Byblos Quotes

So Isis shows up in Byblos like "Hey queen my husband is embedded in your palace may I please extract him?" And the queen is like "sure, go ahead. It's not like he's a major structural support or anything, right?" and Isis is like "haha, sucker". And she goes and removes the pillar WITHOUT DAMAGING THE PALACE AT ALL Thus inventing Jenga.

The Nephilim (Aldebaran’s extraterrestrials in Maria’s messages) who survived the great deluge returned to Phoenicia; the Bible made reference to their return. They lived with the Phoenicians for 33 years and 33 days in Tyre, Sidon, Byblos, and Baalbeck. The number 33.33 represents the period of the Tana-wir or Tanwir, which means enlightenment. The number 33.33 became the most important and the most secret number in Phoenician occultism, architecture, and numerology, because it refers to their place of origin, Jabal Haramoun (Mt. Hermon in Lebanon) which is located exactly at 33.33° East and 33.33° North.)   The number 33 is equally important in the Masonic rite King Hiram created with the assistance of King Solomon. This number is closely related to the compass and square, which were given to the Phoenicians as a gift from the Anunnaki lords. This explains how and why the early Phoenicians excelled in building ships, navigation and land-seas maps making, and surpassed their neighbors in these fields, beyond belief! Worth mentioning here, that the Egyptian Sphinx was built some 11,000 years ago, before the Biblical Great Flood by the early Phoenicians, the Nephilim and an army of Djinns created by the Anunnaki.

So which theory did Lagos believe in? The relativist or the universalist?" "He did not seem to think there was much of a difference. In the end, they are both somewhat mystical. Lagos believed that both schools of thought had essentially arrived at the same place by different lines of reasoning." "But it seems to me there is a key difference," Hiro says. "The universalists think that we are determined by the prepatterned structure of our brains -- the pathways in the cortex. The relativists don't believe that we have any limits." "Lagos modified the strict Chomskyan theory by supposing that learning a language is like blowing code into PROMs -- an analogy that I cannot interpret." "The analogy is clear. PROMs are Programmable Read-Only Memory chips," Hiro says. "When they come from the factory, they have no content. Once and only once, you can place information into those chips and then freeze it -- the information, the software, becomes frozen into the chip -- it transmutes into hardware. After you have blown the code into the PROMs, you can read it out, but you can't write to them anymore. So Lagos was trying to say that the newborn human brain has no structure -- as the relativists would have it -- and that as the child learns a language, the developing brain structures itself accordingly, the language gets 'blown into the hardware and becomes a permanent part of the brain's deep structure -- as the universalists would have it." "Yes. This was his interpretation." "Okay. So when he talked about Enki being a real person with magical powers, what he meant was that Enki somehow understood the connection between language and the brain, knew how to manipulate it. The same way that a hacker, knowing the secrets of a computer system, can write code to control it -- digital namshubs?" "Lagos said that Enki had the ability to ascend into the universe of language and see it before his eyes. Much as humans go into the Metaverse. That gave him power to create nam-shubs. And nam-shubs had the power to alter the functioning of the brain and of the body." "Why isn't anyone doing this kind of thing nowadays? Why aren't there any namshubs in English?" "Not all languages are the same, as Steiner points out. Some languages are better at metaphor than others. Hebrew, Aramaic, Greek, and Chinese lend themselves to word play and have achieved a lasting grip on reality: Palestine had Qiryat Sefer, the 'City of the Letter,' and Syria had Byblos, the 'Town of the Book.' By contrast other civilizations seem 'speechless' or at least, as may have been the case in Egypt, not entirely cognizant of the creative and transformational powers of language. Lagos believed that Sumerian was an extraordinarily powerful language -- at least it was in Sumer five thousand years ago." "A language that lent itself to Enki's neurolinguistic hacking." "Early linguists, as well as the Kabbalists, believed in a fictional language called the tongue of Eden, the language of Adam. It enabled all men to understand each other, to communicate without misunderstanding. It was the language of the Logos, the moment when God created the world by speaking a word. In the tongue of Eden, naming a thing was the same as creating it. To quote Steiner again, 'Our speech interposes itself between apprehension and truth like a dusty pane or warped mirror. The tongue of Eden was like a flawless glass; a light of total understanding streamed through it. Thus Babel was a second Fall.' And Isaac the Blind, an early Kabbalist, said that, to quote Gershom Scholem's translation, 'The speech of men is connected with divine speech and all language whether heavenly or human derives from one source: the Divine Name.' The practical Kabbalists, the sorcerers, bore the title Ba'al Shem, meaning 'master of the divine name.'" "The machine language of the world," Hiro says.

