Collision, although it is treated in some of Velikovsky’s later works. For example (page 31), Velikovsky notes that the idea of four ancient ages terminated by catastrophe is common to Indian as well as to Western sacred writing. However, in the Bhagavad Gita and in the Vedas, widely divergent numbers of such ages, including an infinity of them, are given; but, more interesting, the duration of the ages between major catastrophes is specified (see, for example, Campbell, 1974) as billions of years. This does not match very well Velikovsky’s chronology, which requires hundreds or thousands of years. Here Velikovsky’s hypothesis and the data that purport to support it differ by a factor of about a million. Or (page 91) vaguely similar discussions of vulcanism and lava flows in Greek, Mexican and Biblical traditions are quoted. There is no attempt made to show that they refer to even approximately comparable times and, since lava has flowed in historical times in all three areas, no common exogenous event is necessary to interpret such stories.
Despite copious references, there also seem to me to be a large number of critical and undemonstrated assumptions in Velikovsky’s argument. Let me mention just a few of them. There is the very interesting idea that any mythological references by any people to any god that also corresponds to a celestial body represents in fact a direct observation of that celestial body. It is a daring hypothesis, although I am not sure what one is to do with Jupiter appearing as a swan to Leda, and as a shower of gold to Danae. On page 247 the hypothesis that gods and planets are identical is used to date the time of Homer. In any case, when Hesiod and Homer refer to Athena being born full-grown from the head of Zeus, Velikovsky takes Hesiod and Homer at their word and assumes that the celestial body Athena was ejected by the planet Jupiter. But what is the celestial body Athena? Repeatedly it is identified with the planet Venus (Part 1, Chapter 9, and many other places in the text). One would scarcely guess from reading Worlds in Collision that the Greeks characteristically identified Aphrodite with Venus, and Athena with no celestial body whatever. What is more, Athena and Aphrodite were “contemporaneous” goddesses, both being born at the time Zeus was king of the gods. On page 251 Velikovsky notes that Lucian “is unaware that Athene is the goddess of the planet Venus.” Poor Lucian seems to be under the misconception that Aphrodite is the goddess of the planet Venus. But in the footnote on page 361 there appears to be a slip, and here Velikovsky for the first and only time uses the form “Venus (Aphrodite).” On page 247 we hear of Aphrodite, the goddess of the Moon. Who, then, was Artemis, the sister of Apollo the Sun, or, earlier, Selene? There may be good justification, for all I know, in identifying Athena with Venus, but it is far from the prevailing wisdom either now or two thousand years ago, and it is central to Velikovsky’s argument. It does not increase our confidence in the presentation of less familiar myths when the celestial identification of Athena is glossed over so lightly.
Other critical statements which are given extremely inadequate justification, and which are central to one or more of Velikovsky’s major themes, are: the statement (page 283) that “Meteorites, when entering the earth’s atmosphere, make a frightful din,” when they are generally observed to be silent; the statement (page 114) that “a thunderbolt, when striking a magnet, reverses the poles of the magnet”; the translation (page 51) of “Barad” as meteorites; and the contention (page 85) “as is known, Pallas was another name for Typhon.” On page 179 a principle is implied that when two gods are hyphenated in a joint name, it indicates an attribute of a celestial body-as, for example, Ashteroth-Karnaim, a horned Venus, which Velikovsky interprets as a crescent Venus and evidence that Venus was once close enough to Earth to have its phases discernible to the naked eye. But what does this principle imply, for example, for the god Ammon-Ra? Did the Egyptians see the sun (Ra) as a ram (Ammon)?
There is a contention (page 63) that instead of the tenth plague of Exodus killing the “first born” of Egypt, what is intended is the killing of the “chosen.” This is a rather serious matter and at least raises the suspicion that where the Bible is inconsistent with Velikovsky’s hypothesis, Velikovsky retranslates the Bible. The foregoing queries may all have simple answers, but the answers are not to be found easily in Worlds in Collision.
I do not mean to suggest that all of Velikovsky’s legendary concordances and ancient scholarship are similarly flawed, but many of them seem to be, and the remainder may well have alternative, for example diffusionist, origins.
