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yes that lady statue is a prime example of the eye of ra arm position. it might help to know that i think the pleaides and therefore, taurus, is involved, but not in the sense of sexual congress. the gate between the horns of the bull, relates back to the hathor headdress as well, which is predated by the egyptian goddess bat, who is symbollized by the gate symbol.
i didn't reach this conclusion easily. it was a long trek thru thousands of ancient stories and artifacts. i did realize, however, that people had entirely the wrong idea about the gate symbols. they had concluded that it was about sex. however, i found evidence that it didn't start off that way. it was reinterpreted sometime during babylon and nimrod's pharaonic line. it's obfuscation. the gate was symbolized as a celestial womb, the worm hole as a celestial vagina, and pyramids/ziggurats/obelisks were characterized as the male aspect. this also included the idea of taurus plowing the field. it doesn't mean sex though. it's just hidden now under layers of babylonian double speak.
According to Wallis Budge, the Djed is the oldest symbol of Osiris, and symbolizes his backbone and his body in general. He states that originally Osiris was probably represented by the Djed alone, and that he had no other form. He regards the Djed hieroglyph as a conventional representation of a part of his spinal column and gives its meaning as "to be stable, to be permanent, abiding, established firmly, enduring.6
The reconstruction of the body of Osiris occurred at a place called Djedu,in the Delta region of Lower Egypt and it was here that the yearly ceremony of 'Raising the Djed Pillar' took place on the last day of the month of Khoiak, the eve of the agricultural New Year. The next day marked the beginning of the four month long season of Pert, or 'Going Forth' during which the lands rose out of the flood waters allowing the fields to be sown.Djedu was also referred to as Per-Asar-Neb-Djedu, meaning "The House of Osiris - the Lord of Djedu". The Greeks called it Busiris, after the shortened title Per-Asar - "The House of Osiris"
Mythologically, the 'Raising of the Djed' symbolised the resurrection of Osiris, and with its annual re-enactment represented the death and renewal of the yearly cycle. Osiris is referred to as "Lord of the Year" in the Pyramid Texts 7 and that he was also the god of agriculture meant that his annual resurrection ensured the stability of the abundance of the next season's crops. 8
From the descriptions above it can be understood that the general concept of the Djed symbol appears to be a combination of the backbone of Osiris, a column or pillar, and the trunk of a tree. The Legend of Osiris as told by Plutarch reinforces this interpretation. The story involves the murder of Osiris in which his body is trapped inside a chest and becomes enclosed in a huge tree at Byblos. The trunk of this tree containing the body of Osiris is then cut down and turned into a pillar for the house of the King. This pillar is referred to by the Djed hieroglyph and the branches of this magnificent tree were said to have been turned to the four cardinal points. 9
The body of Osiris becomes enclosed in the trunk of a tree and is associated with the Djed pillar in utterance 574.
Much later, the detail was added that the tree enclosing of the body of Osiris was located at Byblos. This probably refers to the tradition related in the Hymn to Osiris, dating from the Middle Kingdom, of sending sailing expeditions to Byblos to obtain trees from which to make coffins.10
Osiris entombed under a tree, the tree is the House, the tree is cut down and made a pillar in the house of the king
Osiris entombed under 4 pillars, the pillars are the House
Seshat, as “this one who first established the Chamber [of Darkness], she being ... a lamp of prophecy.”
Kky or kkw in ꜥ.t-kky is not the quotidian darkness of night (grḥ), but the precosmic darkness personified in Kek and Kauket of the Hermopolitan Ogdoad. Kky- darkness is thus often associated with the Nun, the primeval oceanic chaos. I
Finally, the Chamber of Darkness is the locus of prophecy (sr), and hence is associated with utterances irreducible to human subjectivity, and which are conceived in the form of animals: “These dogs, these jackals, these baboons, these snakes, which prophesize according to their utterances [...]”7; “The jackal ... speaks prophecies in the Chamber of Darkness [...].”8
Throughout the Book of Thoth, a speaker identified as ‘He-of-Heseret’ (a precinct sacred to Thoth) acts as one of two chief interlocutors of the aspirant to scribal initiation, who is designated as mr-rḫ, ‘The-one-who-loves-knowledge’.
