They included many books we refer to as apocryphal in the Septuagint, the Latin Vulgate, and earlier translations of English Bibles, including the 1611 King James Version. Main stream Hebrew and early Christian religions considered many of these writings as divine scripture. In 95 AD, after the Romans destroyed Jerusalem, the Pharisees called a religious council in Yavneh (Jamnia) to establish a list of inspired Scriptures which excluded all books written in Greek: as they perceived Yahuah (God) would only have spoken to the Hebrew people in the native Hebrew language. Many findings among the Dead Sea Scrolls prove that 1st century Hebrew communities accepted the books that we now refer to as apocryphal and deuterocanonical as authentic Scripture as they frequently quoted from books such as Tobit, Wisdom and Sirach. The present-day Ethiopian Orthodox Tewahedo Bible, whose roots extend back to the 4th century, has preserved much of the ancient Hebrew acceptance of the Septuagint. Many of the ancient Hebrew and Greek religious works are now only extant in Ge’ez through the Ethiopian Church, which has 81 books in its Bible.
Apocryphal Books Comparison
This table compares the books called apocryphal today from the Septuagint, Latin Vulgate, the Ethiopian Bible, the Masoretic Texts, and the 1611 and 1769 King James Bible’s. These books were well known to the ancient Hebrews and Early Christians, as evidenced by the writings of Epiphanius, Justin Martyr, Origen, Diodorus of Tarsus, Isidore of Alexandria, Isidore of Seville, Eutychius of Alexandria, John Malalas, George Syncellus, and George Kedrenos, showing many of the texts were used by the communities that compiled the Dead Sea Scrolls. No complete Greek or Latin versions are known to have survived for many of the books, but the Ge’ez versions have proven accurate translations when compared to versions found in the Dead Sea Scrolls. For instance, between 1947 and 1956, they found 15 copies of the Book of Jubilees amongst the Dead Sea Scrolls. This number is only exceeded by today’s main canon books Genesis, Exodus, Deuteronomy, Isaiah and Psalms.
Present-day King James Bible Verses That Mention Now Extant Books
Joshua 10:13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So, the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
1 Chronicles 29:29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer,
2 Chronicles 12:15 Now the acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars between Rehoboam and Jeroboam continually.
2 Chronicles 20:34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, who is mentioned in the book of the kings of Israel.
Luke 3:4 As it is written in the book of the words of Esaias the prophet, saying, the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight.
Luke 4:17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
Some Apocryphal Books Available in our Website
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This book focuses on the Crowned Christ of Revelation. It presents The Lord Jesus as the Crowned King of the Universe; it displays the Lord in his full glory for all to behold. Samuel Dickey (S.D.) Gordon has written a series of Quiet Talks, classics each, yet so relevant for today’s Christian believer.
Crowning the Christ is practical whether taken in the personal sense or the world sense. He was crowned in the upper world with wondrous patience and graciousness. The initiative of all action today on the earth is in man’s hands. Someday the initiative of governing action on the earth will be in the hands of the crowned Christ, even while the personal initiative of each man’s life will still be in his own hands. It’s common to hear people say, “We don’t understand now, but in Heaven we’ll know everything.” Will we know everything in Heaven? One day we’ll see God’s face and truly know him (Revelation 22:4). While in the flesh our vision is shortsighted; after we’re resurrected, we’ll be able to see eternal realities once invisible to us (2 Corinthians 4:18). God sees clearly and comprehensively. In Heaven we’ll see far more clearly, but we’ll never see comprehensively. In Heaven we’ll be flawless, but not knowing everything isn’t a flaw. It’s part of being finite. Righteous angels don’t know everything, and they long to gain more knowledge (1 Peter 1:12). They’re flawless but finite. We should expect too long for greater knowledge, as angels do, and we’ll spend eternity gaining the greater knowledge we seek.
Will We Learn?
In Ephesians 2:6-7 in states that “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace” implies that we will continue to learn in Heaven.
The word show means “to reveal,” and the phrase in the coming ages indicates this will be a progressive, ongoing revelation, in which we learn more about God’s grace. If someone can continue to learn new things about their wife, children, family, and friends, though you’ve known them for years. If one can continuously learn something new about these finite human beings, they will learn far more about Jesus. As Jesus said to his disciples, “Learn from me” (Matthew 11:29). In Heaven we’ll continually learn new things about God, further broadening our understanding.
Will We Experience Process?
The first humans lived in process, as God ordained them to. Adam knew more a week after he was created than he did on his first day. Nothing is wrong with process and the limitations it implies. Jesus “grew in wisdom and stature” (Luke 2:52). Jesus “learned obedience” (Hebrews 5:8). Growing and learning cannot be bad; the sinless Son of God experienced them. They are part of being human, and unless we cease to be human after our resurrection, we will go on growing and learning. The sense of wonder among Heaven’s inhabitants shows Heaven is not stagnant but fresh and stimulating, suggesting an ever-deepening appreciation of God’s greatness. We will find in Heaven a continual progression of stimulating discovery and fresh learning as we keep grasping more of God. We can expect an eternity of growing in Christlikeness as we behold God’s face and are “transformed into his likeness with ever-increasing glory” (2 Corinthians 3:18). After creating the new heaven, Jesus says, “I am making everything new!” (Revelations 21:15). Notice the verb tense is not “I have made” or “I will make” but “I am making.” This suggests an ongoing process of renovation. Christ is a creator, and his creativity is never ending. He will go right on making new things. Heaven is not the end of innovation; it is a new beginning, an eternal break from the stagnancy and inertia of sin.
S.D. Gordon – Biography
“Prayer wonderfully clears the vision; steadies the nerves; defines duty; stiffens the purpose; sweetens and strengthens the spirit.”
In the early 1900s, Samuel Dickey Gordon was a traveled speaker in high demand. Dickey, an inexhaustible author, wrote over 25 devotional books, most with the phrase “Quiet Talks” in the title. He was born on August 12, 1859 in Philadelphia, PA and died in June 1936. He served as assistant secretary of the Philadelphia Young Men’s Christian Association in1884-86 and became state secretary for the YMCA in Ohio, serving from 1886 to 1895.
