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NUMBER

9

THE SEARCH FOR THE SIGMA CODE

Cecil Balmond 1998

Cycles and Patterns

Page 165

Patterns

"The essence of mathematics is to look for patterns.

Our minds seem to be organised to search for relationships and sequences. We look for hidden orders.

These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac!

Searching out patterns is a pure delight.

Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden.

And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."

 

 

MARIO AND THE MAGICIANS

THOMAS MANN

1875 - 1955

18

THE

TABLES OF THE LAW

Page 289

"...WITH A HANDFUL OF THESE SIGNS ALL THE WORDS

OF ALL THE LANGUAGES OF ALL THE PEOPLE

COULD, IF NEED BE, BE WRITTEN,..."

 

 

THE

FAR YONDER SCRIBE

AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE

THE

ZED ALIZ ZED

IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS

AT THE THROW OF THE NINTH RAM WHEN IN CONJUNCTION SET

THE

FAR YONDER SCRIBE

MADE RECORD OF THEIR FALL

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 967

"But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable."
Here Tiy, his mother, cleared her throat, rattled her ornaments, and said, looking ahead of her into space:
"Pharaoh is to be praised when he practises statesmanship in matters of religious belief and spares the simplicity of the many. That is why I warned him not to wound the popular attachment to Usir, king of the lower regions. There is no contradiction between knowing and sparing, in this connection; and the office of teacher need not darken knowledge. Never have priests taught the multitude all they themselves know. They have told them what was wholesome, and wisely left in the realm of the mysteries what was not beneficial. Thus knowledge and wisdom are together in the world, truth and forbearance. The mother recommends that it so remain."
"Thank you, Mama," said Amenhotep, with a deprecating bow. "Thank you for the contribution. It is very valuable and will for / Page 968 / eternal ages be held in honour. But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there
. is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching.

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 967

ALL TOO BLISSFUL

"But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable."
Here Tiy, his mother, cleared her throat, rattled her ornaments, and said, looking ahead of her into space:
"Pharaoh is to be praised when he practises statesmanship in matters of religious belief and spares the simplicity of the many. That is why I warned him not to wound the popular attachment to Usir, king of the lower regions. There is no contradiction between knowing and sparing, in this connection; and the office of teacher need not darken knowledge. Never have priests taught the multitude all they themselves know. They have told them what was wholesome, and wisely left in the realm of the mysteries what was not beneficial. Thus knowledge and wisdom are together in the world, truth and forbearance. The mother recommends that it so remain."
"Thank you, Mama," said Amenhotep, with a deprecating bow. "Thank you for the contribution. It is very valuable and will for / Page 968 / eternal ages be held in honour. But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there
is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching.

 

HURRAH FOR RAH FOR RAH HURRAH

 

 

I

SAY

HAVE I MENTIONED DIVINE THOUGHT DIVINE LOVE DIVINE REALITY HAVE I MENTIONED

THAT

 

 

I

SAY

ALWAYS

SPEAK THE TRUTH RUTH GODS TRUTH RUTH SPEAK THE TRUTH

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley 1912

Page 278

""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."

 

6
ISH-ISH
72
36
9
4
ISHI
45
36
9

 

Page 278

"ONE-EYE, TWO-EYES, THREE-EYES"

"According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,

 

 

I

ME

I SAY ISIS SAY I

I SAY OSIRIS SAY I

I SAY CHRIST SAY I

I SAY KRISHNA SAY I

I SAY RISHI ISHI ISHI RISHI SAY I

I SAY VISHNU SHIVA SHIVA VISHNU SAY I

ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN

OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON

 

LOVE THAT RAINBOW THAT RAINBOW THAT LOVE

 

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1+0
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1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
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7
8
A
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A
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1
2
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A

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

THE

BOOK OF CREATION

"THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"

 

 

THE DRUIDS

Stuart Piggott 1985

Page 49 (photograph omitted)

"Part of the bronze plate engraved with a Gaulish calendar of the late first century AD, from Coligny near Bourg-en-Bresse (Ain)

The language is Gaulish, and the holes down the sides are for movable pegs to mark the day.

The word ATENOVX ('returning night') marks the division of the month into a 'bright' half and a 'dark' half"

 

ATEN

A TEN A NET

AKHENATEN

 

 

SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Naydler 2005

Page 201

"The Sarcophagus Chamber Texts

South Wall (Utts. 213-19)
(1) UTTERANCE 213: DEPARTING ALIVE

At the western end of the south wall, nearest to the sarcophagus, the priest addresses Unas with these words:

O Unas, you have not departed dead,
you have departed alive
to sit upon the throne of Osiris,
your 'aba scepter in your hand
that you may give orders to the living,
your lotus-bud scepter in your hand
that you may give orders to those whose seats are hidden
36

Page 202

As we have seen in chapter 3, this statement is usually interpreted as a pious denial of the reality of the king's death. However, not only is the king said to be sitting on the throne of Osiris, but he is also said to be grasping a scepter in either hand. The utterance clearly implies a kingship ritual, quite possibly a coronation ceremony, celebrated by the living king.
This ceremony involving the throne of Osiris and the grasping of scepters is said to enable the king to give orders on the one hand to "the living" and on the other hand to "those whose seats are hidden" -that is, the dead. The contrast between the living and the dead is so clearly stated that it would seem perverse to interpret the word living as meaning any­thing other than what the sentence suggests: namely, the living as opposed to the invisible dead, "who~e seats are hidden."37 Since the ability to give orders implies that the king is in some sense "present" in the domain in which his orders are given, we may assume that there is an inner, or mysti­cal, event that lies behind the king's taking up the throne of Osiris and the extension of his authority into the realm of the dead. This mystical event must surely be what is referred to in the sentence that appears at the begin­ning of the utterance:

O Unas, you have not departed dead, you have departed alive.

If this were any normal departure, there would be no reason to state so explicidy that the king was departing alive and not dead. It would seem that the destination of the king is the realm of .the dead, but he is journeying into it alive.
Journeys into the realm of the dead by the living form part of a long and universal tradition, attested to in a great many cultures all over the world. \Vhat is implied in such journeys is that the soul is capable of separating itself from the physical body and "traveling" independently of it. The experience of becoming aware of oneself in a consciousness independent of the physical body-what we would today call an out-of-body experience-is the first step in the process of cosmic ascent referred to in Platonic, Neoplatonic, and Hermetic mystical writings.38 It is also well attested in shamanism. Eliade has pointed out that one of the characteristics of shamans is that they "are able, here on earth and as often as they wish, to accomplish 'coming out of the body,' that is, the death that alone has power to transform the rest of mankind into 'birds'; shamans and sorcerers can enjoy the condition of 'souls,' of 'discarnate beings,' which is accessible to the profane only when they die."39 Eliade's reference to the soul's birdlike / Page 203 / This utterance concerning the "departure" of Unas therefore has both ritual and mystical elements. The ritual elements can be seen first in the reference to an enthronement ceremony in which the king's authority over the realm of Osiris is confirmed, second in the protection ritual, and third in the ritual circumambulation that the king enacted in order to secure his power over the realms of Horus and Seth. The main experiential counter­point to these rituals must have involved the projection of the king's con­sciousness into the realm of the dead. In shamanic terms, his soul journeys beyond the confines of the physical world.

(2) UTTERANCE 214: BECOMING A FALCON

In utterance 214, Unas's traveling soul is instructed to beware of a lake. It is perhaps a lake of fire in which the king must cleanse himself, for Unas is now instructed to purify himself:

Purify yourself!
for your bones are those of the divine falcons who are in the sky.
43

The transformation of the king's bones into those of falcons is a significant stage in the experiences that he is undergoing. The falcon is the form that the sun god Ra takes, and for the king to become transformed into a falcon is a magical act that ensures his inner identity with the solar principle. The falcon in this respect has the same role in ancient Egypt as the eagle in many shamanic traditions, in which the Supreme Being as solar spirit becomes manifest as a sun bird, which usually has the form of an eagle. The eagle is thus the most potent form for the shaman to assume, and it is as a soaring eagle that he rises up to the spirit world.44 The fact that both Ra / Page 204 / and Horus, with whom the king is identified, are conceived as falcons is an indication of this shamanic substratum of Egyptian religion. In the passage we are considering, it is not, of course, literally the king's physical bones that are transformed, but rather that the transformation he undergoes is so far-reaching that he acquires the same "celestial" body as the sun god Ra Thereafter, it is in the form of a falcon that Unas continues his spirit­journey to the stars (fig. 7.14 omitted).
The destination of Unas is indicated toward the end of the utterance, where it is stated that the "sun folk" call out to him and the "imperishable stars" raise him tip.46 Here we see that his destination is essentially a realm of light, conceived as linked both to the sun and to the "imperishable" northern stars that are visible all the year round. These two destinations­solar and stellar-are thus not alternatives to each other but rather equally, valid celestial images of the king's spiritualization.

Figure 7.14.(Omitted) The human soul takes the form of a human-headed falcon when journeying into the spirit world either in dream, death, or shamanic flight as described in utterance 214. Tomb of Arinefer, Thebes. New Kingdom.

(3) UTTERANCE 215: HEALING HORUS AND SETH, EMBRACED BY ATUM

"The third stage of this journey is described in utterance 215, in which the king heals the eye of Horus injured by Seth and restores to Seth his testicles, whicn Horus has torn out. Unas is able to achieve this healing of the two antagonists because he is embraced by the supreme god Atum, whose very being transcends all opposites.47 By healing the injuries these two antagonists / Page 205 / have inflicted on each other, the king is able to unite fully with the royal ka energy.48 It is as if the conflict of Horus and Seth has the effect of locking up and making unavailable this vital energy of the ka, holding back all further progress until a reconciliation is accomplished (fig. 7.15 omitted). The conflict of these gods can be understood as being waged on the divine, the psychic, and the physical levels: On the divine level it is a clash of the cosmic forces of generation and destruction; on the psychic level it is an objective psychic reality that lives within the human soul; and on the physical level it manifests in the antagonism within the landscape between fertile land and desert.
In the human being, Horus represents the aspiration toward spiritual insight founded on the integration of the energies of the soul, whereas Seth represents the drive of the primitive and elemental forces that-once unleashed-lead to psychic disintegration and spiritual blindness. The res­ olution of the conflict between these opposing principles in the king has significance both for the divine world and for the whole land of Egypt and its people,
because the king's status was such that the effects of his actions ramified througl1 the divine, the human, and the natural realms. Insofar as the ka energy of the king is released, the land itself is reinvigorated, and this, of course, was one of the objectives of the Sed festiva1.49

Figure 7.15. The reconciliation of Horus and Seth, as depicted in the
New Kingdom mystical text the Book of Gates, tenth division.

Along with the reconciliation of Horus and Seth, the other salient theme of the utterance is the embrace of the king by Atum and his being protected by Atum in his solar form as Ra-Atum. The latter ensures that Unas will not suffer from the adverse power of any of the gods, most signif­icantly Osiris, who "shall not claim your heart, nor have power over your heart."5o While it might be odd for a dead king to have to be protected from Osiris, with whom he is supposed to be conjoined at death, this passage reminds us that if the king is / Page 206 / living, then it is essential that he not fall wholly under the power of Osiris. The aim is rather to come into direct relationship with the transcendent godhead Atum in his solar aspect, thereby rising beyond the danger of falling into too close an identification with either Horus on the one side, Seth on the other, or Osiris in between.

(4) UTTERANCE 216: IN THE NIGHT BARK OF THE SUN

The next utterance (utt. 216), in the middle of the south wall, marks the end of the first phase of the king's journey. Unas declares:

I have come to you O Nephthys; I have come to you O Night Bark.51

Figure 7.16.(Omitted) A scene from the Sed festival of Amenhotep III, showing him traveling as Ra on the solar night bark with his queen. Tomb of Kheruef New Kingdom.

We know from reliefs in the New Kingdom tomb of Kheruef that king Amenhotep III undertook a ritual journey in the night bark of the sun god Ra as part of his Sed festival rites. This probably took place on a lake con­struct~d near his palace at Malqata, and was meant ritually to reinforce the reality of his solar rebirth and his identification with Ra. The text that accompanies the depiction of this event states that these rites were a revival of ceremonies that were very ancient and were enacted "in accordance with writings of old."52 Since the Pyramid Texts were composed over a thousand years earlier, it is quite possible that these were the "writings of old" that the ceremonies of Amenhotep IIIl's Sed festival were based on. In figure 7.16, we / Page 207 /see Amenhotep portrayed as Ra himself, with his queen beside him, travel­ing on the night bark. While this was enacted as a ritual, the Pyramid Texts seem to be describing something much closer to the actual inner experience that lay behind, and determined, the outer form of the ritual. 53

Figure 7.17.(Omitted) Orion, Sothis, and the southern constellations. Sothis (Sirius), the celestial form of Isis, is on the left; Orion (with whom Osiris was identified) is next to her with the three stars of Orions belt above him; the stars of the southern constellations are to his right and in the midst of them, apparently, the solar boat, its occupants depicted above it. From the ceiling of the tomb of Senenmut at Deir el-Bahri, circa 1473 E.C.

In the Unas text, it would seem that the king's identification with Ra at this juncture is to empower him as he descends into the dark netherworld (the Dwat). He prays that he may be remembered by Nephthys, whom he addresses as "She who remembers the kas," for he is himself about to be enveloped by the Underworld. Unas's entry into the Dwat is in the south­western sky, where he follows the decanal constellations of Orion and Sirius as they are swallowed up or "encircled" by the Dwat. The southern constellations were thought to be governed by Osiris because they disap­pear for seventy days, going through a symbolic death followed by a rebirth when they reappear again. The leader of the southern constellations was regarded as Orion, with which Osiris was identified (fig. 7.17). Just as the / Page 208 / southern constellations enter the Dwat when they disappear from view, so Unas will be "encircled" by the Dwat. But this experience of being encom­passed by the Dwat involves at the same time a process of purification in a mysterious region called the Akhet.

