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169 pages of results.
21. Egyptian Cosmology [SIS Internet Digest $]
... From: SIS Internet Digest 2001:1 (Jun 2001) Home¦ Issue Contents Egyptian Cosmology http://www.eclipse-chasers.com/akhet.html Akhet- The Horizon of Heaven or something else? by Aymen Ibrahem (firstname.lastname@example.org) Abstract: The Egyptologists may have inappropriately interpreted the Egyptian hieroglyph symbol Akhet as the "horizon". In this article, the author attempts to demonstrate that the hieroglyph symbol Akhet stands for "solar eclipse" and not "horizon". He also puts forth the idea that the ancient Egyptians believed that the solar eclipse was the heavenly abode of the Sun. The author goes on to show that Karnak may have been a representation on Earth of the Sun's heavenly habitation, the solar eclipse, and that the pylons of Egyptian temples were gigantic representations of the sign Akhet. After demonstrating the ancient Egyptian conceptions of sunrise and sunset, the article then attempts to interpret the name of the Great Pyramid as the 'Eclipse of Khufu', Akhetaten as the 'Eclipse of Aten', and that the name of the mighty Giza Sphinx means ...
22. Morning Star* [Aeon Journal $]
... as Morning Star. This, to say the least, is a confused idea. Let us first note that, according to the Anales de Cuauhtitlán, Quetzalcoatl's absence is divided into two periods of four days each-- four days in the underworld and four days more as bone. In a different version of the myth "Quetzalcoatl orderedthat a stone casket should be built in which he was to lie four days and nights in strict penance" (65)-- which immediately brings to mind the similar fate suffered by the Egyptian Osiris at the hands of Set. But it was also said that when Quetzalcoatl's heart became the Morning Star, it removed itself to the underworld, or the region of the dead, and remained there for four days. Eight days later, Quetzalcoatl himself reappeared. (66) And, in yet a different version, it is said that it was the Sun that refused to shine, again for four days, immediately following Quetzalcoatl's self-sacrifice. (67) What are we to make of all this? Anthony Aveni has ...
23. The Identification of the Biblical "Queen of Sheba" with Hatshepsut, "Queen of Egypt and Ethiopia" (Part III) [Kronos $]
... which she was registered in the Bible: Sheba, transcribed "Saba" in Greek, was the name of the capital of Ethiopia up to the time when this name was changed, by Cambyses, to Meroe.69 That Sheba/Saba was connected very closely with Egypt can be deduced also from the table of nations in Genesis, where Saba appears among the descendants of Ham (son of Noah), as son of Kush, the elder brother of Egypt.70 That Ethiopia (part of present-day northern Sudan, and Erithraea) was under Egyptian rule at the time of Hatshepsut is proved by the fact that her caravans actually came as far south as the Tigre province, down to the Dancalie desert, south of the gulf of Massawa.71 By a curious coincidence, one of the first archaeological finds brought to the knowledge of the newly established antiquities museum at Addis Ababa consisted of some monuments found together in the Tigre province "by the way ascending from the desert of Dancalie." Among them was a small altar dedicated by a prince of Daamat and Saba, "which ...
24. On testing The Polar configuration [Aeon Journal $]
... heroic." (4) That such statements would be made of the now-distant Saturn seems unthinkable. Rather, this is the very language one would expect in descriptions of the "sun" in ancient hymns. (5) The Babylonian sun god is Shamash, and Babylonian astronomical texts say in unequivocal terms: "The planet Saturn is Shamash." (6) Thus the Greek historian Diodorus reports that Babylonian astronomers knew the planet Saturn as the star of the "sun" (Helios). (7) Though early Egyptian sources do not offer a formal astronomy to directly connect their gods with planets, (8) a later Egyptian ostrakon cited by Franz Boll identifies the sun god Ra as the Greek Kronos, the planet Saturn. (9) In the Epinomis of Plato, the names of the five planets are given. In the earliest copies of the text, the name for the planet Saturn is Helios, the "sun." For many years scholars considered this a mistake and the reading was usually "corrected" to Kronos, ...
25. Temple, Crown, Vase, Eye, and Circular Serpent [The Saturn Myth] [Books]
... life came into being. Then Enki said to Enlil: "Father Enlil, flocks and grain In 'the holy chamber' have been made plentiful. In 'the holy chamber' mightily shall they bring forth." By the incantation of Enki and Enlil Flocks and grain in "the holy chamber" brought forth. Pasture they provided for them abundantly, For the Grain-goddess they prepared a house... (18) The flowering of the celestial garden is a widespread theme which I touched on briefly in the earlier discussion of the Egyptian creation and which I intend to explore at greater length in a subsequent volume. It is surely worthy of note, however, that the great god's "chamber" is the same as the "holy park" in which "Mankind" was brought forth. If one reads the above lines in the light of the Egyptian symbolism-- which equates the first generation of gods (men) with the "abundance" erupting from the creator-the Sumerian myth takes on greater meaning than might otherwise be evident. Immediately after the statement ...
