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Thomas Heywood,
The Life of Merlin, Surnamed Ambrosius: His Prophecies and Predictions Interpreted and Their Truth Made Good by Our English Annals,
rpt. ed. (Carmarthen: Evans, 1812).
The Life of Merlin, Surnamed Ambrosius: His Prophecies and Predictions Interpreted and Their Truth Made Good by Our English Annals,
rpt. ed. (Carmarthen: Evans, 1812).
fc
Anonymous,
The Whole Prophesie of Scotland, England, & Somepart of France, and Denmark, Prophesied Bee Marvelous Merling, Beid, Bertlingtoun, Thomas Rymour, Waldhaue, Eltraine, Banester, and Sibbilla, All According in One Containing Many Strange and Marvelous Things,
(England, 1603), 11.
The Whole Prophesie of Scotland, England, & Somepart of France, and Denmark, Prophesied Bee Marvelous Merling, Beid, Bertlingtoun, Thomas Rymour, Waldhaue, Eltraine, Banester, and Sibbilla, All According in One Containing Many Strange and Marvelous Things,
(England, 1603), 11.
fd
U. G. Chambers, “Elfenau Rhifyddiaeth: A Fragment,”
The Mathematical Gazette
79, no. 485 (1995): 294.
The Mathematical Gazette
79, no. 485 (1995): 294.
fe
Ralph L. Roys, ed. and trans.,
The Book of Chilam Balam of Chumayel
(Norman: University of Oklahoma Press, 1967), 169.
The Book of Chilam Balam of Chumayel
(Norman: University of Oklahoma Press, 1967), 169.
ff
I am
not
going to entertain the idea that the Mayas were visited by aliens who taught them how to make computations. I believe they were smart enough to come up with the math themselves. But I'm open to any solid evidence.
not
going to entertain the idea that the Mayas were visited by aliens who taught them how to make computations. I believe they were smart enough to come up with the math themselves. But I'm open to any solid evidence.
fg
Quoted in, Michael F. Closs, “The Nature of the Maya Chronological Count,”
American Antiquity
42, no. 1 (1977): 20.
American Antiquity
42, no. 1 (1977): 20.
fh
John S. Justeson and Terrence Kaufman,
“
A Decipherment of Epi-Olmec Writing,”
Science
new ser, 259, no. 5102 (1993): 1707.
“
A Decipherment of Epi-Olmec Writing,”
Science
new ser, 259, no. 5102 (1993): 1707.
fi
Michael D. Coe,
The Maya,
7th ed. (London: Thames & Hudson, 2005), 52.
The Maya,
7th ed. (London: Thames & Hudson, 2005), 52.
fj
Muriel Porter Weaver,
The Aztecs, Maya and Their Predecessors
(New York, Academic Press, 1981), 510.
The Aztecs, Maya and Their Predecessors
(New York, Academic Press, 1981), 510.
fk
Kevin O. Pope et al., “Origin and Environmental Setting of Ancient Agriculture in the Lowlands of Mesoamerica,”
Science
new ser. 292, no. 5520 (2001): 1373.
Science
new ser. 292, no. 5520 (2001): 1373.
fl
John S. Justeson, “The Origin of Writing Systems: Preclassic Mesoamerica,”
World Archaeology
17, no. 3 (1986): 440-441. [And I don't think the Olmec were aliens, either.]
World Archaeology
17, no. 3 (1986): 440-441. [And I don't think the Olmec were aliens, either.]
fm
Nancy M. Fariss, “Remembering the Future, Anticipating the Past: History, Time and Cosmology among the Maya of Yucatan,”
Comparative Studies in Society and History
29, no. 3 (1987): 569-572. Westerners are not totally ignorant of this; history does repeat itself.
