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Book of the dead smite

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book of the dead smite

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Free Shipping by Amazon. There never was any Abdul Alhazred or Necronomicon , for I invented these names myself.

Howard is responsible for Friedrich von Junzt and his Unaussprechlichen Kulten In , Lovecraft wrote a brief pseudo-history of the Necronomicon that was published in , after his death, as " History of the Necronomicon ".

He is described as being from Sanaa in Yemen , and as visiting the ruins of Babylon , the "subterranean secrets" of Memphis and the Empty Quarter of Arabia where he discovered the " nameless city " below Irem.

In his last years, he lived in Damascus , where he wrote Al Azif before his sudden and mysterious death in In subsequent years, Lovecraft wrote, the Azif "gained considerable, though surreptitious circulation amongst the philosophers of the age.

This version "impelled certain experimenters to terrible attempts" before being "suppressed and burnt" in by Patriarch Michael a historical figure who died in After this attempted suppression, the work was "only heard of furtively" until it was translated from Greek into Latin by Olaus Wormius.

Lovecraft gives the date of this edition as , though the real-life Danish scholar Olaus Wormius lived from to Both the Latin and Greek text, the "History" relates, were banned by Pope Gregory IX in , though Latin editions were apparently published in 15th century Germany and 17th century Spain.

A Greek edition was printed in Italy in the first half of the 16th century. The Elizabethan magician John Dee c. According to Lovecraft, the Arabic version of Al Azif had already disappeared by the time the Greek version was banned in , though he cites "a vague account of a secret copy appearing in San Francisco during the current [20th] century" that "later perished in fire".

According to "History of the Necronomicon " the very act of studying the text is inherently dangerous, as those who attempt to master its arcane knowledge generally meet terrible ends.

However, despite frequent references to the book, Lovecraft was very sparing of details about its appearance and contents.

He once wrote that "if anyone were to try to write the Necronomicon , it would disappoint all those who have shuddered at cryptic references to it.

In "The Nameless City" , a rhyming couplet that appears at two points in the story is ascribed to Abdul Alhazred:. The same couplet appears in " The Call of Cthulhu " , where it is identified as a quotation from the Necronomicon.

In his story " History of the Necronomicon ", Lovecraft states that it is rumored that artist R. The Necronomicon is undoubtedly a substantial text, as indicated by its description in The Dunwich Horror The Necronomicon passage in question states:.

Nor is it to be thought Not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen.

Yog-Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth.

He knows where the Old Ones broke through of old, and where They shall break through again. They walk unseen and foul in lonely places where the Words have been spoken and the Rites howled through at their Seasons.

The wind gibbers with Their voices, and the earth mutters with Their consciousness. They bend the forest and crush the city, yet may not forest or city behold the hand that smites.

Kadath in the cold waste hath known Them, and what man knows Kadath? The ice desert of the South and the sunken isles of Ocean hold stones whereon Their seal is engraver, but who hath seen the deep frozen city or the sealed tower long garlanded with seaweed and barnacles?

Great Cthulhu is Their cousin, yet can he spy Them only dimly. As a foulness shall ye know Them. Their hand is at your throats, yet ye see Them not; and Their habitation is even one with your guarded threshold.

Since Facsimiles 2 and 3 are not among the extant papyri, it is clear that not all of the original papyri survived. However, these facsimiles are easily identified by Egyptologists as a hypocephalus and a scene depicting the judgement hall of Osiris, respectively.

Joseph Smith claimed that the hypocephalus depicted scenes of Kolob, the celestial residence of God, among other things.

The picture below shows a side by side comparison of Facsimile 2 with the Leiden Hypocephalus photo by koopmanrob , which is dated to around BC.

Notice the striking similarities in both hypocephali designs, with near identical representations of the Egyptian gods in both design and placement.

Move your mouse over the image to see an overlay of the preliminary sketch of the hypocephalus. Michael Rhodes, a Mormon Egyptologist, has made a full translation of the hypocephalus.

While his analysis is clearly biased by an attempt to defend Joseph Smith, his translations agree with other Egyptologists. The pictures below show the individually numbered scenes from Facsimile 2 compared to the matching scenes in the Leiden Hypocephalus.

As both the translation of Facsimile 2 and the comparison to the Leiden Hypocephalus demonstrate, the hypocephalus had a singular purpose, which was to assist the deceased Egyptian in the afterlife.

