The Lords Of Avaris

The Lords of Avaris is one man's journey in search of the legendary origins of the Western World. Our story begins in a small rock-cut tomb below the desolate ruin-mound of Jericho in the Jordan Valley. This is the start of an epic journey of discovery, in the Homeric mould, which ranges across the ancient lands and archaeological sites of the Mediterranean. From Joshua's Jericho to Romulus' Rome, the true chronicle of our pre-Christian past is uncovered revealing an extraordinary historical picture, previously unimagined by scholars. The epic legends of the West, which permeate the writings of Greece and Rome, appear to have been based on the exploits of genuine historical figures and actual events. There really was an 'Heroic Age' of brazen-clad warriors, the last of which fought before the walls of Troy, just as described in Homer's Iliad. At the beginning of the Middle Bronze Age - two thousand years before the assassination of Julius Caesar in the Roman Senate - a new people appeared on the stage of history to join the great civilisations of Mesopotamia and Egypt. These 'Indo-European'-speaking tribes were chariot-riding warriors from the northern mountains and plains. They became the Hittites, the Aryan kings of Mitanni, the Vedic heroes of the Indus, and the founders of the later empires of Greece, Persia and Rome. They had many legendary names - the Divine Pelasgians of Greece, the Luwians of Troy and western Anatolia, the Rephaim and Anakim of the Bible, and the Hyksos rulers of Avaris who suppressed Egypt for generations. Their heroes and heroines are legionary: Inachus, mythical king of Argos in the Peloponnese; his daughter the beautiful Princess Io who married an Egyptian pharaoh; Danaus, the Hyksos ruler who, fleeing from Egypt to Greece, founded the Mycenaean dynasty which culminated in Agamemnon's ill-fated Trojan War; Cadmus, the bringer of writing to the West; Minos, the Cretan high-king of Knossos who built the infamous Labyrinth; Mopsus, warrior and sage who led a vast Greek, Philistine and Anatolian army into the Levant in a daring attempt to seize Egypt in the time of Ramesses III. All these, and more, are the stuff of legend - but The Lords of Avaris reveals these Classical heroes as flesh-and-blood characters from our ancestral past.

The Lords of Avaris is one man's journey in search of the legendary origins of the Western World. Our story begins in a small rock-cut tomb below the desolate ruin-mound of Jericho in the Jordan Valley. This is the start of an epic journey of discovery, in the Homeric mould, which ranges across the ancient lands and archaeological sites of the Mediterranean. From Joshua's Jericho to Romulus' Rome, the true chronicle of our pre-Christian past is uncovered revealing an extraordinary historical picture, previously unimagined by scholars. The epic legends of the West, which permeate the writings of Greece and Rome, appear to have been based on the exploits of genuine historical figures and actual events. There really was an 'Heroic Age' of brazen-clad warriors, the last of which fought before the walls of Troy, just as described in Homer's Iliad. At the beginning of the Middle Bronze Age - two thousand years before the assassination of Julius Caesar in the Roman Senate - a new people appeared on the stage of history to join the great civilisations of Mesopotamia and Egypt. These 'Indo-European'-speaking tribes were chariot-riding warriors from the northern mountains and plains. They became the Hittites, the Aryan kings of Mitanni, the Vedic heroes of the Indus, and the founders of the later empires of Greece, Persia and Rome. They had many legendary names - the Divine Pelasgians of Greece, the Luwians of Troy and western Anatolia, the Rephaim and Anakim of the Bible, and the Hyksos rulers of Avaris who suppressed Egypt for generations. Their heroes and heroines are legionary: Inachus, mythical king of Argos in the Peloponnese; his daughter the beautiful Princess Io who married an Egyptian pharaoh; Danaus, the Hyksos ruler who, fleeing from Egypt to Greece, founded the Mycenaean dynasty which culminated in Agamemnon's ill-fated Trojan War; Cadmus, the bringer of writing to the West; Minos, the Cretan high-king of Knossos who built the infamous Labyrinth; Mopsus, warrior and sage who led a vast Greek, Philistine and Anatolian army into the Levant in a daring attempt to seize Egypt in the time of Ramesses III. All these, and more, are the stuff of legend - but The Lords of Avaris reveals these Classical heroes as flesh-and-blood characters from our ancestral past.