Orion is encircled by the Dwat, When, living, he purifies himself in the Akhet. Sothis [Sirius] is encircled by the Dwat, When, living, she purifies herself in the Akhet. Unas is encircled by the Dwat, When, living, he purifies himself in the Akhet.54"

 

5

AKHET
45
18
9

 

HORUS IS ON ON IS HORUS

HORUS ZION ZION HORUS

 

"Now, Akhet is usually translated as "horizon," but it should be understood as the place in which the king undergoes transformation into an akh, or "shining spirit."55 And this is the crucial expe(ience that is undergone here. It is the inward realization that one's essential nature is beyond the oppos­ing principles of Horus and Seth and stems from a higher transcendent source. Thus at the end of utterance 216, the king commits himself "to the arms of my father, to the arms of Atum."56
The experience of spiritual transformation in the Akhet is usually interpreted as belonging to ancient Egyptian beliefs about what occurs after death, but we know from New Kingdom sources that the Akhet was also regarded as a place where the living king was initiated. In his coronation inscription at Karnak, Thutmose In describes transforming himself into a falcon and then being taken up into the Akhet, where he communes with the sun god Ra, becoming infused with Ra's "akh power."57 This event was connected with the validation of the king's status as "son of Ra" (a tide that he bore from the Fourth Dynasty onward) and the accompanying role of the king as "priest of the sun."58 It is not hard to see the close parallel between what is described in the Thutmose inscription and the experiences detailed in the pyramid of Unas. In the case of Thutmose, however, there is no question as to the fact that the king is alive, for it is a coronation text. If such experiences as are described in the Pyramid Texts are also found in a coronation text and attributed to a living king, it follows that the Pyramid Texts are not necessarily simply funerary, and that what Unas is said to have undergone he may have undergone while still alive."

 

 

-
EGYPT
-
-
-
-
-
-
1
E
5
5
5
--
-
5
1
G
7
7
7
-
7
-
1
Y
25
7
7
-
7
-
1
P
16
7
7
-
7
-
1
T
20
2
2
--
-
2
5
EGYPT
73
28
28
-
21
7
-
-
7+3
2+8
2+8
-
2+1
-
5
EGYPT
10
10
10
--
3
7
-
-
1+0
1+0
1+0
-
-
-
5
EGYPT
1
7
7
--
3
7

 

 

-
5
A
K
H
E
T
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
+
=
8
4+1
=
8
=
8
-
-
-
-
8
-
-
+
=
8
4+1
=
8
=
8
-
5
A
K
H
E
T
-
-
-
-
-
--
-
-
-
-
1
2
-
5
2
+
=
10
1+0
=
1
=
1
-
`-
1
11
-
5
20
+
=
37
3+7
=
10
1+0
1
-
5
A
K
H
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T
-
-
-
-
-
--
-
-
-
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1
11
8
5
20
+
=
45
4+5
=
9
-
5
-
-
1
2
8
5
2
+
=
18
1+8
=
9
-
5
-
5
A
K
H
E
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
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1
occurs
x
1
=
1
-
-
-
2
-
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-
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2
occurs
x
2
=
4
3
-
-
-
-
-
-
-
-
3
THREE
-
-
-
-
4
-
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
6
SIX
-
-
-
-
7
-
-
-
-
-
-
-
-
7
SEVEN
-
-
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
29
5
A
K
H
E
T
-
-
16
-
-
5
-
18
2+9
-
-
-
-
-
-
-
-
1+6
-
-
-
-
1+8
11
-
A
K
H
E
T
-
-
7
-
-
5
-
9
1+1
-
1
2
8
5
2
-
-
-
-
-
-
-
-
2
-
A
K
H
E
T
-
-
7
-
-
5
-
9

 

 

-
5
A
K
H
E
T
-
-
-
-
-
--
-
-
-
-
-
-
8
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+
=
8
4+1
=
8
=
8
-
-
-
-
8
-
-
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8
4+1
=
8
=
8
-
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A
K
H
E
T
-
-
-
-
-
--
-
-
-
-
1
2
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2
+
=
10
1+0
=
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=
1
-
`-
1
11
-
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20
+
=
37
3+7
=
10
1+0
1
-
5
A
K
H
E
T
-
-
-
-
-
--
-
-
-
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1
11
8
5
20
+
=
45
4+5
=
9
-
5
-
-
1
2
8
5
2
+
=
18
1+8
=
9
-
5
-
5
A
K
H
E
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
2
-
-
2
-
-
2
occurs
x
2
=
4
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
29
5
A
K
H
E
T
-
-
16
-
-
5
-
18
2+9
-
-
-
-
-
-
-
-
1+6
-
-
-
-
1+8
11
-
A
K
H
E
T
-
-
7
-
-
5
-
9
1+1
-
1
2
8
5
2
-
-
-
-
-
-
-
-
2
-
A
K
H
E
T
-
-
7
-
-
5
-
9

 

King of Egypt was a position that existed in some form from approximately 3200 BC to the mid 20th century. For information on specific Egyptian monarchs and ... en.wikipedia.org/wiki/King_of_Egypt -

 

To Napkhuria (Akhenaten), king of Egypt, my brother, my son-in-law, who loves me and whom I love, thus speaks Tushratta, king of Mitanni, your father-in-law ... euler.slu.edu/Dept/Faculty/bart/egyptianhtml/kings

 

Tušrata king of Mittanni to Amenophis III, No. 1 ...... Abdu) is a variant name of Thushrata/Dushratta; Dushrati/Dushratta/Tushratta. ... www.specialtyinterests.net/eae.

 

Chapter III THE HITTITES

two from Dushratta, King of Mitanni, in the native language of that country, though written in ..... gain most of our information about Mittanni. ... dqhall59.com/Archaeology_and_the_Bible/Chapter_

 

 

-
EGYPT
-
-
-
-
-
-
1
E
5
5
5
--
-
5
1
G
7
7
7
-
7
-
1
Y
25
7
7
-
7
-
1
P
16
7
7
-
7
-
1
T
20
2
2
--
-
2
5
EGYPT
73
28
28
-
21
7
-
-
7+3
2+8
2+8
-
2+1
-
5
EGYPT
10
10
10
--
3
7
-
-
1+0
1+0
1+0
-
-
-
5
EGYPT
1
7
7
--
3
7

 

 

-
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
-
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
-
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
-
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
-
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
-
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
-
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
5
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
7
7
7
-
-
-
7
occurs
x
3
=
21
2+1
3
8
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
31
5
E
G
Y
P
T
-
-
14
-
-
5
-
28
-
10
3+1
-
-
7
7
7
-
-
-
1+4
-
-
-
-
2+8
-
1+0
4
5
E
G
Y
P
T
-
-
5
-
-
5
-
10
-
1
-
-
5
-
+
-
2
=
7
-
-
-
-
-
1+0
-
-
4
5
E
G
Y
P
T
-
-
5
-
-
5
-
10
-
1
-
-
5
7
7
7
2
-
-
-
-
-
-
-
1+0
-
-
4
5
E
G
Y
P
T
-
-
5
-
-
5
-
1
-
1

 

 

5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
5
7
25
16
20
+
=
73
7+3
=
10
1+0
1
=
1
-
5
7
7
7
2
+
=
28
2+8
=
10
1+0
1
=
1
5
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
-
5
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
7
7
7
-
-
-
7
occurs
x
3
=
21
2+1
3
5
E
G
Y
P
T
-
-
14
-
-
5
-
28
-
10
-
-
7
7
7
-
-
-
1+4
-
-
-
-
2+8
-
1+0
5
E
G
Y
P
T
-
-
5
-
-
5
-
10
-
1
-
5
-
+
-
2
=
7
-
-
-
-
-
1+0
-
-
5
E
G
Y
P
T
-
-
5
-
-
5
-
10
-
1
-
5
7
7
7
2
-
-
-
-
-
-
-
1+0
-
-
5
E
G
Y
P
T
-
-
5
-
-
5
-
1
-
1

 

 

-
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
9
5
-
-
6
-
-
--
--
-
-
-
+
=
20
2+0
=
2
=
2
=
2
=
2
-
-
-
9
14
-
-
15
-
-
-
-
-
-
-
+
=
38
3+8
=
2
=
2
=
2
=
2
-
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
2
-
-
7
-
-
6
-
5
7
7
7
2
+
=
43
4+3
=
7
=
7
=
7
=
7
-
-
11
-
-
7
-
-
6
-
5
7
25
16
20
+
=
97
7+9
=
16
1+6
7
=
7
=
7
-
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
11
9
14
7
-
15
6
-
5
7
25
16
20
+
=
135
1+3+5
=
9
=
9
=
9
=
9
-
-
2
9
5
7
-
6
6
-
5
7
7
7
2
+
=
63
6+3
=
9
=
9
=
9
=
9
-
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
--
--
-
-
-
-
-
--
--
--
--
--
--
--
1
ONE
1
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
2
=
4
=
4
=
4
3
-
-
--
--
-
-
-
-
-
-
--
--
--
--
--
--
3
THREE
3
-
-
-
-
-
-
-
4
-
-
--
--
-
-
-
-
-
--
--
--
--
--
--
--
4
FOUR
4
-
-
-
-
-
-
-
-
-
--
-
5
-
-
-
-
-
5
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
=
1
-
-
-
--
--
-
-
6
6
-
-
--
--
--
--
--
--
6
occurs
x
2
=
12
1+2
3
=
3
-
-
-
--
--
7
-
-
-
-
-
7
7
7
-
-
-
7
occurs
x
4
=
28
2+8
10
1+0
1
8
-
-
-
-
-
-
-
-
-
-
--
--
--
--
--
--
8
EIGHT
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
--
-
--
--
--
--
--
--
9
occurs
x
1
=
9
=
9
=
9
16
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
29
-
-
11
-
63
-
27
-
18
1+6
1+1
-
-
-
7
-
-
-
--
-
7
7
7
-
--
--
2+9
-
-
1+1
-
6+3
-
2+7
-
1+8
7
2
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
11
-
-
2
-
9
-
9
-
9
-
-
2
9
5
7
-
6
6
-
5
7
7
7
2
-
-
1+1
-
-
-
-
-
-
-
-
-
7
2
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
2
-
-
5
-
9
-
9
-
9

 

 

11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
-
9
5
-
-
6
-
-
--
--
-
-
-
+
=
20
2+0
=
2
=
2
=
2
=
2
-
-
9
14
-
-
15
-
-
-
-
-
-
-
+
=
38
3+8
=
2
=
2
=
2
=
2
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
2
-
-
7
-
-
6
-
5
7
7
7
2
+
=
43
4+3
=
7
=
7
=
7
=
7
-
11
-
-
7
-
-
6
-
5
7
25
16
20
+
=
97
7+9
=
16
1+6
7
=
7
=
7
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
--
-
-
-
-
-
-
-
11
9
14
7
-
15
6
-
5
7
25
16
20
+
=
135
1+3+5
=
9
=
9
=
9
=
9
-
2
9
5
7
-
6
6
-
5
7
7
7
2
+
=
63
6+3
=
9
=
9
=
9
=
9
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
2
=
4
=
4
=
4
-
--
-
5
-
-
-
-
-
5
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
=
1
-
-
--
--
-
-
6
6
-
-
--
--
--
--
--
--
6
occurs
x
2
=
12
1+2
3
=
3
-
-
--
--
7
-
-
-
-
-
7
7
7
-
-
-
7
occurs
x
4
=
28
2+8
10
1+0
1
-
-
9
-
-
-
-
-
--
-
--
--
--
--
--
--
9
occurs
x
1
=
9
=
9
=
9
11
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
29
-
-
11
-
63
-
27
-
18
1+1
-
-
-
7
-
-
-
--
-
7
7
7
-
--
--
2+9
-
-
1+1
-
6+3
-
2+7
-
1+8
2
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
11
-
-
2
-
9
-
9
-
9
-
2
9
5
7
-
6
6
-
5
7
7
7
2
-
-
1+1
-
-
-
-
-
-
-
-
-
2
K
I
N
G
-
O
F
-
E
G
Y
P
T
-
-
2
-
-
5
-
9
-
9
-
9

 

 

-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
-
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
-
8
-
14
-
-
-
14
-
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
-
1
11
-
5
-
1
20
5
-
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
-
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
14
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+4
1+8
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
-
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
8
-
14
-
-
-
14
-
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
1
11
-
5
-
1
20
5
-
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
-
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+8
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
8
-
14
-
-
-
14
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
1
11
-
5
-
1
20
5
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
1
2
8
5
5
1
2
5
5
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
5
5
-
-
5
5
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+8
-
-
-
5
5
-
-
5
5
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
9
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
1
2
8
5
5
1
2
5
5
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
9
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

-
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
-
-
9
5
-
-
-
-
-
-
5
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
9
14
-
-
-
-
-
-
14
+
=
37
3+7
=
10
1+0
1
=
1
-
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
-
2
-
-
7
-
8
3
5
5
-
+
=
30
3+0
=
3
-
3
=
3
-
-
11
-
-
7
-
17
21
5
5
-
+
=
66
6+6
=
12
1+2
3
=
3
-
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
-
11
9
14
7
-
17
21
5
5
14
+
=
103
1+0+3
=
4
-
4
=
4
-
-
2
9
5
7
-
8
3
5
5
5
+
=
49
4+9
=
13
1+3
4
=
4
-
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
1
-
-
--
--
-
-
--
-
--
--
--
-
--
1
ONE
1
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
-
--
--
-
-
--
3
--
--
--
-
--
3
occurs
x
1
=
3
-
3
4
-
-
--
--
-
-
--
-
--
--
--
-
--
4
FOUR
4
-
-
-
-
-
-
-
--
-
5
-
-
-
-
5
5
5
-
-
5
occurs
x
4
=
20
2+0
2
6
-
-
--
--
-
-
--
-
--
--
--
-
--
6
SIX
-
-
-
-
-
-
-
-
-
--
--
7
-
--
-
--
--
--
-
--
7
occurs
x
1
=
7
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
9
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
-
9
11
9
K
I
N
G
-
Q
U
E
E
N
-
-
34
-
-
9
-
40
-
31
1+1
-
-
-
5
-
-
-
-
5
5
5
-
-
3+4
-
-
-
-
4+0
-
3+1
2
9
K
I
N
G
-
Q
U
E
E
N
-
-
7
-
-
9
-
4
-
4
-
-
2
9
5
7
-
4
3
5
5
5
-
-
-
-
-
-
-
-
-
-
2
9
K
I
N
G
-
Q
U
E
E
N
-
-
7
-
-
9
-
4
-
4