By its very nature, it would have nothing to do with the Book of Abraham, as Joseph Smith claimed. To complicate things even further for the Mormons, the hypocephalus was buried with a mummy named Shishaq, and not with the Egyptian priest named Hor, for whom the Hor Book of Breathings was prepared, and from which Facsimiles 1 and 3 come.

To betray his ignorance even further, Smith claimed that the woman standing behind the throne was Pharaoh, when Egyptologists can easily identify the figure as Isis.

Egyptologists identify this scene as the judgement hall of Osiris, who is seated on the throne and serves as the god of the underworld and judge of the dead.

According to Egyptologists, this scene is commonly found at the end of the Book of Breathings. Here is link to a full translation of the extant papyrus and Facsimile 3 by the Mormon Egypologist, Michael Rhodes.

The text does not stand alone in identifying the figures, as the scenes below have Osiris and Isis in nearly identical dress and position.

Below is the Book of Breathings of Ousirour, on display in the Louvre. Photo courtesy of Amberinsea. Here is a judgement scene from the book of the dead of Hunefer, 19th Dynasty.

This papyrus is on display in the British Museum. Behind Osiris stands Isis and Nephthys. See the source and full description at Wikimedia.

Looking at only the depictions of Osiris and Isis in both scenes, we see both figures in almost identical positions and dress. With the Judgement scene of Hunefer flipped, it is easy to see the striking similarities between the depictions of Osiris in both scenes Isis also stands in near identical position, this time with a different crown and with Nephthys by her side.

Judgement scene painted on the Funerary Bed of Herty. The ROM description of the scene: In the middle of the procession are Herty and his wife. This judgement scene is found on the mummy-case of Djedmaatesankh, a musician of the temple of Amun-Re at Thebes, on display at the ROM.

Egyptian Stela of Djed-inhert-iuf-ankh, depicting Osiris and Isis in near identical dress and position. Some other excellent examples of judgement hall scenes, showing Isis with the same crown as Facsimile 3 as well as Osiris in the same pose, can be found here:.

Clearly, Facsimile 3 has nothing to do with Abraham or the Book of Abraham. If this were baseball, Smith would have struck out swinging at each of the three facsimiles.

While these theories are all fundamentally flawed and easily debunked, they have provided Mormons confronted with these errors with explanations that are rarely challenged, and that is all that most Mormons need to maintain their faith.

I intend to break that cycle by taking the time to quickly debunk each of the Mormon theories, which are addressed below. Joseph Smith did not "translate" the Book of Abraham in the traditional sense, it was revealed to him.

Part of the discussion around translation involves the Kirtland Egyptian Papers KEP , which contains the work of Joseph Smith and some of his scribes in developing an Egyptian alphabet and grammar.

LDS scholars suggest that these papers are the result of backwards translation. Note that Joseph Smith acquired the papyrus in July of and that the Book of Abraham was not published until the "early s in serial fashion in the LDS newspaper Times and Seasons.

In the first statement, Smith made it clear that he could translate hieroglyphics with enough skill to recognize the writings of Abraham and Joseph of Egypt.

However, all of the evidence demonstrates that Joseph Smith clearly believed that the extant portion of the papyrus was the commencement of the Book of Abraham.

He claimed he was able to identify which rolls contained the writings of Abraham, as stated in quote 1 above. He then incorrectly described Facsimile 1 as a scene showing the attempted human sacrifice of Abraham by the "idolatrous priest of Elkenah.

From our previous analysis, we know that Facsimile 1 is a scene depicting the resurrection of Osiris, originating from the Hor Book of Breathings.

Smith also used characters from the extant Book of Breathings papyrus to restore lines on Facsimile 2 as well as a scene from an extant Book of the Dead papyrus segment to restore scene 3 of the hypocephalus.

Moreover, there is not a single reference to Abraham among any of the extant papyri, nor in any of the facsimiles that Smith claimed were part of the Book of Abraham.

This theory is the easiest to debunk. More importantly, there is simply no plausible explanation for the hypothetical Jewish redactor to gain access to the sources of the facsimiles, two of which Facs 1 and 3 would have been buried with one Egyptian mummy, named Hor, and the hypocephalus Facs 2 with another mummy named Shishaq.

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