Community of Yafa Aviv

Banner of Yafa Aviv.

The pastoral interior regions of Palma Riviera are viewed by the populace of liberal and progressive city-states as traditional and conservative in contrast. The city of Yafa Aviv was founded as a product of the cooperative commune movement. The territory of the peripheral environment of the central port city was comprised of collective (cultural and agricultural) communities (colonies of concomitance and coexistence). These villages were sedentary assemblies (to assess, settle, set and sit) united in the ethical and radical spirit of labour (attention) and socialism (intention). With democratic direction and egalitarian (equal) society, they resolved competition for scarce resources by institutional cooperation as social action and voluntary corporation. For all modes (means, relations and extensions) of production, their exists a social entity called the socius that is accredited for economic production. The civil society of these libertarian (liberal) communities consisted of a political system of a government by elected council (see soviet, which is Slavic for "council, counsel, assembly, advice, harmony, parliament, wise, wit, doom, duma"), common property with individual and collective possession of goods, independence and autonomy in employment, equality in compensation and education, and the conjugal family domicile as the basic social unit of production and consumption. These new communities were created in revolutionary opposition to the reactionary oppression of class, religious and race struggle, which are the precipitations inherent to the divisive social organisation of capitalism. They were a moral resistance of the unequal distribution of power in society created by the domination of the blood of capital. In the skirmish of accumulation and abundance of material riches through the medium of individualist competition, instead of collectivist cooperation, the ruling class abandoned the ideology of self-determination. The socialist ethics and concepts supported a mental unity of nations (the historic conscious unity of individuals with a collective memory) as one humanity with a common accidental fate.

At the foundation is convit(e) or communal service ("dow-ned" boon, metella, tequitl, motiro, raurima / laulima, bayani / balani / barani, and the heroic solidarity of minka or ayni in cooperative collection and collaboration of the ayllu or mutual community in the alpine mountains of the maritime coast, حَافَة or ḥāffa by voluntary and spontaneous virtue), instigated and incited by the indicia or "call to arms" by the añafil (from the Arabic النفير or annafīr for buc(c)ina, similar to the charms and magic جادو or jadu of a magus, سَاحِر or sāḥir). Respective cooperation and mutual benefit, in solidarity with all nations with vital and pacific aspirations, are a crux to the ethical covenant of equity and justice. They the inspirational and foundational ideas of the city. The political model of a galactic (solar, stellar, circular, radial, orbital or planetary) mandala (a vishaya or a circle of a globe as in the globular golika from goli and the geometric configuration with a conscious and numinous mantra for mental meditation, represents a microcosm of the macrocosm of Nature and the Universe) that describes the diffusion, emission, gravitation, radiation and distribution of authority resembles that in the Anadolian city-states. These city-states were compared to a civil and floral rose as "the cities of flowers" (le città dei fiori in Italian, las ciudades de flores in Spanish, and as cidades das flores Portuguese). Similar to the feudal system, the central sovereign state (a metropolitan community, principality or municipality) provides authority to a federation of local vassals (regional or provincial polities) in a hegemonic and subordinate relation of a suzerain and a tributary. This "oriental" organisation differed from the "occidental" practice of geographic and cartographic unification that presupposes an area of objects (personal population) are subject to a unitary sovereignty and polity (a political entity of a nation-state) within territorial frontiers. Semi-autonomous (semi-independent) city-states were referred to as mueang (勐 or meng / mang from a Tai aquatic irrigation canal system) with tribal allegiance and local tribute. Dissimilar to the centralised Great Viet, the Austronesian cham(peshvara)(ka) (who were rivals of the Austroasiatic Khmer) confederated as city-states on the k(h)ong river (from Ganga of nam or water that is me or maternal, which is neither pho or paternal nor 粉 or fen / fan / fun / hun(g) / pun of "pulver, powder, pollen"), adopted Hindu culture (Indic Aryan tantras and vedas), and commerced with the Malay, Han and Arab mariners. Sinitic dynasties recognised the tribal chiefs (土司 or t(h)u / tou / dou si / su for "native, indigenous officer") as imperial functionaries in the civil (social, central and colonial) administration. Mighty city-states (城 or c(h)eng / sen(g) / chiang / sian(g) / sing / sang for "fort, castle", Aryan nagara, Dravidian kotta, Tai wiang, and Khmer krung) attempted to liberate themselves for urban autonomy (independence). A political city-state in Anadolia was called an atl tepetl (with the plural atl tepemeh) because of the aqueous essence and mountain foundation necessary for communal habitation.

