these words:


11 He will take your sons, and appoint them to his Chariots, and to be his horsemen, and some shall run before his Chariot. 12 Also he will make them his captains over thousands, and captains over fillies, and to care his ground, and to reap his harvest, and to make instruments of war, and the things that serve for his chariots.
13 He will also take your daughters, and make them Apothecaries, and Cooks, and Bakers.
The points of Justice, that he shall break unto them, are expressed in these words:
14 He will take of your fields, and your vineyards, and your best Olive, and give them to his servants.
15 And he will take the tenth of your seed, and of your vineyards, and give it to his Eunuchs and to his servants, and also the tenth of your sheep.

As if he would say; The best and noblest of your blood shall be compelled in slavish and servile offices to serve him. Not content of his own patrimony, will make up a rent to his own use out of your best lands, vineyards, orchards, and store of cattle. So as inverting the Law of nature, and office of a King, your persons and the persons of your posterity, together with your lands, and all that you possess shall serve his private uses, and inordinate appetite.
As unto the next point (which is his fore-warning them, that, weary as they will, they shall not have leave to shake off the yoke, which God thoroughly in their importunity hath laid upon them) it is expressed in these words:

18 And you shall cry out at that day, because of your King whom you have chosen, and the Lord will not hear you at that day.

As he would say; When you shall find these things in proof that now I fore-warn you of, although you shall grudge and murmur, yet it shall not be lawful to you to cast it off, in respect it is not only the ordinance of God, but also your selves that have chosen him unto you, thereby renouncing for ever all privileges, by your willing consent out of your hands, whereby in any time hereafter you would claim, and call back unto your selves again that power, which God shall not permit you to do. For further taking away of all excuse, and retraction of this their contract, after their consent to under-lie this yoke with all the burthens that he hath declared unto them, he cranes their answer, and in consent to his proposition (which appears by their answer) as it is expressed in these words:

19 Nay, but there shall be a King over us.
20 And we also will be like all other nations, and our king shall judge us and go out before us and fight our battles.


As if they would have said; All your speeches and hard conditions shall not scare us but we will take the good and evil of it upon us and we will be content to bear whatsoever burthen it shall please our King to lay upon us as well as other nations do. For the good we will get of him in fighting our battles, we will more patiently bear any burden that shall please him to lay on us.
Now then, since the erection of this Kingdom and Monarchy among the Jews, and the law thereof may, and ought to be a pattern to all Christian and well founded Monarchies, as being founded by God himself, who by his oracle, and out of his own mouth gave the law thereof; What liberty can broiling spirits, and rebellious minds claim justly to against any Christian Monarch? Since they can claim to no greater liberty on their part, nor the people of God might have done, and no greater tyranny was ever executed by any Prince or tyrant, whom they can object, nor was here fore-warned to the people of God, (and yet all rebellion countermanded unto them) if tyrannizing over men's persons, sons, daughters and servants; redacting noble houses, and men, and women of noble blood, to slavish and servile offices; and extortion, and spoil of their lands and goods to the princes own private use and commodity, and of his courtiers, and servants, may it be called a tyranny?


[James continues to argue from scripture that God forbids rebellion against a lawful king, no matter how evil or tyrannical he may be.]


[James next discusses the historical origins of the Scottish monarchy. Here he argues that monarchy preceded the establishment of the legislature. He also argues a King is above the law—that a lawful monarch may make laws for his subjects, but that his subjects cannot make laws binding on a King.]


