woensdag 27 mei 2015

A14.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

A14.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

Inglish Site.14.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
61.Zadie Smith on the Psychology of the Two Types of Writers by Maria Popova.
62.Beauty ? truth.
63.Thelytoky.
64.Hubble Space Telescope (HST).
*
61.Zadie Smith on the Psychology of the Two Types of Writers by Maria Popova.
?It?s a feeling of happiness that knocks me clean out of adjectives. I think sometimes that the best reason for writing novels is to experience those four and a half hours after you write the final word.?
On March 24, 2008, two years before she penned her oft-cited ten rules of writing, the immeasurably brilliant Zadie Smith delivered a lecture at Columbia University?s Writing Program under the brief ?to speak about some aspect of your craft.? Appropriately titled ?That Crafty Feeling? and included in Smith?s altogether enchanting collection Changing My Mind: Occasional Essays (public library), the lecture outlines the ten psychological stages of writing a novel.
While invariably subjective, as all advice is, and rooted in Smith?s own experience ? by that point, ?twelve years and three novels? ? her insights undoubtedly belong with history?s most enduring wisdom on writing.
Smith begins by proposing the two psychological profiles into which all writers fall ? a dichotomy reminiscent of Italo Calvino?s hedgehog-versus-fox classification system of writerly personalities. Smith writes:
I want to offer you a pair of ugly terms for two breeds of novelist: the Macro Planner and the Micro Manager.
You will recognize a Macro Planner from his Post-its, from those Moleskines he insists on buying. A Macro Planner makes notes, organizes material, configures a plot and creates a structure ? all before he writes the title page. This structural security gives him a great deal of freedom of movement. It?s not uncommon for Macro Planners to start writing their novels in the middle. As they progress, forward or backward, their difficulties multiply with their choices. I know Macro Planners who obsessively exchange possible endings for one another, who take characters out and put them back in, reverse the order of chapters and perform frequent ? for me, unthinkable ? radical surgery on their novels: moving the setting of a book from London to Berlin, for example, or changing the title.
Noting her intolerance for that approach ? ?not because I disapprove, but because other people?s methods are always so incomprehensible and horrifying? ? Smith professes to being a Micro Manager herself:
I start at the first sentence of a novel and I finish at the last. It would never occur to me to choose among three different endings because I haven?t the slightest idea of the ending until I get to it, a fact that will surprise no one who has read my novels. Macro Planners have their houses largely built from day one, and so their obsession is internal ? they?re forever moving the furniture. They?ll put a chair in the bedroom, the lounge, the kitchen and then back in the bedroom again. Micro Managers build a house floor by floor, discretely and in its entirety. Each floor needs to be sturdy and fully decorated with all the furniture in place before the next is built on top of it. There?s wallpaper in the hall even if the stairs lead nowhere at all.
Because Micro Managers have no grand plan, their novels exist only in their present moment, in a sensibility, in the novel?s tonal frequency line by line.
[?]
Opening other people?s novels, you recognize fellow Micro Managers: that opening pileup of too-careful, obsessively worried-over sentences, a block of stilted verbiage that only loosens and relaxes after the twenty-page mark is passed.
But this inherent open-endedness also leaves the Micro Manager vulnerable to what Smith calls obsessive perspective disorder, or OPD ? ?a kind of existential drama? that unfolds over the course of the novel?s first twenty pages, possessing the writer to compulsively attempt answering the question of what kind of novel is being written. And yet, Smith marvels, despite how disorienting OPD is, it isn?t paralyzing ? the writing continues throughout this straining state. In that regard, OPD appears to be, rather assuringly, mere garden-variety anxiety ? the same psychic malady that tormented Darwin as he was producing his most influential work, the very state Kierkegaard believed powers creative work rather than hindering it, which psychologists have also found to be the crux of the link between creativity and mental illness. Smith writes:
That?s the strange thing. It?s as if you?re winding the key of a toy car tighter and tighter? When you finally let it go, it travels at a crazy speed. When I finally settled on a tone, the rest of the book was finished in five months. Worrying over the first twenty pages is a way of working on the whole novel, a way of finding its structure, its plot, its characters ? all of which, for a Micro Manager, are contained in the sensibility of a sentence. Once the tone is there, all else follows. You hear interior decorators say the same about a shade of paint.
She considers, with a lyrical personal testament, the key blessing of her type:
There is one great advantage to being a Micro Manager rather than a Macro Planner: The last day of your novel truly is the last day. If you edit as you go along, there are no first, second, third drafts. There is only one draft, and when it?s done, it?s done. Who can find anything bad to say about the last day of a novel? It?s a feeling of happiness that knocks me clean out of adjectives. I think sometimes that the best reason for writing novels is to experience those four and a half hours after you write the final word. The last time it happened to me, I uncorked a good Sancerre I?d been keeping and drank it standing up with the bottle in my hand, and then I lay down in my backyard on the paving stones and stayed there for a long time, crying. It was sunny, late autumn, and there were apples everywhere, overripe and stinky.
Echoing Anna Deavere Smith on the confidence trick, Smith considers what transmutes that obsessive worrying into that final moment of absolute elation and relief:
It?s such a confidence trick, writing a novel. The main person you have to trick into confidence is yourself.
Smith goes on to sketch out another psychological dichotomy of writerly temperaments ? those who ?won?t read a word of any novel while they?re writing their own? and, if you err to recommend to them a good novel at that stage, ?give you a look like you just stabbed him in the heart with a kitchen knife?; and those who read voraciously, perhaps aware that the myth of originality is a limiting illusion anyway and that all writers, as Pete Seeger memorably put it, are but links in a creative chain. Smith illustrates this with a beautiful metaphor:
Some writers are the kind of solo violinists who need complete silence to tune their instruments. Others want to hear every member of the orchestra ? they?ll take a cue from a clarinet, from an oboe, even.
It seems, then, that what is true of the optimal physical environment for writing ? the finding that some writers are vitalized by background noise, while others woefully distracted by it ? also applies to the optimal intellectual and creative environment of the writer. Noting that it?s ?a matter of temperament,? Smith admits to being among the latter ? a writer whose desk is ?covered in open novels? and who finds enormous creative nourishment in the Kafkas and Nabokovs and Dostoyevskys, a writer who thrives on that peculiar ?feeling of apprenticeship? one experiences in absorbing the work of a master in one?s own craft, a product of what Oscar Wilde once described as ?the temperament of receptivity.? She writes:
To [the former] way of thinking, the sovereignty of one?s individuality is the vital thing, and it must be protected at any price, even if it means cutting oneself off from that literary echo chamber E. M. Forster described, in which writers speak so helpfully to one another, across time and space. Well, each to their own, I suppose.
For me, that echo chamber was essential. I was fourteen when I heard John Keats in there and in my mind I formed a bond with him, a bond based on class ? though how archaic that must sound, here in America. Keats was not working-class, exactly, nor black ? but in rough outline his situation seemed closer to mine than the other writers you came across. He felt none of the entitlement of, say, Virginia Woolf, or Byron, or Pope, or Evelyn Waugh or even P. G. Wodehouse and Agatha Christie. Keats offers his readers the possibility of entering writing from a side door, the one marked ?Apprentices Welcome Here.?
'Flights of Mind' by Vita Wells from 'Art Made from Books.' Click image for more.
Smith dubs the fourth stage of novel-writing ?middle-of-the-novel magical thinking,? which she describes in a passage that tickled my affection for punctuation and its emotive power:
By middle of the novel I mean whatever page you are on when you stop being part of your household and your family and your partner and children and food shopping and dog feeding and reading the post ? I mean when there is nothing in the world except your book, and even as your wife tells you she?s sleeping with your brother her face is a gigantic semicolon, her arms are parentheses and you are wondering whether rummage is a better verb than rifle. The middle of a novel is a state of mind.
Smith is essentially describing a state of creative flow. But, more than anything else, the phenomenon she describes ? that immersive, elated intimacy with the work ? parallels what we experience when we?re in love, a resonance she doesn?t explicitly tease out but one her language very much implies.
Magical thinking makes you crazy ? and renders everything possible.
How similar this is to Stendhal?s notion of ?crystallization? from his 1822 meditation on the stages of love ? the transcendently delusional moment when the lover begins to ?overrate wildly? his beloved, to ?endow her with a thousand perfections.? Stendhal likens this mental trickery that ?draws from everything that happens new proofs of the perfection of the loved one? to the covering of an ordinary twig with magical ice crystals that wholly obscure its true nature ? the same process Smith describes when a writer reaches that pivotal point of falling in love with her unfinished novel as a proxy for the fantasy of her finished novel.
This state, she observes, makes you marvel at ?how in tune the world is with your unfinished novel right now? as you begin to feel that every experience you have, everything you encounter in the world, has direct and almost fated relevance to your novel. Indeed, who, while in love, hasn?t had the experience of suddenly feeling like every poem, every song, every book has been written, as if by some grand act of cosmic blessing, for that particular love? Who hasn?t been stunned by the recognition of some mundane coincidence ? your lover?s aunt once visited the foreign city where you were born ? and taken it as confirmation of fatedness? We are remarkable machines for spiritual pattern-recognition, in love and in creative work. Both the peril and the promise of being human is that we can manufacture nonexistent patterns by the sheer force of our state of mind, so hungry for psychic alignment between our soul and that of the beloved, between our work and the needs of the world.
Smith proceeds to offer her ?only absolutely twenty-four-karat-gold-plated piece of advice,? a strategy that serves, in a way, as deliberate melting of the crystals so that one may prune the twig:
When you finish your novel, if money is not a desperate priority, if you do not need to sell it at once or be published that very second ? put it in a drawer. For as long as you can manage. A year or more is ideal ? but even three months will do. Step away from the vehicle. The secret to editing your work is simple: you need to become its reader instead of its writer. I can?t tell you how many times I?ve sat backstage with a line of novelists at some festival, all of us with red pens in hand, frantically editing our published novels into fit form so that we might go onstage and read from them. It?s an unfortunate thing, but it turns out that the perfect state of mind to edit your own novel is two years after it?s published, ten minutes before you go onstage at a literary festival. At that moment every redundant phrase, each show-off, pointless metaphor, all the pieces of deadwood, stupidity, vanity and tedium are distressingly obvious to you. Two years earlier, when the proofs came, you looked at the same page and couldn?t see a comma out of place.
[?]
You need a certain head on your shoulders to edit a novel, and it?s not the head of a writer in the thick of it, nor the head of a professional editor who?s read it in twelve different versions. It?s the head of a smart stranger who picks it off a bookshelf and begins to read. You need to get the head of that smart stranger somehow. You need to forget you ever wrote that book.
Elsewhere in the lecture, Smith touches on this psychological distancing in observing the writer?s tendency to think, from book to book, ?My God, I was a different person!? But we are, in fact, profoundly different people throughout life ? such is the greatest perplexity of the human self and the reason why we so pathologically hinder the happiness of our future selves. Even more than being a ?professional observer? of the world, as Susan Sontag once described the project of the writer, she has no choice but to become a professional observer of her inner world ? something impossible without this very distancing that allows the writer to gasp with precisely such disbelief at her own otherness in hindsight. To edit one?s own work, Smith seems to suggest, is to not only reluctantly recognize but actively inhabit one?s own transmutation over time. She captures this wryly:
When people tell me they have just read that book, I do try to feel pleased, but it?s a distant, disconnected sensation, like when someone tells you they met your second cousin in a bar in Goa.
*
62.Beauty ? truth.
Scientists prize elegant theories, but a taste for simplicity is a treacherous guide. And it doesn?t even look good.
by Philip Ball 3,000 words.
Philip Ball is a British science writer, whose work appears in Nature, New Scientist and Prospect, among others. His latest book is Serving the Reich: The Struggle for the Soul of Physics Under Hitler (2013).
Albert Einstein?s theory of general relativity is a century old next year and, as far as the test of time is concerned, it seems to have done rather well. For many, indeed, it doesn?t merely hold up: it is the archetype for what a scientific theory should look like. Einstein?s achievement was to explain gravity as a geometric phenomenon: a force that results from the distortion of space-time by matter and energy, compelling objects ? and light itself ? to move along particular paths, very much as rivers are constrained by the topography of their landscape. General relativity departs from classical Newtonian mechanics and from ordinary intuition alike, but its predictions have been verified countless times. In short, it is the business.
