The greatest story never told, the one you just didnt get, the only game in town, this one has it all.
It's a story of death, despair, resurection and redemption, set in the past and your future., the hopes and fears of all the years, as it were...it
cannot be over-hyped on my part.
To begin with the familiar, in order to establish context and importance, i shall begin by drawing attention to the timing and sequance of the events
of the Christian Holy Week, of the days on which the Last Supper, crucifixion and resurrection occured, bascially this is to establish the importance
of a three day sequance from the 15th day of the first month until the 18th.
Lev 23:6 And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
'Mat 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for
thee to eat the passover? '
Mar 14:1 After two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him
by craft, and put [him] to death. But they said, Not on the feast [day], lest there be an uproar of the people.
Thus the Last Supper occured on the 15th, the Day of Unleavened bread, the trial and curcifixion on the 16th, the 17th was the day in the tomb, the
18th the day of resurrection, all of the first month with regards to the year begining at Spring equinox.
It was also formerly celebrated that the 18th day of the first month, with regards to the Winter solstice, was the birthdate of Christ, epiphany, with
the shifting of calandars no longer so, except for the case of the Ethiopian Church and Armenian;
'In the Holy Land, the Orthodox churches use the old calendar (which has a difference of twelve days) to determine the date of the religious
feasts. Accordingly, the Armenians celebrate Christmas on January 18th and the Greek Orthodox celebrate on January 6th. On the day before Armenian
Christmas, January 17th, the Armenian Patriarch together with the clergy and the faithful, travels from Jerusalem to the city of Bethlehem, to the
Church of Nativity of Christ, were elaborate and colorful ceremonies take place. Outside, in the large square of the Church of Nativity, the Patriarch
and his entourage are greeted by the Mayor of Bethlehem and City officials. A procession led by Armenian scouts and their band, advance the Patriarch
into the Church of Nativity, while priests, seminarians and the faithful join in the singing of Armenian hymns. Afterwards, church services and
ceremonies are conducted in the Cathedral of Nativity all night long and until the next day
One finds then the Nativity was on the 18th day after the Winter Solstice, the day of resurection on the 18th day after the Spring Equinox, and should
begin to consider the whys and wherefores...birth and rebirth.
To begin explanation one needs to venture into ancient Egypt and consider the cult of Osiris, his major Feast day of Wagy, regarding death and
rebirth, was on the 18th day of the Egyptian first month, this after the Summer Solstice
Seventeen days after New Year's day, there was also the more somber feast of Wagy, which eventually became associated with the festival of
Thoth on the nineteenth day of the year. This event was connected with the mortuary rituals of ancient Egypt and was celebrated by private individuals
outside of official religious circles as well as within the precincts of the major temples in Egypt. Our first evidence of this celebration is from
the 4th Dynasty, making it one of the oldest in ancient Egypt. The original date of the festival was set according to the lunar basis and this was
never discarded. Hence, during the historical period, there were actually two separate Wagy feasts, one set according to the cycle of the moon and a
later one firmly placed at day eighteen of the first civil month
Osiris also had the distinction of being the resident god of wine, and during the Wag-festival his name was expanded to “Lord of Wine in the
Flood.” The festival celebrated Osiris’ death and rebirth, and coincided with the annual flooding of the mighty Nile
It is apparent then that no self respecting Deity of resurection would choose to be born or reborn on any other day than the 18th day of the first
month, whether that is the first month after the winter or summer solstice, or spring equinox being of lesser consideration. the numerics are what is
Looking at the resurection texts from the tomb of Unas, 5th Dynasty;
When you go forth to the sky, the sky shall give you birth like (sAH).........[Ho, Pepi Neferkare! Now I have bewailed you], now I have mourned
you. I will not forget you. My heart will not tire of invoking you every day, with an endowed offering on every festival - on the first of the month,
on the middle of the month, on the placing of the brazier, on the Thoth festival, on the Supply festival (wAg-festival), [on the meat-carving
festival, on your yearly festivals]. You will be given birth at the first of your months and live as a god
Awake. Turn youself about. So shout I. Unas, stand up and sit down to a thousand of bread, a thousand of beer, roast meat of your rib-joints from the
slaughter house, and ith-bread from the Broad Hall. The god is provided with a god's offering, the King is provided with this bread of his. Come to
your ba, Osiris, ba among the akhs, mighty in your places whom the Ennead protect in the Mansion of the Prince.Unas, raise yourself up to me, betake
yourself to me, do not be far from me, for the tomb is your barrier against me. I give you the Eye of Horus
One sees there the referance to the tomb as a barrier, toward rebirth. No written explanation is offered for this and the dating of this Feast until
the time of Plutarch, when he writes;
The Egyptians have a legend that the end of Osiris's life came on the seventeenth of the month, on which day it is quite evident to the eye
that the period of the full moon is over Because of this the Pythagoreans call this day "the Barrier," and utterly abominate this number. For the
number seventeen, coming in between the square sixteen and the oblong rectangle eighteen, which, as it happens, are the only plane figures that have
their perimeters equal their areas, bars them off from each other and disjoins them, and breaks up the ratio of eight to eight and an eighth by its
division into unequal intervals
Therein lies our explanation for why the 18th is the day of birth/rebirth, and the 17th the barrier of 'the tomb', the numerics relate to a
numeric/geometric consideration, as represented below.
More generally, 16 and 18 represent solutions (x=4, y=4) and (x=3, y=6) of the hyperbolic equation
xy = 2x + 2y
which in modern terms has an infinity of solutions; Plutarch is saying that (x=4, y=4), (x=3, y=6), and (x=6, y=3) are the only integral solutions. To
his positive solutions we would add today three more, at (x=0, y=0), (x=1, y=-2) and (x=-2, y=1): they are symmetrical to Plutarch's set with respect
to the two asymptotes, and in terms of geometry represent one null and two imaginary rectangles. In theory, to find any others we are suddenly
transported into the very difficult realm of Diophantine equations; but that these are the only five integral solutions can be seen instantly by
inspecting the graph. Plutarch's square, and one of his two symmetrical rectangles, are shaded.
So the first part of this investigation then leads to an obscure numeric/geometric problem, solution. This aspect i covered in more detail with
regards to the Egyptian aspect here;
It will surprise were this leads...
edit on 23-7-2012 by Kantzveldt because: Add
edit on 23-7-2012 by Kantzveldt because: (no reason given)