Egyptian Pharaoh Quotes

The things we do outlast our mortality. The things we do are like monuments that people build to honor heroes after they've died. They're like the pyramids that the Egyptians built to honor the pharaohs. Only instead of being made of stone, they're made out of the memories people have of you.

...we should be remembered for the things we do. The things we do are the most important things of all. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honour heroes after they've died. They're like the pyramids that the Egyptians built to honour the Pharaohs. Only instead of being made out of stone, they're made out of the memories people have of you. That's why your deeds are like your monuments. Built with memories instead of with stone.

Oh, I believe you. It’s too ridiculous not to be true. It’s just that each time my world gets stranger, I think: Right. We’re at maximum oddness now. At least I know the full extent of it. First, I find out my brother and I are descended from the pharaohs and have magic powers. All right. No problem. Then I find out my dead father has merged his soul with Osiris and Why not? Then my uncle takes over the House of Life and oversees hundreds of magicians around the world. Then my boyfriend turns out to be a hybrid magician boy/immortal god of funerals. And all the while I’m thinking, Of course! Keep calm and carry on! I’ve adjusted! And then you come along on a random Thursday, la-di-da, and say, Oh, by the way, Egyptian gods are just one small part of the cosmic absurdity. We’ve also got the Greeks to worry about! Hooray!

Annabeth nodded. "That's right.Alexander conquered Egypt.After he died, his general Ptolemy took over. He wanted the Egyptians to accept him as their pharaoh, so he mashed the Egyptian gods and the Greek gods together and made up new ones." "Sounds messy," Sadie said. "I prefer my gods unmashed.

I, SINUHE, the son of Senmut and of his wife Kipa, write this. I do not write it to the glory of the gods in the land of Kem, for I am weary of gods, nor to the glory of the Pharaohs, for I am weary of their deeds. I write neither from fear nor from any hope of the future but for myself alone. During my life I have seen, known, and lost too much to be the prey of vain dread; and, as for the hope of immortality, I am as weary of that as I am of gods and kings. For my own sake only I write this; and herein I differ from all other writers, past and to come.

This precept means that we should be remembered for the things we do. The things we do are the most important things of all. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honor heroes after they’ve died. They’re like the pyramids that the Egyptians built to honor the pharaohs. Only instead of being made out of stone, they’re made out of the memories people have of you. That’s why your deeds are like your monuments. Built with memories instead of with stone.

The most common theory points to the fact that men are stronger than women and that they have used their greater physical power to force women into submission. A more subtle version of this claim argues that their strength allows men to monopolize tasks that demand hard manual labor, such as plowing and harvesting. This gives them control of food production, which in turn translates into political clout. There are two problems with this emphasis on muscle power. First, the statement that men are stronger is true only on average and only with regard to certain types of strength. Women are generally more resistant to hunger, disease, and fatigue than men. There are also many women who can run faster and lift heavier weights than many men. Furthermore, and most problematically for this theory, women have, throughout history, mainly been excluded from jobs that required little physical effort, such as the priesthood, law, and politics, while engaging in hard manual labor in the fields....and in the household. If social power were divided in direct relation to physical strength or stamina, women should have got far more of it. Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. ...Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. Another theory explains that masculine dominance results not from strength but from aggression. Millions of years of evolution have made men far more violent than women. Women can match men as far as hatred, greed, and abuse are concern, but when push comes to shove…men are more willing to engage in raw physical violence. This is why, throughout history, warfare has been a masculine prerogative. In times of war, men’s control of the armed forces has made them the masters of civilian society too. They then use their control of civilian society to fight more and more wars. …Recent studies of the hormonal and cognitive systems of men and women strengthen the assumption that men indeed have more aggressive and violent tendencies and are…on average, better suited to serve as common soldiers. Yet, granted that the common soldiers are all men, does it follow that the ones managing the war and enjoying its fruits must also be men? That makes no sense. It’s like assuming that because all the slaves cultivating cotton fields are all Black, plantation owners will be Black as well. Just as an all-Black workforce might be controlled by an all-White management, why couldn’t an all-male soldiery be controlled by an all-female government?

The things we do are the most important things of all. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honor heroes after they’ve died. They’re like the pyramids that the Egyptians built to honor the pharaohs. Only instead of being made out of stone, they’re made out of the memories people have of you. That’s why your deeds are like your monuments. Built with memories instead of with stone.

If one Egyptian tailor hadn’t cheated on the threads of Joseph’s mantle, Potiphar’s wife would never have been able to tear it, present it as evidence to Potiphar that Joseph attacked her, gotten him thrown in prison, and let him be in a position to interpret Pharaoh’s dream, win his confidence, advise him to store seven years of grain, and save his family, the seventy original Jews from whom Jesus came. We owe our salvation to a cheap Egyptian tailor.

Egyptians believed that the Pharaoh would be resurrected, but they did not accept the resurrection of the mases

To take no notice of a violent attack is to strengthen the heart of the enemy. vigour is valiant, but cowardice is vile.’ (Ancient egyptian. The Pharaoh

Some slogans of modern political revolutionaries—“ Make America Great Again”—echo the way that Akhenaten and other pharaohs manipulated nostalgia in order to justify change.

For ten generations her family had styled themselves pharaohs. The Ptolemies were in fact Macedonian Greek, which makes Cleopatra approximately as Egyptian as Elizabeth Taylor.

Whether you're talking about the Egyptian pharaohs or Hollywood movie stars it all ends the same way. DEATH

I bet if I were pharaoh, I’d have had my tomb planned and designed by the time I was ten. I've always wanted to be five steps ahead of where I am. And my mind does it right now: I picture the king on his deathbed, and Ay delivers the awful news to me, but I'm the best embalmer in Thebes thanks to Anubis, so I'm alone in a dark room, and I cut open his soft chest, and take out a heart filled with dreams and love and sadness.

[Egyptian] advances in medicine, however, as well as in other areas of science, were limited to their attempts to solve the problems confronting them. They did not attempt to probe into the realm of theory. "History for the Egyptians was the cyclic recurrence of the elements of the divine eternal order. Just as the land was reborn each year, so the pharaoh who died and became Osiris was reborn in Horus, his son and successor. The passage of time was marked by the succession of pharaohs, who were grouped into dynasties and numbered.

Better is bread with a happy heart, than wealth with vexation

Mitterrand was a bold man,” Langdon replied, splitting the difference. The late French president who had commissioned the pyramid was said to have suffered from a “Pharaoh complex.” Singlehandedly responsible for filling Paris with Egyptian obelisks, art, and artifacts, François Mitterrand had an affinity for Egyptian culture that was so all-consuming that the French still referred to him as the Sphinx.

A priest, who came from a land far away and wed priestess Seshat, used powerful magic for Pharaoh Tutimaeus. With his invention of a horseless chariot and magic men who blew steam, the Egyptians defeated the Hyksos warriors.” He felt his mouth quirk and a deep chuckle rolled from his belly. “Well, an Egyptian priest is a quite a step up from assistant to the conservator of the Louvre.” - As Timeless As Stone

Because the Egyptians had no feeling that events of the moment were transitory, they viewed the present as eternal. The world was static; what seemed like change was only recurrence of the eternal order. Thus, Egyptian literature does not contain careful records of the deeds, or distinctive characteristics of the pharaohs. Rather they are portrayed as the divine ideal, always just, wise, bold, strong, and victorious.

The first monotheist religion known to us appeared in Egypt, c.1350 BC, when Pharaoh Akhenaten declared that one of the minor deities of the Egyptian pantheon, the god Aten, was, in fact, the supreme power ruling the universe

The first monotheist religion known to us appeared in Egypt, c.1350 BC, when Pharaoh Akhenaten declared that one of the minor deities of the Egyptian pantheon, the god Aten, was, in fact, the supreme power ruling the universe.

