Historical Archaeology Quotes

For me archaeology is not a source of illustrations for written texts, but an independent source of historical information, with no less value and importance, sometimes more importance, that the written sources.

The Europeans commonly took ancient treasures, historical archaeological finds and religious materials into their custody never to be seen by the people they were taken from. 

thus historical descriptions are necessarily ordered by the present state of knowledge, they increase with every transformation and never cease, in turn, to break with themselves

Clark also maintained that someone with no excavation experience was not equipped to interpret archaeological data, thereby implicitly denying the distinction that some British culture-historical archaeologists were drawing between archaeologists and prehistorians.

Yet all agree that the Pentateuch is not a single, seamless composition but a patchwork of different sources, each written under different historical circumstances to express different religious or political viewpoints.

Archaeological, mythological and historical evidence all reveal that the female religion, far from naturally fading away, was the victim of centuries of continual persecution and suppression by the advocates of the newer religions which held male deities as supreme. And from these new religions came the creation myth of Adam and Eve and the tale of the loss of Paradise.

Britain has 450,000 listed buildings, 20,000 scheduled ancient monuments, twenty-six World Heritage Sites, 1,624 registered parks and gardens (that is, gardens and parks of historic significance), 600,000 known archaeological sites (and more being found every day; more being lost, too), 3,500 historic cemeteries, 70,000 war memorials, 4,000 sites of special scientific interest, 18,500 medieval churches, and 2,500 museums containing 170 million objects.

Calm down please, sir, if you will,’ said the bobby, still retaining a firm hold upon the horse’s reins. ‘ “Stolen” is such an ugly word. It is not technically stealing if you are a British archaeologist and you acquire items of historical significance in the savage realms and liberate them to civilisation.

If you find that you're going through hell, keep moving. You will get to the end eventually.

Life, like that water droplet, is everlasting and imperishable. There is only a transition, never an end !

There is, in fact, rather less evidence for this kind of borderline destitution than we might expect. But the reasons for that are clear. First, those with nothing leave very few traces in the historical or archaeological record. Ephemeral shanty towns do not leave a permanent imprint in the soil; those buried with nothing in unmarked graves tell us much less about themselves than those accompanied by an eloquent epitaph. But second, and even more to the point, extreme poverty in the Roman world was a condition that usually solved itself: its victims died.

significance), 600,000 known archaeological sites (and more being found every day; more being lost, too), 3,500 historic cemeteries, 70,000 war memorials, 4,000 sites of special scientific interest, 18,500 medieval churches, and 2,500 museums containing 170 million objects. Having such a fund of richness means that it can sometimes be taken for granted to a shocking degree, but

The Bible is a collection of stories and myths based on hearsay transmitted from generation to generation and which were recorded by many (40 +) different authors during a period spanning possibly 1,600 or more years.   The ‘evidence’ then is only to be found in the Bible – no historical, scientific or authenticated archaeological evidence exists. If you check the internet for such evidence you will discover many websites by Christian ministries – all present the evidence only from the Bible. Most so-called archaeological evidence is based on supposition rather than fact.

The linguistic and literary reality of the biblical tradition is folkloristic in essence. The concept of a benei Israel ... is a reflection of no sociopolitical entity of the historical state of Israel of the Assyrian period

He believed that all people existed behind varying layers of armor which, like the archaeological layers of earth itself, reflected the historical events and turbulence of a lifetime. An individual’s armor that had been developed to resist pain and rejection might also block a capacity for pleasure and achievement, and feelings too deeply trapped might be released only by acts of self-destruction or harm to others. Reich was convinced that sexual deprivation and frustration motivated much of the world’s chaos and warfare.

According to a well-known hieroglyphic inscription, the tribes of Israel were a significant, established presence in Canaan no later than 1212 BC. There is a vast body of archaeological evidence that demonstrates the ancient Israelite/Jewish presence in Israel/Judea as far back as 925 BC.18 This historical presence is verified in the ancient records of the Egyptian, Assyrian, Babylonian, Persian, Greek, Roman, Byzantine, and Muslim empires. The Arab conquest did not occur until AD 638. An exercise in elementary arithmetic reveals that the Jewish people were there eighteen and one-half centuries before the arrival of the Arabs. Despite being conquered many times, the Jewish people have had a constant, uninterrupted presence in the land of Israel for over thirty centuries. The Arabs and Islam have been there less than fourteen centuries. It has conveniently been forgotten that the Jews and Christians were there first. Furthermore, in the thirty centuries preceding the establishment of the State of Israel in 1948, there have been only two periods when there was an independent, internationally recognized state in the area that now comprises Israel. Both of them were Jewish states. Even when this land was part of the Arab empire (AD 638 through AD 1099), there was never an independent Arab state in ‘Palestine,’ by that name or any other. No wonder the Arabs are donating millions of dollars to U.S. colleges for Middle Eastern schools of study. They have a lot of hard historical evidence to rewrite in the young minds of students.

