12-17-2010, 02:13 AM
I'm not proud of this in the least.
But I want answers. This is my latest attack on everything that is orthodox egyptology;
1483b. ’Imś.ti, Ḥȝpi, Dwȝ-mw.t.f, Ḳbḥ-śn.w.f,
1483c. who live on truth, who lean upon their d'm-sceptres,
The four Gods mentioned in line 1483b are the four sons of Horus. These Gods are firmly established as being the overseers of the four sides of the pyramid by context. Two are the legs which lift and two the arms that hold. Two operate the counterweights and two the ascenders. Mercer translated “ma’at” as “truth” in most cases dependent on context but in this instance it probably should be “balance”. “Ma’at” meant truth or balance or a combination of the two. Remember that Seker was the ballast of the counterweight and in a later “Hymn to Osiris”, Seker was said to tow the eart by ma’at, ie- he used balance to drag the earth (or parts of it).
The more interesting line is 1483c. It says these Gods live on balance and lean upon their pulleys!! I intend to show this using the context of the PT for substantiation.
First a little fluff from a series of similar utterances;
339c. who stand on the eastern side of the sky and lean upon their d‘m-sceptres,
348b. who stand on the d‘m-sceptres of heaven,
355b. let them be brought to N., those four traffic-guards, the wearers of side-locks,
355c. who stand on their d‘m-sceptres, on the eastern side of the sky,
360d. who sit on their d'm-sceptres on the eastern side of heaven.
These refer to the “four traffic gaurds”. It’s tempting to make “side locks” related to the ascender but in all probility this was merely a hair style. The only important information here is that they lean, stand, or sit on their pulleys.
There’s this;
816a. who lean upon their d‘m-sceptres, who guard the land of Upper Egypt,
It’ll get a little more interesting here;
1762a. To say: N. is the d‘m-sceptre which is in Grg.w-bȝ (.f).
1762b. N. has descended upon the perch; N. has ascended among the great ones.
Here there is a weak association with the pulley and going up and down.
Same here;
1319a. N. is the great sceptre in the great court in Heliopolis,
1319b. when he ascends and lifts himself to the sky.
1456b. O gods of the lower sky, imperishable stars,
1456c. which traverse the land of Libya, which are supported by their d‘m-sceptres;
1456d. just as N. is supported, with you, by a wȝś-sceptre and a d‘m-sceptre.
I believe the w3s’-sceptre is the device which operated the djed. This was a hollow sycamore which was used to direct the water flow. The “lower sky” was the height of heaven which was also known as the []b[]w or the height to which the water sprayed. It varied from as high as 80’ on G1 to as little as 32’ on Djoser’s Pyramid. These Gods included the four sons of Horus but the entire earthly ennead who built the great pyramids.
288a. The ḥkn-wt.t-serpent is on her d‘m-sceptre, the sister (?) of N. who holds Shu aloft.
288b. She makes his place wide in Busiris, in Mendes, in the necropolis of Heliopolis;
I believe it’s the pulley which is meant to hold “upward” aloft. Normally N (the dead king) is associated with Shu because N is the water spray which goes upward but in this case Shu’s role in lifting the ascender is noted. Normally Nephthys gets credit here because she’s the Goddess of the ascender. 288B is a sort of prayer that the rope doesn’t slip off the pulley. Men rode these ascenders to report to work and there would occasionally be accidents. A rope slipping off the pulley would cause one of the most serious types of accidents.
1000e. who stand on (by?) their d‘m-sceptres, who stand (?) on their eastern standard.
368a. N. pushes off from the earth in thy boat, O Rē‘;
368b. so when thou goest forth from the horizon, he (N.) has his sceptre in his hand,
368c. as navigator of thy boat, O Rē‘,
369. Thou (N.) mountest up to heaven; thou separatest thyself from the earth, a separation from wife and office (royal-apron).
This is one of the more telling utterances. This suggests that the boat leaves the earth and the pulley guides it! “Aprons” in the PT apparently refer to the water collecting device which surrounds them at the base. It is from this apron that the boat rises. Remember all these boats and stones were said to “fly up and alight”.
1241c. N. is side by side with Atum, between the two sceptres.
This is consistent as well.
797a. that thou mayest judge the gods, that thou mayest set a boundary to the Bows,
797b. between the two sceptres, in this thy dignity of spirit, commanded by Anubis.