The-one-who-loves-knowledge, he says: “What is writing [sẖ]? What are its places of storage [or ‘explanation’9]? Compare it to its like, O overflowing one!” He speaks, namely, The-one-of-Heseret, he says: “Writing (or ‘a book’) is a sea [ym]. Its reeds [ꜥt.w] are a shore [ꜥt]. Hasten therein, little one, little one! Hurry to the shore! Count waves (?) (or ‘difficult passages’). As for its body, it is a myriad [ḥḥ]. Do not be weak with regard to it (the sea) until its lord permits that you swim in it and he makes a perfect place (?) (or ‘very fair wind’) before you.”10
the conceptualization of writing in the Book of Thoth, namely the identification of writing’s abyssal quality with bodies of water, and its points of determinacy with the marsh plants, especially reeds and papyrus, that furnish the paper and writing instruments used by Egyptian scribes.
“They have named it the ꜥt-plant,” i.e., the scribe’s reed brush, “namely, the ꜥt-plant of life which the land of mooring will touch,” echoing the wordplay between ‘reed’ and ‘shore’ in the passage from B02, 4. Reeds or pens also have the sense of a ‘shore’ of interpretive determinacy at B02, 5/3, where a series of symbols of interpretive difficulty includes “they have assigned reeds (?) which [they] cannot reach.”
It cannot easily be determined to what degree we may regard diverse bodies of water mentioned in the Book of Thoth as primary symbols of writing like the ‘sea’ in B02, 4/13. Sometimes the waters in question are conceived as rivers or canals, and it is anticipated that they can be crossed, which makes them symbols of transition to a different plane or state of being, potentially transformative for the scribe as an individual, but in which the water itself is not thematic:
In the Book of the Dead, Osiris is pictured here as the chief of Amenti (other world). In earliest depictions, his job is to preside over the judging of human deeds for the coming harvest. The Greeks have translated "Wasir" as Osiris but scholars do not agree on the etymology. Perhaps it originated from "waw" and "Seir". Monsoon rains (waw) from the mountains of Seir supplied the Red Sea region with life sustaining moisture.
Osiris was known by many names. "Foremost of the Westerners" was alluding to his position of Lord of Afterworld. "Osiris Wennofer" can be translated Osiris is everlasting in good condition. "Sekhet Aaru" which means field of reeds. The cartouche of throne and eye represents Osiris in his name of "many-eyed". Gerald Massey has translated the Egyptian word for eye as "seed" so perhaps the cartouche means "many seeds."
The ancient story tells of the brother of Osiris, Set(hippopotamus), breaking his body into thousands of pieces and broadcasting them over the land. In fact, hippos do break up papyrus rhizomes and can clear running streams that have been clogged. The story continues as Isis, his sister wife, collects the bits of his body and stores them in a chest. Rhizome cultivation would require collection of roots to be over-wintered in a dark, dry box. During planting season, the saved rhizome or "eye" could be replanted on woven mats at the edge of lakes. Evidence for chufa planted on mats is shown in the picure above. Osiris is sitting on a throne that sits on the woven mat with chufa growing out of the plaits. The canopied Sukkah is reminiscent of the huts of Sukkot.