The most important of these texts are the Nuzi tablets from northern Iraq, which date to the fifteenth century B.C.E. To cite just a few examples, in Nuzi a barren wife is required to provide a slave woman for her husband to bear his children—a clear parallel to the biblical story of Sarai and Hagar in Gen 16.

[Foucault's] criticism is not transcendental, and its goal is not that of making a metaphysics possible: it is genealogical in its design and archaeological in its method. Archaeological –and not transcendental– in the sense that it will not seek to identify the universal structures of all knowledge or of all possible moral action, but will seek to treat the instances of discourse that articulate what we think, say, and do as so many historical events. And this critique will be genealogical in the sense it will not deduce from the form of what we are what is impossible for us to do and to know; but it will separate out, from the contingency that has made us what we are, the possibility of no longer being, doing, or thinking what we are, do or think. It is not seeking to make possible a metaphysics that has finally become a science; it is seeking to give new impetus, as far and wide as possible, to the undefined work of freedom.

The Christian church, the Christian form of worship, was not invented by the fathers of the church. It was all taken in a ready-made form from Egypt, only not from the Egypt that we know but from one which we do not know. This Egypt was in the same place as the other but it existed much earlier. Only small bits of it survived in historical times, and these bits have been preserved in secret and so well that we do not even know where they have been preserved. It will seem strange to many people when I say that this prehistoric Egypt was Christian many thousands of years before the birth of Christ, that is to say, that its religion was composed of the same principles and ideas that constitute true Christianity. Special schools existed in this prehistoric Egypt which were called 'schools of repetition.' In these schools a public repetition was given on definite days, and in some schools perhaps even every day, of the entire course in a condensed form of the sciences that could be learned at these schools. Sometimes this repetition lasted a week or a month. Thanks to these repetitions people who had passed through this course did not lose their connection with the school and retained in their memory all they had learned. Sometimes they came from very far away simply in order to listen to the repetition and went away feeling their connection with the school. There were special days of the year when the repetitions were particularly complete, when they were carried out with particular solemnity—and these days themselves possessed a symbolical meaning. These 'schools of repetition' were taken as a model for Christian churches—the form of worship in Christian churches almost entirely represents the course of repetition of the science dealing with the universe and man. Individual prayers, hymns, responses, all had their own meaning in this repetition as well as holidays and all religious symbols, though their meaning has been forgotten long ago.

So far as we know, Jesus did not write anything, nor did anyone who had personal knowledge of him. There is no archaeological evidence of his existence. There are no contemporaneous accounts of his life or death: no eyewitness accounts, nor any other kind of first-hand record. All the accounts of Jesus come from decades or centuries later; the gospels themselves all come from later times, though they may contain earlier sources or oral traditions. The earliest writings that survive are the letters of Paul of Tarsus, written 20-30 years after the dates given for Jesus's death. Paul was not a companion of Jesus, nor does he ever claim to have seen Jesus before his death.

Following Alexander the Great in his conquest, and challenging two most ancient European historical assumptions: Firstly, Is the Ancient Europe’s progressive scientific drive the result of the Roman’s or Greek’s ancient cultural heritage?, and the Second: Why is the question - are the Macedonians, Greeks or Slavs, so troublesome, in the minds of both commoners and historians?

But we have at best a superficial knowledge of the historical and archaeological and linguistic background of any topic we work on, and as knowledge grows, a deeper understanding of each region and the specific questions associated with it will be needed to make progress. Over the next two decades, I expect that ancient DNA specialists will be hired into every serious department of anthropology and archaeology, even history

When Michael Cremo visited Ukraine’s Dnepropetrovsk Historical Museum, the head of the archaeology collection, Dr Larisa Churilova, showed him artefacts that indicated an early Stone Age belief in reincarnation. Her reason for not publishing her findings was that the editors of journals are uncomfortable with cultural interpretations. They just want to print things like ‘a stone flake two centimetres long was found at a depth of one metre in the excavation.