Einstein himself seemed rather indifferent to the experimental tests, however. The first came in 1919, when the British physicist Arthur Eddington observed the Sun?s gravity bending starlight during a solar eclipse. What if those results hadn?t agreed with the theory? (Some accuse Eddington of cherry-picking the figures anyway, but that?s another story.) ?Then,? said Einstein, ?I would have been sorry for the dear Lord, for the theory is correct.?
That was Einstein all over. As the Danish physicist Niels Bohr commented at the time, he was a little too fond of telling God what to do. But this wasn?t sheer arrogance, nor parental pride in his theory. The reason Einstein felt general relativity must be right is that it was too beautiful a theory to be wrong.
This sort of talk both delights today?s physicists and makes them a little nervous. After all, isn?t experiment ? nature itself ? supposed to determine truth in science? What does beauty have to do with it? ?Aesthetic judgments do not arbitrate scientific discourse,? the string theorist Brian Greene reassures his readers in The Elegant Universe (1999), the most prominent work of physics exposition in recent years. ?Ultimately, theories are judged by how they fare when faced with cold, hard, experimental facts.? Einstein, Greene insists, didn?t mean to imply otherwise ? he was just saying that beauty in a theory is a good guide, an indication that you are on the right track.
Einstein isn?t around to argue, of course, but I think he would have done. It was Einstein, after all, who said that ?the only physical theories that we are willing to accept are the beautiful ones?. And if he was simply defending theory against too hasty a deference to experiment, there would be plenty of reason to side with him ? for who is to say that, in case of a discrepancy, it must be the theory and not the measurement that is in error? But that?s not really his point. Einstein seems to be asserting that beauty trumps experience come what may.
He wasn?t alone. Here?s the great German mathematician Hermann Weyl, who fled Nazi Germany to become a colleague of Einstein?s at the Institute of Advanced Studies in Princeton: ?My work always tries to unite the true with the beautiful; but when I had to choose one or the other, I usually chose the beautiful.? So much for John Keats????s ?Beauty is truth, truth beauty.? And so much, you might be tempted to conclude, for scientists? devotion to truth: here were some of its greatest luminaries, pledging obedience to a different calling altogether.
Was this kind of talk perhaps just the spirit of the age, a product of fin de siècle romanticism? It would be nice to think so. In fact, the discourse about aesthetics in scientific ideas has never gone away. Even Lev Landau and Evgeny Lifshitz, in their seminal but pitilessly austere midcentury Course of Theoretical Physics, were prepared to call general relativity ?probably the most beautiful of all existing theories?. Today, popularisers such as Greene are keen to make beauty a selling point of physics. Writing in this magazine last year, the quantum theorist Adrian Kent speculated that the very ugliness of certain modifications of quantum mechanics might count against their credibility. After all, he wrote, here was a field in which ?elegance seems to be a surprisingly strong indicator of physical relevance?.
We have to ask: what is this beauty they keep talking about?
Some scientists are a little coy about that. The Nobel Prize-winning physicist Paul Dirac agreed with Einstein, saying in 1963 that ?it is more important to have beauty in one?s equations than to have them fit experiment? (how might Greene explain that away?). Yet faced with the question of what this all-important beauty is, Dirac threw up his hands. Mathematical beauty, he said, ?cannot be defined any more than beauty in art can be defined? ? though he added that it was something ?people who study mathematics usually have no difficulty in appreciating?. That sounds rather close to the ?good taste? of his contemporaneous art critics; we might fear that it amounts to the same mixture of prejudice and paternalism.
Given this history of evasion, it was refreshing last November to hear the theoretical physicist Nima Arkani-Hamed spell out what ?beauty? really means for him and his colleagues. He was talking to the novelist Ian McEwan at the Science Museum in London, during the opening of the museum?s exhibition on the Large Hadron Collider. ?Ideas that we find beautiful,? Arkani-Hamed explained, ?are not a capricious aesthetic judgment?:
It?s not fashion, it?s not sociology. It?s not something that you might find beautiful today but won?t find beautiful 10 years from now. The things that we find beautiful today we suspect would be beautiful for all eternity. And the reason is, what we mean by beauty is really a shorthand for something else. The laws that we find describe nature somehow have a sense of inevitability about them. There are very few principles and there?s no possible other way they could work once you understand them deeply enough. So that?s what we mean when we say ideas are beautiful.
Does this bear any relation to what beauty means in the arts? Arkani-Hamed had a shot at that. Take Ludwig van Beethoven, he said, who strove to develop his Fifth Symphony in ?perfect accordance to its internal logical structure?.
t is precisely this that delights mathematicians in a great proof: not that it is correct but that it shows a tangibly human genius.
Beethoven is indeed renowned for the way he tried out endless variations and directions in his music, turning his manuscripts into inky thickets in his search for the ?right? path. Novelists and poets, too, can be obsessive in their pursuit of the mot juste. Reading the novels of Patrick White or the late works of Penelope Fitzgerald, you get the same feeling of almost logical necessity, word by perfect word.
But you notice this quality precisely because it is so rare. What generally brings a work of art alive is not its inevitability so much as the decisions that the artist made. We gasp not because the words, the notes, the brushstrokes are ?right?, but because they are revelatory: they show us not a deterministic process but a sensitive mind making surprising and delightful choices. In fact, pure mathematicians often say that it is precisely this quality that delights them in a great proof: not that it is correct but that it shows a personal, tangibly human genius taking steps in a direction we?d never have guessed.
?The things that we find beautiful today we suspect would be beautiful for all eternity?: here is where Arkani-Hamed really scuppers the notion that the kind of beauty sought by science has anything to do with the major currents of artistic culture. After all, if there?s one thing you can say about beauty, it is that the beholder has a lot to do with it. We can still find beauty in the Paleolithic paintings at Lascaux and the music of William Byrd, while admitting that a heck of a lot of beauty really is fashion and sociology. Why shouldn?t it be? How couldn?t it be? We still swoon at Jan van Eyck. Would van Eyck?s audience swoon at Mark Rothko?
The gravest offenders in this attempted redefinition of beauty are, of course, the physicists. This is partly because their field has always been heir to Platonism ? the mystical conviction of an orderly cosmos. Such a belief is almost a precondition for doing physics in the first place: what?s the point in looking for rules unless you believe they exist? The MIT physicist Max Tegmark now goes so far as to say that mathematics constitutes the basic fabric of reality, a claim redolent of Plato?s most extreme assertions in Timaeus.
But Platonism will not connect you with the mainstream of aesthetic thought ? not least because Plato himself was so distrustful of art (he banned the lying poets from his Republic, after all). Better that we turn to Immanuel Kant. Kant expended considerable energies in his Critique of Judgment (1790) trying to disentangle the aesthetic aspects of beauty from the satisfaction one feels in grasping an idea or recognising a form, and it does us little good to jumble them up again. All that conceptual understanding gives us, he concluded, is ?the solution that satisfies the problem? not a free and indeterminately final entertainment of the mental powers with what is called beautiful?. Beauty, in other words, is not a resolution: it opens the imagination.
Physicists might be the furthest gone along Plato?s trail, but they are not alone. Consider the many chemists whose idea of beauty seems to be dictated primarily by the molecules they find pleasing ? usually because of some inherent mathematical symmetry, such as in the football-shaped carbon molecule buckminsterfullerene (strictly speaking, a truncated icosahedron). Of course, this is just another instance of mathematics-worship, yoking beauty to qualities of regularity that were not deemed artistically beautiful even in antiquity. Brian Greene claims: ?In physics, as in art, symmetry is a key part of aesthetics.? Yet for Plato it was precisely art?s lack of symmetry (and thus intelligibility) that denied it access to real beauty. Art was just too messy to be beautiful.
In seeing matters the other way around, Kant speaks for the mainstream of artistic aesthetics: ?All stiff regularity (such as approximates to mathematical regularity) has something in it repugnant to taste.? We weary of it, as we do a nursery rhyme. Or as the art historian Ernst Gombrich put it in 1988, too much symmetry ensures that ?once we have grasped the principle of order? it holds no more surprise?. Artistic beauty, Gombrich believed, relies on a tension between symmetry and asymmetry: ?a struggle between two opponents of equal power, the formless chaos, on which we impose our ideas, and the all-too-formed monotony, which we brighten up by new accents?. Even Francis Bacon (the 17th-century proto-scientist, not the 20th-century artist) understood this much: ?There is no excellent beauty that hath not some strangeness in the proportion.?
Perhaps I have been a little harsh on the chemists ? those cube- and prism-shaped molecules are fun in their own way. But Bacon, Kant and Gombrich are surely right to question their aesthetic merit. As the philosopher of chemistry Joachim Schummer pointed out in 2003, it is simply parochial to redefine beauty as symmetry: doing so cuts one off from the dominant tradition in artistic theory. There?s a reason why our galleries are not, on the whole, filled with paintings of perfect spheres.
Why shouldn?t scientists be allowed their own definition of beauty? Perhaps they should. Yet isn?t there a narrowness to the standard that they have chosen? Even that might not be so bad, if their cult of ?beauty? didn?t seem to undermine the credibility of what they otherwise so strenuously assert: the sanctity of evidence. It doesn?t matter who you are, they say, how famous or erudite or well-published: if your theory doesn?t match up to nature, it?s history. But if that?s the name of the game, why on earth should some vague notion of beauty be brought into play as an additional arbiter?
Because of experience, they might reply: true theories are beautiful. Well, general relativity might have turned out OK, but plenty of others have not. Take the four-colour theorem: the proposal that it is possible to colour any arbitrary patchwork in just four colours without any patches of the same colour touching one another. In 1879 it seemed as though the British mathematician Alfred Kempe had found a proof ? and it was widely accepted for a decade, because it was thought beautiful. It was wrong. The current proof is ugly as heck ? it relies on a brute-force exhaustive computer search, which some mathematicians refuse to accept as a valid form of demonstration ? but it might turn out to be all there is. The same goes for Andrew Wiles?s proof of Fermat?s Last Theorem, first announced in 1993. The basic theorem is wonderfully simple and elegant, the proof anything but: 100 pages long and more complex than the Pompidou Centre. There?s no sign of anything simpler.
It?s not hard to mine science history for theories and proofs that were beautiful and wrong, or complicated and right. No one has ever shown a correlation between beauty and ?truth?. But it is worse than that, for sometimes ?beauty? in the sense that many scientists prefer ? an elegant simplicity, to put it in crude terms ? can act as a fake trump card that deflects inquiry. In one little corner of science that I can claim to know reasonably well, an explanation from 1959 for why water-repelling particles attract when immersed in water (that it?s an effect of entropy, there being more disordered water molecules when the particles stick together) was so neat and satisfying that it continues to be peddled today, even though the experimental data show that it is untenable and that the real explanation probably lies in a lot of devilish detail.
....would be thrilled if the artist were to say to the scientist: ?No, we?re not even on the same page?
Might it even be that the marvellous simplicity and power of natural selection strikes some biologists as so beautiful an idea ? an island of order in a field otherwise beset with caveats and contradictions ? that it must be defended at any cost? Why else would attempts to expose its limitations, exceptions and compromises still ignite disputes pursued with near-religious fervour?
The idea that simplicity, as distinct from beauty, is a guide to truth ? the idea, in other words, that Occam?s Razor is a useful tool ? seems like something of a shibboleth in itself. As these examples show, it is not reliably correct. Perhaps it is a logical assumption, all else being equal. But it is rare in science that all else is equal. More often, some experiments support one theory and others another, with no yardstick of parsimony to act as referee.
We can be sure, however, that simplicity is not the ultimate desideratum of aesthetic merit. Indeed, in music and visual art, there appears to be an optimal level of complexity below which preference declines. A graph of enjoyment versus complexity has the shape of an inverted U: there is a general preference for, say, ?Eleanor Rigby? over both ?Baa Baa Black Sheep? and Pierre Boulez?s Structures Ia, just as there is for lush landscapes over monochromes. For most of us, our tastes eschew the extremes.
Ironically, the quest for a ?final theory? of nature?s deepest physical laws has meant that the inevitability and simplicity that Arkani-Hamed prizes so highly now look more remote than ever. For we are now forced to contemplate no fewer than 10500 permissible variants of string theory. It?s always possible that 10500 minus one of them might vanish at a stroke, thanks to the insight of some future genius. Right now, though, the dream of elegant fundamental laws lies in bewildering disarray.
An insistence that the ?beautiful? must be true all too easily elides into an empty circularity: what is true must therefore be beautiful. I see this in the conviction of many chemists that the periodic table, with all its backtracking sequences of electron shells, its positional ambiguities for elements such as hydrogen and unsightly bulges that the flat page can?t constrain, is a thing of loveliness. There, surely, speaks the voice of duty, not genuine feeling. The search for an ideal, perfect Platonic form of the table amid spirals, hypercubes and pyramids has an air of desperation.
