B. The Egyptian Version
Corroboration of the
Mesopotamian legends comes from one of the most obscure texts of
ancient Egypt, the so-called Edfu temple texts. So obscure is this
text that it has never been completely translated, and perhaps for
good reason, for its contents would certainly be of extreme
interest to anyone wishing to reconstruct not only a “paleoscience”
but also the events of that paleoancient pantheonic war. So obscure
are the Edfu texts that the best source for their study remains a
secondary source which quotes extensively from them. This is E.A.E.
Reymond’s The Mythical Origin of the
Egyptian Temple, published by the University of Manchester in
England in 1969. Another important source is revisionist author
Andrew Collins’s Gods of Eden: Egypt’s Lost
Legacy and the Genesis of Civilisation. The latter book is
relied on here primarily due to the relative ease with which it is
publicly available, although Reymond’s work will also be
extensively cited for certain details.
The Edfu texts are
found inscribed on the walls of the temple of Edfu. Collins notes
that what remains of this temple was “begun in 237 BC, and yet it
was not completed until 57 BC.”322 Since each temple
had its own “building text” that summarized “the name, nature,
ritual significance and sometimes even the contents of decoration
of the particular room,”323 then it is
“possible to draw up an outline picture of the nature and
significance of temple as a whole” by conflating these texts.324 Like many other
Egyptian texts, however, the Edfu texts clearly stated that they
were based on extremely ancient antecedents, for “according to
legends carved” on the stone walls of the temple, the current
structure was a replacement for a much older temple
designed in accordance with a divine plan that “dropped down from heaven to earth near the city of Memphis. Its grand architects were, significantly, Imhotep - a native of Memphis and, of course, a high priest of Heliopolis - and his father Kanefer.325
The Edfu texts, in
other words, claimed a very ancient provenance.
But the “jewel in
Edfu’s crown” are its “so-called Building texts which adorn whole
walls in various sections of the existing Ptolemaic temple.”326 It is here that
E.A.E. Reymond’s work enters the picture, for as Andrew Collins
observes, “she was one of the few people who seemed to have grasped
the profound nature of the Edfu texts and realized that they
contained accounts of a strange world that existed in Egypt
during what might be described as the primeval
age.”327 While “the texts at
Edfu are many and varied,” Collins observes that it is almost a
certainty
that much of their contents was derived from several now lost works, with titles such as the Specification of the Mounds of the Early Primeval Age, accredited to the god Thoth, the Sacred Book of the Early Primeval Age of the Gods and one called Offering the Lotus. All of these extremely ancient works begin with the gradual emergence out of the Nun, the primeval waters, of a sacred island, synonymous with the primeval mound of Heliopolitan tradition. This event is said to have occurred during a time-frame spoken of by Reymond as the “first occasion” - her interpretation of the Egyptian expression sep tepi, or the First Time.328
As I noted in the
first book of my Giza Death Star Trilogy, The
Giza Death Star, physicist Paul LaViolette understands this
primeval mound to refer to the a paleoancient and highly developed
science of a transmutative aether or medium of creation. The
“mound” being the first emergence from that sea of nothingness, the
Nun or primeval waters, of a particle wave form.329
Around this primeval
mound, which was known as “the Island of the Egg” was a “channel of
water,” and on the edge of it was “a field of reeds” that
constituted a kind of sacred domain where columns “referred to as
djed-pillars” were erected for the
domain’s “first divine inhabitants.”330 These were led by a
group of “Sages” who were in turn led by “an enigmatic figure
called... simply This One.”331 These Sages of
“faceless forms were said to have been the seed of their own
creation at the time when the rest of the world had not yet come
into being.”332 Indeed, these Sages
are said by the Edfu texts to have preceded the appearance of the
standard Egyptian gods.333
This tranquil state
of affairs does not continue for long, however, for
The Edfu account ... alludes to some kind of violent conflict which brought to a close the first period of creation. An enemy appears in the form of a serpent known as the Great Leaping One. It opposes the sacred domain’s divine inhabitants, who fight back with a weapon known only as the Sound Eye, which emerges from the island and creates further destruction on behalf of its protectors. No explanation of this curious symbol is given, although Reymond felt it to be the centre of the light that illumines the island. As a consequence of this mass devastation, the first inhabitants all die.... Death and decay are everywhere - a fact recorded in the alternative names now given to the Island of the Egg, which include the Island of Combat, the Island of Trampling, and, finally, the Island of Peace.334
These statements
positively compel and require commentary.
Firstly, it is to be
noted that sometime after their “self-creation” from the “primeval
waters,” an expression of speech that I believe refers to La
Violette’s underlying transmutative medium, a cosmic and cosmically
violent conflict, a war, erupts. Moreover, the similarity here to
Tiamat, whose name likewise symbolizes not only a planet, but
primeval waters in the Babylonian Enuma
Elish, is not to be overlooked. In other words, the Edfu
text may be obliquely referring to the destruction of
Tiamat-Krypton, Van Flandern’s first exploded planetary event, that
took place ca. 65,000,000 years ago. But there is another possible
parallel to be noted, and this is the similarity of the Edfu
account of a primordial war or conflict that occurs almost
immediately after the founding of the “island” or first creation,
to that of the Fall of Lucifer in the Judeo-Christian tradition.
More will be said on this subject in a later chapter, but it is
important to draw attention to it here.
Secondly, the
individual that appears to have wrought this destruction is
referred to as “the Great Leaping One,” a title we have encountered
before as a Vedic reference. This title seems to beg for
association with the priests of Sali in ancient Rome, who
celebrated the feasts associated with Mars and the founding of Rome
by leaping in the streets and blowing trumpets.335 In other words, the
Edfu texts are obliquely indicating that this ancient war, the end
of the period of the “First Creation,” somehow involved
Mars. There are numerous connections to
Mars to be considered, and it is best to do so now.