here is the guy who got it right (lol)
Immanuel Velikovsky's Worlds in Collision
Reading something they can understand, that seems to make sense, that presents itself as technically competent, non-scientists are easily gulled by fake science. --Henry H. Bauer
The less one knows about science, the more plausible Velikovsky's scenario appears.... --Leroy Ellenberger
I would not trust any alleged citation by Velikovsky without checking the original printed sources. -- Michael Friedlander
In 1950, Macmillan Company published Immanuel Velikovsky's Worlds in Collision, a book which asserts, among many other things, that the planet Venus did not exist until recently. Some 3500 years ago in the guise of a gigantic comet, it grazed Earth a couple of times, after having been ejected from the planet Jupiter some indefinite time earlier, before settling into its current orbit. Velikovsky (1895-1979), a psychiatrist by training, did not base his claims on astronomical evidence and scientific inference or argument. Instead, he argued on the basis of ancient cosmological myths from places as disparate as India and China, Greece and Rome, Assyria and Sumer. For example, ancient Greek mythology asserts that the goddess Athena sprang from the head of Zeus. Velikovsky identifies Athena with the planet Venus, though the Greeks didn't. The Greek counterpart of the Roman Venus was Aphrodite. Velikovsky identifies Zeus (whose Roman counterpart was the god Jupiter) with the planet Jupiter. This myth, along with others from ancient Egypt, Israel, Mexico, etc., are used to support the claim that "Venus was expelled as a comet and then changed to a planet after contact with a number of members of our solar system" (Velikovsky 1972,182).
Furthermore, Velikovsky then uses his Venus-the-comet claim to explain several events reported in the Old Testament as well as to tie together a number of ancient stories about flies. For example,
Under the weight of many arguments, I came to the conclusion--about which I no longer have any doubt--that it was the planet Venus, at the time still a comet, that caused the catastrophe of the days of Exodus (181).
When Venus sprang out of Jupiter as a comet and flew very close to the earth, it became entangled in the embrace of the earth. The internal heat developed by the earth and the scorching gases of the comet were in themselves sufficient to make the vermin of the earth propagate at a very feverish rate. Some of the plagues [mentioned in Exodus] like the plague of the frogs...or of the locusts, must be ascribed to such causes (192).
The question arises here whether or not the comet Venus infested the earth with vermin which it may have carried in its trailing atmosphere in the form of larvae together with stones and gases. It is significant that all around the world people have associated the planet Venus with flies (193).
The ability of many small insects and their larvae to endure great cold and heat and to live in an atmosphere devoid of oxygen renders not entirely improbable the hypothesis that Venus (and also Jupiter, from which Venus sprang) may be populated by vermin (195).
Who can deny that vermin have extraordinary survival skills? But the cosmic hitchhikers Velikovsky speaks of are in a class all of their own. How much energy would have been needed to expel a "comet" the size of Venus and how hot must Venus have been to have only cooled down to its current surface temperature of 750 Kelvin during the last 3,500 years? What evidence is there that any locust larvae could survive such temperatures? To ask such questions would be to engage in scientific discussion, but one will find very little of that sort of discussion in Worlds in Collision. What one finds instead are exercises in comparative mythology, philology, and theology, which together make up Velikovsky's planetology. That is not to say that his work is not an impressive exercise and demonstration of ingenuity and erudition. It is very impressive, but it isn't science. It isn't even history.
What Velikovsky does isn't science because he does not start with what is known and then use ancient myths to illustrate or illuminate what has been discovered. Instead, he is indifferent to the established beliefs of astronomers and physicists, and seems to assume that someday they will find the evidence to support his ideas. He seems to take it for granted that the claims of ancient myths should be used to support or challenge the claims of modern astronomy and cosmology. In short, like the creationists in their arguments against evolution, he starts with the assumption that the Bible is a foundation and guide for scientific truth. Where the views of modern astrophysicists or astronomers conflict with certain passages of the Old Testament, the moderns are assumed to be wrong. Velikovsky, however, goes much further than the creationists in his faith; for Velikovsky has faith in all ancient myths, legends, and folk tales. Because of his uncritical and selective acceptance of ancient myths, he cannot be said to be doing history, either. Where myths can be favorably interpreted to fit his hypothesis, he does not fail to cite them. The contradictions of ancient myths regarding the origin of the cosmos, the people, etc. are trivialized. If a myth fits his hypotheses, he accepts it and interprets it to his liking. Where the myth doesn't fit, he ignores it. In short, he seems to make no distinction between myth, legends, and history. Myths may have to be interpreted but Velikovsky treats them as presenting historical facts. If a myth conflicts with a scientific law of nature, the law must be revised.
If, occasionally, historical evidence does not square with formulated laws, it should be remembered that a law is but a deduction from experience and experiment, and therefore laws must conform with historical facts, not facts with laws (11).