This book is fiction and all the characters are my own, but it was inspired by the story of the Dozier School for Boys in Marianna, Florida. I first heard of the place in the summer of 2014 and discovered Ben Montgomery’s exhaustive reporting in the Tampa Bay Times. Check out the newspaper’s archive for a firsthand look. Mr. Montgomery’s articles led me to Dr. Erin Kimmerle and her archaeology students at the University of South Florida. Their forensic studies of the grave sites were invaluable and are collected in their Report on the Investigation into the Deaths and Burials at the Former Arthur G. Dozier School for Boys in Marianna, Florida. It is available at the university’s website. When Elwood reads the school pamphlet in the infirmary, I quote from their report on the school’s day-to-day functions. Officialwhitehouseboys.org is the website of Dozier survivors, and you can go there for the stories of former students in their own words. I quote White House Boy Jack Townsley in chapter four, when Spencer is describing his attitude toward discipline. Roger Dean Kiser’s memoir, The White House Boys: An American Tragedy, and Robin Gaby Fisher’s The Boys of the Dark: A Story of Betrayal and Redemption in the Deep South (written with Michael O’McCarthy and Robert W. Straley) are excellent accounts. Nathaniel Penn’s GQ article “Buried Alive: Stories From Inside Solitary Confinement” contains an interview with an inmate named Danny Johnson in which he says, “The worst thing that’s ever happened to me in solitary confinement happens to me every day. It’s when I wake up.” Mr. Johnson spent twenty-seven years in solitary confinement; I have recast that quote in chapter sixteen. Former prison warden Tom Murton wrote about the Arkansas prison system in his book with Joe Hyams called Accomplices to the Crime: The Arkansas Prison Scandal. It provides a ground’s-eye view of prison corruption and was the basis of the movie Brubaker, which you should see if you haven’t. Julianne Hare’s Historic Frenchtown: Heart and Heritage in Tallahassee is a wonderful history of that African-American community over the years. I quote the Reverend Martin Luther King Jr. a bunch; it was energizing to hear his voice in my head. Elwood cites his “Speech Before the Youth March for Integrated Schools” (1959); the 1962 LP Martin Luther King at Zion Hill, specifically the “Fun Town” section; his “Letter from Birmingham Jail”; and his 1962 speech at Cornell College. The “Negroes are Americans” James Baldwin quote is from “Many Thousands Gone” in Notes of a Native Son. I was trying to see what was on TV on July 3, 1975. The New York Times archive has the TV listings for that night, and I found a good nugget.

Marx was troubled by the question of why ancient Greek art retained an ‘eternal charm’, even though the social conditions which produced it had long passed; but how do we know that it will remain ‘eternally’ charming, since history has not yet ended? Let us imagine that by dint of some deft archaeological research we discovered a great deal more about what ancient Greek tragedy actually meant to its original audiences, recognized that these concerns were utterly remote from our own, and began to read the plays again in the light of this deepened knowledge. One result might be that we stopped enjoying them. We might come to see that we had enjoyed them previously because we were unwittingly reading them in the light of our own preoccupations; once this became less possible, the drama might cease to speak at all significantly to us. The fact that we always interpret literary works to some extent in the light of our own concerns - indeed that in one sense of ‘our own concerns’ we are incapable of doing anything else - might be one reason why certain works of literature seem to retain their value across the centuries. It may be, of course, that we still share many preoccupations with the work itself; but it may also be that people have not actually been valuing the ‘same’ work at all, even though they may think they have. ‘Our’ Homer is not identical with the Homer of the Middle Ages, nor ‘our’ Shakespeare with that of his contemporaries; it is rather that different historical periods have constructed a ‘different’ Homer and Shakespeare for their own purposes, and found in these texts elements to value or devalue, though not necessarily the same ones. All literary works, in other words, are ‘rewritten’, if only unconsciously, by the societies which read them; indeed there is no reading of a work which is not also a ‘re-writing’. No work, and no current evaluation of it, can simply be extended to new groups of people without being changed, perhaps almost unrecognizably, in the process; and this is one reason why what counts as literature is a notably unstable affair.

All that we have seen in this work shows us one clear fact: The Qur'an, this extraordinary book which was revealed to the Seal of the Prophets, Muhammad (saas), is a source of inspiration and true knowledge. The book of Islam-no matter what subject it refers to-is being proved as Allah's word as each new piece of historical, scientific or archaeological information comes to light. Facts about scientific subjects and the news delivered to us about the past and future, facts that no one could have known at the time of the Qur'an's revelation, are announced in its verses. It is impossible for this information, examples of which we have discussed in detail in this book, to have been known with the level of knowledge and technology available in 7th century Arabia. With this in mind, let us ask: Could anyone in 7th century Arabia have known that our atmosphere is made up of seven layers? Could anyone in 7th century Arabia have known in detail the various stages of development from which an embryo grows into a baby and then enters the world from inside his mother? Could anyone in 7th century Arabia have known that the universe is "steadily expanding," as the Qur'an puts it, when modern scientists have only in recent decades put forward the idea of the "Big Bang"? Could anyone in 7th century Arabia have known about the fact that each individual's fingertips are absolutely unique, when we have only discovered this fact recently, using modern technology and modern scientific equipment? Could anyone in 7th century Arabia have known about the role of one of Pharaoh's most prominent aids, Haman, when the details of hieroglyphic translation were only discovered two centuries ago? Could anyone in 7th century Arabia have known that the word "Pharaoh" was only used from the 14th century B.C. and not before, as the Old Testament erroneously claims? Could anyone in 7th century Arabia have known about Ubar and Iram's Pillars, which were only discovered in recent decades via the use of NASA satellite photographs? The only answer to these questions is as follows: the Qur'an is the word of the Almighty Allah, the Originator of everything and the One Who encompasses everything with His knowledge. In one verse, Allah says, "If it had been from other than Allah, they would have found many inconsistencies in it." (Qur'an, 4:82) Every piece of information the Qur'an contains reveals the secret miracles of this divine book. The human being is meant to hold fast to this Divine Book revealed by Allah and to receive it with an open heart as his one and only guide in life. In the Qur'an, Allah tells us the following: This Qur'an could never have been devised by any besides Allah. Rather it is confirmation of what came before it and an elucidation of the Book which contains no doubt from the Lord of all the worlds. Do they say, "He has invented it"? Say: "Then produce a sura like it and call on anyone you can besides Allah if you are telling the truth." (Qur'an, 10:37-38) And this is a Book We have sent down and blessed, so follow it and have fear of Allah so that hopefully you will gain mercy. (Qur'an, 6:155)

