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206 pages of results.
191. The Levites and the Revolts [Books] [de Grazia books]
... From: God's Fire, by Alfred De Grazia Home | Issue Contents CHAPTER SEVEN The Levites and the Revolts The "Hebrews" of Exodus were of various degrees of Hebrew-ness. Many were quite Egyptian. Many others were assimilated to Egyptian culture. The most important larger group were traditionally loyal Elohists. Few could have been Yahwist, inasmuch as Moses was only then expounding the new cult. In what would have been Goshen, at Tell ed-Dab'a, a town of the Middle Bronze Age has recently been excavated. It reveals a heavy non-Egyptian, Palestinian aspect. Skeletal remains, etymology, and artifacts disclose a heterogeneous population of Semitic and other backgrounds [1 ]. This would ...
... Chapter XXXVII The Egyptian and Babylonian Ecliptic Constellations I HAVE already in Chapter 32 pointed out that at Anna we seemed limited to Set as a stellar divinity; so soon as pyramid times are reached, however, this was changed, and we found the list of the gods increased, and the worship of the sun and of stars in the constellations of the Bull and Scorpion went on, if it was not begun, in Egypt, in pyramid tunes. These constellations were connected with the equinoxes; and associated with the introduction of these new worships in pyramid times was the worship of the bull Apis. The first question which now arises is. When were any ecliptic constellations ...
193. Hatshepsut, The Queen of Sheba and Velikovsky [Journals] [SIS Workshop]
... influence? Why the large amount of space devoted to seemingly African animals and people with clearly negroid features? This is a question that cannot be ignored. Velikovsky himself suggested the African elements were imports and stressed that the Puntites themselves were not negroes but Semites or Hamites. This in fact is true. The Puntites look very much like the Egyptians and curiously enough sport long pointed beards of a type worn in Egypt only by the pharaoh. (It should be noted also in this regard that the earliest Egyptian monarchy, the Horus kings of the First Dynasty, claimed to have originated in Punt and this incidentally provides yet another dramatic connection with Asia. David Rohl has illustrated ( ...
194. David, Detente and Pharaoh's Daughter [Journals] [SIS Workshop]
... When the Amalekite cities of Auaris and Sharuhen fell, the principal incentive for Egyptian-Israelite understanding fell with them. An uneasy truce prevailed. Under Saul and David, Israel was kept busy defending itself against the Philistines, Ammonites, Moabites, et al., and couldn't give much thought to Egypt. But it is reasonable to assume that the Egyptians were already thinking about how they might re-establish their former hegemony over Palestine. That Egyptian ex-slaves were now in power in Jerusalem could only have helped to persuade Pharaoh that the Israelites were rightfully his subjects. However, David's success in suppressing his neighbours, along with his penchant for massacre and methodical slaughter (I Samuel 27:9 , ...
195. Peoples of the Sea: An Art Historical Perspective ... [Journals] [Kronos]
... through the very tricky business of interpreting texts. Twelfth or Fourth Century? p. 5: Alessandra Nibbi does dispute that the Peoples of the Sea came from the Aegean area. She accepts the chronology but prefers to reorder our understanding of the origins of these people and attendant geographical problems. See The Sea Peoples: A Re-examination of the Egyptian Sources and The Sea Peoples and Egypt. pp. 6-12: It is good to hold firm on the point of the Greek letters on the tiles of Ramesses III's palace. It is a crux which, to the best of my knowledge, defies conventional explanation. pp. 12-17: It is at least possible that the cemetery was ...
196. Historical Supplement [The Age of Velikovsky] [Books]
... published Oedipus and Akhnaton which was based on research that was done when he first came to the United States in 1939. This work had been set aside when the clues that eventually led to the publication of Ages in Chaos and Worlds in Collision were discovered. In Oedipus and Akhnaton, Velikovsky identified the legendary character, Oedipus, as the Egyptian Pharaoh Akhnaton and suggested that the so called Oedipus legend was not a legend, but possibly the life-story of Akhnaton as told by the Greeks. This work is almost totally independent of Velikovsky's other books. There is one major connection to Ages in Chaos and perhaps a minor connection to Worlds in Collision the latter being, that, if ...
197. Haremhab: Assyrian Vassal or XVIIIth Dynasty Pharaoh? [Journals] [Kronos]
... Lewis M. Greenberg.(1 ) Both writers commented unfavorably on an article published in the SIS Review (III:2 ), in which I departed radically from the chronological placement proposed for this pharaoh by Dr. Immanuel Velikovsky in his as yet unpublished Assyrian Conquest.(2 ) The correct placement of Haremhab in the sequence of Egyptian kings and dynasties is crucial to the development of any chronology whose starting point is the radical revision put forward by Velikovsky in Volume I of Ages in Chaos.(3 ) I am therefore grateful to the editor for this opportunity to reply to the criticisms which have been made of my presentation of the evidence linking Haremhab to the late ...
198. A Criticism of the Revised Chronology [Journals] [Pensee]
... history, Louisiana State University, New Orleans. Immanuel Velikovsky's works have been attacked by scientists, particularly astronomers, who are concerned by his theories of astronomical catastrophes in fairly recent times. Ancient historians have generally ignored this fray although almost all of Velikovsky's arguments are based on ancient texts and in spite of the fact that his proposed synchronisms for Egyptian, Palestinian and Minoan-Mycenaean history, if correct, would require a complete rewriting of ancient history. Whether this silence has been caused by ignorance of Velikovsky's writings and the controversy they have engendered or by a conviction that he is so totally wrong that there is no need to answer his arguments makes little difference. The issue cannot be forever ...
199. VELIKOVSKY AND OEDIPUS [Journals] [Aeon]
... : Unless his inner motivations are understood, one is equally baffled by Freud's insistence on writing and publishing as his last book- almost as his last testament- his degradation of Moses. He degraded him by denying him originality; simultaneously he degraded the Jewish people by denying them a leader of their own race, for he made Moses an Egyptian; and finally he degraded the Jewish God, making Yahweh a local deity, an evil spirit of Mount Sinai. On the eve of his departure from a long life he had to blast the Hebrew God, demote his prophet, and glorify an Egyptian apostate as the founder of a great religion.(3 ) Velikovsky goes so ...
200. "Let There be Light" [Journals] [Kronos]
... , in some ways drastic but visually glorious, posterity branded as The Creation. Traditions of creation are multifarious; those of The Creation, multiform. One consistent motif connected with the latter is the Universal, Celestial, Cosmic, or Primordial Egg. Budge, echoing the beliefs of H. Brugsch, describes the primitive credo of the ancient Egyptians in these words: "Nothing existed except a boundless primeval mass of water which was shrouded in darkness and which contained within itself the germs or beginnings, male and female, of everything which was to be in the future world. The divine primeval spirit which formed an essential part of the primeval matter felt within itself the desire to ...
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