Dendera Lights Redux

Dendera Lights Redux
Dendera Lights Redux:

A Discussion on the Plausibility of the Dendera Lights as a form of
Ancient Electrical Engineering Technology
by Prophessor A.C.E.
(AfricanCreationEnergy.com)
November 12, 2015
Contents:
1. Statement of Purpose
2. Introduction
3. The African Origin of Atomic Philosophy
4. Translations of the Text of the Dendera Lights
5. What We Learn from the Translations of the Text
6. Comparative Analysis
7. Addressing Misinformation
8. Conclusion
AfricanCreationEnergy.com
A Discussion on the Plausibility of the Dendera Lights as a form of Ancient Electrical Engineering Technology
1. Statement of Purpose:
The purpose of this presentation is:
1. To show that the Ancient Egyptian reliefs known as the "Dendera Lights" fit in with the
expected chronology of time it would take to develop electrical technology based on the
point in time when it is said by preeminent scholars like George G.M. James and
Theophile Obenga that the Ancient Egyptians had a philosophy of the atom.
2. To show that based on translations of the texts, the components depicted and described in
the Medu Neter hieroglyphics associated with the "Dendera Lights" correspond
symbolically, metaphorically, and in meaning and function, to the components needed to
build a cathode ray tube electrical light source.
3. To present a Historical argument for the Plausibility (neither debunked, nor confirmed)
of the Dendera Lights as an Ancient Egyptian Electrical Light source. And, to
demonstrate in practical application that since the Dendera Lights can be built using
items and terms corresponding to the components described in the Medu Neter
hieroglyphics of the text, then the Dendera Lights serve as a tool that can be operatively
used to teach certain principles of Electrical Engineering in African Centered
Educational (A.C.E.) settings using African symbology.
4. To address the misinformation that has been disseminated on this topic to date.
2. Introduction (from Atomic Philosophy, to Technology Based on Atomic Philosophy):

Let us initiate the discussion by presenting a time-line of key Electrical-Engineering
accomplishments which are relevant to our discussion:
450 BC
- Democritus develops philosophy of the atom
250 BC
- Baghdad Battery* - a primitive battery discovered in Mesopotamia
1802 AD - Chemist Humphry Davy's Electric Light Bulb
1869 AD - William Crookes Cathode Ray Tube
1897 AD - J.J. Thomson discovers empirical evidence of the atom and the electron
through his work with the Cathode Ray Tube.
With the exception of the "250 BC Baghdad Battery", all of the points on timeline presented
above are generally accepted as valid in academia and by mainstream science. However,
although the Baghdad Battery is considered controversial as an actual primitive battery, popular
scientific television shows like Mythbusters on their season 03 episode entitled "Cooling a Sixpack" concluded that it was PLAUSIBLE that the Baghdad Battery was used in Ancient times
for electroplating, acupuncture therapy, and testing spiritual resolve ("experiencing god"). The
fact that there has been a significant effort to deem the Mesopotamia Baghdad Battery as a
"Plausible" form of ancient technology, while simultaneously disseminating misinformation
about the Egyptian Dendera Lights in an effort to "debunk" the plausibility or possibility of
Ancient African Technology, is part of a greater agenda that can be observed in the field of
archaeological which attempts to promote Ancient Mesopotamia over Ancient
Egypt. Historical pundits will say that Ancient Mesopotamia is the "cradle of civilization" even
though the civilizations along the Ancient Egyptian Nile River Valley are older. Linguistic
pundits will say that the Ancient Mesopotamian cuneiform writing is older than the Ancient
Egyptian Medu Neter Hieroglyphics. Architectural pundits will say that the oldest
Mesopotamian Ziggurat is older than the oldest Ancient Egyptian Pyramid. And now,
technological pundits will try to say that the Baghdad Battery is Plausible, and the Dendera
Lights have been "debunked". Unfortunately, many of the older arguments presented by
personalities like von Dniken, Krassa, and Habeck to justify the interpretation of the Dendera
Lights as a form of Ancient Technology, were based on a shaky foundation. However, as we
will show later in this presentation, the argument to "debunk" the Dendera Lights as a form of
Ancient Technology was also fallacious. This presentation will demonstrate that the criteria to
deem the Dendera Lights as a "Plausible" form of Ancient Technology is equal to, if not greater
than, any of the criteria used to deem the Baghdad Battery as Plausible.
From the timeline of Electrical Engineering accomplishments above, it is important to note the
2347 year gap between Democritus "Atomist philosophy" (450 BC) and the Empirical
Evidence of the atom and the electron made possible by the technological device called the
Cathode Ray Tube (1897 AD). This is important because it provides a benchmark of how
much time it took to develop "technology based on the philosophy of the atom".
Additionally, since the "technology based on the philosophy of the atom" which led to
discovering empirical evidence of the atom was the Cathode Ray Tube, we want to describe the
components, construction, and function of a Cathode Ray Tube.
Figure 1: Cathode Ray Tube
Figure 1 above depicts a schematic of a Cathode Ray Tube. The basic components needed to
construct a Cathode Ray Tube are:
a glass container, either evacuated to produce a vacuum, or filled with inert gas
a Power Supply source
two metal objects, one leading from the Cathode end of the Power source into the Glass
Container, and one leading from the Anode end of the power source
When voltage is applied across the two metal electrodes, a beam of electrons called a "Cathode
Ray" can be observed streaming from the cathode, through the glass container, to the anode. It is
important to note that regardless if the device is constructed with the anode inside of the glass
container, or outside touching the glass container, and the stream of electrons can still be
observed traveling through the container from the cathode to the anode. In addition to the
Electron Beam, the glass begins to light up and glow, due to electrons traveling inside the
glass. Electric light bulbs operate on principles similar to the Cathode Ray Tube.
3. The African Origin of Atomic Philosophy