Gordon then took four years to visit the mission fields of the Orient and to tour Europe on speaking missions. His quiet manner, simplicity, illustrative quality and gentle spirit won for him a great following wherever he went. “Quiet Talks on Power” was his first book, published by Fleming H. Revell in 1901.
Gordon was then forty-two. His “Quiet Talks on Prayer” followed in 1904, “Quiet Talks on Service” and “Quiet Talks about Jesus”, in 1906. The demand for his books had grown so great that he could produce two in a year and follow thereafter with one series of Quiet Talks each year until 1915, when the first World War disrupted everything. After the war, he resumed his Quiet Talks series. He produced twenty-five books, twenty-two of which belonged to the Quiet Talks series.
An incessant and tireless itinerant, Gordon never lacked for opportunities to preach. He never called himself a preacher, preferring the title of lecturer. His manner of speaking was never dull. He always used parables in his stories to illustrate his point, giving him the gripping power to hold the attention and stir the heart.
“The Treasury of Quiet Talks Selections from S.D. Gordon” (1951) by John W. Bradbury gives this brief biography: Samuel Dickey Gordon ministered the deep things of God. S. D. was not an ordained minister and held no academic degrees, instead he learned his theological concepts from his Bible. He was a plain man, controlled by a deep desire to edify God’s people, earning him the respect of the learned and affection of the simple.
Most widely held works by S.D. Gordon
Quiet talks on prayer by S. D Gordon (Book) 50 editions published between 1904 and 2017 in 3 languages and held by 712 WorldCat member libraries worldwide
Quiet talks on power by S. D Gordon (Book) 66 editions published between 1900 and 2018 in 8 languages and held by 527 WorldCat member libraries worldwide
Quiet talks about Jesus by S. D Gordon (Book) 46 editions published between 1906 and 2018 in English and held by 493 WorldCat member libraries worldwide
Quiet talks on service by S. D Gordon (Book) 26 editions published between 1906 and 2012 in 3 languages and held by 355 WorldCat member libraries worldwide
Quiet talks with world winners by S. D Gordon (Book) 31 editions published between 1908 and 2018 in 3 languages and held by 312 WorldCat member libraries worldwide
Quiet talks on home ideals by S. D Gordon (Book) 14 editions published between 1909 and 2013 in 3 languages and held by 299 WorldCat member libraries worldwide
Quiet talks on personal problems by S. D Gordon (Book) 20 editions published between 1901 and 2018 in English and held by 276 WorldCat member libraries worldwide
Quiet talks on John’s Gospel by S. D Gordon (Book) 12 editions published between 1915 and 2017 in English and Undetermined and held by 238 WorldCat member libraries worldwide
Quiet talks on following the Christ by S. D Gordon (Book) 13 editions published between 1913 and 2019 in English and held by 215 WorldCat member libraries worldwide
Quiet talks about Our Lord’s return by S. D Gordon (Book) 12 editions published between 1912 and 1932 in 3 languages and held by 204 WorldCat member libraries worldwide
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“Be kind, for everyone you meet is fighting a great battle.”
Philo of Alexandria originally named Philo Judaeus was born in 20 BCE and died in 50 CE in Alexandria, Egypt, Roman Empire. The name of his parents is unknown but we know that he came from a wealthy well-known family, his father was granted a Roman citizenship from Roman dictator Gaius Julius Caesar. He visited the 2nd Temple in Jerusalem once in his period. Philo was a contemporary of the Messiah and his Apostles. He visited the 2nd Temple in Jerusalem once during his life. He and his brothers were educated in the Hellenistic culture of Alexandria and the culture of ancient Rome. They were also educated in Ancient Egyptian culture, Greek philosophy and in the traditions of Judaism, especially in the study of Jewish traditional literature. Some believed this lack of credit or sympathy for Philo by the Rabbinic leadership was because of his selection of allegorical rather than exacting translations of the Hebrew Bible, however it was likely because of his analysis of Rabbinic scholars, referring to their works and ideas were “full of Sybaritic profligacy and licentiousness to their everlasting shame”, “eager to give a specious appearance to infamous actions, to secure notoriety for disgraceful deeds”, and, that he “disregards the envious disposition of such men, and shall narrate the true events of Moses’ life” of which Philo felt were unjustly covered over. According to Josephus, he was inspired by Aristobulus of Alexandria and the Alexandrian school. The solitary occasion in his life that can be dated is his cooperation in the international haven to Rome in 40 CE; whereby he addressed the Alexandrian Jews in an appointment to the Roman Emperor Gaius Caesar Augustus Germanicus (Caligula) following a common struggle between the Alexandrian Jewish and Greek communities.
Works
Some of his works have been preserved in Greek, while others have remained through Armenian translations, and a smaller number remains in a Latin translation. Specific date of writing and original plan of organization is not known for much of the text referred to Philo. Most of his existing work deals with the Torah (the first five books of the Bible). Within this corpus are three categories.
Quaestiones (“Inquiries”) – short verse-by-verse exposition: four books on the Book of Genesis and two on the Book of Exodus. All six books are preserved through an Armenian translation, which was published by Jean-Baptiste Aucher in 1826. Comparison with surviving Greek and Latin fragments recommends the translation as literal and accurate so far as it goes, but suggests that some of the original content is missing. There are thought to be twelve original books, six on Genesis and six on Exodus.
God’s Creation
Allegorical Commentary – longer exegesis explaining esoteric meanings; the surviving text deals only with the Book of Genesis, with the notable omission of Genesis 1.
“Exposition of the Law” – more straightforward synthesis of topics in the Pentateuch, probably written for gentiles as well as Jews.
Philo is also credited with writing:
Apologies for Judaism including On the Life of Moses, On the Jews, and On the Contemplative Life.
Historical works (describing current events in Alexandria and the Roman Empire), including Against Flaccus and Embassy to Gaius.
