Ancient Egyptian culture
In ancient times, Egypt was the nearest major power to Israel. Caravans could traverse from Gaza to Egypt’s delta cities in just five or six days, facilitating mutual influences since prehistoric times. This close relationship underscores the importance of understanding ancient Egypt’s history and beliefs to fully grasp Israel’s early historical period.
Egypt, alongside Sumer, stands as the foundation of human civilization, serving as the birthplace of religious beliefs, magical practices, written scripts, and ancient knowledge. This culture preserved its distinct faith and identity for 3,000 years, up until Queen Cleopatra’s reign. Remarkably, Egypt saw the sudden rise of temples, grand tombs (including the iconic pyramids), sprawling cities, and a sophisticated societal hierarchy. Ancient narratives often credit divine intervention for these advancements, suggesting that gods guided humanity towards these new ways of living and organizing their communities.
Horus, revered as Egypt’s first mythical ruler, imparted crucial skills to humanity, including construction, writing, urban living, religious rites, agriculture, and social structuring. Deities such as Ptah, Osiris, Nephthys, and Isis played pivotal roles in guiding early humans, ushering in a golden era that led to the emergence of a deeply religious culture unparalleled in its exploration of metaphysical realms and the afterlife. Egypt became a beacon of morality, knowledge, education, and spiritual diversity, achieving remarkable technological feats along the way.
It’s fascinating that Egyptian culture peaked remarkably early, with such heights seemingly unreached in later periods. By the Third Dynasty, at the dawn of the Old Kingdom, Egypt had already constructed the pyramids, a feat that remains a symbol of its ancient achievements. This era, led by revered and almost divine rulers, marked a “Golden Age” characterized by profound faith, theology, devotion, and unity. This abrupt rise to complexity and strength at the civilization’s outset puzzled early Egyptologists, including Flinders Petrie, known as the father of archaeology and a preeminent excavator of Egypt. He speculated about possible external influences at the start of the ancient Egyptian kingdom, given the sudden appearance of such an advanced culture.
Zacharia Sitchin proposed an intriguing theory regarding the sudden flourish of Egyptian culture, attributing its emergence to Sumerian influence. According to Sitchin, Sumerians ventured into Egypt, imparting their knowledge of cultural practices, writing, and the architectural skills needed for pyramid and temple construction. He points out that the Egyptian term ‘netr’, signifying a divine principle or “the one who watches,” shares its origin with Sumer. Additionally, the adoption of a numerical system based on 6 and 12 by the Egyptians for timekeeping and exploring mystic realms suggests Sumerian roots. While Sitchin’s hypothesis underscores the possibility of Sumerian impact on Egypt, it’s challenging to conclude that Egyptian civilization was merely a derivative or emerged solely due to Sumerian influence. Egypt, with its distinct identity and cultural depth, stands as a unique entity in the annals of history.
Alternative theories propose that the sudden emergence of Egyptian civilization was influenced by extraterrestrial beings or by survivors from more advanced, yet now forgotten civilizations like Atlantis. According to Plato, Egypt may have been a colony of Atlantis, suggesting an antiquity far beyond conventional historical estimates. Modern spiritual movements and figures, including Theosophy and Edgar Cayce, support these ideas, suggesting that Atlanteans could manipulate Earth’s energies, with the pyramids serving as energy generators. Additionally, some believe that Egypt’s founders originated from star systems like Orion, which is mirrored in the layout of the Giza pyramid complex.
Prominent figures within the realm of alternative research, such as Isaiah Lubicz and Harry Salman, argue for the existence of sophisticated sciences and technologies in ancient Egypt that surpass modern capabilities. They suggest that the Egyptians tapped into an elusive form of energy—Earth’s natural power—using the pyramids as energy amplifiers. This advanced understanding allegedly enabled them to move massive stones effortlessly through levitation technologies, accelerate plant growth, communicate thoughts telepathically, precisely measure Earth’s dimensions, among other remarkable feats.
Raymond Armin, another notable researcher in the field of alternative history, posits that the true extent of ancient Egypt remains hidden beneath the sands, asserting it was the most sophisticated civilization on Earth, potentially established with assistance from extraterrestrial visitors. In this context, we need to consider that up until approximately 6,200 years ago, the Sahara Desert was lush and verdant, marking the end of the Ice Age. During this period, the Mediterranean Sea and the Nile Valley were significantly lower in elevation (by about a hundred meters) compared to their current levels. The subsequent rise in the Mediterranean’s sea level led to the Nile Valley being inundated with alluvial deposits. Armin speculates that many artifacts and remnants of this advanced civilization might still be buried beneath the desert sands, waiting to be discovered, and I would add to it – below the Nile’s mud deposits.
Narmer palette
According to historians, the inception of unified Egypt is attributed to Narmer (also known as King Menes) around 3100 BC. He is famously depicted wearing a double crown, symbolizing his reign over both Upper and Lower Egypt, marking him as the “King of the Two Lands.” Subsequently, Egyptian rulers (later known as Pharaohs) were identified by dual names and held titles reflecting the unity of these two Lands. A significant artifact from Narmer’s era, a green stone palette, depicts the king and serves as a tangible message from this pivotal moment in history. However, following Narmer’s reign, there appears to be a hiatus in notable archaeological findings until a resurgence of clear and significant artifacts emerges.