One early terracotta statuette from Catal Huyuk in Anatolia depicts an enthroned female in the act of giving birth, supported by two cat-like animals that form her seat (Plate 1). This figure has been identified as a 'birth goddess' and it is this type of early image that has led a number of feminist scholars to posit a 'reign of the goddess' in ancient Near Eastern prehistory. Maria Gimbutas, for whom such images are proof of a perfect matriarchal society in 'Old Europe' , presents an ideal vision in which a socially egalitarian matriarchal culture was overthrown by a destructive patriarchy (Gimbutas 1991). Gerda Lerner has argued for a similar situation in the ancient Near East; however, she does not discuss nude figurines at any length (Lerner 1986a: 147). More recently, critiques of the matriarchal model of prehistory have pointed out the flaws in this methodology (e.g. Conkey and Tringham 1995; Meskell 1995; Goodison and Morris 1998). In all these critiques the identification of such figures as goddesses is rejected as a modern myth. There is no archaeological evidence that these ancient communities were in fact matriarchal, nor is there any evidence that female deities were worshipped exclusively. Male gods may have worshipped simultaneously with the 'mother goddesses' if such images are indeed representations of deities. Nor do such female figures glorify or show admiration for the female body; rather they essentialise it, reducing it to nothing more nor less than a reproductive vessel. The reduction of the head and the diminution of the extremities seem to stress the female form as potentially reproductive, but to what extent this condition was seen as sexual, erotic or matriarchal is unclear. ....Despite the correct rejection of the 'Mother Goddess' and utopian matriarchy myths by recent scholarship, we should not loose track of the overwhelming evidence that the image of female nudity was indeed one of power in ancient Mesopotamia. The goddess Ishtar/Inanna was but one of several goddesses whose erotic allure was represented as a powerful attribute in the literature of the ancient Near East. In contact to the naked male body which was the focus of a variety of meanings in the visual arts, female nudity was always associated with sexuality, and in particular with powerful sexual attraction, Akkadian *kuzbu*. This sexuality was not limited to Ishtar and her cult. As a literary topos, sensuousness is a defining quality for both mortal women and goddesses. In representational art, the nude woman is portrayed in a provocative pose, as the essence of the feminine. For femininity, sexual allure, *kuzbu*, the ideal of the feminine, was thus expressed as nudity in both visual and verbal imagery. While several iconographic types of unclothed females appear in Mesopotamian representations of the historical period - nursing mothers, women in acts of sexual intercourse, entertainers such as dancers and musicians, and isolated frontally represented nudes with or without other attributes - and while these nude female images may have different iconographic functions, the ideal of femininity and female sexuality portrayed in them is similar. -Zainab Bahrani, Women of Babylon: Gender and Representation in Mesopotamia

experience, and to our consequent estrangement from the earthly world around us. So the ancient Hebrews, on the one hand, and the ancient Greeks on the other, are variously taken to task for providing the mental context that would foster civilization’s mistreatment of nonhuman nature. Each of these two ancient cultures seems to have sown the seeds of our contemporary estrangement—one seeming to establish the spiritual or religious ascendancy of humankind over nature, the other effecting a more philosophical or rational dissociation of the human intellect from the organic world. Long before the historical amalgamation of Hebraic religion and Hellenistic philosophy in the Christian New Testament, these two bodies of belief already shared—or seem to have shared—a similar intellectual distance from the nonhuman environment. In every other respect these two traditions, each one originating out of its own specific antecedents, and in its own terrain and time, were vastly different. In every other respect, that is, but one: they were both, from the start, profoundly informed by writing. Indeed, they both made use of the strange and potent technology which we have come to call “the alphabet.” — WRITING, LIKE HUMAN LANGUAGE, IS ENGENDERED NOT ONLY within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient “augurs,” who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces—a bit of scat here, a broken twig there—of these animal Others. These letters I print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other.2

Pharmaceuticals are essentially biomimetic in principle, but are not often designed to have no side effects. Drugs were historically created from natural substances; the word drug comes from the Dutch droog, meaning "dried plant." As evidenced in Neanderthal archaeological digs, natural medicines have been in use for more than sixty thousand years. Excavations have revealed the use of at least seven herbal remedies that still show proven therapeutic value, including ephedra (as a cold remedy), hollyhock (poor man's aspirin), and yarrow (wound dressing).

If you attempt to explain away fulfilled bible prophecy as nothing more than back-dated history lessons, how do you account for the mountains of archaeological evidence showing that the Old Testament texts pre-date the historical events they chronicle?