Philosophical works including Every Good Man Is Free, On the Eternity of the World, On Animals, and On Providence, the latter two surviving only through Armenian translation.
Works now lost, but mentioned by Eusebius of Caesarea.
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Myths of Babylonia and Assyria is a book by Donald Alexander Mackenzie published in 1915.
The book discusses not only the mythology of Babylonia and Assyria, but also the history of the region (Mesopotamia), Biblical accounts similar to the region’s mythology, and comparisons to the mythologies of other cultures, such as those of India and northern Europe. This volume deals with the myths and legends of Babylonia and Assyria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus passed under review. During this vast interval of time the cultural influences emanating from the Tigro-Euphrates valley reached far-distant shores along the intersecting avenues of trade, and in consequence of the periodic and widespread migrations of peoples who had acquired directly or indirectly the leavening elements of Mesopotamian civilization. Even at the present-day traces survive in Europe of the early cultural impress of the East; our “Signs of the Zodiac”, for instance, as well as the system of measuring time and space by using 60 as a basic numeral for calculation, are inheritances from ancient Babylonia. This volume deals with the myths and legends of Babylonia and Assyria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus passed under review. During this vast interval of time the cultural influences emanating from the Tigro-Euphrates valley reached far-distant shores along the intersecting avenues of trade, and in consequence of the periodic and widespread migrations of peoples who had acquired directly or indirectly the leavening elements of Mesopotamian civilization. Even at the present-day traces survive in Europe of the early cultural impress of the East; our “ Signs of the Zodiac “, for instance, as well as the system of measuring time and space by using 60 as a basic numeral for calculation, are inheritances from ancient Babylonia.
Located in what is called the Near East, the empires of Babylon and Assyria sat in the Fertile Crescent, just between the Tigris and Euphrates rivers. Given their location, it’s no surprise that the myths from these civilizations influenced Greek, Egyptian, and Abrahamic religion and traditions. The civilization of Babylon, as we know it, lasted from about 2350 to 1595 BCE, when it was sacked and later ruled by the Hittites. Assyria arrived a little later on the scene, and lasted from 1900 BCE to 650 CE. Much of what we know about Mesopotamian mythology comes from the various tablets, or portions of tablets, found in ancient Assyrian and Babylonian cities. While these tablets have only remained partially intact and large sections are as yet untranslated, they still give us a pretty clear picture of some of the myths of these ancient cultures, which introduce us to the gods and goddesses of the Mesopotamian pantheon. One of the longer and more descriptive myths we have from ancient Mesopotamian tablets is the Enuma Elish, or the creation epic, which tells us how the world and its gods and goddesses came to be.
Gods of Creation
Apsu is not technically a god – think of him more like the Greek idea of a Titan – but he was the embodiment of the sweet freshwater that first emerged out of chaos in the beginning of the world. With his consort, Tiamat, they are the parents, or sometimes grandparents (the family tree isn’t always clear) of Anu, Enlil, and Enki. Tiamat has perhaps the most complicated history of the Mesopotamian gods. On the one hand, she is depicted as a beautiful woman who was mother to the gods and the embodiment of the salty sea. When she turned against the gods in the Enuma Elish, she became depicted as a dragon-like monster. In her anger, she created all the deadly creatures of the world, including serpents and scorpions. Marduk, as the patron god of Babylon, is considered the primary god of creation, according to the the Enuma Elish. However, this may not be the only version of the story; in fact, it’s likely only the case because the text was found in Babylon, which probably had a bias towards their own patron god. Marduk is the son of Enki and is sometimes considered the god of heroes. He killed Tiamat and used one half of her body to create the sky, and the other half to create the land. He used the blood of Tiamat’s favored warrior to create humans.
Ruling Gods
Anu is the god of the sky and was considered the king of the Sumerian pantheon (Sumer was another city in the region). Often a lofty and unseen or unheard figure, Anu actually is seldom mentioned in many Mesopotamian myths. Enlil is the god of the air and king of the Assyrian pantheon. Enlil is known for having a volatile temper and was the god responsible for sending the Great Flood to kill humankind because they were too noisy. Enki sometimes known as Ea, was god of water and the most clever of the gods. In many myths he is a protector of humankind. He was the one who warned Atrahasis, the Mesopotamian Noah, about the flood and instructed him on how to build a boat and appease the gods.
Donald Alexander Mackenzie
“The World’s New Age hath dawned. The sun is bright in heaven, for Balder hath returned. Earth rises a second time, from the deep sea; it rises clad with green verdure. The sound of falling waters fills the morning air. High soars the eagle; from the mountain ridge he espies the fish.”
Born on 24 July 1873 in Cromarty, Donald Alexander Mackenzie was one of the most commonly recognized folklorists, journalist and a brilliant author on anthropology, religion and mythology in the early 20th century. He died on 2 March 1936 in Edinburgh, United Kingdom, and was buried in Cromarty.
He moved to Dingwall as The North Star’s owner and editor in 1903 after becoming a renowned journalist in Glasgow. Next, he moved to the People’s Journal in Dundee in 1910 and represented the Glasgow paper, The Bulletin, in Edinburgh from 1916 onwards. He also gave frequent lectures and broadcasted speeches on Celtic mythology apart from writing poems, articles and books. He was the friend of several specialized authorities in his field of interest. Between 1913 and 1935, his elder brother, William Mackay Mackenzie, was the Secretary of the Royal Commission on Ancient and Historical Monuments of Scotland.
Mackenzie released Ancient Man in Britain in 1922, which covered the history of Britain from the Upper Paleolithic period, from a strong ethnological framework. Grafton Elliot Smith wrote the foreword of the book. The piece goes over the earliest settlement of Britain during the Aurignacian (pp. 19–27) by the first modern humans from around 35,000 years ago. Mackenzie claims in the book that the Caucasoid Cro-Magnons settled in Britain had dark hair and eyes, genetically similar to the Iberians, French Basques, and Berbers of North Africa (p. 25), who were one of the original members of the Mediterranean race according to him. Another “variety of the Mediterranean race” later on conquered this ancestral proto-Mediterranean racial stock, thus introducing the Solutrean culture around 20,000 years ago (p. 50).