Despite all this, I don?t want scientists to abandon their talk of beauty. Anything that inspires scientific thinking is valuable, and if a quest for beauty ? a notion of beauty peculiar to science, removed from art ? does that, then bring it on. And if it gives them a language in which to converse with artists, rather than standing on soapboxes and trading magisterial insults like C P Snow and F R Leavis, all the better. I just wish they could be a bit more upfront about the fact that they are (as is their wont) torturing a poor, fuzzy, everyday word to make it fit their own requirements. I would be rather thrilled if the artist, rather than accepting this unified pursuit of beauty (as Ian McEwan did), were to say instead: ?No, we?re not even on the same page. This beauty of yours means nothing to me.?
If, on the other hand, we want beauty in science to make contact with aesthetics in art, I believe we should seek it precisely in the human aspect: in ingenious experimental design, elegance of theoretical logic, gentle clarity of exposition, imaginative leaps of reasoning. These things are not vital for a theory that works, an experiment that succeeds, an explanation that enchants and enlightens. But they are rather lovely. Beauty, unlike truth or nature, is something we make ourselves.
19 May 2014.
*
63.Thelytoky.
Thelytoky (from the Greek th?lys "female" and tokos "birth") is a type of parthenogenesis in which females are produced from unfertilized eggs. Thelytokous parthenogenesis is rare in the animal kingdom and reported in about 1,500 species, about 1% of described animal species, according to a 1984 study. It is more common in invertebrates, like arthropods, but it can occur in vertebrates, including salamanders, fish, and reptiles such as some whiptail lizards.
Thelytoky can occur by a number of different mechanisms each of which has a different impact on the level of homozygosity. It can be induced in Hymenoptera by the bacteria Wolbachia and Cardinium, and has also been described in several groups of Hymenoptera, including Cynipidae, Tenthredinidae, Aphelinidae, Ichneumonidae, Apidae and Formicidae.
Hymenoptera (ants, bees, and wasps) have a haplodiploid sex-determination system. They produce haploid males from unfertilized eggs through arrhenotokous parthenogenesis. However in a few social hymenopterans, queens or workers are capable of producing diploid female offspring by thelytoky. The daughters produced may or may not be complete clones of their mother depending on the type of parthenogenesis that takes place.
The offspring can develop into either queens or workers. Examples of such species include the Cape bee, Apis mellifera capensis, Mycocepurus smithii and clonal raider ant, Cerapachys biroi.
*
64.Hubble Space Telescope (HST)
The Hubble Space Telescope (HST) is a space telescope that was launched into low Earth orbit in 1990, and remains in operation. With a 2.4-meter (7.9 ft) mirror, Hubble's four main instruments observe in the near ultraviolet, visible, and near infrared spectra. The telescope is named after the astronomer Edwin Hubble.
Hubble's orbit outside the distortion of Earth's atmosphere allows it to take extremely high-resolution images with negligible background light. Hubble has recorded some of the most detailed visible-light images ever, allowing a deep view into space and time. Many Hubble observations have led to breakthroughs in astrophysics, such as accurately determining the rate of expansion of the universe.
Although not the first space telescope, Hubble is one of the largest and most versatile, and is well known as both a vital research tool and a public relations boon for astronomy. The HST was built by the United States space agency NASA, with contributions from the European Space Agency, and is operated by the Space Telescope Science Institute. The HST is one of NASA's Great Observatories, along with the Compton Gamma Ray Observatory, the Chandra X-ray Observatory, and the Spitzer Space Telescope.
Space telescopes were proposed as early as 1923. Hubble was funded in the 1970s, with a proposed launch in 1983, but the project was beset by technical delays, budget problems, and the Challenger disaster. When finally launched in 1990, Hubble's main mirror was found to have been ground incorrectly, compromising the telescope's capabilities. The optics were corrected to their intended quality by a servicing mission in 1993.
Hubble is the only telescope designed to be serviced in space by astronauts. After launch by Space Shuttle Discovery in 1990, four subsequent Space Shuttle missions repaired, upgraded, and replaced systems on the telescope. A fifth mission was canceled on safety grounds following the Columbia disaster. However, after spirited public discussion, NASA administrator Mike Griffin approved one final servicing mission, completed in 2009. The telescope is still operating as of 2015, and may last until 2020. Its scientific successor, the James Webb Space Telescope (JWST), is scheduled for launch in 2018.
Proposals and precursors.
In 1923, Hermann Oberth?considered a father of modern rocketry, along with Robert H. Goddard and Konstantin Tsiolkovsky?published Die Rakete zu den Planetenräumen ("The Rocket into Planetary Space"), which mentioned how a telescope could be propelled into Earth orbit by a rocket.
The history of the Hubble Space Telescope can be traced back as far as 1946, to the astronomer Lyman Spitzer's paper "Astronomical advantages of an extraterrestrial observatory". In it, he discussed the two main advantages that a space-based observatory would have over ground-based telescopes. First, the angular resolution (the smallest separation at which objects can be clearly distinguished) would be limited only by diffraction, rather than by the turbulence in the atmosphere, which causes stars to twinkle, known to astronomers as seeing. At that time ground-based telescopes were limited to resolutions of 0.5?1.0 arcseconds, compared to a theoretical diffraction-limited resolution of about 0.05 arcsec for a telescope with a mirror 2.5 m in diameter. Second, a space-based telescope could observe infrared and ultraviolet light, which are strongly absorbed by the atmosphere.
Spitzer devoted much of his career to pushing for the development of a space telescope. In 1962, a report by the US National Academy of Sciences recommended the development of a space telescope as part of the space program, and in 1965 Spitzer was appointed as head of a committee given the task of defining scientific objectives for a large space telescope.
Space-based astronomy had begun on a very small scale following World War II, as scientists made use of developments that had taken place in rocket technology. The first ultraviolet spectrum of the Sun was obtained in 1946, and the National Aeronautics and Space Administration (NASA) launched the Orbiting Solar Observatory (OSO) to obtain UV, X-ray, and gamma-ray spectra in 1962.[12] An orbiting solar telescope was launched in 1962 by the United Kingdom as part of the Ariel space program, and in 1966 NASA launched the first Orbiting Astronomical Observatory (OAO) mission. OAO-1's battery failed after three days, terminating the mission. It was followed by OAO-2, which carried out ultraviolet observations of stars and galaxies from its launch in 1968 until 1972, well beyond its original planned lifetime of one year.
The OSO and OAO missions demonstrated the important role space-based observations could play in astronomy, and in 1968, NASA developed firm plans for a space-based reflecting telescope with a mirror 3 m in diameter, known provisionally as the Large Orbiting Telescope or Large Space Telescope (LST), with a launch slated for 1979. These plans emphasized the need for manned maintenance missions to the telescope to ensure such a costly program had a lengthy working life, and the concurrent development of plans for the reusable space shuttle indicated that the technology to allow this was soon to become available.
Quest for funding.
The continuing success of the OAO program encouraged increasingly strong consensus within the astronomical community that the LST should be a major goal. In 1970, NASA established two committees, one to plan the engineering side of the space telescope project, and the other to determine the scientific goals of the mission. Once these had been established, the next hurdle for NASA was to obtain funding for the instrument, which would be far more costly than any Earth-based telescope. The U.S. Congress questioned many aspects of the proposed budget for the telescope and forced cuts in the budget for the planning stages, which at the time consisted of very detailed studies of potential instruments and hardware for the telescope. In 1974, public spending cuts led to Congress deleting all funding for the telescope project.
In response to this, a nationwide lobbying effort was coordinated among astronomers. Many astronomers met congressmen and senators in person, and large scale letter-writing campaigns were organized. The National Academy of Sciences published a report emphasizing the need for a space telescope, and eventually the Senate agreed to half of the budget that had originally been approved by Congress.
Grinding of Hubble's primary mirror at Perkin-Elmer, March 1979.
The funding issues led to something of a reduction in the scale of the project, with the proposed mirror diameter reduced from 3 m to 2.4 m, both to cut costs and to allow a more compact and effective configuration for the telescope hardware. A proposed precursor 1.5 m space telescope to test the systems to be used on the main satellite was dropped, and budgetary concerns also prompted collaboration with the European Space Agency. ESA agreed to provide funding and supply one of the first generation instruments for the telescope, as well as the solar cells that would power it, and staff to work on the telescope in the United States, in return for European astronomers being guaranteed at least 15% of the observing time on the telescope. Congress eventually approved funding of US$36 million for 1978, and the design of the LST began in earnest, aiming for a launch date of 1983. In 1983 the telescope was named after Edwin Hubble, who made one of the greatest scientific breakthroughs of the 20th century when he discovered that the universe is expanding.
Construction and engineering.
Once the Space Telescope project had been given the go-ahead, work on the program was divided among many institutions. Marshall Space Flight Center (MSFC) was given responsibility for the design, development, and construction of the telescope, while Goddard Space Flight Center was given overall control of the scientific instruments and ground-control center for the mission. MSFC commissioned the optics company Perkin-Elmer to design and build the Optical Telescope Assembly (OTA) and Fine Guidance Sensors for the space telescope. Lockheed was commissioned to construct and integrate the spacecraft in which the telescope would be housed.
Optical Telescope Assembly (OTA)
Optically, the HST is a Cassegrain reflector of Ritchey?Chrétien design, as are most large professional telescopes. This design, with two hyperbolic mirrors, is known for good imaging performance over a wide field of view, with the disadvantage that the mirrors have shapes that are hard to fabricate and test. The mirror and optical systems of the telescope determine the final performance, and they were designed to exacting specifications. Optical telescopes typically have mirrors polished to an accuracy of about a tenth of the wavelength of visible light, but the Space Telescope was to be used for observations from the visible through the ultraviolet (shorter wavelengths) and was specified to be diffraction limited to take full advantage of the space environment. Therefore its mirror needed to be polished to an accuracy of 10 nanometers, or about 1/65 of the wavelength of red light. On the long wavelength end, the OTA was not designed with optimum IR performance in mind?for example, the mirrors are kept at stable (and warm, about 15 °C) temperatures by heaters. This limits Hubble's performance as an infrared telescope.
The backup mirror, by Kodak; its inner support structure can be seen because it is not coated with a reflective surface.
Perkin-Elmer intended to use custom-built and extremely sophisticated computer-controlled polishing machines to grind the mirror to the required shape. However, in case their cutting-edge technology ran into difficulties, NASA demanded that PE sub-contract to Kodak to construct a back-up mirror using traditional mirror-polishing techniques. (The team of Kodak and Itek also bid on the original mirror polishing work. Their bid called for the two companies to double-check each other's work, which would have almost certainly caught the polishing error that later caused such problems.) The Kodak mirror is now on permanent display at the National Air and Space Museum. An Itek mirror built as part of the effort is now used in the 2.4 m telescope at the Magdalena Ridge Observatory.
The OTA, metering truss, and secondary baffle are visible in this image of Hubble during early construction.
Construction of the Perkin-Elmer mirror began in 1979, starting with a blank manufactured by Corning from their ultra-low expansion glass. To keep the mirror's weight to a minimum it consisted of inch-thick top and bottom plates sandwiching a honeycomb lattice. Perkin-Elmer simulated microgravity by supporting the mirror from the back with 130 rods that exerted varying amounts of force. This ensured that the mirror's final shape would be correct and to specification when finally deployed. Mirror polishing continued until May 1981. NASA reports at the time questioned Perkin-Elmer's managerial structure, and the polishing began to slip behind schedule and over budget. To save money, NASA halted work on the back-up mirror and put the launch date of the telescope back to October 1984. The mirror was completed by the end of 1981; it was washed using 2,400 gallons (9,100 L) of hot, deionized water and then received a reflective coating of 65 nm-thick aluminum and a protective coating of 25 nm-thick magnesium fluoride.
Doubts continued to be expressed about Perkin-Elmer's competence on a project of this importance, as their budget and timescale for producing the rest of the OTA continued to inflate. In response to a schedule described as "unsettled and changing daily", NASA postponed the launch date of the telescope until April 1985. Perkin-Elmer's schedules continued to slip at a rate of about one month per quarter, and at times delays reached one day for each day of work. NASA was forced to postpone the launch date until March and then September 1986. By this time, the total project budget had risen to US$1.175 billion.
Spacecraft systems.
