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Egypt was the most dominant, populous, and famed country in the ancient world, as affirmed by Diodorus, Book I, [31, 6-9],In density of population Egypt far surpassed of old all known regions of the inhabited world, and even in our own day is thought to be second to none . . . . . .The total population, they say, was of old about seven million and the number has remained no less down to our day. Herodotus affirmed that 20,000 populous cities existed in Egypt during the reign of Amasis. Diodorus reported that there were 18,000 large villages and towns; and stated that, under Ptolemy Lagus, they amounted to more than 30,000. Josephus estimated the population during the reign of Vespasian, at 7.5 million in the valley of the Nile, in addition to the population of Alexandria, which was about 800,000. Superficially, Ancient Egypt seems isolated and distinct from the rest of the world, isolated by the deserts that hem in the narrow valley of the Nile. Yet the Egyptians were in constant contact with other countries. Classical writers such as Plutarch, Herodotus, and Diodorus told how Ancient Egypt had peaceful colonies throughout the world. Diodorus of Sicily, Book I, [29, 5], states:
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Egipto era o mais dominante, populous, e o pas famed no mundo antigo, como afirmado por Diodorus, livro I, [ 31, 6-9 ],na densidade da populao Egipto surpassed distante de velho todas as regies sabidas do mundo habitado, e uniforme em nosso prprio dia pensado para ser em segundo a nenhuns. . . . . O The que a populao total, diz, era de aproximadamente sete milhes velhos e do nmero remanesceu nenhum menos para baixo a nosso dia. Herodotus afirmou que 20.000 cidades populous existiram em Egipto durante o reino de Amasis. Diodorus relatou que havia 18.000 vilas e cidades grandes; e indicado que, sob Ptolemy Lagus, atingiram mais de 30.000. Josephus estimou a populao durante o reino de Vespasian, em 7.5 milhes no vale do Nile, alm populao de Alexandria, que era aproximadamente 800.000. Superficially, Egipto antigo parece isolado e distinto do rest.of.the.world, isolado pelos desertos que hem no vale estreito do Nile. Contudo os egyptians estavam no contato constante com outros pases. Os escritores classical tais como Plutarch, Herodotus, e Diodorus disseram como Egipto antigo teve colnias calmas durante todo o mundo. Diodorus de Siclia, livro I, [ 29, 5 ], estados:
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Diodorus, Book I, [28, 1-4], tells of some Egyptian peaceful colonies that were reported to him in Asia and Europe:. . . a great number of colonies were spread from Egypt over all the inhabited world. To Babylon, for instance, colonists were led by Belus, who was held to be the son of Poseidon and Libya . . . . . By virtue of the eminence of the Egyptian colonists in Asia and Europe, they played a major role in their new settlements. Diodorus, Book I, [28,6-7], discusses the significant role of the Egyptian colonists as rulers of these new colonies:
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Diodorus, livro I, [ 28, 1-4 ], diz de algumas colnias calmas egyptian que lhe foram relatadas em sia e em Europa:. . . um grande nmero de colnias foram espalhadas do excesso de Egipto todo o mundo habitado. A Babylon, por exemplo, a colonos foram conduzidos por Belus, que foi prendido para ser o filho de Poseidon e de Lbia. . . . Pelo virtue do eminence dos colonos egyptian em sia e em Europa, jogaram um papel principal em seus estabelecimentos novos. Diodorus, livro I, [ 28.6-7 ], discute o papel significativo dos colonos egyptian como rguas destas colnias novas:
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Diodorus, Book I, [29, 1-5], also states:In the same way, they continue, Erechtheus also, who was by birth an Egyptian, became king of Athens. . . . Erechtheus, through his racial connection with Egypt, brought from there to Athens a great supply of grain, and in return those who had enjoyed this aid made their benefactor king. After he had secured the throne he instituted the initiatory rites of Demeter in Eleusis and established the mysteries, transferring their ritual from Egypt. . . . . And their sacrifices as well as their ancient ceremonies are observed by the Athenians in the same way as by the Egyptians. . . . .