The Solutrean and Aurignacian population of Britain traded in shells with Cro-Magnons of France according to Mackenzie. Later on, they interacted with the later arriving Caucasoid racial types, including the brachycephalic (broad-skulled) proto-Alpines (Furfooz race) and Lappid race with slight Eskimo phenotypic characteristics. Mackenzie believed there existed a less numbered, highly depigmented racial type in Britain during the Magdalenian, perhaps who were blonde too and mingled with the “dark Iberians” (p. 60).
Mackenzie believed that the Mediterranoid: “The carriers of Neolithic culture were in the main Iberians of Mediterranean racial type” were the predominant racial type of Britain during the Neolithic, and they traded in pearls and ores. Mackenzie devoted several chapters towards the Bronze Age Britain supporting his belief that traders and “prospectors” (miners), originally from the Eastern Mediterranean (pp. 98–101), arrived in Britain c. 2500 BC. Harold Peake, who coined the term “Prospector Theory”, initially introduced this theory.
The theory was resurrected in Carleton S. Coon’s scientific literature (1939), and the Mediterranean’s, who colonized Britain during the late Neolithic or Bronze Age, were correlated to the Medway megaliths (or long-barrow Megalithic culture). These colonists were earlier named “Atlanto-Mediterranean” by Joseph Deniker.
Mackenzie claimed that these Mediterranean’s inhabiting parts of Britain lived well into later historical times (p. 118) and that the Mediterranean race was basically the majority population of Britain from Paleolithic through to the Neolithic and even more modern times. Their hair was black or brown, with dusky skin “like those of the Southern Italians” (p. 126) and could survive to the current time in several pockets of Britain regardless of the subsequent Anglo-Saxon and Norse settlement. Mackenzie thought their admixture or genetic input was very restricted but they dominated the British and imposed a new civilization and culture (p. 227).
Notable Works
1909 – Finn and his warrior band; Or, Tales of old Alban
1911 – The khalifate of the West
1913 – 2nd Ed. 1934- Teutonic Myth and Legend
1913 – Donald Alexander, Mackenzie. Indian myth and legend. Gresham, London
1913 – Egyptian Myth and Legend
1915 – Myths and Legends of Babylonia and Assyria
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The legends, heroes and Gods of Greek mythology and their Roman depictions are both intriguing and informative.
From the almighty Zeus and his several spouses, valiant Perseus who slayed the snake-headed Medusa, Helen of Troy, whose beauty sparked a huge war, incredibly jealous Medea to doomed Persephone, who had to live in the Underworld 6 months of a year, bringing winter to the world above- Greek mythology has it all. This extensive collection was first released in 1880 and is a modern depiction of the tales and myths of ancient Greece and Rome. It provides a significant insight into the ancient cultures and helps you form a foundation to understand the classical era. You will come across some of the most incredible and mythical Greek and Roman Gods in this book like Thetis with silver feet and fair hair, The Furies and The Muses, Nike the Goddess of Victory, Ares the God of War, Zeus the ruling God of the Universe and the enigmatic and magical Olympus.
Initially, EM Berens wrote Myths and Legends of Ancient Greece and Rome for young readers. That is why the author tried to bring forward the pantheon of Gods into a comprehensible form and did it in a simple and light style. In order to make the labyrinthine relationships and complex connections between the various Gods, heroes, mythical figures, legendary creatures and minor deities easily understandable for the readers, he organizes them into different dynasties and chronologies. The foundation of all European art, civilization and literature are the different Greek and Roman legends. The so-called Pagan faiths that controlled the entire Europe for thousands of years was eclipsed since the rise of Christianity. However, Greek and Latin included classics as its part, which has helped to keep them alive. Today almost every serious English or Arts candidate comes across some reference to an ancient Greek or Roman God or mythology at some point or the other. Museums and classical art galleries in Europe are packed with references and representations of Roman or Greek legends.
Modern day readers prefer books to gather all information about the origin of the gods, festivals and temples dedicated to them and different modes of worship. Starting from the primitive tales of Uranus and Gaia to the formation of the Earth, warriors and deities of the Night, through the different empires the Gods, and the Sea, till Trojan War, where the Gods one of the key roles in the history of humans- it has all been beautifully chronicled. Archeology and history students are especially interested in the topics of worship and temples. All the information on sculptures, soothsayers, augurs, priests, altars, temple architecture, and sacrifices are included. Daily life was often interfaced with an alternate realm abundantly inhabited by several Gods for the folks residing in the polytheistic cultures of ancient Rome and Greece. A wide array of human characteristics were depicted by the ancient Roman and Greek gods and goddesses embodied an array, from strength to failure. The enhanced versions of human character traits reflected in their attributes. People living normal lives said that the ancient Greek and Roman gods and goddesses were worshipped both in temples and in legends. The myths were often portrayed in art, literature and architecture as the stories about the Gods were told and repeated.
The gods and goddesses communicated both among themselves and with humans, in these fictional tales with dramatic experiences of genuine human interactions like loving, fighting and forgiving. While at times the Gods showed great compassion, they behaved particularly badly at other times. Horrific and inhuman acts were said to have been done by the ancient Greek and Roman deities, which is the exact opposite of what humans should aspire to imitate. In spite of all this, these gods and goddesses were worshipped by the ancient humans. They fictionalized these gods and goddesses and created art that depicted them. The myths often incorporated fantasy elements combined with a fragment of reality to symbolize the most nuanced aspects of human life. These myths used negative examples when necessary to teach essential moral lessons. People in ancient Greece and Rome were able to be aware of the real world around them by telling and retelling these legends. People desperately tried to figure out how to survive in this sometimes overwhelming, terrifying, and chaotic world in the midst of famine, wars, droughts along with diseases, unpredictable deaths and socio-economic injustice. People received some kind of reassurance through this fictional gateway that life was significant even in the midst of chaos. In this context, there was celebration among the gods and goddesses in ancient Greece and Rome, which paradoxically helped to keep the people grounded entirely within a particular moment in time.
