consider calendars as a narrative structure for the Contendings of Horus and Seth

I finally worked something out with my colleague. We have a presentation soon, but it wound up not relating to this goal.

I have a calendar project open.
And a deadline for the end of the month.
I’m pressed.

I found an interesting correspondance between calendars of lucky and unlucky days. I have invited my colleague from Leipzig to work with me on this.

There is a profound problem with what you have been taught about Egyptology. Our clearest sources are Greco-Roman. We use Greco-Roman material to establish what we “know” about Egyptian culture and then look for supporting evidence in the earlier material. There is no assurance that these stories remained the same for several millenia. I think Foucault’s Archaeology of Knowledge is well-suited to disentangle this confusion. The religious texts should be considered in reverse chronological order. When I last worked on this project, I was greatly moved by teVeldt’s theory of non-narrative mythology—that the gods were not involved in a story, but were marked by an non-linear array of attributes. After finding Bakir’s Calendar, which identifies the events of the Horus and Seth mythos with specific months and days, I think this view is untenable. The year provides a linear, though cyclic, narrative structure.