Scholars like Martin Bernal with his book Black Athena, Thophile Obenga in his book
African Philosophy : The Pharaonic Period : 2780 - 330 BC, Cheikh Anta Diop in his book
Civilization or Barbarism, and George G.M. James in his book Stolen Legacy have shown
and proven that Greek philosophy had its origins in Ancient Egypt. In particular, as it relates to
our discussion, Democritus philosophy of the Atom, came from the Ancient Egyptian
philosophy associated with the Neter (deity) Atum. Additionally, Democritus philosophy
that atoms fill space as the Mind (nous) or World Soul is derived from the Ancient Egyptian
Memphite Theology of Ptah. The earliest empirical evidence of the Ancient Egyptian Neter
(deity) Atum dates back to around 2400 BC in the Pyramid texts. Atum is mentioned many
times throughout the Pyramid Texts and Ptah is mentioned only 3 times vaguely in the Pyramid
Texts. The earliest empirical evidence of the Memphite Theology of Ptah dates back to around
700 BC on an artifact known as the Shabaka Stone.
A comparative analysis of the content of the Memphite Theology of Ptah and the philosophy
associated with the Ancient Egyptian Neter (deity) Atum to our modern scientific Big Bang
Theory Cosmology shows striking similarities.
Figure 2: Ancient Egyptian Cosmology Compared to Modern Big Bang Theory Cosmology
In the graphical representation of Ancient Egyptian cosmology in Figure 2 above, what we

observe is that the Ancient Egyptian concept of Zep Tepi, often translated as meaning "the first
time", corresponds to the "big bang" which initiated creation in our modern scientific
cosmology. Next, on line 1 of Figure 2 above, the Ancient Egyptian concept of Nun
corresponds to the primordial waters, the primordial hot and dense state which existed
immediately after the big bang. It is important to note that the Ancient Egyptian
conceptualization of the cosmogony of the Universe as primordial water is one of the reasons
why the Ancient Egyptians depicted celestial objects like suns and star constellations on
metaphorical solar boats and stellar boats moving through the cosmos, because the
primordial water was symbolic of the ocean of primordial subatomic matter from which suns
and stars were created. On line 2 of Figure 2 above, we see two variants which exist in Ancient
Egyptian Cosmology: on the left is the Primordial Mound, associated with the Ancient Egyptian
Neter (deity) Ptah which is found in the Memphite Theology, and on the right is the Primordial
Lotus which is found in the Heliopolitan Theology. Variations of symbols is something that can
be observed over time and in different locations in the study of Ancient Egyptian cosmology,
however, even when the symbols (variables) change, the context of the overall cosmology
generally remains constant. In both variations, the Primordial Mound (Ptah) and the Primordial
Lotus rise from the primordial waters of Nun, and correspond to the point where energy is
converted into subatomic particles (quarks and electrons) in our modern scientific cosmology of
the big bang theory. On line 3 of Figure 2 above, the Neter (deity) Atum as Nefertum,
symbolized as a young man, comes forth from either the Primordial Mound or the Primordial
Lotus, depending on the variant of the cosmology, and corresponds with the point where Atoms
are formed in our modern scientific cosmology of the big bang theory. It is important to note
that not only is there a phonetic and etymological relationship between the word "Atom" and the
Ancient Egyptian "Atum", but they also come into being at the same points in the Ancient
Egyptian Cosmology and the Cosmology associated with the Big Bang Theory. On line 3 of
Figure 2 above, Atum becomes Atum-Re, symbolic of the Sun and stars, and corresponds to the
point where suns and stars are formed in our modern scientific cosmology of the big bang theory.
On line 5 of Figure 2 above, Atum-Re gives birth to 8 other beings, who collectively make up the
Ancient Egyptian Ennead, and this corresponds to the point where the Sun gives birth to the 8
other planets of our solar system in our modern scientific cosmology of the big bang theory. It is
important to note that everything on line 3 and below in Figure 2 is Atomic and sub-atomic
(particle physics), and everything on line 4 and above in Figure 2 is astronomical (observational
astronomy), and the Ancient Egyptians made a point to delineate and distinguish the two using
different symbols, but united the concepts of observational astronomy and particle physics into a
single scientific cosmology just like our modern scientific cosmology of the big bang
theory. This content is relevant to our discussion because it is important to know what symbols
the Ancient Egyptians associated with particle physics in their cosmological philosophy.
From the preceding paragraphs in this section on the "African Origin of Atomic Philosophy", we
have established the content and symbols of the Ancient Egyptian Atomic Philosophy, as well as
identified a timeline of the earliest evidence of the Ancient Egyptian Atomic Philosophy:
2400 BC
700 BC
- Pyramid Texts - earliest empirical record mentioning Atum and Ptah

- Shabaka Stone - earliest written evidence of the Memphite Theology
It is important to note that these two points on our timeline of Ancient Egyptian Atomic
Philosophy are just "philosophies" (ideas and thoughts - Science and Mathematics) and not
practical application and usage of the philosophy (Engineering and Technology). The purpose of
this article, and what we are searching for, is practical application of the philosophy
(Seba). Recall that there was a 2347 year gap between Democritus Atomist philosophy, and
technology based on the atomist philosophy in the form of the technological device called the
Cathode Ray Tube. So, we would expect a similar amount of time to pass for the Ancient
Egyptians to develop a similar form of technology based on their philosophy. Subtracting 2347
from 2400 BC (the earliest evidence of Atum - the Ancient Egyptian's atomist philosophy), we
get the year 53 BC as the estimated date when we would expect to see some form of technology
based on the Ancient Egyptians practical use of their theory of the Atom.
So as we conclude this section on the "African Origin of Atomic Philosophy", we have
established criteria of what we will be looking for in order to identify evidence of any form of
technology the Ancient Egyptian may have developed based on their philosophy of the atom. If
the Ancient Egyptians Had Knowledge of Electrical Technology:
We would expect the Ancient Egyptians to describe the technology in symbolism

associated with their cosmology and philosophy related to Atum and the use of the
technology would probably also be related to their cosmology uniting observational
astronomy and particle physics.
We would expect evidence of the technology to exist around the year 50 BC, 2350 years
after the earliest evidence of their theory of the atom (philosophy of Atum), because it
took 2350 years for European scientists to have technology in the form of the Cathode
Ray Tube after Democritus philosophy of the Atom.
We would be looking for some form of technology similar to the cathode ray tube, and
thus The Ancient Egyptians would also have to describe: 1) The source of power or
spark for the technology; 2) The metal electrodes; 3) A transparent container
containing a vacuum or filled with an inert gas; 4) The way these components would be
assembled; and 5) The light produced by the device.
In the Ancient Egyptian reliefs known as the "Dendera Lights", all of these conditions are
satisfied as we will discuss in the coming sections.
4. Translations of the Text of the Dendera Lights

