Tales of the Serpent Soother
Pythagoras &
the Secret Book of Harmony
Harmonic Sciences
Pythagoras &
the Secret Book of Harmony
Harmonic Sciences
(*Puqago/ras).
In Greek mythology, Python was the earth-dragon of Delphi, always represented in Greek sculpture and vase-paintings as a serpent.
Goras - Term used by Indians to refer to white people. Literally means "white". Others say it means serpent charmer or serpent soother.
That Pythagoras was the son of Mnesarchus, who was either a merchant, or, according to others, an engraver of signets (D. L. 8.1), may be safely affirmed on the authority of Herodotus (4.95); that Samos was his birth-place, on that of Isocrates (Busir. p. 227, ed. Steph.). Others called him a Tyrrhenian or Phliasian, and gave Marmacus, or Demaratus, as the name of his father (Diog. Laert. l.c. ; Porph. Vit. Pyth. 1, 2; Justin, 20.4; Paus. 2.13.) It is quite possible that though born in Samos, he may have been connected in race with those Tyrrhenian Pelasgians who were scattered over various parts of the Aegean Sea. There are but few chronological data, and those for the most part indistinct, for fixing the date of the birth of Pythagoras. Antilochus (ap. Clem. Al. Strom. i. p. 309) reckoned 312 years from the ήλικία of Pythagoras to B. C. 270. This would place the date of his birth at the close of the seventh century B. C. (B. C. 608.) Nearly the same date results from the account of Eratosthenes (ap. D. L. 8.47), and this is the date adopted by Bentley among others. On the other hand, according to Aristoxenus (Porph. l.c. 100.9), Pythagoras quitted Samos in the reign of Polycrates, at the age of 40. According to Iamblichus he was 57 years of age in B. C. 513. This would give B. C. 570 as the date of his birth, and this date coincides better with other statements. All authorities agree that he flourished in the times of Polycrates and Tarquinius Superbus (B. C. 540-510. See Clinton, Fasti Hellen. s. a. B. C. 539, 533, 531, 510). The war between Sybaris and Crotona might furnish some data bearing upon the point, if the connection of Pythagoras with it were matter of certainty.
"Follow your desire as long as you live and do not perform more than is ordered; do not lessen the time of following your desire, for the wasting of time is an abomination to the spirit.... When riches are gained, follow desire, for riches will not profit if one is sluggish." (The Maxims of Ptahhotep, ca. 24th century BCE)
In Greek mythology, Python was the earth-dragon of Delphi, always represented in Greek sculpture and vase-paintings as a serpent.
Goras - Term used by Indians to refer to white people. Literally means "white". Others say it means serpent charmer or serpent soother.
That Pythagoras was the son of Mnesarchus, who was either a merchant, or, according to others, an engraver of signets (D. L. 8.1), may be safely affirmed on the authority of Herodotus (4.95); that Samos was his birth-place, on that of Isocrates (Busir. p. 227, ed. Steph.). Others called him a Tyrrhenian or Phliasian, and gave Marmacus, or Demaratus, as the name of his father (Diog. Laert. l.c. ; Porph. Vit. Pyth. 1, 2; Justin, 20.4; Paus. 2.13.) It is quite possible that though born in Samos, he may have been connected in race with those Tyrrhenian Pelasgians who were scattered over various parts of the Aegean Sea. There are but few chronological data, and those for the most part indistinct, for fixing the date of the birth of Pythagoras. Antilochus (ap. Clem. Al. Strom. i. p. 309) reckoned 312 years from the ήλικία of Pythagoras to B. C. 270. This would place the date of his birth at the close of the seventh century B. C. (B. C. 608.) Nearly the same date results from the account of Eratosthenes (ap. D. L. 8.47), and this is the date adopted by Bentley among others. On the other hand, according to Aristoxenus (Porph. l.c. 100.9), Pythagoras quitted Samos in the reign of Polycrates, at the age of 40. According to Iamblichus he was 57 years of age in B. C. 513. This would give B. C. 570 as the date of his birth, and this date coincides better with other statements. All authorities agree that he flourished in the times of Polycrates and Tarquinius Superbus (B. C. 540-510. See Clinton, Fasti Hellen. s. a. B. C. 539, 533, 531, 510). The war between Sybaris and Crotona might furnish some data bearing upon the point, if the connection of Pythagoras with it were matter of certainty.