If we were to consult the archaeological and historical records, many would now probably hold that the money-form didn’t arise the way that Marx proposes at all. I am inclined to accept that argument, but then on top of it say the following—and this comes back to Marx’s interest in understanding a capitalist mode of production. Under capitalism, the money-form has to be disciplined to and brought into line with the logical position that Marx describes, such that the money-form reflects the needs of a system of proliferating exchange relations. But by the same token (forgive the pun), it is the proliferation of commodity-exchange relations that disciplines any and all preceding symbolic forms to the money-form required to facilitate commodity-market exchange. The precursors of the money-form, which can indeed be found in the archaeological and historical record of coinage, have to conform to this logic to the degree that they get absorbed within capitalism and perform the function of money. At the same time, it should be clear that the market could not have evolved without that disciplining taking place. Though the historical argument is weak, the logical argument is powerful.

Software archaeology describes the art of mining through the historical records in your version control system.

The New York Times, inspired by Doerries (2015), on Memorial Day 2017 posted a video of veterans who suffered PTSD reading Ajax’s final speech, and all of them were moved to tears (Headlam, Archdeacon & Shum 2017). Modern warriors who read classical accounts of war feel that they recognise the psychological stresses suffered by ancient warriors.

The books of what is now the Old Testament thus probably came into existence between the ninth and the second centuries BCE. This does not necessarily mean that the records of earlier ages are pure fiction, but it makes it hard to press their details as solid historical evidence. Many readers of the Bible would recognize that the stories of the early history of the world – Noah’s Ark, the Tower of Babel – are mythical or legendary, but it may be more challenging to think that the stories of Abraham or Jacob or Moses are also essentially legends, even though people bearing those names may well have existed. No one is in a position to say they are definitely untrue, but there is no reasonable evidence that would substantiate them. This is also the case with the early kings, Saul, David and Solomon, even though the stories about them do make sense within a period (the eleventh and tenth centuries BCE) about which we know something, from the archaeological record. With the later, eighth- and seventh-century kings (for example, Hezekiah and Jehoiachin) there is definite corroboration from Assyrian and Babylonian records, and we are less in the dark. But even some of the stories of life after the exile, in the Persian period, may be fictional: most biblical scholars think that the book of Esther, for example, is a kind of novella rather than a piece of historical writing. A later date does not of itself mean that a given book is more likely to be accurate: much depends on its genre, as we shall see in the next chapter. The biblical books of the Old Testament thus probably span a period of about eight centuries, though they may incorporate older written material – ancient poems, for example – and may in some cases rest on older, orally transmitted folk-memories. But the bulk of written records in ancient Israel seem to come from a core period of the sixth and fifth centuries BCE, with heavy concentrations in some particular ages: most think, for example, that the period of the exile was particularly rich in generating written texts, as was perhaps the early Persian age, even though we know so little about the political events of the time. The flowering of Israelite literature thus came a couple of centuries earlier than the classical age in Greece. The Old Testament, taken by and large, is thus older than much Greek literature, but not enormously so. Compared with the literature of ancient Mesopotamia or Egypt, however, Israelite texts are a late arrival.

Sean Wyatt sat, somewhat uncomfortably, across from Allyson Webster, journalist for the Atlanta Sentinel. He scratched his messy blond hair for a moment while considering her line of questioning. The noises and the people bustling about enjoying their morning java did nothing to ease his mind. She’d requested to meet with Wyatt to ask a few questions about the International Archaeological Agency, the driving force behind the construction of the Georgia Historical Center. In fact, most of the artifacts on display were pieces recovered by IAA agents, one of whom in particular had been involved on more of the recovery missions than most

Sewing is an enjoyable hobby that allows you to be creative and make a variety of items for yourself and others. At Clothingus.com, we offer a range of resources to help you learn how to sew, including easy projects and information about different sewing tools and their uses. Here are some interesting facts about sewing and related materials that may inspire you to try this useful craft: Cotton fabric can last for up to 100 years with proper care. In fact, cotton fabric has been found in many archaeological sites, indicating its longevity. Women's buttons are typically sewn onto the left side of a garment due to historical reasons. In the past, buttons were expensive, and only wealthy women with domestic help could afford them. To make it easier for the help to button up the garments, they were placed on the left side. Zippers were invented in 1893 and were initially used only on shoes and boots to make them easier to put on. Over time, they gained popularity and were used on other garments as well. The term "calico" refers to a type of cotton print that originated in the city of Calcutta, India. These hand-woven printed fabrics were made in the late 18th century and were named after the city. Buttons on sleeves were introduced by Napoleon Bonaparte. He wanted to prevent his soldiers from wiping their noses on their sleeves, so he ordered buttons to be sewn onto the ends of the sleeves. Sewing is believed to be one of the first skills that Homo sapiens learned. Archaeologists have found evidence of people sewing together fur, hide, skin, and bark for clothing dating back to 25,000 years ago. Early sewing needles were made of bone and ivory, with metal needles being developed later in human history. By the 20th century, more than 4000 different types of sewing machines had been invented. However, only those that made sewing simple, fun, and easy survived over time. If you're interested in learning more about sewing, visit Clothingus.com for lessons and projects that can help you build a solid foundation in this skill. Whether you're a beginner or have some experience, we have something for you. Visit Clothingus.com now.