The Ancient Egyptian reliefs known
as the "Dendera Lights" refer to 7
unique images found in two buildings
from the Dendera Temple Complex in
Egypt. There are 6 "Dendera Lights"
images in 2 rooms of the Hathor
Temple at Dendera (the largest
building). The images in the Hathor
Temple at Dendera are located in the
following rooms:
2 images on the South Wall of

the South Crypt Chamber
(labeled SC in Figure 3 below)
1 image on the North Wall of
the South Crypt Chamber
(labeled SC in Figure 3 below)
1 image on the South Wall of
Chapel G (labeled G in Figure
3 below)
2 images on the North Wall of
Chapel G (labeled G in Figure
3 below)
Also, there is 1 image on an interior

wall of the older Temple of the birth
of Isis (Iseum) building behind the
Hathor Temple. The purpose of the
Building was for celebrations
associated
with
scientific
cosmological events. The building
included a room described as a
"laboratory", and ceilings which
depicted astronomical constellations
and the birth and cosmogony of the
universe. In Chapel G, two of the
cosmological events celebrated were
Figure 3: Hathor Temple and Iseum (Temple of the Birth of
the festival of the "New Year" and a
Isis) at the Dendera Temple Complex
festival called "the Night of the Child in His Nest."
The Dendera Temple Complex has been extensively studied by several French Egyptologists
named Sylvie Cauville, Franois Daumas, and Zeinab El-Kordy, and one German Egyptologist
named Wolfgang Waitkus. The complete Hieroglyphic text accompanying the "Dendera Lights"
reliefs have been translated from the Medu Neter into French, and from the Medu Neter into
German. Also, since the translators of the text were French and German speakers, then most of
the detailed academic scholarship on the subject is also in French and German, which is one of
the reasons why so much misinformation, partial information, speculation, and lack of clarity
exists among English speakers. At the time of this writing, there has not been an academic
publication released where there was a direct translation of the text associated with the "Dendera
Lights" reliefs from the Medu Neter Hieroglyphics into English. At the time of this writing, any
English translation available of the text associated with the "Dendera Lights" reliefs was either
translated from the Medu Neter into French, and then from French into English, or translated
from the Medu Neter into German, and then from German into English, from one of the
following resources:
Wolfgang Waitkus - Die Texte in den unteren Krypten des Hathortempels von
Dendera : ihre Aussagen zur Funktion und Bedeutung dieser Raume (The texts in
the lower crypts of the Hathor temple of Dendera: their statements about the function and
importance of this space) [UGA Library, Call Number: PJ1526.D36 W35 1997 PubDate:1997; Call
Number: Folio PJ1526 .D36 W35 1997 PubDate:1997; Located: University of Georgia, Main Library 3rd
floor]
Wolfgang Waitkus - Die Geburt des Harsomtus aus der Blte - Zur Bedeutung und
Funktion einiger Kultgegenstnde des Tempels von Dendera (The Birth of
Harsomtus from the flower - the significance and function of some cult objects of the
Temple of Dendera published in 2002)
Sylvie Cauville - Dendara II, Dendara V-VI Traduction Les cryptes du temple
d'Hathor, Orientalia Lovaniensia Analecta ("Dendera II, Dendara V-VI Translation
of The crypts of the Temple of Hathor", published in 1997)
Zeinab El-Kordy - "Deux Actudes sur Harsomtous: 1 - Le lever d'Harsomtous A
Dendara; 2 - Harcomtous, dieu solaire, primordial et crateur" ("Two Studies on
Harsomtous: 1 - The Sunrise at Harsomtous; 2 - Harsomtous, Sun God, Primordial God,
Creator God" published in 1982)
Franois Daumas and mile Chassinat - Le temple de Dendara VI-VIII ("The Temple
Dendara, VI-VIII" published 1965 - 1978)
The following English translations of the text associated with the Dendera Lights were translated
from either French or German from one of the aforementioned resources, into English using
Google Translate software. The "full wall facsimile" images below come from Zeinab ElKordy's
paper
entitled
"Deux
Actudes
sur
Harsomtous"
(http://www.ifao.egnet.net/bifao/Bifao082_art_10.pdf). The translated text below appears in
blue colored font.
Figure 4: 2 Dendera Lights images on the South Crypt (SC) - South Wall of the Hathor Temple of Dendera
Full Translation of the South Wall of the South Crypt (SC) (Source: Waitkus - German):
Banner Across the Top: Re-Sema-Tawy is alive with gloss in the sky (and) lives at the day of
the New Year celebration. He lights up in its house in the night of the child in his nest, by
donating the light to the country from the birth bricks. The sky is jubilant, the earth is
pleased and the God chapels is glad, when he appears in his chamber in his procession barge at
his beautiful celebration of the New Year. The God with his disk has come to see him.
Nehebkau gives him reputation, and the goddess with her disk, with godly body, rejuvenates
him in his sanctuary. Taweret is content because of her majesty. She praises Re because of him
with praise for his Ka, with wine from the wine area and meat bits on the altar before him. The
"land-of-Atum" (= Dendera) is prepared with his most distinguished plan, as Hu and Sia are
subordinated to him. He may protect the son of Re (empty king cartouche), forever.
Title of the south wall: Bringing of the amulets made of gold. Speak: To speak words: This is
the protection of your majesty for the celebration, in ktmt gold.
10
King: The king of upper and lower Egypt (cartouche with the name of Ptolemy XII Auletes
54 B.C.), the son of Re (cartouche with another name of the same king).
Ihi: Words to speak of Ihi, the great, the son of the Hathor, the noble child with shining plait: I
please your heart with glories for your person, and I drive rage out with spells. Royal edge
line: I came to you, to your place (destroyed section). Beautiful one, whose looks are perfect. I
have the Amulet of gold (destroyed section) attached with live on the day of the celebration
(destroyed section) of your body.
Aset: Words to speak of Isis, the great, the gods mother, lady of jat dj, who stays in Dendera, the
beginning with whose arrival the earth began, turquoise skin and lapis lazuli like head.
Har-Sema-Tawy [Snake]: Words to speak of Har-Sema-Tawy, the great god who stays in
Dendera. Gold, height: 4 hands (11.7 inches). Made of metal the Day barge, the lotus
flower from gold.
Har-Sema-Tawy [Falcon]: Words to speak of Har-Sema-Tawy, the great God, who stays in
Dendera, the multicolored-feathered who is on the Serech. Gold. Height: 1 cubit (20.5 inches) .
Ihi: Words to speak of Ihi, the great, the son of the Hathor, Re in its shape of the great God, who
appears with the diadem as a king of jztj (Egypt) and as a master of the Sed festival,: You reign
Dendera millionfold from the nhh eternity to the completion of the Djed eternity. Gold. Height:
1 cubit (20.5 inches) .
Har-Sema-Tawy [Snake emerging from the Lotus inside the "bubble" on the right]: Words to
speak of Har-Sema-Tawy, the great, who stays in Dendera, the living Ba in the Lotus flower of
the day barge, whose perfection the two arms of the Djed pillar carry as its sekhem image
(powerful form), while the Ka's on its knees are with bent arms. Gold. All precious stones,
height: 3 hands (8.8 inches) .
Har-Sema-Tawy [Snake emerging from the Lotus inside the "bubble" on the left]: Words to
speak of Har-Sema-Tawy, the great, who stays in Dendera, who is in the arms of the princes in
the night barge, the noble snake, whose figure Heh carries, whose crew carries his perfection
in holiness, because of whose Ba which appearing (Hathor) appeared in the sky, whose shape is
admired by admirers, who comes as unique, enveloped by his head serpents, with numerous
names at the point of chw.n=sn (Gods with relationship with the Hathor), the sekhem picture of
Atum-Re in the Land of the father of the Gods (= Dendera), who created everything. Gold,
metal, height: 4 hands (11.7 inches).
11
Figure 5: 1 Dendera Light image on the South Crypt (SC) - North Wall of the Hathor Temple of Dendera
Translation of the text associated with the Dendera Light image from the North Wall of the
South Crypt (SC) (Source: Cauville - French):
The text describes this scene as follows:
Har-Sema-Tawy is emerging from the Lotus in a hn - protective envelope in the Day
Barque. There are four figures in the Day barque: Heh, the figure in front of him (= the god
S-t), the lotus is behind him, and the water below him. Gold, height: 4 cubits (81.9 inches
= 69 feet).
Behind Heh, is a creature with the head of a frog and the body of a baboon named UPU, holding
two knives. The text describes: Your name is perfect UPU. Your face is (that of) a frog. I
slaughter your enemies (in) the country, with a knife, and (I) kills on your enemies (in bed)
block.
12
Figure 6: 2 Dendera Light images on the Chapel G - North Wall of the Hathor Temple of Dendera
Translation of the text associated with the Dendera Light image from the North Wall of
Chapel G (Source: Cauville - French):
The text for the leftmost snake inside the bubble inside the lotus describes:
Har-Sema-Tawy in his boat. Height three fingers (2.25 inches) . Gold and all precious
stones.
The three lines of texts, above the next snake reads:
Har-Sema-Tawy of Upper and Lower Egypt, Snake rising out of the lotus. A protectiveenvelope (hn) is around him. The sekhem power is in his arms. Four statues (are) with human
faces. The statue is Heh is in the front on a pedestal, and before him are two statues in front of
the Lotus. At the head of the boat is UPU, the Frog face, with knife is in his hand.
13
Figure 7: 1 Dendera Light images on the Chapel G - South Wall of the Hathor Temple of Dendera
Translation of the text associated with the Dendera Light image from the South Wall of
Chapel G (Source: Cauville - French):
The text describes:
Words to speak of Har-Sema-Tawy: the great god, consort of Dendera, which rises as the
Living BA from the lotus. The crew of the Night Barque form his divine perfect KA, and
raise his sanctified figure (ssm). The couriers of his KA are prestigious. Gold, height: 1 cubit
(20.5 inches) .
14
Figure 8: 1 Dendera Light images on the Interior Wall of the Temple of the
Birth of Isis Iseum of Dendera
Translation of the text associated with the Dendera Light image from the Interior Wall of
The Temple of the Birth of Isis Iseum (Source: Cauville - French):
The text describes:
Words to speak of Har-Sema-Tawy: The Djed raises his body, the primordial carries his
image of worship, the courtiers of his ka bear his prestige.
15
5. What we Learn from Translations of the Text:

From the translations of the Medu Neter Hieroglyphic text accompanying the Dendera Light
reliefs, we learn the following key points relevant to our discussion:
The Dendera Light reliefs referred to actual Physical objects
How the Physical Objects depicted in the Dendera Lights images were Used
The Date the Dendera Light reliefs were carved
The identity of the components which make up the Dendera Lights
The Dendera Light Relief Reliefs referred to actual Physical Objects: We learn from the
translations of the text accompanying the Dendera Light reliefs that the reliefs referred to
actual Physical Objects, because in every translation accompanying the Dendera Light images in
the Hathor Temple of Dendera, the materials and the sizes of the physical objects are
indicated. We know that there was variation in the sizes of the objects which ranged from as
small as 2.25 inches to as large as 82 inches in height. The materials that the physical objects
were composed of included Gold, metal, and all precious stones. It is important to note that
the phrase all precious stones can be found in the text of various catalogs of objects that the
Ancient Egyptians kept. One such catalog comes from the Tomb of the 18th Dynasty Pharaoh
Tutankhamun in the description of the materials used for a "Cloisonn breastplate of Horus"
and a "Scarab pectoral" (shown in Figure 9 below).
Figure 9: Cloisonn breastplate of Horus and Scarab pectoral from the tomb of Tutankhamun showing all
precious stones of amber, lapis-lazuli, and faience glass
16
In the catalog, the amber, lapis-lazuli, and faience glass used on the objects were described as
all precious stones. The phrase all precious stones also referred to other materials the Ancient
Egyptians were known to work with including alabaster and quartz. Additionally, unlike the
Dendera Light relief images on the walls of the South Crypt Chamber (Figure 4 and Figure 5), the
Dendera Light relief images on the walls in Chapel G (Figure 6 and Figure 7, Partial Photo) were
in color. And although the relief images are partially destroyed, it can still be observed that
materials of different colors were used in the depiction, and possibly even construction, of the
physical objects to which the Dendera Light relief images referred. The table below shows a
summary of the sizes and materials used for the physical objects to which the Dendera Light relief
images referred based on the translation of the texts which accompanied the images.
Location
South Crypt (SC) Chamber - South
Wall, Image on the Right
South Crypt (SC) Chamber - South
Wall, Image on the Left
South Crypt (SC) Chamber - North
Wall
Number of
Images/Objects
Material(s)
Size
Gold, All
precious stones
3 hands (8.8 inches)
Gold, metal
4 hands (11.7 inches).
Gold
4 cubits (81.9 inches )
Chapel G - North Wall
Chapel G - South Wall
Gold and all