The spacecraft in which the telescope and instruments were to be housed was another major engineering challenge. It would have to withstand frequent passages from direct sunlight into the darkness of Earth's shadow, which would cause major changes in temperature, while being stable enough to allow extremely accurate pointing of the telescope. A shroud of multi-layer insulation keeps the temperature within the telescope stable, and surrounds a light aluminum shell in which the telescope and instruments sit. Within the shell, a graphite-epoxy frame keeps the working parts of the telescope firmly aligned. Because graphite composites are hygroscopic, there was a risk that water vapor absorbed by the truss while in Lockheed's clean room would later be expressed in the vacuum of space; the telescope's instruments would be covered in ice. To reduce that risk, a nitrogen gas purge was performed before launching the telescope into space.
While construction of the spacecraft in which the telescope and instruments would be housed proceeded somewhat more smoothly than the construction of the OTA, Lockheed still experienced some budget and schedule slippage, and by the summer of 1985, construction of the spacecraft was 30% over budget and three months behind schedule. An MSFC report said that Lockheed tended to rely on NASA directions rather than take their own initiative in the construction.
Initial instruments.
Main articles: Wide Field and Planetary Camera, Goddard High Resolution Spectrograph, High Speed Photometer, Faint Object Camera and Faint Object Spectrograph.
Exploded view of the Hubble Telescope
When launched, the HST carried five scientific instruments: the Wide Field and Planetary Camera (WF/PC), Goddard High Resolution Spectrograph (GHRS), High Speed Photometer (HSP), Faint Object Camera (FOC) and the Faint Object Spectrograph (FOS). WF/PC was a high-resolution imaging device primarily intended for optical observations. It was built by NASA's Jet Propulsion Laboratory, and incorporated a set of 48 filters isolating spectral lines of particular astrophysical interest. The instrument contained eight charge-coupled device (CCD) chips divided between two cameras, each using four CCDs. Each CCD has a resolution of 0.64 megapixels. The "wide field camera" (WFC) covered a large angular field at the expense of resolution, while the "planetary camera" (PC) took images at a longer effective focal length than the WF chips, giving it a greater magnification.
The GHRS was a spectrograph designed to operate in the ultraviolet. It was built by the Goddard Space Flight Center and could achieve a spectral resolution of 90,000. Also optimized for ultraviolet observations were the FOC and FOS, which were capable of the highest spatial resolution of any instruments on Hubble. Rather than CCDs these three instruments used photon-counting digicons as their detectors. The FOC was constructed by ESA, while the University of California, San Diego, and Martin Marietta Corporation built the FOS.
The final instrument was the HSP, designed and built at the University of Wisconsin?Madison. It was optimized for visible and ultraviolet light observations of variable stars and other astronomical objects varying in brightness. It could take up to 100,000 measurements per second with a photometric accuracy of about 2% or better.
HST's guidance system can also be used as a scientific instrument. Its three Fine Guidance Sensors (FGS) are primarily used to keep the telescope accurately pointed during an observation, but can also be used to carry out extremely accurate astrometry; measurements accurate to within 0.0003 arcseconds have been achieved.
Ground support.
Hubble Control Center at Goddard Space Flight Center, 1999.
The Space Telescope Science Institute (STScI) is responsible for the scientific operation of the telescope and the delivery of data products to astronomers. STScI is operated by the Association of Universities for Research in Astronomy (AURA) and is physically located in Baltimore, Maryland on the Homewood campus of Johns Hopkins University, one of the 39 US universities and seven international affiliates that make up the AURA consortium. STScI was established in 1981 after something of a power struggle between NASA and the scientific community at large. NASA had wanted to keep this function in-house, but scientists wanted it to be based in an academic establishment. The Space Telescope European Coordinating Facility (ST-ECF), established at Garching bei München near Munich in 1984, provides similar support for European astronomers.
Hubble's low orbit means many targets are visible for somewhat less than half of elapsed time, since they are blocked from view by the Earth for one-half of each orbit.
One rather complex task that falls to STScI is scheduling observations for the telescope. Hubble is in a low-Earth orbit to enable servicing missions, but this means that most astronomical targets are occulted by the Earth for slightly less than half of each orbit. Observations cannot take place when the telescope passes through the South Atlantic Anomaly due to elevated radiation levels, and there are also sizable exclusion zones around the Sun (precluding observations of Mercury), Moon and Earth. The solar avoidance angle is about 50°, to keep sunlight from illuminating any part of the OTA. Earth and Moon avoidance keeps bright light out of the FGSs, and keeps scattered light from entering the instruments. If the FGSs are turned off, however, the Moon and Earth can be observed. Earth observations were used very early in the program to generate flat-fields for the WFPC1 instrument. There is a so-called continuous viewing zone (CVZ), at roughly 90° to the plane of Hubble's orbit, in which targets are not occulted for long periods. Due to the precession of the orbit, the location of the CVZ moves slowly over a period of eight weeks. Because the limb of the Earth is always within about 30° of regions within the CVZ, the brightness of scattered earthshine may be elevated for long periods during CVZ observations.
Hubble orbits in the upper atmosphere at an altitude of approximately 569 kilometres (354 mi) and an inclination of 28.5°. The position along its orbit changes over time in a way that is not accurately predictable. The density of the upper atmosphere varies according to many factors, and this means that Hubble's predicted position for six weeks' time could be in error by up to 4,000 km (2,500 mi). Observation schedules are typically finalized only a few days in advance, as a longer lead time would mean there was a chance that the target would be unobservable by the time it was due to be observed.
Engineering support for HST is provided by NASA and contractor personnel at the Goddard Space Flight Center in Greenbelt, Maryland, 48 km (30 mi) south of the STScI. Hubble's operation is monitored 24 hours per day by four teams of flight controllers who make up Hubble's Flight Operations Team.
Challenger disaster, delays, and eventual launch.
STS-31 lifts off, carrying Hubble into orbit.
By early 1986, the planned launch date of October that year looked feasible, but the Challenger accident brought the U.S. space program to a halt, grounding the Space Shuttle fleet and forcing the launch of Hubble to be postponed for several years. The telescope had to be kept in a clean room, powered up and purged with nitrogen, until a launch could be rescheduled. This costly situation (about $6 million per month) pushed the overall costs of the project even higher. This delay did allow time for engineers to perform extensive tests, swap out a possibly failure-prone battery, and make other improvements. Furthermore, the ground software needed to control Hubble was not ready in 1986, and in fact was barely ready by the 1990 launch.
Eventually, following the resumption of shuttle flights in 1988, the launch of the telescope was scheduled for 1990. On April 24, 1990, shuttle mission STS-31 saw Discovery launch the telescope successfully into its planned orbit.
From its original total cost estimate of about US$400 million, the telescope had by now cost over $2.5 billion to construct. Hubble's cumulative costs up to this day are estimated to be several times higher still, roughly US$10 billion as of 2010.
Since the start of the program, a number of research projects have been carried out, some of them almost solely with Hubble, others coordinated facilities such as Chandra X-ray Observatory and ESO's Very Large Telescope. Although the Hubble observatory is nearing the end of its life, there are still major projects scheduled for it. One example is the upcoming Frontier Fields program, inspired by the results of Hubble's deep observation of the galaxy cluster Abell 1689.
Cosmic Assembly Near-infrared Deep Extragalactic Legacy Survey
In an August 2013 press release, CANDELS was referred to as "the largest project in the history of Hubble". The survey "aims to explore galactic evolution in the early Universe, and the very first seeds of cosmic structure at less than one billion years after the Big Bang." The CANDELS project site describes the survey's goals as the following:
The Cosmic Assembly Near-IR Deep Extragalactic Legacy Survey is designed to document the ?rst third of galactic evolution from z = 8 to 1.5 via deep imaging of more than 250,000 galaxies with WFC3/IR and ACS. It will also find the first Type Ia SNe beyond z > 1.5 and establish their accuracy as standard candles for cosmology. Five premier multi-wavelength sky regions are selected; each has multi-wavelength data from Spitzer and other facilities, and has extensive spectroscopy of the brighter galaxies. The use of ?ve widely separated ?elds mitigates cosmic variance and yields statistically robust and complete samples of galaxies down to 109 solar masses out to z ~ 8.
Frontier Fields program.
The Frontier Fields program studied MACS0416.1-2403
The program, officially named "Hubble Deep Fields Initiative 2012", is aimed to advance the knowledge of early galaxy formation by studying high-redshift galaxies in blank fields with the help of gravitational lensing to see the "faintest galaxies in the distant universe." The Frontier Fields web page describes the goals of the program being:
to reveal hitherto inaccessible populations of z = 5 - 10 galaxies that are 10 to 50 times fainter intrinsically than any presently known
to solidify our understanding of the stellar masses and star formation histories of sub-L* galaxies at the earliest times
to provide the first statistically meaningful morphological characterization of star forming galaxies at z > 5
to find z > 8 galaxies stretched out enough by cluster lensing to discern internal structure and/or magnified enough by cluster lensing for spectroscopic follow-up.
*

A13.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

A13.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

Inglish Site.13.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
57.Isaac (ben Solomon) Luria Ashkenazi.
58.Sandalphon.
59.Fictional Universe.
60.Elijah, Eliyahu HaNavi.
*
57.Isaac (ben Solomon) Luria Ashkenazi.
Isaac (ben Solomon) Luria Ashkenazi (1534 ? July 25, 1572) (Hebrew: ??????? ?? ???? ???????? ?????? Yitzhak Ben Sh'lomo Lurya Ashkenazi), commonly known as "Ha'ARI" (meaning "The Lion"), "Ha'ARI Hakadosh" [the holy ARI] or "ARIZaL" [the ARI, Of Blessed Memory (Zikhrono Livrakha)], was a foremost rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Syria. He is considered the father of contemporary Kabbalah, his teachings being referred to as Lurianic Kabbalah. While his direct literary contribution to the Kabbalistic school of Safed was extremely minute (he wrote only a few poems), his spiritual fame led to their veneration and the acceptance of his authority. The works of his disciples compiled his oral teachings into writing. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice.
Luria died at Safed on July 25, 1572 (5 Av 5332). He was buried in the Old Cemetery of Safed.
Luria was born in 1534 in Jerusalem in what is now the Old Yishuv Court Museum to an Ashkenazi father, Solomon, and a Sephardic mother.
Sefer HaKavanot U'Ma'aseh Nissim records that one day Luria's father remained in the Beth kneset alone, studying, when Eliyahu HaNavi appeared to him and said, "I have been sent to you by the Almighty to bring you tidings that your holy wife shall conceive and bear a child, and that you must call him Yitzchak. He shall begin to deliver Israel from the Klipot [husks, forces of evil]. Through him, numerous souls will receive their tikkun. He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [who holds the child during the Brit Milah ceremony]."
While still a child, Luria lost his father, and was brought up by his rich maternal uncle Mordechai Frances, a tax-farmer out of Cairo, Egypt. His uncle placed him under the best Jewish teachers, including the leading rabbinic scholar David ibn Zimra. Luria showed himself a diligent student of rabbinical literature and under the guidance of another uncle, Rabbi Bezalel Ashkenazi (best known as the author of Shittah Mekubetzet), he became proficient in that branch of Jewish learning.
At the age of fifteen, he married a cousin and, being amply provided for financially, he was able to continue his studies. Though he initially may have pursued a career in business, he soon turned to asceticism and mysticism. Around the age of twenty-two he became engrossed in the study of the Zohar (a major work of the Kabbalah that had recently been printed for the first time) and adopted the life of a recluse. Retreating to the banks of the Nile for seven years, he secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on Shabbat. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the fewest number of words possible, and then, only in Hebrew. Hassidism believes that he had frequent interviews with the prophet Elijah through this ascetic life, and was initiated into sublime doctrines by him.
In 1569, Luria moved back to the Ottoman Palestine Eretz Israel; and after a short sojourn in Jerusalem, where his new kabbalistic system seems to have met with little success, he settled in Safed.
Safed, over the previous several decades, had become something of a lightning-rod for kabbalistic studies. "[S]pawning an astounding array of impressive religious personalities [including] ... Rabbi Moses Cordovero, Rabbi Shlomo Alkabetz, Rabbi Jacob Berab, Rabbi Moses di Trani, Rabbi Joseph Caro, Rabbi Hayyim Vital, Joseph ibn Tabul, Rabbi Abraham ben Eliezer ha-Levi Berukhim, Rabbi Israel Najara, Rabbi Eleazar Azikri, Rabbi Eliyahu de Vidas, and Rabbi Moses Alshech;" including some lesser known figures such as Rabbi Joseph Hagiz, Rabbi Elisha Galadoa, and Rabbi Moses Bassola.
