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All About Horus
An Egyptian Copy of Christ?
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claim from "Zeitgeist" video to be examined:
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"...the character of Jesus, a literary and astrological hybrid, is most explicitly a plagiarization of the Egyptian Sun-god Horus..."
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Summary of the Osiris-Isis-Horus Myth
The Birth and Flight of Horus
The Battle Between Horus and Seth
The Horus Gods and Forms
Zeitgeist on Horus
Zeitgeist's Bogus Sources
Astro-Theology and the Bible
The Celtic or Irish Cross
Scholarly Sources on Horus and Egyptian religion
Further Links
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Horus, the Egyptian Falcon-god, is "lord of the sky" and a symbol of divine kingship. His name ("Har" in Egyptian) probably means "the high," "the far-off," "the distant one" and is connected with "Hry" ("one who is above/over"). The name appears on Egyptian hieroglyphs in the royal protocol at the very beginning of dynastic civilization (c. 3000 BC).
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The roles, local cult foundations, and titles or epithets of Horus are sometimes correlated with distinct or preferred forms in iconography: for example, the falcon or falcon-headed man, the winged disk, the child with a sidelock of hair (sometimes in his mother's arms). Egyptologists therefore often speak of distinct Horuses or Horus-gods (see Oxford Encyclopedia, vol 2, "Horus" p. 119ff; and Hart, Routledge Dictionary of Egyptian gods and goddesses, "Horus" p. 70ff).
¦b¥j®J¤Î¡A³q过¥L们ªº¦W¦r¤H们´N¯àû{认识¤@¨Ç¯«©ú¡A¦ý³Ì«nªº则¬O奥¦è¨½´µ奥¦è¨½´µ©M¥ì¦è´µªº¤I¤l¡A³Q认©w为®J¤Î¤§¤ý¡C«Î`¤@¤U§Ú¦b¨ä¥L¦a¤èªº·§z¡G奥¦è¨½´µ¬O盖¥¬ªº长¤l¡]¥NªíþÓ¦a²y¡^¡A§V¯S©Î¥£¯S¡]¬O诸¯«¤§¥À©M¤ÑªÅ¤k¯«¡^¡A¤]¬O¥ì¦è´µªº¤V¤Ò¡C¥Lªº传说ÆÎ为¬y传¡A¥Lªº²½仪¦b¥j®J¤Îªk¦Ñ¤¤应¥Î«D±`ÆΪx¡C奥¦è¨½´µªº¯«话¦´Á¦}没¦³§¹¾ã«O¯d¤U来¡A¦ý¨ä¥»质¦bPlutarch in On Isis and Osiris¡m´¶鲁¶ð§J¡G¥ì¦è´µ©M奥¦è¨½´µ¡n书¤¤³Q关联°_来(De Iside et Osiride).
In ancient Egypt several gods are known by this name, but the most important was the son of Osiris and Isis, identified as king of Egypt. To repeat what I summarized elsewhere: Osiris is the oldest son of Geb ("earth" personified) and Nout or Nut ("mother of the gods" and goddess of the sky), the husband of Isis, whose myth was one of the best known and whose cult was one of the most widespread in pharaonic Egypt. The mythology of Osiris is not preserved completely from an early date, but the essentials are related by Plutarch in On Isis and Osiris (De Iside et Osiride).
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With the rise of the full-blown Osiris-Isis-Horus myth, the living king was identified as an earthly Horus and the dead king (his father/predecessor) as Osiris. When the king died, he became Osiris, and Horus is his royal heir and successor. The most common geneology of Horus is as the son of Osiris and Isis, making a tenth on the family tree of the Heliopolitan Ennead. But the full picture is more complex: Hathor (herself identified with Isis) also appears as the mother of Horus; Horus the Elder (Haroeris) can appear in the Heliopolitan family tree as a brother of Osiris and son of Geb and Nut, thus an uncle of Horus in his more usual manifestations. Therefore, Horus and Seth are sometimes described as nephew and uncle, sometimes as brothers. In a battle over the throne of Egypt, Horus fought with Seth, and despite losing an eye, was successful in avenging the death of his father Osiris, becoming his legitimate successor.