precious stones
Gold
3 fingers (2.25 inches)

1 cubit (20.5 inches)
How the Physical Objects depicted in the Dendera Lights images were Used: We learn from the
translation of the South Crypt Chamber South Wall Banner Across the Top that the physical
objects were used for cosmological celebrations of the New Year and the Night of the Child in
his Nest festival from the phrase: Re-Sema-Tawy is alive with gloss in the sky (and) lives at the
day of the New Year celebration. He lights up in its house in the night of the child in his nest,
by donating the light to the country from the birth bricks.
The Date the Dendera Light reliefs were carved: We learn the date the Dendera Light reliefs
were carved (and possibly the physical objects were crafted) from the translations of the South
Crypt Chamber South Wall. The South Crypt Chamber South Wall has two cartouches
containing the name of Ptolemy XII Auletes, who reigned around the year 54 BC.
The identity of the components which make up the Dendera Lights: The translation of the text
accompanying all 7 of the Dendera Lights images provides a consistent description of the
identity of the individual components which came together to create the Dendera Lights physical
objects. The components identified are:
Seshen Lotus Flower
17
KA the figure(s) of the person on its knees
BA the snake emerging from the Lotus Flower
Har-Sema-Tawy - the name of the Primordial Serpent emerging from the Lotus Flower
hn the protective envelope container around the snake emerging from the Lotus Flower
Djed Pillar holding up the vessel containing the snake coming out of the Lotus in the Day Boat
Heh holding up the vessel containing the snake coming out of the Lotus in the Night Boat
As was discussed in the section on The African Origin of Atomic Philosophy, in Egyptian
Cosmology, the Lotus flower represented a source of light and corresponded to the point where
energy is converted into subatomic particles in our modern scientific cosmology of the big bang
theory.
The Ka is translated variously from Ancient Egyptian language as divine spark or spirit or
double and the Ba is translated variously as characteristics or personality or soul. To the
Ancient Egyptians, the Ka and the Ba could be united by Nehebkau (whose name means
bringing together the Ka and the Ba and is mentioned in the translation of the South Crypt
Chamber South Wall Banner Across the Top). The result of uniting the Ka and the Ba was the
production of the Akh which is translated as meaning light, radiance, brilliance, shine in
E.A Wallis Budge Hieroglyphic dictionary. In the Dendera Lights images, the Ba is the snake
coming out of the Lotus and the Ka is the person on their knees, and essentially the Ba and Ka
would combine to produce Akh (light).
In Ancient Egyptian symbolism, the Djed Pillar represented stability and the Neter (deity)
Heh represented infinity. The Djed Pillar was present in the Dendera Light images of the Day
Boat in the primordial waters. Heh was present in the Dendera Light images of the Night
Boat in the primordial waters. Since Day and Night are dual opposite concepts, then in this
context it is fair to interpret Heh (infinity) and Djed (stability) as dual opposite concepts like
(infinity, filling) and 0 (stability, vacuum).
The protective envelope or bubble around the snake emerging from the Lotus is described on
the North Wall of Chapel G and the North Wall of the South Crypt in the Ancient Egyptian
Medu Neter Hieroglyphics as a hn. The word hn can be found on page 447 and 448 of E.A
Wallis Budges 1920 Hieroglyphic Dictionary as hen and henu (plural).
18
Figure 10: hn hen and henu (plural) from pages 447 and 448 of E.A Wallis
Budges 1920 Hieroglyphic Dictionary
As one of the Egyptologists who actually translated the text associated with the Dendera
Lights images from Medu Neter into French, Zeinab El-Kordy had this to say about the
bubble around snake emerging from the Lotus in the Dendera Lights reliefs in the 1982 paper
entitled The Sunrise at Harsomtous:
It is certain that in the text the word hn refers to the protective envelope surrounding
the snake coming out of the lotus. This is a new definition to be added in the
dictionaries that define this word as coffer or where manuscripts are kept or
where helpful herbs for mummification are stored.
This means that in the year 1982, the translation of the text accompanying the Dendera Lights
images which described the vessel which contained the serpent emerging from the lotus with the
word hn (hen) provided a new definition for the word which was not present in older
dictionaries like E.A Wallis Budges 1920 Hieroglyphic Dictionary. In his 2002 paper entitled
The Birth of Harsomtus from the flower - the significance and function of some cult objects of
the Temple of Dendera, Wolfgang Waitkus, one of the Egyptologists who actually translated
the text associated with the Dendera Lights images from Medu Neter into German, translates
the word hn as tank, vessel, container, receptacle, canister, jar, box. In the same paper,
Wolfgang Waitkus also speculates that the container may have been actually transparent
container since it was depicted as transparent in all of the Dendera Light images. Thus, it is quite
possible that this hn (hen) transparent container was made out of a transparent material called a
precious stone in the text such as faience glass.
19
People attempting to debunk the

