EGYPT, DOGON & SIRIUS ERRORS
From Ev Cochrane's Findings & Online Searching
SOPDET = SIRIUS OR VENUS?
CONTENTS
TERM SOPDET NOT USED FOR 1800 YEARS
SOPDET RETURNED WITH NEW HIEROGLYPHS
HEAVENLY FLOOD, NOT NILE FLOOD
MY CONCLUSION ABOUT SIRIUS & ANCIENT EGYPT
DATING
The dates given below are likely up to a few centuries too old, except for Ptolemaic times, which should be fairly accurate.
OLD KINGDOM TEXTS
The Old Kingdom period of ancient Egypt (ca. 2686-2181 BCE) produced several important texts. Here are the main texts from this period and their approximate dates:
— (1st) Autobiographical Tomb Inscriptions (ca. 2686-2181 BCE) throughout the Old Kingdom 4 — (2nd) Royal Decrees and Administrative Texts (ca. 2686-2181 BCE) , e.g. from the reign of Pepi I 2 — (3rd) Pyramid Texts (ca. 2400-2181 BCE) in the pyramids of Unas, Teti, Pepi I, Merenre, and Pepi II 3 — (4th) Letter of Pepi II (ca. 2278-2184 BCE) 2 — (5th) Koptos Decree I (ca. 2181 BCE) of Neferkauhor with a complete list of Upper Egyptian nomes 1
Earlier predynastic hieroglyphic texts (ca. 3200-2600 BCE) consisted mainly of names, labels, and short accounts without much grammar. The Old Kingdom texts represent the first stage of Egyptian writing with recognizable grammar 4.
SOPDET ONLY IN PYRAMID TEXTS
The mainstream assumes that Sopdet was Sirius.
Sopdet (spd.t) is mentioned in the following texts from the Old Kingdom: — — — (1st) Pyr. 151b: Mentions Sopdet being "swallowed by the duat"; — (2nd) Pyr. 341c: Describes Sopdet causing the deceased king to fly to the sky; — (3rd) Pyr. 632c: Compares the king's seed to Sopdet in sharpness; — (4th) Pyr. 689b-e: Portrays Sopdet as giving birth to the deceased king; — (5th) Pyr. 723a: Compares the king's soul to Sopdet in sharpness; — (6th) Pyr. 822a: Describes Sopdet leading the deceased on "beautiful ways in the sky"; — (7th) Pyr. 929b and 935c: Refers to Sopdet as the sister of the deceased king; — (8th) Pyr. 965a-b: Calls Sopdet the daughter of the deceased king. 1
While the original Egyptian texts use "Sopdet" (spd.t), translations often use both "Sopdet" and "Sothis" interchangeably when referring to the Pyramid Texts.
So translators only assumed that Sopdet or spd.t referred to Sothis, the ancient Greek term for the star Sirius. In other ancient cultures, the mother, sister & daughter of the king of the gods was planet Venus, not the star Sirius.
TERM SOPDET NOT USED FOR 1800 YEARS
Hieroglyphics and hieratic were used in ancient Egypt for extensive periods:
.1. Hieroglyphics script developed c. 3200 BCE and was used for nearly 3,000 years, primarily for monumental inscriptions, religious texts, and important documents. The last known hieroglyphic inscription dates to c. 394 CE.
.2. Hieratic script was developed during the 1st Dynasty of Egypt, c. 2925–c. 2775 BCE. It evolved as a cursive form of hieroglyphic writing, primarily used for administrative and literary purposes until c. 200 BCE. The script was initially written vertically and later horizontally, adapting to the needs of writing on papyrus with ink.
Sopdet or spd.t does not appear in any texts of the Middle Kingdom or the New Kingdom. The term Sopdet (spd.t) only appears again in Egyptian texts after the New Kingdom: — (1st) In a 4th century BCE papyrus (written in hieratic script) called "The Lamentations of Isis and Nephthys," Isis asserts that she is Sothis (Sopdet)3. — (2nd) In temple inscriptions, such as at the temple of Dendera, references to Sopdet (also typically written in hieratic or sometimes in a combination of hieratic and hieroglyphics) date to the Ptolemaic period (332-30 BCE). There is an inscription referring to "spd.t sty Hapy m tpH.t.f", translated "Sothis, who pours out Hapy from his cavern"1. — (3rd) During the Ptolemaic period, the goddess Satet carried many epithets similar to those of Sopdet, including "mistress of the beginning of the year" and "goddess of the eastern horizon of the sky"1.