"Follow your desire as long as you live and do not perform more than is ordered; do not lessen the time of following your desire, for the wasting of time is an abomination to the spirit.... When riches are gained, follow desire, for riches will not profit if one is sluggish." (The Maxims of Ptahhotep, ca. 24th century BCE)
It was the current belief in antiquity, that Pythagoras had undertaken extensive travels, and had visited not only Egypt, but Arabia, Phoenicia, Judaea, Babylon, and even India, for the purpose of collecting all the scientific knowledge that was attainable, and especially of deriving from the fountain-heads instruction respecting the less public or mystic cultus of the gods. (D. L. 8.2 ; Porph. l.c. 11, 12; Iambl. l.c. 14, &c.) The journey to Babylon is possible, and not very unlikely. That Pythagoras visited Egypt, may be regarded as more than probable. Enough of Egypt was known to attract the curiosity of an inquiring Greek, and the intercourse of Samos as well as other parts of Greece with that country is mentioned. (Hdt. 2.134, 135, 3.39.) The authorities also on the point are numerous (Antiphon. apud Porph. 7; Isocr. Busir. p. 227; Cic. de Fin. 5.27; Strabo xiv. p.638.) The passages in Herodotus, 2.81, 123, which have been thought to assert or imply the visit of Pythagoras to Egypt, do not, on a more accurate examination, appear to involve any such inference. (Krische, l.c. p. 5 ; Ritter, Gesch. der Pythagorischen Philosophie, p. 27.) According to one account, of no great authority, and mixed up with much that is absurd and incredible, Polycrates gave Pythagoras a letter of introduction to Amasis. (D. L. 8.3.) Still it is not easy to determine how far Pythagoras was indebted to the Egyptian priests, or, indeed, whether he learnt any thing at all from them. That he was initiated into their profoundest mysteries is in the highest degree improbable. Geometry in Egypt seems to have been chiefly of a practical kind, and the propositions which Pythagoras is said to have discovered are such as to show that the science of geometry was still in its infancy. There was nothing in the symbolical mode of representation which the Pythagoreans adopted, which bore the distinct traces of an Egyptian origin. The secret religious usages of the Pythagoreans exhibited nothing (so far as can be traced with any degree of probability) but what might have been adopted, quite in the spirit of the Greek religion, by those who knew nothing of Egyptian mysteries; and what was peculiar to Pythagoras in this respect admits of being referred with greater likelihood to the cultus of the Tyrrhenian Pelasgians, with whom Pythagoras is said to have been connected. (Ritter, Gesch. der Philos. vol. i. p. 363.) Even the doctrine of metempsychosis involves nothing which compels us to look to Egypt or the East for its origin. It is rather one of the most obvious sensualistic modes in which the continued existence of the soul could be conceived. Pythagoras might have derived it quite as easily from Pherecydes as from the Egyptians. Greater stress might be laid upon some external observances, such as the refraining from eating beans and fish, were it not that doubt exists even with regard to these. (Aristoxenus denied the fact of the interdiction of beans; see Gellius, N. A. 4.11.) Nor, in any case, would initiation by the Egyptian priests be necessary to account for it. In short, no foreign influence can be traced, which in any way illustrates or accounts for either the philosophy or the institutions of Pythagoras. These exhibit only what might easily have been developed by a Greek mind exposed to the ordinary influences of the age. Even the ancient authorities point to a similar result in connecting the religious and ascetic peculiarities of Pythagoras with the Orphic or Cretan mysteries (Iambl.100.25; Porph. 100.17; D. L. 8.3), or the Delphic oracle (Ariston. ap. D. L. 8.8, 21; Porph. 41). http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=pythagoras-bio-1
'Number is All' was the Pythagorean motto.
Numbers were symbols representing cosmic principles. The whole philosophy of numbers came from distinctions created by the primordial division of the One into multiplicity. Because of their archetypal essence, their mode of articulation is essentially mythic and radically symbolic. Mathematics, by the very nature of its method, is an essentially Platonic pursuit. Mathematicians treat the objects of their investigations as real objects in a hypostasized space, as if they existed independently in some pure world of their own.
Alexander the Great, on his march from Pelusium to Memphis, halted at this city (Arrian, iii. 1); and, according to Macrobius (Saturn. i. 23), Baalbek, or the Syrian Heliopolis, was a priest-colony from its Egyptian namesake.