Bible Believer’s Archaeology - Historical Evidence That Proves the Bible" (Volume 1) by John Argubright

I was amazed that the Pakistani authorities had done nothing to develop the tourism prospects of such a remarkable historical site. The ruins of Mohenjodaro were reasonably well maintained as it was a UNESCO Heritage site, but I could not spot any tourists. The Indian Foreign Secretary and his delegation were the only ones visiting Mohenjodaro, which was rather surprising given the archaeological importance of the place.

In the...overemphasis on the ego and on adjustment to others, one has an underestimation of history and its weight. Technical interventionism:...transference becomes conditioning by the analyst...The cure becomes a suggestion...The institution of psychoanalysis prepares subjects that it can (apparently) 'cure.' But they are not cured because they are not sick: they are normal for this historical milieu. On the contrary, in the Freudian spirit: psychoanalysis as therapeutic and not institution does not provide objective proof of its truth: truth is here brought in relation to transference...One does not aim for the ego and its passing emotions; one tends toward the liberation of what is imprisoned, i.e., toward its reintegration into the entire life of the subject. One aims at the domain of our 'archaeology'--The analyst does not have the key. It is to be made for each case. He is not the one who knows in the face of the one who does not know. He is in the game (counter-transference). It is necessary that he continue to know himself in order to know the other. Socratic dialectic (almost silent Socrates) = emergence of truth in the dialogue--transference, as Platonic love, is the condition, not the cause of the ascension toward truth.

A hundred miles beyond the point, the farthest point, the most distant point on the horizon. Out past the alkali flats and sinks; Misfit and Stillwater, Humboldt and Carson. Out over the mountains, ice age islands and archipelagos, Ichthyosaur, Columbian Mastodon boned talus slopes and scree fields. Beyond the Saltbrush, Bitterbrush, Creosote Plants and Rabbitbrush, petrified Redwood forests and Mount Mazama blowouts. Out over the playas, hoodos and springs, koi ponds and basins. Beyond the mustangs, horned lizards, whiptails and rattlers and over the abandoned mines; silver and gold, copper, bornite and cinnabar. Out past the hematite and jasper, chert and agate. Out over Lovelock, Spirit Cave and Wizard's Beach. Beyond the grinding rocks, diorite and granitic boulders cast adrift in a sea of sand, dust and wind. Beyond the Rye Grass, Rice Grass and Bunchgrass. Out over the land into the distance and beyond. The distance of a thousand years, a million years, a century, a lifetime. A distance of roads forgotten and graves abandoned, misplaced Iris and Lilac the only indication of a person's passing. Out past Bonneville, Daggett, Donner and Walker. The two tracks, the single tracks, the deer and coyote tracks, lizard tracks and no tracks at all. Out over the land.....

Historical and archaeological records also tell us a lot about the past. The universe is expanding and the galaxies are moving away from each other at an ever accelerating speed. Future telescopes would only rely upon historical records to see the universe we are able to see at a special time. Else, the modern telescopes of future taking the latest pictures and filming reality even with increased capability will find and show darkness in space. Qur’an reminded Arabs, Jews and Christians about their history and historical records present with them and which provided them a clear chance to affirm truth and evaluate it. People like King Najashi (also known as Armah, the ruler of the Kingdom of Aksum) and Warqah Ibn Nawfal knowing their historical records and their reference in Qur’an were able to affirm the evidence of Prophet Hood of Muhammad (pbuh) through their own historical scriptures instantly.

endeavor. First and foremost, if it were not for the generosity of the property owners, this project would never have been able to move forward. We are very thankful that they were

Many of the characters in this novel are based on historical figures. These include Daniel, Cyrus, Harpagus, Astyages, Cambyses, Mandana (the Persian pronunciation of Cyrus’s mother’s name), and Nebuchadnezzar. The Bible is silent on whether Daniel was married or single. Some historians have even concluded that he might have been a eunuch. I saw no evidence of this and chose to give him a family. While this novel is a work of my imagination, where possible I have tried to remain faithful to historical and archaeological details. If you are interested in further reading, I recommend the classic textbook From Cyrus to Alexander: A History of the Persian Empire by Pierre Briant and Discovering Cyrus: The Persian Conqueror Astride the Ancient World by Reza Zarghamee. The events of chapter 54 surrounding the disputed coat are based on a story told by the Greek historian Xenophon about Cyrus’s childhood, which I found in Zarghamee’s book, Discovering Cyrus. Although Otanes is a fictional character, the general story felt like a perfect fit for this thread of the novel. Biblical references to Cyrus include Isaiah 44:28–45:7; Jeremiah 51:11, 28-29; 2 Chronicles 36:22-23; Ezra 1:1-11 and 5:14-15. Some of these verses were written decades before Cyrus was born and are considered prophetic in nature, while others describe the return of the Jewish captives to Jerusalem and Cyrus’s role in those events.