Dendera Lights have speculated that
since the Medu Neter Hieroglyphic
iterty, aterti, /itr.ty/ (in figure 11),
which means the primordial birth
sanctuary environment in which the
sun is born (i.e. outer space), looks
like the snake emerging from the lotus
inside of the hn transparent container
in the Dendera Lights images, then the
two must be the same - However, as
the translators of the text Wolfgang
Waitkus and Zeinab El-Kordy have
demonstrated in their discussion, this
is simply incorrect.
Figure 12: Sema Hieroglyph, a

picture of lungs and a windpipe
Figure 11: iterty, aterti, /itr.ty/, meaning the primordial birth

sanctuary environment in which the sun is born (i.e. outer space)
Lastly, but most important, the translation of the text

accompanying the Dendera Lights images informs us that the
name of the snake emerging from the lotus inside of the hn
transparent container is Har-Sema-Tawy (which was
mispronounced and referred to as Harsomtous by the Greeks).
Har-Sema-Tawy means Horus unifier of the two Lands. The
Medu Neter Hieroglyphic Sema which means to unite is a
picture of lungs and a windpipe and thus will be used as a
metaphor for hydrodynamics in the discussion in the next section.
In the 1982 paper entitled Harsomtous, sun god, primordial god, creator god, One of the
Egyptologists who actually translated the text associated with the Dendera Lights images from
Medu Neter into French, Zeinab El-Kordy, discusses other texts related to Har-Sema-Tawy and a
Hymn to Har-Sema-Tawy in the temple of Dendara, at the bottom of a window on the upper part
of the east wall of the Central Hall (labeled Y on the map in Figure 3). In the texts of the
Dendera Lights, as well as the other supporting text, Zeinab El-Kordy shows that Har-SemaTawy has 2 distinct forms (Figure 13):
1. The Solar form of Har-Sema-Tawy is the Hawk
2. The Primordial form of Har-Sema-Tawy is the serpent, or a serpent emerging from the Lotus
20
In the Hymn to HarSema-Tawy Zeinab ElKordy discusses how HarSema-Tawy

in
his
Primordial form as the
serpent emerging from the
Lotus made the creation
the first time (Zep Tepi)
and came to existence in
the beginning and shows
that Har-Sema-Tawy in
his serpent form came to
existence before his first
solar form.
This is an
extremely important point
and is a variant of Ancient
Egyptian
cosmology
consistent with the previous
discussion in the section on
The African Origin of
Atomic Philosophy. In the
Har-Sema-Tawy variant of
Figure 13: A page from Zeinab El-Kordys 1982 paper entitled
Egyptian
cosmology
Harsomtous, sun god, primordial god, creator god
(shown in Figure 13), HarSema-Tawy in his serpent form emerges from the lotus and is created prior to Har-SemaTawy in his solar form as the Hawk. This is why on every wall in the Hathor Temple of
Dendera where there is a Dendera Light image, there is also an image of a Hawk. Har-SemaTawy depicted as a serpent emerging from the Lotus does not represent the Sun. HarSema-Tawy as a Hawk represents the sun. Har-Sema-Tawy depicted as a serpent
emerging from the Lotus represents something Primordial (first and fundamental) which
came into existence before the sun (i.e. atoms and electrons). The Ancient Egyptians were
intelligent enough to develop a scientific cosmology which united (Sema-Tawy) two principles
with Har-Sema-Tawy: Observational Astronomy (the Sun) and Particle Physics (atoms and
electrons). This means that Har-Sema-Tawy depicted as a serpent emerging from the Lotus
correspond to the point in our modern scientific cosmology of the big bang theory where energy
is converted into subatomic particles and Atoms begin to form. Har-sema-tawy is mentioned as
early as the time of the 11th Dynasty of Ancient Egypt (2061 BC - 2010 BC).
21
Additionally, one of the Egyptologists who actually translated the text associated with the
Dendera Lights images from Medu Neter into French, Franois Daumas, had this to say about
Har-sema-tawy in the book "Temple Dendara, VI-VIII":
In the last room, one sees, carefully carved on the Southern wall, a falcon with detailed
feathers, preceded by a snake emerging from a lotus blossom within a boatThese
reliefs are cosmological representations. The snake that comes out of the lotus is
equated with the shining deity Harsamtawy as he appears for the first time out of the
primordial sea. He is again represented near the bottom of the crypt in the form of two
snakes also coming forth, but this time wrapped in lotuses like protective envelopes
Figure 14: Har-Sema-Tawy variant of Egyptian cosmology
22
6. Comparative Analysis
From the translations of the text associated with the Dendera Lights, we know that the Dendera
Lights already meets two of our four criteria and stipulations for the Plausibility argument of the
Dendera Lights as a form of Ancient Egyptian Electrical Engineering Technology. We know
that the Dendera Lights we physical objects (technology) which were created around the
year 54 BC, and we know the Ancient Egyptians used the Dendera Lights technology in relation
to their cosmological celebrations uniting observational astronomy and particle physics. The
other two criteria and stipulations for our Plausibility argument are that we are looking for a form
of technology similar to the cathode ray tube, and we would expect the Ancient Egyptians to
describe the technology, and the components of the technology using symbolism associated with
their atomic cosmology and philosophy. Therefore, this section will present a comparative
analysis between the components described in the translation of the text of the Dendera Lights to
the components of a Cathode Ray Tube.
Figure 15: Comparative Analysis between the components described in the translation of the text of the
Dendera Lights to the components and construction of a Cathode Ray Tube.
Figure 15 above shows the relationship between the components described in the translation of
the text of the Dendera Lights to the components of a Cathode Ray Tube. We know from the
translation of the Dendera Lights text that the materials which were used to construct the
physical objects were Gold, Metal, and all precious stones (possibly amber, lapis-lazuli,
alabaster, quartz, and/or faience glass). Additionally, recall that the Dendera Light images in
23
Chapel G were in color, and although partially destroyed, we can see from the images that the
entire object was not all one metal, all one color, or all one material. We can see that the hn
(hen) container was indeed transparent. In the Chapel G Dendera Light images, Har-Sema-Tawy
appears as the same color as the arms of the Djed pillar and the Neter Heh and looks like, and is
indicated in the text that, it was made of Gold. Also in the Chapel G Dendera Light images
Lotus flower and horizontal columns of the Djed Pillar appear in a different color, which on the
current partially destroyed image, appears bluish-green. With this addition graphical evidence,
we are able to make the following comparisons and analogies:
The hn (hen) transparent container of the Dendera Lights is analogous to the

