Universal oblation

--"An Egyptian math scribe would solve for the area of the circle by converting the round circle into an equivalent square." thus solving the infinitely discussed problem on the modern almost intelligent driven internet of squaring the circle. An apparently intractable problem for the problem prone acolyte.

According to Problems 48 and 50 of the Rhind Mathematical Papyrus, the Egytptian method for determining a circle's area were: 

1. "Subtract 1/9 of the diameter, and square the integer part of the remainder

   where subtract 1/9 is equal to multiply by 8/9 to find the value needed

   the remainder being equal to (8/9 x the diameter)^2  revealing 

   the forbidden area"

    The root case being a circle with diameter 9 

    using the π =3.141... method to find the area

                         = (π x D^2)/4 yields area 63.617251...

    using the 8/9 method to find the area = (8/9 x 9)^2 = 64

    the difference in results is within 6 thousandths  

alternatively use 64/81.5 as the rational diameter to Circumference ratio

where 256/81.5 = 3.14110429....relative to 3.1415926....

2. To find the Area of the circle then Square the diameter and 

    multiply the  square area by 64/81.5

            for the circle with diameter 9 then area 

                         = 9^2 x 64 / 81.5 = 63.60736 

   the difference in results is within 2 ten thousandths

               

The following spreadsheet showing where the difference lies the way Harvard does not in thousandths and ten thousandths available for free here 

Chapter V 

Names of the "Gods"

With respect to the early history of the world, we

are at present in the hands of a school of teachers

whose attention is divided between the deductions

of science and the traditions of antiquity; and

since there is much doubt about the primitive 

Condition of man, so there is no certainty about the

origin of language. Amongst the nations of

Christendom, the "traditions" generally affirm

that the Elohim spoke in the Hebrew tongue, and

taught the letters of that language to Adam, who

was the first, and, owing to his nearness to divine

inspiration, the most perfect philologist. Theo-

philus Gale admirably expresses the ancient view

in his "Court of the Gentiles" (vol. ii., p. 6):

" The first created divine institutor of all 

Philosophie was Adam, who without all peradventure

was the greatest among all mere mortals that ever

the world possessed; concerning whom the 

Scripture tells us (Gen. ii. 19, 20), that "he gave names

to every' living thing*

 ^ 

* This is also repeated in the Koran (ch. ii.) God "taught

Adam the names of all things, and then proposed them to the

angels, and said, Declare unto me the names of these things if

ye say truth. They answered, Praise be unto thee, we have no

knowledge but what thou teachest us, for thou art knowing and

wise. God said, O Adam, tell them their names. And when

he had told them their names, God said, Did I not tell you

that I know the secrets of heaven and earth, and know all that

"which ye discover and that which ye conceal ?

 which argues his great

sagacity and philosophic penetration into their

natures... for Adam could, by his profound

philosophy, anatomize and exactly prie into the

very nature of things, and then contemplate those

glorious ideas, and characters of created light

and order, which Divine Wisdom had impressed

thereon. And that Plato had received some

broken tradition, touching this philosophy of

Adam, is evident from what he lays down in his

'' Politicus" and elsewhere, touching the golden

age or the state of innocence, wherein he says

our first parent was the greatest philosopher

that ever was. And Baleus (' De Script. Brit.

Cent. X.,' Praefat.) tells us, "That from Adam all

good arts and human wisdom flow, as from their

fountain. He was the first that discovered the

motions of the celestial bodies, the nature of plants,

of living, and all other creatures  he first 

published the forms of Ecclesiastick Politic, 

economick government.. . . From whose school

proceeded whatever good arts and wisdom were

afterwards propagated by our Fathers unto

Mankind. So that whatever Astronomie, Geometrie,

andother Arts contain in them, he knew the whole

thereof!" 

The Hebrew letters were carefully

transmitted by him to posterity, and religiously

preserved, till after the addition of new languages

at the fall of the Tower of Babel.

On the other hand, if we turn to the legend of

science, we learn a totally different account of the

creation of the world. The affair, we are told,

took place at a time incredibly remote, and in a

manner both vague and uncertain. The very

name of the Elohim, who created and instructed

our father Adam, is not even mentioned. For

the primitive man, according to science, was not

born of great stature, nor endowed with pre-

eminent faculties, which made him at once fit to

receive a profound and abstruse philosophy from

the mouth of a paternal God. Instead of which,

he was merely an animal who had risen from very

small beginnings, and had gradually improved

himself, as his opportunities permitted, till, 

probably to his own surprise, he discovered that he

was a man. And then, still retaining his old

faculty of getting from worse to better, he 

ultimately learned to speak, to write, and to practise

all other arts. This history, as far as it goes, is

plausible and probable enough, but it lacks the

fulness, which is the strong point about the 

traditions. There everything is specific and defined

the story is complete. the very generations from

the creation of the world are counted and the

years recorded while science, on all these highly

interesting points, has nothing but a few guesses

to offer.

