洪蘇神簡介

該名稱的 月亮神，孔蘇，起初以為已經(jīng)胎盤來自要素呣（）和nesu（王），作為一個人格化的皇家胎盤，但現(xiàn)在普遍認為是動詞的基礎上，khenes，意思是“跨越”或“穿越”，有關“誰遍歷[天空]”。 孔蘇可能被認為是古代 埃及宗教中很好的教訓 。 Many novices interested in this theology at first see it as a static religion, but indeed, over time and in various regions it was very different.有興趣在這個神學首先看成是靜態(tài)的宗教，但實際上，隨著時間的推移和各地區(qū)不同的是，很多初學者非常。 The moon god Khonsu illustrates this fact, for his earliest attested character became considerably altered by the New Kingdom at Thebes （modern Luxor ）, where he appears as the benign son of Amun and Mut .在 月亮神孔蘇說明了這一事實，他的性格成了最早的證明大大地改變了新王國在 底比斯 （今 盧克索 ），在那里他的表現(xiàn)為良性的兒子 阿蒙和 物 。

Yet in the early Pyramid Texts , he appears in the well known "Cannibal Hymn" （Utt. 173-4） as a bloodthirsty deity who assists the deceased king in catching and slaying those gods that the king "feeds upon" in order to absorb their strength.然而，在早期的金字塔文本 ，他出現(xiàn)在著名的“吃人贊美詩”（Utt. 173-4）作為一個嗜血成性的神誰協(xié)助死者王吸收在捕捉和殺害的那些神王“飼料后”，以他們的實力。 Specifically, it refers to him as "Khonsu who slew the lords, who strangles them for the King, and extracts for him what is in their bodies".具體來說，它指的是他“孔蘇誰殺死了領主，誰扼殺了他們的國王，為他自己的身體中提取什么”的。 Though only mentioned once in the Pyramid Texts, he is also referred to in Spell 258 of the Coffin Texts , where he is "Khonsu who lives on hearts", and in Spell 310, where he is capable of sending out "the rage which burns hearts".雖然只提到一次在金字塔的文本，他還提到在拼寫的258 石棺文本 ，在那里他是“孔蘇誰”生活在人們的心里，在拼寫和310，在那里他是“能夠發(fā)送出燃燒的憤怒心“。 He later becomes associated with childbirth prior to becoming the better known god of the Theban triad, consisting of Amun , Mut and himself.他后來成為與生育有關的前成為較著名的神，底比斯城的黑社會，其中包括 阿蒙 ， 物和他自己。

At Thebes , Khonsu was primarily known as a lunar god known as "Khonsu in Thebes Nefer-hotep", but in fact his mythology was not limited to that role.在 底比斯 ，孔蘇，主要是被稱為月球神“被稱為hotep”在底比斯耐法爾孔蘇-，但其實他的神話并不限于這一角色。 He has several different aspects, appearing in among other forms as Khonsu pa-khered, or Khonsu the Child; Khonsu pa-ir-sekher, or Khonsu the provider （the Chespisichis of the Greeks）; and Khonsu heseb-ahau, or Khonsu, decider of the life span, which was in reality one of the most important Theban manifestations of the god.他有幾個不同的方面，如孔蘇之間出現(xiàn)的PA - khered，兒童或其他形式的孔蘇中，孔蘇的PA -紅外sekher，或孔蘇的供應商（在希臘人Chespisichis）和孔蘇heseb -阿華烏，或孔蘇，決勝盤的壽命，這實際上是最重要的神之一，是底比斯的表現(xiàn)。

Different aspects of this god could interact with each other, as evidenced by an inscription known as the Bentresh Stela now in the Louvre Museum.這個神的不同方面可以相互影響的，由被稱為Bentresh斯泰拉在盧浮宮博物館現(xiàn)在題詞證明。 It was produced in Thebes in the 4th century BC by priests , though it claims to record a pronouncement of Ramesses II some 800 years earlier.它產(chǎn)生于 底比斯在公元前4世紀，由 教士 ，雖然它聲稱的紀錄宣告 拉美西斯二世約800年前。 It spins a story about that Pharaoh loaning a statue of Khonsu pa-ir-sekher to the king of Bakhtan to aid in the healing of a princess, Bentresh, and includes a conversation between this form of Khonsu and the more senior Khonsu in Thebes .它旋轉(zhuǎn)一個Bentresh故事，法老出借，一尊孔蘇的PA -紅外sekher向國王Bakhtan以幫助，愈合的公主，并包括在此表之間的對話和更高級的孔蘇孔蘇的 底比斯 。