And the agreement of the Law of nature in this our ground with the Laws and constitutions of God, and man, already alleged, will by two similitudes easily appear. The King towards his people is rightly compared to a father of children, and to a head of a body composed of diners members. For as fathers, the good Princes, and Magistrates of the people of God acknowledged themselves to their subjects. And for all other well ruled Commonwealths, the stile of Pater patriae was ever, and is commonly used to Kings. The proper office of a King towards his Subjects, agrees very well with the office of the head towards the body, and all members thereof. For from the head, being the seat of Judgement, proceeds the care and foresight of guiding, and preventing all evil that may come to the body or any part thereof. The head cares for the body, so does the King for his people. As the discourse and direction flows from the head, and the execution according "hereunto belongs to the rest of the members, every one according to their office: so is it betwixt a wise Prince, and his people. As the lodgement coming from the head may not only employ the members, every one in their own office as long as they are able for it; but likewise in case any of them be affected with any infirmity must care and provide for their remedy, in-case it be curable, and if otherwise, gar cut them off for fear of infecting of the rest: even so is it betwixt the Prince, and his people. As there is ever hope of curing any diseased member by the direction of the head, as long as it is whole; but by the contrary, if it be troubled, all the members are partakers of that Paine, so is it betwixt the Prince and his people. Now first for the fathers part (whose natural love to his children I described in the first part of this my discourse, speaking of the duty that Kings owe to their Subjects) consider, I pray you what duty his children owe to him, and whether upon any pretext whatsoever, it will not be thought monstrous and unnatural to his sons, to rise up against him, to control him at their appetite, and when they think good to slay him, or cut him off, and adopt to themselves any other they please in his room. Or can any presence of wickedness or rigour on his part be a just excuse for his children to put hand into him? Although we see by the course of nature, that love used to descend more then to ascend, in case it were true, that the father hated and wronged the children never so much, will any man, endued with the least spoke of reason, think it lawful for them to meet him with the line? Yea, suppose the father were furiously following his sons with a drawn sword, as if it lawful for them to turn and strike again, or make any resistance but by flight.
I think surely, if there were no more but the example of brute beasts and unreasonable creatures, it may serve well enough to qualify and prove this my argument. We read often the pity that the Storks have to their old and decayed parents: And generally wee know, that there are many sorts of beasts and fowls, that with violence and many bloody strokes will beat and banish their young ones from them, how soon they perceive them to be able to fend themselves; but wee never read or heard of any resistance on their part, except among the vipers; which proves such persons, as ought to be reasonable creatures, and yet unnaturally follow this example, to be endued with their viperous nature.
So for the similitude of the head and the body, it may very well fall out that the head will be forced to cut off some rotten member (as I have already said) to keep the rest of the body in integrity. Though what state the body can be in, if the head, for any infirmity that can fall to it, be cut off, I leave it to the readers judgement.

So as (to conclude this part) if the children may upon any pretext that can be imagined, lawfully rise up against their Father, cut him off, and choose any other whom they please in his room; and if the body for the wealth of it, may for any infirmities that can be in the head, strike it off, then I cannot deny that the people may rebel, control, and displace, or cut off their king at their own pleasure, and upon respects moving them. Whether these similitudes represent better the office of a King, or the offices of Masters or Deacons of crafts, or Doctors in Physics (which jolly comparisons are used by such writers as maintain the contrary proposition) I leave it also to the discretion.
In case any doubts might arise in any part of this treatise, I will (according to my promise) with the solution of four principal and most weighty doubts, that the adversaries may object, conclude this discourse. First it is cast up by diners, that employ their pennies upon apologies for rebellions and treasons, that every man is borne to carry such a natural zeal and duty to his commonwealth, as to his mother; that seeing it so rent and deadly wounded, as whiles it will be by wicked and tyrannous Kings, good Citizens will be forced, for the natural zeal and duty they owe to their own native country, to put their hand to work for freeing their commonwealth from such a pest.
Whereunto I give two answers: First, it is a sure Axiom in Theology, that evil should not be done, that good may come of it: The wickedness therefore of the King can never make them that are ordained to be judged by him, to become his Judges. If it be not lawful to a private man to revenge his private injury upon his private adversary (since God hath only given the sword to the Magistrate) how much less is it lawful to the people, or any part of them (who all are but private men, the authority being always with the Magistrate, as I have already proud) to take upon them the use of the sword, whom to it belongs not, against the public Magistrate, whom to only it belongs.

