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作者：shan-athana
【原文网址】http://blog.sina.com.cn/s/blog_4c1e866f0101gvjg.html 【翻译】shan-athana All About Horus 重申"Zeitgeist" 视频的声明： claim from "Zeitgeist" video to be examined: “……基督的角色，文字及占星学的混合，是最明确的埃及太阳神荷鲁斯的翻版” "...the character of Jesus, a literary and astrological hybrid, is most explicitly a plagiarization of the Egyptian Sun-god Horus..." All About Horus: An Egyptian Copy of Christ?（图） ＊ ＊ ＊ ＊ ＊ ＊ ＊ ＊ ＊ ＊
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). 荷鲁斯诸多的角色在当地祭仪的基础、标题或绰号中有时可以找到明显的对应的关系，在肖像研究中也是首选。比如，鹰或鹰头男人，有翼的圆盘，头发边编起的孩童（有时候在母亲的怀中）。因此埃及古物学者们常明显地提到荷鲁斯或荷鲁斯神（参见牛津大学百科全书第二卷"Horus" p. 119ff; and Hart, Routledge Dictionary of Egyptian gods and goddesses, "Horus" p. 70ff） 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). 在古埃及，通过他们的名字人们就能够认识一些神明，但最重要的则是奥西里斯奥西里斯和伊西斯的儿子，被认定为埃及之王。重复一下我在其他地方的概述：奥西里斯是盖布的长子（代表着地球），努特或奴特（是诸神之母和天空女神），也是伊西斯的丈夫。他的传说广为流传，他的祭仪在古埃及法老中应用非常广泛。奥西里斯的神话早期并没有完整保留下来，但其本质在Plutarch in On Isis and Osiris《普鲁塔克：伊西斯和奥西里斯》书中被关联起来(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). 伴随着奥西里斯—伊西斯—荷鲁斯神话的兴起，在世的国王被认定为早期的荷鲁斯，而死去的国王是奥西里斯（他的父亲或前辈）。当一个国王离世，他就会成为奥西里斯，荷鲁斯就是他的继承人和后续。有关荷鲁斯最直接的家谱就是他是奥西里斯和伊西斯的儿子，在赫里奥波里斯九神系家族谱系中是第十代。但其全景图片更为复杂了：哈索尔（等同于伊西斯）以荷鲁斯的母亲身份出现；老的荷鲁斯（哈雷利斯）却可以出现在九神系家谱中，他作为奥西里斯的一位兄弟和格布与努特的儿子，因此又成为荷鲁斯的叔父，这是平常的显现。所以，荷鲁斯和赛斯有时候被描述为叔侄，有时被描述为兄弟。在一块埃及王权的争战中，荷鲁斯与赛特一起争战，尽管失去了一只眼，他胜利了，为其父亲奥西里斯复仇了，并成为他合法的继承人。 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. 文本和神话的与荷鲁斯有关材料都非常丰富了，包括赞美诗、葬文、仪式、戏剧和神学、故事、埃及古语和希腊魔术般的纸莎草手本、最全的古代奥西里斯故事博览会、普鲁塔克的著书De Iside et Osiride（拉丁文翻译）。埃及的传统特性，很多赞美诗、葬文和仪式合并在大量叙事材料当中，也来源于它们，虽然并不是很综合广泛、连贯的神话。此外，普鲁塔克用希腊文的记述，他列举了大量的奥西里斯—伊西斯—荷鲁斯循环的源起，包括以下的资料（见牛津百科二卷，荷鲁斯121页） 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):
这些文本给了我们大量的变化与反差的视野，从荷鲁斯的受孕与出生，他藏在沼泽地度过的童年，得到的伊西斯的保护、与赛特和其跟随者之间的冲突、合法继承王位。《荷鲁斯的神话（号角）》保藏在埃德富的庙宇中，在内表面中记有东西方的围护墙。在以前，不同语言创作的版本并没有完全翻译出来，虽然真实的文本和浮雕曾经被纳维尔出版过Textes relatifs au Mythe d'Horus recueillis dans le Temple d'Edfou (Geneva, 1870)。但Chassinat编纂的更加的壮丽Le Temple d'Edfou (Cairo, 1928-1934)，最后由Dieter Kurth出版了博学且通俗的书籍《埃德富的庙宇—由古埃及祭司指导》：The Temple of Edfu: a guide by an ancient Egyptian priest (Cairo, 2004).其中包含五个章节（参见 Blackman / Lloyd, Gods, Priests, and Men, p. 255ff, in articles by H.W. Fairman),）它们是： 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: 《有翼之圆盘的传说》。主角是埃德富的荷鲁斯和赛特。Re和透特说出了连续系统的注解和沉闷的双关语，降低了人们的兴趣，语言僵硬呆板，用词和表达形式上有些受限。 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. A. 荷鲁斯—伊西斯之子（得到埃德富的荷鲁斯援助）和赛特斗争的故事。这一部分紧接A。 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. 有关荷鲁斯壮举的一个戏剧化的说法是，他颁布了自己的节日（并没有以文字形式记录下来）。荷鲁斯用十个鱼叉攻击敌人后，他的事迹成为皇家儿童合唱团颂唱的版本，以及上埃及下埃及的公主与门德人妇女们共同的唱诗，(Pe and Dep)。最终肢解赛特有二个版本，他把赛特的身体分给不同的神与城市。 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. C. 赛特，是努特的儿子，拥有红河马之身，走路象大象。荷鲁斯，伊西斯之子，在埃德富赶上并反超他，在与赛特紧接着发生的战争中，他使赛特向北逃走，他占领了他父亲的办公室。 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. 荷鲁斯在下埃及被称为王，住在孟斐斯，赛特是上埃及王，住在Shas-hetep。荷鲁斯和赛特斗争，一个是年轻人，一个是红色驴子。荷鲁斯最终吹响了胜利的号角，砍断了赛特的腿。这个故事是用晚期埃及的习语写成的。 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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![[转载]【远古探秘】荷鲁斯--基督的埃及翻版](http://image68.360doc.com/DownloadImg/2014/01/0415/38007552_1 "[转载]【远古探秘】荷鲁斯--基督的埃及翻版")
![[转载]【远古探秘】荷鲁斯--基督的埃及翻版](http://image68.360doc.com/DownloadImg/2014/01/0415/38007552_2 "[转载]【远古探秘】荷鲁斯--基督的埃及翻版")