SOPDET RETURNED WITH NEW HIEROGLYPHS
After Alexander the Great's conquest of Egypt, following the establishment of the Ptolemaic dynasty, there was a significant blending of Greek and Egyptian cultures. The Ptolemies, being Greek rulers, incorporated Greek artistic styles and iconography into their depictions of Egyptian deities. This cultural fusion often led to reinterpretations of traditional Egyptian gods. The Greeks referred to Sirius as the "Dog Star," which is associated with dogs, particularly in Greek mythology where it is linked to hunting and companionship. As a result, Sopdet may have been depicted alongside dogs or even represented as a dog in some artistic contexts, reflecting this Greek association. The Ptolemaic period was characterized by syncretism, where gods from different cultures were merged or reinterpreted. Sopdet's identity may have been influenced by this blending.
SOPDET’S EVOLVING IMAGE
In the Old Kingdom Sopdet was typically depicted as a woman with a five-pointed star on her head. In the Middle Kingdom, she was often shown with a pyramid on her head (reflecting her connection to the New Year and the agricultural cycle. In some depictions, she may also hold a wAs scepter, symbolizing power.) In the New Kingdom she was depicted with a star or other symbols of divinity. Ptolemaic Period: In this era, Sopdet may be depicted alongside dogs, reflecting the Greek association of Sirius with canine imagery (as Sirius is known as the "Dog Star"). Some representations show her riding a dog or being accompanied by dogs, indicating the cultural syncretism that occurred during this time.
The hieroglyphs for Sopdet (Sothis) changed over time: In the Old Kingdom: The hieroglyph for Sopdet was 𓏞, which represents a triangle or pyramid shape 5. In Ptolemaic times: The hieroglyph for Sopdet evolved to 𓏚𓏏𓆇𓁐, which can be transliterated as "spd.t" 6. It's worth noting that in earlier periods, such as the First Dynasty, Sopdet was depicted on ivory tablets as a reclining cow with a plant-like emblem between her horns 1.
HELIACAL RISING OF SIRIUS
The Ptolemies did mention the heliacal rising of Sopdet (Sirius). There are several key pieces of evidence:
.1. The Canopus Decree, issued in 238 BCE during the reign of Ptolemy III Euergetes I, specifically mentions the heliacal rising of Sirius. It states that on the first day of the month Payni (II shemou 1 in the Egyptian calendar), the feast of the heliacal rising of Sirius should be celebrated1.
.2. A recorded heliacal rising of Sirius on II smw 1 of 239 BCE, during the reign of Ptolemy III Euergetes I, provides a fixed datum that has been used in modern Sothic cycle calculations1,5.
.3. Olympiodorus reported that during Greco-Roman times (which includes the Ptolemaic era), the heliacal rising of Sirius as observed from Memphis was considered significant1.
.4. The Greek astronomer Geminos, who lived in the 1st century BCE (during the late Ptolemaic period), also mentioned the heliacal rising of Sirius in his writings1.
HEAVENLY FLOOD, NOT NILE FLOOD
Sothis and the Morning Star in the Pyramid Texts, From: Aeon III:5 (May 1994) by Ev Cochrane
"The Pyramid Texts leave no room for doubt that D3a.t is a region associated with the place of the rising of the ancient sun-god. Here the hieroglyph for the bilateral dw is significant: It would appear to depict nothing other than the cosmic mountain, the "twin-peaked" mountain associated with the rising of the sun in ancient Egypt, as throughout the ancient world. (126) Indeed, the only difference between this glyph and that of the "horizon" -- is the presence of the orb between the two peaks of the mountain. This would appear to support the conclusion that the two terms dw and D3a.t are cognate despite the difference in hieroglyphs. If so, the names Horus-Harachte and Horus D3a.t would have a similar significance, each commemorating Horus' indissoluble connection with the mountain of the sunrise. There is one other tradition associated with this celestial region which is of fundamental significance with regards to the thesis advanced in this essay: It was believed that the Nile-flood came from the D3a.t. (127) This tradition, if nothing else, should alert us to the possibility that the flooding associated with Horus, Spd.t, and other celestial bodies was celestial in nature and only secondarily related to the terrestrial Nile, an interpretation which receives a good deal of support in the Pyramid Texts. Consider, for example, the following passage in which the king is identified with Horus: "May you become a spirit which is in the Netherworld [D3a.t], may you live of that pleasant life whereof the Lord of the Horizon lives, (even) the Great Flood which is in the sky." (128) Elsewhere it is said of Horus that he comes forth from the Nile. (129) Such traditions, together with numerous others in the Pyramid Texts, confirm that the imagery associating Horus and Spd.t with flooding was predominantly celestial in nature.