A realm or tlahtohcayotl is the nominal abstraction of chieftain or tlahtoani (plural tlahtohqueh, composed of the inanimate and indefinite object prefix tla-, which is comparable to te- for animate and indefinite objects but distinct from tlali for "land" as in tlapantli or "terrance" with the locative -pan, as in teopan or "temple", that is similar to -co, -can and -tlan, the verb ihota for "to speak, mention", the habitual or customary present suffix -ni for a verb, and the agentive suffix -qui for a person or object that is an agent noun of the verbal action) of a sovereign and autonomous city. The name of Anadolia was Aztatlan for "place of the herons [egrets or garzas, from the Celtic cor]" (notable for their plumes and nests in canes, and a member of the same order as the ibis or ἶβις from Egyptian and the pelican named for the πέλεκῠς, pélekus or "axe", but different from storks, ciconia, πελᾱργός or pelārgós and cranes, grus γέρᾰνος or géranos). The people of Anadolia referred to themselves as Mexihcah (the plural of Mexihcatl, or of Mexihco formed by metztli for "Moon" and xictli for "navel") as the intellectual and cultural successors of the artisan of a metropolis and civilisation, the Toltecah (the plural of Toltecatl, from Tollan or "place of the reeds", which is similar to Tultitlan for "amongst the reeds" from tollin for "sedge" like the acayo or "corroded tube", not acayuman for "crocodile, lizard, ghata, hernia", and to Cuauhtemallan for "amongst the pile of wood" from cuauhte for "forest" and malli for "captive"). Hellenic myth narrates of two youths Kalamos (Κάλαμος, for "reed, cane" used as a pen) and Karpos (Καρπός, for "fruit"), the son of Zephyrus (Ζέφυρος) and Chloris (Χλωρίς, of floral, verdant, pallid and Elysian chlorine, which is related to the character χλόη or khlóē named for "green, yellow, gall, laurel" who is memorialised in a Hellenic novel, associated with Lesbos or Mytilini in the Aegean and Sicily in the Mediterranean), in homophilic love. When Karpos suffocates in the meander and maze of a river, Kalamos in his lament is transformed into vegetation that rustles and sways in the wind. The name of his mother is the origin of the chemical element chlorine.

The Anadolians named the area of Yafa Aviv as Xalixco (composed of xalli for "sand, arena", ixtli for "face, eye" and -co for "place"; cf. xalapan for "sand by the water", xayacatl for "face, mask, visor", tepeyacac for "at the nasal, frontal mount"). This resembles the tall or تَلّ or tel or תל (i.e., "hill, hive, mound, breast") of a Levantine wadi (e.g., Gazza or غَزَّة from ʿazzā or עַזָּה as a carrefour of Egypt and Arabia in Palestine, which is named from Palaestina for "Philistine", itself Philistia from pəleshet, pilishtu, palastu as a cognate of Πελασγός or Pelasgós for the non-Hellenic and non-Semitic peuples de la mer). The nominal origin of the Palman (Anadolian) cities of Guadacanal, Guadalquivir, Guadalupe (a compound with the Latin lupus for "valley of the wolf"), and Guadalajara (from the Arabic الحجارة or al-ḥijāra for "the [fortified] stone") includes this Arabic word. The succulent cactus, agave and aloe (the latter two noble and resinous rosette plants of the asparagus lilies that includes the amaryllis with alliaceous bulbs and the orchid with tuberous flowers), which reserves water in organs, are common to the arid Mansha. The Alexandran city of Heliopolis was named Teo(ti)huacan (the locative possessive of the divine solar deities of the cosmic and chaotic creation of the Universe or Nature) by the Anadolians. The municipality or alcaldía includes a district (borough) named Coyoacan for the coyotl (a canid similar to a canine jackal from chacal via the Turkish çakal and the Persian شغال or shağal, itself from the Sanskrit shrgala, shrkala, that is related to a lupine wolf and that is the thesis to the antithesis of the feline lynx). It is associated with the Anadolian tribal culture of Tepanecah (for stone or tepan, as in a frontier, mural delimitation of a city or tepantli) whose territory (land) was named Tepanecapan. The Chichimecah (the plural of Chichimecatl) were the inhabitants of Chichiman ("the area of milk", which was confused with the mammal hound and used as a pejorative for "barbarian, savage").