Next, in place of relieving the commonwealth out of distress (which is their only excuse and color) they shall heap double distress and desolation upon it; and so their rebellion shall procure the contrary effects that they pretend it for. For a king cannot be imagined to be so unruly and tyrannous, but the commonwealth will be kept in better order, notwithstanding thereof, by him, then it can be by his way-taking. For first, all sudden mutations are perilous in commonwealths, hope being thereby given to all bare men to set up themselves and fly with other men's feathers, the reins being loosed to all the insolences that disordered people can commit by hope of impunity, because of the looseness of all things.
And next, it is certain that a king can never be so monstrously vicious, but he will generally favor justice, and maintain some order, except in the particulars, wherein his inordinate lusts and passions carry him away; where by the contrary, no King being, nothing is unlawful to none. As so the old opinion of the Philosophers proves true, that better it is to line in a Commonwealth, where nothing is lawful, then where all things are lawful to all men; the Commonwealth at that time resembling an undanted young horse that hath casten his rider: For as the divine Poet Dv BARTAS saith, Better it were to stiffer some disorder in the estate, arid some spots in the Commonwealth, then in pretending to reform, utterly to overthrow the Republic.

The second objection they ground upon the curse that hangs over the common-wealth, where a wicked king reign: and, say they, there cannot be a more acceptable deed in the sight of God, nor more dutiful to their commonwealth, then to free the country of such a curse, and vindicate to them their liberty, which is natural to all creatures to crave.

Whereunto for answer, I grant indeed, that a wicked king is sent by God for a curse to his people, and a plague for their sins: but that it is lawful to them to shake off that curse at their own hand, which God hath laid on them, that I deny, and may so do justly. Will any deny that the king of Babel was a curse to the people of God, as was plainly fore-spoken and threatened unto them in the prophecy of their captivity? And what was Nero to the Christian Church in his time? And yet Jeremy and Paul (as you have else heard) commanded them not only to obey them, but heartily to pray for their welfare. It is certain then (as I have already by the Law of God sufficiently proved) that patience, earnest prayers to God, and amendment of their lines, are the only lawful means to move God to relieve them of that heavy curse. As for vindicating to themselves their own liberty, what lawful power have they to revoke to themselves again those privileges, which by their own consent before were so fully put out of their hands? For if a Prince cannot justly bring back again to himself the privileges once bestowed by him or his predecessors upon any state or rank of his subjects; how much less may the subjects reave out of the princes hand that superiority, which he and his Predecessors have so long brooked over them?

The unhappy iniquities of the time, which hath oft times given over good success to their treasonable attempts, furnish them the ground of their third objection: For, say they, the fortunate success that God hath so oft given to such enterprises, proves plainly by the practice, that God favored the justness of their quarrel.
To the which I answer, that it is true indeed, that all the success of battles, as well as other worldly things, lie only in Gods hand: And therefore it is that in the Scripture he takes to himself the style of God of Hosts. But upon that general to conclude, that he ever gives victory to the just quarrel, would prove the Philistines, and common other neighbor enemies of the people of God to have often times had the just quarrel against the people of God, in respect of the many victories they obtained against them. And by that same argument they had also just quarrel against the Ark of God: For they want it in the field, and kept it long prisoner in their country. As likewise by all good Writers, as well Theologies, as other, the Duels and singular combats are disallowed; which are only made upon presence, that GOD will kith thereby the justice of the quarrel: For we must consider that the innocent party is not innocent before God: And therefore God will make oft times them that have the wrong side revenged justly his quarrel; and when he hath done, cast his scourge in the fire; as he oft times did to his own people, stirring up and strengthening their enemies, while they were humbled in his sight, and then delivered them in their hands. So God, as the great Judge may justly punish his Deputy, and for his rebellion against him, stir up his rebels to meet him with the like: And when it is done, the part of the instrument is no better then the devils part is in tempting and torturing such as God commit to him as his hangman to do: Therefore, as I said in the beginning, it is oft times a very deceivable argument, to judge of the cause by the event.
And the last objection is grounded upon the mutual pact and ad-stipulation (as they call it) between the King and his people, at the time of his coronation: For there, say they, there is a mutual pact, and contract bound up, and sworn between the king, and the people: Whereupon it follows, that if the one part of the contract or the Indent be broken upon the Kings side, the people are no longer bound to keep their part of it, but are thereby freed of their oath: For (say they) a contract between two parties, of all Law frees the one party, if the other break unto him.