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Diodorus, livro I, [ 29, 1-5 ], tambm estados:Na mesma maneira, continuam, Erechtheus tambm, que era pelo nascimento um egyptian, assentaram bem no rei de Atenas. . . Erechtheus, atravs de sua conexo racial com o Egipto, trouxe de l a Atenas uma fonte grande da gro, e retorna dentro aqueles que tinham apreciado este dae (dispositivo automtico de entrada) feito seu rei do benfeitor. Depois que tinha fixado o throne que instituiu os rites initiatory de Demeter em Eleusis e estabeleceu os mistrios, transferindo seu ritual de Egipto. . . . E seus sacrifcios as.well.as seus ceremonies antigos so observados pelos athenians na mesma maneira que pelos egyptians.. . . . |
Herodotus (500 BCE) stated that he came from Halicarnassus, a Dor-ian town. He clearly stated the connection between the Dor-ians and Egypt, in The Histories [Book Six, Sections 53-55]:[53] . . . if one were to trace back, generation by generation, the lineage of Dana the daughter of Acrisius, the chiefs of the Dorians would turn out to be true-born Egyptians. Herodotus, in [55] above, stated that such a fact was common knowledge at his time (500 BCE) and needed no elaboration. Other similarities between the Dor-ians and Egyptians were made reference to, several times by Herodotus, such as in The Histories [Book Two, Section 91]. |
_ Herodotus (500 BCE) indic que ele ve Halicarnassus, um dor-ian cidade. ele desobstrudo indic conexo entre Dor-ians e Egipto, histories [ livro seis, seo 53-55 ]:[ 53 ]. . . se um est sig para trs, gerao gerao, lineage Dana filha Acrisius, chefe Dorians gir para fora est verdadeiro-carreg egyptians. Herodotus, [ 55 ] acima, indic que tal um fato est comum conhecimento seu tempo (500 BCE) e needed nenhum elaboration. _ outro similaridade entre Dor-ians e egyptians est fa referncia, diverso tempo Herodotus, tal como histories [ livro dois, seo 91 ]. |
| The Egyptian Dor-ian influence extended throughout the Mediterranean Basin. At Tarentum in southern Italy, the celebrated Pythagorean center was established by Pythagoras and his followers, after he spent 20 years studying in Egypt, in the 5th century BCE. The center became their great cultural and philosophical headquarters. The Doric language of the Dor-ians was spoken in the Peloponnese, various Greek islands, and in Magna Graecia, in southern Italy, where Tarentum was established. It should be noted that Ancient Egyptian records (as well as records in other areas) have countless names of places in the world that are not recognizable in our present time. Names of places, ethnic groups, and countries keep on changing. The country names of Europe just 100 years ago, for example, are unrecognizable to most present-day Europeans. When these records disappear, a few centuries from now, the names of such countries will be totally unrecognizable. The same point can be made for places throughout the world. In numerous locations in the world, there are references to tanned/brown-skinned people who caused the enlightenment in regions throughout the world. They are described as:
The above descriptions can only apply to one countryEgypt. By combining oral traditions, ethno-history, and archeological evidence (dating of major settlements, tombs, mining activities, etc.) of all the people in the Mediterranean Basin, one can see that the civilized newcomers could come only from the Nile Valley. Immigration from Egypt occurred in several waves. It was closely related to the events in Ancient Egypt. Some left in prosperous times to pursue business contacts. The majority left in stressful times.