Anubis is the intelligence atop the pyramid which directs construction. He is between the two pulleys which operate the counterweight and ascender. The “boundary of the bows” is the “Land of Rainbows”. It is the horizon above the Nile Vallay where the true horizon can be seen.
I fear this last one is so complicated it will be hard to understand but it is so complete and so explicit it needs to be included;
Utterance 568.
1431a. To say: He is gone who went to his ka; Mḫnti-’irti is gone to his ka;
1431b. N. is gone to his ka, to heaven.
1431c. A ladder is made for him, upon which he mounts, in its name of "That which mounts to heaven."
1432a. His boat is brought to him by the d‘m-sceptres of the imperishable stars.
1432b. The bull (or, ox) of heaven lowers its horn, so that he may pass thereon to the lakes of Dȝ.t.
1433a. O N., thou dost not fall to the ground.
1433b. N. lays hold of the two sycamores, which are in the middle of yonder side of the sky,
1433c. which ferry him over, and they set him on the eastern side of the sky.
“Minti-irty” is the God of the Mehet Weret Cow which was the water collection tower ion the north side. He was the God who snatched things from the air with an eye before and an eye behind. The cow sat on the Eye of Horus and had another at 80’ which caught the water. The cow actually wore a counterweight in the iconography and was said to channel the celestial waters. Yes!!!
When this God and the dead king go to their kas this is where they go. The ladder mounts to heaven because it’s the path up the side of the pyramid under the pulleys which transports the stones and the God Seker who rows them in his boat. These pulleys bring the boat. It is the “bull of heaven” which Anubis directs and the ascender is shaped like the head of the bull (in order to stack stones on it). It lowers its horn that they might ascend to the lakes of the geyser. Egyptologist claim “D3.t” means the underworld but this definition doesn't fit in context in the Pyramid Texts. Geyser does fit seamlessly.
The dead king doesn’t fall to the ground because he passes through the “Upper Eye of Horus” in the Mehet Weret Cow. He traverses the sky to the lakes of the D3t usually called the queen’s chamber in the case of G1. It is the djeds (sycamores) which contain him and ferry him over to the east side of the sky.
They should just give up since they're wrong.
But I want answers. This is my latest attack on everything that is orthodox egyptology;
1483b. ’Imś.ti, Ḥȝpi, Dwȝ-mw.t.f, Ḳbḥ-śn.w.f,
1483c. who live on truth, who lean upon their d'm-sceptres,
The four Gods mentioned in line 1483b are the four sons of Horus. These Gods are firmly established as being the overseers of the four sides of the pyramid by context. Two are the legs which lift and two the arms that hold. Two operate the counterweights and two the ascenders. Mercer translated “ma’at” as “truth” in most cases dependent on context but in this instance it probably should be “balance”. “Ma’at” meant truth or balance or a combination of the two. Remember that Seker was the ballast of the counterweight and in a later “Hymn to Osiris”, Seker was said to tow the eart by ma’at, ie- he used balance to drag the earth (or parts of it).
The more interesting line is 1483c. It says these Gods live on balance and lean upon their pulleys!! I intend to show this using the context of the PT for substantiation.
First a little fluff from a series of similar utterances;
339c. who stand on the eastern side of the sky and lean upon their d‘m-sceptres,
348b. who stand on the d‘m-sceptres of heaven,
355b. let them be brought to N., those four traffic-guards, the wearers of side-locks,
355c. who stand on their d‘m-sceptres, on the eastern side of the sky,
360d. who sit on their d'm-sceptres on the eastern side of heaven.
These refer to the “four traffic gaurds”. It’s tempting to make “side locks” related to the ascender but in all probility this was merely a hair style. The only important information here is that they lean, stand, or sit on their pulleys.
There’s this;
816a. who lean upon their d‘m-sceptres, who guard the land of Upper Egypt,
It’ll get a little more interesting here;
1762a. To say: N. is the d‘m-sceptre which is in Grg.w-bȝ (.f).
1762b. N. has descended upon the perch; N. has ascended among the great ones.
Here there is a weak association with the pulley and going up and down.
Same here;
1319a. N. is the great sceptre in the great court in Heliopolis,
1319b. when he ascends and lifts himself to the sky.