Quotes on “Poseidon” from “Myths and Legends of Ancient Greece and Rome” by E.M. Berens
It is said that the sons of Uranus and Gæa are the Cyclops. But according to Homer, the chief of the Cyclops- Polyphemus, was the son of Poseidon and the Cyclops were his brothers.
The Olive tree, which she had created herself while competing against Poseidon, was very sacred to her. Thus the tree was preserved in the temple of Erectheus on the Acropolis after being called into existence. It is said that the tree had such miraculous vitality that it instantly branched out when the Persians burned it after sacking the town.
The king immediately recognized the horses of Poseidon the very moment Pelops appeared on the course. But, instead of getting bothered, he decided to depend on his own supernatural team and allowed the contest to proceed.
He traveled to Egypt, where another son of Poseidon, Busiris, was the ruler. Following the advice of a prophet given during the time of serious famine, Busiris sacrificed all strangers to Zeus. Heracles was captured and hauled to the altar on arrival. But this brought upon the wrath of the mighty demi-god, who shattered and destroyed his bonds, and afterwards slew Busiris and his son.
Poseidon tamed the horse for the utilization of humanity, and it is believed to have taught several men the art of using the bridle to manage horses. The Isthmian games, which got the name because they took place on the Isthmus of Corinth, were established in the honour of Poseidon. And horses and chariot races were the defining features of the game.
Pelops repaired to the sea-shore just before the race and sincerely tried to persuade Poseidon to accompany him in his dangerous venture. His prayers were heard by the sea-god who sent a chariot for him driven by two winged horses.
Thetis, the spouse of Peleus, Amphitrite, Poseidon’s wife and Galatea, beloved of Acis, were the most known members of the Nereides.
The Argo was sanctified to Poseidon and was preserved for many generations carefully until no fragment of it existed. Ultimately, it was placed as a magnificent constellation in the heavens.
The Romans always idolized Poseidon as Neptune and endowed every characteristic on him belonging to the Greek spirituality.
Scholar and author E.M. BERENS who wrote around more than a half dozen articles related to Greek and Roman mythology. Unlike other scholars of his time, Berens did not just write about the history and worship practices of the Gods. He researched mythology and oral traditions of ancient mankind and wrote accessible books on that. “The Myths and Legends of Ancient Greece and Rome”, published in 1894, was one of his most famous pieces.
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Importance of Studying Biography of Prophet Muhammad
This biography looks at the life and teachings of Muhammad, the founder of Islam. From the introduction: Just as the character of Jesus is stamped upon the religion which originated in His Person, so is the character of Mohammed impressed upon the system which he, with marvelous ingenuity, founded. The practical influence of Islam upon individual lives produces results that reflect the character of its founder, and a careful study of the tenets of the system in relation to its history enables the student to estimate the actual worth of the man. As the Apostle of God, Mohammed is the ideal of every true Moslem. His life is the standard by which it tests the lives of his followers, although he himself confesses that his life was not holy. In the Koran, and the earlier traditions, it pictures him as being no better than his fellows, and as weak and liable to error as the poorest of his contemporaries. Yet later tradition minimizes his faults and weakness, and surrounds his person with a halo of glory that makes him appear sinless and almost divine. All the doubtful incidents of his life are eliminated and ignored, or supported and defended by his pious, misguided followers.” This book shows the truthful narrative behind the man as it steers you through his childhood, and the when and why he founded his religion. The book reveals how he strengthened his spirituality and how he got past his revelations as he needed them. Muhammad wasn’t against women as his devotees have become, instead he loved and respected his first wife. This is an outstanding publication to assist you in understanding this religion that desires to expand all over the planet, and reveals why if someone who refuses to convert to Islam, could be taken as slaves.
The Prophet Muhammad
The Prophet Muhammad demonstrated attributes that all devotees must adhere to in their daily lifestyle. Allah (swt) says: “There has been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and who remembers Allah often.” (AI-Qur’an, Surah al-Ahzab, 33: 21) It’s incumbent upon us to understand the life of the Prophet Muhammad (pbuh). They’re other reasons to examine the Prophet Muhammad’s (pbuh) life including:
i. It is an Obligatory (Fard) Task: Examining the life of Prophet Muhammad (pbuh) is mandatory for everyone who considers themselves as a follower. Disciples realize that the evidence which proves that someone is a believer goes to two issues, such as (i) to believe in one Allah and (ii) Muhammad (pbuh) is His (swt) prophet the best approach to learn about His (pbuh) way of life is to examine the sirah: biography of Prophet Muhammad (pbuh). The greatest biography of the Prophet Muhammad (pbuh) is the Qur’an as He (pbuh) employed and performed all the teachings of the Qur’an in His (pbuh) life. ii. To Understand the Qur’an: We cannot fully understand the Qur’an unless we learn about the way of life of the Prophet Muhammad (pbuh). There are many lessons in the Qur’an to complete during our lifetime which have been explained through the works of the Prophet (pbuh). Thus, one can only know the Qur’an and adhere to it in our daily lives after we understand the biography and teachings of the Prophet (pbuh).
iii. To Strengthen our Iman (belief): When someone wants to increase their Iman, they must learn the biography of Prophet Muhammad (pbuh). Through the examination of His (pbuh) life, we can learn the practice of Islam and how to live our earthly life so that we’ll have a better next life (al-Akhirah). It is required by our Iman that we must love Him (pbuh) more than anyone. iv. To improve our Character and Behavior: The Prophet Muhammad (pbuh) wasn’t merely sent as the mercy to the worlds, as Allah (swt) states In the Qur’an. But also, to perfect the moral character. The Messenger of Allah says: I have been sent to perfect good character.” (Mu’atta Malik. Hadith no. 1614) Thus, if someone wishes to perfect their moral character, they are required to study the biography of Prophet (pbuh). v. To promote Peace and Harmony: In 23 years’ time, the Prophet (pbuh) established peace and harmony in a society where it was unthinkable. Subsequently, his (pbuh) life and teachings provides us with a remarkable way to conquer present day volatile conditions and to promote peace and harmony in the world.
