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101. Solomon and Sheba [SIS C&C Review $]
... ' [116. The chronology and parentage of Solon were disputed even in ancient times [117; since he was a wise statesman, an intellectual (poet, writer) whose administrative reforms, though brilliant, eventually led to hardship for the poor and disenchantment for the wealthy; since Solon's name is virtually identical to 'Solomon' and since he went to Egypt (also to Cyprus, Sidon and Lydia) for about a decade at the time when he was involved in the shipping business, I suggest that 'Solon' of the Greeks was their version of Solomon, in the mid-to-late period of his reign. The Greeks picked up the story and transferred it from Jerusalem to Athens, just as they (or, at least Herodotus) later confused Sennacherib's attack on Jerusalem (c. 700 BC), by relocating it to Pelusium in Egypt [118. Much has been attributed to the Greeks that did not belong to them- e.g. Breasted [119 made the point that Hatshepsut's marvellous temple structure was a witness to the fact that the Egyptians developed architectural ...
102. Planetary Identities: II The Mythology of Homer [SIS C&C Workshop $]
... , the earth, and the sea. So let us briefly examine the evidence behind each of these identifications. There is probably no work on the subject of Zeus that is more extensive than Arthur Bernard Cook's monumental study in three volumes. Yet it is strange that, with all his erudition and encyclopaedic knowledge, he commences his work with the most absurd equation which he then uses as a base from which to launch his investigation. Here are the opening words of his work [6: "The supreme deity of the ancient Greeks, during their historical period at least, was Zeus. His name, referable to a root that means 'to shine', may be rendered 'the Bright One'. And, since a whole series of related words in the various languages of the Indo-European family is used to denote 'day' or 'sky', it can be safely inferred that Zeus was called 'the Bright One' as being the god of the bright or day-light sky." On this, then, an entire edifice is built. If one had to ...
103. In Defence of Higher Chronologies [SIS C&C Review $]
... later, when Philip the Great used it as a pretext and a precedent for some of his own adventures in that part of Greece. Thus Krisa is hardly the sort of thing that could be counted as evidence for a 'synchronization of major historical and religious revolutions' in the 6th and 5th centuries. Even if they did take liberties with their lists and dates, the ancients may well have had a rough handle on the epoch that drew their attention. There is a strong convergence on Velikovsky's 'century of perturbations': from the Greeks, we have the start of the Olympic Era in -775 [32; from the Romans, we have the Founding of Rome in -752; from the Babylonians and others, we have the start of the Era of Nabonassar in -746; from Egypt, both the report of 'heaven not devouring the Moon' under Takelot II or Shoshenq III and the report of the severe and unseasonable flood under Osorkon (either II or III) are from the 8th century BC. From Judaea, there are reports of the 'ten degrees' ...
104. Bibliography [Velikovsky Archive Website]
... ) Akurgal, E. Phrygische Kunst (Ankara, 1955) Akurgal, E., Die Kunst Anatoliens (Berlin, 1961) Amandry, P., ? Plaques d ’ or de Delphes,? Ath. Mitt, 77 (1962) Anderson, J. K., ? Greek Chariot-borne and Mounted Infantry,? American Journal of Archaeology 79 (1975) Anderson, J. K., ? Homeric, British and Cyrenaic Chariots,? American Journal of Archaeology 69 (1965) Andrewes, A., The Greeks (London, 1967) Andronikos, M., ? An Early Iron Age Cemetery at Vergina, near Beroea,? Balkan Studies, 2 (1961) Ap-Thomas, D. R., ? Jerusalem ? in Archaeology and Old Testament Study (ed. D.W. Thomas) (New York, 1967) Aström, L. et al., The Late Cypriote Bronze Age: Other Arts and Crafts (Swedish Cyprus Expedition (henceforth SCE) IV. 1D) (Lund, 1972) B Barnett, R. ...
105. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 6 [Quantavolution Website]
... reported in the Odyssey, by Demodocus no less, and by Odysseus from Hades. There and elsewhere the post-war adventures of the Achaean heroes are recounted and it would appear that for the most part they received very little for their pains except more suffering, mishaps, treachery, and misadventure. But let us examine, with Finley's words, the case of Helen, who is a very peculiar figure. Helen, daughter of Zeus and Leda, was Aphrodite's favorite, and thanks to the gifts of the goddess she succeeded in embroiling Greeks and Trojans in a gigantic struggle that cost both sides dearly. Helen was no innocent victim in all this, no unwilling captive of Paris-Alexander, but an adulteress in the most complete sense. For Paris there was no atonement... But Helen received no punishment, and scarcely any reproach. She ended her days back in Sparta, administering magical drugs obtained in Egypt, interpreting omens, and participating in the life of the palace much like Arete [queen of the Phaeacians and a strange, powerful figure and not like ...
