洪苏神简介

该名称的 月亮神，孔苏，起初以为已经胎盘来自要素呣（）和nesu（王），作为一个人格化的皇家胎盘，但现在普遍认为是动词的基础上，khenes，意思是“跨越”或“穿越”，有关“谁遍历[天空]”。 孔苏可能被认为是古代 埃及宗教中很好的教训 。 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.有兴趣在这个神学首先看成是静态的宗教，但实际上，随着时间的推移和各地区不同的是，很多初学者非常。 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 月亮神孔苏说明了这一事实，他的性格成了最早的证明大大地改变了新王国在 底比斯 （今 卢克索 ），在那里他的表现为良性的儿子 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 ，他出现在著名的“吃人赞美诗”（Utt. 173-4）作为一个嗜血成性的神谁协助死者王吸收在捕捉和杀害的那些神王“饲料后”，以他们的实力。 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".具体来说，它指的是他“孔苏谁杀死了领主，谁扼杀了他们的国王，为他自己的身体中提取什么”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".虽然只提到一次在金字塔的文本，他还提到在拼写的258 石棺文本 ，在那里他是“孔苏谁”生活在人们的心里，在拼写和310，在那里他是“能够发送出燃烧的愤怒心“。 He later becomes associated with childbirth prior to becoming the better known god of the Theban triad, consisting of Amun , Mut and himself.他后来成为与生育有关的前成为较著名的神，底比斯城的黑社会，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 ，孔苏，主要是被称为月球神“被称为hotep”在底比斯耐法尔孔苏-，但其实他的神话并不限于这一角色。 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.他有几个不同的方面，如孔苏之间出现的PA - khered，儿童或其他形式的孔苏中，孔苏的PA -红外sekher，或孔苏的供应商（在希腊人Chespisichis）和孔苏heseb -阿华乌，或孔苏，决胜盘的寿命，这实际上是最重要的神之一，是底比斯的表现。

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.这个神的不同方面可以相互影响的，由被称为Bentresh斯泰拉在卢浮宫博物馆现在题词证明。 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.它产生于 底比斯在公元前4世纪，由 教士 ，虽然它声称的纪录宣告 拉美西斯二世约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 .它旋转一个Bentresh故事，法老出借，一尊孔苏的PA -红外sekher向国王Bakhtan以帮助，愈合的公主，并包括在此表之间的对话和更高级的孔苏孔苏的 底比斯 。

"Ramesses on a tour of inspection in Syria falls in love with the daughter of the prince of Bakhtan （-Bactria?）.就在叙利亚的视察之旅“拉美西斯爱上了了Bakhtan王子（-巴克特里亚？）女儿的爱。

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

A request arrives from Bakhtan for help in curing Nefrure’s younger sister, Bentresh.在一个请求到达固化Nefrure的妹妹，Bentresh帮助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是由一个敌对的精神具有诊断。 He informs the pharaoh.他通知法老。

In Egypt Ramesses consults Khonsu in Thebes Nefer-hotep.在埃及拉美西斯协商在底比斯耐法尔- hotep孔苏。

Khonsu approaches the manifestation of himself specializing in healing and riving out demons, who is Khonsu pa-ir-sekher.孔苏对自己的表现方法的专业和锯尾在医治赶鬼，谁是孔苏的PA -红外sekher。

This Khonsu’s statue is sent to Bakhtan, a journey of seventeen months.这孔苏的塑像被发送到Bakhtan，一个17个月的旅程。

To the amazement of the Bakhtan court, Khonsu cures Bentresh and the hostile spirit acknowledges his supremacy.对于法院的Bakhtan吃惊的是，孔苏治愈Bentresh和敌对的精神承认他的地位。

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个月，直到一个孔苏的黄金梦飞走猎鹰雕像导致的良心危机。

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."孔苏的塑像与返回底比斯王子，这是交给在底比斯耐法尔- hotep到孔苏 - 很明显，高级合伙人珍惜拉丹。“

Khonsu’s nature did not simply change over time.孔苏的性质并没有简单地随时间而改变。 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.虽然坚决赞成 阿蒙和 物在 底比斯的， 考姆翁布孔苏被认为是儿子 索贝克和 哈托尔 ，在艾得夫 ，孔苏与联系 奥西里斯为“”儿子的腿，指的是神的遗物说该地狱要保存在该寺庙。

As a moon god, Khonsu was sometimes associated with Shu , the god of the air, and also with Horus .作为一个 月亮神，有时相关的孔苏 树 ，空气神的，也有 荷鲁斯 。 And he participated in the reckoning of time like, and as an assistant to Thoth .他参加了类似的时间推算，并作为助理 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 .他还认为，影响动物对人类和酝酿，并在墙壁，甚至连以创造神话的孔苏宇宙起源论，其中一个是托勒密王朝的文字记录保存在孔苏庙在 卡纳克并解释之间的连接底比斯孔苏和 创造神话的 孟菲斯和荷莫波里斯 。