The traditions, when received according to the

letter, are crude, childish, and unquestionably

fabulous.

but since science has so little to tell us,

we are compelled to fall back upon them, and

make the most of their information. In fact, it

must be admitted that authoritative knowledge of

the archaic history of man does not exist. All

that is known of human affairs is confined to a late

and recent period. This will be most apparent

when it is remembered how little has been 

ascertained about the Egyptians, who lived only a few

thousand years before our own time, and who 

represent the culmination of a vastly remote 

civilization, of which we know little or nothing. Indeed,

such is the scantiness of our knowledge of still more

recent times, that it cannot now with certainty be

ascertained whether Plato or Moses is the older

writer.*

*According to Josephus, Apion thought that Moses led the

Israelites out of Egypt in the seventh Olympiad (749 B.C.), but

this date is uncorroborated, and agrees with no other account.

The LXX. declare that he lived a.m. 3839, while the Hebrews

put the year of the exodus at a.m. 2423. None of these dates,

however, can be supported by any evidence whatsoever.

Although the scientist is justified in disregarding

 the traditions when these are offered as literal

facts, he is nevertheless himself quite as much at

fault in his attitude towards them as the serious

people, who have brought discredit upon all

ancient history. For his misconception as to the

value of the traditions is due to his entire 

ignorance of their meaning, and since this ignorance has

come about through the neglect of those critical

methods formerly in use among the old 

interpreters, if we are to understand the ancients at all,

it is clear that we must return to the old manner of

criticism. The absence, at the present day, of an

illuminated class, and the consequent lapse of the

old traditional knowledge, has left us without the

guidance which was required for the explanation

of the mystical compositions of the old poets and

law-givers. Therefore, our only course must be

to try and recover that knowledge which could

transform an apparently stupid fable into the 

statement of some intelligible, and, more or less, 

important fact.

==================================

In the old Greek market-place, which was the

centre or omphalos of the town, there generally

stood an upright Hermes to mark the crossing of

the two lines, which indicated the four quarters of

the universe, and which meet at its centre. The

earth, being in the centre of the cosmos, was

symbolized by a cross, and 

represented, in the old astronomical system, the 

omphalos or navel of the universe. Delphi, as is

well known, marked the supposed crossing of these

imaginary lines in Greece, while Jerusalem occupied

a similar position in Palestine  and the same

practice existed in Egypt, Thebes being an om-

phalos in that country. In Italy the Romans

called the crossing place the cardo, from which we

derive the name, cardinal points.

==========================================

The ratio between the perimeter of an enclosing

square and the enclosed circle is 1 : 1.27

 for every diameter/side length up to 1000 units

3.141 is then the perfect 

circle to square 

rationalizer

one can wonder

where this comes

from or use the 

method used by

the Egyptians

for a few

thousand

years

similarly the square root of two

described as an irrational value

is rational up to 1000 units

as 1.414

and the tool to use to discover the

length of the side that doubles

the area of a square 

by multiplying the 

side length by 

the rationalizer

and the inverse

to find the square

half the size by

dividing the side by

the rationalizer

similarly the square root of three

described as an irrational value

is rational up to 1000 units

as 1.732

and the tool to use to discover the

width of the fishy idea of 

the fish shaped 'vesica'

formed by two

overlapping

circles

which

will

always be the diameter

of two equal circles 

200.141 x 1.414 x 3.141 = 888.90

two hundred x root two x the circle rationalizer 

= ΙΗΣΟΥΣ

makes no difference if you use the imaginary computer

generated version of π = 3.141

or the natural electromagnetic

generated verson 

256 / 81.5 = 3.141

=====================================

Κρατυλοσ

a Mnemonic for 1121

The oldest treatise upon names which has come

down to us from antiquity is Plato's "Κρατυλοσ"

This dialogue was written to illustrate the origin

of words, and to account for the reasons and

motives which influenced the ancients in imposing

their names upon gods and things, and it 

consequently affords us the most reliable information

available as to the views of the Greek philosophers

upon this subject.  But we are at once confronted

with the difficulty as to how this treatise is to be

interpreted. Mr. Jowett, for instance, says: 

'I am not one of those who believe Plato to have

been a mystic, or have had hidden meanings'

and again:

" Plato was not a mystic, nor in any

way affected by the eastern influences which after-

wards overspread the Alexandrian world. . . but

one who aspired only to see reasoned truth, and

whose thoughts are clearly expressed

 in his language." 