But Moses said to God, "Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?" And God said, "I will be with you." (Exodus 3:10-12). Moses is asking about his identity when he asks God: "Who am I?" In effect, he is saying, "Are you sending me back to the Pharaoh as an Egyptian prince, as a Jewish slave or as a Midianite shepherd?" This would have huge implications for the words he would use and the approach he woudl take in confronting Pharoah. What is intriguing to me is God never gives him an answer. He simply tells Moses to go and that his presence will be with Moses. God is affirming Moses' triculturalism: "I have created you the way you are, Moses. You are the person that I need for this task right now. Go and I will give you all that you need to accomplish what I have set before you." God uses us where we are, in all our complexity and confusion, especially in our ethnic identity, and does great and wonderful things through us.

Anything that exceeds our need becomes worldly, “Egyptian,” something of Pharaoh, and it frustrates us from the economy of God’s purpose....Our living and our existence depend on the provision from the heavenly source, not on the supply from the world.

It is often said that God helps those who help themselves. This is a roundabout way of saying that God doesn’t exist, but if our belief in Him inspires us to do something ourselves – it helps. Antibiotics, unlike God, help even those who don’t help themselves. They cure infections whether you believe in them or not. Consequently, the modern world is very different from the premodern world. Egyptian pharaohs and Chinese emperors failed to overcome famine, plague and war despite millennia of effort. Modern

In America’s earliest mythologizing of itself, America is the underdog guided to the promised land by a merciful God. Other countries do something similar. In some other national mythology, America might be the Egyptian Pharaoh holding a worthy population captive. We can’t all be that righteous. And sometimes that’s hard to stomach. It’s hard accepting that your comfort, or privilege, or disinterest might feed into a real and palpable problem for another group of people. And it’s hard, once you’ve recognized this to be the case, to heed the call to change.

Oh, I believe you. It’s too ridiculous not to be true. It’s just that each time my world gets stranger, I think: Right. We’re at maximum oddness now. At least I know the full extent of it. First, I find out my brother and I are descended from the pharaohs and have magic powers. All right. No problem. Then I find out my dead father has merged his soul with Osiris and become the lord of the dead. Brilliant! Why not? Then my uncle takes over the House of Life and oversees hundreds of magicians around the world. Then my boyfriend turns out to be a hybrid magician boy/immortal god of funerals. And all the while I’m thinking, Of course! Keep calm and carry on! I’ve adjusted! And then you come along on a random Thursday, la-di-da, and say: Oh, by the way, Egyptian gods are just one small part of the cosmic absurdity. We’ve also got the Greeks to worry about! Hooray!

A few of my Aramean ancestors went to Egypt. We grew into an entire nation there. The Egyptians enslaved us and treated us like shit, so we asked Yahweh, our forefathers’ god, for help. He turned Egyptian waters to blood, chased the Egyptians with frogs and insects, leperized them, turned off their sun, killed all their firstborn sons, and finally, he drowned Pharaoh and his entire army in the sea—all to free us from Egypt. Now he gave us this beautiful paradise. So thank you, Yahweh, for killing all the Canaanites and giving us their land! Here is a nice fruit basket for you!

The end of Egypt's isolation turned what had been only occasional and incidental contact with the rest of the Near East into a constant and significant exchange of goods and ideas. The new cosmopolitanism introduced new forms and motifs and a growing naturalism to art. Egypt had always been receptive to immigrants, who had easily been assimilated into its culture; now even the pharaohs could marry foreigners. In addition, the increase of commerce and the emergence of a cosmopolitan urban population -- at Thebes and other cities -- marked the first real urbanization in Egyptian society.

You say the ancient Egyptians believed the heart was critical for surviving in the next world.” Romero nodded. “Once in the netherworld, the pharaoh’s heart would have been inspected, tested by Anubis, in a ceremony known as the Weighing of the Heart. At least, that was the belief of later Egyptians.

The graves in the Pet Sematary mimed the most ancient religious symbol of all: diminishing circles indicating a spiral leading down, not to a point, but to infinity; order from chaos or chaos from order, depending on which way your mind worked. It was a symbol the Egyptians had chiseled on the tombs of the Pharaohs, a symbol the Phoenicians had drawn on the barrows of their fallen kings; it was found on cave walls in ancient Mycenae; the guild-kings of Stonehenge had created it as a clock to time the universe; it appeared in the Judeo-Christian Bible as the whirlwind from which God had spoken to Job.

The central concern of Egyptian art, literature, and architecture was the divine world order -- the pharaoh and the gods, who were essentially one and the same. To the Egyptians, that divine order was eternal and unchanging, but it did not rest on a coherent and defined system of belief. The same god might be seen one time as the sky, another time as a bird; he might have a mythical mother, yet it might be said that he gave birth to himself; the sky could be both a cow and a goddess. The Egyptians did not think in chronological or logical terms but pictured the same phenomenon in a number of different ways.

Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. The typical plantation owner in Alabama in the mid-nineteenth century could have been wrestled to the ground in seconds by any of the slaves cultivating his cotton fields. Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In organized crime, the big boss is not necessarily the strongest man. He is often an older man who very rarely uses his own fists; he gets younger and fitter men to do the dirty jobs for him. A guy who thinks that the way to take over the syndicate is to beat up the don is unlikely to live long enough to learn from his mistake. Even among chimpanzees, the alpha male wins his position by building a stable coalition with other males and females, not through mindless violence. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. This may reflect homo sapiens position in the food chain. If all that counted were raw physical abilities, sapiens would have found themselves on a middle rung of the ladder. But their mental and social skills placed them at the top. It is therefore only natural that the chain of power within the species will also be determined by mental and social abilities more than by brute force. It is therefore hard to believe that the most influential and most stable social hierarchy in history is founded on men's ability to physically coerce women.

So maybe Third World discontent is fomented not merely by poverty, disease, corruption and political oppression but also by mere exposure to First World standards. The average Egyptian was far less likely to die from starvation, plague or violence under Hosni Mubarak than under Ramses II or Cleopatra. Never had the material condition of most Egyptians been so good. You’d think they would have been dancing in the streets in 2011, thanking Allah for their good fortune. Instead they rose up furiously to overthrow Mubarak. They weren’t comparing themselves to their ancestors under the pharaohs, but rather to their contemporaries in the affluent West.

Pharaohs It took Khufu twenty-three years to build his Great Pyramid at Giza, where some eleven hundred stone blocks, each weighing about two and a half tons, had to be quarried, moved, and set in place every day during the annual building season, roughly four months long. Few commentators on these facts can resist noting that this achievement is an amazing testimonial to the pharaoh’s iron control over the workers of Egypt. I submit, on the contrary, that pharaoh Khufu needed to exercise no more control over his workers at Giza than pharaoh Bill Gates exercises over his workers at Microsoft. I submit that Egyptian workers, relatively speaking, got as much out of building Khufu’s pyramid as Microsoft workers will get out of building Bill Gates’s pyramid (which will surely dwarf Khufu’s a hundred times over, though it will not, of course, be built of stone). No special control is needed to make people into pyramid builders—if they see themselves as having no choice but to build pyramids. They’ll build whatever they’re told to build, whether it’s pyramids, parking garages, or computer programs. Karl Marx recognized that workers without a choice are workers in chains. But his idea of breaking chains was for us to depose the pharaohs and then build the pyramids for ourselves, as if building pyramids is something we just can’t stop doing, we love it so much.