 

 

9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
-
9
5
-
-
-
-
-
-
5
+
=
19
1+9
=
10
1+0
1
=
1
-
-
9
14
-
-
-
-
-
-
14
+
=
37
3+7
=
10
1+0
1
=
1
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
2
-
-
7
-
8
3
5
5
-
+
=
30
3+0
=
3
-
3
=
3
-
11
-
-
7
-
17
21
5
5
-
+
=
66
6+6
=
12
1+2
3
=
3
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
11
9
14
7
-
17
21
5
5
14
+
=
103
1+0+3
=
4
-
4
=
4
-
2
9
5
7
-
8
3
5
5
5
+
=
49
4+9
=
13
1+3
4
=
4
9
K
I
N
G
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
--
--
-
-
--
3
--
--
--
-
--
3
occurs
x
1
=
3
-
3
-
--
-
5
-
-
-
-
5
5
5
-
-
5
occurs
x
4
=
20
2+0
2
-
-
--
--
7
-
--
-
--
--
--
-
--
7
occurs
x
1
=
7
-
7
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
9
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
-
9
9
K
I
N
G
-
Q
U
E
E
N
-
-
34
-
-
9
-
40
-
31
-
-
-
5
-
-
-
-
5
5
5
-
-
3+4
-
-
-
-
4+0
-
3+1
9
K
I
N
G
-
Q
U
E
E
N
-
-
7
-
-
9
-
4
-
4
-
2
9
5
7
-
4
3
5
5
5
-
-
-
-
-
-
-
-
-
-
9
K
I
N
G
-
Q
U
E
E
N
-
-
7
-
-
9
-
4
-
4

 

 

-
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
9
5
-
-
-
5
-
-
-
-
-
-
5
+
=
24
1+9
=
6
=
1
=
1
-
-
-
9
14
-
-
-
14
-
-
-
-
-
-
14
+
=
51
5+1
=
6
=
1
=
1
-
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
7
-
1
-
4
-
8
3
5
5
-
+
=
35
3+5
=
8
=
8
=
8
-
-
11
-
-
7
-
1
-
4
-
17
21
5
5
-
+
=
71
7+1
=
8
-
8
=
8
-
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
-
11
9
14
7
-
1
14
4
-
17
21
5
5
14
+
=
122
1+2+2
=
5
-
5
=
5
-
-
2
9
5
7
-
1
5
4
-
8
3
5
5
5
+
=
59
5+9
=
14
1+4
7
=
5
-
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
--
--
-
-
1
-
-
-
--
-
--
--
--
-
--
1
occurs
x
1
=
1
-
1
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
-
--
--
-
-
-
-
-
-
--
3
--
--
--
-
--
3
occurs
x
1
=
3
-
3
-
-
-
--
--
-
-
-
-
4
-
--
-
--
--
--
-
--
4
occurs
x
1
=
4
-
4
-
-
--
-
5
-
-
-
5
-
-
-
-
5
5
5
-
-
5
occurs
x
5
=
25
2+5
7
6
-
-
--
--
-
-
-
-
-
-
--
-
--
--
--
-
--
6
SIX
6
-
-
-
-
-
-
-
-
--
--
7
-
-
-
-
-
--
-
--
--
--
-
--
7
occurs
x
1
=
7
-
7
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
-
9
6
12
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
39
-
-
9
-
59
-
41
-
1+2
-
-
5
-
-
-
5
-
-
-
-
5
5
5
-
-
3+9
-
-
-
-
5+9
-
4+1
6
3
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
12
-
-
9
-
14
-
5
-
-
2
9
5
7
-
1
5
4
-
4
3
5
5
5
-
-
1+2
-
-
-
-
1+4
-
-
6
3
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
7
-
-
9
-
5
-
5

 

 

9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
-
9
5
-
-
-
5
-
-
-
-
-
-
5
+
=
24
1+9
=
6
=
1
=
1
-
-
9
14
-
-
-
14
-
-
-
-
-
-
14
+
=
51
5+1
=
6
=
1
=
1
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
--
-
-
-
-
-
2
-
-
7
-
1
-
4
-
8
3
5
5
-
+
=
35
3+5
=
8
=
8
=
8
-
11
-
-
7
-
1
-
4
-
17
21
5
5
-
+
=
71
7+1
=
8
-
8
=
8
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
11
9
14
7
-
1
14
4
-
17
21
5
5
14
+
=
122
1+2+2
=
5
-
5
=
5
-
2
9
5
7
-
1
5
4
-
8
3
5
5
5
+
=
59
5+9
=
14
1+4
7
=
5
9
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
-
-
-
-
-
-
-
-
-
-
--
--
-
-
1
-
-
-
--
-
--
--
--
-
--
1
occurs
x
1
=
1
-
1
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
--
--
-
-
-
-
-
-
--
3
--
--
--
-
--
3
occurs
x
1
=
3
-
3
-
-
--
--
-
-
-
-
4
-
--
-
--
--
--
-
--
4
occurs
x
1
=
4
-
4
-
--
-
5
-
-
-
5
-
-
-
-
5
5
5
-
-
5
occurs
x
5
=
25
2+5
7
-
-
--
--
7
-
-
-
-
-
--
-
--
--
--
-
--
7
occurs
x
1
=
7
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
-
9
12
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
39
-
-
9
-
59
-
41
1+2
-
-
5
-
-
-
5
-
-
-
-
5
5
5
-
-
3+9
-
-
-
-
5+9
-
4+1
3
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
12
-
-
9
-
14
-
5
-
2
9
5
7
-
1
5
4
-
4
3
5
5
5
-
-
1+2
-
-
-
-
1+4
-
-
3
K
I
N
G
-
A
N
D
-
Q
U
E
E
N
-
-
7
-
-
9
-
5
-
5

 

 

King of Egypt was a position that existed in some form from approximately 3200 BC to the mid 20th century. For information on specific Egyptian monarchs and ... en.wikipedia.org/wiki/King_of_Egypt -

 

 

To Napkhuria (Akhenaten), king of Egypt, my brother, my son-in-law, who loves me and whom I love, thus speaks Tushratta, king of Mitanni, your father-in-law ... euler.slu.edu/Dept/Faculty/bart/egyptianhtml/kings

 

 

Tušrata king of Mittanni to Amenophis III, No. 1 ...... Abdu) is a variant name of Thushrata/Dushratta; Dushrati/Dushratta/Tushratta. ... www.specialtyinterests.net/eae.

 

 

Chapter III

THE HITTITES

two from Dushratta, King of Mitanni, in the native language of that country, though written in ..... gain most of our information about Mittanni. ... dqhall59.com/Archaeology_and_the_Bible/Chapter_

 

 

THE TOMB OF TUTANKHAMEN

Howard Carter

1972 Edition

"...But on the point of apparent blood relationship of the two kings the following letter from among the cuneiform correspondence found at El Amarna seems to throw considerable light:

From Dushratta (King of Mittanni, Upper Mesopotamia) to Napkhuria (Akhenaten King of Egypt).

"To Napkhuria, the King of Egypt, my brother my son-in-law, who loves me and whom I love, has spoken thusDushratta, the King of Mittanni, thy brother in law, who loves thee thy brother: I am in health, Mayest thou be in health..."

 

 

-
NAPKHURIA
-
-
-
8
NAPKHURI
98
44
8
1
A
1
1
1
9
NAPKHURIA
99
45
9
-
-
9+9
4+5
-
9
NAPKHURIA
18
9
9
-
-
1+8
-
-
9
NAPKHURIA
9
9
9

 

 

-
NAPKHURIA
-
-
-
1
N
14
5
5
4
APKH
36
18
9
1
U
21
3
3
1
R
18
9
9
1
I
9
9
9
1
A
1
1
1
9
NAPKHURIA
99
45
36
-
-
9+9
4+5
3+6
9
NAPKHURIA-
18
9
9
-
-
1+8
-
-
9
NAPKHURIA
9
9
9

 

 

-
NAPKHURIA
-
-
-
4
NAPKH
50
23
5
3
URI
48
21
3
1
A
1
1
1
9
NAPKHURIA
99
45
36
-
-
9+9
4+5
3+6
9
NAPKHURIA
18
9
9
-
-
1+8
-
-
9
NAPKHURIA
9
9
9

 

 

-
NAPKHURIA
-
-
-
2
NA
15
6
6
2
PK
27
9
9
2
HU
29
11
2
1
R
18
9
9
1
I
9
9
9
1
A
1
1
1
9
NAPKHURIA
99
45
36
-
-
9+9
4+5
3+6
9
NAPKHURIA
18
9
9
-
-
1+8
-
-
9
NAPKHURIA
9
9
9

 

 

-
NAPKHURIA
-
-
-
4
NAPK
42
15
6
4
HURI
56
29
2
1
A
1
1
1
9
NAPKHURIA
99
45
9
-
-
9+9
4+5
-
9
NAPKHURIA-
18
9
9
-
-
1+8
-
-
9
NAPKHURIA
9
9
9

 

 

-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
8
-
-
9
-
+
=
22
2+2
=
4
=
4
=
4
-
-
14
-
-
-
8
-
-
9
-
+
=
31
3+1
=
4
=
4
=
4
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
7
2
-
3
9
-
1
+
=
23
2+3
=
5
=
5
=
5
-
-
-
1
16
11
-
21
18
-
1
+
=
68
6+8
=
14
1+4
5
=
5
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
--
-
-
-
-
-
-
14
1
16
11
8
21
18
9
1
+
=
99
9+9
=
18
1+8
9
=
9
-
-
5
1
7
2
8
3
9
9
1
+
=
45
4+5
=
9
=
9
=
9
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
9
9
-
-
-
9
occurs
x
2
=
18
1+8
9
10
9
N
A
P
K
H
U
R
I
A
-
-
35
-
-
9
-
45
-
36
1+0
-
-
-
-
-
-
-
9
9
-
-
-
3+5
-
-
-
-
4+5
-
2+7
1
9
N
A
P
K
H
U
R
I
A
-
-
8
-
-
9
-
9
-
9
-
-
5
1
7
2
8
3
9
9
1
-
-
-
-
-
-
-
-
-
-
1
9
N
A
P
K
H
U
R
I
A
-
-
8
-
-
9
-
9
-
9

 

 

-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
8
-
-
9
-
+
=
22
2+2
=
4
=
4
=
4
-
-
14
-
-
-
8
-
-
9
-
+
=
31
3+1
=
4
=
4
=
4
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
7
2
-
3
9
-
1
+
=
23
2+3
=
5
=
5
=
5
-
-
-
1
16
11
-
21
18
-
1
+
=
68
6+8
=
14
1+4
5
=
5
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
--
-
-
-
-
-
-
14
1
16
11
8
21
18
9
1
+
=
99
9+9
=
18
1+8
9
=
9
-
-
5
1
7
2
8
3
9
9
1
+
=
45
4+5
=
9
=
9
=
9
-
9
N
A
P
K
H
U
R
I
A
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
9
9
-
-
-
9
occurs
x
2
=
18
1+8
9
10
9
N
A
P
K
H
U
R
I
A
-
-
35
-
-
9
-
45
-
36
1+0
-
-
-
-
-
-
-
9
9
-
-
-
3+5
-
-
-
-
4+5
-
2+7
1
9
N
A
P
K
H
U
R
I
A
-
-
8
-
-
9
-
9
-
9
-
-
5
1
7
2
8
3
9
9
1
-
-
-
-
-
-
-
-
-
-
1
9
N
A
P
K
H
U
R
I
A
-
-
8
-
-
9
-
9
-
9

 

 

-
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
+
=
18
1+8
=
9
=
9
=
9
-
`-
-
-
8
-
14
-
-
-
14
+
=
36
3+6
=
9
=
9
=
9
-
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
+
=
16
1+6
=
7
=
7
=
7
-
`-
1
11
-
5
-
1
20
5
-
+
=
43
4+3
=
7
=
7
=
7
-
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
-
`-
1
11
8
5
14
1
20
5
14
+
=
79
7+9
=
16
1+6
7
=
7
-
-
1
2
8
5
5
1
2
5
5
+
=
34
3+4
=
7
=
7
=
7
-
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
2
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
3
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
5
-
-
5
occurs
x
4
=
20
2+0
2
6
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
29
9
A
K
H
E
N
A
T
E
N
-
-
16
-
-
9
-
34
-
16
2+9
-
-
-
-
5
5
-
-
5
5
-
-
1+6
-
-
-
-
3+4
-
1+6
11
9
A
K
H
E
N
A
T
E
N
-
-
7
-
-
9
-
7
-
7
1+1
-
1
2
8
5
5
1
2
5
5
-
-
-
-
-
-
-
-
-
-
2
9
A
K
H
E
N
A
T
E
N
-
-
7
-
-
9
-
7
-
7

 

 

9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
5
-
-
-
5
+
=
18
1+8
=
9
=
9
=
9
`-
-
-
8
-
14
-
-
-
14
+
=
36
3+6
=
9
=
9
=
9
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
-
1
2
-
5
-
1
2
5
-
+
=
16
1+6
=
7
=
7
=
7
`-
1
11
-
5
-
1
20
5
-
+
=
43
4+3
=
7
=
7
=
7
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
--
-
-
-
-
`-
1
11
8
5
14
1
20
5
14
+
=
79
7+9
=
16
1+6
7
=
7
-
1
2
8
5
5
1
2
5
5
+
=
34
3+4
=
7
=
7
=
7
9
A
K
H
E
N
A
T
E
N
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
5
5
-
-
5
5
-
-
5
occurs
x
4
=
20
2+0
2
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
A
K
H
E
N
A
T
E
N
-
-
16
-
-
9
-
34
-
16
-
-
-
-
5
5
-
-
5
5
-
-
1+6
-
-
-
-
3+4
-
1+6
9
A
K
H
E
N
A
T
E
N
-
-
7
-
-
9
-
7
-
7
-
1
2
8
5
5
1
2
5
5
-
-
-
-
-
-
-
-
-
-
9
A
K
H
E
N
A
T
E
N
-
-
7
-
-
9
-
7
-
7