Ancient Civilizations describes these extraordinary early societies, using archaeological evidence and historical records, oral traditions, and scientific evidence from many academic disciplines

They are discussing an essay he hasn’t written. “Roman Art and the Manipulation of Historical Memory.” “Did you enjoy the reading at least?” Nina asks. “No,” says the boy. “I see,” says Nina. “Anything else to add? Reasons you didn’t enjoy it?” “Just boring,” says the boy. “Not my area.” “And yet your course is titled ‘Classics, Archaeology and Ancient Civilizations’? What would you say your area is?” “I’m just saying I don’t pay nine thousand pounds a year to read a bunch of left-wing academics rewriting Roman history.” “I imagine it’s your mum and dad paying the nine thousand pounds, isn’t it?” “Don’t privilege-shame me,” says Tom or Sam or Josh. “I can report you.” “Mmm,” says Nina. “Am I to take it that you’re not planning on finishing the essay anytime soon?” “Read my file,” says the boy. “I don’t have to do essays.” “OK,” says Nina. “What do you imagine you are doing here? What and how do you hope to learn?” “You learn through experience,” says the boy, with the world-weary air of a wise man tired of having to explain things to fools. “You learn from interacting with the real world. Books are for lose—

I COULD HAVE reminded the Arab Knesset member of other historical facts once known to many schoolchildren but which have since been forgotten—or distorted by anti-Israel propaganda. The history of the Jewish people spans almost four millennia. The first thousand years or so are covered in the Bible, and are attested to by archaeology and the historical records of other, contemporaneous peoples. As the centuries progress, the mists of time and the myths gradually evaporate and the unfolding events come into sharp historical focus. Reading the Bible from second grade on, I could easily imagine Abraham and Sarah on their long trek from Ur of the Chaldeans to the land of Canaan almost four thousand years ago. Abraham envisions one God, unseen but present everywhere. He buys a burial cave in Hebron and bequeaths the new land to his progeny. The descendants of Abraham’s grandson Jacob are enslaved in Egypt for centuries, until Moses takes them out of bondage. He leads them for forty years in the wilderness to the Promised Land, giving the Children of Israel the Ten Commandments and a moral code that would change the world. The indomitable Joshua conquers the land, wily David establishes his kingdom in Jerusalem, and wise Solomon builds his Temple there, only to have his sons split the realm into two. The northern kingdom, Israel, is destroyed, its ten tribes lost to history. The southern kingdom, Judea, is conquered and Solomon’s Temple is destroyed by the Babylonians, by whose rivers the exiled Judeans weep as they remember Zion. They rejoice when in 537 BCE they are reinstated in their homeland by Cyrus of Persia, who lets them rebuild their destroyed Temple. The Persian rulers are replaced by Alexander the Great, one of whose heirs seeks to eradicate the Jewish religion. This sparks a rebellion led by the brave Maccabees, and the independent Jewish state they establish lasts for eighty years. It is overtaken by the rising power Rome which initially rules through proxies, the most notable of whom is Herod the Great. Herod refurbishes the Jerusalem Temple as one of the great wonders of the ancient world. In its bustling courtyard a Jewish rabbi from the Galilee, Jesus of Nazareth, overturns the tables of the money changers, setting off a chain of events culminating in his eventual crucifixion and the beginning of the Judeo-Christian tradition. When the Jews rebel against Roman rule, Rome destroys Jerusalem and Herod’s Temple in 70 CE. Masada, the last rebel stronghold, falls three years later. Despite the devastation, sixty-two years later the Jews rebel again under the fearless Bar Kokhba, only to be crushed even more brutally. The Roman emperor Hadrian bars the Jews from Jerusalem and renames the country Palestina, after the Grecian Philistines, who have long disappeared.

The history of Rome is the most fascinating historical laboratory available to sociologists. It provides a 700-year stretch of written records and archaeological remains.

As developing traditions, the gospels contain two kinds of material: some goes back to Jesus, and some is the product of early Christian communities. To use an archaeological analogy, the gospels contain earlier and later layers. To use a vocal analogy, the gospels contain more than one voice: the voice of Jesus, and the voices of the community. The quest for the historical Jesus involves the attempt to separate out these layers or voices.

I spoke out against the grave robbing and called for international legal protections. An agency within the United Nations approved a convention in 2001, calling on nations to protect “all traces of human existence having a cultural, historical or archaeological character” that had been underwater for more than 100 years. But it had been just 92 years since Titanic had gone down, so those protections did not apply.

Stories make no promises of truth- yet through the study of folklore, history, archaeology, and anthropology, I've come to believe that beneath every legend lies a kernel of truth.

Given that I write about a time that's so archaeologically elusive, with so slight a body of written texts, I can't argue that some refer to my novels as fantasy. But I would ask readers to consider this: If a Christian character in a historical novel believes in the power of prayer and imagines they see a result, the work is still deemed historical fiction. If a pre-Christian character does the same, the work is deemed historical fantasy.

Sceptics have often pointed out that no archaeological evidence for the existence of Jesus Christ has been discovered. And they are correct.

