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The first phrase uses the term melek, and the yezidi of course worship malik taus, but this is a phrase, meaning 'peacock king/angel'. I wouldnt' take each usage of malik/melek as a reference to malik taus.
Originally posted by dizziedame
reply to post by saadrashid_inc
I have attended many different christian churches.
It seems they all use the ah-me , aman, and amen.
Confusing isn't it.
Amen (Amon) and Amen-Ra, King of the Gods, and the Triad of Thebes
Among the gods who were known to the Egyptians in very early times were Amen and his consort Ament, and their names are found in the Pyramid Texts, e.g., Unas, line 558, where they are mentioned immediately after the pair of gods Nau and Nen, and in connection with the twin Lion-gods Shu and Tefnut, who are described as the two gods who made their own bodies, and with the goddess Temt, the female counterpart of Tem. It is evident that even in the remote period of the Vth Dynasty Amen and Ament were numbered among the primeval gods, if not as gods in chief certainly as subsidiary forms of some of them, and from the fact that they are mentioned immediately after the deities of primeval matter, Nau and Nen, who we may consider to be the equivalents of the watery abyss from which all things sprang, and immediately before Temt and Shu and Tefnut, it would seem that the writers or editors of the Pyramid Texts assigned great antiquity to their existence. Of the attributes ascribed to Amen in the Ancient Empire nothing is known, but, if we accept the meaning "hidden" which is usually given to his name, we must conclude that he was the personification of the hidden and unknown creative power which was associated with the primeval abyss, gods in the creation of the world, and all that is in it. The word or root amen, certainly means "what is hidden," "what is not seen," "what cannot be seen," and the like, and this fact is proved by scores of examples which may be collected from texts of all periods. In hymns to Amen we often read that he is "hidden to his children, "and "hidden to gods and men," and it has been stated that these expressions only refer to the "hiding," i.e., "setting" of the sun each evening, and that they are only to be understood in a physical sense, and to mean nothing more than the disappearance of the god Amen from the sight of men at the close of day. Now, not only is the god himself said to be "hidden," but his name also is "hidden," and his form, or similitude, is said to be "unknown;" these statements show that "hidden," when applied to Amen, the great god, has reference to something more than the "sun which has disappeared below the horizon," and that it indicates the god who cannot be seen with the mortal eyes, and who is invisible, as well as inscrutable, to gods as well as men. In the times approaching the Ptolemaic period the name Amen appears to have been connected with the root men, "to abide, to be permanent;" and one of the attributes which were applied to him was that of eternal. Amen is represented in five forms: 1. As a man, when he is seen seated on a throne, and holding in one hand the scepter, and in the other the symbol of "life." In this form he is one of the nine deities who compose the company of the gods of Amen-Ra, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui, Keket, and Hathor. 2. As a man with the head of a frog, whilst his female counterpart Ament has the head of a uraeus. 3. As a man with the head of a uraeus, whilst his female counterpart has the head of a cat. 4. As an ape. 5. As a lion couching upon a pedestal.
AMEN OF THEBES
PRIESTS OF AMEN
CHIEF ATTRIBUTES of AMEN
THE early history of the god Amen is somewhat obscure, and his origin is unknown.
The name Amen means "hidden (one)," a title which might be applied to many gods. A god Amen and his consort Ament or Amenit are mentioned in the Pyramid Texts (UNAS, line 558), where they are grouped with Nau and Nen, and with the two Lion gods Shu and Tefnut.
This Amen was regarded as an ancient nature-god by the priests of Heliopolis under the Vth dynasty, and it is possible that many of his attributes were transferred at a very early period to Amen, the great god of Thebes. Though recent excavations have shown that a cult of Amen existed at Thebes under the Ancient Empire, it is doubtful if it possessed any more than a local importance until the XIIth dynasty.
When the princes of Thebes conquered their rivals in the north and obtained the sovereignty of Egypt, their god Amen and his priesthood became a great power in the land, and an entirely new temple was built by them, in his honour, at Karnak on the right bank of the Nile. The temple was quite small, and resembled in form and arrangement some of the small Nubian temples; it consisted of a shrine, with a few small chambers grouped about it, and a forecourt, with a colonnade on two sides of it.
Amen was not the oldest god worshipped there, and his sanctuary seems to have absorbed the shrine of the ancient goddess Apit. The name of Thebes is derived from T-Ape, the Coptic name of the shrine of the goddess Apit, and the city was not known as Nut Amen (the No Amon of the Bible, Nahum 3, 8), i.e., the "city of Amen," until a very much later dat
Whatever views Amenhetep III held concerning Amen and his worship, he did not allow them to interfere with or obstruct his public allegiance to that god. This fact is proved by his building operations at Luxor and the gifts which he made to the temples and priesthood of Amen throughout the country. But he honoured other Egyptian gods besides Amen, for he built a temple at Elephantine to Khnemu, a very ancient god of the region of the First Cataract. To commemorate his victory over the Nubians in the fifth year of his reign, he built the great temple called Het Kha-em-Maat at Sulb, in the Egyptian Sudan. He dedicated it to Father Amen, Lord of the Thrones of the Two Lands, to Khnemu and to "his own Image living upon earth, Neb-maat-Ra. 1" On a bas-relief published by Lepsius 2 we see him worshipping himself, as Lord of Ta-Kenset. In several of the scenes sculptured on the walls he is represented making offerings to Amen-Ra, Khnemu and other gods, and he is
The opening words say that it is a hymn to Amen when he rises as Heraakhuti; that is to say, it is addressed to Amen in his character of a solar god. It might equally well be addressed
to Ra or Horus or any solar god. The writer calls the god a "daily beauty that never fails to rise," and identifies him with Khepera, an ancient god of creation, who is mighty in works.
His rays which strike the face cannot be known (or estimated), and the brilliantly bright and shining metal called tcham cannot be compared for splendour with his beautiful appearance.
The caps on the pyramidions of obelisks were made of tcham metal, and the brightness of them could be seen many leagues away. In line 3 Amen is said to have been ptah-tu, i.e., he was "designed," just as an object is designed, or plotted out, by a draughtsman, and the correct meaning of the word may be that Amen designed his own form.
Next the god "plated his limbs," i.e., he made them to have the appearance of plates made of tcham metal. This statement is followed by the words, "[He] gives birth, but was not himself born: Only One in his characteristics, qualities, powers and operations."
Thou stablishest heaven with thy two arms, and the West (Ament) in thy name of Amen. Thou art the Image of the Ka (or Double) of all the gods, Image of Amen, Image of Atem, Image of Khepera, Image of the Lord of all the earth, Image of the Lord who is crowned King of the South and North in the North and South, Image who gavest birth to the gods, who gavest birth to men, who gavest birth to everything, the Lord of life, thou Living One, who possessest power greater than that of all the gods. Thou hast conquered the Nine Gods, thou hast presented to them their offering. Thou hast bound them together, thou hast made them to live. O thou Image who hast created their doubles (?), thou hast
Originally posted by interestedalways
From the Alternative Religions website comes the word Notariqon. This word is said to be a Kabbalistic methodology which involves looking for deeper meanings or words or phrases by expanding them into sentences or acronyms. It says that an example of this would be the word Amen, that Amen is a compaction of the phrase "Adonai Melekh Na'amon" Lord, faithful King.
Does anyone know if this is true? It seems I am frequently running across many references to Melek, or Malik Taus these days. Do you believe when millions of Christians are saying Amen to end their prayers they are actually referring to a Yezidi deity?
Originally posted by interestedalways
Great research, momma!
I am glad someone else is seeing what I am seeing.