https://radiopaedia.org/articles/throckmorton-sign-pelvis?lang=us

How the Hieroglyphics were decodified?

• Europeans were missing a key piece of the puzzle and had been for 2 000 years. They had been trying to figure out how to read hieroglyphics for centuries but the only instructions on how to do so came from ancient Greek and Roman writers who insisted that they were ideographies using pictures to indicate concepts. While that was true sometimes they could also be phonetic indicating sounds the same way as alphabetic languages do. This misunderstanding was inherited all the way to the 1800s.
• Medieval Muslim researchers tried to crack the code and failed though two did discover that some of the code lined up with Coptic, a descendant of ancient Egyptian. Later when Renaissance alchemists attempted to read the texts hoping to learn ancient spells, healing practices and other wonders, they had even less luck.
• It wasn't in until 1814 that an English polymath named Thomas Young made the first real progress. Young, a medical doctor, scientist and linguist at first just busied himself with translating the Demonic section of the Rosetta Stone. However, after a conversation with another researcher (who suggested that the ptolemies being Greek might have written their names phonetically in hieroglyphics) he decided to jump sections. He reasoned that finding the Royal name should be easy enough since it had been suggested that they were always in a circle that we now know as a Cartouche and sure enough he found the name Ptolemy. Upon further study, Young found 80 similarities between the hieroglyphic section of the stone and the Demonic one.
• Young's work stalled as he incorrectly assumed that hieroglyphics were logographic symbols with each symbol representing a word (like Chinese or Japanese) and that only the Greek names would have phonetic equivalents.

In comes Jean Francois Champollion!

• Champollion had been attempting to translate hieroglyphics from his knowlege of Copic and Demotic believing that they were in fact phonetic. However, being in France he had to work off print copies of the stone and probably never got to see the actual Rosetta Stone.
• champollion used his earlier work on demonic and knowledge of Coptic to reconstruct theoretical cartouches of common Egyptian royal names> His hope was that these cartouches, should he find them in inscriptions, would gradually unlock more hieroglyphic characters. This he did while also feuding with rivals and periodically going into exile for his continued support of Napoleon.
• Then when Banks (see below about Banks) sent him a print of the inscriptions on his Obelisk champollion stopped dead. There on the side was his reconstruction of Cleopatra! He went into a feverish blitz of work and began to realize that Egyptian hieroglyphics were a mix of ideographic and phonetic characters.
• It was i 1822 when it all clicked. He read the name Thutmose from an imported inscription, then checked it against the Rosetta Stone. He then bolted from his desk ran down the street to his brother's house and supposedly screamed "I've got it" before collapsing in a dramatic faint.
• In1829 he fulfilled his lifelong dream of traveling to Egypt. Once there, he found a vanished world beginning to speak to him. Using his dictionary and grammar system, he read the words of Gods and Priests off the temple walls. He uncovered Kings whose names had not been spoken in a millennia and in the Papyrus Scrolls preserved in the Arid deserts of Upper Egypt he found the words of the common people even though he'd never laid eyes on it.

About Banks mentioned above

John Banks was touring Egypt when he fell in love with a 22 foot tall six-ton Obelisk and decided that it would look great in front of his yard as it also had inscriptions in hieroglyphics and Greek. He hoped it would be a second Rosetta Stone. So he did what anyone would do: hired an Italian circus strongman to coordinate hauling it back to his estate in England.

Thomas Steinbeck on The Steinbeck Pencil Length<br /> by [[Blackwing]] on YouTube<br /> accessed on 2025-12-10T08:53:22

Brown, John Seely, and Paul Duguid. “A Response to Bill Joy and the Doom-and-Gloom Technofuturists.” 2000. Emerging Technologies: Ethics, Law and Governance, by Gary E. Marchant and Wendell Wallach, edited by Gary E. Marchant and Wendell Wallach, 1st ed., Routledge, 2020, pp. 65–71.

via: https://web.cs.ucdavis.edu/~koehl/Teaching/ECS188_W16/Reprints/Response_to_BillJoy.pdf

annotation URL: urn:x-pdf:1e8f84f1b5e3fb65dfe49ef6f173c79e

A reprint of: <br /> - “Re-Engineering the Future: A Response to Bill Joy and the doom-and-gloom technofuturists,” The Industry Standard, John Seely Brown and Paul Duguid. 24 April 2000, p.196. - “A Response to Bill Joy and the Doom-and-Gloom Technofuturists,” AAAS Science and Technology Policy Yearbook 2001, edited by Albert H. Teich, Stephen D. Nelson, Celia McEnaney and Stephen J. Lita, American Association for the Advancement of Science, 2001.

