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206 pages of results.
241. Thutmose III: A Different Perspective [Journals] [Aeon]
... In terms of choice then, the northern allies had Hazor, Megiddo, Jerusalem, or Gezer as fortified cities after Solomon's reign. The topography of Jerusalem makes it an excellent defensive position but not one for an open battle. Gezer appears to be too far south for the allies' supply system to support and was most probably loyal to Egyptian interests due to its proximity. Megiddo is thus an obvious choice. South of Megiddo was open territory, devoid of any suitable defense fall-back. Waiting for the enemy at Megiddo had other attractions, especially if the defenders knew that the opposing army, having already secured Gaza as a base, was approaching from the south. Inactivity keeps ...
242. The Saturn Thesis (Part 2) [Journals] [Aeon]
... Comaetho, and Aphrodite Comaetho means the long-haired or flaming-haired Venus. The comparative approach will not only show that this is not an isolated motif; it will show that recurring contexts of the motif are remarkably consistent with the recorded cosmic history of Venus. Aphrodite Comaetho is a counterpart to the Incan Venus as long-haired star; a counterpart to the Egyptian Isis (Venus) who spreads her hair across the face of the sun god Ra; counterpart to the Sumerian Inanna who (in the form of Geshtinanna) "whirls her hair in heaven;" counterpart to the Babylonian Ishtar, "the one with hair." To understand Aphrodite Comaetho literally, as the Comet Venus, one ...
243. "King Living in Truth". Part 1 (Oedipus and Akhnaton) [Velikovsky]
... replacing the supreme god Amon by the god Aton. The usual interpretation has it that Amon-Ra was the sun god and that Aton was also the sun god, but in a different aspect: the solar disk, or the material substance of the sun. These theological subtleties on the part of modern scholars, who ascribe them to the ancient Egyptians and see in the change a great religious reform, are not convincing. Anyway, Amon was not a solar deity, and besides, there was an idea and a philosophy of life and an ethical concept in Akhnaton's reform. Amon was the same as Jupiter, worshiped by all the nations of antiquity. In Greece his name was ...
... Chapter XXVIII The Fixed Year and Festival Calendars THE reformation of the Egyptian calendar, to be gathered, as I suggested in the last chapter, from the decree of Tanis, is not, however, the point to which reference is generally made in connection with the decree. The attempt recorded by it to get rid of the vague year is generally dwelt on. Although the system of reckoning which was based on the vague year had advantages with which it has not been sufficiently credited, undoubtedly it had its drawbacks. The tetramenes, with their special symbolism of flood-, seed-, and harvest-time, had apparently all meant each in turn; however the meanings of ...
245. Index of Titles
... Index of Article Titles [ CD-Rom Home ] .. .more Myths Monuments and Mnemonics: A Photographic Tour of Egyptian Antiquities .. .more Myths Monuments and Mnemonics: A Visit To Easter Island "A New Interpretation of the Assyrian King List" "Towards a New Chronology of Ancient Egypt," 10 Bright Sons of the East and the Sun 108-year Cyclicism of the Ancient Catastrophes, The 1552 Exodus, The 18 possible planets lacking a star 1989 ISIS/SIS Nile Cruise, The 1990 ISIS Fellowship Lecture Meeting 2nd SIS Cambridge Conference Abstracts 360 Day Year: An Ambiguity Resolved, The 360 Day Year: Science and Humanities, The 40Ar/39Ar Dating anomalies A A ...
246. Velikovsky, Glasgow and Heinsohn Combined [Journals] [SIS Review]
... , together with various other types of evidence, demonstrates beyond reasonable doubt that at least two thousand years needs to be removed from the ancient history of the Near East. The first person to suggest that there was something fundamentally wrong with the timescales of ancient history was of course Immanuel Velikovsky and in the early 1950s he proposed that 18th Dynasty Egyptian chronology was too long by around 500 years. Ages in Chaos Vol. 1, published in 1952, demonstrated to the world how, if those 500 years were removed, the histories of Egypt and Israel, which had hitherto shown almost no correspondence whatsoever, could be made to fit', much like matching pieces of a jigsaw ...
247. Saturn As King (Addenda et Corrigenda) [Journals] [Kronos]
... any dead language, there remain obscurities which provide material for learned controversy, and the languages of the ancient Near East more so than most."(2 ) Lowery's main objection seems to rest on my blind reliance on Budge's work. The collective works of Budge are a veritable mine of information but, meanwhile, the study of the Egyptian language has progressed immensely since his time. Concerning certain matters, I should therefore have consulted more recent sources. For instance, in my article I stated that "the more popular word pharaoh' is a Hebraized title of the king of Egypt. In Egyptian the word is Per'o'."(3 ) This is only correct ...
248. The Curse. Part 2 (Oedipus and Akhnaton) [Velikovsky]
... disposal of the bodies of their dead, but neither in Judea nor in Assyria, Chaldea, Greece, or Rome was there such a cult of the dead as there was in Egypt, nor was such importance attached to the care of the dead by the living. The belief in the afterlife, in which the body participates, caused Egyptians, even those of modest means, to mummify their dead and to supply them with all the necessities of life, including a dwelling. Some other peoples, notably the Carians, also built expensive burial chambers and offered libations to the deceased, but nowhere were the cult of the dead and the care of the living for their places ...
249. Sidelights on Velikovsky's 'Ages in Chaos' [Journals] [Catastrophism & Ancient History]
... II was the last of their dynasts to hold the throne at their capital city Avaris. Velikovsky feels confident that the name is merely a variant of the Amalekite Agag, the name of the last of their dynasts in the book of Samuel. However, we have no explanation of the way in which the consonant in Agag changed to the Egyptian labial. This is how I imagine it occurred. When the Arnalekitcs arrived in devastated Egypt they found the religion of the land utterly alien to their own. "They' ruled ignoring Ra," says a native papyrus.4 They learned from the people who submitted to their tyranny with scarcely a struggle that the sun-god Ra had ...
250. The Ark in Action [Books] [de Grazia books]
... had to wear the blue ephod, a gorgeous pullover to whose skirt are attached golden bells, "and it shall be upon Aaron when he ministers, and its sound shall be heard when he goes into the holy place before the Lord, and when he comes out, lest he die." Petrie reproduces from an Egyptian priestly garment a border of "lotus-flowers and seed-vessels" that seem like "bells and pomegranates." Few doubt, however, that the Israelite bells would ring. Cassuto says that they would sound so that the priest would not enter the sanctuary unannounced and irreverently. And in departure the priest would prostrate himself and the bells' sound ...
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