transparent glass container of the Cathode Ray tube.
Har-Sema-Tawy of the Dendera Lights, made of Gold Metal, the Ba of the Lotus
flower inside of the hn transparent container is analogous to the metal Cathode
electrode of the Cathode Ray tube which extends into the glass container. Additionally,
if Har-Sema-Tawy is a Gold tube/pipe, then it can be used like a Hydraulic pump (the
Sema symbol is lungs attached to a windpipe) to remove air to create a vacuum inside
the hn (hen) glass container, or to add inert gas inside of the glass container
The Arms of the Djed Pillar, or the Arm of the Neter Heh of the Dendera Lights, made
of Gold Metal, are analogous to the metal Anode electrode of the Cathode Ray tube. It
is important to note that regardless if the device is constructed with the anode inside of
the glass container (like the Dendera Light image on the South Crypt Chamber North
Wall), or if the device is constructed with the anode outside-of, yet touching the glass
container (like the Dendera Light images on the Chapel G North and South Walls, the
South Crypt Chamber South Wall, and the interior wall of the Temple of the Birth of Isis
Iseum), the stream of electrons can still be observed traveling through the container from
the cathode to the anode. Additionally, since the Djed Pillar (stability) and the Neter Heh
(infinity) are dual opposite concepts like (infinity) and 0 (zero), then it is fair to
interpret these symbols as indicators for either creating a vacuum (zero, stability) inside
the transparent container or filling (infinity) the transparent container with inert gas.
Creating a vacuum inside of a glass bulb, or filling the glass bulb with inert gas, are also
two of the criteria needed for incandescent light bulbs to function.
The Ka on its knees in the Dendera Lights, which represented the Divine Spark is
analogous to the Cathode Ray Tube Power Supply (source of the spark). The Ka was
connected by the material of the lotus flower to the Djed Pillar/Heh (anode) to HarSema-Tawy (cathode). Additionally, Har-Sema-Tawy is called the Ba inside the
Lotus flower, and it is a fact that in Ancient Egyptian symbolism, when the Ba and the
Ka unite, it produces Akh (light).
24
7. Addressing Misinformation
Before concluding this presentation on the Plausibility of the Dendera Lights as a form of
Ancient Egyptian Electrical Lighting Technology, it is necessary to specifically address the
misinformation which has been disseminated on this topic to date. There are three main
perspectives which disseminate information on the subject of the Dendera Lights, and
unfortunately to date, all of these perspectives have presented misinformation on the subject of
the Dendera Lights in order to support their bias.
The perspective which views the Dendera Lights as an Ancient Egyptian electrical light
source, was championed by people like Peter Krassa and Rainer Habeck in their book entitled
The Light of the Pharaohs. What Krassa and Habeck did well which helped their argument
was developing a working replica of the Dendera Lights Technology based on their
interpretation of it as an electrical light source. However, Krassa and Habeck made several
irrelevant and incorrect points which hurt their argument. Krassa and Habeck made a point to
talk about the Absence of Soot inside Ancient Egyptian Tombs and the Unavailability of
Oxygen inside Ancient Egyptians Tombs to Light Torches to suggest that torches and lamps
could not have been used to light the inside of Ancient Egyptian temples and Tombs, so the
Ancient Egyptians must have used lightbulbs. First of all, it is fallacious to conclude that light
bulbs must have been used for lighting just because you think torches were not used for lighting.
Additionally, the presence or absence of soot inside of a building, and the use or nonuse of
torches inside of a building, are irrelevant to the discussion of whether or not a particular artifact
is what you claim it to be. For example, you can still light torches and have soot inside of your
house, and also have knowledge of the use of electrical lighting. The soot and torch
discussion are auxiliary points which are only made to allude to the notion that the use of
electrical lighting in Ancient times is as ubiquitous and prevalent as it is now in modern times to
the point where the Ancient Egyptians did not even need torches. However, it is very simple
to show evidence of soot inside of Ancient Egyptian temples, and it is very easy to show Ancient
Egyptian Hieroglyphics and reliefs depicting the Ancient Egyptians carrying torches and fire
lamps to prove that the Ancient Egyptians did in fact use torches for lighting. The real
substance of proving that an artifact is what you claim it to be, is showing that what is
written about the components, material, function, and use of the artifact is consistent with
what is being claimed about the artifact. Unfortunately this is another area of shortcoming in
the discussion presented by Krassa and Habeck who misidentified several of the objects depicted
and described in the text accompanying the Dendera Lights reliefs. Since Krassa and Habeck
chose to make these irrelevant auxiliary points and incorrect primary points in their discussion,
they left room for their Dendera Lights Electrical Light Source Hypothesis to be easily
overturned.
25
The opposing perspective views the Dendera Lights as nothing more than mere fetish statues
using for Ancient Egyptian cult ceremonial religious purposes. This perspective is championed
by personalities like Frank Dernenburg in his book Pyramid Mysteries? Whats That? and on
his website www.Doernenburg.alien.de. On his website, Frank Dernenburg presents his
argument to debunk the Dendera Lights as a form of Electrical Lighting Technology, and
many other websites which aim to debunk the Dendera Lights have copied and repeated the
same information from Dernenburgs website. Dernenburg is a supporter of the idea that the
Mesopotamian Baghdad Battery is a plausible form of Ancient Electrical Technology based on
the statement taken from his website in Figure 16a below.
Figure 16a: Above: a Quote from Frank Dernenburg's website www.Doernenburg.alien.de showing his
belief that the Baghdad Battery is a form of Ancient Electrical Technology
Dernenburg also believes that the Ancient Egyptians did not "live in an age of research and
progress" and he asserts that in Ancient Egypt there is "no evidence of a systematic study of
physics or chemistry based on the statement taken from his website in Figure 16b below.
Figure 16b: Above: a Quote from Frank Dernenburg's website www.Doernenburg.alien.de showing his
thoughts about the Ancient Egyptians not having a systematic study of Physics or Chemistry.
Despite his bias, what Dernenburg does well which helps his argument is actually presenting an
accurate translation of the text associated with 2 of the 7 Dendera Lights reliefs located on the
South Crypt Chamber South Wall. Unfortunately, Dernenburgs argument fails because he
presents an Argument from fallacy logical fallacy and also incorrectly misinterprets several of