Comparative Studies in Society and History
29, no. 3 (1987): 569-572. Westerners are not totally ignorant of this; history does repeat itself.
fn
Ibid., 570.
fo
Coe, 62. The idea of some days being unlucky is found in many other cultures. In medieval manuscripts, they are called “Egyptian Days.”
fp
Victoria R. Bricker, “The Origin of the Maya Solar Calendar,”
Current Anthropology
23, no. 1 (1982): 103.
Current Anthropology
23, no. 1 (1982): 103.
fq
Coe, 63. I think the number is just a coincidence; not a connection with the Book of Revelation.
fr
Anthony F. Aveni,
Skywatchers
(Austin: University of Texas Press, 2001), 138.
Skywatchers
(Austin: University of Texas Press, 2001), 138.
fs
Coe, 213. It's possible that Spanish priests influenced this, but not certain. So many cultures have a flood story.
ft
Ibid., 211.
fu
Ibid., 215-215.
fv
Popol Vuh,
2nd ed., trans. Dennis Tedlock (New York, Simon & Schuster, 1996) 71-72.
2nd ed., trans. Dennis Tedlock (New York, Simon & Schuster, 1996) 71-72.
fw
Ibid., 72-73.
fx
Ibid., 186.
fy
Aveni, 17.
fz
Aveni has discussed this at length for both the Maya and the Aztecs. He doesn't attempt to figure out what the purpose was, only the ways in which the sightings were done. No aliens seem to be involved.
ga
John Monaghan, “Sacrifice, Death, and the Origins of Agriculture in the Codex Vienna,”
American Antiquity
, 55, no. 3 (1990): 559-569.
American Antiquity
, 55, no. 3 (1990): 559-569.
gb
Coe, 222. He mentions earlier that the Maya nobility “seemed obsessed with enemas.” These might have contained drugs that helped blunt the pain.
gc
Farriss, 589.
gd
Mark Van Stone, “It's Not the End of the World: What the Ancient Maya Tell Us about 2012,” Adobe lecture, pt. 2, Southwestern University.
ge
Ibid.
gf
The Koran,
rpt. ed., trans. J. M. Rodwell (London, Phoenix, 1994), 359. I agree with those who say that the Qur'an should be studied only in the original but lacking classical Arabic, I have had to make do. Sorry.
rpt. ed., trans. J. M. Rodwell (London, Phoenix, 1994), 359. I agree with those who say that the Qur'an should be studied only in the original but lacking classical Arabic, I have had to make do. Sorry.
gg
Said Amir Arjomand, “Messianism, Millennialism and Revolution in Early Islamic History,” in
Imagining the End: Visions of Apocalypse form the Ancient Middle East to Modern America
, ed. Abbas Amanat and Magnus T. Bernhardsson (London: Taurus, 2002), 107.
Imagining the End: Visions of Apocalypse form the Ancient Middle East to Modern America
, ed. Abbas Amanat and Magnus T. Bernhardsson (London: Taurus, 2002), 107.
gh
Ibid., 190.
gi
Ibid., 29.5.
gj
Jane Idleman Smith and Yvonne Yazbeck Haddad,
The Islamic Understanding of Death and Resurrection
(Albany: State University of New York Press, 1981), 164.
The Islamic Understanding of Death and Resurrection
(Albany: State University of New York Press, 1981), 164.
gk
Ibid., 164, quoting Mawlana Muhammad âAli.
gl
Ibid., 168, quoting Soubhi El-Saleh: “
la jouissance procure par les Houris au Paradis est une figuration ou une représentation d'un délice suprême dont la réalité et est inaccessible à la compréhension humaine.
”
la jouissance procure par les Houris au Paradis est une figuration ou une représentation d'un délice suprême dont la réalité et est inaccessible à la compréhension humaine.
”
gm
David J. Halperin, “The Ibn Sayyad Traditions and the Legend of Al-Dajjal,”
Journal of the American Oriental Society
96, no. 2 (1976): 213.
Journal of the American Oriental Society
96, no. 2 (1976): 213.
gn
Ibid.
go
Annemarie Schimmel,
An Introduction to Islam
(Albany: State University of New York Press, 1992), 52.