The market (שׁוּק or shuk, a cognate of the Arabic سُوق or sūq as in a souq or souk, which descended the Galician azougue and Spanish zoco, with the synonymous Sanskrit hatta and bazaar or bazar from the Persian بازار or bâzâr; cf. wāzār, vāčār, pazar, pasar, and vásár as in the Magyar for "Sunday" that is suffixed with the solar and diurnal nap) is a central street and place (forum or agora) of a city (מְדִינָה or m'diná, a cognate of the Arabic مَدِينَة‎ or madīna for "town, city, state, municipality, province of civil obligation, district of political entity, region of urban administration, division of sovereign polity, legal jurisdiction of judgement" as in دِين ,דִּין, or din of "decision"; the literary term is קִרְיָה or kiryá and قَرْيَة or qarya from the Phoenician qʾrt for "locality, community, village"). The territory beyond this civilisation was figuratively characterised as the wild and strange "brambles" (the Iberian zarza, sarza, sarça, çarça for the mulberry, or the Latin morus and morum). Yafa Aviv earns its epithet from the predominance of modern architecture and the pacific symbolism of white (despite being on the Atlantic side of the continental water divide). The blue in the banner of the city has religious and historical significance. The progeny of Israel refers to a people that originate, derive and obtain from Phoenician Canaan and, contrary to myth, not Egypt. The biblical narration (قَصَص or qaṣaṣ for "history, relation, synopsis, sequence of events", plural of قِصَّة or qiṣṣa for " fable, affair") of their capture into servitude by the pharaohs of Egypt, and their subsequent liberation from oppression by Moses with an exodus across the Red Sea, is without foundational evidence. In myth and not in fact, he is the author of the Mosaic law of Israel (cf. the universal moral laws of Noah for humanity subsequent to Adam‎‎ and the covenants with Abraham and David). The Israelites used a blue coloured dye called tekhelet, which may have been made from the marine snail Hexaplex (Murex) trunculus (this snail was also processed to form Tyrian purple, the colour of the flag of Aleixandria). At the centre of the flag, which resembles a tallit shawl or sudary, is a menorah (מְנוֹרָה or mənōrā with a related etymology to a minaret), a candelabrum (with the plural candelabra) recognised as symbolic of the Jewish people (i.e., the Judaean tribe, from the Hebrew יְהוּדִי or yehudí and יְהוּדִית or yehudít of the original significance of "eulogy, laud, hand" from יְהוּדָה or yehudá, with a genesis centred in Palestine at the sanctuary temple, house and fort of Zion in holy and home city of "vision, foundation, observation" and "peace, well-being, weal" known as Jerusalem) [1]. In German, this ideal of federation or union, was known as a Bund (a cognate to "band") with Atlantis (Atlantide) a new Jerusalem. Atlantean (Novan, Palman and Anadolian) Sephardic Jews organised communities in cities whose communal unity was a fraternal and sororal solidarity of ermandad (a Ladino cognate to the Spanish hermandad, and Portuguese and Galician irmandade) of "german" relation in the germ of cooperation (a society, affinity, similarity and amity of mutual aid). The Atlantean model referred to the civil (with the ecclesiastical, social, official, legal, general, normal, criminal and penal canon) population and community as an aljama (from the definitive Arabic جَمْع or jamʿ for "assembly [in a council, chamber, court or aula from αὐλή or aulḗ]", which is not related to the balneary of the Iberian alhama, alfama) with autonomous governments, parliaments and judgements (cf. the Astronesian hono or fono for "join" or junta). The authorities and mandates of congregation (collection, representation, election, reflection, decision, deliberation, administration, obligation, relation, legion, direction, regulation, execution, legislation and jurisdiction) communicated (commanded, ordered, declared, announced, circulated, propagated and promulgated) communal resolutions to affairs in public society. It is the municipal and territorial origin of the Palman organisation of the synagogue and synedrion for ritual and cultural practice of theory and conduct in the imperial state (realm and republic).