If Mr. Jowett's emphatic opinion could

only settle the difficulty, we should have no further

trouble in the matter, but unfortunately this opinion,

so far as we know, is unsupported by the testimony

of a single ancient author ; at any rate it would be

easy to bring forward innumerable assertions to the

contrary, which are quite as credible as any

 statement of Mr. Jowett's.

The Neo-Platonists claimed

to have had a secret tradition, which had been 

received from Plato himself, and handed down by

the successive members of the school ; and by this

knowledge they professed to interpret the works

of the Master. According to St. Clement of Alexandria,"

It was not only the Pythagoreans, and

Plato, that concealed many things, but the 

Epicureans, too, say that they have things which may

not be uttered, and do not allow all to peruse those

writings. The Stoics also say, that by the first

Zeno things were written which they do not readily

allow disciples to read, without their first giving

proof whether or not they are genuine philo-

sophers. And the disciples of Aristotle say, that

some of their teachings are esoteric and others

common and exoteric. Further, those who in-

stituted the mysteries, being philosophers, buried

their doctrines in myths, so as not to be obvious

to all." It is evident, therefore, if St. Clement

was not mistaken, that all the Greek philosophers

expressed their doctrines mystically. And it must

be remembered that the Greeks, amongst whom

St. Clement lived at Alexandria, were the sons

and grandsons of the men who had learned their

philosophy in the schools at Athens, and there is

no reason to suppose that the mere change of

locality brought about such an entire change in

the method of philosophizing as Mr. Jowett would

have us believe. Admitting that about this time

the influence of what remained of the ancient

Egyptian wisdom was affecting the current of

thought, it is still ridiculous to suggest that the

allegorical and mystical method had not been

practised by the old philosophers in Greece.

Besides, the Alexandrian Greeks were only going

back to the fountain-head of all their original

speculations.

  for, according to the evidence of

their own historians, their entire theology and

philosophy was first learned among the Egyptians.

All the Christian Fathers declared for the 

symbolical, and not the literal interpretation of ancient

philosophy, which they regarded in the light of

their own Scriptures. They believed that Plato

had had access to the Hebrew law, and had based

his philosophy upon it. This view was held by

all Christians, down to the nineteenth century. 

St. Clement quotes Aristobulus to that effect: "And

Plato followed the Laws given to us, and had

manifestly studied all that is said in them."And

Numenius, the Pythagorean philosopher, expressly

writes:

" For what is Plato, but Moses speaking

in Attic Greek?" This latter statement, that

Plato had borrowed his ideas from the Hebrew

Scriptures, may have been a mere fiction, invented

by the fathers to give greater authority to the new

Gospel. But whether they really believed it or

not, there is no doubt that all educated Christians,

down to within quite recent times, recognized the

identity of the Greek and Hebrew philosophy, and

throughout the Middle Ages even went so far as

to make the works of Plato and Aristotle the 

textbooks of theology. Now, making every possible

allowance for delusion and stupidity on the part of

the Fathers, is it likely that, living as they did in

the midst of the Pagan world, with the 

opportunity of being instructed by the Sophists, and

even being initiated into the Eleusinian mysteries,

as St. Clement was, they could have made a 

mistake, which involves the misunderstanding of every

philosophical and theological system that had ever

been propounded? No doubt the Christian

Fathers were not the most skilful of philosophers,

but neither can we regard them as being the

hopeless imbeciles which we should be compelled to do

if we are to believe Mr. Jowett. And it must not

be forgotten, that skilful or otherwise, these 

christian philosophers were skilful enough to prevail

against all their rivals, and establish their system

as the permanent creed of subsequent ages.

Having chosen to follow the united voice of the

ancients as to the mystical nature of the Platonic

philosophy, it now remains to show what 

mysterious facts may be elicited from the discussion

about names in the Κρατυλοσ.

++++++++++++++++++

The bulk of the argument is put into the mouth

of Socrates, who undertakes to instruct the others,

as to the derivation of the various words. He

speaks throughout in a distinctly flippant tone, and

as usual, need not to be taken too seriously. There

are the inevitable allusions to the geometrical

mysteries, and apparently the aim of the whole

piece is directed to play upon the numerical values

of the different words, without arousing the 

suspicion of the uninstructed.

The opening paragraph has been numbered by

Stephanus 383, and it begins 

by Hermogenes saying 

'Our friend Κρατυλοσ has been arguing

about names.. he says. . . that there is a truth or

correctness in them, which is the same for Hellenes

as for Barbarians. Whereupon I asked him,

whether his own name of Κρατυλοσ is a true name

or not, and he answers  'Yes.' 