 

 

-
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
-
5
-
-
-
-
-
9
-
9
+
=
23
2+3
=
5
=
5
=
5
-
`-
14
-
-
-
-
-
9
-
9
+
=
32
3+2
=
5
=
5
=
5
-
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
-
-
5
6
5
9
2
-
2
-
+
=
29
2+9
=
11
1+1
2
=
2
-
`-
-
5
6
5
18
20
-
20
-
+
=
74
7+4
=
11
1+1
2
=
2
-
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
`-
14
5
6
5
18
20
9
20
9
+
=
106
1+0+6
=
7
=
7
=
7
-
-
5
5
6
5
9
2
9
2
9
+
=
52
5+2
=
7
=
7
=
7
-
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
2
=
4
=
4
3
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
23
9
N
E
F
E
R
T
I
T
I
-
-
22
-
-
9
-
52
-
25
2+3
-
5
5
-
5
-
-
-
-
-
-
-
2+2
-
-
-
-
5+2
-
2+5
5
9
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
7
-
7
-
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
-
-
-
5
9
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
7
-
7

 

 

9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
5
-
-
-
-
-
9
-
9
+
=
23
2+3
=
5
=
5
=
5
`-
14
-
-
-
-
-
9
-
9
+
=
32
3+2
=
5
=
5
=
5
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
-
5
6
5
9
2
-
2
-
+
=
29
2+9
=
11
1+1
2
=
2
`-
-
5
6
5
18
20
-
20
-
+
=
74
7+4
=
11
1+1
2
=
2
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
`-
14
5
6
5
18
20
9
20
9
+
=
106
1+0+6
=
7
=
7
=
7
-
5
5
6
5
9
2
9
2
9
+
=
52
5+2
=
7
=
7
=
7
9
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
2
=
4
=
4
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
9
N
E
F
E
R
T
I
T
I
-
-
22
-
-
9
-
52
-
25
-
5
5
-
5
-
-
-
-
-
-
-
2+2
-
-
-
-
5+2
-
2+5
9
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
7
-
7
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
-
-
-
9
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
7
-
7

 

 

-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
-
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
-
8
-
14
-
-
-
14
-
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
-
1
11
-
5
-
1
20
5
-
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
-
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
14
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+4
1+8
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
-
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
8
-
14
-
-
-
14
-
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
1
11
-
5
-
1
20
5
-
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
-
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+8
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
-
-
8
-
14
-
-
-
14
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
1
11
-
5
-
1
20
5
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
11
8
5
14
1
20
5
14
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
1
2
8
5
5
1
2
5
5
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
-
-
-
-
5
5
-
-
5
5
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
18
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+8
-
-
-
5
5
-
-
5
5
5
5
-
5
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
9
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
1
2
8
5
5
1
2
5
5
5
5
6
5
9
2
9
2
9
-
-
-
-
-
-
-
1+4
-
-
9
A
K
H
E
N
A
T
E
N
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

-
-
-
-
-
-
-
-
-
A
=
1
-
9
AKHENATEN
79
34
7
N
=
6
-
9
NEFERTITI
106
52
7
-
-
7
-
18
First Total
185
86
14
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
5
-
9
Second Total
14
14
5
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
5
-
9
Essence of Number
5
5
5

 

AKHENATEN NEFERTITI

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
N
=
6
-
9
NEFERTITI
106
52
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
18
-
185
86
14
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+8
-
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
14
14
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
K
=
2
2
1
K
11
2
2
-
-
2
3
4
-
-
7
-
-
H
=
8
3
1
H
8
8
8
-
-
-
3
4
-
-
7
8
-
E
=
5
4
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
5
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
A
=
1
6
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
T
=
2
7
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
E
=
5
8
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
9
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
34
-
6
-
79
34
34
-
-
-
-
-
-
-
-
-
-
N
=
5
10
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
F
=
6
12
1
F
6
6
6
-
-
-
3
4
-
6
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
R
=
4
14
1
R
18
9
9
-
-
-
3
4
-
-
7
-
9
T
=
2
15
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
I
=
9
16
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
T
=
2
17
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
I
=
9
18
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
52
-
8
-
106
52
52
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
8
3
4
35
6
7
8
27
-
-
-
-
-
-
-
-
-
-
-
-
3+5
-
-
-
2+7
N
=
5
-
9
NEFERTITI
106
52
7
-
2
8
3
4
8
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
-
-
6
-
18
First Total
185
86
14
-
2
8
3
4
8
6
7
8
9
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Second Total
14
14
5
-
2
8
3
4
8
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Essence of Number
5
5
5
-
4
8
3
4
8
6
7
8
9

 

AKHENATEN NEFERTITI

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
N
=
6
-
9
NEFERTITI
106
52
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
18
-
185
86
14
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+8
-
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
14
14
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
K
=
2
2
1
K
11
2
2
-
-
2
3
4
-
-
7
-
-
H
=
8
3
1
H
8
8
8
-
-
-
3
4
-
-
7
8
-
E
=
5
4
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
5
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
A
=
1
6
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
T
=
2
7
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
E
=
5
8
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
9
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
10
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
F
=
6
12
1
F
6
6
6
-
-
-
3
4
-
6
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
R
=
4
14
1
R
18
9
9
-
-
-
3
4
-
-
7
-
9
T
=
2
15
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
I
=
9
16
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
T
=
2
17
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
I
=
9
18
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
-
-
-
-
-
-
-
-
-
-
2
8
3
4
35
6
7
8
27
-
-
-
-
-
-
-
-
-
-
-
-
3+5
-
-
-
2+7
N
=
5
-
9
NEFERTITI
106
52
7
-
2
8
3
4
8
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
-
-
6
-
18
First Total
185
86
14
-
2
8
3
4
8
6
7
8
9
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Second Total
14
14
5
-
2
8
3
4
8
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Essence of Number
5
5
5
-
4
8
3
4
8
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
N
=
6
-
9
NEFERTITI
106
52
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
18
-
185
86
14
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+8
-
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
14
14
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
9
-
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
A
=
1
6
1
A
1
1
1
-
1
-
3
4
-
-
7
-
-
K
=
2
2
1
K
11
2
2
-
-
2
3
4
-
-
7
-
-
T
=
2
7
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
T
=
2
15
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
T
=
2
17
1
T
20
2
2
-
-
2
3
4
-
-
7
-
-
E
=
5
4
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
5
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
E
=
5
8
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
9
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
N
=
5
10
1
N
14
5
5
-
-
-
3
4
5
-
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
E
=
5
11
1
E
5
5
5
-
-
-
3
4
5
-
7
-
-
F
=
6
12
1
F
6
6
6
-
-
-
3
4
-
6
7
-
-
H
=
8
3
1
H
8
8
8
-
-
-
3
4
-
-
7
8
-
R
=
4
14
1
R
18
9
9
-
-
-
3
4
-
-
7
-
9
I
=
9
16
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
I
=
9
18
1
I
9
9
9
-
-
-
3
4
-
-
7
-
9
-
-
-
-
-
-
-
-
-
-
2
8
3
4
35
6
7
8
27
-
-
-
-
-
-
-
-
-
-
-
-
3+5
-
-
-
2+7
N
=
5
-
9
NEFERTITI
106
52
7
-
2
8
3
4
8
6
7
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
-
-
-
6
-
18
First Total
185
86
14
-
2
8
3
4
8
6
7
8
9
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Second Total
14
14
5
-
2
8
3
4
8
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
Essence of Number
5
5
5
-
4
8
3
4
8
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
5
6
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
N
=
6
-
9
NEFERTITI
106
52
7
-
-
-
-
-
-
-
-
-
7
-
18
-
185
86
14
-
-
-
-
-
-
-
-
-
-
-
1+8
-
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
5
-
9
-
14
14
5
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
1+4
-
-
-
-
-
-
-
-
-
-
5
-
9
-
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
5
6
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
A
=
1
6
1
A
1
1
1
-
1
-
-
-
-
-
K
=
2
2
1
K
11
2
2
-
-
2
-
-
-
-
T
=
2
7
1
T
20
2
2
-
-
2
-
-
-
-
T
=
2
15
1
T
20
2
2
-
-
2
-
-
-
-
T
=
2
17
1
T
20
2
2
-
-
2
-
-
-
-
E
=
5
4
1
E
5
5
5
-
-
-
5
-
-
-
N
=
5
5
1
N
14
5
5
-
-
-
5
-
-
-
E
=
5
8
1
E
5
5
5
-
-
-
5
-
-
-
N
=
5
9
1
N
14
5
5
-
-
-
5
-
-
-
N
=
5
10
1
N
14
5
5
-
-
-
5
-
-
-
E
=
5
11
1
E
5
5
5
-
-
-
5
-
-
-
E
=
5
11
1
E
5
5
5
-
-
-
5
-
-
-
F
=
6
12
1
F
6
6
6
-
-
-
-
6
-
-
H
=
8
3
1
H
8
8
8
-
-
-
-
-
8
-
R
=
4
14
1
R
18
9
9
-
-
-
-
-
-
9
I
=
9
16
1
I
9
9
9
-
-
-
-
-
-
9
I
=
9
18
1
I
9
9
9
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
2
8
35
6
8
27
-
-
-
-
-
-
-
-
-
-
3+5
-
-
2+7
N
=
5
-
9
NEFERTITI
106
52
7
-
2
8
8
6
8
9
A
=
1
-
9
AKHENATEN
79
34
7
-
-
-
-
-
-
-
-
-
6
-
18
First Total
185
86
14
-
2
8
8
6
8
9
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
-
-
-
-
-
-
-
6
-
9
Second Total
14
14
5
-
2
8
8
6
8
9
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
-
-
-
-
-
-
-
6
-
9
Essence of Number
5
5
5
-
4
8
8
6
8
9

 

 

N
=
5
-
9
NEFERTITI
106
52
7
A
=
1
-
9
AKHENATEN
79
34
7
-
-
6
-
18
First Total
185
86
14
-
-
-
-
1+8
Add to Reduce
1+8+5
8+6
1+4
-
-
6
-
9
Second Total
14
14
5
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
6
-
9
Essence of Number
5
5
5

 

 

Akhenaten - Wikipedia, the free encyclopedia
Amenophis IV, Naphu(`)rureya, Ikhnaton. Statue of Akhenaten in the early ... of his reign as Amenhotep IV (sometimes given its Greek form, Amenophis IV, ...
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Early life - Religious policies - Pharaoh and family depictions
en.wikipedia.org/wiki/Akhenaten



Akhenaten
From Wikipedia, the free encyclopediaJump to: navigation, search
"Akhnaten" redirects here. For opera, see Akhnaten (opera).
For other uses, see Akhenaten (disambiguation).
Akhenaten
Amenhotep IV
Amenophis IV, Naphu(`)rureya, Ikhnaton[1]

Statue of Akhenaten in the early Amarna style.
Pharaoh of Egypt
Reign 1353 BC – 1336 BC[2] or
1351–1334 BC[3], Eighteenth dynasty of Egypt
Predecessor Amenhotep III
Successor Smenkhkare? or Tutankhamun
Royal titulary[show]Prenomen: Neferkheperure-waenre Beautiful are the Manifestations of Re[4] the one of Re

Nomen: Akhenaton Enlightened spirit of the Aton [4]
(after Year 4 of his reign)
Amenhotep

Horus name: Kanakht-Meryaten The strong bull, beloved of the Aten

Nebty name: Wernesytemakhetaten Great of kingship in Akhetaten

Golden Horus: Wetjesrenenaten Who upholds the name of the Aten
--------------------------------------------------------------------------------

Consort(s) Nefertiti
Kiya
Meritaten?
Ankhesenamun?
An unidentified sister
Children Smenkhkare?
Meritaten
Meketaten
Ankhesenamun
Neferneferuaten Tasherit
Neferneferure
Setepenre
Tutankhamun
Ankhesenpaaten-ta-sherit?
Father Amenhotep III
Mother Tiye
Died 1336 or 1334 BC
Burial Royal Tomb of Akhenaten KV55
Monuments Akhetaten, Gempaaten, Hwt-Benben

Akhenaten (pronounced /???k?'n??t?n/;[1] often also spelled Echnaton, Akhnaton, or rarely Ikhnaton; meaning Effective spirit of Aten) was known before the fifth year of his reign as Amenhotep IV (sometimes given its Greek form, Amenophis IV, and meaning Amun is Satisfied), a Pharaoh of the Eighteenth dynasty of Egypt, ruled for 17 years and died in 1336 BC or 1334 BC. He is especially noted for abandoning traditional Egyptian polytheism and introducing worship centered on the Aten, which is sometimes described as monotheistic or henotheistic. An early inscription likens him to the sun as compared to stars, and later official language avoids calling the Aten a god, giving the solar deity a status above mere gods.

Akhenaten tried to bring about a departure from traditional religion, yet in the end it would not be accepted. After his death, traditional religious practice was gradually restored, and when some dozen years later rulers without clear rights of succession from the Eighteenth Dynasty founded a new dynasty, they discredited Akhenaten and his immediate successors, referring to Akhenaten himself as 'the enemy' in archival records.[5]

He was all but lost from history until the discovery, in the 19th century, of Amarna, the site of Akhetaten, the city he built for the Aten. Early excavations at Amarna by Flinders Petrie sparked interest in the enigmatic pharaoh, which increased with the discovery in the Valley of the Kings, at Luxor, of the tomb of King Tutankhamun, who has been proved to be Akhenaten's son according to DNA testing in 2010 by Dr. Zahi Hawass, Cairo.[6] Akhenaten remains an interesting figure, as does his Queen, Nefertiti. Their modern interest comes partly from his connection with Tutankhamun, partly from the unique style and high quality of the pictorial arts he patronized, and partly from ongoing interest in the religion he attempted to establish.