We might have noticed more differences with a dog, Louis thought, but cats are such goddamn independent animals anyway. Independent and odd. Fey even. It didn’t surprise him that the old Egyptian queens and pharaohs had wanted their cats mummified and popped into their triangular tombs with them in order to serve as spirit guides in the next world. Cats were weird.

The early and relatively sophisticated Egyptians understood that their civilization would be threatened if they bred with the Negroes to their south, so pharaohs went so far as "to prevent the mongrelization of the Egyptian race" by making it a death penalty-eligible offense to bring blacks into Egypt. The ancient Egyptians even constructed a fort on the Nile in central Egypt to prevent blacks from immigrating to their lands. In spite of the efforts by the Egyptian government to defend their civilization, blacks still came to Egypt as soldiers, slaves, and captives from other nations. By 1,500 B.C., half of the population of southern Egypt was of mixed blood, and by 688 B.C., societal progress had ended in Egypt when Taharka became the first mulatto pharaoh. By 332 B.C., Egypt had fallen when Alexander the Great conquered the region.

Egypt was rich in copper ore, which, as the base of bronze, had been valuable through the entire Meditarranean world. By 1150 B.C., however, the Iron Age had succeeded the bronze Age. Egypt had no iron and so lost power in the Asiatic countries where the ore existed; the adjustment of its economy to the new metal caused years of inflation and contributed to the financial distress of the central government. The pharaoh could not meet the expenses of his government; he had no money to pay the workers on public buildings, and his servants robbed him at every opportunity. Still a god in theory, he was satirized in literature and became a tool of the oligarchy. During the centuries after the twelfth B.C., the Egyptian state disintegrated into local units loosely connected by trade. Occasional spurts of energy interrupted the decline, but these were short-lived and served only to illuminate the general passivity.

There is a tendency to romanticize the abilities of the ancient Egyptians because they produced structures that were miraculous for their time and certainly would pose a serious challenge to ours. They were somehow immensely more talented with sticks and stones than modern researchers have been able to demonstrate using the same implements. When pondering the theories proffered by Egyptologists, one gets the impression that an ancient Egyptian quarry worker was like a maestro playing a complete symphony on a violin made of a cigar box and a stick and producing the quality of a Stradivarius. The argument is pleasing and poetic, but the trouble is that, metaphorically speaking, when modern scholars make a violin from a cigar box and a stick, its results are precisely what you would expect from a cigar box and a stick. So the question persists: From what instruments did the symphonic architecture of Egypt materialize?

EXO14.21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. EXO14.22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. EXO14.23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.

To see Ramses, at fourteen months, wrinkling his brows over a sentence like 'The theology of the Egyptians was a compound of fetishism, totem-ism and syncretism' was a sight as terrifying as it was comical. Even more terrifying was the occasional thoughtful nod the child would give. ...the room was dark except for one lamp, by whose light Emerson was reading. Ramses, in his crib, contemplated the ceiling with rapt attention. It made a pretty little family scene, until one heard what was being said. '...the anatomical details of the wounds, which included a large gash in the frontal bone, a broken malar bone and orbit, and a spear thrust which smashed off the mastoid process and struck the atlas vertebra, allow us to reconstruct the death scene of the king.' ... From the small figure in the cot came a reflective voice. 'It appeaws to me that he was muwduwed.'...' a domestic cwime.'...'One of the ladies of the hawem did it, I think.' I seized Emerson by the arm and pushed him toward the door, before he could pursue this interesting suggestion.

We should be remembered for the things we do. The things we do are the most important things of all. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honor heroes after they've died. They're like pyramids that the Egyptians built to honor the pharaohs. Only instead of being made out of stone, they're made out of memories people have of you that's why your deeds are like your monuments. Built with memories instead of with stone.

(Story on an Egyptian pharaoh) (Close Friends and family disturbed by him not keeping regular hours at court.) _________________________________________ “Sire you are not conducting yourself properly by pursuing worthless past times you ought to be seated solemnly on your stately throne transacting affairs of state throughout the day that way the Egyptians would know that they’re being governed by a competent man and your reputation would improve but as it is, you are not acting at all like a king.” The king retorts: “When archers need to use their bows, they string them tightly but when they are finished using them, they relax them for if a bow where to remain tightly strung all the time it would snap and be of no use when someone needed it. The same principle applies to the daily routine of a human being. If someone wants to work seriously all the time and not let himself ease off for a share of play, he will go insane without even knowing it or at least suffer a stroke. And it is because I recognize this maximum that I allot a share of my time to each aspect of life.

The most well known theory concerning the whereabouts of the Ark, made famous by the movie Raiders of the Lost Ark, places it in the ruins of the ancient city of Tanis in Egypt. This theory proposes that the Ark was plundered by the Egyptians shortly after Solomon’s death. According to the Old Testament, the pharaoh Sheshonq I of Egypt attacked Jerusalem, raided the Temple, and plundered its treasures (1 Kgs 14:26). Sheshonq I established Tanis as the new Egyptian capital, and so it is here that Indiana Jones discovers the lost Ark in Steven Spielberg’s movie.

Even when portrayed as a man, Hatshepsut often used grammatically feminine epithets, describing herself as the daughter (rather than son) of Ra, or the lady (rather than lord) of the Two Lands. The tension between male office and female officeholder was never satisfactorily resolved. Little wonder that Hatshepsut’s advisers came up with a new circumlocution for the monarch. From now on, the term for the palace, per-aa (literally “great house”), was applied also to its chief inhabitant. Peraa—pharaoh—now became the unique designation of the Egyptian ruler. While

This precept means that we should be remembered for the things we do. The things we do are the most important things of all. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honor heroes after they’ve died. They’re like the pyramids that the Egyptians built to honor the pharaohs. Only instead of being made out of stone, they’re made out of the memories people have of you. That’s why your deeds are like your monuments. Built with memories instead of with stone. Apples

But the Egyptians believed that only prayers to the living-god pharaoh and to his heavenly patron Sobek could save the Nile Valley from devastating floods and droughts. They were right. Pharaoh and Sobek were imaginary entities who did nothing to raise or lower the Nile water level, but when millions of people believed in pharaoh and Sobek and therefore cooperated in building dams and digging canals, floods and droughts became rare. Compared to the Sumerian gods, not to mention the Stone Age spirits, the gods of ancient Egypt were truly powerful entities that founded cities, raised armies and controlled the lives of millions of humans, cows and crocodiles.

One day,  when Moses had grown up, he went out to his people and looked on their  burdens, and he saw an Egyptian beating a Hebrew, one of his people. He looked this way and that, and seeing no one, he  struck down the Egyptian and hid him in the sand. 13When  che went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?” He answered,  “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.” When Pharaoh heard of it, he sought to kill Moses. But  Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by  fa well.

Verse 12 [of Ex. 12) tells us that the judgment of Yahweh is not only on the Egyptians but also on their deities. This is probably an allusion to the fact that Egyptians would often pray for the safety of their firstborn, particularly firstborn sons, as was the custom in many ancient patriarchal cultures. The death of the firstborn would be seen as a sign of the anger or perhaps the impotence of their gods. This is worth pondering when it comes to the death of Jesus as God’s only begotten, or beloved, Son. Would Jesus’ contemporaries have assumed his death was a manifestation of God’s wrath? Probably so. In any event, Yahweh is showing his superiority over the spirits behind the pagan deities, and thus we should not overlook the supernatural struggle that is implied to be behind the contest of wills between Moses and Pharaoh.