In this community, Luria joined a circle of kabbalists led by Rabbi Moses Cordovero. "Cordovero was the teacher of what appears to have been a relatively loose knit circle of disciples, of which the most noteworthy were Elijah de Vidas, Abraham Galante, Moses Galante, Hayyim Vital, Abraham ben Eliezer ha-Levi Berukhim, Eleazar Azikri, Samuel Gallico, and an important kabbalist who studied with Cordovero for a short while in the 1560s, Mordechai Dato."
There is evidence to suggest that Isaac Luria also regarded Moses Cordovero as his teacher. "Joseph Sambari (1640?1703), an important Egyptian chronicler, testified that Cordovero was 'the Ari's teacher for a very short time.' ... Luria probably arrived in early 1570, and Cordovero died on June 27 that year (the 23d day of Tammuz). Bereft of their most prominent authority and teacher, the community looked for new guidance, and Isaac Luria helped fill the vacuum left by Cordovero's passing.
Soon Luria had two classes of disciples: (1) novices, to whom he expounded the elementary Kabbalah, and (2) initiates, who became the repositories of his secret teachings and his formulas of invocation and conjuration.
However, the most renowned of the initiates was Rabbi Hayyim Vital, who, according to his master, possessed a soul which had not been soiled by Adam's sin.[citation needed] With him Luria visited the grave of Rabbi Shimon bar Yochai and those of other eminent teachers; it is said that these graves were unmarked (the identity of each grave was unknown), but through the guidance given by Elijah each grave was recognized. Luria's kabbalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Shabbat, Luria dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name.
Many Jews who had been exiled from Spain following the Edict of Expulsion believed they were in the time of trial that would precede the appearance of the Messiah in Galilee. Those who moved to Palestine in anticipation of this event found a great deal of comfort in Luria?s teachings, due to his theme of exile. Although he did not write down his teachings, they were published by his followers and by 1650 his ideas were known by Jews throughout Europe.
Luria used to deliver his lectures extemporaneously and did not write much, with a few exceptions, including some kabbalistic poems in Aramaic for the Shabbat table. The real exponent of his kabbalistic system was Rabbi Hayyim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the Etz Chayim, ("Tree of Life"), in eight volumes (see below). At first this circulated in manuscript copies; and each of Luria's disciples had to pledge himself, under pain of excommunication, not to allow a copy to be made for a foreign country; so that for a time all the manuscripts remained in Palestine. At last, however, one was brought to Europe and was published at Zolkiev in 1772 by Isaac Satanow. In this work are expounded both the theoretical and the devotional, meditative teachings of Lurianic Kabbalah based on the Zohar.
*
58.Sandalphon.
Sandalphon (Hebrew: ?????????????; Greek: ?????????) is an archangel in Jewish and Christian writings. Sandalphon figures prominently in the mystical literary traditions of Rabbinic Judaism and early Christianity, notably in the Midrash, Talmud, and Kabbalah.
Some of the earliest sources on Sandalphon refer to him as the prophet Elijah transfigured and elevated to angelic status. Other sources (mainly from the midrashic period) describe him as the "twin brother" of Metatron, whose human origin as Enoch was similar to the human origin of Sandalphon.
The name Sandalphon, the protector of unborn children. It is possibly derived from the Greek prefix sym-/syn-, meaning "together", and adelphos, meaning "brother"; thus approximately meaning "co-brother", since the modern Greek word for "co-worker", synadelfos (??????????), has these roots as seen in the Book of Revelation, chapter 19, verse 10. This probably refers to Sandalphon's relationship to Metatron, though this derivation shows uncertain Semitic influences. Another possibility is it coming from the Greek sandalion, meaning "sandal"; thus meaning "one who wears sandals".
Physical descriptions of Sandalphon vary depending on the source. He is uniformly depicted as extremely tall?he exceeds Hadraniel (another angel) in height by a 500-year foot journey. During Moses' visit to the Third Heaven, he is said to have glimpsed Sandalphon and called him the "tall angel" (though this legend dates to much later than the time of the Torah). The Babylonian Talmud Hagigah 13b says Sandalphon's head reaches Heaven, which is also said of Israfil and of the Greek monster Typhon, with whom Sandalphon seems to have similar mythological roots. He is also described as being a member of the Sarim (angelic princes), and a Hazzan (master of heavenly song).
In The Greater Key of Solomon, Sandalphon is designated "the left-hand feminine cherub of the Ark". In the liturgy for the Jewish Feast of Tabernacles, he is credited with gathering the prayers of the faithful, making a garland of such prayers, and then "adjuring them to ascend as an orb to the supreme King of Kings". In Enoch chapter 3, he is the ruler of the Sixth Heaven (makom) but in the Zohar he is "chief of the Seventh Heaven". According to Islamic lore, he dwells in the Fourth Heaven. As Michael does, he carries on a ceaseless battle with Samael (perhaps Satan), angel of evil.
The ancient sages also referred to him by the name Ophan (Hebrew for "wheel"), a reference to the "wheel within the wheel" from Ezekiel's vision of the merkabah (heavenly chariot) in Ezekiel chapter 1. Sandalphon is also said to be instrumental in bringing about the differentiation of sex in the embryo.
In Kabbalah, Sandalphon is the angel who represents the sephirah of Malkhut and overlaps (or is confused with) the angel Metatron. He is said to appear before the feminine presence of the Shekhinah and supposedly receives the prayers of humans and sends them to God.
*
59.Fictional Universe.
A fictional universe is a self-consistent fictional setting with elements that differ from the real world. It may also be called an imagined, constructed or fictional realm (or world).
A fictional universe can be almost indistinguishable from the real world, except for the presence of the invented characters and events that characterize a work of fiction; at the other extreme it can bear little or no resemblance to reality, with invented fundamental principles of space and time.
The subject is most commonly addressed in reference to fictional universes that differ markedly from reality, such as those that introduce entire fictional cities, countries, or even planets, or those that contradict commonly known facts about the world and its history, or those that feature fantasy or science fiction concepts such as magic or faster than light travel?and especially those in which the deliberate development of the setting is a substantial focus of the work.
What distinguishes a fictional universe from a simple setting is the level of detail and internal consistency. A fictional universe has an established continuity and internal logic that must be adhered to throughout the work and even across separate works. So, for instance, many books may be set in conflicting fictional versions of Victorian London, but all the stories of Sherlock Holmes are set in the same Victorian London. However, the various film series based on Sherlock Holmes follow their own separate continuities, and so do not take place in the same fictional universe.
The history and geography of a fictional universe are well-defined, and maps and timelines are often included in works set within them. Even languages may be constructed. When subsequent works are written within the same universe, care is usually taken to ensure that established facts of the canon are not violated. Even if the fictional universe involves concepts such as magic that don't exist in the real world, these must adhere to a set of rules established by the author.
A famous example of a fictional universe is Arda, of J. R. R. Tolkien's books The Lord of the Rings and The Silmarillion. He created first its languages and then the world itself, which he states was "primarily linguistic in inspiration and was begun in order to provide the necessary 'history' for the Elvish tongues."
Another, more recent, famous fictional universe is that of the Avatar film series, as James Cameron has invented an entire ecosystem, with a team of scientists to test whether it was viable. Also, he commissioned a linguistics expert to invent the Na'vi language.
Virtually every successful fictional TV series or comic book develops its own "universe" to keep track of the various episodes or issues. Writers for that series must follow the story bible, which often becomes the series canon.
Frequently, when a series gets too complicated or too self-inconsistent (because of, for example, too many writers), the producers or publishers will introduce retroactive continuity (retcon) to make future editions easier to write and more consistent. This creates an alternate universe that future authors can write about. These stories about the universe or universes that existed before the retcon are usually not canonical, unless the franchise-holder gives permission. Crisis on Infinite Earths was an especially sweeping example.
Some writers choose to introduce elements or characters from one work into another, to present the idea that both works are set in the same universe. For example, the character of Ursula Buffay from American sitcom Mad About You was also a recurring guest star in Friends, despite the two series having little else in common. Fellow NBC series Seinfeld also contained crossover references to Mad About You. L. Frank Baum introduced the characters of Cap'n Bill and Trot (from The Sea Fairies), into the Oz series in The Scarecrow of Oz. The two characters made a number of subsequent appearances in later Oz books.
*
60.Elijah, Eliyahu HaNavi. (Hebrew: ??????????, Eliyahu, meaning "My God is Yahweh") or "My God Is Jah" or Elias (/??la?.?s/; Greek: ????? Elías; Syriac: ??????? Ely?e; Arabic: ????? or ????, Ily?s or Ily?) was a prophet (HaNavi, hebrew: the prophet) and a wonder-worker in the northern kingdom of Israel during the reign of Ahab (9th century BC), according to the biblical Books of Kings. According to the Books of Kings, Elijah defended the worship of Yahweh over that of the Canaanite god Baal (which he considered as idol worship); he raised the dead, brought fire down from the sky, and was taken up "by a whirlwind." In the Book of Malachi, Elijah's return is prophesied "before the coming of the great and terrible day of the Lord," making him a harbinger of the Messiah and the eschaton in various faiths that revere the Hebrew Bible. References to Elijah appear in the Talmud, Mishnah, the New Testament and the Qur'an.
In Judaism Elijah's name is invoked at the weekly Havdalah ritual that marks the end of Shabbat, and Elijah is invoked in other Jewish customs, among them the Passover seder and the Brit milah (ritual circumcision). He appears in numerous stories and references in the Haggadah and rabbinic literature, including the Babylonian Talmud.
In Christianity the New Testament describes how both Jesus and John the Baptist are compared with Elijah and on some occasions thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus. Elijah is also a figure in various Christian folk traditions, often identified with earlier pagan thunder or sky gods.
In the Qur'an and certain Islamic traditions, Elijah is described as a great and righteous man of God and one who powerfully preached against the worship of Ba'al.
By the 9th century BC, the Kingdom of Israel, once united under King Solomon, was divided into the northern Kingdom of Israel and southern Kingdom of Judah, which retained the historic seat of government and focus of the Israelite religion at the Temple in Jerusalem. Omri, King of Israel, continued policies dating from the reign of Jeroboam, contrary to the laws of Moses, that were intended to reorient religious focus away from Jerusalem: encouraging the building of local temple altars for sacrifices, appointing priests from outside the family of the Levites, and allowing or encouraging temples dedicated to the Canaanite god, Baal. Omri achieved domestic security with a marriage alliance between his son Ahab and princess Jezebel, a priestess of Baal and the daughter of the king of Sidon in Phoenicia. These solutions brought security and economic prosperity to Israel for a time, but did not bring peace with the Israelite prophets, who were interested in a strict deuteronomic interpretation of Mosaic law.
Under Ahab's kingship, these tensions were exacerbated. Ahab built a temple for Baal, and his wife Jezebel brought a large entourage of priests and prophets of Baal and Asherah into the country. It is in this context that Elijah is introduced in 1 Kings 17:1 as Elijah "The Tishbite". He warns Ahab that there will be years of catastrophic drought so severe that not even dew will fall, because Ahab and his queen stand at the end of a line of kings of Israel who are said to have "done evil in the sight of the Lord."
1st and 2nd Kings.
Elijah in the wilderness, by Washington Allston.
No background for the person of Elijah is given. His name in Hebrew means "My God is Yahweh", and may be a title applied to him because of his challenge to worship of Baal.
As told in the Hebrew Bible, Elijah's challenge is bold and direct. Baal was the Canaanite god responsible for rain, thunder, lightning, and dew. Elijah not only challenges Baal on behalf of his own God, Yahweh, he challenges Jezebel, her priests, Ahab and the people of Israel.
Widow of Zarephath.
After Elijah's confrontation with Ahab, God tells him to flee out of Israel, to a hiding place by the brook Chorath, east of the Jordan, where he will be fed by ravens. When the brook dries up, God sends him to a widow living in the town of Zarephatho in Phoenicia. When Elijah finds her and asks to be fed, she says that she does not have sufficient food to keep her and her own son alive. Elijah tells her that God will not allow her supply of flour or oil to run out, saying, "Don't be afraid..this is what the Lord, the God of Israel, says: 'The jar of flour will not be used up and the jug of oil will not run dry until the day the Lord gives rain on the land." She feeds him the last of their food, and Elijah's promise miraculously comes true; thus, by an act of faith the woman received the promised blessing. God gave her "manna" from heaven even while he was withholding food from his unfaithful people in the promised land. Some time later the widow's son dies and the widow cries, "Did you come to remind me of my sin and kill my son?" Moved by a faith like that of Abraham (Romans 4:17, Hebrews 11:19), Elijah prays that God might restore her son so that the veracity and trustworthiness of God's word might be demonstrated. 1 Kings 17:22 relates how God "heard the voice of Elijah; and the soul of the child came into him again, and he revived." This is the first instance of raising the dead recorded in Scripture. This non-Israelite widow was granted the best covenant blessing in the person of her son, the only hope for a widow in ancient society. The widow cried, "...the word of the Lord from your mouth is the truth." She made a confession that the Israelites had failed to make.
