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169 pages of results.
51. Gezer and the Mysterious Gates of Solomon [Catastrophism & Ancient History Journal $]
... Issue Contents Gezer and the Mysterious Gates of Solomon Michael S. Sanders The ancient city of Gezer was first identified in modern times at Tell El-Jazari by C. Clermont-Ganneau in 1871. Only about 20 miles west-northwest of Jerusalem, it is strategically located guarding one of the most important crossroads of early times, leading from the main north-south coastal road (the Via Maris) directly to Jerusalem and a number of fortified cities of Judah. Gezer is perhaps best known as having been the wedding present to the wife of King Solomon from his Egyptian father-in-law, which shows conclusively that the Kingdom of David was not as powerful nor extensive as popular opinion would lead us to believe. It is noteworthy that the gift was not even made to Solomon himself, but only to his wife. It was in fact the pivotal northern border town of Philistine influence, although not one of the Pentapolis. The first major excavation was undertaken by The Palestine Exploration Fund, headed by R.A. Stewart Macalister, between 1902 and 1909, and although hailed as an exemplary piece of work at ...
52. On Sothic Dating: Some Preliminary Remarks [Kronos $]
... From: Kronos Vol. VI No. 1 (Fall 1980) Home¦ Issue Contents On Sothic Dating: Some Preliminary Remarks Lewis M. Greenberg The conventional reconstruction of Egyptian history is based on the assumption that the Egyptians regulated their calendar according to the heliacal rising of the star Sothis( Spdt in Egyptian), or Sirius. This is known as Sothic dating, and it has become the pillar of support for reckoning the absolute chronology of ancient Egypt. In the words of Montet: "Were it not for the dates determined by the Sothic Cycle which provide a few fixed points of reference, Egyptian chronology would be a very uncertain field." The application of Sothic dating presumes, among other things: 1) That Sothic astronomical calculations do, in fact, have historical validity; 2) That the calendar of Egypt remained unaltered throughout that period of history to which Sothic dating is applied; 3) That certain statements (see below) made by the Latin author Censorinus are definitive. As it happens, all of the above may be ...
53. Sun, Moon, and Sothis: A Study of Calendars and Calendar Reforms in Ancient Egypt by Lynn E. Rose [Aeon Journal $]
... Holidays would tend to wander ahead about one day every four years and, even if a pharaoh enjoyed a long reign for some thirty years, such holidays would be off by more than a week. Notwithstanding, the priestly order of Egypt stuck to their guns and retained their 365-day year, knowing full well that the 365 1/ 4 -day year and the religious year wouldn't be in alignment again for almost a millennium and a half-- 1460 years: the Sothic period. (This term is the Greek transliteration of the Egyptian Sopdet, or spdt, ostensibly relating to the Star of Isis, Sirius.) To forestall any misalignments, the holidays-- or "feasts" as they seem to have been called-- were often regulated by the Moon, usually dating the first of each month by noting the first invisibility of the old crescent just before sunrise. Since the monthly excursion of the Moon takes about 29 1/ 2 days, the months varied between 29 and 30 days. The ancient Babylonians knew that 235 synodical months (29.530589 ...
54. An Appendix to My Articles on Hatshepsut and Thutmose III [SIS C&C Review $]
... From: SIS Review Vol VII Part A (1985) Home¦ Issue Contents Forum REVISED CHRONOLOGY An Appendix to My Articles on Hatshepsut and Thutmose III By Eva Danelius Dr Danelius (Dr Rerum Politicarum, University of Tübingen) has lived in Israel for many years, attending courses on Egyptian and Semitic languages and biblical history at the Hebrew University and the University of Tel Aviv. An authority on the historical geography of the Holy Land, she has published articles in numerous journals, including JEA, JNES, and Beth Mikra. [Note: See E. Danelius: "The Identification of the Biblical 'Queen of Sheba' with Hatshepsut, 'Queen of Egypt and Ethiopia'" Kronos I:3 (1977), pp. 3-18 and I:4 (1977), pp. 8-24: "Did Thutmose III Despoil the Temple in Jerusalem.?, SISR II:3 (1977/8), pp. 64- 79.Nearly four decades ago, while spending several years in the Egyptian desert around Cairo as a member of H.M. ...
55. The Hyksos and the Archaeology of Palestine [SIS C&C Review $]
... the Israelites under Joshua, as recounted in the Old Testament (Josh. l-11). The implication of the Old Testament traditions is that the Exodus occurred in the middle decades of the 15th century BC, and that the Conquest began about a generation later (I Kings 6:1; Judg. 11:26; Num. 14:28-33). I therefore date the Conquest, and hence the fall of the MB II C cities, to the closing years of the 15th century BC. Immanuel Velikovsky's proposed revision of Egyptian chronology also assumes a 15th century date for the Exodus. The article referred to above illustrated some ways in which my redating of the MB II C destructions lends support to Velikovsky's scheme, and I promised to show in future contributions other ways in which that redating "elucidates... problems of Biblical history and archaeology, and supports and complements Velikovsky's revised Egyptian chronology". The present article fulfils that promise with regard to problems which currently face archaeologists working with Middle and Late Bronze Age finds. Table 1 shows the divisions ...