"Ramesses on a tour of inspection in Syria falls in love with the daughter of the prince of Bakhtan （-Bactria?）.就在敘利亞的視察之旅“拉美西斯愛上了了Bakhtan王子（-巴克特里亞？）女兒的愛。

The princess goes to Egypt as his Great Royal Wife Nefrure.公主去埃及作為他的妻子Nefrure皇家大。

A request arrives from Bakhtan for help in curing Nefrure’s younger sister, Bentresh.在一個請求到達固化Nefrure的妹妹，Bentresh幫助Bakhtan。

The Royal scribe Djeheutyemheb goes to Bakhtan and diagnoses that Bentresh is possessed by a hostile spirit.皇家文士Djeheutyemheb去Bakhtan和Bentresh是由一個敵對的精神具有診斷。 He informs the pharaoh.他通知法老。

In Egypt Ramesses consults Khonsu in Thebes Nefer-hotep.在埃及拉美西斯協(xié)商在底比斯耐法爾- hotep孔蘇。

Khonsu approaches the manifestation of himself specializing in healing and riving out demons, who is Khonsu pa-ir-sekher.孔蘇對自己的表現(xiàn)方法的專業(yè)和鋸尾在醫(yī)治趕鬼，誰是孔蘇的PA -紅外sekher。

This Khonsu’s statue is sent to Bakhtan, a journey of seventeen months.這孔蘇的塑像被發(fā)送到Bakhtan，一個17個月的旅程。

To the amazement of the Bakhtan court, Khonsu cures Bentresh and the hostile spirit acknowledges his supremacy.對于法院的Bakhtan吃驚的是，孔蘇治愈Bentresh和敵對的精神承認他的地位。

The Prince of Bakhtan deliberately detains the statue for three years and nine months until a dream of Khonsu as a golden falcon flying away causes a crisis of conscience.王子的Bakhtan故意扣留了3年零9個月，直到一個孔蘇的黃金夢飛走獵鷹雕像導致的良心危機。

Khonsu’s statue returns to Thebes laden with treasure from the prince, which is handed over to Khonsu in Thebes Nefer-hotep - obviously the senior partner."孔蘇的塑像與返回底比斯王子，這是交給在底比斯耐法爾- hotep到孔蘇 - 很明顯，高級合伙人珍惜拉丹�！�

Khonsu’s nature did not simply change over time.孔蘇的性質(zhì)并沒有簡單地隨時間而改變。 Although firmly associated with Amun and Mut at Thebes , at Kom Ombo Khonsu was considered the son of Sobek and Hathor , and in Edfu , Khonsu was linked with Osiris as "the son of the leg", referring to a relic of that netherworld god said to be preserved in that temple.雖然堅決贊成 阿蒙和 物在 底比斯的， 考姆翁布孔蘇被認為是兒子 索貝克和 哈托爾 ，在艾得夫 ，孔蘇與聯(lián)系 奧西里斯為“”兒子的腿，指的是神的遺物說該地獄要保存在該寺廟。

As a moon god, Khonsu was sometimes associated with Shu , the god of the air, and also with Horus .作為一個 月亮神，有時相關的孔蘇 樹 ，空氣神的，也有 荷魯斯 。 And he participated in the reckoning of time like, and as an assistant to Thoth .他參加了類似的時間推算，并作為助理 托特 。 He was also believed to influence the gestation of both humans and animals, and was even connected to creation myths by the Khonsu Cosmogony, which was preserved in a Ptolemaic text recorded on the walls at the Khonsu temple at Karnak and which explains the the connection between the Theban Khonsu and the creation myths of Memphis and Hermopolis .他還認為，影響動物對人類和醞釀，并在墻壁，甚至連以創(chuàng)造神話的孔蘇宇宙起源論，其中一個是托勒密王朝的文字記錄保存在孔蘇廟在 卡納克并解釋之間的連接底比斯孔蘇和 創(chuàng)造神話的 孟菲斯和荷莫波里斯 。