After more than three years of drought and famine, God tells Elijah to return to Ahab and announce the end of the drought: not occasioned by repentance in Israel but by the command of the Lord, who had determined to reveal himself again to his people. While on his way, Elijah meets Obadiah, the head of Ahab's household, who had hidden a hundred prophets of the God of Israel when Ahab and Jezebel had been killing them. Elijah sends Obadiah back to Ahab to announce his return to Israel.
Challenge to Baal.
A statue of Elijah in the Cave of Elijah, Mount Carmel, Israel.
Elijah's offering is consumed by fire from heaven in a stained glass window at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina.
When Ahab confronts Elijah, he refers to him as the "troubler of Israel." Elijah responds by throwing the charge back at Ahab, saying that it is Ahab who has troubled Israel by allowing the worship of false gods. Elijah then berates both the people of Israel and Ahab for their acquiescence in Baal worship. ?How long will you go limping with two different opinions? If the Lord is God, follow him; but if Baal then follow him? (1 Kings 18:21). And the people were silent. The Hebrew for this word, "go limping" or "waver", is the same as that used for "danced" in verse 26, where the prophets of Baal frantically dance. Elijah speaks with sharp irony: in the religious ambivalence of Israel, she is engaging in a wild and futile religious "dance".
At this point Elijah proposes a direct test of the powers of Baal and Yahweh. The people of Israel, 450 prophets of Baal, and 400 prophets of Asherah are summoned to Mount Carmel. Two altars are built, one for Baal and one for Yahweh. Wood is laid on the altars. Two oxen are slaughtered and cut into pieces; the pieces are laid on the wood. Elijah then invites the priests of Baal to pray for fire to light the sacrifice. They pray from morning to noon without success. Elijah ridicules their efforts. They respond by cutting themselves and adding their own blood to the sacrifice (such mutilation of the body was strictly forbidden in the Mosaic law). They continue praying until evening without success.
Elijah now orders that the altar of Yahweh be drenched with water from "four large jars" poured three times (1 Kings 18:33?34). He asks God to accept the sacrifice. Fire falls from the sky, consuming the water, the sacrifice and the stones of the altar itself as well. Elijah then orders the death of the prophets of Baal. Elijah prays earnestly for rain to fall again on the land. Then the rains begin, signaling the end of the famine.
Mount Horeb.
Jezebel, enraged that Elijah had ordered the deaths of her priests, threatens to kill Elijah (1 Kings 19:1?13). This was Elijah's first encounter with Jezebel, and not the last. Later Elijah would prophesy about Jezebel's death, because of her sin. Later, Elijah flees to Beersheba in Judah, continues alone into the wilderness, and finally sits down under a Retamaine shrub, praying for death. He falls asleep under the tree; an angel touches him and tells him to wake up and eat. When he awakens he finds bread and a jar of water. He eats, drinks, and goes back to sleep. The angel comes a second time and tells him to eat and drink because he has a long journey ahead of him.
Elijah travels for forty days and forty nights to Mount Horeb, where Moses had received the Ten Commandments. Elijah is the only person described in the Bible as returning to Horeb, after Moses and his generation had left Horeb several centuries before. He seeks shelter in a cave. God again speaks to Elijah (1 Kings 19:9): "What doest thou here, Elijah?". Elijah did not give a direct answer to the Lord's question but evades and equivocates, implying that the work the Lord had begun centuries earlier had now come to nothing, and that his own work was fruitless. Unlike Moses, who tried to defend Israel when they sinned with the golden calf, Elijah bitterly complains over the Israelites' unfaithfulness and says he is the "only one left". Up until this time Elijah has only the word of God to guide him, but now he is told to go outside the cave and "stand before the Lord." A terrible wind passes, but God is not in the wind. A great earthquake shakes the mountain, but God is not in the earthquake. Then a fire passes the mountain, but God is not in the fire. Then a "still small voice" comes to Elijah and asks again, "What doest thou here, Elijah?" Elijah again evades the question and his lament is unrevised, showing that he did not understand the importance of the divine revelation he had just witnessed. God then sends him out again, this time to Damascus to anoint Hazael as king of Syria, Jehu as king of Israel, and Elisha as his replacement.
Vineyard of Naboth.
Elijah encounters Ahab again in 1 Kings 21, after Ahab has acquired possession of a vineyard by murder. Ahab desires to have the vineyard of Naboth of Jezreel. He offers a better vineyard or a fair price for the land. But Naboth tells Ahab that God has told him not to part with the land. Ahab accepts this answer with sullen bad grace. Jezebel, however, plots a method for acquiring the land. She sends letters, in Ahab's name, to the elders and nobles who lived near Naboth. They are to arrange a feast and invite Naboth. At the feast, false charges of cursing God and Ahab are to be made against him. The plot is carried out and Naboth is stoned to death. When word comes that Naboth is dead, Jezebel tells Ahab to take possession of the vineyard.
God again speaks to Elijah and sends him to confront Ahab with a question and a prophecy: "Have you killed and also taken possession?" and, "In the place where dogs licked up the blood of Naboth shall dogs lick up your own blood" (1 Kings 21:19). Ahab begins the confrontation by calling Elijah his enemy. Elijah responds by throwing the charge back at him, telling him that he has made himself the enemy of God by his own actions. Elijah then goes beyond the prophecy he was given and tells Ahab that his entire kingdom will reject his authority; that Jezebel will be eaten by dogs within Jezreel; and that his family will be consumed by dogs as well (if they die in a city) or by birds (if they die in the country). When Ahab hears this he repents to such a degree that God relents in punishing Ahab but will punish Jezebel and their son?Ahaziah.
Ahaziah.
Russian icon of the Prophet Elijah, 18th century (Iconostasis of Kizhi monastery, Karelia, Russia).
Elijah continues now from Ahab to an encounter with Ahaziah. The scene opens with Ahaziah seriously injured in a fall. He sends to the priests of Baalzebub in Ekron, outside the kingdom of Israel, to know if he will recover. Elijah intercepts his messengers and sends them back to Ahaziah with a message. In typical Elijah fashion, the message begins with a blunt, impertinent question: "Is it because there is no God in Israel that you are sending to inquire of Baalzebub, the god of Ekron?"(2 Kings 1:6). Ahaziah asks the messengers to describe the person who gave them this message. They tell him he wore a hairy coat with a leather belt and he instantly recognizes the description as Elijah the Tishbite.
Ahaziah sends out three groups of soldiers to arrest Elijah. The first two are destroyed by fire which Elijah calls down from heaven. The leader of the third group asks for mercy for himself and his men. Elijah agrees to accompany this third group to Ahaziah, where he gives his prophecy in person.
Departure.
Elijah, in company with Elisha (Eliseus), approaches the Jordan. He rolls up his mantle and strikes the water (2 Kings 2:8). The water immediately divides and Elijah and Elisha cross on dry land. Suddenly, a chariot of fire and horses of fire appear and Elijah is lifted up in a whirlwind. As Elijah is lifted up, his mantle falls to the ground and Elisha picks it up.
Final mention: 2nd Chronicles.
Saint Elias in the cave (below) and on a chariot of fire. A fresco from Rila Monastery, Bulgaria, medieval Orthodox tradition, renovated 20th century.
Elijah is mentioned once more in 2 Chronicles 21, which will be his final mention in the Hebrew Bible. A letter is sent under the prophet's name to Jehoram of Judah. It tells him that he has led the people of Judah astray in the same way that Israel was led astray. The prophet ends the letter with a prediction of a painful death. This letter is a puzzle to readers for several reasons. First, it concerns a king of the southern kingdom, while Elijah concerned himself with the kingdom of Israel. Second, the message begins with "Thus says YHVH, God of your father David..." rather than the more usual "...in the name of YHVH the God of Israel." Also, this letter seems to come after Elijah's ascension into the whirlwind. Michael Wilcock suggests a number of possible reasons for this letter, among them that it may be an example of a better known prophet's name being substituted for that of a lesser known prophet. John Van Seters, however, rejects the letter as having any connection with the Elijah tradition. However Michael Wilcock, formally of Trinity College, Bristol, argues that Elijah's letter: 'does address a very 'northern' situation in the southern kingdom', and thus is authentic.
The Christian End of Elijah in Malachi
"Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and smite the land with a curse."
? Malachi 4:5?6
While the final mention of Elijah in the Hebrew Bible is in the Book of Chronicles, the Christian Bible's ordering of the books of the Septuagint places the Book of Malachi, which prophesies a messiah, before the Gospels and means that Elijah's final Old Testament appearance is in the Book of Malachi, where it is written, "Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord." That day is described as the burning of a great furnace, "... so that it will leave them neither root nor branch." (Malachi 3:19) In Rabbinic Judaism, this is taken to mean the return of Elijah will precede the Messiah. In Christianity it is traditionally believed that Elijah's appearance during the transfiguration of Jesus fulfilled this prophecy. Additionally, these verses are believed to represent Elijah having a role in the end-times, immediately before the second coming of Jesus.
Textual analysis.
According to one recent researcher,the Elijah stories were added to the Deuteronomistic History in four stages. The first stage dates from the final edition of the History, about 560 BC, when the three stories of Naboth?s vineyard, the death of Ahaziah, and the story of Jehu?s coup were included to embody the themes of the reliability of God's word and the cycle of Baal worship and religious reform in the history of the Northern Kingdom. The narratives about the Omride wars were added shortly afterwards to illustrate a newly introduced theme, that the attitude of the king towards the word of the prophets determines the fate of Israel. 1 Kings 17?18 was added in early post-Exilic times (after 538 BC) to demonstrate the possibility of a new life in community with God after the time of judgment. In the fifth century BC, 1 Kings 19:1?18 and the remaining Elisha stories were inserted to give prophecy a legitimate foundation in the history of Israel.
Jewish legends about Elijah abound in the aggadah, which is found throughout various collections of rabbinic literature, including the Babylonian Talmud. This varied literature does not merely discuss his life, but has created a new history of him, which, beginning with his death ? or "translation" ? ends only with the close of the history of the human race. The volume of references to Elijah in Jewish Tradition stands in marked contrast to that in the Canon. As in the case of most figures of Jewish legend, so in the case of Elijah, the biblical account became the basis of later legend. Elijah the precursor of the Messiah, Elijah zealous in the cause of God, Elijah the helper in distress: these are the three leading notes struck by the Aggadah, endeavoring to complete the biblical picture with the Elijah legends. His career is extensive, colorful, and varied. He has appeared the world over in the guise of a beggar and scholar.
From the time of Malachi, who says of Elijah that God will send him before "the great and dreadful day" (Mal. 3:23), down to the later stories of the Chasidic rabbis, reverence and love, expectation and hope, were always connected in the Jewish consciousness with Elijah.
Origin.
Since, according to the Bible, Elijah lived a mysterious life, the Aggadah naturally did not fail to supply the biblical gaps in its own way. In the first place, it was its aim to describe more precisely Elijah's origin, since the biblical (1 Kings 17:1) "Elijah the Tishbite, [who was] of the inhabitants of Gilead", was too vague.
Three different theories regarding Elijah's origin are presented in the Aggadah literature: (1) he belonged to the tribe of Gad (Midrash Genensis Rabbah lxxi.) (2) he was a Benjamite from Jerusalem, identical with the Elijah mentioned in I Chron. viii:27 (3) he was a priest.
That Elijah was a priest is a statement which is made by many Church fathers also (Aphraates, "Homilies," ed. Wright, p. 314; Epiphanius, "Hæres." lv. 3, passim), and which was afterward generally accepted. In some later works some rabbis speculate that he is to be identified with Phinehas (Pir?e R. El. xlvii.; Targ. Yer. on Num. xxv. 12)
According to later Kabbalistic literature (Yal?u? Reubeni, Bereshit, 9a, ed. Amsterdam), Elijah was really an angel in human form, so that he had neither parents nor offspring. See Melchizedek.
