Compraehensive Correlative Mutual Alignments of Sequential Events in Major Mythologic Systems Worldwide, our remarks on


Some Symbolisms

The name \Jala-pada\ ('Net-Foot') would, of course, indicate a buddha (all of whom are said to have webbing -- netting -- between toes and between fingers). Jala-pada, alike unto a buddha, was, while in a death-simulating trance, burned alive by a disciple (failing the salamander's mythic reputation of being immune to fire, a feature typical of every genuine vidya-dhara) : the buddha is said to have risen from seeming death while being carried to be cremated; but consented to re-entry into trance in order politely to comply his disciples' intent to perform the cremation. The recalcitrant disciple's name (for both Jala-pada and the buddha) is \Deva-datta\ 'God's Gift', thus aequating with S^amaritan saviour Dosi-theos (name having identical meaning 'God's Gift'), referring to scriptural saying "The Free Gift of God is aeternal life ...". [written 13 July 2019]

The loose-hanging ears of every buddha would indicate the Borneo eared tree-frog Polypedates otilophus ("BEB-HFF"). "The Bony headed flying frog has a unique shape to its legs that offer aerodynamic gliding through the air." This tree-frog's sobriquet "flying frog" may be repraesented in the myth by Jala-pada's acquiring the ability to fly into Heaven from the yaks.ini ('tree-nymph'), paralleled by the floating by Iesous Khristos upward into the sky, where "a cloud received him out of sight." The curious feature of Zal's (and the AmerIndian "Bird-Nester" hero's) sojourn in a nest aloft in a tree is readily explicated via the tree-nesting habit of the Polypedates otilophus : "This species can be found in rain forest trees and shrubs. It will lay it’s eggs low on branches above water in a frothy nest. ... Once the tadpoles hatch they fall into the water." This fall into water may be an explanation for the myth of the fall of infant god Hephaistos from Olumpos into the water of the world below (GM @23.a). Due to Indo-Germanic \jh\ being aequivalent to S^emitic \p\, and to a non-ablaut-derived Indo-Iranian \a\ as indicating a glottal-or-laryngeal, the S^emitic etymon for *\jheul\ could be *\pe<ul\, as in the name (Strong's 6469) \P<ulltay\ ('work-requiring'), whence (Strong's 3972) \Paulos\, the self-styled apostle who was asked, by his claimed master, "wherefore persecutest thou me?". Zal's sojourn in a nest atop a tree might be counted as aequivalent to Paulos's being lowered by rope, in a basket, from atop the city-wall of Damaskos (Dammes`eq). Here, this theme would be comparable to North-AmerIndian myth of the hero (Coyote, or whoever)'s being lowered by rope, in a basket, from the sky-world. Somewhat less similar is the adventure (pictured in Caudex Borgianus Mexicanus, p. 33) of the spies hidden amid "the stalks of flax ... upon the roof" (Yhows^u<a 2:6) in the hospice of hostess (Strong's 7343) Rah.ab ('broad', this name referring to the wall's thickness) atop the city-wall of Yriyh.ow ('lunar'), whence they were "let down by a cord" ( Yhows^u<a 2:15). [written 14 July 2019]

"BEB-HFF" = "Borneo Eared or Bony Headed Flying Frog".

The \Barlaam\ [\"Balauhar"\ ("2ChSB&J", p. 133), or \"Bilawhar"\ ("ABChS"), in the <arabiy variant, \Balavariani\ ("ABChS") in the Qartwelian variant] of the hagiography "Barlaam and Josaphat" in the Legenda Aurea, is surely derived (instead of from Skt \bodhi-sattva\) from Skt \Ballava\ (PE, q.v. : the pseudonym used by Bhima-sena while he was residing incognito in a royal court) : this identification is warranted by the repraesentation that Barlaam "introduced himself as a jewel merchant ... to the prince" ("2ChSB&J", p. 132; cf. PB&J 4), much as "Vasuki presented him [Bhima-sena] with ... costly gems" (PE, s.v. "Bhima 2)", p. 129b). King Abenner, who "ordered them to be burnt alive" ("2ChSB&J", p. 136), may relate to how (PE, s.v. "Bhima 6)", p.130a) "Bhima ... shouted that the hands of Yudhis.t.hira ... should be burnt in fire." \Josaphat\ is, in <arabiy, \YUWDaSaF\ (EI2, s.v. "Bilawhar Wa-Yūdāsaf"), a form phonetically quite similar to \YUDHiS.T.Hira\. Ballava's thwarting of (PE, s.v. "Kicaka 3)") Virat.a's military general Kicaka ('Hollow-Reed') would connect with Nalini ('Reed') as wife of (Maha-vastu 14) Eka-s`r.nga (a former avatara of allegedly S`akya-muni, though this Mahasanghika scripture (Maha-VASTU) likely originally referred instead to Vaidik god VASTOs.-pati); in view of Eka-s`r.nga's having been (in a former life) a younger brother of (MBh, "Sabha Parvan" 11:47-48 -- WL"Ekas`r.nga 2.") Vairaja (= Virat.a).

"2ChSB&J" = Siegfried A. Schulz : "Two Christian Saints? The Barlaam and Josaphat Legend". INDIA INTERNATIONAL CENTRE QUARTERLY 8.2(June 1981):131-143.

"ABChS" = "Through A Series Of Mistranslated Texts, The Christian Church Unwittingly Accepted The Buddha As A Christian Saint In The Middle Ages".

