【原文網(wǎng)址】http://blog.sina.com.cn/s/blog_4c1e866f0101gvjg.html
【翻譯】shan-athana
All About Horus
An Egyptian Copy of Christ?
重申"Zeitgeist" 視頻的聲明：
claim from "Zeitgeist" video to be examined:
“……基督的角色，文字及占星學的混合，是最明確的埃及太陽神荷魯斯的翻版”
"...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?（圖）
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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).
荷魯斯諸多的角色在當?shù)丶纼x的基礎(chǔ)、標題或綽號中有時可以找到明顯的對應(yīng)的關(guān)系，在肖像研究中也是首選。比如，鷹或鷹頭男人，有翼的圓盤，頭發(fā)邊編起的孩童（有時候在母親的懷中）。因此埃及古物學者們常明顯地提到荷魯斯或荷魯斯神（參見牛津大學百科全書第二卷"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，通過他們的名字人們就能夠認識一些神明，但最重要的則是奧西里斯奧西里斯和伊西斯的兒子，被認定為埃及之王。重復(fù)一下我在其他地方的概述：奧西里斯是蓋布的長子（代表著地球），努特或奴特（是諸神之母和天空女神），也是伊西斯的丈夫。他的傳說廣為流傳，他的祭儀在古埃及法老中應(yīng)用非常廣泛。奧西里斯的神話早期并沒有完整保留下來，但其本質(zhì)在Plutarch in On Isis and Osiris《普魯塔克：伊西斯和奧西里斯》書中被關(guān)聯(lián)起來(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).
伴隨著奧西里斯—伊西斯—荷魯斯神話的興起，在世的國王被認定為早期的荷魯斯，而死去的國王是奧西里斯（他的父親或前輩）。當一個國王離世，他就會成為奧西里斯，荷魯斯就是他的繼承人和后續(xù)。有關(guān)荷魯斯最直接的家譜就是他是奧西里斯和伊西斯的兒子，在赫里奧波里斯九神系家族譜系中是第十代。但其全景圖片更為復(fù)雜了：哈索爾（等同于伊西斯）以荷魯斯的母親身份出現(xiàn)；老的荷魯斯（哈雷利斯）卻可以出現(xiàn)在九神系家譜中，他作為奧西里斯的一位兄弟和格布與努特的兒子，因此又成為荷魯斯的叔父，這是平常的顯現(xiàn)。所以，荷魯斯和賽斯有時候被描述為叔侄，有時被描述為兄弟。在一塊埃及王權(quán)的爭戰(zhàn)中，荷魯斯與賽特一起爭戰(zhàn)，盡管失去了一只眼，他勝利了，為其父親奧西里斯復(fù)仇了，并成為他合法的繼承人。
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.
文本和神話的與荷魯斯有關(guān)材料都非常豐富了，包括贊美詩、葬文、儀式、戲劇和神學、故事、埃及古語和希臘魔術(shù)般的紙莎草手本、最全的古代奧西里斯故事博覽會、普魯塔克的著書De Iside et Osiride（拉丁文翻譯）。埃及的傳統(tǒng)特性，很多贊美詩、葬文和儀式合并在大量敘事材料當中，也來源于它們，雖然并不是很綜合廣泛、連貫的神話。此外，普魯塔克用希臘文的記述，他列舉了大量的奧西里斯—伊西斯—荷魯斯循環(huán)的源起，包括以下的資料（見牛津百科二卷，荷魯斯121頁）
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):
這些文本給了我們大量的變化與反差的視野，從荷魯斯的受孕與出生，他藏在沼澤地度過的童年，得到的伊西斯的保護、與賽特和其跟隨者之間的沖突、合法繼承王位。《荷魯斯的神話（號角）》保藏在埃德富的廟宇中，在內(nèi)表面中記有東西方的圍護墻。在以前，不同語言創(chuàng)作的版本并沒有完全翻譯出來，雖然真實的文本和浮雕曾經(jīng)被納維爾出版過Textes relatifs au Mythe d'Horus recueillis dans le Temple d'Edfou (Geneva, 1870)。但Chassinat編纂的更加的壯麗Le Temple d'Edfou (Cairo, 1928-1934)，最后由Dieter Kurth出版了博學且通俗的書籍《埃德富的廟宇—由古埃及祭司指導》：The Temple of Edfu: a guide by an ancient Egyptian priest (Cairo, 2004).其中包含五個章節(jié)（參見 Blackman / Lloyd, Gods, Priests, and Men, p. 255ff, in articles by H.W. Fairman),）它們是：
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:
《有翼之圓盤的傳說》。主角是埃德富的荷魯斯和賽特。Re和透特說出了連續(xù)系統(tǒng)的注解和沉悶的雙關(guān)語，降低了人們的興趣，語言僵硬呆板，用詞和表達形式上有些受限。
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. 荷魯斯—伊西斯之子（得到埃德富的荷魯斯援助）和賽特斗爭的故事。這一部分緊接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. 有關(guān)荷魯斯壯舉的一個戲劇化的說法是，他頒布了自己的節(jié)日（并沒有以文字形式記錄下來）。荷魯斯用十個魚叉攻擊敵人后，他的事跡成為皇家兒童合唱團頌唱的版本，以及上埃及下埃及的公主與門德人婦女們共同的唱詩，(Pe and Dep)。最終肢解賽特有二個版本，他把賽特的身體分給不同的神與城市。
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. 賽特，是努特的兒子，擁有紅河馬之身，走路象大象。荷魯斯，伊西斯之子，在埃德富趕上并反超他，在與賽特緊接著發(fā)生的戰(zhàn)爭中，他使賽特向北逃走，他占領(lǐng)了他父親的辦公室。
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. 荷魯斯在下埃及被稱為王，住在孟斐斯，賽特是上埃及王，住在Shas-hetep。荷魯斯和賽特斗爭，一個是年輕人，一個是紅色驢子。荷魯斯最終吹響了勝利的號角，砍斷了賽特的腿。這個故事是用晚期埃及的習語寫成的。
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.