Elijah's Zeal for God.
The statue of Elijah at the Saint Elias Cathedral, Aleppo, Syria
In spite of Elijah's many miracles, the mass of the Jewish people remained as godless as before. A midrash tells that they even abolished the sign of the covenant, and the prophet had to appear as Israel's accuser before God (Pir?e R. El. xxix.).
In the same cave where God once appeared to Moses and revealed Himself as gracious and merciful, Elijah was summoned to appear before God. By this summons he perceived that he should have appealed to God's mercy, instead of becoming Israel's accuser. The prophet, however, remained relentless in his zeal and severity, so that God commanded him to appoint his successor (Tanna debe Eliyahu Zu?a viii.).
The vision in which God revealed Himself to Elijah gave him at the same time a picture of the destinies of man, who has to pass through "four worlds." This world was shown to the prophet in the form of the wind, since it disappears as the wind; storm () is the day of death, before which man trembles (); fire is the judgment in Gehenna, and the stillness is the last day (Tan., Pe?ude, p. 128, Vienna ed.).
Three years after this vision (Seder 'Olam R. xvii.) Elijah was "translated." Concerning the place to which Elijah was transferred, opinions differ among Jews and Christians, but the old view was that Elijah was received among the heavenly inhabitants, where he records the deeds of men (?id. 70; Ber. R. xxxiv. 8), a task which according to the apocalyptic literature is entrusted to Enoch.
But as early as the middle of the 2nd century, when the notion of translation to heaven was very much changed by Christian theologians, the assertion was made that Elijah never entered into heaven proper (Suk. 5a). In later literature paradise is generally designated as the abode of Elijah (compare Pir?e R. El. xvi.), but since the location of paradise is itself uncertain, the last two statements may be identical.
At Jewish circumcision ceremonies, a chair is set aside for the use of the prophet Elijah. Elijah is said to be a witness at all circumcisions when the sign of the covenant is placed upon the body of the child. This custom stems from the incident at Mount Horeb (1 Kings 19): Elijah had arrived at Mount Horeb after the demonstration of God's presence and power on Mount Carmel. (1 Kings 18) God asks Elijah to explain his arrival, and Elijah replies: ?I have been very jealous for the Lord, the God of hosts; for the people of Israel have forsaken thy covenant, thrown down thy altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away? (1 Kings 19:10). According to Rabbinic tradition, Elijah's words were patently untrue (1 Kings 18:4 and 1 Kings 19:18), and since Elijah accused Israel of failing to uphold the covenant, God would require Elijah to be present at every covenant of circumcision.
Elijah's cup.
In the Talmudic literature, Elijah would visit rabbis to help solve particularly difficult legal problems. Malachi had cited Elijah as the harbinger of the eschaton. Thus, when confronted with reconciling impossibly conflicting laws or rituals, the rabbis would set aside any decision ?until Elijah comes.?
One such decision was whether the Passover seder required four or five cups of wine. Each serving of wine corresponds to one of the "four expressions of redemption" in the Book of Exodus:
"I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an out-stretched arm and with great acts of judgment, and I will take you for my people, and I will be your God; and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians" (Exodus 6:6?7).
The next verse, "And I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; I will give it to you for a possession. I am the Lord." (Exodus 6:8) was not fulfilled until the generation following the Passover story, and the rabbis could not decide whether this verse counted as part of the Passover celebration (thus deserving of another serving of wine). Thus, a cup was left for the arrival of Elijah.
In practice the fifth cup has come to be seen as a celebration of future redemption. Today, a place is reserved at the seder table and a cup of wine is placed there for Elijah. During the seder, the door of the house is opened and Elijah is invited in. Traditionally, the cup is viewed as Elijah?s and is used for no other purpose.
Havdalah.
Havdalah is the ceremony that concludes the Sabbath Day (Saturday evening in Jewish tradition). As part of the concluding hymn, an appeal is made to God that Elijah will come during the following week. ?Elijah the Prophet, Elijah the Tishbite. Let him come quickly, in our day with the messiah, the son of David.?
Birkat HaMazon.
Elijah is invoked in the Harachaman section of the Birkat Hamazon, the Grace After Meals, in his role as messianic herald. It says,
".?????????, ???? ???????? ?????? ??? ??????????? ????????? ?????? ???????, ?????????? ?????? ??????????? ??????? ?????????? ??????????" "May the merciful one send us Elijah the Prophet, may he be remembered for good, and he will herald for us tidings of goodness, salvation, and comfort".
The volume of references to Elijah in folklore stands in marked contrast to that in the canon. Elijah's miraculous transferral to heaven lead to speculation as to his true identity. Louis Ginzberg equates him with Phinehas the grandson of Aaron (Exodus 6:25). Because of Phinehas zealousness for God, he and his descendants were promised, ?a covenant of lasting priesthood? (Numbers 25:13). Therefore, Elijah is a priest as well as a prophet. Elijah is also equated with the Archangel Sandalphon, whose four wing beats will carry him to any part of the earth. When forced to choose between death and dishonor, Rabbi Kahana chose to leap to his death. Before he could strike the ground, Elijah/Sandalphon had appeared to catch him. Yet another name for Elijah is "Angel of the Covenant"
Rabbi Joshua ben Levi.
References to Elijah in Jewish folklore range from short observations (e. g. It is said that when dogs are happy for no reason, it is because Elijah is in the neighborhood) to lengthy parables on the nature of God?s justice.
One such story is that of Rabbi Joshua ben Levi. The rabbi, a friend of Elijah?s, was asked what favor he might wish. The rabbi answered only that he be able to join Elijah in his wanderings. Elijah granted his wish only if he refrained from asking any questions about any of the prophet?s actions. He agreed and they began their journey. The first place they came to was the house of an elderly couple who were so poor they had only one old cow. The old couple gave of their hospitality as best they could. The next morning, as the travelers left, Elijah prayed that the old cow would die and it did. The second place they came to was the home of a wealthy man. He had no patience for his visitors and chased them away with the admonition that they should get jobs and not beg from honest people. As they were leaving, they passed the man?s wall and saw that it was crumbling. Elijah prayed that the wall be repaired and it was so. Next, they came to a wealthy synagogue. They were allowed to spend the night with only the smallest of provisions. When they left, Elijah prayed that every member of the synagogue might become a leader.
Finally, they came to a very poor synagogue. Here they were treated with great courtesy and hospitality. When they left, Elijah prayed that God might give them a single wise leader. At this Rabbi Joshua could no longer hold back. He demanded of Elijah an explanation of his actions. At the house of the old couple, Elijah knew that the Angel of Death was coming for the old woman. So he prayed that God might have the angel take the cow instead. At the house of the wealthy man, there was a great treasure hidden in the crumbling wall. Elijah prayed that the wall be restored thus keeping the treasure away from the miser. The story ends with a moral: A synagogue with many leaders will be ruined by many arguments. A town with a single wise leader will be guided to success and prosperity. ?Know then, that if thou seest an evil-doer prosper, it is not always unto his advantage, and if a righteous man suffers need and distress, think not God is unjust.?
Rabbi Eliezer.
The Elijah of legend did not lose any of his ability to afflict the comfortable. The case of Rabbi Eliezer son of Rabbi Simon ben Yohai is illustrative. Once, when walking a beach, he came upon a hideously ugly man?the prophet in disguise. The man greeted him courteously, ?Peace be with thee, Rabbi.? Instead of returning the greeting, the rabbi could not resist an insult, ?How ugly you are! Is there anyone as ugly as you in your town?? Elijah responded with, ?I don?t know. Perhaps you should tell the Master Architect how ugly is this, His construction.? The rabbi realized his wrong and asked for pardon. But Elijah would not give it until the entire city had asked for forgiveness for the rabbi and the rabbi had promised to mend his ways.
Lilith.
Elijah was always seen as deeply pious, it seems only natural that he would be pitted against an equally evil individual. This was found in the person of Lilith. Lilith in legend was the first wife of Adam. She rebelled against Adam, the angels, and even God. She came to be seen as a demon and a witch.
Elijah encountered Lilith and instantly recognized and challenged her, "Unclean one, where are you going?" Unable to avoid or lie to the prophet, she admitted she was on her way to the house of a pregnant woman. Her intention was to kill the woman and eat the child.
Elijah pronounced his malediction, "I curse you in the Name of the Lord. Be silent as a stone!" But, Lilith was able to make a bargain with Elijah. She promises to "forsake my evil ways" if Elijah will remove his curse. To seal the bargain she gives Elijah her names so that they can be posted in the houses of pregnant women or new born children or used as amulets. Lilith promises, "where I see those names, I shall run away at once. Neither the child nor the mother will ever be injured by me."
In the New Testament, Jesus would say for those who believed, John the Baptist was Elijah, who would come before the "great and terrible day" as predicted by Malachi.
Some English translations of the New Testament use Elias, a Latin form of the name. In the King James Version, "Elias" appears only in the texts translated from Greek.
John the Baptist.
John the Baptist preached a message of repentance and baptism. He predicted the day of judgment using imagery similar to that of Malachi. He also preached that the Messiah was coming. All of this was done in a style that immediately recalled the image of Elijah to his audience. He wore a coat of camel's hair secured with a leather girdle (Matthew 3:4, Mark 1:6). He also frequently preached in wilderness areas near the Jordan river.
In the Gospel of John, when John the Baptist was asked by a delegation of priests (present tense) "Art thou Elias", he replied "I am not" (John 1:21). Matthew 11:14 and Matthew 17:10?13 however, make it clear that John was the spiritual successor to Elijah. In the Nativity of St. John the Baptist in Luke, Gabriel appears to Zechariah, John's father, and told him that John "will turn many of the sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah" (Luke 1:16?17).
Jesus Christ.
The upper part of the Transfiguration (1520) by Raphael, depicting Elijah, Jesus, and Moses (holding the Tablets of the Law).
In the Gospel of Luke, Herod Antipas hears some of the stories surrounding Jesus Christ. Some tell Herod that John the Baptist, whom he had executed, has come back to life. Others tell him that it is Elijah. Later in the same gospel, Jesus asks his disciples who the people say that he is. The apostles' answer includes Elijah among others.
However Jesus' ministry had little in common with that of Elijah; in particular, he preached the forgiveness of one's enemies, while Elijah killed his. Miracle stories similar to those of Elijah were associated with Jesus (e. g. raising of the dead, miraculous feeding). Jesus implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire upon an unwelcoming Samaritan village in a similar manner to Elijah. Likewise, Jesus rebukes a potential follower who wanted first to return home to say farewell to his family, whereas Elijah permitted this of his replacement Elisha.
During Jesus' crucifixion, some of the onlookers wonder if Elijah will come to rescue him, as by the time of Jesus, Elijah had entered folklore as a rescuer of Jews in distress.
Transfiguration.
Elijah makes an appearance in the New Testament during an incident known as the Transfiguration.
At the summit of an unnamed mount, Jesus' face begins to shine. The disciples who are with Him hear the voice of God announce that Jesus is "My beloved Son." The disciples also see Moses and Elijah appear and talk with Jesus. Peter is so struck by the experience that he asks Jesus if they should build three "tabernacles": one for Elijah, one for Jesus and one for Moses.
There is agreement among some Christian theologians that Elijah appears as a witness of the prophets and Moses as a witness of the law for the divinely announced "Son of God."
Other references.
Elijah is mentioned three more times in the New Testament: in Luke, Romans, and James. In Luke 4:24?27, Jesus uses Elijah as an example of rejected prophets. Jesus says, "No prophet is accepted in his own country," and then mentions Elijah, saying that there were many widows in Israel, but Elijah was sent to one in Phoenicia. In Romans 11:1?6, Paul cites Elijah as an example of God's never forsaking his people (the Israelites). In James 5:16?18, James says, "The effectual fervent prayer of a righteous man availeth much," and then cites Elijah's prayers which started and ended the famine in Israel as examples.
Ecclesiasticus.
"At the appointed time, it is written, you are destined
to calm the wrath of God before it breaks out in fury,
to turn the hearts of parents to their children,
and to restore the tribes of Jacob."
? A line in Ecclesiasticus describing Elijah's mission (Ecclesiasticus 48:10).
In the Wisdom of Jesus ben Sira (Sirach 48:10) his tasks are altered to: 1) herald the eschaton, 2) calm God?s fury, 3) restore familial peace, and 4) restore the 12 tribes.