An Introduction to Islam
(Albany: State University of New York Press, 1992), 52.
gp
Robert Mantran,
L'Expansion Musulmane,
4th ed. (Paris: PUF, 1991), 90.
L'Expansion Musulmane,
4th ed. (Paris: PUF, 1991), 90.
gq
Bihar al-anwar
, 51, p. 74.
, 51, p. 74.
gr
Sey yed Hossein Nasr, Hamid Dabashi, and Sey yed Vali Reza Nasr,
Expectation of the Millennium: Shi'ism in History
(Albany: State University of New York Press, 1989), 8.
Expectation of the Millennium: Shi'ism in History
(Albany: State University of New York Press, 1989), 8.
gs
Halima Ferhat, “Littérature eschatologique et espace sacré au Maroc: Le cas de Massa,” Studia Islamica 80 (1994): 48.
gt
E. Randolph Daniel and Joachim of Fiore, “Abbot Joachim of Fiore and the
Liber Concordi Novi et Veteris TestementiÃ,” Transactions of the American Philosophical Society,
new ser. 73, no. 8 (1983): xii. Joachim and the Cistercians had a few issues.
Liber Concordi Novi et Veteris TestementiÃ,” Transactions of the American Philosophical Society,
new ser. 73, no. 8 (1983): xii. Joachim and the Cistercians had a few issues.
gu
For more on the Sicilian court, see Pierre Aubé,
Roger II de Sicile
(Paris: Payot, 2001).
Roger II de Sicile
(Paris: Payot, 2001).
gv
Delno C. West and Sandra Zimdars-Swartz,
Joachim of Fiore: A Study in Spiritual Perception and History
(Bloomington: Indiana University Press, 1983), 3.
Joachim of Fiore: A Study in Spiritual Perception and History
(Bloomington: Indiana University Press, 1983), 3.
gw
West and Zimdars-Schwartz, 4. I am so jealous.
gx
Bernard McGuinn,
Visions of the End
:
Apocalyptic Traditions in the Middle Ages
, 2nd ed. (New York: Columbia University Press, 1998), 126.
Visions of the End
:
Apocalyptic Traditions in the Middle Ages
, 2nd ed. (New York: Columbia University Press, 1998), 126.
gy
Marjorie Reeves, “Joachim of Fiore and the Images of the Apocalypse According to St. John,”
Journal of the Warburg and Courtauld Institutes
64 (2001): 281.
Journal of the Warburg and Courtauld Institutes
64 (2001): 281.
gz
Joachim of Fiore, “
Book of Figures,”
in
Visions of the End
:
Apocalyptic Spirituality,
trans. Bernard McGinn
,
(New York: Paulist Press, 1979). He may have written or revised these books after his meeting with the pope.
Book of Figures,”
in
Visions of the End
:
Apocalyptic Spirituality,
trans. Bernard McGinn
,
(New York: Paulist Press, 1979). He may have written or revised these books after his meeting with the pope.
ha
Marjorie Reeves,
The Influence of Prophecy in the Later Middle Ages: A Study in Joachism
(Oxford: Oxford University Press, 1969), 4-6, discusses this episode. The sources don't say how the prophecy landed among the papers or why the cardinal was interested in it, but the Sibyl had a long life and new oracles are still popping up today.
The Influence of Prophecy in the Later Middle Ages: A Study in Joachism
(Oxford: Oxford University Press, 1969), 4-6, discusses this episode. The sources don't say how the prophecy landed among the papers or why the cardinal was interested in it, but the Sibyl had a long life and new oracles are still popping up today.
hb
Daniel, xvi.
hc
Daniel, xvii.
hd
Roger of Howden,
Gesti Henrici II et Richardi I,
ed. William Stubbs (London, 1867), 151-155. For more of Joachim's thoughts on the Antichrist, see the chapter on the Antichrist. You will be aGog.