Some of the projects in the archaeology and historic preservation program resemble our vision of

Due to their soft bodies and ephemeral nature, it is unlikely that biological evidence of mushrooms will even be discovered in the archaeological record. This fact poses certain difficulties in determining the antiquity of modern cultural uses of psychoactive mushrooms, like those in Mexico and Siberia, and makes it even more difficult to determine whether psychoactive mushrooms were recognized and used by historical culture groups that are now extinct.

Archaeological research done in Bible lands has amazingly confirmed the reliability and historicity of the Scriptures in so many areas. Every part of the Bible that could be checked by archaeology now provides the most positive proofs for the accuracy of the Bible.

The FIRST HUMAN FAMILIES (in Africa) are documented by archaeological and anthropological evidence to have LIVED IN HARMONY WITH BOTH NATURE AND NEIGHBOR, refuting the popular myth that primal humans were violent and antagonistic.

Stager then concludes his discussion of the Solomonic kingdom with the following remark: “With an accurate chronology established by Egyptian sources through Shishak’s campaign in Palestine in 925 B.C.E., an adequate understanding of what statehood entails through historically generated typologies, rich symbols from biblical and inscriptional sources, and a ripe field of archaeological remains from these symbols, we can declare with some confidence that the United Monarchy of Israel already existed by the 10th century B.C.E. and flourished even after its division.” (Stager, 2003, 71).

In The Archaeology of Knowledge, Foucault chides his readers from the outset for being duped by the appeal of vacuous historical terms (such as the “spirit [of an age]” or “[Western] influence”), which are endowed with a “virtual self-evidence” that should sound an alarm rather than warrant the trust too quickly invested in them.24 Most pointedly, he cautions that concepts are no more than “ready-made syntheses.”25 The task is “to free the problems they pose.” Nor are concepts “tranquil,” stable configurations in a resting mode but in restive agitation.26 Concepts are moving targets. They act in concert, as Gilles Deleuze and Félix Guattari repeatedly remind us.27 A concept accumulates force from the other concepts that congeal, collide, and rearrange themselves around it. Replacing a concept not only displaces another. It breaks up contiguities and can render invisible the mutual dependencies (such as that between “colony” and “camp,” as I argue later) that join them to a problem, the articulations through which they do their work.

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Despite the passage of close to a million years since Homo erectus first sailed to Flores, however, what archaeology does not concede is that the human species could have developed and refined those early nautical skills to the extent of being able to cross a vast ocean like the Pacific or the Atlantic from one side to the other. In the case of the former, extensive transoceanic journeys are not believed to have been undertaken until about 3,500 years ago, during the so-called Polynesian expansion. And the mainstream historical view is that the Atlantic was not successfully navigated until 1492--the year in which, as the schoolyard mnemonic has it, "Columbus sailed the ocean blue." Indeed, the notion that long transoceanic voyages were a technological impossibility during the Stone Age remains one of the central structural elements of the dominant reference frame of archaeology--a reference frame that geneticists see no reason not to respect and deploy when interpreting their own data. Since that reference frame rules out, a priori, the option of a direct ocean crossing between Australasia and South America during the Paleolithic and instead is adamant that all settlement came via northeast Asia, geneticists tend to approach the data from that perspective.

When Willard F. Libby first discovered radiocarbon dating in 1947, archaeologists, and especially Egyptologists, ignored it. They questioned its reliability, as it did not coincide with the "known" historical dates of the artifacts being tested. David Wilson, author of The New Archaeology, wrote, "Some archaeologists refused to accept radiocarbon dating. The attitude of the majority, probably, in the early days of the new technique was summed up by Professor Jo Brew, Director of the Peabody Museum at Harvard. 'If a C14 date supports our theories, we put it in the main text. If it does not entirely contradict them, we put it in a footnote. And if it is completely out-of-date we just drop it.

Of course, we miss all this when we insist the Bible’s origin stories are simply straightforward recitations of historical fact, one scientific discovery or archaeological dig away from ruin. What both hardened fundamentalists and strident atheists seem to have in common is the conviction that any trace of myth, embellishment, or cultural influence in an origin story renders it untrue. But this represents a massive misunderstanding of the genre itself.

The method I propose to explore in this book is designed to help us look at ideas from a practical point of view—to look at what ideas do rather than at whether the judgements they figure in are true—in order to see how exactly our ideas are bound up with our needs and concerns. This method, which I propose to call pragmatic genealogy, consists in telling partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these ideas do for us. What point do they serve? What is the salient useful difference these ideas make to the lives of those who live by them? Much as an archaeologist who digs up a mysterious relic will try to reverse-engineer its point by imaginatively reconstructing the life of those who used it and hypothesizing what useful difference it might have made to that life, we can take an abstract idea whose point eludes us, such as truth, knowledge, or justice, and try to explain why we came to think in these terms by reconstructing the practical problems that these ideas offer practical solutions to. A pragmatic genealogy answers the question of why we came to think as we do by reverse-engineering the points of ideas, tracing them to their practical origins, and revealing what they do for us when they function well.