Political ideology intersects with theology. The names of God (a Germanic word), the Palmaist deity and divinity, in the Romance languages of Rosa Pacifica comes from the vulgarisation of the Latin deus, itself from the Indic European radix dyeus, shared by the Latin dies or "day", for celestial or bright, daylight sky. The ancient Greek Zeus and the Latin Iuppiter (Jupiter from djous or "day, sky" plus patēr or "father") have a common radical identity. In Judaism, when the prophet (נָבִיא or naví, and in Arabic نَبِيّ or nabiyy, which is a synonym to رَسُول or rasūl and to the Persian پیامبر‎ or payâmbar from پیام or payâm for "message" as a variation of پیغمبر or peyğambar, پیغامبر or peyğâmbar and پیغام or peyğâm) Moses (מֹשֶׁה or moshé, thought to be from the Egyptian "son of water, seed, semen" for being saved or delivered as in a catch of chase from the Nile river, who is a legendary figure or narrative character with no archaeological evidence to confirm his historical existence) asks an impassible God (elohim or אֱלֹהִים, plural for eloah or אלוה) for their name, God responds ehyeh asher ehyeh (אֶהְיֶה אֲשֶׁר אֶהְיֶה for "I will be what I will be" or "I am that I am"). The Hebrew ʾēl (אל) and the Arabic ʾilāh (إله‎) names for God, with the latter being contracted with al (ال) or "the" to form Allāh (ٱلل‍َّٰه‎), come from the conflation of the Semitic deities ʾĒl or ʾIl, Yahweh (the Tetragrammaton יהוה Latinised as YHWH, which is shorted as Yah or יה) and Baʿal (related to the name "Balthasar, Belshazzar" as Akkadian for "God save the king", associated with the satanic Beelzebub and signfiying "proprietor", a singular equivalent to the majestic plural Adonai or אֲדֹנָי for "masters" from adon<ʾdn for "master" or mar(a) and in Latin domini) [2]. It is analogous to the Arabic ṣāḥib or صَاحِب and mālik or مَالِك (cf. Persian sâheb or صاحب, mâlek or مالک and the plural مُلُوك or mulūk) for "companion, associate, comrade, friend, master, possessor, proprietor". Compare this to pati for "sovereign", symbolised by the auspicious umbrella or parasol (chattra). The honorific Sri is from the Sanskrit for "diffuse radiance, splendour, lustre, light, glory, love, amour, good, benevolent, beauty, grace, wealth, benefit, prosperity, fortune, treasure, riches" to signify "revere(n)d, sacred, radiant, splendid, holy" as in a great (venerable, respectable and valuable) sage, monk, saint, guru, yogin, sadhu, svami, or faqīr (فَقِير). Light is a miracle, sign (אוֹת‎ or ʾōṯ and آيَة or ʾāya for marvellous "omen, token") or blessing (בְּרָכָה or bʾrakhá and بَرَكَة or baraka, itself related to to "blossom" or "bleed") of God. In appreciation, laudation and adoration, hal'luyáh (הַלְּלוּיָהּ) is exclaimed in thanks and grace. The magnification of God in Islam (from the Arabic اَلْإِسْلَامُ‎ or al-ʾislām for "submission [to God]"), with a مُسْلِم‎ or muslim as one of its practisers from the active participle of أَسْلَمَ‎ or ʾaslama for "to submit", is ʾAllāhu ʾakbar (ٱللَّٰهُ أَكْبَرُ or "God is greater [than everything]) [3].

The following English translation of a hymn to the Sun (essentially a "glory to God in the highest") from the Palmaist liturgy that is a near replication of the "The Great Hymn to the Aten", a similarly androgynous deity. The pharaoh of the 18th dynasty (succeeded in the monarchy of the New Empire by the 19th that included the reign of Ramesses the Great, named from the Greek Ῥαμέσσης or Rhaméssēs as the transliteration of the Egyptian for "Ra birthed him", or Ozymandias, from Ὀσυμανδύας or Osumandúas as the principal part of Usermaatre-Setepenre for "the Maʽat [law, justice, order, harmony, morality, verity] of Ra [the Sun] is mighty, [he] whom Ra has selected") of Egypt (in Arabic مِصْر or miṣr and Hebrew מִצְרַיִם or mitsráyim, whose plural form reflects the lower, northern or inferior, and upper, southern or superior realms or regions, that is related to "metropolis, colony, frontier, district, province, city-state, civilisation") in the 8340s HE changed his name from Amun-hopte IV for "Amun is pleased" to Akhenaten for "akh for/of/to the Aten", where akh evokes "spirit", "devotion", "good" and "light". Akhenaten, father of Tutankhamun and husband of Nefertiti, established the sun disk god Aten as the supreme and solitary creator, discarding of the old state cult of Amun-Ra. The somatic and pneumatic spirit (respiration, perspiration, suspiration, inspiration, aspiration and expiration of breath, "and" or "ethem") is symbolic of natural or physical life, which spiritually sustains the body and mind. The body is the corporal form, figure or plasma of the material state of vital creatures and animate beings. The mind realises the physical existence of this modular matrix from perception as a mental image of conception. The hymn, as a psalm, has been described as "a beauteous statement of the doctrine of the One God", a monotheistic and scientific manifesto.