106. CHAOS AND CREATION: CHAPTER 10: VENUS AND MARS [Quantavolution Website]
... Quantavolution.Org E-MAIL: firstname.lastname@example.org TABLE OF CONTENTS CHAOS AND CREATION by Alfred de Grazia CHAPTER TEN VENUS AND MARS From the brow of Zeus, sang the Greeks, sprang Pallas Athene-- fully armed and with a shout [1. She was cometary Venus-- fiery-faced, owl-eyed, helmeted and horned, with a long gown and hair trailing behind. Meanwhile, in Mesopotamia the Akkadians were also chanting hymns to Venus, going here by the name of Inanna: [2 By night she sends out light like the Moon does. At noonday sends out light like the Sun does. The mistress of Evening whose largeness is until the limit of Heaven... The Holy light that fills the Heavens. Inanna who shines as far as the Sun. These words, along with the symbols of Inanna (Figure 31) part the curtains upon "a lady who needs no introduction to you," as a master of ceremonies would say. Many scholars deny that it could happen; yet no astral event of the ancients was so well reported ...
107. Astronomy and Chronology [Pensee]
... the third pre-Christian century. Manetho was an Egyptian writer, historian, polemicist, and anti-Semite, inventor of a baseless identification of Moses with Typhon, the evil spirit, and the Israelites with the Hyksos; also, contradicting himself, he identified Moses with the rebellious priest Osarsiph, of much later times, who called to his help the lepers of Jerusalem in his war with his own country. In composing his history of Egypt and putting together a register of its dynasties, Manetho was guided by the desire to prove to the Greeks, the masters of his land, that the Egyptian people and culture were much older than theirs and also older than the Babylonian nation and civilization. Berosus, a Chaldean priest and a contemporary of Manetho, tried to prove to the Greeks under the Seleucid rulers, the antiquity of the Assyro-Babylonian history and therefore he extended that history into tens of thousands of years. Similarly, Eratosthenes, a learned Greek from Cyrenaica, chief librarian at Alexandrian library under Ptolemy II and III, and a younger contemporary of both Manetho and Berosus ...
108. The Homeric Question [SIS C&C Review $]
... Other Greek scholars claimed that Homer's date was two generations after the Fall of Troy. This reasoning probably originated as a result of the reports in the Odyssey about the 'time of wandering and migration'. Consequently, Eratosthenes estimated that Homer had lived 100 hundred years after the Fall of Troy whilst Aristotle maintained that he had to be dated 140 years after Troy's sack [4. Yet, as early as the late 5th century BC, Herodotus (II,145) and Thucydides (I,3,3) were the first Greeks who- on purely hypothetical grounds- claimed that Homer lived four hundred years after the Trojan War. Herodotus dated Homer to the mid-9th century (c. 850 BC), since that perfectly suited his new date for the Fall of Troy. This date was derived on purely arithmetical grounds: it was exactly half way between the time Herodotus had constructed for Troy's fall and his own. Hypsicrates and Herodotus made Homer a contemporary of Hesiod, whilst Ephoros explained that he was Hesiod's successor. Since Hesiod was sometimes viewed as the ...
109. ROME AND THE ETRUSCANS [Quantavolution Website]
... was probably a meteorite, sacred to Pallas Athene, worshipped at Troy. When Herodotus visited Egypt, he was told by priests that Helen of Troy and Paris, on their way to Troy from Sparta, had been blown by storms to Egypt. In Chapter 114, Paris is referred to as a Teucrian stranger. The Teucrians are first mentioned in Greek literature in the 7th century B. C.. The father of Aeneas was Anchises, and the story of how Aeneas carried his father out of Troy and escaped from the Greeks is well known. The mother of Aeneas was no less a person than Aphrodite, the goddess of love and beauty. There is an interesting parallel between the stories of the foundation of Rome by Romulus and Remus, twins suckled by a she-wolf, and the stories of Ishtar, the Babylonian goddess, in the Gilgamesh epic. There was a string of lovers of Ishtar, starting with Tammuz, who was taken down to the underworld. Another lover was a shepherd whom she turned into a wolf. There were lion and ...
110. On Dating the Trojan War [SIS C&C Workshop $]
... , by his brother rather than by his son. This of course is why the average length of reign over a period is almost invariably lower than the average length of a generation. But we must ask ourselves why Herodotus is inconsistent in his estimate of a generation, and why does he generally prefer the higher, less plausible figure? The only occasion when he explicitly allows 33 years per generation is when he is discussing the enormous length of Egypt's history (just before the reference to Heracles). Apparently he supposed that the Greeks, before having children, lived longer than the Egyptians, a supposition that had the advantage of reducing, at least by a little, the disparity between the two histories. For, somewhat to their disappointment, the Greeks could trace their nation back only 25 generations, to Hellen son of Deucalion, whereas the Egyptians, he discovered, could trace theirs back more than 341 generations- and could support their antiquity with statues, inscriptions and other documents. If one recounted no further than the Trojan War, Greece had only ...
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