The backbone of Osiris was found at a place called Djedet, the Greek Mendes, 23 a well-established site of importance in the Delta during the Early Dynastic period. 24 The god of the city was the sacred ram called Ba-Neb-Djed, meaning 'Ram, Lord of the Djed', though sometimes he was called 'Ram with four heads upon on neck' relating to a legend in which he unites within himself the souls of Re, Osiris, Shu, and Kheper. 25 The god was worshipped as a form of Khnum and was also identified with Osiris. 26 A local form of Osiris was made by merging with the Ram as 'Osiris the Ram, Lord of Djedu'. 27
The Djed has been said to represent the support of the sky, the pillar of cosmic stability. Khnum is often pictured holding up the arms of Shu helping him to support the body of the sky goddess, Nut. Sometimes he even replaces Shu, in his role of the Khnum supporter of Heaven and at times he was referred to as the "raiser up of heaven upon its four pillars and supporter of the same in the firmament".30 In this capacity he is depicted as the Djed with arms upheld supporting the sky as pictured on the right. 31 In a hymn inscribed on the walls of the temple of Esna, Khnum is called "The prop of heaven who hath spread out the same with his hands" 32 and in the Pyramid Texts, Khnum is referred to as a "Pillar of the Great Mansion."33 In utterance 586 of the Pyramid Texts Khnum makes a ladder for the king to use to ascend to the sky. The word for 'ladder' in this case, however, is spelled with the symbol for 'ribs'34. This would seem to be alluding once again to the backbone of Osiris, upon which, the King ascends to the sky with the sun god Re in utterance 321 of the same texts. The Old Kingdom variant of the determinative hieroglyph in this word 'backbone' is F41, the top part of the Djed Pillar: F41
The Djed is frequently used to symbolize the Sun in its rising, and like the Djed, is a commonly used metaphor for the rebirth of the King's soul. In chapter 17 of the Book of the Dead, the soul of Osiris finds the soul of Re in Djedu:
Since rams were considered a symbol of virility, Amun also became thought of as a fertility deity, and so started to absorb the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning Bull of his mother,
The ancient Romans, Greeks, Ethiopians and Germans all thought ammonites brought good dreams and cured insomnia when put under a pillow. In India, ammonites symbolize the god Vishnu and are called "Wheel of God" by some Himalayan tribes.
Genesis 28:11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep... And he dreamed, and behold a ladder set up on the earth and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
There can be no doubt that this dreamstone was an ammonite. The ladder that was set up on the earth is most likely referring to a ziggurat or minaret which can have a spiral shape resembling the stones of that place (ammonite fossil).
4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place.
Al Hwt is the South Semitic word for the whale fish that appears to be swallowing the seawater as it swims. The importance of this fish to the original people of Aden is evident because it was the first to be assigned to the stars in the night sky. The mapping of the stars may have begun on the Yemeni coastline by hunters watching and waiting for whale sharks. Hwt is also used to describe the divisions of the night sky that create the zodiac. The origin of the Hebrew letter het or khet is describing these divisions and are called "Mansions of the Moon" in South Semitic. Ancient people deified the whale shark by placing it in the heavens upside down so that mortal men could see the stars on its skin. This constellation is now known by its Greek name Piscis Austrinus; Fish of the Southern Sea. The heavenly waters of the night sky were described as the Land of Hwt (Tehut) and credit for mapping the stars was given to a deity named Tehuti.
She is frequently shown dressed in a cheetah or leopard hide, a symbol of funerary priests. If not shown with the hide over a dress, the pattern of the dress is that of the spotted feline. The pattern on the natural hide was thought to represent the stars, being a symbol of eternity, and to be associated with the night sky.
It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures.
We locked up our wisdom into our bones
And swallowed the keys
They sank in our rivers of blood
And we forgot the maps
Because we had to forget the mysteries
To keep them safe.
We wove our hair into brooms
And swept over our paths
And then burned the earth with our rage
We didn't teach our children
It was the only way to protect them, we thought
But in them we planted seeds, seeds and keys
And told them stories and riddles and songs
With no roots, just tangled threads
That would take years to unwind
Just enough time
For the rains to fall again
And put out the fires
For the dams to break
For the rivers to flood
For the paths to be walked again
For the soil to breathe
And as the old bones crumble
Deep beneath the rubble
We find we've always had the keys
Our stories and our maps
Our paths are revealed to some
And the seeds grow again
The threads are unspun and woven again...
reply to post by Utnapisjtim
The axis mundi. The 4 cardinal points superimposed on each other in the form of 4 papyriform pillars as one. The spine of Osiris, the resurrection or firm foundation.