You rise beautiful from the horizon on heaven,
living disk, origin of life.
You are arisen from the horizon,
you have filled every land with your beauty.
You are fine, great, radiant, lofty over and above every land.
Your rays bind the lands to the limit of all you have made,
you are the sun, you have reached their limits.
You bind them for your beloved children.
You are distant, but your rays are on Earth,
You are in their sight, but your movements are hidden.

You rest in the western horizon, and the land is in darkness in the manner of death,
sleepers in chambers, heads covered,
no eye can see its other.
Anything of theirs can be taken from under their heads, they would not know.
Every lion goes out from its den,
every snake bites.
Darkness envelops, the land is in silence, their creator is resting in his horizon.
At daybreak, arisen from the horizon, shining as the disk in day,
you remove the darkness, you grant your rays,
and the two lands are in festival,
woken up and standing on their feet.
You have raised them up, their bodies cleansed, clothing on,
their arms are in adoration at your sunrise.

The entire land carries out its tasks,
every herd rests in its pastures,
trees and plants are sprouting,
birds flying up from their nests,
their wings extended in adoration for your spirit.
Every flock frolics afoot,
all that fly up and alight,
they live when you have shone for them.
Boats sail upstream and downstream too,
every road is opened at your sunrise,
and the fish on the river leap at the sight of you
Your rays penetrate the sea.

You who cause the sperm to grow in women,
who turns seed into people,
who causes the son to live in the womb of his mother,
who silences him in stopping him crying.
Nurse in the womb, who gives breath to cause all he has made to live,
when he goes down from the womb to breathe on the day of his birth,
you open his mouth in form,
you make his needs.
When the chicken in the egg speaks in the shell,
you give it breath within to cause it to live,
you have made him, he is complete, to break out from the egg,
and he emerges from the egg to speak to his completion,
and walks on his legs, going out from it.

How numerous are your works, though hidden from sight.
Unique god, there is none beside you.
You mould the Earth to your wish, you and you alone.
All people, herds and flocks,
All on Earth that walk on legs,
All on high that fly with their wings.
And on the strange lands of Atlantide, the land of Palma [Anadolia]
You place every human in his place,
you make what they need,
so that everyone has his food,
his lifespan counted.

Tongues are separated in speech, and forms too -
Their hides are made different,
for you make strange lands different.

You make a rain in the world, and bring it at your desire
to cause the populace to live, as you made them for you,
mast of all they labour over,
the master of every land.
Shine for them, O disk of day, great of dignity.
All distant lands, you make them live,
you place a rain in the sky, to descend for them,
to make waves over the mountains like the sea,
to water their fields with their settlements.
How effective they are, your plans, O master of eternity!
A rain in the sky for nature, for the flocks of every land that go on foot,
your rays nursing every meadow,
you shine and they live and grow for you.
You make the seasons to nurture all you made,
winter to cool them,
heat so they may taste you.

You have made the far sky to shine in it,
to see what you make, while you are far, and shining in your form as living disk.
risen, shining, distant, near,
you make millions of forms from yourself, lone one,
cities, towns, fields, the road of rivers,
every eye sees you in their entry,
you are the disk of day, master of your move,
of the existence of every form,
you create ... alone, what you have made.