During excavations in Nekhen – Hierakonpolis (the city of Horus), once the capital of ancient Egypt, archaeologists uncovered a trove beneath the Temple of Horus. It was customary to bury sacred relics beneath temples during their construction. Among these finds was a ceremonial palette, measuring 60 cm, intricately carved on both sides with figures, symbols, and inscriptions narrating the dawn of Egypt. On one side of the palette, Narmer is depicted in the act of striking a figure of Asian appearance, possibly Canaanite, by the hair tuft—a scene that raises questions since historians believe Egypt’s unification was peaceful, involving no wars with other nations. This imagery, puzzling in its representation, mirrors a common motif in Egyptian temples where pharaohs are shown defeating their foes.
The depiction of Narmer striking the Asian (Canaanite) figure is interpreted as a metaphor for the battle against chaos—Isfet—and the affirmation of social order, or Ma’at, upon which the new Egyptian state was founded. The inauguration of the Egyptian kingdom symbolizes a period marked by a sophisticated level of organization, characterized by the presence of forces both supporting and opposing this order. This emergence of culture inherently categorizes phenomena into good and evil, constructive and destructive. This motif reflects the human tendency to impose order upon our world, a process we continually engage in. Thus, the representation of the king vanquishing his Asian foes likely symbolizes the eternal struggle to maintain cosmic order against the forces of chaos.
Before recorded history, in the era dominated by goddess cultures, humanity existed in harmony with nature, which was seen as cyclical and met with no resistance. With the advent of historical societies, humans began to actively shape their environment, such as through the construction of the first irrigation canals. These advancements improved living standards but required significant effort in terms of excavation, maintenance, water distribution, and timekeeping. Such endeavors necessitated a high level of organization and order, setting the stage for progress but also introducing the concept of duality—order versus disorder. Disorder, manifesting as the potential failure of the irrigation systems, heralded the beginning of a struggle against chaotic elements. This period saw the development of notions of division, destruction, and the persecution of chaos. In this dualistic world view, the ruler emerged as the champion of order against chaos.
The seemingly primitive depictions of the Pharaoh defeating his enemies, by striking, trampling, or seizing them by the hair, symbolize on a deeper level the establishment of rightful order against the forces of chaos. Additionally, the dawn of history also marks the onset of warfare, justified as a means to safeguard order from chaos. On an individual level, the state reserves the right to execute those who jeopardize its stability (such as traitors), a stark contrast to the goddess culture’s approach of exiling those who posed a threat from the community.
The concept of a highly organized society can trace its origins to the creation of record-keeping, exemplified by the Narmer Palette, one of the earliest instances of documentation. This artifact not only features figures but also accompanies their names in hieroglyphic script (the name “Narmer” itself is represented by the symbols for “catfish” – ‘nar’ and “chisel” – ‘mer’). This level of organization was believed to be divinely sanctioned, as evidenced by the depiction of the god Horus and the goddess Hathor on the palette, underscoring the divine approval of the social hierarchy. Additionally, the necessity for various societal roles is highlighted, such as the presence of Narmer’s “sandal bearer” depicted behind him, signifying one of the esteemed positions within the royal retinue.
The palette features two mythological creatures known as Serpopards—beings with the bodies of lions and elongated, snake-like necks intertwined with each other. This motif, also associated with the city of Uruk in Mesopotamia, suggests Mesopotamian influences on Egypt or points to a shared source of cultural inspiration between the two civilizations.
On the reverse side of the palette, at its lower part, there’s a depiction of a bull lowering its head (symbolizing strength) and breaking through a wall of enemies. The title “bull of his mother” is given to the Pharaoh, embodying a paradox where the son also assumes the role of the father, a concept unique to the mystical mindset of ancient Egypt. In this culture, known for its distinctive way of thinking, contradictions coexisted seamlessly, allowing for a reality where opposites could simultaneously exist. This holographic nature of truth in Egypt meant that multiple interpretations of a single story could coexist, as seen in their creation myths. The complexity and multiplicity of meanings in Egyptian narratives and imagery allowed for the concealment of profound insights within what might superficially appear as simple or even primitive representations.
Egyptian religion
Egyptian religion is characterized by dual aspects: animism and celestial worship. At first, it venerates nature’s forces, with gods often depicted as animals symbolizing their attributes: Anubis as a jackal overseeing the dead, Thoth as an ibis embodying wisdom, and the crocodile representing the sun god, among others. At a higher level, these deities are linked to celestial bodies: the sun with Ra, embodying both life and death, and Osiris with the Orion constellation, signifying rebirth and the afterlife. Additionally, gods were tied to specific earthly locations, with their fortunes reflecting the success of their associated sites. For instance, Ptah was linked to Memphis, the capital of the Old Kingdom, Atum to Heliopolis, Thoth (often identified with Hermes) to Hermopolis, and Amun to Thebes, illustrating the interconnection between the divine, the celestial, and the terrestrial in Egyptian belief systems.
Egyptian religion can be viewed as animistic, venerating nature and the earth, akin to other global traditions. However, it also unveils a deeper, simultaneous layer: a focus on universal cosmic principles, the order of creation, and the underlying unity of the phenomenal world. The Egyptians recognized the cosmos as governed by a fundamental order known as “ma’at,” framing human existence within a cosmic legality that encompasses the potential for eternal life in the afterlife. Thus, Egyptian religion transcends mere Nature forces worship, evolving into a profound moral philosophy that engages with the origins and realization of hidden realms, facilitating a reintegration with the primal oneness underlying all existence.
The god Anubis exemplifies the dual nature of Egyptian religion, bridging earthly and divine realms. As a jackal, Anubis symbolizes the tangible aspect of death and decay. Yet, he also embodies a loftier role as the adjudicator of souls in the afterlife. In this capacity, Anubis oversees the weighing of a person’s heart against the feather of Ma’at, representing truth and justice. This ceremony determines the worthiness of the deceased’s soul for the afterlife, with the heart’s balance against truth deciding their fate. Anubis, therefore, serves as a guardian not only of physical transition but also of moral integrity, embodying the intricate blend of practical and metaphysical elements in Egyptian spirituality.