From the turn of the Bronze and Iron Age (1300–1100 B.C.E.) comes the bronze serpent from Timna‘. It differs from the above-mentioned ones, because it is partially wrapped round with a golden tape. It was excavated in Stratum II in a naos of the Midianite temple (Locus 110, Square B–C 14–15; see fig. 6).12 The temple was built initially by Egyptians who dedicated it to Hathor, the goddess of fertility. During the rule of the 20th Dynasty Egyptians abandoned the nearby copper mines and the temple, which was partially destroyed by an earthquake. The mines and the temple were then taken over by the Midianites. From that time come the bronze serpent (nearly 12 cm long), as well as votive offerings placed in the temple: a bronze phallic male figurine, a ram figurine, numerous rings, amulets, earrings, bracelets, beads, and many copper tools. Moreover, a large amount of Midianite pottery was found.13
originally posted by: zardust
Remember Moses is first introduced to YHWH in Midianite territory. His Father in Law, Jethro was the priest of Midian. Midian was the son of Abraham and Keturah, the Egyptian wife.
Ptah is the creator god par excellence: He is considered the demiurge who existed before all things, and by his willfulness, thought the world. It was first conceived by Thought, and realized by the Word: Ptah conceives the world by the thought of his heart and gives life through the magic of his Word. That which Ptah commanded was created, with which the constituents of nature, fauna, and flora, are contained. He also plays a role in the preservation of the world and the permanence of the royal function.
He is sometimes represented as a dwarf, naked and deformed, whose popularity would continue to grow during the Late Period. Frequently associated with the god Bes, his worship then exceeded the borders of the country and was exported throughout the eastern Mediterranean. Thanks to the Phoenicians, we find figures of Ptah in Carthage.
Yahweh, it was suggested, was a male figure to the far left of the female lyre player. But, it is now generally agreed that this figure is the Egyptian god Bes, with his customary feather headdress and arms akimbo, as well as the tail (or penis) hanging between his legs.
If not the god Bes on Pithos A, where (if anywhere) might we find Yahweh?
I believe Yahweh can be found on a drawing on Pithos B, which also contains an inscriptional reference to Yahweh and his asherah. Pictured on this pithos is a line of five worshipers with hands raised in a gesture of adoration before a deity. The deity they are worshiping, however, is not drawn. What deity, then, are the processioners adoring? A clue is provided by the direction in which the processioners are looking, a feature overlooked in an otherwise painstaking study of all aspects of the drawings.16 The general orientation of the processioners is undeniably skyward; this suggests that the object of the processioners’ devotion was situated in the sky. But for the crude nature of the drawings, one might speculate that the artisan, by drawing five heads each oriented progressively more skyward than the one before, intended to create the effect of their looking at an object “in motion.” Their gaze seems to move from a point low in the sky to a position directly overhead (or vice versa). Were they tracking the sun? (The effect is roughly akin to a sequence of still frames in a movie clip.) Whether or not this sequence was intended, it does seem clear that they are looking skyward, quite probably toward the sun. We have already shown that several Biblical passages tell of Israelites venerating the sun, if only as a cult symbol or icon of Yahweh (see Jeremiah 8:2; Ezekiel 8:16–17; 2 Kings 23:5, 11; cf. Deuteronomy 4:19, 17:3).
The Egyptian god Ptah is given the title ḏū gitti 'Lord of Gath' in a prism from Lachish which has on its opposite face the name of Amenhotep II (c. 1435–1420 BCE) The title ḏū gitti is also found in Serābitṭ text 353. Cross (1973, p. 19) points out that Ptah is often called the Lord (or one) of eternity and thinks it may be this identification of ʼĒl with Ptah that lead to the epithet ’olam 'eternal' being applied to ʼĒl so early and so consistently. (However in the Ugaritic texts, Ptah is seemingly identified instead with the craftsman god Kothar-wa-Khasis.)
originally posted by: zardust
a reply to: Utnapisjtim
The Kenites are Cainites. Same word. It means Smith. One who works with Metal. Tubal-Cain is said to be the first to work with metal.