"Chronology is the backbone of history" is usually taught in schools but in the same time the first fall of Babylon is fixed today (2016) either in 1595 BCE or in 1651, 1531, 1499 depending on historians! In Egyptology the situation is still worse because each Egyptologist has his own chronology (gap of 20 years)! Such a difference in timeline prevents one from reaching the historical truth. It is for this reason that from Herodotus, the "father of history", Greek historians established a system of scientific dating in order to write a universal history. Many astronomical phenomena, which are well identified such as eclipses, enable us today to synchronize these ancient dating systems and anchor them on absolute dates. As incredible as it may seem this is still not done. The purpose of the present brochure is to give the chronologies of the main ancient civilizations (Egyptian, Babylonian, Assyrian, Hittite, Israelite, etc.) with their synchronisms as well as all absolute dating based on astronomical events.

Historians as well as Bible scholars consider the biblical account about Chedorlaomer's campaign against Sodom as a pious fiction but a chronological reconstruction based on synchronisms shows that among dynasties from Sumerian lists the 3rd and last Elamite king of the Awan I dynasty was indeed Kudur-Lagamar (1990-1954). The route of Chedorlaomer shows that this king came to this region near Egypt in order to maintain control over this new land trade route. This ambitious project had to have worried Amenemhat I (1975-1946) and to block the progress of this powerful Mesopotamian king, he built the Walls of the Ruler and planned to create an Amorite rival confederation. In order to achieve his goal he proposed an alliance to Abram, who came from Shinar (Sumer), a region close to Elam, and began preparations by appointing Sarai as a bearer of offering to his personal service, then by marrying her to seal this alliance (Gn 12:19). The wedding was cancelled, but the statue remained.

For Egyptologists as well as archaeologists, and even now Bible scholars, the answer to the question: Who was the pharaoh of the Exodus, the answer is obvious: there was nobo because the biblical story was a myth (Dever: 2003, 233). Consequently, who to believe: Moses or Egyptologists? Several scholars (Finkelstein, Dever and others) posit that the Exodus narrative may have developed from collective memories of the Hyksos expulsions of Semitic Canaanites from Egypt, possibly elaborated on to encourage resistance to the 7th century domination of Judah by Egypt. For these scholars the liberation from Egypt after the "10 plagues", as it is written in the Book of Exodus, is quite different from the historical "war of liberation against the Hyksos". What are the Egyptian documents underlying this hypothesis: none, and what is the chronology of this mysterious war: nobody knows! Consequently, who to believe: Moses or Egyptologists? This study will give the answer.

Originally published: 5th ed. Boston: Little, Brown and Co., 1956.

In World History as the History of Foundations, 3000 BCE to 1500 CE, Michael Borgolte investigates the origins and development of foundations from Antiquity to the end of the Middle Ages. In his survey foundations emerge not as mere legal institutions, but rather as “total social phenomena” which touch upon manifold aspects, including politics, the economy, art and religion of the cultures in which they emerged. Cross-cultural in its approach and the result of decades of research, this work represents by far the most comprehensive account of the history of foundations that has hitherto been published.

Examining a wide array of ancient writings, Brent Nongbri dispels the commonly held idea that there is such a thing as ancient religion. Nongbri shows how misleading it is to speak as though religion was a concept native to pre-modern cultures.

The treatise De mundo offers a cosmology in the Peripatetic tradition which subordinates what happens in the cosmos to the might of an omnipotent god. Thus the work is paradigmatic for the philosophical and religious concepts of the early imperial age, which offer points of contact with nascent Christianity.