This book looks back over thousands of years to explore the period in Egyptian history when the Bible identifies that Ancient Israel was resident in Egypt. It asks and answers one very simple question: What new things can we learn about this period of history if we treat the Bible as a valid historical document? Whereas this topic is often approached from either the perspective of the Bible or Egyptology, this work genuinely attempts to occupy the ground between the two. It uses Scripture like a torch carried into the deepest recesses of the established historical facts and theories concerning the late Middle Kingdom period, the Second Intermediate period, and the early New Kingdom period in Egyptian history. Along the way, it considers some of the latest discoveries, innovations, and theories from the world of Egyptology and unearths a trove of tangible points of connection. As such, the narrative forms a two-way perspective, where the biblical account illuminates stubbornly opaque moments in Egyptian history and chronology and where the meticulous work of Egyptologists provides appropriate additional background to the Bible. The result is a sharper perspective of an ancient account that has a surprisingly current application for us all.

This book narrates the history of cities that appeared and disappeared on the banks of the river Nile - the world's longest river system - over four millennia.

A groundbreaking account of how the Book of Exodus shaped fundamental aspects of Judaism, Christianity, and Islam The Book of Exodus may be the most consequential story ever told. But its spectacular moments of heaven-sent plagues and parting seas overshadow its true significance, says Jan Assmann, a leading historian of ancient religion. The story of Moses guiding the enslaved children of Israel out of captivity to become God's chosen people is the foundation of an entirely new idea of religion, one that lives on today in many of the world's faiths. First introduced in Exodus, new ideas of faith, revelation, and above all covenant transformed basic assumptions about humankind’s relationship to the divine and became the bedrock of Judaism, Christianity, and Islam.

Professor Maspero does not need to be introduced to us. His name is well known in England and America as that of one of the chief masters of Egyptian science as well as of ancient Oriental history and archaeology. Alike as a philologist, a historian, and an archaeologist, he occupies a foremost place in the annals of modern knowledge and research. He possesses that quick apprehension and fertility of resource without which the decipherment of ancient texts is impossible, and he also possesses a sympathy with the past and a power of realizing it which are indispensable if we would picture it aright. His intimate acquaintance with Egypt and its literature, and the opportunities of discovery afforded him by his position for several years as director of the Bulaq Museum, give him an unique claim to speak with authority on the history of the valley of the Nile. In the present work he has been prodigal of his abundant stores of learning and knowledge, and it may therefore be regarded as the most complete account of ancient Egypt that has ever yet been published. In the case of Babylonia and Assyria he no longer, it is true, speaks at first hand. But he has thoroughly studied the latest and best authorities on the subject, and has weighed their statements with the judgment which comes from an exhaustive acquaintance with a similar department of knowledge. Naturally, in progressive studies like those of Egyptology and Assyriology, a good many theories and conclusions must be tentative and provisional only. Discovery crowds so quickly on discovery, that the truth of to-day is often apt to be modified or amplified by the truth of to-morrow. A single fresh fact may throw a wholly new and unexpected light upon the results we have already gained, and cause them to assume a somewhat changed aspect. But this is what must happen in all sciences in which there is a healthy growth, and archaeological science is no exception to the rule. The spelling of ancient Egyptian proper names adopted by Professor Maspero will perhaps seem strange to many. But it must be remembered that all our attempts to represent the pronunciation of ancient Egyptian words can be approximate only; we can never ascertain with certainty how they were actually sounded. All that can be done is to determine what pronunciation was assigned to them in the Greek period, and to work backwards from this, so far as it is possible, to more remote ages. This is what Professor Maspero has done, and it must be no slight satisfaction to him to find that on the whole his system of transliteration is confirmed by the cuneiform tablets of Tel el-Amarna. The difficulties attaching to the spelling of Assyrian names are different from those which beset our attempts to reproduce, even approximately, the names of ancient Egypt. The cuneiform system of writing was syllabic, each character denoting a syllable, so that we know what were the vowels in a proper name as well as the consonants. Moreover, the pronunciation of the consonants resembled that of the Hebrew consonants, the transliteration of which has long since become conventional. When, therefore, an Assyrian or Babylonian name is written phonetically, its correct transliteration is not often a matter of question. But, unfortunately, the names are not always written phonetically. The cuneiform script was an inheritance from the non-Semitic predecessors of the Semites in Babylonia, and in this script the characters represented words as well as sounds. Not unfrequently the Semitic Assyrians continued to write a name in the old Sumerian way instead of spelling it phonetically, the result being that we do not know how it was pronounced in their own language. The name of the Chaldæan Noab, for instance, is written with two characters which ideographically signify "the sun" or "day of life," and of the first of which the Sumerian values were ut, babar, khis, tarn, and par, while the second had the value of zi. Were it not that the Chaldæan historian Bêrôssos writes the name Xisuthros, we should have no clue to its Semitic pronunciation.