People in their sixties usually exercise power over people in their twenties, even though twentysomethings are much stronger than their elders. The typical plantation owner in Alabama in the mid-nineteenth century could have been wrestled to the ground in seconds by any of the slaves cultivating his cotton fields. Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In organised crime, the big boss is not necessarily the strongest man. He is often an older man who very rarely uses his own fists; he gets younger and fitter men to do the dirty jobs for him. A guy who thinks that the way to take over the syndicate is to beat up the don is unlikely to live long enough to learn from his mistake. Even among chimpanzees, the alpha male wins his position by building a stable coalition with other males and females, not through mindless violence. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labour. This may reflect Homo sapiens’ position in the food chain. If all that counted were raw physical abilities, Sapiens would have found themselves on a middle rung of the ladder. But their mental and social skills placed them at the top. It is therefore only natural that the chain of power within the species will also be determined by mental and social abilities more than by brute force. It is therefore hard to believe that the most influential and most stable social hierarchy in history is founded on men’s ability physically to coerce women.

Humanism has dominated the world for 300 years, which is not such a long time. The pharaohs ruled Egypt for 3,000 years, and the popes dominated Europe for a millennium. If you told an Egyptian in the time of Ramses II that one day the pharaohs will be gone, he would probably have been aghast. ‘How can we live without a pharaoh? Who will ensure order, peace and justice?’ If you told people in the Middle Ages that within a few centuries God will be dead, they would have been horrified. ‘How can we live without God? Who will give life meaning and protect us from chaos?’ Looking back, many think that the downfall of the pharaohs and the death of God were both positive developments. Maybe the collapse of humanism will also be beneficial. People are usually afraid of change because they fear the unknown. But the single greatest constant of history is that everything changes.

24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

The ideology of kingship required—demanded—a male ruler. Yet Hatshepsut, as her very name announced, was female. Her response to this conundrum was deeply schizophrenic. On some monuments, especially those dating from the time before her accession, she had the images recarved to show her as a man. On others, she had female epithets applied to male monarchs of the past, in an apparent attempt to “feminize” her ancestors. Even when portrayed as a man, Hatshepsut often used grammatically feminine epithets, describing herself as the daughter (rather than son) of Ra, or the lady (rather than lord) of the Two Lands. The tension between male office and female officeholder was never satisfactorily resolved. Little wonder that Hatshepsut’s advisers came up with a new circumlocution for the monarch. From now on, the term for the palace, per-aa (literally “great house”), was applied also to its chief inhabitant. Peraa—pharaoh—now became the unique designation of the Egyptian ruler.

God, who is omnipotent, could have softened Pharaoh’s heart, but he hardens it instead, which gives him a reason to afflict every Egyptian with painful boils and other miseries before killing every one of their firstborn sons. (The word Passover alludes to the executioner angel’s passing over the households with Israelite firstborns.) God follows this massacre with another one when he drowns the Egyptian army as they pursue the Israelites across the Red Sea. The Israelites assemble at Mount Sinai and hear the Ten Commandments, the great moral code that outlaws engraved images and the coveting of livestock but gives a pass to slavery, rape, torture, mutilation, and genocide of neighboring tribes. The Israelites become impatient while waiting for Moses to return with an expanded set of laws, which will prescribe the death penalty for blasphemy, homosexuality, adultery, talking back to parents, and working on the Sabbath. To pass the time, they worship a statue of a calf, for which the punishment turns out to be, you guessed it, death. Following orders from God, Moses and his brother Aaron kill three thousand of their companions.

The market's second wild trait-almost-cycles-is prefigured in the story of Joseph. Pharaoh dreamed that seven fat cattle were feeding in the meadows, when seven lean kine rose out of the Nile and ate them. Likewise, seven scraggly ears of corn consumed seven plump ears. Joseph, a Hebrew slave, called the dreams prophetic: Seven years of famine would follow seven years of prosperity. He advised Pharaoh to stockpile grain for bad times to come. And when all passed as prophesied, "Joseph opened all the storehouses, and sold unto the Egyptians...And all countries came into Egypt to Joseph to buy corn; because that the famine was so sore in all lands." Given the profits he and Pharaoh must have made, one might call Joseph the first international arbitrageur. That pattern, familiar from Hurst's work on the Nile, also appears in markets. A big 3 percent change in IBM's stock one day might precede a 2 percent jump another day, then a 1.5 percent change, then a 3.5 percent move-as if the first big jumps were continuing to echo down the succeeding days' trading. Of course, this is not a regular or predictable pattern. But the appearance of one is strong. Behind it is the influence of long-range dependence in an otherwise random process-or, put another way, a long-term memory through which the past continues to influence the random fluctuations of the present.

Prior to the invention of writing, stories were confined by the limited capacity of human brains. You couldn’t invent overly complex stories which people couldn’t remember. With writing you could suddenly create extremely long and intricate stories, which were stored on tablets and papyri rather than in human heads. No ancient Egyptian remembered all of pharaoh’s lands, taxes and tithes; Elvis Presley never even read all the contracts signed in his name; no living soul is familiar with all the laws and regulations of the European Union; and no banker or CIA agent tracks down every dollar in the world. Yet all of these minutiae are written somewhere, and the assemblage of relevant documents defines the identity and power of pharaoh, Elvis, the EU and the dollar. Writing has thus enabled humans to organise entire societies in an algorithmic fashion. We encountered the term ‘algorithm’ when we tried to understand what emotions are and how brains function, and defined it as a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. In illiterate societies people make all calculations and decisions in their heads. In literate societies people are organised into networks, so that each person is only a small step in a huge algorithm, and it is the algorithm as a whole that makes the important decisions. This is the essence of bureaucracy.

The Lord Gives Victory See, God has come to save me. I will trust in him and not be afraid. The LORD GOD is my strength and my song; he has given me victory.” ISAIAH 12:2 NLT The first time we see the phrase “the Lord is my strength and my song” is in the book of Exodus in the song Miriam and the women danced to as Moses and Miriam and the children of Israel sang. The reason for their rejoicing was their deliverance from Pharaoh and his army. When the Israelites left Egypt, they came to the Red Sea. They realized the army of Egypt had followed them. Then the Lord opened the Red Sea, and the Israelites crossed on dry land. The Egyptians followed. But once the last Israelite was safe on the other side, the Lord closed the waters over the Egyptians who had followed them. It was a great deliverance, and the people celebrated. Later, Isaiah not only predicted God’s judgment on the people of Israel because of their sin and desire to go their own way, he also predicted that God would send salvation and deliverance once their time of judgment was complete. As God had delivered the nation of Israel in ancient times, so would He deliver His people in the future. All would know His name; all would trust Him and not be afraid; all would find strength in praise and rejoicing. And therein lies true victory. Father, faith in You brings victory in the battle against sin. May we sing praises to You for Your salvation.