The temple of Ra was said to have been, to a special degree, a depository for royal records, and Herodotus states that the priests of Heliopolis were the best informed in matters of history of all the Egyptians. Heliopolis flourished as a seat of learning during the Greek period; the schools of philosophy and astronomy are claimed to have been frequented by Orpheus, Homer,[10] Pythagoras, Plato, Solon, and other Greek philosophers. Ichonuphys was lecturing there in 308 BC, and the Greek mathematician Eudoxus, who was one of his pupils, learned from him the true length of the year and month, upon which he formed his octaeterid, or period of 8 years or 99 months. Ptolemy II had Manethon, the chief priest of Heliopolis, collect his history of the ancient kings of Egypt from its archives.
The temple of Ra was said to have been, to a special degree, a depository for royal records, and Herodotus states that the priests of Heliopolis were the best informed in matters of history of all the Egyptians. Heliopolis flourished as a seat of learning during the Greek period; the schools of philosophy and astronomy are claimed to have been frequented by Orpheus, Homer,[10] Pythagoras, Plato, Solon, and other Greek philosophers. Ichonuphys was lecturing there in 308 BC, and the Greek mathematician Eudoxus, who was one of his pupils, learned from him the true length of the year and month, upon which he formed his octaeterid, or period of 8 years or 99 months. Ptolemy II had Manethon, the chief priest of Heliopolis, collect his history of the ancient kings of Egypt from its archives.
(born c. 580 BC, Samos, Ionia—died c. 500, Metapontum, Lucania) Greek philosopher and mathematician. He established a community of followers in Croton who adhered to a way of life he prescribed. His school of philosophy reduced all meaning to numerical relationships and proposed that all existing objects are fundamentally composed of form and not material substance. The principles of Pythagoreanism, including belief in the immortality and reincarnation of the soul and in the liberating power of abstinence and asceticism, influenced the thought of Plato and Aristotle and contributed to the development of mathematics and Western rational philosophy. The proportions of musical intervals and scales were first studied by Pythagoras, and he was the first influential Western practitioner of vegetarianism. None of his writings survive, and it is difficult to distinguish the ideas he originated from those of his disciples. His memory is kept alive partly by the Pythagorean theorem, probably developed by his school after he died.
Heliopolis
City of the Sun & Destruction
COSMO THEOLOGY
The city's Egyptian name (𓉺𓏌𓊖 or 𓉺 in hieroglyphs[3], transliterated ỉwnw), is often transcribed as Iunu but was probably pronounced *Āwanu, literally '(Place of) Pillars'. It was often written in Greek as Ὂν On, and in biblical Hebrew as אן ʼOn or און ʼĀwen (or ʼÔn).
City of the Sun & Destruction
COSMO THEOLOGY
The city's Egyptian name (𓉺𓏌𓊖 or 𓉺 in hieroglyphs[3], transliterated ỉwnw), is often transcribed as Iunu but was probably pronounced *Āwanu, literally '(Place of) Pillars'. It was often written in Greek as Ὂν On, and in biblical Hebrew as אן ʼOn or און ʼĀwen (or ʼÔn).
The Al-Masalla obelisk, the largest surviving monument from Heliopolis
The only surviving remnant of Heliopolis is the Temple of Re-Atum obelisk located in Al-Masalla of the Al-Matariyyah district. It was erected by Senusret I of the Twelfth dynasty, and still stands in its original position.[4] The 68 ft (20.73 m) high red granite obelisk weighs 120 tons (240,000 lbs).
WHAT MIGHT BE UNDER IT?
A Sarcophagus and the Book of Harmony?
Basis of Harmonic Science
The only surviving remnant of Heliopolis is the Temple of Re-Atum obelisk located in Al-Masalla of the Al-Matariyyah district. It was erected by Senusret I of the Twelfth dynasty, and still stands in its original position.[4] The 68 ft (20.73 m) high red granite obelisk weighs 120 tons (240,000 lbs).
WHAT MIGHT BE UNDER IT?
A Sarcophagus and the Book of Harmony?