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Chronological speculations and calculations pertaining to the time of the Yahusha’s (Jesus’) arrival were widespread amongst the Hebrews during the Second Temple era. They connected messianic chronologies to the prophecy of Daniel 9:24–27 and closely associated with the days of Creation, with each day symbolizing 1000 years of world history. In some schemes, the messiah would arrive in the 6th millennium from creation (AM 5000–5999 AM). Other schemes held the Messiah would arrive in/around the year AM 4000 (240 AD) in the Masoretic chronology, an idea later repeated in the Rabbinic Babylonian Talmud. Matzo is defined as unleavened flat bread. The plural of Matzo is Matzot. Matzo bread consists of only water and flour, with no yeast, shortening, or other enriching agents. Matzah recreates the hard “bread of affliction” provided to the Hebrew slaves by their ruthless masters. Like the bitter herbs used to season the Pesach animal, it represents the suffering and degradation of the people of Yisrael. Matzah was the hard slave bread; we eat it instead of the rich, soft bread that was eaten by free people.
From Septuagint to the Masoretic Text Table
The present-day Jewish calendar still uses the dates established by Maimonides which he described in his book the “Mishneh Torah”. Maimonides wrote that he had determined the epoch from which calculations of all dates should be as “the third day after the First New Moon of the then present year (4938) which was March 22, 1178 on the Julian calendar, as the basis for calculating their Creation date. This is another way of saying that Maimonides calculated the duration from the Creation of Adam to the birth of the Messiah as 3760 years. That would make the 2021 Gregorian calendar year the Jewish year 5781. Most Bible historians do not believe this duration to be accurate, since it cannot rectify the differences between certain historical dates and present-day biblical chronologies. Proponents of the Masoretic Text believe Adam was created in 3760 BC and that the Messiah has yet to come, but that he would be born no later than Jewish Year 6000, Gregorian year AD 2240
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“Give a man a fish and you feed him for a day; teach a man to fish and you feed him for a lifetime”.
Moses Ben Maimon originally named Rabbi Moshe ben Maimon (Rambam) usually known as Maimonides was born on March 28, 1138, in Córdoba, Almoravid Empire, and died on December 12, 1204, in Fostat, Ayyubid Sultanate. He was a primitive, Sephardic Hebrew philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. He was an outstanding astronomer and physician, serving as the personal physician of Saladin. In his period, most Hebrew people acknowledged Maimonides’ works on Hebraic law and ethics with praise and gratitude, even as far away as Iraq and Yemen. While he rose to become the respected head of the Hebrew community in Egypt, his writings also had enthusiastic critics, especially in Spain.
He was subsequently acknowledged as among the foremost rabbinical decisors and philosophers in Hebrew history, and his extensive work comprises a cornerstone of Hebrew scholarship. His 14-volume Mishneh Torah still bears significant canonical authority as a form of Talmudic law. He is also recognized as “ha’Nesher ha’Gadol” (the great eagle) in appreciation of his outstanding status as a bona fide interpreter of the Oral Torah. Aside from being respected by Hebrew historians, he figures prominently in the history of Islamic and Arab history and is acknowledged and mentioned extensively in their studies. Influenced by Al-Farabi, Ibn Sina, and his current Ibn Rushd, he became a great philosopher and polymath in both the Hebrew and Islamic worlds.
His hebrew Texts
Maimonides composed works of Hebraic scholarship, rabbinic law, philosophy, and medical texts. Most of his works were written in Hebrew-Arabic. However, the Mishneh Torah was written in Hebrew.
Commentary on the Mishna
Commentary on the Mishna (Arabic Kitab al-Siraj, translated into Hebrew as Pirush Hamishnayot), written in Classical Arabic using the Hebrew alphabet. This was the first full commentary ever written on the entire Mishnah, which took Maimonides seven years to complete, and it enjoyed great popularity both in its Arabic original and its medieval Hebrew translation. The commentary includes three philosophical introductions which were also highly influential:
The Introduction to the Mishnah deals with the nature of the oral law, the distinction between the prophet and the sage, and the organizational structure of the Mishnah.
The Introduction to Mishnah Sanhedrin, chapter ten (Perek Helek), is an eschatological essay that concludes with Maimonides’s famous creed (“the thirteen principles of faith”).
The Introduction to Tractate Avot (popularly called The Eight Chapters) is an ethical treatise.
Sefer Hamitzvot (trans. The Book of Commandments). In this work, Maimonides lists all the 613 mitzvot traditionally contained in the Torah (Pentateuch). He describes fourteen shorashim (roots or principles) to guide his selection.
Sefer Ha’shamad (letter of Martydom)
Mishneh Torah, a comprehensive code of Hebraic law. It is also known as Yad ha-Chazaka or simply Yad/”יד” which has the numerical value 14, representing the 14 sections of the book.
The Guide for the Perplexed, a philosophical work harmonizing and differentiating Aristotle’s philosophy and Hebraic theology. Written in Hebrew-Arabic, and completed between 1186 and 1190. The first translation of this work into Hebrew was done by Samuel ibn Tibbon in 1204.
Teshuvot, collected correspondence and responsa, including a number of public letters (on resurrection and the afterlife, on conversion to other faiths, and Iggereth Teiman – addressed to the oppressed Jewry of Yemen).
Hilkhot ha-Yerushalmi, a fragment of a commentary on the Jerusalem Talmud, identified and published by Saul Lieberman in 1947.