(3) Theology of Exodus: A Covenant People “I will take you as my own people, and I will be your God” (Exod 6:7). When God first demanded that the Egyptian Pharaoh let Israel leave Egypt, he referred to Israel as “my … people.” Again and again he said those famous words to Pharaoh, Let my people go.56 Pharaoh may not have known who Yahweh was,57 but Yahweh certainly knew Israel. He knew them not just as a nation needing rescue but as his own people needing to be closely bound to him by the beneficent covenant he had in store for them once they reached the place he was taking them to himself, out of harm's way, and into his sacred space.58 To be in the image of God is to have a job assignment. God's “image”59 is supposed to represent him on earth and accomplish his purposes here. Reasoning from a degenerate form of this truth, pagan religions thought that an image (idol) in the form of something they fashioned would convey to its worshipers the presence of a god or goddess. But the real purpose of the heavenly decision described in 1:26 was not to have a humanlike statue as a representative of God on earth but to have humans do his work here, as the Lord's Prayer asks (“your will be done on earth as it is in heaven,” Matt 6:10). Although the fall of humanity as described in Genesis 3 corrupted the ability of humans to function properly in the image of God, the divine plan of redemption was hardly thwarted. It took the form of the calling of Abraham and the promises to him of a special people. In both Exod 6:6–8 and 19:4–6 God reiterates his plan to develop a people that will be his very own, a special people that, in distinction from all other peoples of the earth, will belong to him and accomplish his purposes, being as Exod 19:6 says “a kingdom of priests and a holy nation.” Since the essence of holiness is belonging to God, by belonging to God this people became holy, reflecting the character of their Lord as well as being obedient to his purposes. No other nation in the ancient world ever claimed Yahweh as its God, and Yahweh never claimed any other nation as his people. This is not to say that he did not love and care for other nations60 but only to say that he chose Israel as the focus of his plan of redemption for the world. In the New Testament, Israel becomes all who will place faith in Jesus Christ—not an ethnic or political entity at all but now a spiritual entity, a family of God. Thus the New Testament speaks of the true Israel as defined by conversion to Christ in rebirth and not by physical birth at all. But in the Old Covenant, the true Israel was the people group that, from the various ethnic groups that gathered at Sinai, agreed to accept God's covenant and therefore to benefit from this abiding presence among them (see comments on Exod 33:12–24:28). Exodus is the place in the Bible where God's full covenant with a nation—as opposed to a person or small group—emerges, and the language of Exod 6:7, “I will take you as my own people, and I will be your God,” is language predicting that covenant establishment.61

In the Old Testament, the Egyptian ruler during the period of Prophet Ibrahim (as) and Prophet Yusuf (as) are named "Pharaoh." However, this title was actually employed after the eras in which these two prophets lived. While addressing the Egyptian ruler at the time of Prophet Yusuf (as), the word "Al-Malik" in Arabic is used in the Qur'an: It refers to a ruler, king or sultan: The King said, ‘Bring him to me straight away!'… (Qur'an, 12:50) The ruler of Egypt in the time of Prophet Musa (as) is referred to as "Pharaoh." This distinction in the Qur'an is not made in the Old and New Testaments nor by Jewish historians. In the Bible, the word "Pharaoh" is used, in every reference to an Egyptian monarch. On the other hand, the Qur'an is far more concise and accurate in the terminology it employs. The use of the word "Pharaoh" in Egyptian history belongs only to the late period. This particular title began to be employed in the 14th century B.C., during the reign of Amenhotep IV. Prophet Yusuf (as) lived at least 200 years before that time. The Encyclopaedia Britannica says that the word "Pharaoh" was a title of respect used from the New Kingdom (beginning with the 18th dynasty; B.C. 1539-1292) until the 22nd dynasty (B.C. 945-730), after which this term of address became the title of the king. Further information on this Allah's Miracles in the Qur'an 291 subject comes from the Academic American Encyclopaedia, which states that the title of Pharaoh began to be used in the New Kingdom. As we have seen, the use of the word "Pharaoh" dates from a specific period in history. For that reason, the fact that the Qur'an distinguishes between the different Egyptian titles in different Egyptian eras is yet another proof that the Qur'an is Allah's word.

The very successes of the megamachine re-enforced dangerous potentialities that had hitherto been kept in check by sheer human weakness. The inherent infirmity of this whole power system lies exposed in the fact that kings, exalted above all other men, were constantly cozened, flattered, and fed with misinformation-zealously protected from any disturbing counterbalancing 'feedback.' So kings never learned from either their own experience or from history the fact that unqualified power is inimical to life: that their methods were self-defeating, their military victories were ephemeral, and their exalted claims were fraudulent and absurd. From the end of the first great Age of the Builders in Egypt, that of the Sixth Dynasty Pharaoh, Pepe I, comes corroborative evidence of this pervasive irrationality, all the more telling because it issues from the relatively orderly and unbedevilled Egyptians: The army returned in safety After it had hacked up the land of the Sand Dwellers ...After it had thrown down its enclosures... After it had cut down its fig trees and vines... After it had cast fire into all its dwellings... After it had killed troops in it by many ten-thousand. That sums up the course of Empire everywhere: the same boastful words, the same vicious acts, the same sordid results, from the earliest Egyptian palette to the latest American newspaper with its reports, at the moment I write, of the mass atrocities coldbloodedly perpetrated with the aid of napalm bombs and defoliating poisons, by the military forces of the United States on the helpless peasant populations of Vietnam: an innocent people, uprooted, terrorized, poisoned and roasted alive in a futile attempt to make the power fantasies of the American military-industrial-scientific elite 'credible.

We need to be humble enough to recognize that unforeseen things can and do happen that are nobody’s fault. A good example of this occurred during the making of Toy Story 2. Earlier, when I described the evolution of that movie, I explained that our decision to overhaul the film so late in the game led to a meltdown of our workforce. This meltdown was the big unexpected event, and our response to it became part of our mythology. But about ten months before the reboot was ordered, in the winter of 1998, we’d been hit with a series of three smaller, random events—the first of which would threaten the future of Pixar. To understand this first event, you need to know that we rely on Unix and Linux machines to store the thousands of computer files that comprise all the shots of any given film. And on those machines, there is a command—/bin/rm -r -f *—that removes everything on the file system as fast as it can. Hearing that, you can probably anticipate what’s coming: Somehow, by accident, someone used this command on the drives where the Toy Story 2 files were kept. Not just some of the files, either. All of the data that made up the pictures, from objects to backgrounds, from lighting to shading, was dumped out of the system. First, Woody’s hat disappeared. Then his boots. Then he disappeared entirely. One by one, the other characters began to vanish, too: Buzz, Mr. Potato Head, Hamm, Rex. Whole sequences—poof!—were deleted from the drive. Oren Jacobs, one of the lead technical directors on the movie, remembers watching this occur in real time. At first, he couldn’t believe what he was seeing. Then, he was frantically dialing the phone to reach systems. “Pull out the plug on the Toy Story 2 master machine!” he screamed. When the guy on the other end asked, sensibly, why, Oren screamed louder: “Please, God, just pull it out as fast as you can!” The systems guy moved quickly, but still, two years of work—90 percent of the film—had been erased in a matter of seconds. An hour later, Oren and his boss, Galyn Susman, were in my office, trying to figure out what we would do next. “Don’t worry,” we all reassured each other. “We’ll restore the data from the backup system tonight. We’ll only lose half a day of work.” But then came random event number two: The backup system, we discovered, hadn’t been working correctly. The mechanism we had in place specifically to help us recover from data failures had itself failed. Toy Story 2 was gone and, at this point, the urge to panic was quite real. To reassemble the film would have taken thirty people a solid year. I remember the meeting when, as this devastating reality began to sink in, the company’s leaders gathered in a conference room to discuss our options—of which there seemed to be none. Then, about an hour into our discussion, Galyn Susman, the movie’s supervising technical director, remembered something: “Wait,” she said. “I might have a backup on my home computer.” About six months before, Galyn had had her second baby, which required that she spend more of her time working from home. To make that process more convenient, she’d set up a system that copied the entire film database to her home computer, automatically, once a week. This—our third random event—would be our salvation. Within a minute of her epiphany, Galyn and Oren were in her Volvo, speeding to her home in San Anselmo. They got her computer, wrapped it in blankets, and placed it carefully in the backseat. Then they drove in the slow lane all the way back to the office, where the machine was, as Oren describes it, “carried into Pixar like an Egyptian pharaoh.” Thanks to Galyn’s files, Woody was back—along with the rest of the movie.

