The Egypt Code
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Why did the ancients align their monuments so precisely with the stars? What were the practical and symbolic reasons behind these mysterious configurations? From the author of The Orion Mystery, the best-selling book that introduced the revolutionary star-correlation theory about the Giza pyramids, The Egypt Code reveals an amazing Grand Unified Plan behind the legendary temples of upper Egypt.
Robert Bauval, one of the world's most prominent and controversial Egyptologists, completes his groundbreaking investigation of astronomy as related to Egyptian monuments and related religious texts. The Egypt Code revisits the Pyramid Age and the Old Kingdom, proposing a vast sky-ground correlation for the Memphite-Heliopolis region, and presenting the possibility of a grand plan spanning three thousand years of Pharaonic civilization and involving pyramids and major temple sites along the Nile.
The central idea of the book is that the cosmic order, which the ancients referred to as "Maat," was comprised of the observable cycles of the sun and stars, in particular the star Sirius, and that the changes that took place due to the precession of the equinoxes and the so-called Sothic Cycle are reflected in the orientation and location of religious sites.
Drawn on the ceilings of tombs and on the lids of sarcophagi in the form of a bull’s thigh sometimes surrounded by seven stars. The common denominator between these three types of meskhetiu - the bull’s thigh, the carpenter’s adze and the Plough - was clearly their adze- or plough-like shapes. From my astronomy I knew that the Plough constellation had always been seen in the northern sky (it still is today), and that once a day it would have passed into the line of sight of the ka statue in the.
Where the royal cult complexes were built, are compared. It has also been argued that if the Giza layout was designed to be a symbolic representation of the asterism, then the north/south directions are reversed - north in the sky is south on the ground - in effect, ‘turning Egypt upside down’, invalidating the idea of a symbolic representation of the asterism, at Giza. However, if the correct directionality is preserved, an ‘unnatural’ mirror image of the asterism is created, and a mirror image.
Sandro Mainardi (Florence), Roel Oostra (Hilversum), Andrea and Patrizia Vitussi (Trieste), Deborah Signoretti (Rome), Marilena Lancetti (Bologna), Linda and Max Bauval (Hawaii), Robert Berube (Quebec), Mark Scurry (Melbourne), and Sherif El Sebai (Helipolis), Mahmoud Marai (Maadi), Olfat Eltohamy (Heliopolis) for their much appreciated Egyptian warmth and their good humour. I want to express my deep debt of gratitude to my literary agents Bill Hamilton and Sara Fisher of A.M. Heath & Co. Ltd.
Almost a century later, in 1992, the very same idea came to the astronomer Ronald Wells, who was more specific than Lockyer when he wrote thatMonitoring the movements of the sun god must have been one of the earliest of predynastic observations in the Nile Valley; and it would have been natural to interpret the sun’s yearly motion along the eastern horizon from the southernmost point at the winter solstice to the northernmost point at the summer solstice and back as journeys or visitations of the.
Could the king magically facilitate ritual death and rebirth? Why - at least in later portrayals of the renewal festival - is the Opener of the Mouth (a funerary priest) shown just before the living king enters his real or symbolic tomb? In a recent article, American Egyptologist Ann Macy Roth sheds new light on the Opening of the Mouth ceremony, with startling implications for the subject under discussion here.24 She shows how this funerary ritual had its origin in the birthing process, and.