26. Chapter III: The Historical Construction [The Age of Velikovsky] [The Age of Velikovsky] [Books]
... Title Page¦ Ch. 1¦ Ch. 2¦ Ch. 3¦ Ch. 4¦ Ch. 5¦ Ch. 6¦ Ch. 7¦ Ch. 8¦ Ch. 9¦ Appendix¦ Notes The Age of Velikovsky Chapter III: The Historical Construction Egyptian history is the standard for determining the absolute dates for the ancient histories of the world. If the standard is incorrect, archaeological problems will be created in the countries which use this standard as a reference. In Ages in Chaos, Velikovsky describes a number of these problems and demonstrates how these problems are resolved by use of a revised chronology. Some of these points will be reviewed here, but first it is interesting to see how flaws entered this standard for world history. This was discussed by Velikovsky in an article titled Astronomy and Chronology. 1 ORIGIN OF THE STANDARD For background, it is necessary to define relative and absolute dating. If it is known only that a certain king died three years after a major battle, then the time of the demise of the ...
27. The Holy Land [The Saturn Myth] [Books]
... the terrestrial ruler as the incarnation of the Universal Monarch. By the same principle each local city or kingdom became a transcript of the god-king's primeval domain. The sanctified territory on earth was laid out according to a cosmic plan, revealed in remote times. On this priority of the cosmic dwelling all major traditions concur. A celestial Sumer and Akkad preceded the organization of the actual Mesopotamian kingdoms. And such settlements as Eridu, Erech, Babylon, and Lagash took their names from a heavenly city occupied by the central sun. Every Egyptian town-- Heliopolis, Herakleopolis, Memphis, Abydos, Thebes, Hermopolis-- mirrored a prototype, a "city in which the sun shone forth in the beginning." So did Egypt as a whole, according to the ritual, reproduce the dwelling gathered together and unified by the creator. Hebrew tradition knew a heavenly Jerusalem which gave its name to the terrestrial city; and what the Hebrews claimed of their city, the Muslims claimed of Mecca. The Chinese declared their kingdom to be a copy of the celestial ...
28. Language and Thought in Ancient Egypt (Forum) [Kronos $]
... From: Kronos Vol. VI No. 1 (Fall 1980) Home¦ Issue Contents Forum Language and Thought in Ancient Egypt A Response to G. R. Talbott To the Editor of KRONOS: In his article "Pharaoh Seti the Great and His Foreign Connections: Part I, Orientation" (KRONOS V:3, pp. 23-35), George Robert Talbott asserts, if I understand him correctly, that pharaonic Egyptian thinking was so different from modern Western thinking as to make it difficult for contemporary scholars to present a fair picture of the Egyptian outlook. Not only do I agree with this view,(1) but I suspect that the ancient Egyptians and their contemporaries may have had sensory impressions of the world that differed perceptually from ours as well as having different conceptions of those impressions. In his understandable zeal to support this view, however, Talbott seems to me to use arguments chiefly, but not exclusively, linguistic which actually weaken it. While most of these arguments are merely ambiguous, a few are flatly erroneous. One such ...
29. Solomon and Sheba [SIS C&C Review $]
... From: SIS Chronology& Catastrophism Review 1997:1 (Oct 1997) Home¦ Issue Contents Solomon And Sheba by Damien F. Mackey Damien Mackey (MA, BPhil) has a Masters Degree from the University of Sydney (Australia). His thesis 'The Sothic Star Theory of the Egyptian Calendar', was a 'demolition job' on conventional Egyptian dating. In his reconstruction (i) the Exodus occurred at the end of Egypt's Old Kingdom (EBA); (ii) the MBI people were the Israelites of the Exodus/Conquest and (iii) the early monarchy of Israel was contemporary with the early New Kingdom of Egypt. On these points his reconstruction is close to Courville's in his 'The Exodus Problem and Its Ramifications'. Summary New evidence is brought forward in support of Velikovsky's ingenious thesis that Hatshepsut, the female pharaoh of Egypt's 18th Dynasty, was in fact the biblical Queen of Sheba. That new evidence is the presence of Solomon himself in the Egyptian inscriptions in the person of Hatshepsut's great Steward, Senenmut. 1. INTRODUCTION A ...
30. The Crescent [The Saturn Myth] [Books]
... to the phases of the archaic "day" and" night"-- as well as to many other aspects of ancient cosmography. But let us take the present line of inquiry a little further. Does the equation of the crescent and enclosure occur also in Egypt? The Egyptians (as previously observed) called the enclosure Aten, recorded by the hieroglyph. (In the course of time this symbol evolved into the simplified form, with the enclosed sun dropped out) It is the latter form that generally prevails in later Egyptian art.) In numerous representations of the Aten a crescent forms the lower half of the enclosure. In fig 52, I offer an imposing example from the tomb of Ramesses VI, showing the Aten resting within a crescent and flanked by four male figures, two right and two left. 52. The Egyptian crescent-enclosure. The hieroglyphic form of the crescent-enclosure is, a form which progressively developed into the images,,,, as the artists gradually expanded and flattened the crescent into a larger receptacle supporting the enclosure. This ...
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