A song (canto, canción, as a Spanish equivalent to the English "chant, cantion") composed by Violeta del Carmen Parra Sandoval (a suicidal Palman saint of Palmaism) gives thanks to life (gracias a la vida), a recognition (reconocimiento) of God (Dio(s), from the Latin deus and deo) as Nature. Her paternal (primary) family name for "vitis, vine" is symbolic for a mystical rose, גפן or géfen and "park" of the Germanic Goths and Franks. It was common with the Sephardic Jews of the Taifa of Badajoz (a fragment of Córdoba from the Arabic Baṭalyaws or بَطَلْيَوْس‎ and the Latin Pace Augustus or "august peace") a city in al-Andalus (Andalusian and Iberian) founded by Ibn Marwan (بن مروان), a muladi or muladí (from the Arabic مولد‎ or muwallad for "adopted Arab traditions as Muslims in the Islamic culture", from وَلَدَ‎ or walada for "progeny, engender, propagate, generate, originate, produce" and a cognate of the Hebrew יֶלֶד or yéled). Her maternal family name is from the Latin saltus or "sault, so(u)to, silva, selva" and novalis or "novel, nuevo, novo" (cf. Rolando Alarcón Soto, a baritone cantor and gay composer of music with a lyric and poetic voice as an artist, guitarist and pianist who captured the Palma Civil War in harmonic, melodic, and rhythmic sound). The lyrics of the music expresses gratitude (شُكْر or shukr that in conjunction with صَبْر or sabr for "persistence, perseverance, patience" constitutes إِيمَان or ʾīmān for "confidence, credence, creed, faith, belief") for the benevolent and gracious donation of (مَمْنُون‎ or mamnūn) manna that life gave (dio) humanity. It describes an acceptance of the existential anxiety (miedo) a person experiences in the human condition with cognisance of:

• two eyes (dos ojos) or lights (luceros) that perfectly distinguish the contrast of white (blanco, albo) and swart (negro, preito), the colours and forms of nature, the starry (estrellado) profound of the high heaven (alto cielo), the universal multitudes (of material aggregation and social population), and ones beloved;
  

• sound (son, sonido) and the alphabet (abedecedario) for the words (palabras) used to think (pensar) and declare;
  

• parental, amical, and adelphic persons, and the illumination of the natural wonders, miracles, philosophy and science by light (luz);
  

• the route of the soul (alma, cf. the spiritual, animal and natural נֶפֶשׁ or néfesh and نَفْس or nafs of the ego, mental psyche, psychic spirit, conscious mind and epiphenomenal conscience as a complement of the personal חַיָּה‎ or khayá, intellectual נְשָׁמָה‎ or neshamá, and emotional רוּחַ or rúakh and رُوح or rūḥ of the nervous cerebral organs of the מוח or móakh and مُخّ or muḵḵ in a kabbalistic unity and יְחִידָה or yakhidá) that is the state of love (amor);
  

• the march of fatigued feet (pies cansados) that wander places (lugares): cities, pools (pozas), strands, mountains, deserts (which are arid, i.e. not humid, and notable for the succulent nochtli or nohpalli for "cactus"), plains (e.g., Albacete, from الْبَسِيط‎ al-basīṭ for "the flat", in the Mansha with its cerrado, from serrato for "serried", chaparro, from the Basque txapar<zapar<sapar, or ka'atinga<kapi'itinga for "white herb, grass, foil, plant, mat" similar to the giant rodent ka'apiûara and distinct from the forests), houses, streets, and yards;
  

• the spirit and heart (corazón) that agitates the vital frame (marco) when it sees the fruit of the brain (cerebro), the good from the evil, and the profundity of clear eyes (ojos claros);
  

• the joyous laughter (risa) and deplorable plaint (llanto) that is the distinction of elevation of pleasurable felicity (a state of feliz) from the crevice of dolorous sorrow (tristeza, a state of infeliz), which are the two pure materials that form the totality of human song.
  