EI2, s.v. "Bilawhar Wa-Yūdāsaf"

Maha-vastu 14

As for "eyes ... like the ears of a horse" (CM&S, p. 29 2:4:14), horses with their ears of different (from the residue of the body) darkness [whence the reference to eyen] are awarded by ocean-god Varun.a, a wife of whose is Mandira (M-W:S-ED, q.v.), who would, in turn, be kin to Mandira-as`va, whose daughter married Hiran.ya-hasta, whose mother is (R.c Veda Samhita 1:17:116 -- PE, s.v. "Hiran.yahasta") princess Vadhri-mati ('eunuch-doctrine' -- of the Phrugians and of the Skoptzi). Could this doctrine be connected with the As`va-medha through the Old Norse vo,lsi (for the Vo,lsungar = Volsci in latent Latium)?

But the mythic untying (by Varun.a) of bound human intended-to-become victims, a feat GENUINELY accomplished in the Kota (Sioux) Yuwipi miracle, is suggested in the ribbon-band grasped by the brazen idol of heroine Hippo-dameia ('horse-tameress') at Olumpia, for Pelops.

As for Abdera (GM @132.j) -- matching Glaze (CM&S, p. 21 2:3:2) --, its eponym-hero Abderos is son either of (Strabon 7.8.43 & 7.8.46) hero Thromios or of (Pindaros : Paian 2.1-2) heroine Thronia (both such possible parents being natives of Lokris of the Opountioi). The name's radical \thro-\ is available in [perhaps Lokrian dialect-word] \thro-ptein\ = (acc. to Hesukhios) \sko-ptein\ 'to joke, jest'. This root *\dhro-\ may also be in English \droll\ ('buffoon, clown') from French \dro^le\. Now, the origin of laughter is often (in various folklores) ascribed to the Moon; and the triconsonantal root of \Abdera\ (considered a Phoinikian colony,_Thrace#Name) is surely \BDR\ in, e.g., (DMWA, p. 57a) \badr\ (pl. \buduwr\) 'full moon'. The actual verbal root of \badr\ is \badara\ 'to come suddenly, come unexpectedly', for to come suddenly upon the unexpected punch-line of a joke is that which is able to occasion laughter. The laughter is due to internal marvelling at the paradoxicality of the punch-line."When they find ..., they will marvel " (Gospel according to Thomas, logion 2).



Gospel according to Thomas, logion 2

As concerning Kleonai (GM @138.e) -- matching South[-]ape (CM&S, p. 10 1:3:13) --, \pros.t.hi\ is 'carp-fish'; and a judge may "carp at" (rebuke) a prisoner. Another Skt term for 'carp' is \saphara\ (though oftener written \s`aphara\), phonetically almost identical with, and perhaps the source of, Strong's 5601 \sappiyr\ 'sapphire', designation of (Yh.ezqe>l 10:1) the heavenly divine throne (cf. a judge's bench). The emblematic six-pointed star-sapphire is a replication of the Sumerian glyph \dingir\ ('god/goddess'), mapped as \Dingirawe\.


Strong's 5601

Yh.ezqe>l 10:1,_published_by_JPS&lang=bi&with=Notes&lang2=en

As concerning the daughter of Nukteus (perhaps the nocturnal eagle-owl), Rising Sun (emblem of Nippon) is name of mountain wherein was left the Ajivika aequivalent (namely Mr.gavati) to this heroine Anti-ope, one of whose twin-sons is *Yedh- (etymon of \Zethos\) : resembling \Yedo\ (the old name of To-kyo).

The name \S^muw->el\ is much more alike unto the word \s^um\ 'garlic' than it is to \s^em\ 'name' (and is certainly not at all similar to \s^ma<\ 'to hear'!). Therefore, it is quite evident that the tale concerning S^muw->el, wherein his constantly ongoing extremely gross abuses of everyone in his purview (treacherously attempting to, and sometimes succeeding in, murdering them) is most appropriately to be viewed as a comical allegory about how the breath of anyone habitually eating raw garlic causes those eaters to seem repulsive to all persons who happen to enter their praesence. It is likely enough that the entire TNaK was intended by its original authors to be a series of comical skits; and that any taking of any portion of it to be other than sheer komoidia (comoedia / comedy) is the grossest sort of misappraehension. [written 20 May 2020]

Yahweh is nothing but an idle voice often heard by the excessively credulous S^muw->el -- a voice which usually is imparting very infunctional and deleterious advice to S^muw->el -- a voice so utterly unreliable and self-contradictory as even to "repent" of having given its most principal main instruction to S^muw->el : (1st S^muw->el 15:35) "Yahweh repented that he had made S^a>uwl king over Yis`ra>el." Therefore, it is quite clear that that book's human author, in narrating the events, was doing so with the determined purpose of warning humans against ever trusting or putting faith in any instructions ever to be given by Yahweh, who had, due to Yahweh's own crass ignorance, grossly misled Yis`ra>el into serious and severe calamities. There is, of course, a contrast implied between (on the one hand) Yahweh, a lone agent who is constantly guessing wildly and usually is in gross and calamitous error, and (on the other hand) >lohiym, a plural multiplicity of mutually conferring entities who cannot be in any such grievous error. In other words, the purpose and function of this book (and likewise of all the other books of the TNaK), is to warn mortals everywhere against the folly of ever succumbing to monotheism; and to advocate, instead, polytheism as the only possibly true religion. [written 22 May 2020]