Ra exemplifies another aspect of Egyptian religion’s duality, embodying both the physical sun and its metaphysical qualities. As the god of the sun, Ra represents the tangible, celestial body in the sky. Concurrently, he symbolizes the life-giving force and benevolence inherent to sunlight, or the divine essence that empowers it. This duality extends to concepts of death and rebirth; Ra’s journey through the night sky reflects the cycle of setting, traversing the underworld, and rising anew at dawn, known specifically as Atum in this aspect. Ra’s identity evolves with the sun’s passage and is intertwined with various creation myths, illustrating his role in the cycle of life, death, and resurrection.
The concept of “truth” holds its roots in ancient Egypt, closely associated with the goddess Ma’at, symbolized by a feather. This emblem represents both a universal and a personal truth. According to this belief, each individual carries their own truth, whether it be a calling to craftsmanship or domestic life. Fulfilling one’s unique purpose aligns society with a universal truth that mirrors the celestial and divine order. The Egyptian ideal, embodied by the Pharaoh—who also served as the high priest—was to uphold this truth throughout the kingdom, a responsibility considered both sacred and paramount.
The Egyptians aimed to foster a cosmic order grounded in justice and enlightenment, advocating for a societal framework where individual truths resonate with the broader truths of humanity and the cosmos. Egypt emerged as one of the most profoundly religious cultures in history, a notion that may seem surprising today, as modern religions often misrepresent Egypt as a bastion of materialism. However, at its core, Egyptian spirituality was far more intricate and advanced than many contemporary belief systems, emphasizing a deep connection between daily life and the divine, and striving for a balance that reflected the harmonious order of the universe.
Egypt was home to four major centers of study and religious practice, each a sprawling metropolis of temples and spiritual academies. These temple complexes each embraced a unique religious philosophy tied to specific cosmic principles. For instance, Heliopolis focused on the principle of the sunrise, symbolizing the triumph of light over darkness, and was dedicated to the sun god Atum. Memphis was the center for exploring the principle of creation, interpreting the emergence of the material world from chaos, with Ptah, the creator god, at its heart. Hermopolis delved into the principle of world renewal through merit, under the patronage of Thoth, the deity of wisdom and magic. Lastly, Thebes was dedicated to understanding and engaging with the unseen worlds, guided by the principle of the hidden, embodied by the god Amun. Each city contributed uniquely to the rich tapestry of Egyptian religious and philosophical thought.
Contrary to common misconceptions, the Egyptian religion’s deep focus on the afterlife did not cultivate a culture of melancholy. Instead, ancient Egypt was marked by vibrancy, faith, devotion, joy, art, and a collective pursuit of universal human goals, offering a sense of destiny, hope, promise, meaning, morality, and truth. Egyptian spirituality introduced concepts like the soul’s judgment after death, justice, truth, and insights into the energetic and spiritual dimensions of human existence, including the soul and spirit. This civilization contributed significantly to the development of moral principles and wisdom literature, grappling with existential questions that resonate with human experiences across ages.
The Magic of Horus
In Egyptian mythology, Horus is celebrated as a pivotal figure who introduced culture to humanity. He is credited with establishing drainage and irrigation systems, inventing the calendar and hieroglyphic writing, and imparting knowledge in medicine, construction, sculpture, painting, metalworking, and woodworking. Horus is said to have guided the pharaohs, enabling the Egyptians to develop a sophisticated and advanced society. This society was marked by high moral standards and a profound religious faith, achievements that allowed them to construct magnificent public structures and maintain bustling temples and cities.
Following his role in advancing Egyptian civilization, it is believed that the deity Horus also spread the principles of civilization to other regions, potentially including the Land of Israel. The earliest monarchs of Egypt derived their legitimacy, wisdom, and might directly from Horus. Thus, King Narmer (Menes), celebrated for unifying Egypt, governed with Horus’s endorsement, as symbolized by Horus’s depiction on the Narmer Palette. The subsequent eminent sovereign, known as Hor-Aha, meaning “Horus the Fighter,” further underscores the profound influence of Horus in the leadership and development of ancient Egyptian society.
In the rich tapestry of Egyptian mythology, the god Horus is manifested in several forms, embodying the complexity of Egyptian theological concepts. Horus the Elder, also known as Haroeris, stands as a figure of immense power, comparable to Ra, the sun god and creator of the universe. He is also referred to as Horus-Re, symbolizing his integration with the sun deity. Born of the sky goddess Nut, alternatively named Manoth or Menith in some accounts, Horus the Elder is also the sun itself, envisioned as the “eye of Ra” that oversees the world. Intriguingly, he holds the dual role of being both the father and the son of Osiris, further complicating his divine lineage and roles. As Horus the Child, or Horpakhred, he represents renewal and the cyclical nature of life, akin to a pearl continually reborn from within. This multifaceted portrayal of Horus encapsulates the depth and intricacy of Egyptian religious beliefs, where gods could embody various aspects of life, nature, and the cosmos.
Delving deeper into the multifaceted nature of Horus in Egyptian mythology, the elder Horus, or Horus the Elder, is esteemed as the inaugural deity of Egypt, a cultural pioneer, and the guardian of sovereigns, closely linked to the sun. He is often depicted with a lion’s body and a bird’s head, adorned with the dual crowns of Egypt, a depiction that influenced the design of the Sphinx of Giza. Horus the Elder possesses two eyes, mirroring those of the god Ra (often referred to as the “evil god” in this context) – the sun representing one eye and the moon the other. However, he is predominantly associated with the sun, also known as the “eye of Ra,” highlighting his integral role in the cosmic order and his embodiment of light and power.