And Σωκρατησ,

 (a mnemonic for the value 1629)

I ask and he replies 'Yes'

'Then every man's name, as I tell

him, is that which he is called?

 To this he replies

'If all the world were to call you Hermogenes,

that would not be your name?' And when I am

anxious to have a further explanation, he is ironical

and mysterious, and seems to imply that he has a

notion of his own about the matter, if he would

only tell, and could entirely convince me if he chose

to be intelligible.*

*The Sophists appear to have been 

the Pagan gnostics or

cabalists, as Plato explains:

Soc. And what is the nature of

this truth or correctness of names ? 

That, if you care to know,

is the next question. 

Her. Certainly I care to know.

 Soc. Then reflect.

 Her. How shall I reflect ?

 Soc. The true way

is to have the assistance 

of those who know,

 and you must pay

them well, 

both in money 

and thanks

these are 

the Sophists."

Socrates replies:  Son of Hipponicus, there is

an ancient saying, that  "Hard is the knowledge of

the Good." And the knowledge of names is a

great part of knowledge.

Thus at the very outset, there is more than a

hint given us, that Κρατυλοσ knew more than he

was willing to reveal on this subject, and the state-

ment of Socrates, that knowledge is greatly

concerned with names, may be taken mystically, for

since the word Ονομα - a name - is a mnemonic 

for the number 231

and

Το Ονομα - the name - is a mnemonic for the 

number  601

the number 601 being the width of the vesica 1041 1/2

units long and the radius of the circle 

of the zodiac contained in 

the Holy Oblation

and this is equal to 

the mnemonic Κοσμοσ = 600

where 601 X 1.7322 = 1041.05

he means, that those who know all that

is contained in that number have a great part

of knowledge, and further, when the opinions of

Plato are examined, they will be found to be

entirely consistent with the supposition that the

Greeks were in the habit of regarding names as

numbers, and connecting these with the measures

of the universe, and the cabalistic or traditional

order of the Canon. We are told, that "the first

imposers of names were philosophers," 

and legislators. 

By legislators, we suppose he means the

men who formulated the Law, as the Jews use

the expression, when applied to 'the five books of

Moses', which constitute the exposition of the rule

or Canon.

 And it is said,

" Naming is an art, and has artificers" 

and again, 

"he who by syllables

and letters imitates the nature of things, if he

gives all that is appropriate, will produce a good

image, or in other words, a name." 

At another time Socrates is made to say,'

"By the dog of Egypt, I have not a bad notion, 

which came into my head only this moment 

 I believe that the primeval givers of names 

were undoubtedly like too many of our 

modern philosophers, who in the

search after the nature of things are always getting

dizzy, from constantly going round and round, and

then they imagine, that the world is going round

and round, and moving in all directions and this 

appearance, which arises out of their own internal

 condition, they suppose to be a reality of nature  they

think there is nothing stable or permanent, but

only flux and motion, and that the world is always

full of every sort of motions and change. The

consideration of the names I mentioned has led

me into making this reflection.. . . Perhaps you

did not observe, that in the names, which have

been just cited, the motion, or flux, or generation of

things is most assurely indicated."

The above passage may reasonably be taken to

mean, that the names referred to, in setting forth

the three laws of the universe," motion, flux, and

generation"

are symbols of the powers of creation and the world.

Again, he says,  

"A name rightly imposed ought

to have the proper letters. And the proper letters

are those which are like the things." 

In another place, in reply to a statement of Kratylos,

 that a name wrongly spelt is not a name at all, he says,

"I believe what you say may be true about

 numbers, which must be just what they are, or not be

at all." 

This last sentence is the only open suggestion,

 in the whole dialogue, that names have a

numerical value. But in the following passage, we

are able to put this supposed allusion to numbers

to the test, and discover Plato's method of dis-

closing his "numerical philosophy."

Soc: "No more could names ever resemble any actually

existing thing, unless the original elements of

which they are compounded bore some degree of

resemblance to the objects of which the names

are an imitation  and the original elements are

letters. . . . Were we not saying, that all things

are in motion, and progress, and flux, and that

this idea of motion is expressed by names ? Do

you not conceive that to be the meaning of

them ?"

Kratylos:  Yes, that is assuredly their meaning, 

and their true meaning.