Contents [hide]
1 Early life
2 Religious policies
3 Pharaoh and family depictions
3.1 Family and relations
4 International relations
5 Death, burial and succession
5.1 Plague and pandemic
6 The Implementation of Atenism
7 Speculative theories
7.1 Akhenaten and Judeo-Christian monotheism
7.2 Possible illness
7.3 First "individual"
7.4 Smenkhkare
8 In the arts
8.1 Plays
8.2 Novels
8.3 Music
8.4 Other
9 See also
10 Notes and references
10.1 Notes
10.2 Bibliography
10.3 Further reading
11 External links

[edit] Early life
The future Akhenaten was a younger son of Amenhotep III and his Chief Queen Tiye, his elder brother Crown Prince Thutmose having died when both were children. Thus, Akhenaten's early education might have prepared him for the priesthood like his maternal uncle Anen; at any rate, in an inscription dating to his early reign he emphasized his familiarity with ancient temple documents.[7]

Amenhotep IV succeeded his father after Amenhotep III's death at the end of his 38-year reign, or possibly after a coregency lasting one to two years. Suggested dates for Akhenaten's reign (subject to the debates surrounding Egyptian chronology) are from 1353 BC-1336 BC or 1351 BC–1334 BC. Akhenaten's chief wife was Nefertiti, made famous to the modern world by her exquisitely sculpted and painted bust, now displayed in the Neues Museum of Berlin, and among the most recognized works of art surviving from the ancient world.

After four years of reign, Akhenaten began building a new city to serve as the seat of the Aten and a governmental capital of Egypt. Its buildings were decorated in a startling new style which was intended to express the tenets of the new worship.

[edit] Religious policies
Some recent debate has focused on the extent to which Akhenaten forced his religious reforms on his people. Certainly, as time drew on, he revised the names of the Aten, and other religious language, to increasingly exclude references to other gods; at some point, also, he embarked on the wide-scale erasure of traditional gods' names, especially those of Amun. Some of his court changed their names to remove them from the patronage of other gods and place them under that of Aten (or Ra, with whom Akhenaten equated the Aten). Yet, even at Amarna itself, some courtiers kept such names as Ahmose ("child of the moon god", the owner of tomb 3), and the sculptor's workshop where the famous Nefertiti bust, and other works of royal portraiture, were found, is associated with an artist known to have been called Thutmose ("child of Thoth"). An overwhelmingly large number of faience amulets at Amarna also show that talismans of the household-and-childbirth gods Bes and Taweret, the eye of Horus, and amulets of other traditional deities, were openly worn by its citizens. Indeed, a cache of royal jewelry found buried near the Amarna royal tombs (now in the National Museum of Scotland) includes a finger ring referring to Mut, the wife of Amun. Such evidence suggests that though Akhenaten shifted funding away from traditional temples, his policies were fairly tolerant until some point, perhaps a particular event as yet unknown, toward the end of the reign.

Following Akhenaten's death, change was gradual at first. Within a decade a comprehensive political, religious and artistic reformation began promoting a return of Egyptian life to the norms it had followed during his father's reign. Much of the art and building infrastructure created during Akhenaten's reign was defaced or destroyed in the period following his death, particularly during the reigns of Horemheb and the early Nineteenth Dynasty kings. Stone building blocks from Akhenaten's construction projects were later used as foundation stones for subsequent rulers' temples and tombs.

[edit] Pharaoh and family depictions

Talatat blocks from Akhenaten's Aten temple in KarnakStyles of art that flourished during this short period are markedly different from other Egyptian art. In some cases, representations are more naturalistic, especially in depictions of animals and plants, of commoners, and in a sense of action and movement—for both nonroyal and royal people. However, depictions of members of the court, especially members of the royal family, are extremely stylized, with elongated heads protruding stomachs, heavy hips, thin arms and legs, and exaggerated facial features. Questions also remain whether the beauty of Nefertiti is portraiture or idealism. Significantly, and for the only time in the history of Egyptian royal art, Akhenaten's family are shown taking part in decidedly naturalistic activities, showing affection for each other, and being caught in mid-action (in traditional art, a pharaoh's divine nature was expressed by repose, even immobility).

Small statue of Akhenaten wearing the Egyptian Blue Crown of WarThe depictions of action may correspond to the emphasis on the active creative and nurturing emphasized of the Aten in the "Great Hymn to the Aten" and elsewhere. Nefertiti also appears, both beside the king and alone (or with her daughters), in actions usually reserved for a Pharaoh, suggesting that she enjoyed unusual status for a queen. Early artistic representations of her tend to be indistinguishable from her husband's except by her regalia, but soon after the move to the new capital, Nefertiti begins to be depicted with features specific to her. Why Akhenaten had himself represented in the bizarre, strikingly androgynous way he did, remains a vigorously debated question. Religious reasons have been suggested, such as to emulate the creative nature of the Aten, who is called in Amarna tomb texts, "mother and father" of all that is. Or, it has been suggested, Akhenaten's (and his family's) portraiture exaggerates his distinctive physical traits. Until Akhenaten's mummy is positively identified, such theories remain speculative. Some scholars do identify Mummy 61074, found in KV55, an unfinished tomb in the Valley of the Kings, as Akhenaten's.[8] If so—or if the KV 55 mummy is that of his close relative, Smenkhkare—its measurements tend to support the theory that Akhenaten's depictions exaggerate his actual appearance. Though the "mummy" consists only in disarticulated bones, the skull is long and has a prominent chin and the limbs are light and long. However, in 2007, Zahi Hawass and a team of researchers made CT Scan images of the KV 55 mummy. They have concluded that the elongated skull, cheek bones, cleft palate, and impacted wisdom tooth suggest that the mummy is the father of Tutankhamun, also commonly known as Akhenaten.

[edit] Family and relations
See also: Family tree of the Eighteenth dynasty of Egypt

Akhenaten, Nefertiti and their childrenAs Amenhotep IV, Akhenaten was married to Nefertiti at the very beginning of his reign, and six daughters were identified from inscriptions. Recent DNA analysis has revealed he also fathered Tutankhaten (later Tutankhamen) with his biological sister, whose mummy remains unidentified.[9] The parentage of Smenkhkare, his successor, is unknown, and Akhenaten and an unknown wife have been proposed to be his parents.

A secondary wife of Akhenaten named Kiya is known from inscriptions. Some have theorized that she gained her importance as the mother of Tutankhamen, Smenkhkare, or both.

This is a list of Akhenaten's children (known and theoretical) with suggested years of birth:

Smenkhkare?– year 35 or 36 of Amenhotep III's reign
Meritaten – year 1.
Meketaten – year 3, possibly earlier.
Ankhesenpaaten, later Queen of Tutankhamun – year 4.
Neferneferuaten Tasherit – year 8.
Neferneferure – year 9.
Setepenre – year 9.
Tutankhaten–year 8 or 9 – renamed Tutankhamun later.[10]
His known consorts were:

Nefertiti, his Great Royal Wife.
Kiya, a lesser Royal Wife.
It has also been suggested that, like his father Amunhotep III, Akhenaten may have taken some of his daughters as consorts:

Meritaten, recorded as Great Royal Wife late in his reign, though it is more likely that she got this title due to her marriage to Smenkhkare, Akhenaten's co-regent.
Meketaten, Akhenaten's second daughter. The reason for this suggestion is Meketaten's death due to childbirth in, or after, the fourteenth year of Akhenaten's reign, though nowhere does she have the title or cartouche of a queen.
Ankhesenpaaten, his third daughter, also on tenuous evidence. In his final year or after his death, Ankhesenpaaten married her brother Tutankhamun.
Inscriptions refer to a daughter of Meritaten, Meritaten-ta-sherit and may record a daughter for Ankhesenpaaten, Ankhesenpaaten-ta-sherit, though the latter depends on a questionable reading of a single fragmentary inscription. The texts in question all once belonged to Kiya and were re-inscribed for the princesses later. The daughter (or, perhaps, hoped-for future daughter) might have replaced Kiya's daughter in those scenes.[11]

Two other lovers have been suggested, but are not widely accepted:

Smenkhkare, Akhenaten's successor and/or co-ruler for the last years of his reign. Rather than a lover, however, Smenkhkare is likely to have been a half-brother or a son to Akhenaten. Some have even suggested that Smenkhkare was actually an alias of Nefertiti or Kiya, and therefore one of Akhenaten's wives (see below).
Tiye, his mother. Twelve years after the death of Amenhotep III, she is still mentioned in inscriptions as Queen and beloved of the King, but kings' mothers often were. The few supporters of this theory (notably Immanuel Velikovsky) consider Akhenaten to be the historical model of legendary King Oedipus of Thebes, Greece and Tiye the model for his mother/wife Jocasta.
[edit] International relations
Important evidence about Akhenaten's reign and foreign policy has been provided by the discovery of the Amarna Letters, a cache of diplomatic correspondence discovered in modern times at el-Amarna, the modern designation of the Akhetaten site. This correspondence comprises a priceless collection of incoming messages on clay tablets, sent to Akhetaten from various subject rulers through Egyptian military outposts, and from the foreign rulers (recognized as "Great Kings") of the kingdom of Mitanni, Babylon, Assyria and Hatti. The governors and kings of Egypt's subject domains also wrote frequently to plead for gold from Pharaoh, and also complained of being snubbed and cheated by him.

Early on in his reign, Akhenaten fell out with the king of Mitanni, Tushratta, who had been courting favor with his father against the Hittites. Tushratta complains in numerous letters that Akhenaten had sent him gold plated statues rather than statues made of solid gold; the statues formed part of the bride price which Tushratta received for letting his daughter Tadukhepa be married to Amenhotep III and then Akhenaten. Amarna letter EA 27 preserves a complaint by Tushratta to Akhenaten about the situation:

"I...asked your father, Mimmureya, for statues of solid cast gold, one of myself and a second statue, a statue of Tadu-Heba (Tadukhepa), my daughter, and your father said, "Don't talk of giving statues just of solid cast gold. I will give you ones made also of lapis lazuli. I will give you, too, along with the statues, much additional gold and (other) goods beyond measure." Every one of my messengers that were staying in Egypt saw the gold for the statues with their own eyes. Your father himself recast the statues [i]n the presence of my messengers, and he made them entirely of pure gold....He showed much additional gold, which was beyond measure and which he was sending to me. He said to my messengers, "See with your own eyes, here the statues, there much gold and goods beyond measure, which I am sending to my brother." And my messengers did see with their own eyes! But my brother (ie: Akhenaten) has not sent the solid (gold) statues that your father was going to send. You have sent plated ones of wood. Nor have you sent me the goods that your father was going to send me, but you have reduced (them) greatly. Yet there is nothing I know of in which I have failed my brother. Any day that I hear the greetings of my brother, that day I make a festive occasion...May my brother send me much gold. [At] the kim[ru fe]ast...[...with] many goods [may my] brother honor me. In my brother's country gold is as plentiful as dust. May my brother cause me no distress. May he send me much gold in order that my brother [with the gold and m]any [good]s, may honor me". (EA 27)[12]

While Akhenaten was certainly not a close friend of Tushratta, he was evidently concerned at the expanding power of the Hittite Empire under its powerful ruler Suppiluliuma I. A successful Hittite attack on Mitanni and its ruler Tushratta would have disrupted the entire international balance of power in the Ancient Middle East at a time when Egypt had made peace with Mitanni; this would cause some of Egypt's vassals to switch their allegiances to the Hittites, as time would prove. A group of Egypt's allies who attempted to rebel against the Hittites were captured, and wrote letters begging Akhenaten for troops, but he did not respond to most of their pleas. Evidence suggests that the troubles on the northern frontier led to difficulties in Canaan, particularly in a struggle for power between Labaya of Shechem and Abdi-Heba of Jerusalem, which required the Pharaoh to intervene in the area by dispatching Medjay troops northwards. Akhenaten pointedly refused to save his vassal Rib-Hadda of Byblos whose kingdom was being besieged by the expanding state of Amurru under Abdi-Ashirta and later Aziru, son of Abdi-Ashirta, despite Rib-Hadda's numerous pleas for help from the pharaoh. Rib-Hadda wrote a total of 60 letters to Akhenaten pleading for aid from the pharaoh. Akhenaten wearied of Rib-Hadda's constant correspondences and once told Rib-Hadda: "You are the one that writes to me more than all the (other) mayors" or Egyptian vassals in EA 124.[13] What Rib-Hadda did not comprehend was that the Egyptian king would not organize and dispatch an entire army north just to preserve the political status quo of several minor city states on the fringes of Egypt's Asiatic Empire.[14] Rib-Hadda would pay the ultimate price; his exile from Byblos due to a coup led by his brother Ilirabih is mentioned in one letter. When Rib-Hadda appealed in vain for aid to Akhenaten and then turned to Aziru, his sworn enemy to place him back on the throne of his city, Aziru promptly had him dispatched to the king of Sidon where Rib-Hadda was almost certainly executed.[15]

William L. Moran[16] notes that the Amarna corpus of 380+ letters counters the conventional view that Akhenaten neglected Egypt's foreign territories in favour of his internal reforms. There are several letters from Egyptian vassals notifying Pharaoh that the king's instructions have been followed:

To the king, my lord, my god, my Sun, the Sun from the sky: Message of Yapahu, the ruler of Gazru, your servant, the dirt at your feet. I indeed prostrate myself at the feet of the king, my lord, my god, my Sun...7 times and 7 times, on the stomach and on the back. I am indeed guarding the place of the king, my lord, the Sun of the sky, where I am, and all the things the king, my lord, has written me, I am indeed carrying out--everything! Who am I, a dog, and what is my house...and what is anything I have, that the orders of the king, my lord, the Sun from the sky, should not obey constantly? (EA 378)[17]

When the loyal but unfortunate Rib-Hadda was killed at the instigation of Aziru,[15] Akhenaten sent an angry letter to Aziru containing a barely veiled accusation of outright treachery on the latter's part.[18] Akhenaten wrote:

Say to Aziru, ruler of Amurru: Thus the king, your lord (ie: Akhenaten), saying: The ruler of Gubla (ie: Byblos), whose brother had cast him away at the gate, said to you, "Take me and get me into the city. There is much silver, and I will give it to you. Indeed there is an abundance of everything, but not with me [here]." Thus did the ruler (Rib-Hadda) speak to you. Did you not write to the king, my lord saying, "I am your servant like all the previous mayors (ie: vassals) in his city"? Yet you acted delinquently by taking the mayor whose brother had cast him away at the gate, from his city.