On the other hand, Horus the Child, born to Isis and Osiris, found himself embroiled in a struggle against Seth to reclaim cosmic balance. Upon his eyes’ opening, chaos and darkness were banished, though one eye suffered damage in the fierce conflict. Thoth, employing his magic, healed the eye, after which it was named “Wadjet” or “the Eye of Horus,” symbolizing protection and healing, and became associated with the moon.
Beneath the surface of these seemingly simple myths lies profound wisdom, which also influenced the establishment of cities in the Land of Israel. A fascinating observation by the Egyptians was the apparent identical size of the moon and the sun in the sky, despite their vast differences in actual size and distance from Earth. This coincidence, which allows for solar eclipses, led the Egyptians to a profound insight: the existence of a dual reality. One reality is governed by the natural order, symbolized by the sun, and the other by human actions and responsibilities, represented by the moon. This understanding embodies the magical principle “as above, so below,” suggesting that human actions should align with the natural world, a concept known as “white magic.” This principle emphasizes harmony between the magical and the natural, guiding human endeavors to resonate with the cosmic order.
We will try to explain it this way: the sun (which was called by several names in Egypt, partly according to its position in the sky) represents a high spiritual reality. But we live in a physical world that can be compared to darkness, and within this world the source of light is the reflection of the sun – the moon. Man’s job is to bring about by magical means that the reflection will be full, like a full moon. Everything has a double quality: of the thing in itself and of its reflection. And so, the sunrise has an energy that goes with it that is not just physical. Man is able by magical means to bring the energy of the sunrise to the world by praying at sunrise for example, and this is his uniqueness. The sun will rise anyway, but it will not be able to give the spiritual abundance that it has without the magical rituals that will allow it to shine in the darkness of the physical world. It is possible and necessary to re-create the world in a different way, just as Tahitian re-created the eye of Horus, and as the moon reflects the sun.
The sun, known by various names in Egypt to reflect its changing positions in the sky, symbolizes a lofty spiritual reality. Contrastingly, our physical existence resembles darkness, where the moon, reflecting the sun’s light, serves as our primary luminary. It falls upon humanity to employ magical means to ensure this reflection is as complete as a full moon, embodying the dual nature of everything—its essence and its reflection. Thus, the energy accompanying the sunrise isn’t merely physical; it carries a spiritual force. Through magical practices, such as rituals performed at dawn, humans can harness this energy, enhancing the sun’s ability to imbue the physical world with its spiritual bounty. The sunrise, an inevitable daily occurrence, won’t fully transmit its spiritual richness without these ceremonial acts, which illuminate the physical realm’s darkness.
This concept encourages the belief that the world can be transformed anew, akin to Thoth’s restoration of Horus’s eye and the moon’s reflection of the sun’s light. It underscores the potential for human actions, grounded in magical practices, to resonate with and amplify the natural world’s inherent energies, embodying the principle of “as above, so below.”
The Legend of Osiris
According to another Egyptian myth, Osiris, variously depicted as the father or son of Horus in Egyptian mythology, played a pivotal role in imparting culture to humanity, with the aid of Isis and Nephthys. He introduced agriculture, irrigation, construction, and the arts of reading, writing, making bread, wine, and beer. Above all, he established ma’at, the concept of cosmic and social order and truth that governs the universe. His governance extended from celestial alignments to agricultural management, fostering prosperity in both human society and the natural world. Osiris’s mission to spread civilization globally, potentially including Israel, was marked by his travels with musicians and lesser deities. However, his brother Seth, associated with destruction and the desert, grew envious of Osiris’s accomplishments and conspired against him.
Seth, in a plot fueled by jealousy, tricked Osiris by hosting a lavish banquet and convincing him to lie in a beautifully crafted burial coffin, which Seth then sealed and cast into the Nile, causing Osiris’s first death. The coffin, bearing Osiris’s body, drifted to Byblos in Lebanon, where it unwittingly became a pillar in the king’s palace. Isis, Osiris’s devoted wife, journeyed to Byblos to retrieve her husband. Upon finding him, she returned the body to Egypt’s Delta, where she revived Osiris long enough to conceive their son, Horus. She then raised Horus in secrecy within the swamps to protect him, hiding Osiris’s now semi-alive body.
Seth located Osiris once more and this time completed his malevolent deed by dismembering Osiris’s body into thirteen pieces, scattering them across the land. Devoted Isis painstakingly gathered and reassembled all the fragments with the aid of magical assistance, including Thoth and Nephthys. However, one crucial piece remained missing—the penis, devoured by a fish. As a result, Osiris assumed rulership over the land of the dead rather than over Egypt, the realm of the living. His son Horus assumed the throne in his place and engaged in a fierce battle against Seth, ultimately emerging victorious.
The legend of Osiris also held agricultural symbolism: Seth’s dismemberment of Osiris’s body mirrors the harvesting and threshing of wheat and barley. The scattering of Osiris’s parts across the land symbolizes the act of sowing seeds. Osiris’s subsequent resurrection symbolizes the growth and renewal of the new crop—an agricultural parable reflecting the cyclical nature of life and death.