'Soc:  Let us revert to - ΕΠΙΣΤΗΜΗ 

a mnenomic for the number 651

5 + 80 + 10 + 200 + 300 + 8 + 40 + 8

(knowledge/science), and observe how ambiguous the

word is, seeming rather to signify stopping the

soul at things, than going round with them and

therefore we should leave the beginning as at

present, and not reject the E, but make an insertion

of an I instead of an E 

not πιστημι  but ιπστημη

two words translating to Faith.

Take another example: βεβαιον

(certainly/sure) a mnemonic for 140  is

clearly the expression of station, and position, and

not of motion. Again, the word ΙΣΤΟΡΙΑ 

a mnemonic for 691

10 + 200 + 300 + 70 + 100 + 10 + 1

(inquiry/history) bears upon the face of it the stopping of

the stream 

and the word ΠΙΣΤΟΝ 

a mnemonic for 710 (faithful)

certainly indicates cessation of motion ; then again

ΜΝΗΜΗ a mnemonic for 146 (memory), 

as any one may see, expresses rest in the soul,

 and not motion.

 Moreover words such as 

'ΑΜΑΡΤΙΑ (Sin) a mnemonic for 453 and 

ΕΥΜΦΟΡΑ (euphoria) a mnemonic for 1311

 which have a bad sense, viewed in the

light of their etymologies, will be the same as

ΕΥΝΕΣΙΣ = 1065 and 'ΕΠΙΣΤΗΜΗ = 651 (science), 

and other words which have a good sense

 and much the same maybe said of 

'ΑΜΑΘΙΑ - unlearnedness; uneducatedness;

wilful ignorance; ignorance 

a mnemonic for the number 62, and 

'ΑΚΟΛΑΣΙΑ (LICENTIOUSNESS)

 a mnemonic for the number 333

If the foregoing passage is to be taken literally,

it can scarcely be said to have very much point or

sense, but if it is to be taken equivocally—each

name being chosen for the sake of its numerical

value, which gives it a double sense, then it is

evident, that the derivations are merely used to

give a facetious meaning to the word, in contra-

distinction to its numerical significance. Regarded

in this light, it becomes, in fact, a specimen of

philosophic wit, intended for the amusement of the

Sophists. This will become clearer when the

numbers of each name are examined.

The first word to which he draws attention is

'ΕΠΙΣΤΗΜΗ = 651. It occurs several times in the

course of the dialogue, and is used for knowledge,

in the same way that  'Η ΓΝΩΣΙΣ = 1271 was 

afterwards used by the Christians. 

Clement of Alexandria  says:

 "For real science - επιστημη 

which we affirm the Gnostic alone possesses, 

is a sure comprehension καταληψισ 

the act of taking possession of and

leading up through true and sure reasons to the

knowledge  'Η ΓΝΩΣΙΣ = 1271 of the cause." 

He refers to it again thus:

"If then we are to give

the etymology of επιστημη - knowledge, its 

significance is to be derived from στασισ = 911

standing, placing, setting

 The motion attributed by

Plato to this word appears to be the motion of the

universe, for 651 is the diameter of a circle, whose

circumference is equal to the diameter of Saturn's

orbit, measured by the diameter of the sun 

(651 x 3 1/7 = 2046) 

It is therefore, numerically, the name for

cosmic science. 

On the same principle ΒΕΒΑΙΟΝ = 140

 if a fraction be added, is the breadth of a

vesica formed by two intersecting circles 422

wide  and a square 422 is enclosed by a rhombus

whose sides are 666. Further, a circle 141 in

diameter has a circumference of 443, the numerical

equivalent of Ο ΛΟΓΟΣ another mnemonic

for the value 443

The next word, 'ΙΣΤΟΡΙΑ (history)

has the value of 691, the length of the sun's orbit

measured by its own diameter. The word ΠΙΣΤΟΝ

is a mnemonic for the value 710 

 and 709, less a fraction, is the side of

a square whose diagonals are 1002 x 2 = 2004

the numerical equivalent of the four Greek names

of the elements.

 The number 709 is also the

measure of a cross 

354 1/2 - x 2 = 709 

 expressing

the number of days in the Lunar Year. 

Moreover,  ΠΙΣΤΟΝ is equal in value to

 

ΠΝΕΥΜΑ 'ΑΓΙΟΝ (the Holy Ghost)

 Third Person of the "Christian Trinity"

another Mnemonic for the value 710

ΜΝΗΜΗ - memory 

a mnemonic for the value 146 

is the same in value 

to ΠΑΝΑΓΙΑ an epithet applied

 to the Virgin in the Greek Church. 

A vesica 48 2/3 wide

is produced by two intersecting circles

 whose width is 146

 and 48 2/3 is the square root of 2368

the numerical value of the

 mnemonic ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ - Jesus Christ