Head of AkhenatenHe (Rib-Hadda) was residing in Sidon and, following your own judgment, you gave him to (some) mayors. Were you ignorant of the treacherousness of the men? If you really are the king's servant, why did you not denounce him before the king, your lord, saying, "This mayor has written to me saying, 'Take me to yourself and get me into my city'"? And if you did act loyally, still all the things you wrote were not true. In fact, the king has reflected on them as follows, "Everything you have said is not friendly." Now the king has heard as follows, "You are at peace with the ruler of Qidsa. (Kadesh) The two of you take food and strong drink together." And it is true. Why do you act so? Why are you at peace with a ruler whom the king is fighting? And even if you did act loyally, you considered your own judgment, and his judgment did not count. You have paid no attention to the things that you did earlier. What happened to you among them that you are not on the side of the king, your lord? Consider the people that are training you for their own advantage. They want to throw you into the fire....If for any reason whatsoever you prefer to do evil, and if you plot evil, treacherous things, then you, together with your entire family, shall die by the axe of the king. So perform your service for the king, your lord, and you will live. You yourself know that the king does not fail when he rages against all of Canaan. And when you wrote saying, 'May the king, my Lord, give me leave this year, and then I will go next year to the king, my Lord. (ie: to Egypt) If this is impossible, I will send my son in my place'--the king, your Lord, let you off this year in accordance with what you said. Come yourself, or send your son [now], and you will see the king at whose sight all lands live."(EA 162)[19]

This letter shows that Akhenaten paid close attention to the affairs of his vassals in Canaan and Syria. Akhenaten commanded Aziru to come to Egypt and proceeded to detain him there for at least one year. In the end, Akhenaten was forced to release Aziru back to his homeland when the Hittites advanced southwards into Amki thereby threatening Egypt's series of Asiatic vassal states including Amurru.[20] Sometime after his return to Amurru, Aziru defected to the Hittite side with his kingdom.[21] While it is known from an Amarna letter by Rib-Hadda that the Hittites "seized all the countries that were vassals of the king of Mitanni"(EA 75)[22] Akhenaten managed to preserve Egypt's control over the core of her Near Eastern Empire which consisted of present day Palestine as well as the Phoenician coast while avoiding conflict with the increasingly powerful Hittite Empire of Suppiluliuma I. Only the Egyptian border province of Amurru in Syria around the Orontes river was permanently lost to the Hittites when its ruler Aziru defected to the Hittites. Finally, contrary to the conventional view of a ruler who neglected Egypt's international relations, Akhenaten is known to have initiated at least one campaign into Nubia in his regnal Year 12, where his campaign is mentioned in Amada stela CG 41806 and on a separate companion stela at Buhen.[23]

[edit] Death, burial and succession
Further information: Amarna succession

Plaster portrait study of a pharaoh, Ahkenaten or a coregent or successor. Discovered within the workshop of the royal sculptor Thutmose at Amarna, now part of the Ägyptisches Museum collection in Berlin.The last dated appearance of Akhenaten and the Amarna family is in the tomb of Meryre II, and dates from second month, year 12 of his reign.[24] After this the historical record is unclear, and only with the succession of Tutankhamun is somewhat clarified.

Akhenaten planned to relocate Egyptian burials on the East side of the Nile (sunrise) rather than on the West side (sunset), in the Royal Wadi in Akhetaten.[citation needed] His body was removed after the court returned to Thebes, and recent genetic tests have confirmed that the body found buried in tomb KV55 was the father of Tutankhamun, and is therefore "most probably" Akhenaten,[25] although this is disputed.[26] The tomb contained numerous Amarna era objects including a royal funerary mask which had been deliberately destroyed. His sarcophagus was destroyed but has since been reconstructed and now sits outside in the Cairo Museum.

There is much controversy around whether Amenhotep IV succeeded to the throne on the death of his father, Amenhotep III, or whether there was a coregency (lasting as long as 12 years according to some Egyptologists). Current literature by Eric Cline, Nicholas Reeves, Peter Dorman and other scholars comes out strongly against the establishment of a long coregency between the two rulers and in favour of either no coregency or a brief one lasting one to two years, at the most.[27] Other literature by Donald Redford, William Murnane, Alan Gardiner and more recently by Lawrence Berman in 1998 contests the view of any coregency whatsoever between Akhenaten and his father.[28]

Similarly, although it is accepted that Akhenaten himself died in Year 17 of his reign, the question of whether Smenkhkare became co-regent perhaps two or three years earlier or enjoyed a brief independent reign is unclear.[29] If Smenkhkare outlived Akhenaten, and became sole Pharaoh, he likely ruled Egypt for less than a year. The next successor was Neferneferuaten, a female Pharaoh who reigned in Egypt for two years and one month.[30] She was, in turn, probably succeeded by Tutankhaten (later, Tutankhamun), with the country being administered by the chief vizier, and future Pharaoh, Ay. Tutankhamun was believed to be a younger brother of Smenkhkare and a son of Akhenaten, and possibly Kiya although one scholar has suggested that Tutankhamun may have been a son of Smenkhkare instead. DNA tests in 2010 indicated Tutankhamun was indeed the son of Akhenaten.[6] It has been suggested that after the death of Akhenaten, Nefertiti reigned with the name of Neferneferuaten[31] but other scholars believe this female ruler was rather Meritaten. The so-called Coregency Stela, found in a tomb in Amarna possibly shows his queen Nefertiti as his coregent, ruling alongside him[citation needed], but this is not certain as the names have been removed and recarved to show Ankhesenpaaten and Neferneferuaten.[32]

With Akhenaten's death, the Aten cult he had founded gradually fell out of favor.[citation needed] Tutankhaten changed his name to Tutankhamun in Year 2 of his reign (1332 BC) and abandoned the city of Akhetaten, which eventually fell into ruin. His successors Ay and Horemheb disassembled temples Akhenaten had built, including the temple at Thebes, using them as a source of easily available building materials and decorations for their own temples.

Finally, Akhenaten, Neferneferuaten, Smenkhkare, Tutankhamun, and Ay were excised from the official lists of Pharaohs, which instead reported that Amenhotep III was immediately succeeded by Horemheb. This is thought to be part of an attempt by Horemheb to delete all trace of Atenism and the pharaohs associated with it from the historical record.[citation needed] Akhenaten's name never appeared on any of the king lists compiled by later Pharaohs and it was not until the late 19th century that his identity was re-discovered and the surviving traces of his reign were unearthed by archaeologists.

[edit] Plague and pandemic
This Amarna Period is also associated with a serious outbreak of a pandemic, possibly the plague, or polio, or perhaps the world's first recorded outbreak of influenza,[33] which came from Egypt and spread throughout the Middle East, killing Suppiluliuma I, the Hittite King. Influenza is a disease associated with the close proximity of water fowl, pigs and humans, and its origin as a pandemic disease may be due to the development of agricultural systems that allow the mixing of these animals and their wastes.[34] Some of the first archaeological evidence for this agricultural system is during the Amarna period of Ancient Egypt, and the pandemic that followed this period throughout the Ancient Near East may have been the earliest recorded outbreak of influenza.[35] However, the precise nature of this Egyptian plague remains unknown and Asia has also been suggested as a possible site of origin of pandemic influenza in humans.[36][37][38] The prevalence of disease may help explain the rapidity with which the site of Akhetaten was subsequently abandoned. It may also explain why later generations considered the gods to have turned against the Amarna monarchs. Arielle Kozloff discusses the evidence, arguing that the epidemic was caused by Bubonic plague over polio. However, her argument that "polio is only fractionally as virulent as some other diseases" ignores the evidence that diseases become less virulent the longer they are present in the human population, as demonstrated with syphilis and tuberculosis.[39]

[edit] The Implementation of Atenism
Main article: Atenism
In the early years of his reign, Amenhotep IV lived at Thebes with Nefertiti and his 6 daughters. Initially, he permitted worship of Egypt's traditional deities to continue but near the Temple of Karnak (Amun-Ra's great cult center), he erected several massive buildings including temples to the Aten. These buildings at Thebes were later dismantled by his successors and used as infill for new constructions in the Temple of Karnak; when they were later dismantled by archaeologists, some 36,000 decorated blocks from the original Aton building here were revealed which preserve many elements of the original relief scenes and inscriptions.[40]

Akhenaten depicted as a sphinx at Amarna.The relationship between Amenhotep IV and the priests of Amun-Re gradually deteriorated. In Year 5 of his reign, Amenhotep IV took decisive steps to establish the Aten as the exclusive, monotheistic god of Egypt: the pharaoh "disbanded the priesthoods of all the other gods...and diverted the income from these [other] cults to support the Aten. To emphasize his complete allegiance to the Aten, the king officially changed his name from Amenhotep IV to Akhenaten or 'Servant of the Aten.'[40] Akhenaten's fifth year also marked the beginning of construction on his new capital, Akhetaten or 'Horizon of Aten', at the site known today as Amarna. Very soon afterwards, he centralized Egyptian religious practices in Akhetaten, though construction of the city seems to have continued for several more years. In honor of Aten, Akhenaten also oversaw the construction of some of the most massive temple complexes in ancient Egypt. In these new temples, Aten was worshipped in the open sunlight, rather than in dark temple enclosures, as had been the previous custom. Akhenaten is also believed to have composed the Great Hymn to the Aten.

Initially, Akhenaten presented Aten as a variant of the familiar supreme deity Amun-Re (itself the result of an earlier rise to prominence of the cult of Amun, resulting in Amun becoming merged with the sun god Ra), in an attempt to put his ideas in a familiar Egyptian religious context. However, by Year 9 of his reign, Akhenaten declared that Aten was not merely the supreme god, but the only god, and that he, Akhenaten, was the only intermediary between Aten and his people. He ordered the defacing of Amun's temples throughout Egypt and, in a number of instances, inscriptions of the plural 'gods' were also removed.

Aten's name is also written differently after Year 9, to emphasize the radicalism of the new regime, which included a ban on images, with the exception of a rayed solar disc, in which the rays (commonly depicted ending in hands) appear to represent the unseen spirit of Aten, who by then was evidently considered not merely a sun god, but rather a universal deity. Representations of the Aten were always accompanied with a sort of "hieroglyphic footnote", stating that the representation of the sun as All-encompassing Creator was to be taken as just that: a representation of something that, by its very nature as some time transcending creation, cannot be fully or adequately represented by any one part of that creation.[citation needed]

[edit] Speculative theories
Akhenaten's status as a religious revolutionary has led to much speculation, ranging from bona fide scholarly hypotheses to the non-academic fringe theories.

[edit] Akhenaten and Judeo-Christian monotheism
Further information: Moses and Monotheism
The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[41][42][43][44][45][46] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[47] Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[41] Following his book, the concept entered popular consciousness and serious research.

Other scholars and mainstream Egyptologists point out that there are direct connections between early Judaism and other Semitic religious traditions.[48] They also state that two of the three principal Judaic terms for God, Yahweh, Elohim (morphologically plural), and Adonai (meaning "our lord", also morphologically plural) have no connection to Aten. Freud commented on the connection between Adonai, the Egyptian Aten and the Syrian divine name of Adonis as a primeval unity of language between the factions;[41] in this he was following the argument of Egyptologist Arthur Weigall, but the argument was groundless as 'Aten' and 'Adonai' are not, in fact, linguistically related.[49]

Akhenaten appears in history almost two-centuries prior to the first archaeological and written evidence for Judaism and Israelite culture is found in the Levant. Abundant visual imagery of the Aten disk was central to Atenism, which celebrated the natural world, while such imagery is not a feature of early Israelite culture.[50] Although pottery found throughout Judea dated to the end of the 8th century BC has seals resembling a winged sun disk burned on their handles, presumedly thought to be the royal seal of the Judean Kingdom.[51]

Ahmed Osman has claimed that Akhenaten's maternal grandfather Yuya was the same person as the Biblical Joseph. Yuya held the title "Overseer of the Cattle of Min at Akhmin" during his life.[52]

He likely belonged to the local nobility of Akhmim. Egyptologists hold this view because Yuya had strong connections to the city of Akhmin in Upper Egypt. This makes it unlikely that he was a foreigner since most Asiatic settlers tended to cloister around the Nile Delta region of Lower Egypt[53][54] Some Egyptologists,[55] however, give him a Mitannian origin. It is widely accepted that there are strong similarities between Akhenaten's Great Hymn to the Aten and the Biblical Psalm 104, though this form is found widespread in ancient Near Eastern hymnology both before and after the period and whether this implies a direct influence or a common literary convention remains in dispute.

Others have likened some aspects of Akhenaten's relationship with the Aten to the relationship, in Christian tradition, of Jesus Christ with God - particularly in interpretations that emphasise a more monotheistic interpretation of Atenism than henotheistic. Donald B. Redford has noted that some have viewed Akhenaten as a harbinger of Jesus. "After all, Akhenaten did call himself the son of the sole god: "'Thine only son that came forth from thy body.'"[56] James Henry Breasted likened him to Jesus[57] Arthur Weigall saw him as a failed precursor of Christ and Thomas Mann saw him "as right on the way and yet not the right one for the way".[58]

Redford argued that while Akhenaten called himself the son of the Sun-Disc and acted as the chief mediator between god and creation, it must be noted that kings for thousands of years before Akhenaten's time had claimed the same relationship and priestly role. However Akhenaton's case may be different through the emphasis placed on the heavenly father and son relationship. Akhenaten described himself as "thy son who came forth from thy limbs", "thy child", "the eternal son that came forth from the Sun-Disc", and "thine only son that came forth from thy body". The close relationship between father and son is such that only the king truly knows the heart of "his father", and in return his father listens to his son's prayers. He is his father's image on earth and as Akhenaten is king on earth his father is king in heaven. As high priest, prophet, king and divine he claimed the central position in the new religious system. Since only he knew his father's mind and will, Akhenaten alone could interpret that will for all mankind with true teaching coming only from him.[56]

Redford concluded:

Before much of the archaeological evidence from Thebes and from Tell el-Amarna became available, wishful thinking sometimes turned Akhenaten into a humane teacher of the true God, a mentor of Moses, a Christlike figure, a philosopher before his time. But these imaginary creatures are now fading away one by one as the historical reality gradually emerges. There is little or no evidence to support the notion that Akhenaten was a progenitor of the full-blown monotheism that we find in the Bible. The monotheism of the Hebrew Bible and the New Testament had its own separate development—one that began more than half a millenium after the pharaoh's death.[59]

[edit] Possible illness
The rather strange and eccentric portrayals of Akhenaten, with a sagging stomach, thick thighs, larger breasts, and long, thin face — so different from the athletic norm in the portrayal of Pharaohs — has led certain Egyptologists to suppose that Akhenaten suffered some kind of genetic abnormality. Various illnesses have been put forward. On the basis of his longer jaw and his feminine appearance, Cyril Aldred[60] suggested he may have suffered from Froelich's Syndrome. However, this is unlikely because this disorder results in sterility and Akhenaten is believed to have fathered numerous children — at least six daughters by Nefertiti, and his successor Tutankhamen by a minor wife.