The legend of Osiris serves as one of the foundational narratives of Egyptian religion, particularly prominent during the New Kingdom era. An intriguing aspect of Osiris’s myth is its connection to Egypt’s temple system, where each temple, city, or educational center symbolically represents a specific part of Osiris’s body. These elements are dispersed throughout Egypt, each imbued with distinct functions and significance. Essentially, Egypt is envisaged as a unified entity, akin to a single organism, with its temples and cities interrelated to form a cohesive whole. This temple network mirrors the human body of Osiris, aligning with the Egyptian cosmological worldview, which perceives the universe as echoing the human form. Consequently, the temple system is intricately linked to abstract principles governing the cosmos, known as “Netru,” which underpin the functioning of the universe.
For example, The Egyptian city of Aswan holds significant importance in the sacred geography of Egypt due to its precise location on the Circle of Cancer. This location allows the sun to reach at a 90-degree angle during the height of summer, marking it as the axis of stability for Egypt and the symbolic place of Osiris’ foot. Aswan boasts temples dedicated to Isis and Hapi, the god of the Nile, who is also considered the father of Netru, the cosmic principles shaping the universe.
In the delta region, temples are associated with the head and its various parts, serving as centers of knowledge. Consequently, the pyramids were constructed at the delta’s mouth. Abydos hosts temples linked to the heart, representing the center of faith. This symbolic interpretation of Osiris’s body as Egypt extends beyond physical organs to energy centers, akin to the chakras in India, with each site corresponding to a different chakra. This concept of a land embodying a human body is ancient and echoes in various cultures worldwide. Later, we’ll explore this concept within the context of the array of temples and cities in the Land of Israel.
History of Ancient Egypt
Following the establishment of the ancient Egyptian kingdom by Narmer (also known as Menes), Hor-Aha, known as “the warrior for Horus,” assumes power. He is credited as the first to construct massive mastabas, large rectangular burial temples crafted from mud bricks, reminiscent of the architecture found at Tel Yarmut. During his reign, the Henu boats of the sun god Sokar make their inaugural appearance, symbolizing his journey through the sky or across the realms of darkness during his nightly voyage. This symbolism of boats also manifests in the Land of Israel, such as in the floor carvings found in the temple at Megiddo.
Little is known about the initial two dynasties in Egypt. No inscriptions have been unearthed from this period, despite the existence of hieroglyphs. Additionally, later historical accounts regarding this era are inconsistent and contradictory. Approximately 400 years after the unification of Egypt by Narmer (also known as Menes) in the 27th century BC, a new dynasty emerges—the Third Dynasty (2613-2686 BC). This dynasty commences with ambitious construction endeavors, notably the iconic pyramids.
The first king/pharaoh of this dynasty is Djoser, who commissions the Step Pyramid, a monumental stone structure that seemingly emerges abruptly, devoid of gradual development. Djoser’s Pyramid forms an integral part of an expansive sacred complex, bearing resemblance to the ziggurats of the Sumerians. While Sumerian influence on Egypt is acknowledged, it’s plausible that the concept of a pyramid originated from Sumer. However, even if this hypothesis holds true, the execution and significance of pyramids in Egypt diverge significantly from their Sumerian counterparts.
The individual credited with constructing the first pyramid for Djoser is Imhotep, the esteemed royal architect and visionary vizier, later deified in Egyptian mythology. Imhotep’s multifaceted talents also extended to medicine, leading to his identification with the Greek god Asclepius and, according to Jewish sources, with Joseph. Prior to Imhotep’s innovations, tomb temples were fashioned in the form of mud brick mastabas, characterized by jagged walls with protrusions and depressions, reminiscent of structures found, for instance, in the palace at Tel Yarmut. Imhotep’s revolutionary shift to stone construction enabled the stacking of multiple mastabas, culminating in the creation of the Step Pyramid.
While experts offer a simplistic narrative, delving deeper reveals a profound religious resurgence accompanying the rise of the Third Dynasty. The transition from mud bricks to stone not only signifies a material transformation but also embodies a profound religious shift. Ancient Egyptians attributed energetic properties to building materials, selecting them based on their divine and magical associations. Moreover, alongside this religious transformation, the construction of the pyramid represents a remarkable technological feat, especially considering the absence of iron and the wheel during that era.
King Djoser oversaw the excavation of vast underground galleries beneath the pyramid’s base, complemented by the construction of a sacred complex encircling it. Concurrently, he designated nearby Memphis as the kingdom’s capital and religious epicenter, supplanting Heliopolis, situated 20 kilometers to the north. Memphis held significance as the city of Ptah, a creator deity whose utterances and intentions purportedly shaped earthly affairs. Originally known as “The White Wall” due to its encircling fortifications symbolizing sanctity, Memphis likely boasted a population of around 30,000 inhabitants, making it the largest city in Egypt during antiquity’s dawn. Referred to as “Mof” in the Bible and known as “the abode of the soul of Ptah” in ancient Egyptian, or “Aiguptos” in Greek, Memphis is believed to have lent its name to Egypt itself, signifying “the place where Ptah dwells.”
Since Djoser’s era, pyramid construction became a hallmark of Egyptian architecture. The final ruler of the Third Dynasty, Huni, embarked on an ambitious endeavor, erecting seven modest pyramids in distinct locations across Egypt. These structures likely formed part of a grand design aimed at harnessing and activating celestial energies on Earth. Egyptians perceived their homeland as a mirror image of the heavens; for instance, they equated the Nile with the Milky Way, while the positioning of pyramids corresponded to celestial bodies. Each of Huni’s pyramids shared identical dimensions—12 meters in height and 18 meters in side length—but varied in construction materials. Notably, a granite pyramid bearing Huni’s name was unearthed in Elephantine, the Nile’s primary basin near Aswan. Conversely, a sandstone pyramid was discovered south of Edfu, and a limestone counterpart near Luxor. The selection of diverse stones reflects the Egyptians’ belief in the unique energetic properties inherent to each material, a concept rooted in ancient goddess culture. Similarly, sacred sites in Israel, such as the Gilat Temple in the Negev, feature goddess figurines crafted from different stones sourced from across the region. However, the pyramids of the Third Dynasty merely foreshadowed the monumental structures yet to come—the colossal pyramids of Dahshur and Giza.