At any rate, when the war of liberation, which was directed by the princes of Thebes, was finally brought to a successful conclusion and the Arabs were expelled, we find the Egyptians a much changed nation. They had adopted for war the use of horse and chariot, which they learnt from their Semitic conquerors, whose victory was in all probability largely gained by their use, and, generally speaking, they had become much more like the Western Asiatic nations. Egypt was no longer isolated, for she had been forcibly brought into contact with the foreign world, and had learned much. She was no longer self-contained within her own borders. If the Semites could conquer her, so could she conquer the Semites. Armed with horse and chariot, the Egyptians went forth to battle, and their revenge was complete. All Palestine and Syria were Egyptian domains for five hundred years after the conquest by Thothmes I and III, and Ashur and Babel sent tribute to the Pharaoh of Egypt.

reminded Al-Aswany of this before I read back to him what he had said about Egypt in the same interview with Egypt Today in response to a devastating survey of the country by Mondial, a leading U.K. provider of advice for foreign companies investing in Egypt and for those seeking travel insurance. The survey had produced a wave of soul-searching in the Egyptian media, and not a few knee-jerk reactions, after it ranked the country's service and tourist sectors a flat zero.

Nasser taught the Egyptians to be cowards, opportunists, and hypocrites.

After that fateful day of July 23, 1952, the "Paris Along the Nile," as Cairo was lovingly renamed by the foreigners who flocked to the city and helped to design, build, and run it during the nineteenth and early twentieth centuries, was cast into the proverbial dustbin of history. Quarrels rather than friendships between Egyptians and foreigners became the order of the day. Indeed, the foreigners' property was confiscated. Along with the aristocracy itself, they eventually either chose to leave or, after the 1956 Suez War, were forced to flee. Symbolic of Nasser's rank xenophobia was his expulsion of half of Egypt's Jews, endlessly linked in the regime propaganda machine with the recently created state of Israel. This was one of a number of witch hunts Nasser used (another targeting the Muslim Brotherhood) to deflect attention from his own shortcomings, especially in the area of foreign policy.

All this may seem trivial. But in 1997 such corruption at the bottom end of the tourism industry helped to allow a band of heavily armed jihadists to breeze their way through numerous police and army checkpoints leading to the Hatshepsut Temple, near Luxor. There they proceeded to massacre dozens of tourists and Egyptians before escaping into the desert unhindered. Before the attack, the priority of many local soldiers and cops had been to extract bribes from locals working with tour groups, smoke cigarettes, and sleep away the long hot summer afternoons in the backs of their vans.

There simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twentysomethings are much stronger than their elders. The typical plantation owner in Alabama in the mid-nineteenth century could have been wrestled to the ground in seconds by any of the slaves cultivating his cotton fields. Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In organised crime, the big boss is not necessarily the strongest man. He is often an older man who very rarely uses his own fists; he gets younger and fitter men to do the dirty jobs for him. A guy who thinks that the way to take over the syndicate is to beat up the don is unlikely to live long enough to learn from his mistake. Even among chimpanzees, the alpha male wins his position by building a stable coalition with other males and females, not through mindless violence.

Then the Pharaoh collapsed.  Three days later the whole Egyptian empire was in mourning as their beloved Ruler passed away. # “Please Dr don’t put that ring on!  If you do you will forfeit your life!” Bah!  Another greedy person who wants

walked the path the creatures had taken. They'd searched high and low for signs of a trick. Without luck. Before long their mother would wonder why money was running low. And Zet and Kat would have to cart the abandoned wares home to store on the roof. The stall was overflowing. They'd have to tell Mother. Soon. What a disaster. Zet glanced at Princess Merit. A large cloak hid her from head to toe. These days she rarely escaped the palace and her retainers. But this morning, she'd climbed over a palace wall, and the children had hustled her onto the raft. If anyone had inside information on burial curses, Merit would. She was Pharaoh's daughter, after all.

The true issue at stake in the exodus account is not the hostilities between Moses and Pharaoh, or between Moses and the Egyptian magicians, or between Israel and Egypt. What is most important is the contest and battle between Yahweh, the God of Israel, and the Egyptian deities, in particular Re and Pharaoh.

Exodus 7:8–13 relates the story of Moses and Aaron changing their staff into a serpent.8 This activity by the Hebrew leaders is an attack on Pharaoh and the Egyptians, and it strikes at the very heart of Egyptian belief. In the first place, on the front of Pharaoh’s crown was an enraged female serpent/cobra called a uraeus. The Egyptians believed this serpent was energized with divine potency and sovereignty. It was considered the very emblem of Pharaoh’s power; it symbolized his deification and majesty. “When Moses had Aaron fling the rod-snake before Pharaoh, he was directly assaulting that token of Pharaonic sovereignty—the scene was one of polemical taunting. When Aaron’s rod swallowed the staffs of the Egyptian magicians, Pharaonic deity and omnipotence were being denounced and rejected outright. . . . Yahweh alone was in control of the entire episode.” 9

Potiphar, the commander of Pharaoh's guard, saw that Yahweh favored his slave Joseph—and right away I'm skeptical. Potiphar was an Egyptian and Egypt had its own ancient religion, featuring incredible gods and a fantastic afterlife. You think Potiphar or any sober Egyptian gave a rat's ass about some crap Hebrew god called Yahweh? Who killed you for squirting a little semen on the ground? And offered a piss-poor afterlife where you "gathered with your people" in some dark, subterranean shithole called Sheol?

The concept of the polemic perhaps was at work in the biblical usage of the divine epithet “I am that I am.” The God of Israel employed an originally Egyptian term for Re and Pharaoh to demonstrate that they are not sovereign and all-powerful; they do not run the universe. The name “I am that I am” truly and only belongs to the God of the Hebrews. He uniquely is the eternal, sovereign God of the universe!

It seemed that he had lost control over his own senses, so how then could he control his kingdom?

If the Pharaoh had been truly a god, he would not be shaken by the so-called magic of Moses.

Squaring the Circle was devised upon disbelief in Adam's heritage (which were granted to him by God) by the ancients to replace his tradition with that of the "Christ" whom was proclaimed anew in each age. The Egyptian Royal Cubit (according to Michell) equals to 1.728 feet; it was used in Squaring the Circle of the New Jerusalem which was based on the Great Pyramid's model. The Great Pyramid's base diagonal equals to one complete circular rotation of a Royal Cubit pace (622/360=1.728), and its structure is raised in an angle into the skies to project the Moon's rotation (622=51.85*12). We can link the meter as a unit of measurement to ancient Egypt -even though it was only recently devised- because it harmonizes with its decanic calendar which is still in use today by the Judeo-Christian heirs of Pharaoh's religion. The Royal Cubit angularly articulates the Primal Creation on yearly, monthly (0.5236*180/pi) and weekly (pi/6) basis and that is exactly why it was utilized; it served as a good tool for Squaring the Circle.

The proof that the ancient Egyptians did not know where 'ZamZam' was located is from the biblical story of Moses when he fled to Arabia (i.e., Midian) after killing an Egyptian. Exodus 2:15 tells us about Pharaoh intending to kill him and yet he couldn't find his trace after having escaped to the location of the well in the holy valley. The word 'well' in that verse comes with a definite article referring to the same location mentioned in Genesis 16:14 which is linked to Ishmael's story, and hence, 'ZamZam'.