As to this contract allege made at the coronation of a King, although I deny any such contract to be made then, especially containing such a clause irritant as they allege; yet I confess, that a king at his coronation, or at the entry to his kingdom, willingly promise to his people, to discharge honorably and truly the office given him by God over them. Presuming that thereafter he break his promise unto them never so inexcusable; the question is, who should be judge of the break, giving unto them, this contract were made unto them never so sicker, according to their allegiance. I think no man that hath but the smallest entrance into the civil Law, will doubt that of all Law, either civil or municipal of any nation, a contract cannot be thought broken by the one party, and so the other likewise to be freed thereof, except that first a lawful trial and cognition be had by the ordinary Judge of the breakers thereof. Or else every man may be both party and Judge in his own cause; which is absurd once to be thought. Now in this contract (I say) between the King and his people, God is doubtless the only Judge, both because to him only the king must make count of his administration (as is oft said before) as likewise by the oath in the coronation, God is made judge and revenger of the breakers. For in his presence, as only judge of oaths, all oaths ought to be made. Then since God is the only judge between the two parties contractors, the cognition and revenge must only appertain to him. It follows therefore of necessity, that God must first give sentence upon the King that break, before the people can think themselves freed of their oath. What justice then is it, that the party shall be both judge and party, usurping upon himself the office of God, may by this argument easily appear. So shall it lie in the hands of headless multitude, when they please to weary off subjection, to cast off the yoke of government that God oath laid upon them, to judge and punish him, whom-by they should be judged and punished; and in that case, wherein by their violence they kythe themselves to be most passionate parties, to use the office of an ungracious Judge or Arbiter? Nay, to speak truly of that case, as it stands between the King and his people, none of them ought to judge of the others break.
Considering rightly the two parties at the time of their mutual promise, the King is the one party, and the whole people in one body are the other party. And therefore since it is certain, that a king, in case so it should fall out, that his people in one body had rebelled against him, he should not in that case, as thinking himself free of his promise and oath, become an utter enemy, and practice the wreak of his whole people and native country: although he ought justly to punish the principal authors and bellows of that universal rebellion. How much less then ought the people (that are always subject unto him, and naked of all authority on their part) press to judge and overthrow him? Otherwise the people, as the one party contractors, shall no sooner challenge the king as breaker, but he as soon shall judge them as breakers: so as the victors making the tyners the traitors (as our proverb is) the party shall aye become both judge and party in his own particular, as I have already said.