The pharaohs of the Fourth Dynasty (2613-2494 BCE) are renowned for their monumental construction projects—the great pyramids at Giza and Dahshur—feats unparalleled in human history. Despite scholarly attempts to decipher their methods and motivations, these colossal structures remain shrouded in mystery. The stark reality is that we lack a definitive explanation for their creation. If, as historians suggest, these pyramids served solely as burial complexes, why do we not find similar structures before or after the reigns of Sneferu, Khufu, Khafre, and Menkaure? Moreover, if the primary objective was to immortalize the pharaoh’s name, why do the pyramids lack inscriptions identifying the deceased?
It’s crucial to discern between “normal” pyramids, standing around 50 meters in height and relatively manageable to construct, and the immense pyramids soaring to heights of 100-150 meters, seemingly insurmountable feats of engineering. According to historical records, Pharaoh Sneferu, the founder of the Fourth Dynasty, reigned for 48 years and oversaw the construction of three colossal pyramids. The first was located in Maidum, approximately 100 kilometers south of Cairo. The second, famously known as the Leaning Pyramid, resides in Dahshur, while the third, the Red Pyramid, also situated in Dahshur, is recognized as the first complete true pyramid, surpassing 100 meters in height with a base comparable to that of the Great Pyramid (each side measuring 220 meters).
It strains credulity that one ruler could oversee the construction of three such monumental projects within a single lifetime. Moreover, the purpose behind such endeavors remains enigmatic. A single tomb monument would have sufficed, yet Sneferu’s tomb has never been discovered within any of these pyramids. Curiously, the Leaning Pyramid, constructed second, features more sophisticated passageways and burial chambers than the later-built Red Pyramid. This raises the question: why commission another pyramid of lesser suitability?
The onset of the Fourth Dynasty heralds a shift in religious ideology. Sneferu, the dynasty’s progenitor, notably aligns himself with the sun god Ra rather than exclusively with Horus, marking a departure from tradition. In this new paradigm, the pharaoh is perceived as a divine conduit of solar power during his lifetime, destined to reunite with the sun after death. Subsequently, three illustrious pharaohs emerge, embarking on the monumental task of erecting the Great Pyramids of Giza—the most remarkable architectural feat in human history.
Pharaoh Khufu constructs the Great Pyramid, while Pharaoh Khafre follows suit with the second-largest pyramid, famously associated with his name. Some attributions also link Khafre to the creation of the Sphinx. Pharaoh Menkaure completes the trio with the third pyramid at Giza. Remarkably, these structures appear to be part of a larger cosmic design rather than random tombs commissioned by individual pharaohs. The arrangement and size of the three pyramids mirror the celestial constellation of Orion, often associated with the god Osiris in ancient Egyptian belief. This deliberate alignment suggests a profound connection between earthly rulership and cosmic forces, signifying the pharaoh’s role as a divine mediator between the heavens and the mortal realm.
The colossal pyramids at Giza and Dahshur stand apart from their predecessors and successors in fundamental ways. While it’s conceivable to view other pyramids as burial monuments, such an explanation falls short when applied to these immense structures. Pyramids exist across the ancient world, from Mexico to China, yet none match the scale, craftsmanship, and intricacy of those found in Egypt. Consequently, we must seek alternative explanations for their construction.
Alternative theories suggest that the term “pyramid” originates from the Greek words “pyra-mid,” meaning “fire in the middle.” According to the accounts of the Greek historian Herodotus, who visited Egypt, the Great Pyramid emitted lightning and experienced seismic activity. These descriptions lead some to propose that the pyramids functioned as energy power plants, generating a form of electricity unknown to us today—perhaps akin to a nuclear reactor. This energy, harnessed by the ancient Egyptians, facilitated tasks such as effortless movement of large objects and rapid plant growth. Additionally, it is theorized that this energy may have facilitated more subtle effects, such as activating extrasensory abilities like telepathy and clairvoyance, enabling individuals to perceive the future with clarity, and more.
According to ancient Jewish and Arab sources, the purpose behind the construction of the pyramids was to rectify or avert an anticipated planetary catastrophe, such as a flood or fire, and restore equilibrium to the Earth. Additionally, they were intended to serve as repositories of human knowledge, safeguarding it during times of upheaval. Within the pyramids, it is purported that concealed chambers, machinery, and secrets pertaining to geometry, physics, and astronomy reside. Special stones, and possibly even crystals believed to preserve knowledge, may also be housed within. In essence, the pyramids function as eternal monuments, akin to timeless stelae.
According to researchers such as Flinders Petrie (the father of Archaeology), the remarkable technical prowess demonstrated in the construction of the Great Pyramid is nothing short of extraordinary. There appears to be a missing element, a factor beyond our current understanding, that enabled the builders to achieve such precise placement of stones and the insertion of massive blocks into already constructed passages (as seen in the Grand Gallery). This capability seems to stem from a select group of individuals possessing extraordinary abilities, distinct from the general populace who contributed to the construction efforts. These individuals, part of a dynastic race, are believed by Petrie to have originated from the Caucasus region, possessing unique cranial structures. If Petrie’s hypothesis holds true, these people traversed through Israel on their way to Egypt and possibly left a mark there. The absence of Egyptian records detailing the construction of the pyramid—be it paintings, inscriptions, or dedications—poses a perplexing mystery. This lack of commemoration raises questions about the builders’ identity and their feats.
