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"Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon's wife." 1 Kings 9:17 shows that Gezer "was now rebuilt and made a fortified city of Solomon." [3]
There is some evidence that the figures of the Queen of the Underworld and the daughter of Demeter were initially considered separate goddesses. [86] However, they must have become conflated by the time of Hesiod in the 7th century BC. [79] Demeter and Persephone were often worshipped together and were often referred to by joint cultic titles.
Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them ...
She is the daughter of Cronus and Rhea, and the mother of Persephone by Zeus. [95] She and her daughter were intimately connected in cult, [96] and the two goddesses were honoured in the Thesmophoria festival, which included only women. [97] Demeter presided over the growing of grain, and she was responsible for the lives of married women. [98]
Naamah, a princess of Ammon, (part of present-day Jordan) who arrives in Jerusalem at age fourteen to marry King Solomon and of all his wives becomes the mother of his dynasty, is the narrator of Aryeh Lev Stollman's novel published by Aryeh Nir/Modan (Tel Aviv) in Hebrew translation under the title Divrei Y'mai Naamah (דברי ימי נעמה).
Feb. 10—It is much more than a legend in Ethiopia. It's accepted as a historical fact that when the Queen of Sheba traveled to Jerusalem to meet King Solomon and give him gifts, she became ...
Despoina or Despoena (/ d ɛ s ˈ p iː n ə /; [1] Greek: Δέσποινα, romanized: Déspoina) was the epithet of a goddess worshipped by the Eleusinian Mysteries in Ancient Greece as the daughter of Demeter and Poseidon and the sister of Arion. [2]
The poet declares that it is he, where we might have expected some king instead, upon whom the Muses have bestowed the two gifts of a scepter and an authoritative voice (Hesiod, Theogony 30–3), which are the visible signs of kingship. It is not that this gesture is meant to make Hesiod a king.