Gesti Henrici II et Richardi I,
ed. William Stubbs (London, 1867), 151-155. For more of Joachim's thoughts on the Antichrist, see the chapter on the Antichrist. You will be aGog.
he
Joachim of Fiore,
Visions of the End: Apocalyptic Spirituality,
trans. Bernard McGinn
,
(New York: Paulist Press, 1979) 131.
Visions of the End: Apocalyptic Spirituality,
trans. Bernard McGinn
,
(New York: Paulist Press, 1979) 131.
hf
Reeves, 7: “
qui dabit tibi de inimiciis tuis victoriam.
”
qui dabit tibi de inimiciis tuis victoriam.
”
hg
Daniel, xx. The eavesdropper was Ralph of Coggleshell, who doesn't say if they had been drinking.
hh
Joachim of Fiore,
Expositio in Apocalypsim
in
Visions of the End,
trans. McGinn, 130.
Expositio in Apocalypsim
in
Visions of the End,
trans. McGinn, 130.
hi
Joachim of Fiore,
Concordia,
trans. E. Randolph Daniel, in
Apocalyptic Spirituality,
McGinn, 122.
Concordia,
trans. E. Randolph Daniel, in
Apocalyptic Spirituality,
McGinn, 122.
hj
Robert Lerner, “Antichrists and Antichrist,”
Speculum
60, no. 3 (1985): 559.
Speculum
60, no. 3 (1985): 559.
hk
Joachim of Fiore,
Concordia
, in
Joachim of Fiore, trans
. West and Zimdars-Schwartz, 17.
Concordia
, in
Joachim of Fiore, trans
. West and Zimdars-Schwartz, 17.
hl
The Franciscans and Dominicans claimed to be the new orders, although they were not founded at the times Joachim predicted they would be. See Morton W. Bloomfield and Marjorie E. Reeves, “The Penetration of Joachism into Northern Europe,”
Speculum
29, no. 4 (1954), 774.
Speculum
29, no. 4 (1954), 774.
hm
Lucy Allen Paton,
Les Prophecsies du Merlin,
vol. 3 (New York: Heath, 1924), 186.
Les Prophecsies du Merlin,
vol. 3 (New York: Heath, 1924), 186.
hn
Salimbene,
Vita
in
Transactions of the Royal Historical Society,
vol. 1, trans. tr. T. L. Kington Oliphant (1872), 268. This interesting tendency for “old” prophecies to appear in time to confirm new ones happens over and over; see the section on 2012.
Vita
in
Transactions of the Royal Historical Society,
vol. 1, trans. tr. T. L. Kington Oliphant (1872), 268. This interesting tendency for “old” prophecies to appear in time to confirm new ones happens over and over; see the section on 2012.
ho
Bloomfield and Reeves, 774.
hp
Ibid., 775, my translation.
hq
Salimbene, 273.
hr
Salimbene: “
Sed postquam mortuus est Fredericus, qui imperator iam fuit, et annus millesimus ducentisimus sexagesimus est elapses, dimisi totaliter istam doctrinam et dispono non credere nisi que videa,
” quoted in Paton, 187, my translation.
Sed postquam mortuus est Fredericus, qui imperator iam fuit, et annus millesimus ducentisimus sexagesimus est elapses, dimisi totaliter istam doctrinam et dispono non credere nisi que videa,
” quoted in Paton, 187, my translation.
hs
Salimbene, 103.
ht
David Burr,
Olivi's Peaceable Kingdom: A Reading of the Apocalypse Commentary
(Philadelphia: University of Pennsylvania Press, 1993), 17.
Olivi's Peaceable Kingdom: A Reading of the Apocalypse Commentary
(Philadelphia: University of Pennsylvania Press, 1993), 17.
hu
Salimbene, 262.
hv
West and Zimdars-Schwartz, 107.
BOOK: The Real History of the End of the World
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