Basis of Harmonic Science
Beneath a maze of busy narrow streets of north-east Cairo, about fifteen to twenty metres down, lie vast hidden remains of ancient Heliopolis. The position of the great Temple of Re-Atum is marked by the Al-Masalla obelisk. Archaeologists made recent tomb discoveries underneath.[6] Descubrimientos - Egipto - Junio / Diciembre 2004; "Pharonic tomb uncovered in Cairo, suburbs of Matariya"; August 26, 2004. accessed 2011-01-28
Heliopolis (/ˌhiːliːˈɒpɵlɨs/;[1][2] Ancient Greek: Ἡλιούπολις, "City of the Sun" or "City of Helios"; Egyptian: ỉwnw; Arabic: عين شمس ʿĒn Šams, "Eye of the Sun") was one of the oldest cities of ancient Egypt, the capital of the 13th Lower Egyptian nome. It is now found at the north-east edge of Cairo.
Heliopolis has been occupied since the Predynastic Period,[3] with extensive building campaigns during the Old and Middle Kingdoms. Today it is mostly destroyed; its temples and other buildings were used for the construction of medieval Cairo. Most information about the ancient city comes from textual sources.
The name Heliopolis is of ancient Greek origin, Ἡλιούπολις, meaning city of the sun as it was the principal seat of worship of the sun god Ra and the closely related deity Atum. Originally, this ancient city was known by the Egyptians as Iunu, from the transliteration ỉwnw,[7] probably pronounced *Āwanu, and means "(Place of) Pillars". In biblical Hebrew Heliopolis was referred to as, Ôn (אן) or Āwen (און), Ancient Greek: Ὂν.
The Egyptian god Atum, was the chief deity of the city Iunu (Heliopolis), who was worshipped in the primary temple, known as Per-Aat (*Par-ʻĀʼat, written pr-ꜥꜣt, 'Great House') and Per-Atum (*Par-ʼAtāma, written pr-ỉtmw 'Temple [lit. 'House'] of Atum"'; Hebrew: פתם Pithom). Iunu was also the original source of the worship of the Ennead pantheon. Although in later times, as Horus gained in prominence, worship focused on the syncretic solar deity Ra-harakhty (literally Ra, [who is] Horus of the Two Horizons).
Heliopolis has been occupied since the Predynastic Period,[3] with extensive building campaigns during the Old and Middle Kingdoms. Today it is mostly destroyed; its temples and other buildings were used for the construction of medieval Cairo. Most information about the ancient city comes from textual sources.
The name Heliopolis is of ancient Greek origin, Ἡλιούπολις, meaning city of the sun as it was the principal seat of worship of the sun god Ra and the closely related deity Atum. Originally, this ancient city was known by the Egyptians as Iunu, from the transliteration ỉwnw,[7] probably pronounced *Āwanu, and means "(Place of) Pillars". In biblical Hebrew Heliopolis was referred to as, Ôn (אן) or Āwen (און), Ancient Greek: Ὂν.
The Egyptian god Atum, was the chief deity of the city Iunu (Heliopolis), who was worshipped in the primary temple, known as Per-Aat (*Par-ʻĀʼat, written pr-ꜥꜣt, 'Great House') and Per-Atum (*Par-ʼAtāma, written pr-ỉtmw 'Temple [lit. 'House'] of Atum"'; Hebrew: פתם Pithom). Iunu was also the original source of the worship of the Ennead pantheon. Although in later times, as Horus gained in prominence, worship focused on the syncretic solar deity Ra-harakhty (literally Ra, [who is] Horus of the Two Horizons).