With the situation in legend and myth as fuzzy as this, any corroboratory evidence from other sources would be welcomed by those who support Velikovsky’s argument. I am struck by the absence of any confirming evidence in art. There is a wide range of paintings, bas-reliefs, cylinder seals and other objets d’art produced by humanity and going back to at least 10,000 B.C. They represent all of the subjects, especially mythological subjects, important to the cultures that created them. Astronomical events are not uncommon in such works of art. Recently (Brandt, et al., 1974), impressive evidence has been uncovered in cave paintings in the American Southwest of contemporary observations of the Crab Supernova event of the year 1054, which was also recorded in Chinese, Japanese and Arab annals. Appeals have been made to archaeologists for information on cave painting representations of the earlier Gum Supernova (Brandt, et al., 1971). But supernova events are not nearly so impressive as the close approach of another planet with attendant interplanetary tendrils and lightning discharges connecting it to Earth. There are many unflooded caves at high altitudes, distant from the sea. If the Velikovskian catastrophes occurred, why are there no contemporary graphic records of them?
I therefore cannot find the legendary base of Velikovsky’s hypothesis at all compelling. If, nevertheless, his notion of recent planetary collisions and global catastrophism were strongly supported by physical evidence, we might be tempted to give it some credence. If the physical evidence is not, however, very strong, the mythological evidence will surely not stand by itself.
LET ME GIVE a short summary of my understanding of the basic features of Velikovsky’s principal hypothesis. I will relate it to the events described in the Book of Exodus, although the stories of many other cultures are said to be consistent with the events described in Exodus:
The planet Jupiter disgorged a large comet, which made a grazing collision with Earth around 1500 B.C. The various plagues and Pharaonic tribulations of the Book of Exodus all derive directly or indirectly from this cometary encounter. Material which made the river Nile turn to blood drops from the comet. The vermin described in Exodus are produced by the comet-flies and perhaps scarabs drop out of the comet, while indigenous terrestrial frogs are induced by the heat of the comet to multiply. Earthquakes produced by the comet level Egyptian but not Hebrew dwellings. (The only thing that does not seem to drop from the comet is cholesterol to harden Pharaoh’s heart.)
All this evidently falls from the coma of the comet, because at the moment that Moses lifts his rod and stretches out his hand, the “Red Sea” parts-due either to the gravitational tidal field of the comet or to some unspecified electrical or magnetic interaction between the comet and the “Red Sea.” Then, when the Hebrews have successfully crossed, the comet has evidently passed sufficiently farther on for the parted waters to flow back and drown the host of Pharaoh. The Children of Israel during their subsequent forty years of wandering in the Wilderness of Sin are nourished by manna from heaven, which turns out to be hydrocarbons (or carbohydrates) from the tail of the comet.
Another reading of Worlds in Collision makes it appear that the plagues and the Red Sea events represent two different passages of the comet, separated by a month or two. Then after the death of Moses and the passing of the mantle of leadership to Joshua, the same comet comes screeching back for another grazing collision with the Earth. At the moment that Joshua says “Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon,” the Earth-perhaps because of tidal interaction again, or perhaps because of an unspecified magnetic induction in the crust of the Earth-obligingly ceases its rotation, to permit Joshua victory in battle. The comet then makes a near-collision with Mars, so violent as to eject it out of its orbit so it makes two near-collisions with the Earth which destroy the army of Sennacherib, the Assyrian king, as he was making life miserable for some subsequent generation of Israelites. The net result was to eject Mars into its present orbit and the comet into a circular orbit around the Sun, where it became the planet Venus-which previously, Velikovsky believes, did not exist. The Earth meantime had somehow begun rotating again at almost exactly the same rate as before these encounters. No subsequent aberrant planetary behavior has occurred since about the seventh century B.C., although it might have been common in the Second Millennium.
That this is a remarkable story no one-proponents and opponents alike-will disagree. Whether it is a likely story is, fortunately, amenable to scientific inquiry. Velikovsky’s hypothesis makes certain predictions and deductions: that comets are ejected from planets; that comets are likely to make near or grazing collisions with planets; that vermin live in comets and in the atmospheres of Jupiter and Venus; that carbohydrates can be found in the same