Duas vezes foi criado o mundo: quando passou do nada para o existente; e quando, alçado a um passo mais sutil, fez-se palavra. O caos, portanto, não cessou com o aparecimento do universo; mas quando a consciência do homem, nomeando o criado, recriando-o, portanto, separou, ordenou, uniu. A palavra, porém, não é o símbolo ou reflexo do que significa, função servil, e sim o seu espírito, o sopro na argila. Uma coisa não existe realmente enquanto não nomeada: então, investe-se da palavra que a ilumina e, logrando identidade, adquire igualmente estabilidade. Porque nenhum gêmeo é igual a outro; só o nome gêmeo é realmente idêntico ao nome gêmeo. Assim, gêmea inumerável de si mesma, a palavra é o que permanece, é o centro, é a invariante, não se contagiando da flutuação que a circunda e salvando o expresso das transformações que acabariam por negá-lo. Evocadora a ponto de um lugar, um reino, jamais desaparecer de todo, enquanto subsistir o nome que os designou (Byblos, Carthago, Suméria), a palavra, sendo o espírito do que - ainda que só imaginariamente - existe, permanece ainda, por incorruptível, como o esplendor do que foi, podendo, mesmo transmigrada, mesmo esquecida, ser reintegrada em sua original clareza. Distingue, fixa, ordena e recria: ei-la.

Old Babylonian Period. Thanks substantially to the royal archives from the town of Mari, the eighteenth century BC has become thoroughly documented. As the century opened there was an uneasy balance of power among four cities: Larsa ruled by Rim-Sin, Mari ruled by Yahdun-Lim (and later, Zimri-Lim), Assur ruled by Shamshi-Adad I, and Babylon ruled by Hammurapi. Through a generation of political intrigue and diplomatic strategy, Hammurapi eventually emerged to establish the prominence of the first dynasty of Babylon. The Old Babylonian period covered the time from the fall of the Ur III dynasty (c. 2000 BC) to the fall of the first dynasty of Babylon (just after 1600 BC). This is the period during which most of the narratives in Ge 12–50 occur. The rulers of the first dynasty of Babylon were Amorites. The Amorites had been coming into Mesopotamia as early as the Ur III period, at first being fought as enemies, then gradually taking their place within the society of the Near East. With the accession of Hammurapi to the throne, they reached the height of success. Despite his impressive military accomplishments, Hammurapi is most widely known today for his collection of laws. The first dynasty of Babylon extends for more than a century beyond the time of Hammurapi, though decline began soon after his death and continued unabated, culminating in the Hittite sack of Babylon in 1595 BC. This was nothing more than an incursion on the part of the Hittites, but it dealt the final blow to the Amorite dynasty, opening the doors of power for another group, the Kassites. Eras of Mesopotamian History (Round Dates) Early Dynastic Period 2900–2350 BC Dynasty of Akkad 2350–2200 BC Ur III Empire 2100–2000 BC Old Babylonian Period 2000–1600 BC Go to Chart Index Eras of Egyptian History (Round Dates) Old Kingdom 3100–2200 BC First Intermediate Period 2200–2050 BC Middle Kingdom 2050–1720 BC Second Intermediate Period 1720–1550 BC Hyksos 1650–1550 BC Go to Chart Index Palestine: Middle Bronze Age Abraham entered the Palestine region during the Middle Bronze Age (2200–1550 BC), which was dominated by scattered city-states, much as Mesopotamia had been, though Palestine was not as densely populated or as extensively urbanized as Mesopotamia. The period began about the time of the fall of the dynasty of Akkad in Mesopotamia (c. 2200 BC) and extended until about 1500 BC (plus or minus 50 years, depending on the theories followed). In Syria there were power centers at Yamhad, Qatna, Alalakh and Mari, and the coastal centers of Ugarit and Byblos seemed to be already thriving. In Palestine only Hazor is mentioned in prominence. Contemporary records from Palestine are scarce, though the Egyptian Story of Sinuhe has Middle Bronze Age Palestine as a backdrop and therefore offers general information. Lists of cities in Palestine are also given in the Egyptian texts. Most are otherwise unknown, though Jerusalem and Shechem are mentioned. As the period progresses there is more and more contact with Egypt and extensive caravan travel between Egypt and Palestine.