And it is here likewise to be noted, that the duty and allegiance, which the people swears to their prince, is not only bound to themselves, but likewise to their lawful heirs and posterity, the lineal succession of crowns being begun among the people of God, and happily continued in diners Christian common-wealth's: So as no objection either of heresy, or whatsoever private statute or law may free the people from their oath-gluing to their King, and his succession, established by the old fundamental laws of the Kingdom: For, as he is their heritable over-lord, and so by birth; not by any right in the coronation, comes to his crown; it is a like unlawful (the crown ever standing full) to displace him that succeed thereto, as to elect the former: For at the very moment of the expiring of the king reigning, the nearest and lawful heir entreaty in his place: And so to refuse him, or intrude another, is not to horde out uncoming in, but to expel and put out their righteous King. And I trust at this time whole France acknowledge the superstitious rebellion of the liguers, who upon presence of heresy, by force of arms held so long out, to the great desolation of their whole country, their native and righteous King from possessing of his own crown and natural Kingdom.
Not that by all this former discourse of mine, and apology for Kings, I mean that whatsoever errors and intolerable abominations a sovereign prince commit, he ought to escape all punishment, as if thereby the world were only ordained for Kings, and they without control to turn it upside down at their pleasure: but by the contrary, by remitting them to God (who is their only ordinary Judge) I remit them to the sorest and sharpest school master that can be devised for them: for the further a King is preferred by God above all other ranks and degrees of men, and the higher that his seat is about theirs, the greater is his obligation to his maker. Therefore in case he forgets himself (his unthankfulness being in the same measure of height) the sadder and sharper will his correction be; and according to the greatness of the height he is in, the weight of his fall will recompense the same. For the further that any person is obliged to God, his offence becomes and grows so much the greater, then it would be in any other. Joves thunder-claps light often and sorer upon the high & stately cakes, then on the low and supple willow his: and the highest bench is sliddriest to sit upon. Neither is it ever heard that any king forgets himself towards God, or in his vocation; but God with the greatness of the plague revenges the greatness of his ingratitude: Neither think I by the force and argument of this my discourse so to persuade the people, that none will hereafter be raised up, and rebel against wicked Princes. But remitting to the justice and providence of God to stir up such scourges as pleases him, for punishment of wicked Kings (who made the very vermin and filthy dust of the earth to bridle the insolence of proud Pharaoh) my only purpose and intention in this treatise is to persuade, as far as lie in me, by these sure and infallible grounds, all such good Christian readers, as bear not only the naked name of a Christian, but kith the fruits thereof in their daily form of life, to keep their hearts and hands free from such monstrous and unnatural rebellions, whensoever the wickedness of a Prince shall procure the same at Gods hands: that, when it shall please God to cast such scourges of princes, and instruments of his fury in the fire, you may stand up with clean hands, and unspotted consciences, having proved your selves in all your actions true Christians toward God, and dutiful subjects towards your King, having remitted the judgement and punishment of all his wrongs to him, whom to only of right it appertain.
But craving at God, and hoping that God shall continue his blessing with us in not sending such fearful desolation, I heartily wish our Kings behavior so to be, and continue among us, as our God in earth, and loving Father, endued with such properties as I described a King in the first part of this Treatise. And that ye (my dear countrymen, and charitable readers) may press by all means to procure the prosperity and welfare of your King; that as he must on the one part thine all his earthly felicity and happiness grounded upon your wealth, caring more for himself for your sake then for his own, thinking himself only ordained for your wealth; such holy and happy emulation may arise between him and you, as his care for your quietness, and your care for his honor and preservation, may in all your actions daily strive together, that the Land may think themselves blessed with such a King, and the King may think himself most happy in ruling over so loving and obedient subjects.

- King James I of England, King of England, Ireland, Scotland & France

India & the Greek Hellenisation

India's long history of warfare has a important series of colonisations recently with the Portuguese (1505–1961) and Britain (1612–1947). European occupation started with the Macedonian army of Alexander the Great however in 327–326 BC, with which he assimilated a part temporarily within the satrapies of his Maced-Persian Empire (begun under Cyrus the Great, 530 BCE). Seeking to reach the "ends of the world and the Great Outer Sea” Alexanders army was trumped by the Nanda empire and returned west only for Alex to die suspiciously in Babylon in 323 BC on return. Initially having proposed a march further east to conquer the old empire of Magadha and Gangaridai, which would have brought him to the doorstep of Burma and Thailand; however though across the Ganga the Kings of the Ganderites and Praesii were awaiting his army with eighty thousand horsemen, two hundred thousand footmen, eight thousand chariots, and six thousand war elephants. General Coenus masterminded the retreat, with further victories on return, but affixing Alexanders duty mostly in placating the Persian leaders with the Macedonian veterans.