After the ascendancy of the fifth dynasty (2494-2345 BC), the construction of great pyramids ceased. Despite ruling for 150 years—a lengthy and stable period that extended Egypt’s golden age—no colossal pyramids were erected throughout this entire epoch. This absence raises a significant question: Why did pyramid construction come to a halt? The pharaohs of the fifth dynasty did not wane in their power and status compared to Khufu and Khafre, nor is it presumed that they lacked organizational prowess.
During the Fifth Dynasty, Egypt flourished culturally and economically. For the first time, written texts emerged within the chambers of the newly constructed smaller pyramids, known as pyramid texts, depicting a journey through the afterlife. Furthermore, a variety of literature, ranging from moral and religious texts to administrative affairs, began to appear on papyrus scrolls during this period. It’s crucial to grasp that, from the Egyptian perspective, the emergence of writings signified a perceived weakening of their religious potency, suggesting an inability to communicate directly with the gods. Economically, the period was marked by vibrant trade, with the first trade expeditions reaching various parts of the world, including the legendary Punt. Militarily, some assert that expeditions to the Land of Israel occurred, resulting in some damage to some ancient cities and their subsequent abandonment and destruction.
The final dynasty of early Ancient Egyptian period, the Sixth Dynasty (2345-2181 BCE), coincides with the disappearance of cities from the landscape of the Land of Israel for reasons yet unclear. Over its 164-year reign, characterized by stability, the religious center reverts to Memphis, along with its adjacent cemetery, Sakkara. During this time, the authority of religious institutions and the priests serving within them strengthens, alongside the power of the clerical bureaucracy. A significant theological shift occurs as well, with the earth god Osiris assuming prominence over the sky god, embodying themes of death and resurrection rather than eternal existence. This change signifies a shift in perception, treating Egypt as a living organism with interconnected components requiring harmony, leading to a decentralization of governance. The focus shifts from achieving eternal life to embracing the cycle of death and rebirth, mirroring the appearance of solar energy and celestial bodies on Earth. Religion becomes accessible to the masses, offering the possibility of eternal life beyond just the Pharaoh. Egypt transitions from being the project of a solitary ruler with a divine mission to a complex society characterized by reciprocal relationships and interdependence among its constituents.
Egypt and the Land of Israel
The core of Egyptian culture was deeply intertwined with magic, a concept that likely influenced the culture of the Land of Israel as well. The construction of cities in Israel signified a shift from a culture that revered nature, life cycles, craftsmanship, art, animals, plants, fertility, and femininity, to one that exalted buildings, temples, cities, and deities, creating a distinct world of its own—a shift from agricultural Goddess culture to city Magical culture.
The establishment of cities in the Land of Israel reached its peak in the 26th and 25th centuries BC, coinciding with the construction of the Great Pyramids. Previously, it was believed that the total population of these cities reached 150,000 people, but recent findings suggest that the number was likely double that estimate. Apparently, during certain periods, the surplus population in the land of Israel sought refuge in Egypt. This is believed to be how the city of Zoan later emerged in the Delta region, which was a Canaanite city during the Hyksos period in the 2nd millennium BC.
The Egyptians regarded the Earth as a living organism and positioned their temples and pyramids accordingly, aligning different parts of the Earth with corresponding parts of the universe or the Human body. Additionally, the dimensions of these sites often mirrored the dimensions of the Earth itself. According to alternative theories, the Egyptians possessed ancient geodetic knowledge concerning the dimensions of the Earth, which is reflected in the royal cubit measure used for their buildings. The royal cubit, measuring 52.6 cm, corresponds to the 12 millionth part of the Earth’s radius at the poles. This measurement standard was also applied in the construction of the largest palace discovered in Israel to date, dating back to the dawn of history, at Yarmut.
We know that Egyptian influence extended into the Land of Israel from the earliest periods of history, with a significant portion of the country’s production and exports destined for Egypt. It is reasonable to assume that some of the magical concepts of the Egyptians laid the groundwork for the construction of the new cities that emerged in the Land of Israel during this time. Similar to the Egyptian cities dedicated to sun and moon gods, such as Heliopolis and Hermopolis, respectively, we find counterparts in the Land of Israel: Beit Shemesh, the city of the sun, and Beit Yerah, the city of the moon. Just as the network of temples across Egypt symbolized the body of Osiris, the network of temples and cities in the Land of Israel reflects the concept of a vast organism organized in the likeness of a human, as I will explore further later on.
.It’s plausible that Egyptian experts in matters of location and sanctity visited Israel and offered guidance to the locals on where and how to construct their cities and temples. This could explain the presence of certain monuments in Israel, such as the cities of the giants in the Golan or the cyclopean and round wall of white stones in Arad, reminiscent of Memphis. However, the monumental achievement of building the pyramids raises the question of why similar-scale monuments were not constructed in the Land of Israel. Despite the religious and cultural ties between the two regions, most of the temples in Israel are relatively small and unimpressive. Additionally, there is a lack of evidence of painting and writing in the tombs, which further adds to the mystery surrounding the differences in architectural grandeur between Egypt and Israel.
One possibility is that there are undiscovered sites dating back to the beginning of history in the Land of Israel that may contain antiquities similar to the Sphinx or some type of pyramids akin to those found in Egypt (although this remains a hypothesis). Another explanation could be that recent discoveries, not yet widely known or fully understood by the general public, may shed light on this matter. We’ll delve into these discoveries and their significance in the article – Cities of Giants in the Golan.