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This book is unusual in that the writer is able to write about such a divisive issue in an impartial fashion, seeking to snake through the mystique and myths that have evoked relating to Muhammad over the millennia. Sometimes she compliments him, other times she criticizes him. The author also compares and contrast the differences between Islam, Judaism and Christianity. Mahomet is more similar to the ancient Hebrew prophets than to Christian rulers or saints. His thoughts were like theirs in its denunciation of other religions, and in its adoration of one God. This fundamental doctrine was already accepted in other nations, and their construct of belief in one God was such that further improvement of belief remained possible to them. The ideology of Islam prevents it from evolving, because its structure doesn’t permit such concepts as divine incarnation, spiritual immanence, and the fatherhood of God. It was content to have one article of faith: “There is no God but God.” the upshot as to Mahomet’s divine selection as a Prophet being a confirmation of obedience to the specific condition of faith he instituted. The history of Islam concerns the political, social, economic and cultural developments of Islamic civilization. Most historians accept that Islam originated in Mecca and Medina at the start of the 7th century AD. Muslims regard Islam as a return to the original faith of the prophets, such as Jesus, Solomon, David, Moses, Abraham, Noah and Adam, with the submission (Islam) to the will of God. The history of Islam concerns the political, social, economic and cultural developments of Islamic civilization. Most historians accept that Islam originated in Mecca and Medina at the start of the 7th century AD. Muslims regard Islam as a return to the original faith of the prophets, such as Jesus, Solomon, David, Moses, Abraham, Noah and Adam, with the submission (Islam) to the will of God.
Prophet Muhammad
Prophet Muhammad was born in Mecca around the year 570. His household were a part of the Quraysh, the preeminent clan of Mecca who were very influential throughout western Arabia. The polytheistic Kaaba temple in Mecca and the neighboring territory was a favored pilgrimage stop, which had substantial monetary impact on the city. Muhammad was accustomed to Jewish doctrines and observances, and was familiar with the Hanif. Like the Hanif, Muhammad practiced Tahannuth, spending time in solitude at mount Hira and disavowing paganism. When he was around 40 years old, he received divine revelations from the angel Gabriel at mount Him’. These revelations would later make up the Quran. These revelations prompted him to profess a monotheistic belief, as an expression of the prophetic attitude previously asserted in Judaism and Christianity; to warn his adherents of the imminent Judgement Day; and to rebuke the social inequalities in Mecca. Muhammad’s message gained a few supporters, but was greeted with much opposition from dignitaries of Mecca. In 622, after a loss of security from the death of his distinguished uncle Abu Talib, Muhammad fled Mecca and went to the city of Yathrib (later named Medina) where he was joined by his worshipers. Subsequent generations consider this milestone moment, identified as the hijra, as the birth of the Islamic era.
In Yathrib, Muhammad established the basis of the new Islamic society, assisted by new Quranic verses which provided direction on matters of legislation and religious observance. The surahs of this time highlighted his elevation among the Biblical prophets, but also separated the message of the Quran from Christianity and Judaism. Armed conflict with Meccans and Jewish people of the Yathrib area soon started. In 629, after a sequence of military encounters and political maneuvers, Muhammad would take control of Mecca and devotion of the Quraysh. Up to the time of his death in 632, tribal chiefs across the peninsula joined into numerous pacts with him, some through feelings of alliance, others professing his prophethood and agreeing to adhere to Islamic practices, including paying the alms levy to his regime, which comprised several aides, a group of followers, and a treasury fund.
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Legends of the Egyptian Gods, written in 1912, is a book meant to help Egyptology students examine Egyptian literature and its history. However, since the backgrounds and names of Egyptian authors were not recorded, Budge instead presents the texts in the most complete forms possible, with the original hieroglyphs and their translations. Legends of the Egyptian Gods includes a preface and an introduction by Budge, as well as summaries of each myth at the beginning of the book. The summaries, presented in one large block, are followed by the text and translations of nine Egyptian myths and legends. The book contains illustrations and plates complementing the stories. This book is a wonderful addition to the collection of any student of Egyptology. Contains nine of the most important religious and mythological stories from ancient Egypt. These stories have been told throughout the years, but have rarely been found in their exact translations, all together in one volume. In most cases, the original Egyptian hieroglyphs appear on each facing page of text, making this a great study tool for those interested in ancient Egyptian writing. With practice, one may come away with the ability to read Egyptian hieroglyphs.
Egyptian Literature
Demons were more powerful than human beings but not as powerful as gods. They were usually immortal, could be in more than one place at a time, and could affect the world as well as people in supernatural ways. But there were certain limits to their powers and they were neither all-powerful nor all knowing. Among demons the most important figure was Ammut – the Devourer of the Dead – part crocodile, part lioness, and part hippopotamus. She was often shown near the scales on which the hearts of the dead were weighed against the feather of Truth. She devoured the hearts of those whose wicked deeds in life made them unfit to enter the afterlife. Apepi, another important demon, (sometimes called Apophis) was the enemy of the sun god in his daily cycle through the cosmos, and is depicted as a colossal snake. Most Egyptian gods represented one principle aspect of the world: Ra was the sun god, for example, and Nut was goddess of the sky. The characters of the gods were not clearly defined. Most were generally benevolent but their favor could not be counted on. Some gods were spiteful and had to be placated. Some, such as Neith, Sekhmet, and Mut, had changeable characters. The god Seth, who murdered his brother Osiris, embodied the malevolent and disordered aspects of the world. The physical form taken on by the various Egyptian gods was usually a combination of human and animal, and many were associated with one or more animal species. And an animal could express a deity’s mood. When a god was angry, she might be portrayed as a ferocious lioness; when gentle, a cat. The convention was to depict the animal gods with a human body and an animal head. The opposite convention was sometimes used for representations of a king, who might be portrayed with a human head and a lion’s body, as in the case of the Sphinx. Sphinxes might also appear with other heads, particularly those of rams or falcons. Many deities were represented only in human form. Among these were such very ancient figures as the cosmic gods Shu of the air, Geb of the earth, the fertility god Min, and the craftsman Ptah. There were a number of minor gods that took on grotesque forms, including Bes, a dwarf with a mask-like face, and Taurt, a goddess whose physical form combined the features of a hippopotamus and a crocodile.