In Western Christianity, the Prophet Elijah is commemorated as a saint with a feast day on 20 July by the Roman Catholic Church and the Lutheran Church?Missouri Synod. Catholics believe that he was unmarried, celibate.
In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, he is commemorated on the same date (in the 21st century, Julian Calendar 20 July corresponds to Gregorian Calendar 2 August). He is greatly revered among the Orthodox as a model of the contemplative life. He is also commemorated on the Orthodox liturgical calendar on the Sunday of the Holy Fathers (the Sunday before the Nativity of the Lord).
Carmelite tradition.
Elijah is revered as the spiritual Father and traditional founder of the Catholic religious Order of Carmelites. In addition to taking their name from Mt. Carmel where the first hermits of the order established themselves, the Calced Carmelite and Discalced Carmelite traditions pertaining to Elijah focus upon the prophet?s withdrawal from public life. The medieval Carmelite Book of the First Monks offers some insight into the heart of the Orders' contemplative vocation and reverence for the prophet.
Liturgical commemorations.
Elias on Mount Horeb, Greek Orthodox icon.
Since most Eastern Churches either use Greek as their liturgical language or translated their liturgies from the Greek, Elias (or its modern iotacized form Ilias) is the form of the prophet's name used among most members of the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite.
The feast day of saint Elias falls on July 20 of the Orthodox liturgical calendar (for those churches which follow the traditional Julian Calendar, July 20 currently falls on August 2 of the modern Gregorian Calendar). This day is a major holiday in Lebanon and is one of a handful of holidays there whose celebration is accompanied by a launching of fireworks by the general public. The full name of St. Elias in Lebanon translates to St. Elias the Living because it is believed that he did not die but rode his fiery chariot to heaven. The reference to the fiery chariot is likely why the Lebanese celebrate this holiday with fireworks.
Elias is also commemorated, together with all of the righteous persons of the Old Testament, on the Sunday of the Holy Fathers (the Sunday before the Nativity of the Lord).
The Apolytikion in the Fourth Tone for St. Elias:
The incarnate Angel, the Cornerstone of the Prophets, the second Forerunner of the Coming of Christ, the glorious Elias, who from above, sent down to Elisha the grace to dispel sickness and cleanse lepers, abounds therefore in healing for those who honor him.
The Kontakion in the Second Tone for St. Elias:
O Prophet and foreseer of the great works of God, O greatly renowned Elias, who by your word held back the clouds of rain, intercede for us to the only Loving One.
Pagan associations and mountaintops
Starting in the fifth century, Elias is often connected with Helios, the Sun. The two words have very similar pronunciations in post-classical Greek; Elijah rode in his chariot of fire to heaven (2 Kings 2:11) just as Helios drove the chariot of the sun across the sky; and the holocaust sacrifice offered by Elijah and burned by fire from heaven (1 Kings 18:38) corresponds to the sun warming the earth.
Sedulius writes poetically in the fifth century that the "bright path to glittering heaven" suits Elias both "in merits and name", as changing one letter makes his name "Helios"; but he does not identify the two. A homily entitled De ascensione Heliae, misattributed to Chrysostom, claims that poets and painters use the ascension of Elijah as a model for their depictions of the sun, and says that "Elijah is really Helios". Saint Patrick appears to conflate Helios and Elias. In modern times, much Greek folklore also connects Elias with the sun.
In Greece, chapels and monasteries dedicated to Prophet Elias (???????? ?????) are often found on mountaintops, which themselves are often named after him. Since Wachsmuth (1864), the usual explanation for this has been that Elias was identified with Helios, who had mountaintop shrines. But few shrines of Helios were on mountaintops, and sun-worship was subsumed by Apollo-worship by Christian times, and so could not be confused with Elias. The modern folklore is not good evidence for the origin of the association of the sun, Elias, and mountaintops. Perhaps Elias is simply a "natural patron of high places".
The association of Elias with mountaintops seems to come from a different pagan tradition: Elias took on the attributes and the locales associated with Zeus, especially his associations with mountains and his powers over rain, thunder, lighting, and wind. When Elias prevailed over the priests of Baal, it was on Mount Carmel (1 Kings 18:38), which later became known as Mount St. Elias. When he spend forty days in a cave, it was on Mount Horeb (1 Kings 19:8). When Elias confronts Ahab, he stops the rains for three years (1 Kings 17:1-18:1).
A map of mountain-cults of Zeus shows that most of these sites are now dedicated to Elias, including Mount Olympus, Mount Lykaion, Mount Arachnaion, and Mount Taleton on the mainland, and Mount Kenaion, Mount Oche, and Mount Kynados in the islands. Of these, the only one with a recorded tradition of a Helios cult is Mount Taleton.
Elias is associated with pre-Christian lightning gods in many other European traditions.
Among Albanians pilgrimages are made to mountaintops to ask for rain during the summer. One such tradition that is gaining popularity is the 2 August pilgrimage to Ljuboten on the Sharr mountains. Muslims refer to this day as Aligjyn (Ali Day), and it is even believed that Ali becomes Elias at midday.
This common depiction of the prophet Elijah riding a flaming chariot across the sky resulted in syncretistic folklore among the Slavs incorporating pre-Christian motifs in the beliefs and rites regarding him in Slavic culture.
As Elijah was described as ascending into heaven in a fiery chariot, the Christian missionaries who converted Slavic tribes likely found him an ideal analogy for Perun, the supreme Slavic god of storms, thunder and lightning bolts. In many Slavic countries Elijah is known as Elijah the Thunderer (Ilija Gromovnik), who drives the heavens in a chariot and administers rain and snow, thus actually taking the place of Perun in popular beliefs. Perun is also sometimes conflated with the legendary hero Elijah of Murom. The feast of St. Elias is known as Ilinden in South Slavic, and was chosen as the day of the Ilinden-Preobrazhenie Uprising in 1903; it is now the holiday of Republic Day in the Republic of Macedonia.
In Estonian folklore Elijah is considered to be the successor of Ukko, the lightning spirit.
In Georgian mythology, he replaces Elwa. A Georgian story about Elijah:
Once Jesus, the prophet Elijah, and St. George were going through Georgia. When they became tired and hungry they stopped to dine. They saw a Georgian shepherd and decided to ask him to feed them. First, Elijah went up to the shepherd and asked him for a sheep. After the shepherd asked his identity Elijah said that, he was the one who sent him rain to get him a good profit from farming. The shepherd became angry at him and told him that he was the one who also sent thunderstorms, which destroyed the farms of poor widows. (After Elijah, Jesus and St. George attempt to get help and eventually succeed).
Elias has other pagan associations: a modern legend about Elias mirrors precisely the legend of Odysseus seeking a place where the locals would not recognize an oar?hence the mountaintops.
Elijah and Elias in the LDS Church
The Church of Jesus Christ of Latter-day Saints (LDS Church) acknowledges Elijah as a prophet. The LDS Church teaches that the Malachi prophecy of the return of Elijah was fulfilled on April 3, 1836, when Elijah visited the prophet and founder of the church, Joseph Smith, Jr., along with Oliver Cowdery, in the Kirtland Temple as a resurrected being. This event is chronicled in Doctrine and Covenants 110:13-16. This experience forms the basis for the church's focus on genealogy and family history and belief in the eternal nature of marriage and families.
In Latter-day Saint theology, the name-title Elias is not always synonymous with Elijah and is often used for people other than the biblical prophet. According to Joseph Smith,
The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the Temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His Temple, which is last of all.
People to whom the title Elias is applied in Mormonism include Noah, the angel Gabriel (who is considered to be the same person as Noah in Mormon doctrine), Elijah, John the Baptist, John the Apostle, and an unspecified man who was a contemporary of Abraham.
Detractors of Mormonism have often alleged that Smith, in whose time and place the King James Version was the only available English translation of the bible, simply failed to grasp the fact that the Elijah of the Old Testament and the Elias of the New are one and the same person. Latter-day Saints deny this and say that the difference they make between the two is deliberate and prophetic. The names Elias and Elijah refer to one who prepares the way for the coming of the Lord. This is applicable to John the Baptist coming to prepare the way for the Lord and His baptism; it also refers to Elijah appearing during the transfiguration to prepare for Jesus by restoring keys of sealing power. Jesus then gave this power to the Twelve saying, "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."
Elijah (Arabic: ????? or ????; Ilyas or Ilya) is also mentioned as a prophet in the Qur'an. Elijah's narrative in the Qur'an and later Muslim tradition resembles closely that in the Hebrew Bible and Muslim literature records Elijah's primary prophesying as taking place during the reign of Ahab and Jezebel as well as Ahaziah. He is seen by Muslims to be the prophetic predecessor to Elisha. While neither the Bible nor the Qur'an mentions the genealogy of Elijah, some scholars of Islam believe he may have come from the priestly family of the prophet Aaron. Elijah in Muslim theology is very rarely associated with the events of the eschaton, as he is in Jewish tradition, and Islam views Jesus as the Messiah. Elijah's figure has, however, been identified with a number of other prophets and saints, including Idris, which is believed by some scholars to have been another name for Elijah, and Khidr. Islamic legend later developed the figure of Elijah, greatly embellishing upon his attributes, and some apocryphal literature gave Elijah the status of a half-human, half-angel. Elijah also appears in later works of literature, including the Hamzanama.
Qur'an.
Elijah is mentioned in the Qur'an, where his preaching is recounted in a concise manner. The Qur'an narrates that Elijah told his people to come to the worship of God and to leave the worship of Baal, the primary idol of the area. The Qur'an states:
Verily Elijah was one of the apostles. When he said to his people: "Will you not fear God? "Will ye call upon Ba'al and leave the Best of Creators, God, your LORD and Cherisher and the LORD and Cherisher of your fathers of old?"
?Qur'an, chapter 37 (As-Saaffat), verse 123?126.
The Qur'an makes it clear that the majority of Elijah's people denied the prophet and continued to follow idolatry. However, it mentions that a small number of devoted servants of God among them followed Elijah and believed in and worshiped the LORD. The Qur'an states:
They denied him (Elijah), and will surely be brought to punishment, Except the sincere and devoted Servants of God (among them). And We left his (memory) for posterity.
?Qur'an, chapter 37 (As-Saaffat), verse 127?128.
In the Qur'an, God praises Elijah in two places:
Peace be upon Elijah! This is how We reward those who do good. He is truly among our believing servants.
?Qur'an, chapter 37 (As-Saaffat), verse 129?132[85]
And Zachariah and John and Jesus and Elijah, they were all from among the righteous.
?Qur'an, chapter 6 (Al-An'am), verse 85[86]
Numerous commentators, including Abdullah Yusuf Ali, have offered commentary on VI: 85 saying that Elijah, Zechariah, John the Baptist and Jesus were all spiritually connected. Abdullah Yusuf Ali says:
The third group consists not of men of action, but Preachers of Truth, who led solitary lives. Their epithet is: "the Righteous." They form a connected group round Jesus. Zachariah was the father of John the Baptist, who is referenced as "Elias, which was for to come" (Matt 11:14); and Elias is said to have been present and talked to Jesus at the Transfiguration on the Mount (Matt. 17:3).
Literature and tradition.
Muslim literature and tradition recounts that Elijah preached to the Kingdom of Israel, ruled over by Ahab and later his son Ahaziah. He is believed to have been a "prophet of the desert?like John the Baptist". Elijah is believed to have preached with zeal to Ahab and his wife Jezebel, who according to Muslim tradition was partly responsible for the worship of false idols in this area. Muslims believe that it was because the majority of people refused to listen to Elijah that Elisha had to continue preaching the message of God to Israel after him.
Elijah has been the subject of legends and folktales in Muslim culture, usually involving his meeting with Khidr, and in one legend, with Muhammad himself. Most such legends, however, are regarded as folktales rather than actual events. In Islamic mysticism, however, Elijah is associated closely with the sage Khidr. One legend reported that Elijah and Khidr met together every year in Jerusalem to go on the pilgrimage to Mecca. Elijah appears also in the Hamzanama numerous times, where he is spoken of as being the brother of Khidr as well as one who drunk from the Fountain of Youth.
Although most Muslim scholars believed that Elijah preached in Israel, some early commentators on the Qur'an stated that Elijah was sent to Baalbek, in Lebanon. Modern scholars have rejected this claim, stating that the connection of the city with Elijah would have been made because of the first half of the city's name, that of Baal, which was the deity that Elijah exhorted his people to stop worshiping. Scholars who reject identification of Elijah's town with Baalbek further argue that the town of Baalbek is not mentioned with the narrative of Elijah in either the Qur'an or the Hebrew Bible.
*