5 jan 1946 ano antes da era comum - ANCHOR Winter Solstice at Senwosret I Karnak Temple

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Gertoux, Gérard. Sarah wife of Abraham Fairy tale or real history? Outcome of the Investigation.

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...there are only two Egyptian chronologies that rely on absolute dates: Krauss' chronology (“Low”) or Von Beckerath's chronology (“high”) according to whether the observation was made at Elephantine (conjecture) or at Thebes (likely)...

How can one know if Von Beckerath’s chronology is the true chronology? The answer is simple: one must use another astronomical dating in order to confirm it, which is possible now since Luc Gabolde, a French Egyptologist, found such a dating in 2010. In his article dedicated to the orientation of the temple of Amun-Ra at Karnak (Thebes), Luc Gabolde gave the precise measurement of the azimuth of
the sunrise at winter solstice2 based on the axis of the temple: 116° 43' 7,35" (Gabolde: 2010, 243-256).

Due to the precession of equinoxes, the azimuth of sunrise has changed slowly over time. If one observes the sun at the horizon, its path on azimuth moves through three peculiar positions easy to observe: the sunrise at summer solstice, the sunrise at winter solstice and the culmination of the sun at summer (or winter) solstice on the celestial meridian. To highlight this special and unique day, the Egyptians built a central corridor in several of their temples in order to let sunrays cross these temples on this very day of the year, as in the Senwosret I’s temple in the Karnak Temple Complex on the day of winter solstice3.

Given that the construction of the temple of Senwosret I was decided at the time of his accession, the direction of the corridor has been set at this time which fixes his 1st year of reign in 1946 BCE.

It is seen that the chronology of Von Beckerath is partially confirmed but there are still several small shifts of a few years because he assumed the existence of a few co-regencies. In order to solve these small disagreements, we can use now the El-Lahun papyri, which describe numerous lunar festivals that occurred during the 19 years of Senwosret III's reign, followed by the 45 years of Amenemhat III, consequently the 10-year co-regency between Amenemhat I and Senwosret I was not taken into account. These papyri show the lunar days psdntyw which were dated in the civil calendar.

We can see that few wag feasts have been dated and they all fall on lunar day 17 (instead of theoretical day 18). This document can be dated precisely thanks to the Sothic rising of IV Peret 16, Year 7 of Senwosret III since, according to astronomy, it took place in Thebes on 11 July at that time4.

Parker has compiled and explained the 30 days of the Egyptian lunar month, which shows that several days do not fit at all with their Moon phases. Paradoxically, Parker refused the moon phases cycle of Macnaughton (Parker: 1950, 9) because he considered him as an eccentric.

As one can see, in Parker's lunar cycle it is obvious that the meaning of days 1 (psdntyw) and 18 (i‘ḥ) has nothing to do with the corresponding lunar phase and is even opposed to it. The Egyptian word psdntyw literally means “shining ones” which is opposed to its moon phase (after the new moon) called “first invisibility”, which is paradoxically impossible to observe because it is not visible. Furthermore, the Egyptians who never mentioned eclipses, solar and lunar, because they saw them as a death omen, would have chosen to start their lunar months on the new moon, which is visually identical to an eclipse. In addition, day 18 which literally means “moon” would have no link with the lunar cycle, which would be the last straw. Although the lunar cycle given by Macnaughton is simple as well as logical, mainstream historians still use the lunar cycle given by Parker in 1950.

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