The sun rises over the circular mound of creation as goddesses pour out the primeval waters around it
LUNU
http://en.wikipedia.org/wiki/Ancient_Egyptian_creation_myths
LUNU
http://en.wikipedia.org/wiki/Ancient_Egyptian_creation_myths
Hermopolis
The creation myth promulgated in the city of Hermopolis focused on the nature of the universe before the creation of the world. The inherent qualities of the primeval waters were represented by a set of eight gods, called the Ogdoad. The god Nu and his female counterpart Naunet represented the inert primeval water itself; Huh and his counterpart Hauhet represented the water's infinite extent; Kuk and Kauket personified the darkness present within it; and Amun and Amaunet represented its hidden and unknowable nature, in contrast to the tangible world of the living. The primeval waters were themselves part of the creation process, therefore, the deities representing them could be seen as creator gods.[10] According to the myth, the eight gods were originally divided into male and female groups.[11] They were symbolically depicted as aquatic creatures because they dwelt within the water: the males were represented as frogs, and the females were represented as snakes.[12] These two groups eventually converged, resulting in a great upheaval, which produced the pyramidal mound. From it emerged the sun, which rose into the sky to light the world.[13]
Heliopolis
In Heliopolis, the creation was attributed to Atum, a deity closely associated with Ra, who was said to have existed in the waters of Nu as an inert potential being. Atum was a self-engendered god, the source of all the elements and forces in the world, and the Heliopolitan myth described the process by which he "evolved" from a single being into this multiplicity of elements.[14][15] The process began when Atum appeared on the mound and gave rise to the air god Shu and his sister Tefnut,[16] whose existence represented the emergence of an empty space amid the waters.[17] To explain how Atum did this, the myth uses the metaphor of masturbation, with the hand he used in this act representing the female principle inherent within him.[18] He is also said to have "sneezed" and"spat" to produce Shu and Tefnut, a metaphor that arose from puns on their names.[19] Next, Shu and Tefnut coupled to produce the earth god Geb and the sky goddess Nut, who defined the limits of the world.[20] Geb and Nut in turn gave rise to four children, who represented the forces of life: Osiris, god of fertility and regeneration; Isis, goddess of motherhood; Set, the god of male sexuality; and Nephthys, the female complement of Set. The myth thus represented the process by which life was made possible. These nine gods were grouped together theologically as the Ennead, but the eight lesser gods, and all other things in the world, were ultimately seen as extensions of Atum.[21][22]
The creation myth promulgated in the city of Hermopolis focused on the nature of the universe before the creation of the world. The inherent qualities of the primeval waters were represented by a set of eight gods, called the Ogdoad. The god Nu and his female counterpart Naunet represented the inert primeval water itself; Huh and his counterpart Hauhet represented the water's infinite extent; Kuk and Kauket personified the darkness present within it; and Amun and Amaunet represented its hidden and unknowable nature, in contrast to the tangible world of the living. The primeval waters were themselves part of the creation process, therefore, the deities representing them could be seen as creator gods.[10] According to the myth, the eight gods were originally divided into male and female groups.[11] They were symbolically depicted as aquatic creatures because they dwelt within the water: the males were represented as frogs, and the females were represented as snakes.[12] These two groups eventually converged, resulting in a great upheaval, which produced the pyramidal mound. From it emerged the sun, which rose into the sky to light the world.[13]
Heliopolis
In Heliopolis, the creation was attributed to Atum, a deity closely associated with Ra, who was said to have existed in the waters of Nu as an inert potential being. Atum was a self-engendered god, the source of all the elements and forces in the world, and the Heliopolitan myth described the process by which he "evolved" from a single being into this multiplicity of elements.[14][15] The process began when Atum appeared on the mound and gave rise to the air god Shu and his sister Tefnut,[16] whose existence represented the emergence of an empty space amid the waters.[17] To explain how Atum did this, the myth uses the metaphor of masturbation, with the hand he used in this act representing the female principle inherent within him.[18] He is also said to have "sneezed" and"spat" to produce Shu and Tefnut, a metaphor that arose from puns on their names.[19] Next, Shu and Tefnut coupled to produce the earth god Geb and the sky goddess Nut, who defined the limits of the world.[20] Geb and Nut in turn gave rise to four children, who represented the forces of life: Osiris, god of fertility and regeneration; Isis, goddess of motherhood; Set, the god of male sexuality; and Nephthys, the female complement of Set. The myth thus represented the process by which life was made possible. These nine gods were grouped together theologically as the Ennead, but the eight lesser gods, and all other things in the world, were ultimately seen as extensions of Atum.[21][22]
Ionia
The Greeks in Bactria and India By William Woodthorpe Tarn
Heliopolis is specifically mentioned four times in
the Bible: Genesis 41:45, 45:50 and 46:20, where Joseph is given as wife
Asenath, the daughter of Poti-Phera, the priest of On (who must have
been the high priest of Re of Heliopolis); and Ezekiel 30:17, where the
prophet foretells the destruction of Egypt by the hand of
Nebuchadnezzar, the Babylonian king, and mentions Heliopolis among the
great cities to be destroyed. The prediction of the destruction of
Beth-Shemesh, "the House of the Sungod," in Jeremiah 43:13 is also
probably a reference to Heliopolis. Another possible reference to the
city is Isaiah 19:18, where, in view of the Egyptian context of the
passage, the reading ir ha-ḥeres, or "city of the sun," as attested by Symmachus and Vulgate, is preferred by many scholars to the present masoretic text ir ha-heres, or "city of destruction."