56. On the Nature of Cometary Symbolism [Kronos $]
... motifs. In world mythology there is no limit to the magical and celestial beards, flames, and dragons. Once one has conceded the possibility of a cometary explanation, where would it end? Would not the comet then loom as a mythical image of vast influence, entirely out of proportion to historical "reality"? We ask this rhetorical question only to stress our approach's potential conflict with conventional interpretations and their unspoken assumptions about "the way the ancient sky looked". To the above-cited comet symbols one can compare the following Egyptian hieroglyphs: "beard" "lock of hair" or "sidelock" "feather" or "plume" "torch" of "flame" "rope", "tie", or "knot" "serpent" To state the obvious, Egyptologists do not think of comets when they see these images, so we are treading ground far removed from generally accepted suppositions. In fact, the glyphs listed above have apparently never been associated as a group in any formal analysis since the beginnings of modern Egyptology more than ...
57. Shoshenq and Shishak: A Case of Mistaken Identity [SIS C&C Review $]
... From: SIS Review Vol VIII (1986) "Tenth Anniversary Tour Issue" Home¦ Issue Contents Shoshenq and Shishak: A Case of Mistaken Identity John J. Bimson The currently accepted framework for Egyptian chronology during the Third Intermediate Period is supported by a key synchronism with biblical history. The identification of the biblical Shishak with Shoshenq I of the 22nd Dynasty is the only generally accepted synchronism with western Asia from the beginning of the TIP until the late 8th century and has been one of the major factors in determining Egypt's high chronology. This paper questions the validity of the identification and proposes that it should no longer stand as an obstacle to a revision of Third-Intermediate-Period chronology. Introduction: The Importance of the Question Research by members of the SIS into Egypt's Third Intermediate Period (hereafter TIP), comprising the 21st-25th Dynasties (c.1100-664 BC in the conventional chronology), has been underway for several years now. It was recognised at an early stage that Velikovsky's reorganisation of Egyptian Dynasties, which places the 22nd-25th Dynasties between the 18th and 19th [1, is ...
58. The Correct Placement of Haremhab in Egyptian History [Kronos $]
... From: Kronos Vol. IV No. 3 (Spring 1979) Home¦ Issue Contents The Correct Placement of Haremhab in Egyptian History Immanuel Velikovsky Copyright (c) 1979 by Immanuel Velikovsky Editor's Note: The following material on Haremhab is taken from Velikovsky's forthcoming book The Assyrian Conquest, Vol II of the Ages in Chaos series. The appearance of The Assyrian Conquest will mark the completion of that series. HAREMHAB-- HARMAIS Josephus preserved a story he found in Manetho, the origin of which is in the adventures of Haremhab. The heroes of the story are Sethosis and Harmais, two brothers. Sethosis was the king of Egypt. His name is like that of King Sethos, who, according to Herodotus, went to war against Sennacherib and was saved when a catastrophe destroyed the Assyrian army in a single night. (1) This Sethosis of Manetho, "who possessed an army of cavalry and a strong fleet, made his brother Harmais viceroy of Egypt and conferred upon him all royal prerogatives, except that he enjoined upon him not to wear ...
59. Ash [Pensee]
... that sometimes is as high as 300 or 400 years. Therefore it would be good to have an object offered for analysis with a remark that two datings vie between themselves, and the analysis is requested to decide between these two datings. I.V. November 7, 1953 DEAR DR. VELIKOVSKY: Thank you for your good letter of the 4th. I was glad to receive it and to hear that the radio-carbon dating of Dr. W. F. Libby of the University of Chicago confirms some of your own new dates in Egyptian and Near Eastern history before the Persian Period. I would be delighted to confirm your conclusions by sending to Dr. Libby some organic substance from an Egyptian object (such as an Egyptian mummy case) from the New Kingdom (18th to 20th dynasty) if I could find one in the Harvard Semitic Museum. Unfortunately we have nothing belonging to that period, most of our exhibits are much later or are made of non-organic matter... Cordially yours, ROBERT H. PFEIFFER February 23, 1954 Frederick Johnson Robert S ...
60. The Origin of Velikovsky's Comet [Kronos $]
... more emphatically: Symbols of the planet pervade the earliest sources. In fact, at the dawn of civilization, the proto-planet Venus- looking very much like a comet- appears as part and parcel of a unified cosmology ruling the collective consciousness of man. This cosmology, however, has yet to be recognized by conventional schools. 4. The Great Mother One of the most prominent features of ancient religion is the universal devotion to a goddess called the "Great Mother". Perhaps the best-known early instances of the goddess are the Egyptian Isis and the Mesopotamian Inanna-Ishtar. Significantly, chroniclers identify both goddesses with the planet Venus.(3) Moreover, it would be difficult to find an ancient civilization which fails to support this role of Venus as Great Mother. There appears to be an impressive continuity of this identity from the infancy of civilization through the Classical Age of Greece and up to more modern times. This aspect of Venus symbolism raises a question which finds no apparent solution in either Velikovsky's or traditional theory. Why was a feminine nature ascribed to the ...
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