Banner of Astronesia

The Palman focus on light originates from the humanist heroes of Prometheus and Lucifer. Lucifer, a lucid beauty and Promethean genie (genius) whose etymology is the Latin name formed by lux ("light, lumen") plus fero ("I bear") and synonymous to the Greek Phōsphóros (Φωσφόρος) formed by phôs (φῶς, "light") plus phérō (φέρω, "I bear, carry, tribute"), is the son (morning star, i.e. the visibility of the planet Venus that is also the evening star) of the dawn Aurora or the Indic European cognate to the Ēṓs (Ἠώς). This is the stellar and planetary origin of Heōsphóros (Ἑωσφόρος). With common ancestral Indic European radix for "dawn, east" and "morning air, mist" (e.g., ushas), aurora is cognate with the Greek āḗr (ᾱ̓ήρ) for "air, mist, wind", furthering the spiritual association of the Sun and Earth with the sky of the celestial, luminous, and resplendent aether (αἰθήρ or aithḗr). The name suhayl (سُهَيْل) signifies "glorious" and the celestial and nocturnal star Canopus (named for the navigator Canobus or Κάνωβος, a nautical pilot for the Spartan monarch Menelaus), which is secondary in brilliance to the primary Sirius (of Canis Major, which, similar to Canis Minor with Procyon from Προκύων or Prokyon for "precedes the hound", is subsequent to Orion). The star is of the asterism (a constellation of the astrolabe or globe for uranography or astrography, which are cartographies of astronomy that are analogous to geography and topography) of Argo Navis, which is composed of a Vela, Puppis and Carina, is named for the heroic Jason and the Argonauts, and is described as a vessel by the Astronesians and Indians. Dante (Purgatorio, Canto 1, lines 22–27) speculates in description and allegory of the stellar and austral Crux that was noted by the Austronesian (e.g., Astronesian) peoples prior to the European (e.g., Venetian) peoples. One such astronomer was João Faras (né Juan Faraz) who navigated with a navigator named for the Gothic Alvaro and a caprarius, to Koyilkota posterior to Vasco da Gama Sodré (who, whilst in an imaginary locus amoenus of The Lusiads, is informed of the Aquiles Lusitano or Eduardo "Duarte" Pacheco Pereira by the Pontic nymph Thetis).The Portuguese dynasty of Aviz—with its ínclita geração of infantes or princes in Lisboa, Algarve and Porto, as named by Luís Vaz de Camões in Os Lusíadas—financed the navigation of their servants of cultural explorations and expeditions. Gold, or in Latin aurum and its descendants (oro, aur, ouro, or) of a common radix, is compared to light. Due to the similar phonetics, this comparison is reinforced by the Hebrew ʾór (אוֹר, which is distinct from the Mesopotamian city-state of ʾUr or אוּר in Sumer that is related to ʾÚrūk or אֶרֶךְ) and Persian-Arabic nūr (نور‎) for visible light (electromagnetic radiation of a frequency perceptible to the human eye). By association of shine, fervent fire (the exothermic oxidation chemical reaction, producing calorific, vaporous and luminous energy in combustion), which in Hebrew (related to עָבַר or avár, as a cognate to the Arabic عَبَرَ‎ or ʿabara for "to cross, ford, pass, traverse, move" as in the "year river" of Jordanes, Iordanes in the "red" Edom or Idumaea between Moab and Arabah from the Semitic יָרַד or yarád and وَرَدَ‎ or warada for "stream, descend, decrease, arrive, adduce, import, emigrate, express, come", not the Hebrew וֶרֶד or véred and the Arabic وَرْد or ward for "rose, bloom, blossom" that in Persian is گل or gol and unrelated to the radix for "great, illustrious, glorious, sublime, splendid, majestic, important, significant") is nūr (נוּר‎) and in Persian-Arabic is nār (نار), is composed with enlightenment or illumination. All aspects of the sky (and Earth, Moon and Sun) and cosmic space would be synthesised as one deity (mystic unity, union or henosis) in Palmaism.