the Ancient Egyptian symbols and misrepresents (or misunderstands) how a Cathode Ray Tube
works. Dernenburgs Argument from Fallacy logical fallacy comes from analyzing the
argument of Krassa and Habeck, and inferring that since Krassa and Habecks argument contains
fallacy, then their conclusion must also be false. Dernenburg goes on to present misinformation
suggesting that Har-Sema-Tawy (Harsomtous) depicted as a Snake emerging from the Lotus
flower shown in the Dendera Lights reliefs represents the Sun, but as we have already
discussed, the Egyptologists who translated the text of the Dendera Lights say that Har-SemaAfricanCreationEnergy.com
26
Tawy depicted as a Hawk represents the sun, and Har-Sema-Tawy depicted as a Snake emerging
from the Lotus flower represents something primordial which existed before the sun.
Dernenburg presents more misinformation saying that since the transparent container around
the snake emerging from the Lotus in the Dendera Lights reliefs looks like the Medu Neter
Hieroglyphic iterty, aterti, /itr.ty/ , then the two must be the same. However, as we have already
discussed, the text of the Dendera Lights describes the transparent container around the snake
emerging from the Lotus as an hn container. Additionally, Dernenburg suggests that the
bulb must have been made from gold, which contradicts the Ancient Egyptians depiction of
the hn container as transparent. Lastly, Dernenburg misrepresents how a Cathode Ray Tube
works in his attack on the replica created by Krassa and Habeck. The Dendera Lights replica
developed and described by Krassa and Habeck was a Cathode Ray Tube in which the Anode
electrode is inside of the glass container along with the Cathode electrode. Since only 1 of the 7
Dendera Lights images (South Crypt Chamber North Wall) has the arm of the Djed Pillar or Heh
(the anode end of the device) reaching into the glass container, then Dernenburg makes a point
to suggest that Krassa and Habecks replica was not true to the most frequent depiction of the
Dendera Lights images which has the arms of the Djed Pillar or Heh on the outside of the glass
container. However, even if the Anode Electrode of a Cathode Ray Tube is touching the outside
of the Glass container, the cathode ray electron beam can still be observed to travel from the
Cathode, through the glass tube, and to the Anode. This can be observed simply by putting a
metal paperclip on the outside glass of a Plasma Globe, and watching the discharge travel to the
metal paperclip, because Plasma Globe operate on similar principles as Cathode Ray Tubes.
The third perspective which disseminates information on the subject of the Dendera Lights is the
perspective which interprets the Dendera Lights as Ancient Electrical Technology, not developed
by the Ancient Egyptians, but rather developed and left on the Planet Earth by Ancient Aliens.
The idea that the Dendera Lights are Ancient Alien Technology is championed by personalities
such as Erich von Dniken in 1989 in his book The eyes of the Sphinx and on television
shows like Ancient Aliens (season 4, episode 13). Whereas individuals who have the
perspective that the Dendera Lights were Ancient Egyptian Electrical Light bulbs may have
been nave in their knowledge of the translation of the text accompanying the Dendera Lights,
and individuals who set out to debunk the Dendera Lights as Electrical Light bulbs may be
biased in thinking there is no evidence of a systematic study of science on the African
continent, the individuals who promote the perspective that the Dendera Lights were Ancient
Alien Technology also tend to have issues with accepting the presence of science on the African
continent, and thus reconcile the discrepancy in their mind by jumping to the fallacious
conclusion that the technology must have been left in Africa by Ancient Aliens. The fallacious
arguments presented from this third perspective which views the Dendera Lights as Ancient
Alien technology are often built on the Affirming the consequent logical fallacy as well as the
Argument from ignorance logical fallacy.
27
8. Conclusion
In conclusion, the artifacts known as the Dendera Lights should be considered historically, as
well as in Present and Future Practical application.
For historical considerations, it is indeed Probable (most statistically likely), given the numerous
statues discovered throughout Ancient Egypts long storied history, that the physical objects
referred to by the text accompanying the Dendera Lights reliefs were also merely statues as
well. However, if the objects were just statues, it is a fact that to the Ancient Egyptians, the
statues represented a Primordial (atom/electron) source of Light other than the sun, which existed
before the sun. If Leonardo Da Vincis drawings of flying machines, which were merely
representations of flight to Leonardo, are noteworthy to be mentioned in the History of
Aeronautical Engineering, then likewise, the Dendera Lights which represented primordial
(atom/electron) light, should also be noteworthy to be mentioned in the History of Electrical
Engineering because not only did the Dendera Lights represent primordial (atomic) light, but
working replicas can actually be built (unlike Da Vincis flying machine drawings).
Also, for historical considerations, it is Plausible (logically argued) that the physical objects
referred to by the text accompanying the Dendera Lights reliefs were were electrical lighting
technology given:
The date in which the objects were created (50 BC) fits in with the timeline of
development based on when the Egyptians had a philosophy of the atom (2400 BC)
The text of the Dendera Lights mentions components which provide a spark (KA), that
combine with other components (BA), to produce light (Akh)
The Physical Dendera Light objects contained symbolic components like the primordial
serpent form of Har-Sema-Tawy which is analogous to electricity (atoms and
electrons) in our modern Big Bang Theory cosmology.
Comparative analysis of the components as described in the text of the Dendera Lights
match to Electrical Engineering components which can be used to construct a Cathode
Ray Tube Electrical Lighting device
28
In considering the artifacts known as the Dendera Lights for Present and Future Practical
Application, it is Undeniable that a Cathode Ray Electrical Light source can be constructed
describing the components needed to build the Technology, using the terms as described in the
text accompanying the Dendera Lights reliefs:
1. Light Source (Lotus)
2.
Glass Container ( hen )
3. Source of Spark (Ka)

4. Metal Electrode (Har-Sema-Tawy the Ba in the Lotus)
5. Pump to remove or add air (Sema symbol)
6. Vacuum ( 0 ) in container (Djed)
7. Fill ( ) container with inert Gas (Heh)
In this regard, the Dendera Lights serve as a tool that can be operatively used in the Present, and
on into the Future, to teach certain principles of Electrical Engineering in African Centered
Educational (A.C.E.) settings using African symbology.
29

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