Posts Tagged ‘Dunbar’s number’
Process of language acquisition? Influenced more by Emotions than brain cortex?
Posted on: March 9, 2018
Process of language acquisition? Influenced more by Emotions than brain cortex?
Antoni Rodriguez-Fornells told La Vanguardia: The findings call into question whether language is solely product of the evolution of the brain cortex, and could even suggest that emotions may influence the process of language acquisition
Shamash and Aya’s marriage was called ‘HASADU‘, which in only Armenian we can define it as HASTATUM (հաստատում) as in AFFIRMATION and CONFIRMATION, attesting to the affirmation and confirmation of marriage and bond between two people.- Vahan Setyan. Book2
When Semitic Akkadians arrived near Sumer, they incorporated all Sumerian aspects, language and mythology into their own. One example was converting Sumerian UTU into Shamash, but Goddess Aya remained the same.
Thus, Aya was originally a non-Semitic goddess, contrary to declarations to be otherwise. Aya is a reflection of originally Armenian pantheon member, as later replicated in Sumerian mythology, and the original meaning behind Gaya in Greek thousands of years later.
Same with UTU, which UT – EIGHT – 8, is Armenian word for number 8 (ութ). This shaped the term for EIGHT in many languages throughout the world:
Brazilian Portuguese-Oito
Dutch-Acht/Achttal
Danish-Otte
Spanish-Ocho
French-Huit
German-Acht
Greek-οκτώ
Icelandic-átta
Italian-Otto
Norwegian-åtte
Portuguese-Oito
Romanian-Opt
Swedish-åtta
In Armenian Language ”Mat” means ”Finger ” .
The earliest evidence of written mathematics dates back to the ancient Sumerians, who built the earliest civilization in Mesopotamia. They developed a complex system of metrology from 3000 BC.
From around 2500 BC onward, the Sumerians wrote multiplication tables on clay tablets and dealt with geometrical exercises and division problems. The earliest traces of the Babylonian numerals also date back to this period.
In Armenian Language ”Mat” means ”Finger ”. The term – Mathematics – is normally linked to Greek for its definition
”Aristotle defined mathematics as “the science of quantity”
The word mathematics comes from the Greek μάθημα (máthēma), which, in the ancient Greek language, means “that which is learnt”
The word máthēma is derived from μανθάνω (manthano), while the modern Greek equivalent is μαθαίνω (mathaino), both of which mean “to learn”.
The assumption is a bit premature on the etymology part. In Greek it means various things such as learning and knowledge as an umbrella term, but lacks etymology.
It is within the Armenian Mat(մատ)- e- Mat, or Mat-e-mat-ik, do we find the explanation that it is the art and science of counting from ‘finger to finger.’ And of course, humanity started counting with fingers. Thus the term literally means from finger to finger and it is not the art of learning but the art of counting first.
By Dr Setyan Vahan
Armenian name Tolma is associated with Toli (in Armenian a grape leave). Toli – as a grape leave was recorded in the inscriptions of Van Kingdom (Urartian).
Initially , in Grabar , before the Seljuk Turks ever tasted Tolma the dish was called Tolimis – “meat in grape leaf”. Over time , as often it happens with the Indo – European (IE) endings , and in particular in Armenian language , which saves on vowel sounds , Tolimis turned into Tolim , followed by Tolima , and finally Tolma .
Hovig Vartabedian shared a memory. ·
The Mithraic Mysteries
Mihir (Ancient Armenian Deity) / Mithra ( Roman Deity )
Characteristics of Mithraic celebrations
The ceremonies were practiced in mithraeum, many of them in caves near rivers or waterways. However most of those that have survived were buildings annexed to houses or military facilities.
The Mithraic Mysteries were a mystery religion practiced in the Roman Empire from about the 1st to 4th centuries AD.
Worshippers of Mithras had a complex system of 7 grades of initiation, with ritual meals. Initiates called themselves syndexioi, those “united by the handshake”.
The long and rectangular shape (of what?) allowed for the celebration of ritual banquets. Sometimes, in addition to an atrium or lounge of lost steps, changing rooms and baths with swimming pools were incorporated (as in Mérida).
It appears that the right bank was associated with Cautes (dawn), and the left to Cautópates (dusk), and that the upper grades sat on the right bank — as in the guild rituals — with the starry sky on which the sun travels represented on the roof of the mithraeum — many of them in caves-“sepeleums”.
The communities could not have more than 40 men. When that number was exceeded — in any case before reaching fifty — the community was divided into two (which brings us to Dunbar’s number). They met, at least, on Sundays (the day of the Sun).
”The ceremonies were probably preceded by ablutions and ritual baths. ”It is possible, given their appearance in initiations, that the meetings culminated with some kind of clash of hands or “chain of union.”
The story of the myth was transmitted through 3 levels (crow, lion, and father) which then would rise to seven after a series of initiations for each grade (sacramentum) aimed at exalting the serenity of the initiate .
Apparently, for what the frescoes in the mithraeum of Capua Vetere describe, in the first degree (the raven) the applicant was driven, blindfolded and naked, to the mithraeum. Upon entering the “cave” (speleum) he was made to kneel and his hands were tied behind his back, and the pater (with a Phrygian cap) showed him a torch so that he could sense the light through the blindfold.
Presumably after several ritual questions, some kind of analogy was established with the crow (light bearer).
Possibly, the fourth symbolic test was related to water and several testimonies of church fathers even suggest a ritual baptism. (tests of fire and wind, “to give light,” the test of water…)
The incorporation of the caduceus among the symbols of the raven’s grade may indicate its ritual use at the end of the initiation to “resurrect” the initiate and take his vows. Some have seen in this possibility a history of the guilds’ flaming swords, but there is not a sufficient record to confirm this.
Like any system of degrees in a community based exclusively on worship, one of the main attractions of the Mithraic communities resided in the cultivation of fraternity and the dissolution of external social hierarchies.
Adonis Diaries 