Remember that the Bennu bird came from Arabia, and this is where the black stone -which is the cornerstone of the Kaaba- exists on Earth. Most of the pyramidia which were discovered in ancient Egypt were made of black granite. The ancient Egyptian symbolism tried to reproduce Adam's heritage according to the same theme and yet on its own location and for its own bloodline aspiring thereby to assume the role of Noah's heir. The sole function of the black capstone/cornerstone was to pinpoint/receive the Messenger with the tidings which he carried; once that role was fulfilled, the stone was rendered operative only on the parallel domain of authority (i.e., Solar System and/or Political) and no more as a portal to the perpendicular (i.e., Upper Heavens). It is significant to note also that the root of the word 'Phoenix' in Arabic is the same root that delivers the word 'Ankh' and 'Enki'. The Babylonian Nabu (the son of Marduk) was in Sumerian times identified with Enki, and it is a straightforward observation to acknowledge the Semitic word 'Nabu' for what it means, i.e., Prophet. It gets even more interesting when one sees what happened to ancient Egypt once heresy broke out after waiting for so long and eventually giving up on seizing the Bennu bird exclusively for Egypt's cause: The Ankh is "finally" received by the heretic Pharaoh Akhenaten and his family through the veneration of Aten. Prior to Amenhotep IV, the sun disk served as a symbol in which major gods appeared, however, from that point on, it was the disk itself that became a god and obviously it was powerful enough to send its own prophets and tidings as one observes in the depictions of that dynasty. After all, it was an Eighteenth Dynasty ruler who succeeded in evicting the Semite Hyksos out of Egypt. [The final expulsion of the Hyksos from Egypt by Ahmose I, most probably took place by this pharaoh of the 18th dynasty, Thebes once again became the central capital of Egypt. There was no distinct break in the line of the royal family between the 17th and 18th dynasties.] This is most interestingly the time when [the New Kingdom marked a period of high-quality Shabtis (i.e., answerers). Especially during the 18th and 19th dynasties. Ahmose I, was probably the first pharaoh to take Shabtis with him into the tomb.] It is now obvious that when the Upper Heavens didn't answer Egypt, the Shabtis and Ankhs started to.

On the one hand, Solomon’s marriage to the daughter of the Egyptian Pharaoh is mentioned no less than five times in the narrative of 1 Kings 3-11, with each mention having a very distinct context and appearing archival in nature.  She is mentioned: 1) in relation to Solomon’s alliance with the Egyptian Pharaoh (1 Kgs. 3:1); 2) in a description of the construction of the royal palace (1 Kgs. 7:8); 3) in relation to the Egyptian conquest of Gezer and its subsequent absorption into Greater Israel (1 Kgs. 9:16); 4) in a description of building activities throughout Jerusalem (1 Kgs. 9:24); and 5) in a list of Solomon’s wives (1 Kgs. 11:1). 

The first monotheist religion known to us appeared in Egypt, c.1350 BC, when Pharaoh Akhenaten declared that one of the minor deities of the Egyptian pantheon, the god Aten, was, in fact, the supreme power ruling the universe. Akhenaten institutionalised the worship of Aten as the state religion and tried to check the worship of all other gods.

The Egyptians treated her like a pharaoh even though she was from a Greek family and a woman. She worshipped the gods of Egypt.

The sheer volume of granite, diorite, and alabaster that was cut precisely into statues around Luxor attests to the ancient Egyptians' mastery of their craft. The Greeks and Romans did not sculpt statues in igneous rock. Granite was not fashioned into statues until the development of more modern power tools with steel bits. In "The Materials of Sculpture", Nicholas Penny writes: "Granite had occasionally been worked in shallow relief, for architectural ornament where it was the local building stone, and for the stiff figures of sixteenth-century cavalries in Brittany, but, before the advent of improved metals and power-driven tools in the nineteenth century, the idea of making statues out of it was seldom seriously entertained by sophisticated sculptors.

No machines have been found in the archaeological record to support these assertions, but there is an abundance of circumstantial evidence that leads to such conclusions. Are the machines still intact and lying under the desert sand? Or were they removed completely from the areas? Or could it be that all this evidence points to an earlier civilization that suffered a cataclysm of such magnitude that much of what existed was destroyed, and what remained was susceptible to erosion, decay, and corrosion, and slowly disappeared over a long period of time? This brings us back to Robert Schoch's evaluation of the erosion pattern on the Sphinx and the Sphinx enclosure. He claimed that the period of time when sufficient rain fell in Egypt to cause this erosion was seven to nine thousand years ago. Is this sufficient time for ancient machines to turn to dust and blow away? It seems incredible to imagine, but there is reason to suspect that this could have happened. [...] If we follow the idea of an older civilization, therefore, the pyramids would have already been there before the first dynasty of the ancient Egyptians. The Great Pyramid was, most likely, the zenith of construction on the plateau, and the other pyramids were likely built before it was. Yet something happened to the culture that built the pyramids, and when Khufu came on the scene, he naturally chose the most impressive structure--the Great Pyramid--as his own, and his heirs took turns in claiming the rest. What event could have brought death and destruction to this ancient civilization that is referred to in Egyptian lore as being inhabited by gods of the First Time?

will harden Pharaoh's heart, and he shall follow after them, and I shall gain honor and glory at the expense of Pharaoh and his army, that the Egyptians may know I am the Lord.

The Egyptians shall know that I am the Lord, when I have gotten my honor upon Pharaoh, upon his chariots, and upon his horsemen.

Pharaoh and the Persian Bazaar The truth is, why Moses needed to ask for just a three-day work holiday is really part of a larger question: Why did Moses need to ask Pharaoh for anything at all? Over the course of the Exodus, Moses bargains with Pharaoh repeatedly, seeking his consent to let the slaves go. Moses exhibits extraordinary patience as the Egyptian king gives in partially, retracts his consent, and then gives in just a little more next time. For example: a plague occurs in which wild animals are unleashed into Egyptian homes and marketplaces. Pharaoh tells Moses that he will allow the Hebrews to worship for three days, but could they please do it right here, in the Land of Egypt, rather than out there in the desert? (Exodus 8:21) Moses refuses, on grounds that the Egyptians wouldn’t react kindly to Israel slaughtering these animals, since the Egyptians hold them sacred (Exodus 8:22). Pharaoh concedes the point and says that Israel can leave the country for three days—but then he adds, almost hopelessly: Just make sure you don’t go too far away! (Exodus 8:24) It all seems faintly ridiculous, the squabbling back and forth. One wonders: Isn’t all this a little beneath Moses’s dignity? Isn’t it beneath God’s? God doesn’t need to bargain with Pharaoh. God doesn’t even need Pharaoh to say yes at all! The Master of the Universe is perfectly capable of delivering His people to the Promised Land, whether Pharaoh agrees to the plan or not. So why go through all of this?

The Babylonian armies continued to undertake campaigns in the upper Euphrates region, reaching as far as Nisibis. In 610, with the help of the Medes and Scythians, they took Haran. The Egyptians had sought to make common cause with the retreating remnants of Assyria, and they made a combined attempt to recapture Haran in 609, but were unsuccessful. (This was the context of the death of King Josiah of Judah as he sought to prevent pharaoh Neco’s advance; see ‘The Kingdom of Judah’.)

The essence of the biblical account of the journey to Egypt is that Sarai, the wife of Abram, also became the wife of the ruling pharaoh.

Aten, a minor solar god – a red disc from which long rays emanated and reached down to earth – was converted into the supreme God, in fact the one and only god, by Akhenaten, the heretic pharaoh. Aten evolved into Jehovah, and Akhenaten’s religion evolved into Jewish monotheism. Akhenaten, or someone very close to him, is the true Moses of the Bible, standing up for the One God against Egyptian polytheism, and leading a mass Exodus of his monotheistic followers away from pagan Egypt to a new Promised Land. Jehovah, therefore, is just a modification of a minor Egyptian sun god.