Verse 18: The City of Destruction: Heliopolis/On, located near the first juncture of the Nile delta on the east side, means in Greek: "City of the Sun." In Hebrew that name is Beth Shemesh (House of the Sun) and without doubt Jeremiah makes reference to Heliopolis/On in Jeremiah: 43:13 "He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire." The Egyptian name of the city is On. It is one of the cities of Egypt that Ezekiel 30:17 says will be punished and there is called AVEN in the KJV which in Hebrew has the same spelling as On. This may be a "play on Words" in Ezekiel because the word for iniquity or evil is also the same spelling and pronounced Ah-van or Ah-von. "Ah-von" is also a synonym for idol and is so used in Isaiah 66:3 (as if he blessed and ""aven" or idol. Thus, following the precedent set by Isaiah, Ezekiel and Jeremiah may be using alliterations to refer to Heliopolis and its idols to Ra the sun god. Jeremiah calls it Beth Shemesh which is Hebrew for Heliopolis and Ezekiel calls it "evil" (Ah-van) which are the Hebrew letters for On. This name and spelling is found in many Bible references (beginning with Gen 41:50 which refers to Joseph's father in law who was priest of On or Heliopolis and was a priest of Ra the sun god as his name indicates,.-- Potephe-Rah. He was priest of the Sun God in the "City of the Sun" or "ir ha-cheres" which is Isaiah's "play on words."
Verse 18: The City of Destruction: Heliopolis/On, located near the first juncture of the Nile delta on the east side, means in Greek: "City of the Sun." In Hebrew that name is Beth Shemesh (House of the Sun) and without doubt Jeremiah makes reference to Heliopolis/On in Jeremiah: 43:13 "He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire." The Egyptian name of the city is On. It is one of the cities of Egypt that Ezekiel 30:17 says will be punished and there is called AVEN in the KJV which in Hebrew has the same spelling as On. This may be a "play on Words" in Ezekiel because the word for iniquity or evil is also the same spelling and pronounced Ah-van or Ah-von. "Ah-von" is also a synonym for idol and is so used in Isaiah 66:3 (as if he blessed and ""aven" or idol. Thus, following the precedent set by Isaiah, Ezekiel and Jeremiah may be using alliterations to refer to Heliopolis and its idols to Ra the sun god. Jeremiah calls it Beth Shemesh which is Hebrew for Heliopolis and Ezekiel calls it "evil" (Ah-van) which are the Hebrew letters for On. This name and spelling is found in many Bible references (beginning with Gen 41:50 which refers to Joseph's father in law who was priest of On or Heliopolis and was a priest of Ra the sun god as his name indicates,.-- Potephe-Rah. He was priest of the Sun God in the "City of the Sun" or "ir ha-cheres" which is Isaiah's "play on words."
18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.
Verse 18: Five cities: Many Jewish exiles lived in Egypt. Beside those who had, previous to 600 BC immigrated for mercantile reasons, there was a mass immigration of the remnant of Jews who joined this dispersion after the destruction of the Temple by the Babylonians in 585 BC. According to Jeremiah they joined cities that were already largely inhabited by Jews. See Jeremiah 44.
Revelation in a Play on Words Now as for Isaiah's "play on words." It should be obvious to all acquainted with Isaiah that alliteration or "play on words" is more frequent with him than any other prophet. Thus the different readings in some codices of "ir ha cheres" instead of "ir ha haras" as an interpretive insertion by later scribes. (Codices did not appear until after the mid first century of the Christian era.) That is, they were explaining what Isaiah meant when he used the term "ir ha- haras," (city of destruction), so that by the "play on words" he may have meant to refer to the "City of the Sun"
Can you see the difference? The first is "ir ha-cheres" and the second "ir ha-heres. City of the Sun -- or -- City of Destruction The only difference in the use of these words is with "heth" in the first example that we transliterate "ch"and of "he" or "h" in the second which is the reading in the Masoretic of Isaiah. "Heres" means destruction while "Charas" or "Cheres" is a reference to the sun, although not the ordinary word for sun which is "shemesh." "Cheres" is translated "sun' in Judges 14:18 "before the sun went down;" and in Job 9:7 "Who commands the sun and it rises not." Thus in Isaiah 19:18 he names one of the 5 cities and identifies it through a "play on words" as Heliopolis, city of the sun. That city is first mentioned over a millennium before as an important city in Gen 41:50 and it was still an important city at Isaiah's writing. It was destroyed by the Persians and never rebuilt but a city was rebuilt close by in the actual environs of Heliopolis by Onias who built his Temple there and it became another refuge for Jews where people worshipped YHWH for more than 200 years. Thus the city of the Sun ('ir ha-cheres) was the city On (Aven) whose evil or idols (Ah- von) to the "Sun God" were destroyed physically by the Persians and spiritually by Onias. The textual proximity of the naming of this city should not be lost as the very next few words prophesy the building of the altar which was accomplished by Onias at or near Heliopolis.