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A influncia dor-ian egyptian estendeu durante todo a bacia mediterranean. Em Tarentum em Italy do sul, o centro pythagorean comemorado foi estabelecido por Pythagoras e por seus seguidores, depois que gastou 20 anos que estuda em Egipto, no sculo BCE. O centro transformou-se suas matrizes cultural e filosficas grandes. A lngua de Doric do Dor-ians foi falada no Peloponnese, vrios consoles gregos, e no magna Graecia, em Italy do sul, onde Tarentum foi estabelecido. Deve-se anotar que os registros egyptian antigos (as.well.as registros em outras reas) tm nomes incontveis dos lugares no mundo que no so recognizable em nosso tempo atual. Os nomes dos lugares, de grupos tnicos, e de pases mantm-se na mudana. Os nomes do pas de Europa apenas 100 anos h, para o exemplo, so unrecognizable a a maioria de Europeus present-day. Quando estes registros desaparecem, alguns sculos de agora, os nomes de tais pases sero totalmente unrecognizable. O mesmo ponto pode ser feito para lugares durante todo o mundo. Em posies numerosas no mundo, h umas referncias aos povos de tanned/brown-skinned que causaram o enlightenment nas regies durante todo o mundo. So descritos como:
As descries acima podem somente aplicar-se a um pas-Egipto. Combinando tradies orais, ethno-ethno-history, e a evidncia archeological (datar de estabelecimentos principais, tmulos, atividades minando… etc..) de todos os povos na bacia mediterranean, uma pode ver que os newcomers civilized poderiam vir somente do vale de Nile. O immigration de Egipto ocorreu em diversas ondas. Relacionou-se prxima aos eventos em Egipto antigo. Alguma esquerda em pocas prsperas perseguir contatos de negcio. A maioria saiu em pocas stressful. |
| A propagao da religio egyptian The Ancient Egyptian deities were adopted throughout the Mediterranean Basin and beyond. For example, the bas-reliefs, coins, and other antiquities that have been found in Thessaly, Epirus, Megara, Corinth, Argos, Malta, and many other places, portray Ancient Egyptian deities. Herodotus, in the Histories, Book 2 [2-8], wrote: This makes sense once we recognize that replacing letters (sound shift) is a common phenomenon, worldwide. From the earliest days of comparative philology, it was noticed that the sounds of related languages corresponded in apparently systematic ways. As an example of the phenomenon of sound shift, a persons name can still be recognized in vastly different sounds, such as Santiago / San Diego / San Jacob and Saint James. Jacob / Jack / Jaques / James, are one and the same name, which exemplifies the phenomenon of sound shift. It should be noted that what we commonly consider names of deities are actually the attributes (names) of such deities. The real names of the deities (gods, goddesses) were kept secret. The real name was/is imbued with magical powers and properties. To know and pronounce the real name of a neter/netert (god/goddess) is to exercise power over it. To guard the cosmic power of the deity, the Ancient Egyptians (and later others throughout the Mediterranean Basin and beyond) often used names with religious connotations. Baal simply means Lord or ruler, and so we hear of the Baal or the Baalat (Lady) of such-and-such a city. Similarly, a deity will be called Melek, meaning King. So too Adon, which means Lord or Master. Melqart meant King of the City. Other names meaning favored by the gods or granted by the gods were translated to Latin as Fortunatus, Felix, Donatus, Concessus, and so on. To affirm Herodotus reports of the Greek adoption of Egyptian deities, archeological evidence in the 4th century BCE shows that Athens was basically a center of the Egyptian religion, and shrines to Auset (Isis), both public and private, were erected in many parts of Greece at that period. In Magna Graecia, the monuments found in Catania in Sicily show that this city was a center of the worship of Egyptian deities. Southern Italy contained many temples of Auset (Isis), and the remains of statues, etc, found in Reggio, Puteoli, Pompeii, and Herculaneum prove that the worship of Egyptian deities must have been common. The Ancient Egyptian religious practices were mirrored in Greece, for example, as confirmed by the Greek father of history, Herodotus in the Histories, Book 2, [107]:
Affirming Herodotus statement, Plutarch states in Moralia, Isis and Osiris, [378-9, 69],
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La diffusione della religione egiziana Os deities egyptian antigos foram adotados durante todo a bacia mediterranean e alm. Para o exemplo, os bas-relevos, as moedas, e outros antiquities que foram encontrados em Thessaly, em Epirus, em Megara, em Corinth, em Argos, em Malta, e em muitos outros lugares, portray deities egyptian antigos. Herodotus, nos histories, livro 2 [ 2-8 ], escreveu:
Isto faz o sentido uma vez que ns reconhecemos aquele que substitui letras (deslocamento sadio) somos um fenmeno comum, worldwide. Dos dias os mais adiantados do philology comparativo, observou-se que os sons de lnguas relacionadas corresponderam em maneiras aparentemente sistemticas. Como um exemplo do fenmeno do deslocamento sadio, o nome de uma pessoa pode ainda ser reconhecido em sons vastamente diferentes, tais como Santiago/San Diego/San Jacob e Saint James. Jacob/Jack/Jaques/James, so um e o mesmo nome, que exemplifies o fenmeno do deslocamento sadio. Deve-se anotar que o que ns consideramos geralmente os nomes dos deities so realmente “atribuem (nomes)” de tais deities. Os nomes reais dos deities (deuses, goddesses) foram mantidos secretos. O nome real was/is imbued com poders e propriedades mgicos. Saber e pronunciar o nome real de um neter/netert (god/goddess) so exercitar o poder sobre ele. Para guardar o poder cosmic do deity, os egyptians antigos (e mais tarde outros durante todo a bacia mediterranean e alm) usaram frequentemente “nomes” com connotations religiosos. Baal significa simplesmente o senhor ou a rgua, e assim que ns ouvimo-nos do Baal ou do Baalat (senhora) do tal-e-tal uma cidade. Similarmente, um deity ser chamado Melek, significando o rei. Assim demasiado Adon, que significa o senhor ou o mestre. Melqart significou o rei da cidade. Outro “nomeia” o meaning favorecido pelos deuses ou concedido pelos deuses foram traduzidos ao latin como Fortunatus, Felix, Donatus, Concessus, e assim por diante. Para afirmar relatrios de Herodotus’ do adoption grego de deities egyptian, a evidncia archeological no sculo BCE mostra que Atenas era bsicamente um centro da religio egyptian, e shrines a Auset (Isis), pblico e confidencial, foram erigidos em muitas partes de Greece nesse perodo. No magna Graecia, os monumentos encontraram em Catania na mostra de Siclia que esta cidade era um centro da adorao de deities egyptian. Italy do sul conteve muitos temples de Auset (Isis), e o remains das esttuas, etc., encontrados em Reggio, Puteoli, Pompeii, e Herculaneum prova que a adorao de deities egyptian deve ter sido comum. As prticas religiosas egyptian antigas foram espelhadas em Greece, para o exemplo, como confirmado pelo pai grego do history, Herodotus nos histories, livro 2, [ 107 ]:
Indicao de Herodotus’ de afirmao, estados de Plutarch em Moralia, Isis e Osiris, [ 378-9, 69 ],
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| In Rome, in the 1st century BCE, Auset (Isis)was regarded as the principal netert (goddess) of the city. Great buildings and temples were set up in her honor, filled with Egyptian objects, obelisks, altars, statues, etc, which were brought from Egypt in order to make the shrines of Auset (Isis) resemble those of her native country. Priestesses, who professed to be well acquainted with the mysteries of Auset, dwelt in or near these temples, and assisted in performing services and ceremonies in which large congregations participated. From Rome, the reverence for Auset naturally spread to the provinces and beyond.
In the Ancient Egyptian cosmology, Auset represents the power responsible for the creation of all living creatures. Accordingly, Ancient Egyptians called her Auset (Isis) with the 10,000 Names/Attributes. Plutarch took note of that and wrote in his Moralia Vol V,
The many names of Auset (Isis) were adopted throughout Greece and in Italy, and beyond. Thus the Greeks and Romans identified her frequently as Selene, Demeter, Ceres, and with several goddesses of crops and of the harvest in general. She was also regarded as an Earth-goddess, and as such was the mother of all fertility and abundance. Some of her attributes caused her to be identified as Aphrodite, Juno, Nemesis, Fortuna, and Panthea. |
Em Roma, no 1o sculo BCE, Auset (Isis)was considerado como o netert principal (goddess) da cidade. Os edifcios e os temples grandes foram ajustados acima em sua honra, enchida com os objetos, os obelisks, os altars, as esttuas, etc. egyptian, que foram trazidos de Egipto a fim fazer os shrines de Auset (Isis) se assemelham queles de seu pas nativo. Priestesses, que professaram ser familiarizados bem com os “mistrios” de Auset, ser resididos dentro ou aproximar estes temples, e ser ajudados em executar os servios e os ceremonies em que os congregations grandes participaram. De Roma, o reverence para Auset espalhou naturalmente s provncias e alm.