Now for the arresting part: by this measure, the golden age of the Egyptian pharaohs—an era that strikes most of us as impossibly remote from our own—took place a scant thirty-five lifetimes ago. Jesus was born about twenty lifetimes ago, and the Renaissance happened seven lifetimes back. A paltry five centenarian lifetimes ago, Henry VIII sat on the English throne. Five! As Magee observed, the number of lives you’d need in order to span the whole of civilization, sixty, was “the number of friends I squeeze into my living room when I have a drinks party.” From this perspective, human history hasn’t unfolded glacially but in the blink of an eye. And it follows, of course, that your own life will have been a minuscule little flicker of near-nothingness in the scheme of things: the merest pinpoint, with two incomprehensibly vast tracts of time, the past and future of the cosmos as a whole, stretching off into the distance on either side.

the voyage was sponsored by the Egyptian Pharaoh Necho II and took three years to complete.

The story of Jacob’s burial, in the end, is the story of two heroes. The first is Joseph, who risked everything to bury his father according to his wishes. He risked the loss of power, prestige—and perhaps most of all, his good standing in the eyes of Pharaoh. But the second hero, unlikely as it may seem, is Pharaoh himself. He resisted the urge to impose upon the venerated Jacob an exclusively Egyptian identity. He allowed Jacob to be who he was—Israelite, not Egyptian—and still he and the populace would cherish him; still he and Egypt would regard Jacob as royalty. They would accord him all the honor of a king, notwithstanding Jacob’s rather public decision that Canaan was his true home. The humility evinced by Pharaoh’s stance is nothing short of remarkable.

The work of the shepherd was an abomination, we are told, to the ancient Egyptians, and so it is to all pulpit Pharaohs who are interested in building pyramids out of eloquent words.

In Ancient Egypt names were thought to have magical powers. Losing one’s name is the same as losing his access to eternity. The ancient Egyptian logo-phonetic writing known as hieroglyphs was considered words of the divinity. Thus the religious and spiritual texts in ancient Egypt were sacred. According to the indigenous oral tradition, the ancient Egyptian Hieroglyphic writing found carved on temple walls was called Sufi language. That’s why Sufism, inner enlightenment thru gnosis, is originally rooted in Egypt.

The time has come to revise this enigmatic and most important term “Aryan.” It need no longer be flagrantly and prejudiciously bandied by anyone wishing to claim exalted racial status. It need no longer be used as an appellation by those deviants brandishing pseudo-scientific ideologies, and by those who have long misunderstood the facts concerning the origin, identity and fate of the various Indo-European and Semitic races. Importantly, recent discoveries made by Jewish and Gentile investigators alike conclusively prove that the so-called “Israelites” (those arch-enemies of would-be Aryans) were not racially Semitic after all. Like the “Aryans,” they too were racially Indo-European. Their language, Hebrew, was identical with Egyptian. Therefore, in our mind, the term “Semite” must henceforth be dropped as a racial appellation for the Bible’s “Chosen People.” As we show in Volume Two, the terms “Israelite” and “Judite” do not denote races. The terms were religious and theological, and defined cult rather than race. Israelites and Judites were conglomerated groups closely affiliated with and probably blood-related to the Hyksos Pharaohs of old, a fact confirmed by top Jewish historians. Thanks to the researches of Sigmund Freud, Comyns Beaumont, L. A. Waddell, Ahmed Osman, Ralph Ellis and Moustafa Gadalla, the true identity of the Israelites has finally come out into the open. Obviously, the fact that the alleged ancestors of the Jews were racially Indo-European, and of the same racial stock as the antagonists defamed and condemned in the name of spurious racial superiority, has poignant ramifications. It assists us to immediately and swiftly restore the grievously abused term “Aryan.” The term has simply been dragged through the mud by perfidious fools of the same race as the “Israelites” whom they gullibly believe to be inferior. Now that the hydrochloric acid of reason has been applied, now that the term has been thoroughly excavated from its bed of filth, its unadulterated and original meaning may be discerned. They were not an ethnic group or a nation as such, but rather a social category with a common lifestyle – Robert Cornman and J. M. Modrzejewski (The Jews of Egypt: From Rameses II to Emperor Hadrian) Not until Jacob in a somewhat obscure manner was told to call himself Israel was that name adopted and accorded to his twelve “sons:” but if we accept the explanation of Sanchoniathon, a Phoenician of Tyre, Cronus “whom Phoenicians called Israel” was king of Phoenicia, and it signified that these Chaldeo-Phoenician tribes were worshippers of Cronus-Saturn...for Jehovah was a far later importation. The name Israel has subsequently been misappropriated, for those Biblical Christians who term themselves Israelites in fact label themselves followers of a pagan deity – Comyns Beaumont (The Riddle of Prehistoric Britain)

One early example of the vexing problems of affluence lies at hand. An Egyptian story, translated by Flinders Petrie, reveals the emptiness of a Pharaoh's life, in which every desire was too easily satisfied, and time hung with unbearable heaviness on his hands. Desperate, he appealed to his counsellors for some relief from his boredom; and one of them put forth a classic suggestion: that he fill a boat with thinly veiled, almost naked girls, who would paddle over the water and sing songs for him. For the hour, the Pharaoh's dreadful tedium, to his great delight, was overcome; for, as Petrie aptly remarks, the vizier had invented the first Musical Revue: that solace of 'tired businessman' and soldiers on leave.

Homo sapiens evolved to think of people as divided into us and them. ‘Us’ was the group immediately around you, whoever you were, and ‘them’ was everyone else. In fact, no social animal is ever guided by the interests of the entire species to which it belongs. No chimpanzee cares about the interests of the chimpanzee species, no snail will lift a tentacle for the global snail community, no lion alpha male makes a bid for becoming the king of all lions, and at the entrance of no beehive can one find the slogan: ‘Worker bees of the world – unite!’ But beginning with the Cognitive Revolution, Homo sapiens became more and more exceptional in this respect. People began to cooperate on a regular basis with complete strangers, whom they imagined as ‘brothers’ or ‘friends’. Yet this brotherhood was not universal. Somewhere in the next valley, or beyond the mountain range, one could still sense ‘them’. When the first pharaoh, Menes, united Egypt around 3000 BC, it was clear to the Egyptians that Egypt had a border, and beyond the border lurked ‘barbarians’. The barbarians were alien, threatening, and interesting only to the extent that they had land or natural resources that the Egyptians wanted. All the imagined orders people created tended to ignore a substantial part of humankind. The first millennium BC witnessed the appearance of three potentially universal orders, whose devotees could for the first time imagine the entire world and the entire human race as a single unit governed by a single set of

Muhammad is tasting continually the wine of the agreement he made with God before the creation of the universe, the wine of the question Am I not your Lord? and of the answer Yes! The seven sleepers sipped that and slept three hundred and nine years. The Egyptian women drank one cup and were lost in Joseph's beauty. Pharaoh's magicians inhaled this fragrance, and the gallows looked like lovers coming toward them. Jafar lost his hands and feet in battle, yet flew because he tasted this Yes. Yes.

One last element remained for the consecration of the Children of Israel. On the fourteenth day of the first month of Nisan the people all kept the Passover meal in their new base of operations at Gilgal on the plains of Jericho. The Passover was a feast that commemorated God’s tenth and final plague on Egypt, the death of the first-born. Before their exodus from Egyptian slavery the Israelites were commanded by Yahweh to slaughter a lamb and brush its blood over the doorposts of their homes. The Destroyer then came to kill the first-born of every family in Egypt, but passed over those with the blood on their lintels. It was the last plague that Yahweh sent on Pharaoh to bend his will. When Pharaoh’s own son succumbed to the Angel of Death, it did not merely bend Pharaoh, it broke him, and he let Moses and his people leave the land of the Nile.

Land would be passed down the female line and in order to become king, a warrior would marry a royal princess. This may have been the original reason why the Egyptian Pharaohs married their sisters.