Another suggestion by Burridge[61] is that Akhenaten may have suffered from Marfan's Syndrome. Marfan's syndrome, unlike Froelich's, does not result in any lack of intelligence or sterility. It is associated with a sunken chest, long curved spider-like fingers (arachnodactyly), occasional congenital heart difficulties, a high curved or slightly cleft palate, and a highly curved cornea or dislocated lens of the eye, with the requirement for bright light to see well. Marfan's sufferers tend towards being taller than average, with a long, thin face, and elongated skull, overgrown ribs, a funnel or pigeon chest, and larger pelvis, with enlarged thighs and spindly calves.[62] Marfan's syndrome is a dominant characteristic, and sufferers have a 50% chance of passing it on to their children.[63] All of these symptoms appear in depictions of Akhenaten and of his children. Recent CT scans of Tutankhamun report a cleft palate and a fairly long head, as well as an abnormal curvature of the spine and fusion of the upper vertebrae, a condition associated with scoliosis, all conditions associated with Marfan's syndrome.[64] Marfan Syndrome was ruled out following DNA tests on Tutankhamun in 2010.[65]

However, Dominic Montserrat in Akhenaten: History, Fantasy and Ancient Egypt argues that "there is now a broad consensus among Egyptologists that the exaggerated forms of Akhenaten's physical portrayal... are not to be read literally"[45] Montserrat and others[66] argue that the body-shape relates to some form of religious symbolism. Because the god Aten was referred to as "the mother and father of all humankind" it has been suggested that Akhenaten was made to look androgynous in artwork as a symbol of the androgyny of the god. This required "a symbolic gathering of all the attributes of the creator god into the physical body of the king himself", which will "display on earth the Aten's multiple life-giving functions".[45] Akhenaten did refer to himself as "The Unique One of Re", and he may have used his control of artistic expression to distance himself from the common people, though such a radical departure from the idealised traditional representation of the image of the Pharaoh would be truly extraordinary. Representations of other persons than Akhenaten in the 'Amarna style' are equally unflattering — for example, a carving of his father Amenhotep III as an overweight figure;[67] Nefertiti is shown in some statues as well past her prime, with a severe face and a stomach swollen by repeated pregnancies.

Another claim was made by Immanuel Velikovsky, who hypothesized an incestuous relationship with his mother, Tiye. Velikovsky also posited that Akhenaten had elephantiasis, producing enlarged legs. Based on this, he identified Akhenaten as the history behind the Oedipus myth, Oedipus being Greek for "swollen feet", and moved the setting from the Greek Thebes to the Egyptian Thebes. As part of his argument, Velikovsky uses the fact that Akhenaten viciously carried out a campaign to erase the name of his father, which he argues could have developed into Oedipus killing his father. This point seems to be disproved, however, in that Akhenaten in fact mummified and buried his father in the honorable traditional Egyptian fashion prior to beginning his monotheistic revolution.[68]

In the same 1960 work, Oedipus and Akhnaton, Velikovsky not only saw Akhenaten as the origin of Oedipus, but also identified him with a Pharaoh mentioned only in Herodotus, "Anysis of the city of the same name" — Akhenaten of Akhetaten. Like Oedipus, Anysis was blinded, deposed and exiled. Some scholars have argued that Akhenaten went blind at the end of his life and was supported by his wife Nefertiti.

[edit] First "individual"
Akhenaten has been called by historian James Henry Breasted "the first individual in history",[45] as well as the first monotheist, first scientist, and first romantic. As early as 1899 Flinders Petrie declared that,

If this were a new religion, invented to satisfy our modern scientific conceptions, we could not find a flaw in the correctness of this view of the energy of the solar system. How much Akhenaten understood, we cannot say, but he certainly bounded forward in his views and symbolism to a position which we cannot logically improve upon at the present day. Not a rag of superstition or of falsity can be found clinging to this new worship evolved out of the old Aton of Heliopolis, the sole Lord of the universe.[69]
H.R. Hall even claimed that the pharaoh was the "first example of the scientific mind".[70]

Nicholas Reeves, in his book Akhenaten: Egypt's False Prophet, portrays a totally different image of Pharaoh, seeing his religious reformations simply as attempts to centralize power and solidify his role as "divine monarch".

[edit] Smenkhkare
Main article: Smenkhkare
There has also been interest in the identity of the Pharaoh Smenkhkare, who was the immediate successor to Akhenaten. In particular, descriptions on a small box seemed to refer to "Smenkhkare beloved of Akhenaten".[45]

This gave rise to the idea that Akhenaten might have been bisexual. This theory seems to originate from objects found in the tomb of Tutankhamen in the 1920s. The Egyptologist Percy Newberry[45] then linked this to one of the stele exhibited in the Berlin Museum which pictured two rulers, naked and seated together – the older caressing the younger and the shoulder offering support. He identified these as the rulers Akhenaten and Smenkhkare.

In the 1970s John Harris identified the figure pictured alongside Akhenaten as Nefertiti, arguing that she may have actually been elevated to co-regent and perhaps even succeeded temporarily as an independent ruler, changing her name to Smenkhkare.[45]

Nicholas Reeves and other Egyptologists contend that Smenkhkare was the same person as Neferneferuaten, who ruled together with Akhenaten as co-regent for the final one or two years of Akhenaten's reign. On several monuments, the two are shown seated side by side.[71]

Some others[who?] believe Smenkhkare was likely to have been a half-brother or a son to Akhenaten.[citation needed]

[edit] In the arts

Drawing of Akhnaton Cairo Cast[edit] Plays
Savitri Devi: play Akhnaton: A Play (Philosophical Publishing House [London], 1948)
Agatha Christie: play, Akhnaton (written in 1937, published by Dodd, Mead and Company [New York], 1973, ISBN 0-396-06822-7; Collins [London], 1973, ISBN 0-00-211038-5)
[edit] Novels
Thomas Mann, in his fictional biblical tetralogy Joseph and His Brothers (1933–1943), makes Akhenaten the "dreaming pharaoh" of Joseph's story.

 

 

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=
21
2+1
=
3
-
3
-
3
-
`-
1
-
11
-
5
-
5
-
1
13
21
-
+
=
57
5+7
=
12
1+2
3
-
3
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
`-
1
14
11
8
5
19
5
14
1
13
21
14
+
=
126
1+2+6
=
9
-
9
-
9
-
-
1
5
2
8
5
1
5
5
1
4
3
5
+
=
45
4+5
=
9
--
9
-
9
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
--
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
22
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
23
-
-
12
-
45
-
27
2+2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+2
-
4+5
-
2+7
4
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9

 

 

12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
5
-
8
-
1
-
5
-
-
-
5
+
=
24
2+4
=
6
-
6
-
6
`-
-
14
-
8
-
19
-
14
-
-
-
14
+
=
69
6+9
=
15
1+5
6
-
6
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
1
-
2
-
5
-
5
-
1
4
3
-
+
=
21
2+1
=
3
-
3
-
3
`-
1
-
11
-
5
-
5
-
1
13
21
-
+
=
57
5+7
=
12
1+2
3
-
3
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
`-
1
14
11
8
5
19
5
14
1
13
21
14
+
=
126
1+2+6
=
9
-
9
-
9
-
1
5
2
8
5
1
5
5
1
4
3
5
+
=
45
4+5
=
9
-
9
-
9
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
-
-
-
1
occurs
x
3
=
3
=
3
--
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
23
-
-
12
-
45
-
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+2
-
4+5
-
2+7
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9

 

 

Tiye was the daughter of Yuya and Tjuyu. She became the Great Royal Wife of the Egyptian pharaoh Amenhotep III. She was the mother of Akhenaten and grandmother of Tutankhamun. Her mummy was identified as "The Elder Lady" found in the tomb of Amenhotep II (KV35) in 2010.

Family and early life[edit]

Tiye's father, Yuya, was a non-royal, wealthy landowner from the Upper Egyptian town of Akhmin,[1] where he served as a priest and superintendent of oxen or commander of the chariotry.[2] Tiye's mother, Thuya, was involved in many religious cults, as her different titles attested (Singer of Hathor, Chief of the Entertainers of both Amun and Min...),[3] which suggests that she was a member of the royal family.

Her husband devoted a number of shrines to her and constructed a temple dedicated to her in Sedeinga in Nubia where she was worshipped as a form of the goddess Hathor-Tefnut.[9] He also had an artificial lake built for her in his Year 12.[10] On the colossal statue now in the Egyptian Museum she is of equal height with her husband. As the American Egyptologists David O'Connor and Eric Cline note:

“ The unprecedented thing about Tiyi. ... is not where she came from but what she became. No previous queen ever figured so prominently in her husband's lifetime. Tiyi regularly appeared besides Amenhotep III in statuary, tomb and temple reliefs, and stelae while her name is paired with his on numerous small objects, such as vessels and jewelry, not to mention the large commemorative scarabs, where her name regularly follows his in the dateline. New elements in her portraiture, such as the addition of cows' horns and sun disks—attributes of the goddess Hathor—to her headdress, and her representation in the form of a sphinx—an image formerly reserved for the king—emphasize her role as the king's divine, as well as earthly partner. Amenhotep III built a temple to her in Sedeinga in northern Sudan, where she was worshiped as a form of Hathor ... The temple at Sedeinga was the pendant to Amenhotep III's own, larger temple at Soleb, fifteen kilometres to the south (an arrangement followed a century later by Ramses II at Abu Simbel, where there are likewise two temples, the larger southern temple dedicated to the king, and the smaller, northern temple dedicated to the queen, Nefertiry, as Hathor).[11]

 

 

Tiye (20th dynasty) - Wikipedia
https://en.wikipedia.org/wiki/Tiye_(20th_dynasty)

Tiye was an Ancient Egyptian queen of the twentieth dynasty; a secondary wife of Ramesses III, against whom she instigated a conspiracy. Tiye is known from the Judicial Papyrus of Turin, which recorded that there was a harem conspiracy against Ramesses, in which several people in high positions in the pharaoh's ...

Tiye was an Ancient Egyptian queen of the twentieth dynasty; a secondary wife of Ramesses III, against whom she instigated a conspiracy.[1]

Tiye is known from the Judicial Papyrus of Turin, which recorded that there was a harem conspiracy against Ramesses, in which several people in high positions in the pharaoh's government were involved. The conspirators wanted to kill the king and place Tiye's son Pentawer on the throne, instead of the appointed heir, the son of Tyti, one of the king's two chief wives.[2]

Ramesses was attacked by multiple assailants, one slitting his throat, another removing his big toe with a heavy sword or axe. However, his designated heir was able to control the situation, and succeeded him as Ramesses IV. The conspirators were caught, brought to trial, and condemned. Most were burned to death and their ashes scattered in the street. Others, including Pentawer, were compelled to commit suicide. It is not known what happened to Tiye. [3

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 967

"But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable."
Here Tiy, his mother, cleared her throat, rattled her ornaments, and said, looking ahead of her into space:
"Pharaoh is to be praised when he practises statesmanship in matters of religious belief and spares the simplicity of the many. That is why I warned him not to wound the popular attachment to Usir, king of the lower regions. There is no contradiction between knowing and sparing, in this connection; and the office of teacher need not darken knowledge. Never have priests taught the multitude all they themselves know. They have told them what was wholesome, and wisely left in the realm of the mysteries what was not beneficial. Thus knowledge and wisdom are together in the world, truth and forbearance. The mother recommends that it so remain."
"Thank you, Mama," said Amenhotep, with a deprecating bow. "Thank you for the contribution. It is very valuable and will for / Page 968 / eternal ages be held in honour. But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there
. is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching.