No cosmology egyptian antigo, Auset representa o poder responsvel para a criao de todas as criaturas vivas. Conformemente, os egyptians antigos chamaram seu Auset (Isis) com os 10.000 Names/Attributes. Plutarch fz exame da nota daquele e escreveu-a em seu Moralia Vol V,
“muitos nomes” de Auset (Isis) foram adotados durante todo Greece e em Italy, e alm. Assim os gregos e o Romans identificaram-na freqentemente como Selene, Demeter, Ceres, e com diversos goddesses das colheitas e da colheita no general. Foi considerada tambm como um Terra-earth-goddess, e porque tal era a me de toda a fertilidade e abundncia. Alguns de seus atributos fizeram com que fosse identificada como Aphrodite, Juno, castigo merecido, Fortuna, e Panthea. |
| The Ancient Egyptian religious practices associated with Auset (Isis) and Ausar (Osiris) had made major strides in Italy. In Campania, an inscription, dated at 105 BCE, was found in a temple of the Ancient Egyptian Sarapis (Sar-Apis), at Puteoli, which is evidence that the temple existed prior to that date. About 80 BCE (in the time of Sulla), a College of the Servants of Auset, or Pastophori, was founded in Rome, and a temple was built in the city. In 44 BCE, a temple was built in Rome to honor Auset (Isis) and Ausar (Osiris), and a few decades later, the festival of these Egyptian deities was recognized in the public calendar.
The main festival in Italy corresponded exactly to the Ancient Egyptian festival that commemorated the murder of Ausar (Osiris) and the finding of his body by Auset (Isis). As in Ancient Egypt, it opened in November with the singing of dirges and heartbreaking lamentations for the death of Ausar, which were, no doubt, based upon the compositions that were sung in Egypt about the same time. Then, on the second day, scenes that represented the frantic grief and anxiety of those who went about searching for the body of Ausar were enacted. On the third day Auset found the body of her husband, and there was great rejoicing in the temple. Grief gave place to gladness and tears to laughter, musicians of all kinds assembled and played their instruments, and men and women danced, and everyone celebrated. The Ancient Egyptian religious practices, as they relate to the model story of Auset and Ausar, spread all over southern Europe, and into many parts of North Africa, and it continued to be a religious power in these regions until the close of the 4th century CE. These Ancient Egyptian ideas and beliefs survived in Christianity, whereby Mary the Virgin assumed the attributes of Auset the Everlasting Mother, and the Babe Jesus assumed those of Heru (Horus). |
As prticas religiosas egyptian antigas associaram com o Auset (Isis) e Ausar (Osiris) tinha feito strides principais em Italy. Em Campania, um inscription, datado em 105 BCE, foi encontrado em um temple do Sarapis egyptian antigo (Sar-Apis-Apis), em Puteoli, que evidncia que o temple existiu antes dessa data. Aproximadamente 80 BCE (na poca do sulla), uma faculdade dos empregados de Auset, ou Pastophori, foram fundados em Roma, e um temple foi construdo na cidade. Em 44 BCE, um temple foi construdo em Roma para honrar Auset (Isis) e Ausar (Osiris), e algumas dcadas mais tarde, o festival destes deities egyptian foi reconhecido no calendrio pblico.
O festival principal em Italy correspondeu exatamente ao festival egyptian antigo que comemorou o assassinato de Ausar (Osiris) e encontrar de seu corpo por Auset (Isis). Como em Egipto antigo, abriu em novembro com cantar dos dirges e dos lamentations heartbreaking para a morte de Ausar, que eram, nenhuma dvida, baseada nas composies que foram cantadas no tempo mais ou menos idntico de Egipto. Ento, no segundo dia, as cenas que representaram o grief frantic e a ansiedade daquelas que foram sobre procurarar pelo corpo de Ausar foram decretadas. No terceiro dia Auset encontrou o corpo de seu marido, e havia rejoicing grande no temple. O grief deu o lugar ao gladness e os rasgos ao laughter, os msicos de todos os tipos montaram e jogaram seus instrumentos, e homens e mulheres danados, e todos comemorou. As prticas religiosas egyptian antigas, porque se relacionam histria modelo de Auset e de Ausar, espalharam tudo excesso Europa do sul, e em muitas partes de frica norte, e dele continuaram a ser um poder religioso nestas regies at o fim do CE do sculo. Estas idias egyptian antigas e a opinio sobreviveram no christianity, por meio de que Mary o virgin supos os atributos de Auset a me everlasting, e o babe Jesus supos aqueles de Heru (Horus).
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