As far as historical records tell this, its unknown, though of oral traditions, however dramatised, Indias mighty history of warfare stems with closely assimilated trading and inter-cultural traditions from Burma and SE Asia all the way west to Persia. The Indian history is the most long and complex of any in the world starting before 3102 BCE with Arjuna and the Pandavas. Most likely mythic Arjuna was a confluence of the first military general, and a mixing of personas from a historical Arjuna. Probably he was the most gallant suitor of a young lady ever remembered, and capture of her priest-King father. Arjuna is the shining one or famous like silver, born into the royal family of Hastinapura. He was acknowledged as a son of Pandu by his first wife Kunti, Arjuna was the third son, after Yudhishthira and Bhima. Younger to him were the twin sons. Receiving tutelage from Drona, in homage Arjuna and his brothers, attacked Panchal and captured King Drupada, who was so impressed by Arjuna he bid he marry his daughter, Draupadi (beginning the epic of the Mahabharata). Likely in fact just a trick knowing Arjunas' real fondness; after courtship of Draupadi he went off for a twelve year pilgrimage. Having met his cousin Krishna then, Arjuna and Subhadra would elope, Subhadra giving birth to a son: Abhimanyu. Perhaps by another account (and into the epic of Bhagavad Gita), Arjuna was actually sent into exile (perhaps both happened consequentially). Later Arjuna, considered powerful enough to be an emperor; subjugated the kingdoms of Indraprastha in the Kurukshetra war.

Called "the jewel in the British crown” Britain claimed a significant fortune from the Spice and Gem rich subcontinent out of Bombay, and alongside the Portuguese based in Goa. Riches in spice trade between India and Europe was the main inspiration for the discovery of the Americas by Christopher Columbus in 1492 in fact. Portuguese sailor Vasco da Gama became the first European to re-establish direct trade links with India since Roman times by being the first to arrive by circumnavigating Africa (1497–1499). Having arrived in Calicut, which by then was one of the major trading ports of the eastern world, he obtained permission to trade in the city from Saamoothiri Rajah. Roman and Greek traders frequented the ancient Tamil country (present day Southern India and Sri Lanka) securing trade with the seafaring Tamil states of the Pandyan, Chola and Chera dynasties, and establishing trading settlements which secured trade with South Asia by the Greco-Roman world, lost since the time of the Ptolemaic dynasty.

Ptolemy, one of the six somatophylakes (bodyguards) who served as Alexander the Great's generals and deputies, was appointed satrap of Egypt after Alexander's death in 323 BC. In 305 BC, he declared himself King Ptolemy I, later known as "Soter" (saviour). The Egyptians soon accepted the Ptolemies as the successors to the pharaohs of independent Egypt. Ptolemy's family ruled Egypt until the Roman conquest of 30 BC. All the male rulers of the dynasty took the name Ptolemy. Ptolemaic queens, some of whom were the sisters of their husbands, were usually called Cleopatra, Arsinoe or Berenice. Cleopatra VII co ruled with her son by Julius Ceasar; Ptolemy Caesar who only had rulership for 11 days before he was executed by Octavian, brought an end to Ptolemaic rule of Egypt.

The lands Alexander had subjugated became the Seleucid empire thereafter and though there are four ancient sources that describe the Partition of Babylon, the only complete account is Diodorus Siculus's Bibliotheca historica; the first to be written, c. 40 BC. The Greeks, Armenians, Persians, Medes, Assyrians, Jews and Indians were privileged with Hellenization which was a term for the historical spread of ancient Greek culture and, to a lesser extent, language, over foreign peoples conquered by Greece or brought into its sphere of influence. Attributed to the reign of Emperor Heraclius (r. 610–641) in the 7th century (Hellenization can also refer to the medieval Byzantine Empire and Constantine's founding of Constantinople - Eastern Roman Empire that was Hellenized), the practice didn’t become commonplace until the fusion of Platonic and Aristotelian theology with Christianity.

Artwork by Midjourney