Friday, December 13, 2013

King Arthur, the Carn Bica Outcrop, A Berber Camel, and Two Hyenas at Heaven's Center in Ancient Astronomy

Once the figure of the camel was ascertained at the King Arthur Carn Bica Outcrop, it was likely, based on the discussion in our previous posting, that this same megalithic site might also have stone portrayals of dog-like animals attacking the (baby) camel near King Arthur, and such is the case. Based on the rounder shape of the ears of the two, we think they represent hyenas.

Here is the original photograph by Rudi Winter © 2010 at Geograph, which has a Creative Commons Attribution-ShareAlike 2.0 Generic (CC BY-SA 2.0) license, see Rock outcrops near Carn Bica (Rudi Winter) / CC BY-SA 2.0

We have clipped and resized the image below,
and added two red ellipses showing what we think are the two hyenas.

What About that Camel in the King Arthur Carn Bica Outcrop?

The Carn Bica Outcrop photograph presented in previous postings has to the right of King Arthur a group of stones in the shape of a camel. What in the world is a camel doing there?

The presence of the camel can be explained by three interconnected pieces of evidence:
  • The first relates to the fact that -- in our decipherment -- Carn Meini, Carn Arthur and the Carn Bica Outcrop represent stars at or near the center of heaven, i.e. in the starry night of stars. As I have previously written at Megalithic World:

    "[T]he Arabic Bedouins in Egypt, instead of a dragon, saw a circle of camels at heaven's center that was being attacked by hyenas. We can thus understand why the Arabs have a heavenly “"wolf" Al-Dhib (Thuban) where Ptolemy places Draco the dragon. The Arabs did not originally have either dragon or falcon as symbols for heaven’s poles but rather visualized dog-like animals. Thuban (al-Dhib) did not belong to Draco, but rather marked the Arabic center of heaven as either a dog, wolf, jackal or hyena....

    The name Edasich for iota-Draconis comes from the Arabic Al Dhih as well as Al Dikh, the dog-like hyena. It is a word which is easily confused with Al Dibh "Wolf" and also with Hebrew Da’ah "falcon-like bird". In the Bible, the same Hebrew word is translated as dragon, snake or jackal.

    Those are the main historical representations of heaven's center of stars.

    Gerardus D. Bouw, Draco the Dragon, Biblical Astronomer, Number 100, wrote:
    "The [translations of the modern versions [of the Bible] avoid dragons like the plague they are. The NASV translates the Hebrew word as a serpent in Deu. 32:33, but then translates the same word as a "jackal" in Isa. 34:13. In Psa. 74:13 the translating committee felt it safe to translate the Hebrew as "sea serpent" but in Jer. 9:11; 14:6; Mic. 1:8, and Mal. 1:3, it’s back to a "jackal" again. For some reason, the committee decided that it’s all right to use "dragon" in Revelation....

    [I]n Draco, instead of the head of a dragon, [the Arabs] saw a ring of mother camels … surrounding a baby camel…. The camels were seen protecting the baby from a line of charging hyenas (Al Dhih, q, h, and z).

We show the dog-like hyenas (or jackals) at the Carn Bica Outcrop in the next posting.
  • The second piece of evidence is found in the myths and legends of the British Isles, which are replete with reference to Scota and a story of the North African, likely Berber origin of the Gaelic peoples -- a legend that can hardly stem from fantasy alone, for there appears no reason at all to make up a distant ancestry connection like that one. Written at the Wikipedia at Scota:
"Edward J. Cowan has traced the first appearance of Scota in literature to the 12th century.[1] Scota appears in the Irish chronicle Book of Leinster (containing a redaction of the Lebor Gabála Érenn).[2] However a recension found in an 11th-century manuscript of the Historia Brittonum contains an earlier reference to Scota.[3] The 12th-century sources state that Scota was the daughter of an Egyptian pharaoh, a contemporary of Moses, who married Geytholos (Goídel Glas) and became the eponymous founders of the Scots and Gaels after being exiled from Egypt.[4] The earliest Scottish sources claim Geytholos was "a certain king of the countries of Greece, Neolus, or Heolaus, by name", while the Lebor Gabála Érenn Leinster redaction in contrast describes him as a Scythian. Other manuscripts of the Lebor Gabála Érenn contain a variant legend of Scota's husband, not as Goídel Glas but instead Mil Espaine and connect him to ancient Iberia.[5][6]
Another variant myth in the redactions of the Lebor Gabála Érenn state that there was another Scota who was the daughter of an Egyptian Pharaoh named Cingris, a name found only in Irish legend. She married Niul, son of Fenius Farsaid, a Babylonian who travelled to Scythia after the collapse of the Tower of Babel. Niul was a scholar of languages, and was invited by the pharaoh to Egypt and given Scota's hand in marriage. They had a son, Goídel Glas, the eponymous ancestor of the Gaels, who created the Gaelic language by combining the best features of the 72 languages then in existence. See also Geoffrey Keating. Although these legends vary, they all agree that Scota was the eponymous founder of the Scots and that she also gave her name to Scotland."
  • The third piece of evidence is found in modern genetics. As reported by BBC News, men from northeast Wales have an 'extraordinary' genetic make-up" which is "usually found in the eastern Mediterranean". An ancient connection between northeast Wales and that part of the world is thus very likely.

    Similar results are found for Scotland and ScotlandsDNA.

    Adrift among the stars
    and citing to The Scotsman wrote: 
"The Scotland’s DNA project has found that no less than 1% of the Scots tested carry a genetic marker which originated in North Africa. The researchers say that the gene, common today amongst the Berber and Tuareg people, is estimated to have originated around 5,600 years ago."
That date approximately fits the date we assign to the astronomy represented at the megalithic sites of Carn Arthur, Carn Meini and Carn Bica Outcrop in Wales in Pembrokeshire, sometime around 4000 B.C.

Note that a linguistic similarity of unknown date of origin is also found, e.g. at Steve Hewitt, Remarks on the Insular Celtic/Hamito-Semitic Question,

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