[1] The triumphal arch erected in consecration to Titus of the the Flavian line and Vespasian family commemorates the capture of Jerusalem in Judaea and depicts a candelabrum as pillaged sack (butin or lunt). Similar to the arch of victory for Constantine in Roma (substituting Trajan and Hadrian and Marcus Aurelius Antoninus), it influenced historic imitations. These candelabra, with seven not nine, flames or candles are distinct from those symbolic of the "dedication" by zealous Judaism and Judas Maccabaeus of the Ḥašmonaʾim (as opposed to Hellenism) in the Temple. The myth is connected to Holofernes (from Persian fern, farn<phern, pharn<khwarrah< khvarenah decapitated by a beauteous warrior whilst an invader and commander of the Babylonian Nabuchodonosor (not the Assyrian Ashurbanipal) via Nicanor and Antiochus (epiphanes, or ridiculed as epimanes and a tyrant, né Mithradates). The Jewish new year (רֹאשׁ הַשָּׁנָה or rosh hashaná, literally "head of the year"; cf. the Arabic cognate to the principal part) month, known as the high holidays or holy days, consists of grand festivals of esperance, reverence and timorous awe. Kol Nidrei (an incipit from the Biblical Aramaic כָּל נִדְרֵי for "all vows, votes, promises" as described by the Encyclopædia Judaica) is a declaration by the cantor (חַזָּן or khazán, or in Ladino hazan and Yiddish khazn) who recites from the tribune (in Greek βῆμα or bêma, after the ark sanctuary chamber, which contains in consecration the Torah of canonical instruction from the Hebrew תּוֹרָה ספר or séfer torá, is opened) for the holy day of unification (reconciliation and expiation) that pardons (annuls, absolves, revokes and invalidates) the oaths (promises, obligations, prohibitions and anathemas) of the past year so the congregation of the synagogue (religious temple convocation) may amend in culpability for their personal transgressions. A fest or feast day is called a khág (חַג, which is related to a Semitic radix for "law, rule, right, correct, verity" as in "custom, tradition, practice, habit, manner, mode, rite, use, wont"), that is a "return" (عَادَة or ʿāda) to the path (way or route) a temporal person of religious culture goes and departs (هَلَكَ or halaka and הָלַךְ or halákh) in the direction of the fatal destination of mortality (eternal annihilation). One of the central prayers in the Jewish liturgy (with custom varying in the Jewish community, with the positive, historical and critical school popular) is the Kaddish (קדיש‎ or "holy", which is related to קידוש or kidush), which focuses on the theme of magnification and sanctification of the universal monotheistic essence of God. The litany Avinu Malkeinu (אָבִינוּ מַלְכֵּנוּ‎ or "Our Creator, Our Sovereign") is considered to be one of the most moving supplications of love.

[2] For this reason, Hebrew theophoric compost names are common. Typical theophoric names include ariʾél (אֲרִיאֵל‎ for "lion of God", with أَسَد or ʾasad and لَيْث or layṯ signifying the feline in Arabic), mikhaʾél (מִיכָאֵל for "who is like God?"), uriʾel (אוּרִיאֵל‎ for "God is my light"), rafaʾel (רָפָאֵל for "God has healed or cured"), ʾimánuel (עִמָּנוּאֵל for "God with us"), yishmaʾél (יִשְׁמָעֵאל for "God listens"), shmuʾél (שְׁמוּאֵל for "one who hears God"), netanʾél (נְתַנְאֵל for "donation of God"), daniyél (דָּנִיֵּאל for "God is my judge"), and gabriʾél (גַּבְרִיאֵל‎ for "God is my hero" in the sense of "strong man" and "to oblige, establish, evince, manifest, determine" by "might", "force" or az(z)). Not related to God, the feminine name rakhél (רָחֵל) signifies the female ovine sheep or "ewe". The Biblical character is conjoined in domestic union with Israel. This masculine name is from the Hebrew Yisraʾél or יִשְׂרָאֵל for "El rules" with the implication of "humanity fights with God" in spiritual disillusionment and contractual dissatisfaction as with a parent in mercy, confidence, credence, expiation, penitence or repentance. The alternative name for Israel is יַעֲקֹב or yaʿaqóv (or in Arabic يَعْقُوب‎ or yaʿqūb, for "follower, pursuer, chaser" of a עָקֵב‎ or ʿāqēḇ, for "heel, calcaneum"). Its popularity in Atlantis is attributable to as a pedal foot parallel to a manual hand in Palmaism and a connection by Atlantean Hellenism to Achilles (associated with ἄχος or áchos for "dolour, pain, sufferance, awe, ey") with his vincible tendon (flexible and inelastic cord of fibrous collagen tissue).

[3] Compare the triconsonantal radix of kaf-bet/baʾ-reš/raʾ for "great, grand, large, stour, important, augment, magnify, laudable, senior, elder" to het/haʾ-bet/baʾ-reš/raʾ for "join, conjunction, associate, integrate, acquaint, familiarise". For example, the Ladino haber (unrelated to the Spanish haber for "aver, have, possess, own, ought, capture, catch, chase") originates from the Arabic singular ḵabar or خَبَر of the plural ʾaḵbār or أَخْبَار‎ for "news, notices, messages, reports, rumours, matters, advice, testimony, information, notification, communication, publication, proposition, inquisition, examination, apprehension, experience, intelligence, announcement, current affairs, and historical annals". The macron subscript indicates a fricative consonant. In Latin, augustinus is the diminutive of augustus that signifies "august, majestic, venerable, excellent" as in "to augment, amplify, magnify", and in Greek σεβᾰστός or sebastós (cf. "Sebastian" from Sebastianus).