*
That the temple was a centre of astronomical knowledge was also reflected in the title of its high priest, “Chief of Observers” or “Greatest of Seers”, a titled carried by Imhotep. All writing in Egypt was dedicated to Thoth, the scribe of the gods, and the inventor of hieroglyphs, the sacred language. Interestingly, Egyptologist Maspero has stated that King Khufu, the builder of the Great Pyramid of Giza, was apparently looking for the origins of the Pyramid Texts, which according to the Westcar Papyrus, were kept inside a flinty chest in a chamber called the Investigation Hall, which was somewhere in Heliopolis. Maspero wrote that “the likeness between what was copied in the various Pyramid Texts suggests that some of their information were directly derived from old written sources”… which were held in Heliopolis.
In the Westcar Papyrus, Khufu consults a “magician” – no doubt a high priest of Heliopolis – Djedi, asking “What of the report that you know the number of the ipwt of the wnt of Thoth?” Djedi replies: “I know not the number thereof, but I know the place where it is… in a box of flint in a room called ‘Revision’ in Heliopolis.” Maspero’s interpretation is just one of several; others have included “keys”, or “the secret chambers of the sanctuary of Thoth”. The important aspect is, however, that the builder of the Great Pyramid was searching for information and that this information was held in Heliopolis.
We know that Khufu afterwards went into the Per Ankh, the “House of Life”, but also a library, in search of information regarding the number of the chambers of Thoth. And though the priests were forbidden to commit things to writing, it is clear that some priests at some time had been allowed to write down their knowledge. And it is likely that it was this library that would later be transferred and/or copied, to become the famous Library of Alexandria.
The books of the library went up in flames; over the previous centuries, the priests, knowledge and monuments had been transferred, dispersed – largely in efforts to preserve. Heliopolis might have survived the Deluge, but its element of destruction was obviously fire – so closely linked with the sun. Just like the night will extinguish the last rays of the sun, so the City of the Sun entered into the shadows of history. A new dawn might be on the horizon, but it might merely be a false hope. Perhaps it never will; perhaps Heliopolis just shone too brilliantly, and its spark can never be reignited.
Verse 18: Five cities: Many Jewish exiles lived in Egypt. Beside those who had, previous to 600 BC immigrated for mercantile reasons, there was a mass immigration of the remnant of Jews who joined this dispersion after the destruction of the Temple by the Babylonians in 585 BC. According to Jeremiah they joined cities that were already largely inhabited by Jews. See Jeremiah 44.
Revelation in a Play on Words Now as for Isaiah's "play on words." It should be obvious to all acquainted with Isaiah that alliteration or "play on words" is more frequent with him than any other prophet. Thus the different readings in some codices of "ir ha cheres" instead of "ir ha haras" as an interpretive insertion by later scribes. (Codices did not appear until after the mid first century of the Christian era.) That is, they were explaining what Isaiah meant when he used the term "ir ha- haras," (city of destruction), so that by the "play on words" he may have meant to refer to the "City of the Sun"
Can you see the difference? The first is "ir ha-cheres" and the second "ir ha-heres. City of the Sun -- or -- City of Destruction The only difference in the use of these words is with "heth" in the first example that we transliterate "ch"and of "he" or "h" in the second which is the reading in the Masoretic of Isaiah. "Heres" means destruction while "Charas" or "Cheres" is a reference to the sun, although not the ordinary word for sun which is "shemesh." "Cheres" is translated "sun' in Judges 14:18 "before the sun went down;" and in Job 9:7 "Who commands the sun and it rises not." Thus in Isaiah 19:18 he names one of the 5 cities and identifies it through a "play on words" as Heliopolis, city of the sun. That city is first mentioned over a millennium before as an important city in Gen 41:50 and it was still an important city at Isaiah's writing. It was destroyed by the Persians and never rebuilt but a city was rebuilt close by in the actual environs of Heliopolis by Onias who built his Temple there and it became another refuge for Jews where people worshipped YHWH for more than 200 years. Thus the city of the Sun ('ir ha-cheres) was the city On (Aven) whose evil or idols (Ah- von) to the "Sun God" were destroyed physically by the Persians and spiritually by Onias. The textual proximity of the naming of this city should not be lost as the very next few words prophesy the building of the altar which was accomplished by Onias at or near Heliopolis.