One of the characteristics of a reasonable explanation is that it be a likely story. To be reasonable, it is not enough that an explanation simply be a possible account of phenomena. It has to be a likely account. To be likely, an account usually must be in accordance with current knowledge and beliefs, with the laws and principles of the field in which the explanation is made. An explanation of how two chemicals interact, for example, would be unreasonable if it violated basic principles in chemistry. Those principles, while not infallible, have not been developed lightly, but after generations of testing, observations, refutations, more testing, more observations, etc. To go against the established principles of a field puts a great burden of proof on the one who goes against those principles. This is true in all fields which have sets of established principles and laws. The novel theory, hypothesis, explanation, etc., which is inconsistent with already established principles and accepted theories, has the burden of proof. The proponent of the novel idea must provide very good reasons for rejecting established principles. This is not because the established views are considered infallible; it is because this is the only reasonable way to proceed. Even if the established theory is eventually shown to be false and the upstart theory eventually takes its place as current dogma, it would still have been unreasonable to have rejected the old theory and accepted the new one in the absence of any compelling reason to do so.
the scientific community's response to Velikovsky
Velikovsky was bitterly opposed by the vast majority of the scientific community, but the opposition may have been elicited mainly because of his popularity with "the New York literati" (Sagan 1979, 83). It is doubtful that many scientists even read Velikovsky, or read very much of Worlds in Collision. A knowledgeable astronomer and physicist would recognize after a few pages that the work is pseudoscientific twaddle. But the New York literary world considered Velikovsky a genius on par with "Einstein, Newton, Darwin and Freud" (Sagan, ibid.). To the scientific world it might be more accurate to say he was a genius on par with L. Ron Hubbard. A number of scientists even threatened to boycott Macmillan's textbook division as a sign of their disgust that such twaddle should be published with such fanfare, as if the author were a great scientist. According to Leroy Ellenberger, "when the heat was applied by professors who were returning Macmillan textbooks unopened in protest and declining to edit new textbooks Macmillan gave the book over to Doubleday, which had no textbook division."
Velikovsky is certainly ingenious. His explanations of parallels among ancient myths are very entertaining, interesting and apparently plausible. His explanation of universal collective amnesia of these worlds in collision is highly amusing and equally improbable. Imagine we're on earth 3,500 years ago when an object about the same size as our planet is coming at us from outer space! It whacks us a couple of times, spins our planet around so that its rotation stops and starts again, creates great heat and upheavals from within the planet and yet the most anyone can remember about these catastrophes are things like "....and the sun stood still" [Joshua 10: 12-13] and other stories of darkness, storms, upheavals, plagues, floods, snakes and bulls in the sky, etc. No one in ancient times mentions an object the size of earth colliding with us. You'd think someone amongst these ancient peoples, who all loved to tell stories, would have told their grandchildren about it. Someone would have passed it on. But no one on earth seems to remember such an event.
Velikovsky explains why our ancestors did not record these events as they occurred in a chapter entitled "A Collective Amnesia." He reverts to the old Freudian notion of repressed memory and neurosis. These events were just too traumatic and horrible to bear, so we all buried the memory of them deep in our subconscious minds. Our ancient myths are neurotic expressions of memories and dreams based on real experiences.
The task I had to accomplish was not unlike that faced by a psychoanalyst who, out of disassociated memories and dreams, reconstructs a forgotten traumatic experience in the early life of an individual. In an analytical experiment on mankind, historical inscriptions and legendary motifs often play the same role as recollections (infantile memories) and dreams in the analysis of a personality (12).
The typically unscientific theories and fanciful explanations of psychoanalysis seem even less credible when applied to the entire population, yet to the New York literati, in love as they were with all things Freudian, speculations such as these guaranteed one's genius.
It is not surprising that when one thumbs through any recent scientific book on cosmology, no mention is made of Velikovsky or his theories. His disciples blame this treatment of their hero as proof of a conspiracy in the scientific community to suppress ideas which oppose their own. Even now, more than fifty years later, after all of his major claims have been rejected or refuted, Velikovsky still has his disciples who claim he is not being given credit for getting at least some things right. However, it does not appear that he got anything of importance right. For example, there is no evidence on earth of a catastrophe occurring around 1500 B.C.E. Former Velikovsky disciple Leroy Ellenberger notes that
the Terminal Cretaceous Event 65 million years ago, whatever it was, left unambiguous worldwide signatures of iridium and soot. The catastrophes Velikovsky conjectured within the past 3500 years left no similar signatures according to Greenland ice cores, bristlecone pine rings, Swedish clay varves, and ocean sediments. All provide accurately datable sequences covering the relevant period and preserve no signs of having experienced a Velikovskian catastrophe.*
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