WHEN THE NILE FLOODED
Before the construction of the Aswan High Dam, the annual flooding of the Nile followed this pattern: .1. Sudan: The flood began as early as April in southern Sudan1. .2. Aswan: The first signs of the river's rise could be seen at Aswan as early as the beginning of June1. .3. Cairo: The flood reached Cairo about a week later than Aswan1. Sirius became visible in July.
MY CONCLUSION ABOUT SIRIUS & ANCIENT EGYPT
From all of the above, it appears that Egypt likely did not base its calendar on the heliacal rising of the star Sirius. During the Old Kingdom, Sopdet indicated Venus and Venus was associated with a Flood in the sky, which may have been connected to a major Flood on Earth in a prior time. It’s possible that the later Egyptians began to worship or honor Sirius each summer, because the people eventually forgot the source of the original myth and supposed that it referred to the first appearance of Sirius each summer. Sirius & Venus both appear as bright stars. Venus is usually a bit brighter. I haven’t read any direct evidence yet that Egypt’s calendar was based on the appearance of Sirius though. It doesn’t seem to make sense that they would allow their calendar to change important dates every 4 years and taking 1,641 years for the dates to return to where they were. Scientists refer to that as the Sothic cycle, which seems to be mostly their imagination, although it’s understandable why they would make that conclusion, since they don’t know the real source of most ancient myths. The hieroglyphs for Sopdet in the Old Kingdom were not the same as those in Ptolemaic times 1,800 years later. So the mainstream is likely wrong again.
ONLINE INFO ON DOGONS
Dogon Cosmology and Sirius
The Dogon tribe of Mali in west Africa is renowned for its intricate cosmology, particularly its knowledge of the Sirius star system. They believe that their ancestors were visited by beings known as the Nommo, who came from Sirius and imparted advanced astronomical knowledge to them. This connection to Sirius is central to their mythology, with Sirius A referred to as "Sigi Tolo"(the star of the foundation) and Sirius B called "Po Tolo". The Dogon describe Sirius B as a dense star with a 50-year elliptical orbit around Sirius A, knowledge that was only confirmed by Western astronomers much later. The Dogon celebrate the cycle of Sirius B with a festival called Sigui, which occurs every 60 years.
Ancestral Beliefs and Myths
The Nommo are considered ancestral spirits in Dogon mythology, embodying wisdom and serving as guardians of knowledge. They are depicted as amphibious beings with dual characteristics, symbolizing balance and duality in the universe. The Dogon also have myths that suggest connections to other celestial bodies, including beliefs that their ancestors may have originated from Mars, indicating a broader cosmic heritage beyond just Sirius.
Celestial Bodies and Their Significance
In addition to Sirius, the Dogon have specific terms for other celestial bodies, reflecting their rich astronomical understanding. The Sun is referred to as"Nana,"while the Moon is called"Mali."Venus is known as"Sigi Tolo,"associated with beauty, and Jupiter is referred to as"Yurugu,"linked to a trickster figure. Saturn is called"Sani,"recognized for its rings, although detailed myths about Saturn are less prominent compared to those about Jupiter.
Sun: "Nana". The Sun is seen as a vital source of light and life in Dogon cosmology. It plays a crucial role in their agricultural practices and is central to their understanding of time and cycles.
Moon: "Mali". The Moon is associated with cycles and timekeeping. The Dogon describe it as "dry and dead like dry dead blood," indicating its perceived lifelessness compared to the vibrant Earth.
Venus: "Sigi Tolo". Venus is often linked to the evening star and is significant in their cosmology. It represents beauty and is sometimes seen as a guiding light.
Mars: The specific Dogon term for Mars, "Koro", is less frequently documented; however, it is recognized within their cosmology. Some beliefs suggest connections to ancestral origins.
Jupiter: "Yurugu". Jupiter is associated with a trickster figure in Dogon mythology. Its presence in the night sky holds significance for their understanding of celestial movements.