Egyptian Mythology
Egyptian mythology is the collection of myths from ancient Egypt, which describe the actions of the Egyptian gods as a means of understanding the world around them. The beliefs that these myths express are an important part of ancient Egyptian religion. Myths appear frequently in Egyptian writings and art, particularly in short stories and in religious material such as hymns, ritual texts, funerary texts, and temple decoration. These sources rarely contain a complete account of a myth and often describe only brief fragments. Inspired by the cycles of nature, the Egyptians saw time in the present as a series of recurring patterns, whereas the earliest periods of time were linear. Myths are set in these earliest times, and myth sets the pattern for the cycles of the present. Present events repeat the events of myth, and in doing so renew maat, the fundamental order of the universe. Amongst the most important episodes from the mythic past are the creation myths, in which the gods form the universe out of primordial chaos; the stories of the reign of the sun god Ra upon the earth; and the Osiris myth, concerning the struggles of the gods Osiris, Isis, and Horus against the disruptive god Set. Events from the present that might be regarded as myths include Ra’s daily journey through the world and its otherworldly counterpart, the Duat. Recurring themes in these mythic episodes include the conflict between the upholders of maat and the forces of disorder, the importance of the pharaoh in maintaining maat, and the continual death and regeneration of the gods. The details of these sacred events differ greatly from one text to another and often seem contradictory. Egyptian myths are primarily metaphorical, translating the essence and behavior of deities into terms that humans can understand. Each variant of a myth represents a different symbolic perspective, enriching the Egyptians’ understanding of the gods and the world. Mythology profoundly influenced Egyptian culture. It inspired or influenced many religious rituals and provided the ideological basis for kingship. Scenes and symbols from myth appeared in art in tombs, temples, and amulets. In literature, myths or elements of them were used in stories that range from humor to allegory, demonstrating that the Egyptians adapted mythology to serve a wide variety of purposes.
E. A. Wallis Budge
“There is neither water nor air here, its depth is unfathomable, it is as dark as the darkest night, and men wander about here helplessly. A man cannot live here and be satisfied, and he cannot gratify the cravings of affection”
Sir Ernest Alfred Thompson Wallis Budge served the British Museum and authored various works on the ancient Near East and was a philologist, Orientalist, and an English Egyptologist.
He traveled to Egypt and the Sudan multiple times on behalf of the British Museum to help build its collection of manuscripts, papyri, and cuneiform tablets by purchasing ancient artifacts. He worked towards bringing the results to wider audiences by writing several books on Egyptology. He was knighted for his contribution to Egyptology and the British Museum in 1920.
In 1857, E. A. Wallis Budge was born to Mary Ann Budge in Bodmin, Cornwall. Mary’s father was a waiter in a Bodmin hotel. However, no one was ever able to identify Budge’s father. Budge eventually started living with his maternal aunt and grandmother in London after leaving Cornwall as a kid. Budge married Dora Helen Emerson in 1883, who lost her life in 1926.
Budge had to leave school in 1869 when he was 12 to work as a clerk at W.H. Smith’s retail firm, which sold stationery, books, and related products- even though he developed a keen interest in languages before the age of 10. He read Biblical Hebrew and Syriac with the assistance of a volunteer mentor named Charles Seeger in his leisure time. When Budge began to spend time in the British Museum in 1872, he became interested in studying the ancient Assyrian language. Budge was introduced to Birch’s assistant, the Assyriologist George Smith and Keeper of Oriental Antiquities, the pioneer Egyptologist Samuel Birch by his tutor.
Budge received help from Smith with his Assyrian occasionally. The youth used to study cuneiform tablets in Birch’s office, and he often collected books for Budge from the British Library of Middle Eastern travel and adventure, like Austen Henry Layard’s Nineveh and Its Remains.
Budge spent his spare time reading Assyrian from 1869 to 1878, and he often studied at St. Paul’s Cathedral in his lunchtime during these years. The organist of St. Paul’s, John Stainer, met Budge after noticing his hard work. He wanted to make the working-class boy realize and pursue his dream of becoming a scholar. Stainer later contacted a Conservative Member of Parliament, W.H. Smith, and the former Liberal Prime Minister William Ewart Gladstone, and requested them to support his young friend.
Smith and Gladstone decided to help Stainer by raising money for Budge to attend the University of Cambridge. From 1878 to 1883, Budge studied different Semitic languages in Cambridge like Ge’ez, Arabic. Syriac and Hebrew. He also continued studying Assyrian separately. During these years, Budge joined forces with William Wright, who was a prominent scholar of Semitic languages, among others.
Notable Works by Wallis Budge
The Millennium and Other Poems (1840)
The Dwellers on the Nile: Chapters on the Life, Literature, History, and Customs of the Ancient Egyptians (The Religious Tract Society) – 1885
The Sarcophagus of Anchnesraneferab, Queen of Ȧḥ es II, King of Egypt (Whiting and Co., London) – 1885
The Martyrdom and Miracles of St. George of Cappodocia: The Coptic Texts, (D. Nutt, London) – 1888
Easy Lessons in Egyptian Hieroglyphics with Sign List, London; 2nd ed. c. 1910 Egyptian Language: Easy Lessons in Egyptian Hieroglyphics with Sign List. (London: Kegan Paul, Trench, Trübner & Company, Limited. Reprinted London: Routledge and Kegan Paul Limited – 1899, (1966; Reprinted New York: Dover Publications, 1983)
The Book of Governors: The Historia Monastica of Thomas, Bishop of Margâ, A. D. 840; Edited from Syriac Manuscripts in the British Museum and Other Libraries, Volume I and II. (London: Kegan Paul, Trench, Trübner & Company, Limited) – 1893
The Mummy: A Handbook of Egyptian Funerary Archaeology. 2nd Ed. Cambridge: Cambridge University Press – 1894. (Reprinted New York: Dover Publications, 1989)
The Book of the Dead: The Papyrus of Ani in the British Museum; the Egyptian Text with Interlinear Transliteration and Translation, a Running Translation, Introduction, etc. British Museum – 1895. (Reprinted New York: Dover Publications, 1967)
First steps in Egyptian: a book for beginners. K. Paul, Trench, Trübner & Co., ltd. 1895. p. 321. Retrieved 6 July 2011.
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