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The textual and mythological materials relating to Horus are extremely rich, comprising hymns, mortuary texts, ritual texts, dramatic/theological texts, stories, the Old Coptic and Greek so-called magical papyri, and the most complete ancient exposition of the Osiris narrative, Plutarch's De Iside et Osiride (in Latin translation). In characteristic Egyptian fashion, many of the hymns, mortuary, and ritual texts incorporated substantial narrative material or are taken from narrative, although they are not comprehensive, consecutive myths per se. In addition to Plutarch's account in Greek, the most substantial sources for the Osiris-Isis-Horus cycle include the following (see Oxford Encyclopedia, vol 2, "Horus" p. 121ff):
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the Memphite Theology or Shabaqo Stone (generally dated as late as the New Kingdom, c. 1540-1070 BC);
the Mystery Play of the Succession;
the Pyramid Texts (from the late Old Kingdom, c. 2575-2150 BC);
the Coffin Texts, especially Spell 148;
the Great Osiris hymn in the Louvre;
the Late Egyptian Contendings of Horus and Seth;
the Metternich Stela and other cippus texts;
the Ptolemaic Myth of Horus at Edfu (also known as the Triumph of Horus);
这¨Ç¤å¥»给¤F§Ú们¤j¶qªº变¤ÆÉO¤Ï®tªº视³¥¡A从²ü鲁´µªº¨ü¥¥ÉO¥X¥Í¡A¥LÂæbªh泽¦a«×过ªºµ£¦~¡A±o¨ìªº¥ì¦è´µªº«O护¡BÉO赛¯S©M¨ä¸ò随ªÌ¤§间ªºú}¬ð¡B¦Xªk继©Ó¤ý¦ì¡C¡m²ü鲁´µªº¯«话¡]号¨¤¡^¡n«OÂæb®J¼w´Iªº庙¦t¤¤¡A¦b内ªí±¤¤记¦³东¦è¤èªº围护墙¡C¦b¥H«e¡A¤£¦P语¨¥创§@ªºª©¥»¦}没¦³§¹¥þ½译¥X来¡A虽µM¯u实ªº¤å¥»©M¯BÀJ´¿经³Q纳维ûØ¥Xª©过Textes relatifs au Mythe d'Horus recueillis dans le Temple d'Edfou (Geneva, 1870)¡C¦ýChassinat编Ä¡ªº§ó¥[ªº壮丽Le Temple d'Edfou (Cairo, 1928-1934)¡A³Ì¦Z¥ÑDieter Kurth¥Xª©¤F³Õ学¥B³q«Uªº书Äy¡m®J¼w´Iªº庙¦t¡X¥Ñ¥j®J¤Î²½¥q«ü导¡n¡GThe Temple of Edfu: a guide by an ancient Egyptian priest (Cairo, 2004).¨ä¤¤¥]§t¤个³¹节¡]参见 Blackman / Lloyd, Gods, Priests, and Men, p. 255ff, in articles by H.W. Fairman),¡^¥¦们¬O¡G
These texts take us with a number of variations and contrasting perspectives, from the conception and birth of Horus, through his childhood hidden in the marshes, his protection by Isis, his conflict with Seth and his followers, and his succession as legitimate king. The "Myth [or Triumph] of Horus" is preserved in the Temple of Edfu, inscribed on the inner faces of the east and west enclosure walls. Previously no complete translation of the various texts which compose it appeared in any language, though the actual texts and reliefs have since been long published by Naville, Textes relatifs au Mythe d'Horus recueillis dans le Temple d'Edfou (Geneva, 1870), then in the magnificent edition of Chassinat, Le Temple d'Edfou (Cairo, 1928-1934), and later in scholarly and popular works by Dieter Kurth, e.g. The Temple of Edfu: a guide by an ancient Egyptian priest (Cairo, 2004). The myth comprises five texts (see Blackman / Lloyd, Gods, Priests, and Men, p. 255ff, in articles by H.W. Fairman), which are:
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The Legend of the Winged Disk. The chief actors are Horus of Behdet and Seth. Re and Thoth provide a running commentary and numerous somewhat tedious puns which detract from the flow and interest of the narrative. The language is stilted and formal, and somewhat restricted in vocabulary and forms of expression.
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The story of a fight between Horus, son of Isis (who is assisted by Horus of Behdet), and Seth. This portion follows immediately after A.
B. ¦³关²ü鲁´µ壮举ªº¤@个戏剧¤Æªº说ªk¬O¡A¥L颁¥¬¤F¦Û¤vªº节¤é¡]¦}没¦³¥H¤å¦r§Î¦¡记录¤U来¡^¡C²ü鲁´µ¥Î¤Q个鱼¤e§ð击敌¤H¦Z¡A¥Lªº¨Æ迹¦¨为¬Ó®a¤Iµ£¦X°Û团颂°Ûªºª©¥»¡A¥H¤Î¤W®J¤Î¤U®J¤Îªº¤½¥DÉO门¼w¤H妇¤k们¦@¦Pªº°Û诗¡A(Pe and Dep)¡C³Ì终ªÏ¸Ñ赛¯S¦³¤G个ª©¥»¡A¥L§â赛¯Sªº¨Ê^¤À给¤£¦Pªº¯«ÉO«°¥«¡C
A dramatized version of the exploits of Horus which was enacted at his festival (not worded in the form of a connected story). After texts referring to the ten harpoons with which Horus attacked his enemy, come songs by the Royal Children and by the princesses of Upper and Lower Egypt together with the women of Mendes (Pe and Dep), and finally two versions of the dismemberment of Seth and the distribution of the parts of his body among various gods and cities.
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Seth, son of Nut, assumes the form of a red hippopotamus and goes to Elephantine. Horus, son of Isis, pursues him and overtakes him near Edfu, and after the ensuing fight Seth flees northward and Horus assumes the office of his father.
D. ²ü鲁´µ¦b¤U®J¤Î³Q称为¤ý¡A¦í¦b©s´´´µ¡A赛¯S¬O¤W®J¤Î¤ý¡A¦í¦bShas-hetep¡C²ü鲁´µ©M赛¯S¤æ争¡A¤@个¬O¦~轻¤H¡A¤@个¬O红¦â驴¤l¡C²ü鲁´µ³Ì终§j响¤FÐ`§Qªº号¨¤¡A¬å断¤F赛¯Sªº»L¡C这个¬G¨Æ¬O¥Î±ß´Á®J¤Îªº习语写¦¨ªº¡C
Horus is mentioned as lord of Lower Egypt, living at Memphis, and Seth as lord of Upper Egypt, living in Shas-hetep. Horus and Seth fight, the one in the form of a youth, the other as a red donkey. Horus finally triumphs and cuts off the leg of Seth. This story is written in a pronounced Late-Egyptian idiom.
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