Saturn: "Sani". The Dogon have knowledge of Saturn's rings, which they depict in their cosmology. Saturn represents a significant celestial body within their astronomical framework.
Sirius: "Sigi Tolo" (for Sirius A) and "Po Tolo" (for Sirius B). Sirius is central to Dogon cosmology, believed to be the home of the Nommo, ancestral spirits who imparted knowledge about the universe. Sirius B, referred to as "Po Tolo," signifies the smallest star that holds great density and significance in their beliefs.
Following quote is from: https://drmsh.com/the-sirius-mystery-you-dont-columbo-for-this-one/
The Bad Archaeology site notes:
… by the time Temple had published the second edition of The Sirius Mystery in 1998, the whole question of the Dogon’s apparently inexplicable knowledge of Sirius had been blown apart. No-one had questioned Griaule and Dieterlen’s findings until the early 1990s. And this is where the problems for the hypothesis began. In 1991, the anthropologist Walter van Beek undertook fieldwork among the Dogon, hoping to find evidence for their knowledge of Sirius. As the earlier authors had indicated that aorund 15% of the adult males were initiated into the Sirius lore, this ought to have been a relatively easy task. However, van Beek was unable to find anyone who knew about Sirius B. As ought to have been obvious from the outset, Griaule and Dieterlen’s reliance on a single informant – Ogotemmêli – severely compromises the validity of their data. But it gets worse. The Dogon themselves do not agree that Sigu tolo {or Sigi Tolo} is Sirius: it is the bright star that appears to announce the beginning of a festival (sigu), which some identify with Venus, while others claim it is invisible. To polo {or Po Tolo} is not Sirius B, as it sometimes approaches Sigu tolo, making it brighter, while it is sometimes more distant, when it appears as a group of twinkling stars (which sounds like a description of the Pleiades). All in all, the ‘inexplicable’ astronomical knowledge turns out to be too confused to bear the interpretation put on it by Griaule and Dieterlen.
References:
.1. Body and Soul Apothecary - Discusses the significance of Mars in Dogon culture1.
.2. Sacred Sites of the Dogon - Details their cosmological beliefs and knowledge of celestial bodies3.
.3. Star Myths of the World - Mentions the Dogon's awareness of Jupiter's moons4.
.4. Hidden Compass - Explores the Dogon's beliefs about celestial origins and knowledge5.
.5. Countere - Discusses the advanced astronomical knowledge of the Dogon6.
MY COMMENT ON DOGON MYTHOLOGY
VENUS, NOT SIRIUS. The Dogon tribe is credited with advanced knowledge of the Sirius star system and of Jupiter and Saturn. But notice that the Dogon use the same word for Sirius that they use for Venus, Sigi Tolo. Since they think their ancestors came from Sigi Tolo and from Mars, Sigi Tolo surely means Venus, not Sirius, as Venus and Mars were thought by most ancient peoples to be the progenitors of the human race, because they were the active planets in the ancient Polar Configuration, close to Earth.
MERCURY, NOT SIRIUS B. The Dogon supposedly claim that Po Tolo orbits Sigi Tolo, which mainstream anthropologists interpret as the stars Sirius B and Sirius A respectively. The Dogon describe Po Tolo as small and dense. Astronomers say Sirius B is a small, dense white dwarf star, but Pierre Robitaille explains that white dwarfs are not small and dense, but are normal stars whose lattice structure has changed so that much less light gets through, making them appear dim. See electricastrophysics.substack.com/p/liquid-metallic-hydrogen-stars. I suspect that the Dogon really meant the planet Mercury by Po Tolo, because it’s small and it orbits the Sun within Venus’ orbit, although in 88 days instead of 50 years. Sirius A & B orbit each other in 50 years, but the Dogon follow a 60 year cycle, so that’s not a match.
JUPITER & POLAR CONFIGURATION. If the Dogon really knew that Jupiter has 4 large moons, that may be evidence that Jupiter was part of the Polar Configuration at some point. They’re also said to have known that Saturn has rings. So that’s also evidence of remembering the Polar Configuration. They’re said to refer to Jupiter as a trickster, but that was really Mars’ role, but in the Polar Configuration it was likely easy to get one planet confused with another. For example, the later ancient Greeks thought Zeus was Jupiter, but Ev Cochrane has shown that Zeus was actually Mars, so the Dogon apparently made a similar mistake.