1456b. O gods of the lower sky, imperishable stars,
1456c. which traverse the land of Libya, which are supported by their d‘m-sceptres;
1456d. just as N. is supported, with you, by a wȝś-sceptre and a d‘m-sceptre.
I believe the w3s’-sceptre is the device which operated the djed. This was a hollow sycamore which was used to direct the water flow. The “lower sky” was the height of heaven which was also known as the []b[]w or the height to which the water sprayed. It varied from as high as 80’ on G1 to as little as 32’ on Djoser’s Pyramid. These Gods included the four sons of Horus but the entire earthly ennead who built the great pyramids.
288a. The ḥkn-wt.t-serpent is on her d‘m-sceptre, the sister (?) of N. who holds Shu aloft.
288b. She makes his place wide in Busiris, in Mendes, in the necropolis of Heliopolis;
I believe it’s the pulley which is meant to hold “upward” aloft. Normally N (the dead king) is associated with Shu because N is the water spray which goes upward but in this case Shu’s role in lifting the ascender is noted. Normally Nephthys gets credit here because she’s the Goddess of the ascender. 288B is a sort of prayer that the rope doesn’t slip off the pulley. Men rode these ascenders to report to work and there would occasionally be accidents. A rope slipping off the pulley would cause one of the most serious types of accidents.
1000e. who stand on (by?) their d‘m-sceptres, who stand (?) on their eastern standard.
368a. N. pushes off from the earth in thy boat, O Rē‘;
368b. so when thou goest forth from the horizon, he (N.) has his sceptre in his hand,
368c. as navigator of thy boat, O Rē‘,
369. Thou (N.) mountest up to heaven; thou separatest thyself from the earth, a separation from wife and office (royal-apron).
This is one of the more telling utterances. This suggests that the boat leaves the earth and the pulley guides it! “Aprons” in the PT apparently refer to the water collecting device which surrounds them at the base. It is from this apron that the boat rises. Remember all these boats and stones were said to “fly up and alight”.
1241c. N. is side by side with Atum, between the two sceptres.
This is consistent as well.
797a. that thou mayest judge the gods, that thou mayest set a boundary to the Bows,
797b. between the two sceptres, in this thy dignity of spirit, commanded by Anubis.
Anubis is the intelligence atop the pyramid which directs construction. He is between the two pulleys which operate the counterweight and ascender. The “boundary of the bows” is the “Land of Rainbows”. It is the horizon above the Nile Vallay where the true horizon can be seen.
I fear this last one is so complicated it will be hard to understand but it is so complete and so explicit it needs to be included;
Utterance 568.
1431a. To say: He is gone who went to his ka; Mḫnti-’irti is gone to his ka;
1431b. N. is gone to his ka, to heaven.
1431c. A ladder is made for him, upon which he mounts, in its name of "That which mounts to heaven."
1432a. His boat is brought to him by the d‘m-sceptres of the imperishable stars.
1432b. The bull (or, ox) of heaven lowers its horn, so that he may pass thereon to the lakes of Dȝ.t.
1433a. O N., thou dost not fall to the ground.
1433b. N. lays hold of the two sycamores, which are in the middle of yonder side of the sky,
1433c. which ferry him over, and they set him on the eastern side of the sky.
“Minti-irty” is the God of the Mehet Weret Cow which was the water collection tower ion the north side. He was the God who snatched things from the air with an eye before and an eye behind. The cow sat on the Eye of Horus and had another at 80’ which caught the water. The cow actually wore a counterweight in the iconography and was said to channel the celestial waters. Yes!!!
When this God and the dead king go to their kas this is where they go. The ladder mounts to heaven because it’s the path up the side of the pyramid under the pulleys which transports the stones and the God Seker who rows them in his boat. These pulleys bring the boat. It is the “bull of heaven” which Anubis directs and the ascender is shaped like the head of the bull (in order to stack stones on it). It lowers its horn that they might ascend to the lakes of the geyser. Egyptologist claim “D3.t” means the underworld but this definition doesn't fit in context in the Pyramid Texts. Geyser does fit seamlessly.
The dead king doesn’t fall to the ground because he passes through the “Upper Eye of Horus” in the Mehet Weret Cow. He traverses the sky to the lakes of the D3t usually called the queen’s chamber in the case of G1. It is the djeds (sycamores) which contain him and ferry him over to the east side of the sky.
They should just give up since they're wrong.