Pharaoh Thutmose III, who ruled from 1479-1425 BCE, captured the cities of Byblos, Arwad, and Ullasa,

in the eleventh century bce, the area was home to four diminutive kingdoms: Arwad, Byblos, Sidon, and Tyre.

Byblos” is the origin of the Latin word for book, Bible,

Every time she cooked, the smell of her spices took me back to the souk of Byblos and the seafood restaurants with their alluring perfumes.

When Osiris was shut into the coffer, and cast into the river, he floated to Phenicia, and was there received under the name of Adonis. Isis (his mother, or wife) wandered in quest of him, came to Byblos, and seated herself by a fountain in silence and tears. She

Madame Blavatsky’s Theosophical Society of the era in Berlin, New York and India were in constant touch with Maria Orsic. Early writers of the Theosophical movement corresponded with her, and some Theosophists linguists offered her their linguistic expertise. It was a well-known fact in the metaphysical and spiritualism circles of the time, that one of Blavatsky’s associates who was an expert linguist in Hebrew, Phoenician and Sumerian took a leading part in the translation and explanation of the extraterrestrial messages Maria received in an unknown language, later to be revealed a  dead language of the Middle East which contained Ugaritic, Phoenician, Akkadian and Sumerian scripts; some passages were written  in cuneiform, and others in a script almost similar to the Byblos Script, and Ana’kh, a language the Anunnaki used to communicate with the early Mesopotamians and Phoenicians.

The word Bible comes from a Greek word, ton biblion, which means “the scroll” or “the book.” This word derives from the ancient city of Byblos, located in what is today modern Lebanon. Byblos was the official supplier of paper products to the ancient world, and as a result, the city became so intimately associated with the production of paper goods that its name became synonymous with the word “book” or “scroll.” This is

the Sarcophagus of Ahiram. This royal sarcophagus was inscribed with 38 words written in the Old Phoenician dialect of Byblos.

After the Egyptian New Kingdom collapsed in the eleventh century BCE, Byblos was no longer part of the sphere of Egypt.

These great monoliths were quarried in Upper Egypt, were floated in barges down the Nile, were towed across the Mediterranean to Byblos or Tripolis and thence were hauled, by oxen, mules and men, uphill to Homs, and from Homs southward to Baalbek, or east, across the desert, to Palmyra. What a labour of giants! And, from the utilitarian point of view, how marvellously pointless!

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I believe that you can say to the founders of this great nation, `Here I am, a youth, a young tree whose roots were plucked from the hills of Lebanon, yet I am deeply rooted here, and I would be fruitful.' And I believe that you can say to Abraham Lincoln, the blessed, `Jesus of Nazareth touched your lips when you spoke, and guided your hand when you wrote; and I shall uphold all that you have said and all that you have written.' I believe that even as your fathers came to this land to produce riches, you were born to produce riches by intelligence and labor. I believe that it is in you to be good citizens. And what is it to be a good citizen? It is to acknowledge the other person's rights before asserting your own, but always to be conscious of your own. It is to be free in word and deed, but it is also to know that your freedom is subject to the other person's freedom. It is to produce by labor and only by labor, and to spend less than you have produced that your children may not be dependent upon the state for support when you are no more. It is to stand before the towers of New York and Washington, Chicago and San Francisco saying in your hearts, `I am the descendent of a people that built Damascus and Byblos, and Tyre and Sidon and Antioch45, and I am here to build with you, and with a will.' It is to be proud of being an American, but it is also to be proud that your fathers and mothers came from a land upon which God laid His gracious hand and raised His messengers.