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Updated: May 19, 2025
Thus in the Babylonian cosmogony Marduk splits the monster Tiamat into two pieces, which henceforth become the upper and lower half of heaven. This case is quite as frequent a type in analytic psychology as in mythical cosmology. The child is actually an intruder, even if it does indirectly draw the bonds of marriage tighter.
He applied it to interpret the constant Biblical phrases "and God said" or "and God spoke," according to notions in which philosophy and theology are mixed; and propounded a mystic idealism and a mystic cosmology, in which God's thought or comprehensive Word becomes the archetype of the visible universe, His single words the substantive universe and the laws of nature.
Thus, upon the whole, it may be said, without danger of reasonable dispute, that as the argument from Order has hitherto derived its immense weight entirely from the fact that Intelligence appeared to be the one and only cause sufficient to produce the observed integration of the cosmos, this immense weight has now been completely counterpoised by the demonstration that other causes of a strictly physical kind must have been instrumental, if not themselves alone sufficient, to produce this integration, So that, just as in the case of Astronomy the demonstration of the one natural principle of gravity was sufficient to classify under one physical explanation several observed facts which many persons had previously attributed to supernatural causes; and just as in the more complex science of Geology the demonstration of the one principle of uniformitarianism was sufficient to explain, without the aid of supernaturalism, a still greater number of facts; and, lastly, just as in the case of the still more complex science of Biology the demonstration of the one principle of natural selection was sufficient to marshal under one scientific, or natural, hypothesis an almost incalculable number of facts which were previously explained by the metaphysical hypothesis of supernatural design; so in the science which includes all other sciences, and which we may term the science of Cosmology, I assert with confidence that in the one principle of the persistence of force we have a demonstrably harmonising principle, whereby all the facts within our experience admit of being collocated under one natural explanation, without there being the smallest reason to attribute these facts to any supernatural cause.
For what, after all, does it matter that Hipparchus should go on to measure the precise length of the year and the apparent size of the moon's disk; that he should make a chart of the heavens showing the place of 1080 stars; even that he should discover the precession of the equinox; what, after all, is the significance of these details as against the all-essential fact that the greatest scientific authority of his century the one truly heroic scientific figure of his epoch should have lent all the forces of his commanding influence to the old, false theory of cosmology, when the true theory had been propounded and when he, perhaps, was the only man in the world who might have substantiated and vitalized that theory?
The Jews divided the Cabala into three parts; the first containing the knowledge of Bresith, which they call also cosmology, the object of which is to teach and explain the force and efficacy of things created, natural or celestial; expounding also the laws and mysteries of the Bible according to philosophical reasons, which on that account differs little from natural magic, a science in which King Solomon is said to have excelled.
We only know the name through Eusebius' extract from Alexander Polyhistor's digest of Berosus. The form, therefore, cannot be vouched for. For fuller proof, see the chapter on "The Cosmology of the Babylonians." Literally, 'Ea shall be his name, his as mine. According to Syncellus. In cuneiform texts the old Bel is at times invoked as the creator of mankind. Kosmologie, pp. 293, 294.
The system forms a part of the Babylonian cosmology. The 'creation' narratives we have been considering are based upon the system, and the omen literature is full of allusions to it.
Not romantic scepticism: for in England an instinctive distrust of too much clearness and logic, a difficulty in drawing all the consequences of any principle, soon gave to this most radical of philosophies a prim and religious air: its purity was alloyed with all sorts of conventions: so much so that we find British Hegelians often deeply engaged in psychology, cosmology, or religion, as if they took their idealism for a kind of physics, and wished merely to reinterpret the facts of nature in an edifying way, without uprooting them from their natural places.
The three days in the tomb are the three months, or three signs, before the vernal equinox, or the resurrection, the rising out of the South to bring salvation to the northern portion of our Earth. We have now only to glance over various diverging lines of the same cosmology and the same redemption.
This is necessary in a cosmology which aspires at a qualitative understanding of the universe, in view of the qualities represented by these names. They are not to be considered as parts of the indigenous astral structure of our cosmic system any more than radioactivity is an original feature of the earth.
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