Egyptian influence is evident in various ways within the ancient cities of the Land of Israel. Unlike the Sumerians, who revered the moon, the Egyptians worshipped the sun. Consequently, locations associated with the sun often bear traces of Egyptian influence, while places associated with the moon, such as Hazor, are influenced by Sumerian culture. One prominent example is “Beit Shemesh,” which exhibits signs of Egyptian planning and influence. Additionally, in the palace located near Beit Shemesh in Yarmut, there are features reminiscent of Egyptian architectural style, including walls designed in the Egyptian manner. Furthermore, the dimensions of the royal cubit, used in the architecture of this palace, are believed to be related to Egyptian Measurement units.
In Tel Batash, situated a few kilometers from Beit Shemesh, a city was established around the 18th century BC, coinciding with the rise of the Hyksos in Egypt. This city was built atop a massive embankment, the directions and dimensions of which closely mirror those of the base of the Great Pyramid at Giza, measuring over 200 meters long on each side—a square accurate according to the celestial alignments. It is reasonable to anticipate that additional instances of Egyptian planning will be unearthed in the Land of Israel in the future, particularly within the context of the array of settlements and monuments, which may reflect celestial patterns observed in the sky.
The Egyptians paid close attention to measurements of the Earth, and it is likely that they were aware of the sun’s impact, which can be observed during a lunar eclipse, extending approximately 100 km—the width of the Land of Israel. This geographical dimension may have influenced the naming of places in the region. For instance, in the east of the Land of Israel, we find names associated with the moon, such as Beit Yerah, Hazor, and Jericho, while on the west side, names of places associated with the sun, like Beit Shemesh, Afek, and Apollonia, are prevalent. In the Land of Israel, the sun sets over the sea, hence the land was referred to as Canaan, denoting the “place of the surrender of the sun.” This geographical orientation held great significance for the Egyptians, as the West symbolized the land of the dead. In Israel, unlike Egypt, the West is marked by the sea rather than land.
If the Egyptians indeed possessed knowledge about the dimensions and geography of the Earth, as evidenced by the construction of the Great Pyramid, then they were likely aware that geodesically, the Land of Israel serves as a meeting point of three continents (Asia, Africa, and Europe) and two seas (the Red Sea and the Mediterranean Sea). Moreover, if we consider the entire landmass and connect the Americas to Africa and Europe, and Australia to Asia, the calculated center falls more or less within the Land of Israel. This geographical positioning lends logic to Egypt’s interest in the happenings of the Land of Israel, particularly in terms of the Earth’s energies and the desire to create a reflection of the celestial sphere on the Earth’s surface. It is plausible that they were involved in planning the establishment of temples and the initial cities based on principles of energetic magical positioning.
Furthermore, the Egyptians perceived the Nile Valley as akin to the Milky Way or the backbone of the Egyptian organism, symbolized by Osiris. It would not have escaped their notice that the Land of Israel also possesses a similar “backbone” in the form of the Jordan Valley. This valley is part of the longest rift on the globe, the Syrian-African Rift, which spans a length equivalent to the radius of the Earth or one-sixth of its circumference (approximately 12 million Egyptian royal cubits). Situated at the heart of this rift is the Dead Sea, the lowest point on Earth. If this interpretation holds true, it is plausible that the positioning of temples and the establishment of the first cities in the Land of Israel were influenced by the presence of the Jordan Valley as an energetic backbone, akin to the Nile Valley’s significance in Egypt.
Ancient writings indicate that the Egyptians referred to Carmel as “the nose of the Gazelle,” suggesting they perceived the entire country as resembling an animal. If this analogy holds, it’s plausible that different gates and temples were erected according to various parts of this organism and their respective functions, both physical and energetic. In essence, the Egyptian belief in the land reflecting the body of Osiris is mirrored in the establishment of cities and temples in Israel, with a structured arrangement corresponding to both physical and energetic aspects, akin to the concept of chakras in the human body. However, the challenge lies in the fact that very few temples have been discovered in Israel from early historical times—not because they didn’t exist, but largely due to later developments.
From the legend of Osiris, we glean insights into Egypt’s historical connection with the city of Byblos in Lebanon—a relationship that strengthened notably during the ascent of the fifth dynasty. Within alternative circles, there are assertions suggesting that the Egyptians established a colony in Byblos and were responsible for laying the foundations of the imposing temples in Baalbek, renowned for housing some of the largest monolithic stones in the world.
Advancements in shipping, the burgeoning of trade, and the initiation of trade expeditions likely contributed to a more robust relationship with the cities of Israel during this period. However, the nature of this relationship remains somewhat elusive. Notably, no Egyptian statues or tombs adorned with paintings have been unearthed in Israel from ancient times, prompting inquiries into the absence of such artifacts. Conversely, artifacts from later periods, such as Roman statues and tombs adorned with Roman wall paintings, have been discovered. The dearth of findings from the ancient Egyptian era in Israel raises intriguing questions. at the dawn of history, there existed a significant Egyptian influence on the Land of Israel, both spiritually and materially, for instance, in trade relations. However, it appears that the Egyptians regarded the land as a distinct entity, recognizing its uniqueness and divergent characteristics from Egypt itself.
While the Egyptian rulers demonstrated remarkable capabilities in mobilizing and organizing vast labor forces for monumental construction projects like the pyramids, they showed no inclination toward utilizing such manpower to establish an army for the conquest of territories like the Land of Israel. Despite the feasibility of such endeavors, it simply did not align with their ethos—the way of “ma’at,” or cosmic order. Thus, while they possessed the means, territorial expansion through military conquest did not feature prominently in their agenda during this era.