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That the temple was a centre of astronomical knowledge was also reflected in the title of its high priest, “Chief of Observers” or “Greatest of Seers”, a titled carried by Imhotep. All writing in Egypt was dedicated to Thoth, the scribe of the gods, and the inventor of hieroglyphs, the sacred language. Interestingly, Egyptologist Maspero has stated that King Khufu, the builder of the Great Pyramid of Giza, was apparently looking for the origins of the Pyramid Texts, which according to the Westcar Papyrus, were kept inside a flinty chest in a chamber called the Investigation Hall, which was somewhere in Heliopolis. Maspero wrote that “the likeness between what was copied in the various Pyramid Texts suggests that some of their information were directly derived from old written sources”… which were held in Heliopolis.
In the Westcar Papyrus, Khufu consults a “magician” – no doubt a high priest of Heliopolis – Djedi, asking “What of the report that you know the number of the ipwt of the wnt of Thoth?” Djedi replies: “I know not the number thereof, but I know the place where it is… in a box of flint in a room called ‘Revision’ in Heliopolis.” Maspero’s interpretation is just one of several; others have included “keys”, or “the secret chambers of the sanctuary of Thoth”. The important aspect is, however, that the builder of the Great Pyramid was searching for information and that this information was held in Heliopolis.
We know that Khufu afterwards went into the Per Ankh, the “House of Life”, but also a library, in search of information regarding the number of the chambers of Thoth. And though the priests were forbidden to commit things to writing, it is clear that some priests at some time had been allowed to write down their knowledge. And it is likely that it was this library that would later be transferred and/or copied, to become the famous Library of Alexandria.
The books of the library went up in flames; over the previous centuries, the priests, knowledge and monuments had been transferred, dispersed – largely in efforts to preserve. Heliopolis might have survived the Deluge, but its element of destruction was obviously fire – so closely linked with the sun. Just like the night will extinguish the last rays of the sun, so the City of the Sun entered into the shadows of history. A new dawn might be on the horizon, but it might merely be a false hope. Perhaps it never will; perhaps Heliopolis just shone too brilliantly, and its spark can never be reignited.
In the 3rd Age, Setekh murdered his brother Osiris using the Ghimir Blade (a.k.a. the Dominion Scepter), and proceeded to seize Heliopolis and Khemet (Egypt) in the name of Apophis and the Arzacia. Through the efforts of Isis, Nebetet, Zehuti and Anubis, Osiris was resurrected. During the following 16 years, Horus (son of Isis and Osiris) was raised with the task of overthrowing Setekh, a task he ultimately achieved by using the Sawelios Sword and the powers of Ra. Setekh was exiled into Duat, where all criminals of Eternal or Illuminated nature are sent. The Ghimir Blade was split into two pieces which were hidden in different places on Earth.
Milo & Croton
- Milo of Croton - Wikipedia, the free encyclopediaen.wikipedia.org/wiki/Milo_of_CrotonWikipediaMilo was said to be an associate of Pythagoras. One story tells of the wrestler saving the philosopher's life when a roof was about to collapse upon him and ...
- Pythagoras - Wikipedia, the free encyclopediaen.wikipedia.org/wiki/PythagorasWikipediaPythagoras of Samos (/pɪˈθæɡərəs/; Ancient Greek: Πυθαγόρας ὁ Σάμιος .... The forces of Croton were headed by the Pythagorean Milo, and it is likely that ...
- Milo of Kroton - Perseus Digital Librarywww.perseus.tufts.edu/Olympics/milo.htmlPerseus Project For of what advantage to Milo of Kroton was his enormous strength of body? ... A follower of the famous philosopher Pythagoras, Milo once saved his friends.