Cross reference: Bill Joy's paper and notes at urn:x-pdf:753822a812c861180bef23232a806ec0

On This Day in Typewriter History: Royal’s HH - 'The Greatest New Typewriter of All Time' by [[Robert Messenger]]

The Atlantic. Review of Plutarch’s Lives, by Arthur Hugh Clough, John Dryden, and Plutarch. January 1860. https://www.theatlantic.com/magazine/archive/1860/01/plutarchs-lives/627616/

Some excellent quotes and evidence for the importance of Plutarch's Lives, almost more so than the importance of this particular translation.

Dryden didn't translate Plutarch himself, but edited it and relied on translation by others, including his friends and acquaintances.

Quotations and Literary Allusions spoken by Willy Wonka in the 1971 film, Willy Wonka and the Chocolate Factory<br /> by Thomas M. Brodhead<br /> https://bmt-systems.com/score/wonka.htm

Archived copy: https://web.archive.org/web/20200111135336/https://bmt-systems.com/score/wonka.htm

‘Romancing the Stone’ and Its Screenwriter’s Tragic Tale by [[Bob Mehr]]

Did some of Locke's Two Treatises of Government stem from influence of Lord Shaftesbury's argument in favor of Thomas Culpeper?

Cross reference Dawn of Everything and "state of nature" / primitive man.

• for: good explanation: empiricism, empiricism - knowledge gap, quote, quote - Dan Robinson, quote - philosophy, quote - empiricism - knowledge gap, Critique of Pure Reason - goal 1 - address empiricism and knowledge gap

• good explanation : empiricism - knowledge gap

• quote

  • on the traditional empiricist account
    • we do not have direct access to the facts of the external world
    • that is we do not experience externality directly but only MEDIATELY, not immediately but MEDIATELY
      • because between us and the external world are those what do you call them oh yes, sense organs
    • and so the question is how faithfully they report what is going on out there
    • To raise the question how faithful is the sensory report of the external world
      • is to assume that you have some reliable non-sensory way of answering that question
    • That's the box you can't get out of and so there is always this gap between
      • reality as it might possibly be known by some non-human creature and
      • reality as empirically sampled by the senses
        • whose limitations and distortions are very well known
          • but not perfectly classified or categorized or or measured

• Comment

  • Robinson contextualizes the empiricist project and gap thereof, as one of the 4 goals of Kant's Critique of Pure Reason.
  • Robinson informally calls this the "Locke" problem, after one of the founders of the Empiricist school, John Locke.
  • Robinson also alludes to a Thomas Reed approach to realism that contends that we don't experience reality MEDIATELY, but IMMEDIATELY, thereby eliminating the gap problem altogether.
  • It's interesting to see how modern biology views the empericist's knowledge gap, especially form the perspective of the Umwelt and Sensory Ecology

http://www.cube20.org/

God's number is 20. Proven by Tomas Rokicki, Herbert Kociemba, Morley Davidson, and John Dethridge

Artist, illustrator and mapmaker John White painted a watercolor in July 1585 of a group of Native Americans in the Secotan village in North America. Both he and chronicler Thomas Harriot described a gathering of Indigenous peoples gathered in the Algonquian village as part of Sir Walter Raleigh's Roanoke Colony expedition. They describe a festival with participants holding a dance at a timber circle, the posts of which were carved with with faces.

Harriot wrote that participants had come from surrounding villages and that "every man attyred in the most strange fashion they can devise havinge certayne marks on the backs to declare of what place they bee."

This evidence would generally support some of Lynne Kelly's thesis in Knowledge and Power. A group of neighboring peoples gathering, possibly for the Green Corn Ceremony, ostensibly to strengthen social ties and potentially to strengthen and trade knowledge.

Would we also see others of her list of markers in the area?

Read references: - Daniels, Dennis F. "John White". NCpedia. Retrieved 2017-12-19. - Tucker, Abigal (December 2008). "Sketching the Earliest Views of the New World". Smithsonian Magazine. Retrieved 2017-12-19. - "A Selection of John White's Watercolors : A festive dance". Encyclopedia Virginia. Retrieved 2017-12-19.

https://www.theguardian.com/us-news/2022/jan/31/republican-thomas-massie-voltaire-quote-neo-nazi

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Jefferson possibly looked at John Tillotson's "archbishop of Canterbury" (pg. 264), when Creating the Declaration of Independence](https://books.google.com/books?id=X7ZbAAAAQAAJ&dq=all%20men%20are%20created%20equal&pg=PA264#v=onepage&q=all%20men%20are%20created%20equal&f=false)