 

 

-
ANUBIS
-
-
-
3
ANU
36
9
9
1
B
2
2
2
1
I
9
9
9
1
S
19
10
1
6-
ANUBISF
66
30
21
-
-
6+6
3+0
2+1
5
ANUBIS
12
3
3
-
-
1+2
-
-
5
-ANUBIS
3
3
3
-
-
-
-
-
-
-
-
-
-
-
MER
-
-
-
2
ME
18
9
9
1
R
18
9
9
3
MER
36
18
9
-
-
-
-
-
-
-
-
-
-
-
ANUBIS
-
-
-
1
A
1
1
1
6
NUMBER
73
28
1
-
IS
28
19
1

 

 

3
SUN
54
18
9
3
MER
36
18
9
3
MIN
36
18
9
3
ANU
36
9
9
3
TAO
36
9
9
4
GAIA
18
18
9

 

 

-
6
C
O
F
F
I
N
-
-
-
-
-
--
-
-
-
-
-
-
-
6
-
-
9
5
+
=
20
2+0
=
2
=
2
=
2
-
-
-
15
-
-
9
14
+
=
38
3+8
=
11
1+1
2
=
2
-
6
C
O
F
F
I
N
-
-
-
-
-
--
-
-
-
-
-
-
3
-
6
6
-
-
+
=
15
1+5
=
6
=
6
=
6
-
6
C
O
F
F
I
N
-
-
-
-
-
--
-
-
-
-
-
-
3
15
6
6
9
14
+
=
53
5+3
=
8
=
8
=
8
-
-
3
6
6
6
9
5
+
=
35
3+5
=
8
=
8
=
8
-
6
C
O
F
F
I
N
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
-
6
6
6
-
-
-
-
6
occurs
x
3
=
18
1+8
9
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
22
6
C
O
F
F
I
N
-
-
23
-
-
6
-
35
-
26
2+2
-
-
-
-
-
9
-
-
-
2+3
-
-
-
-
3+5
-
2+6
4
6
C
O
F
F
I
N
-
-
5
-
-
6
-
8
-
8

 

 

-
7
C
O
F
F
I
N
S
-
-
-
-
-
--
-
-
-
-
-
-
-
6
-
-
9
5
1
+
=
21
2+1
=
3
=
3
=
3
-
-
-
15
-
-
9
14
19
+
=
57
5+7
=
12
1+2
3
=
3
-
7
C
O
F
F
I
N
S
-
-
-
-
-
--
-
-
-
-
-
-
3
-
6
6
-
-
-
+
=
15
1+5
=
6
=
6
=
6
-
7
C
O
F
F
I
N
S
-
-
-
-
-
--
-
-
-
-
-
-
3
15
6
6
9
14
19
+
=
72
7+2
=
9
=
9
=
9
-
-
3
6
6
6
9
5
1
+
=
36
3+6
=
9
=
9
=
9
-
7
C
O
F
F
I
N
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
6
6
6
-
-
-
-
-
6
occurs
x
3
=
18
1+8
9
7
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
=
9
21
7
C
O
F
F
I
N
S
-
-
24
-
-
7
-
36
-
27
2+1
-
-
-
-
-
9
-
-
-
-
2+4
-
-
-
-
3+6
-
2+7
3
7
C
O
F
F
I
N
S
-
-
6
-
-
7
-
9
-
9

 

 

-
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
-
-
9
1
9
1
-
5
-
-
8
-
8
-
1
+
=
42
4+2
=
6
=
6
=
6
-
`-
9
19
9
19
-
14
-
-
8
-
8
-
19
+
=
105
1+0+5
=
6
=
6
=
6
-
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
7
-
2
-
7
-
+
=
21
2+1
=
3
=
3
=
3
-
`-
-
-
-
-
-
-
5
16
-
20
-
25
-
+
=
66
6+6
=
12
1+2
3
=
3
-
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
-
`-
9
19
9
19
-
14
5
16
8
20
8
25
19
+
=
171
1+7+1
=
9
=
9
=
9
-
-
9
1
9
1
-
5
5
7
8
2
8
7
1
+
=
63
6+3
=
9
=
9
=
9
-
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
---
-
-
1
-
1
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
-
-
-
-
2
--
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
3
-
3
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
--
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
5
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
7
-
-
7
-
-
-
-
-
7
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
--
7
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
-
-
-
-
-
-
-
8
-
8
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
13
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
32
-
-
12
-
63
-
27
1+3
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
1+2
-
6+3
-
2+7
4
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
5
-
-
3
-
9
-
9

 

 

12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
-
9
1
9
1
-
5
-
-
8
-
8
-
1
+
=
42
4+2
=
6
=
6
=
6
`-
9
19
9
19
-
14
-
-
8
-
8
-
19
+
=
105
1+0+5
=
6
=
6
=
6
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
5
7
-
2
-
7
-
+
=
21
2+1
=
3
=
3
=
3
`-
-
-
-
-
-
-
5
16
-
20
-
25
-
+
=
66
6+6
=
12
1+2
3
=
3
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
--
-
-
-
-
`-
9
19
9
19
-
14
5
16
8
20
8
25
19
+
=
171
1+7+1
=
9
=
9
=
9
-
9
1
9
1
-
5
5
7
8
2
8
7
1
+
=
63
6+3
=
9
=
9
=
9
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
-
-
-
2
--
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
5
5
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
7
-
-
--
7
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
-
-
-
-
-
-
8
-
8
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
32
-
-
12
-
63
-
27
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
1+2
-
6+3
-
2+7
12
I
S
I
S
-
N
E
P
H
T
H
Y
S
-
-
5
-
-
3
-
9
-
9

 

 

-
5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
-
-
9
-
-
-
+
=
9
-
=
9
-
9
=
9
-
5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
-
6
-
6
2
7
+
=
21
2+1
=
3
=
3
=
3
-
-
6
-
6
2
25
+
=
57
5+7
=
12
1+2
3
=
3
-
5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
-
6
9
6
2
25
+
=
66
6+6
=
12
1+2
3
=
3
-
-
6
9
6
2
7
+
=
30
3+0
=
3
=
3
=
3
-
5
F
I
F
T
Y
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
6
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
21
5
F
I
F
T
Y
-
-
24
-
-
5
-
30
-
21
2+1
-
-
9
-
-
-
-
-
2+4
-
-
-
-
3+0
-
2+1
3
5
F
I
F
T
Y
-
-
6
-
-
5
-
3
-
3

 

 

5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
-
9
-
-
-
+
=
9
-
=
9
-
9
=
9
5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
6
-
6
2
7
+
=
21
2+1
=
3
=
3
=
3
-
6
-
6
2
25
+
=
57
5+7
=
12
1+2
3
=
3
5
F
I
F
T
Y
-
-
-
-
-
--
-
-
-
-
-
6
9
6
2
25
+
=
66
6+6
=
12
1+2
3
=
3
-
6
9
6
2
7
+
=
30
3+0
=
3
=
3
=
3
5
F
I
F
T
Y
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
2
occurs
x
1
=
2
=
2
6
-
6
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
=
7
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
5
F
I
F
T
Y
-
-
24
-
-
5
-
30
-
21
-
-
9
-
-
-
-
-
2+4
-
-
-
-
3+0
-
2+1
5
F
I
F
T
Y
-
-
6
-
-
5
-
3
-
3

 

 

5
FIFTY
-
-
-
-
F
6
6
6
R
I
9
9
9
-
F
6
6
6
-
T+Y
45
9
9
5
FIFTY
66
30
30
-
-
6+6
3+0
3+0
5
FIFTY
12
3
3
-
-
1+2
-
-
5
FIFTY
3
3
3

 

 

-
10
I
S
I
S
-
O
S
I
R
I
S
-
-
-
-
-
--
-
-
-
-
-
-
9
1
9
1
-
6
1
9
-
9
1
+
=
46
4+6
=
10
1+0
1
=
1
-
`-
9
19
9
19
-
15
19
9
-
9
19
+
=
118
1+1+8
=
10
1+0
1
=
1
-
10
I
S
I
S
-
O
S
I
R
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
+
=
9
-
=
9
=
9
=
9
-
`-
-
-
-
-
-
-
-
-
18
-
-
+
=
18
1+8
=
9
=
9
=
9
-
10
I
S
I
S
-
O
S
I
R
I
S
-
-
-
-
-
-
-
-
-
-
-
`-
9
19
9
19
-
15
19
9
18
9
19
+
=
145
1+4+5
=
10
1+0
1
=
1
-
-
9
1
9
1
-
6
1
9
9
9
1
+
=
55
5+5
=
10
1+0
1
=
1
-
10
I
S
I
S
-
O
S
I
R
I
S
-
-
-
-
-
-
-
-
-
-
---
-
-
1
-
1
-
-
1
-
-
-
1
-
-
1
occurs
x
4
=
4
=
4
2
-
-
-
-
-
-
-
3
-
3
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
3
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
--
-
-
-
4
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
3
-
3
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
--
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
7
-
-
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
9
-
-
-
-
9
9
9
--
-
-
9
occurs
x
5
=
45
4+5
9
29
10
I
S
I
S
-
O
S
I
R
I
S
-
-
16
-
-
10
-
55
-
19
2+9
-
9
-
9
-
-
-
-
9
9
9
-
-
-
1+6
-
-
1+0
-
5+5
-
1+9
11
10
I
S
I
S
-
O
S
I
R
I
S
-
-
7
-
-
1
-
10
-
10
1+1
-
9
1
9
1
-
6
1
9
9
9
1
-
-
-
-
-
-
-
1+0
-
1+0
2
1
I
S
I
S
-
O
S
I
R
I
S
-
-
7
-
-
1
-
1
-
1

 

 

10
ISIS OSIRIS
-
-
-
1
I
9
9
9
1
S
19
10
1
1
I
9
9
9
3
S+O+S
53
26
8
1
I
9
9
9
1
R
18
9
9
1
I
9
9
9
1
S
19
10
1
10
OSIRIS ISIS
-
-
-

 

 

10
ISIS OSIRIS
-
-
-
-
I
9
9
9
R
S
19
10
1
-
I
9
9
9
-
S
19
10
1
-
O
15
6
6
-
S
19
10
1
1
I
9
9
9
1
R
18
9
9
1
I
9
9
9
-
S
19
10
1
10
OSIRIS ISIS
-
-
-

 

 

-8
ISIS OSIRIS
-
-
-
1
I
9
9
9
1
S
19
10
1
1
I
9
9
9
7
SOSIRIS
108
36
9
10
ISIS OSIRIS
-
-
-

 

 

-8
ISIS OSIRIS
-
-
-
3
I+S+I
37
28
1
7
SOSIRIS
108
63
9
10
ISIS OSIRIS
-
-
-

 

 

-8
ISIS OSIRIS
-
-
-
3
I+S+I
37
28
1
7
S+O+S+I+R+I+S
108
36
9
10
ISIS OSIRIS
145
55
10
1+0
-`
1+4+5
5+5
1+0
1
ISIS OSIRIS
10
10
1
-
-`
1+0
1+0
-
1
ISIS OSIRIS
1
1
1

 

 

-
10
I
R
I
S
-
O
S
I
R
I
S
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
1
-
6
1
9
-
9
1
+
=
45
4+5
=
9
=
9
=
9
-
`-
9
-
9
19
-
15
19
9
-
9
19
+
=
108
1+0+8
=
9
=
9
=
9
-
10
I
R
I
S
-
O
S
I
R
I
S
-
-
-
3
-
3
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
+
=
18
1+8
=
9
=
9
=
9
-
`-
-
18
-
-
-
-
-
-
18
-
-
+
=
36
3+6
=
9
=
9
=
9
-
10
I
R
I
S
-
O
S
I
R
I
S
-
-
-
3
-
3
-
-
-
-
-
`-
9
18
9
19
-
15
19
9
18
9
19
+
=
144
1+4+4
=
9
=
9
=
9
-
-
9
9
9
1
-
6
1
9
9
9
1
+
=
63
6+3
=
9
=
9
=
9
-
10
I
R
I
S
-
O
S
I
R
I
S
T
-
-
-
-
-
-
-
-
-
---
-
-
-
-
1
-
-
1
-
-
-
1
-
-
1
occurs
x
3
=
3
=
3
2
-
-
-
-
-
-
-
3
-
3
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
3
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
--
-
-
-
4
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
3
-
3
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
--
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
7
-
-
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
9
9
-
-
-
-
9
9
9
--
-
-
9
occurs
x
6
=
54
5+4
9
29
10
I
R
I
S
-
O
S
I
R
I
S
-
-
16
-
-
10
-
63
-
18
2+9
1+0
9
9
9
-
-
-
-
9
9
9
-
-
-
1+6
-
-
1+0
-
6+3
-
1+8
11
1
I
R
I
S
-
O
S
I
R
I
S
-
-
7
-
-
1
-
9
-
9
1+1
-
9
9
9
1
-
6
1
9
9
9
1
T
-
-
-
-
-
-
-
-
-
2
10
I
R
I
S
-
O
S
I
R
I
S
-
-
7
-
-
1
-
9
-
9

 

 

-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
6
-
-
8
-
-
6
1
+
=
21
2+1
=
3
=
3
=
3
-
-
15
-
-
8
-
-
15
19
+
=
57
5+7
=
12
1+2
3
=
3
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
-
4
7
-
1
3
-
-
+
=
15
1+5
=
6
=
6
=
6
-
-
-
13
16
-
1
12
-
-
+
=
42
4+2
=
6
=
6
=
6
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
9
=
9
-
-
6
4
7
8
1
3
6
1
+
=
36
3+6
=
9
=
9
=
9
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
--
-
-
-
-
-
3
-
-
-
-
3
occurs
x
1
=
3
=
3
-
--
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
5
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
7
--
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
16
8
O
M
P
H
A
L
O
S
-
-
29
-
-
8
-
36
-
27
1+6
-
-
-
-
-
-
-
-
-
-
-
2+9
-
-
-
-
3+6
-
2+7
7
8
O
M
P
H
A
L
O
S
-
-
11
-
-
8
-
9
-
9
-
-
6
4
7
8
1
3
6
1
-
-
1+1
-
-
-
-
3+6
-
2+7
7
8
O
M
P
H
A
L
O
S
-
-
2
-
-
8
-
9
-
9

 

 

-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
7
1
-
1
+
=
9
-
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
7
1
9
1
+
=
18
1+8
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
2
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
-
5
-
-
-
-
-
6
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
28
4
G
A
I
A
-
-
17
-
-
4
-
18
10
-
-
-
9
-
-
-
1+7
-
-
-
-
1+8
1
4
G
A
I
A
-
-
8
-
-
4
-
9

 

 

4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
4
G
A
I
A
-
-
-
-
-
--
-
-
-
7
1
-
1
+
=
9
-
=
9
=
9
4
G
A
I
A
-
-
-
-
-
--
-
-
-
7
1
9
1
+
=
18
1+8
=
9
=
9
4
G
A
I
A
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
1
occurs
x
2
=
2
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
9
-
-
-
9
occurs
x
1
=
9
4
G
A
I
A
-
-
17
-
-
4
-
18
-
-
-
9
-
-
-
1+7
-
-
-
-
1+8
4
G
A
I
A
-
-
8
-
-
4
-
9

 

 

-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
-
15
+
=
15
1+5
=
6
=
6
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
-
20
1
-
+
=
21
2+1
=
3
=
3
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
-
2
1
6
+
=
9
-
=
9
=
9
-
3
T
A
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
-
8
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
-
36
3
T
A
O
-
-
9
-
-
3
-
9
3+6
-
-
-
-
-
-
-
-
-
-
-
-
9
3
T
A
O
-
-
9
-
-
3
-
9

 

 

-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
-
15
+
=
15
1+5
=
6
=
6
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
-
20
1
-
+
=
21
2+1
=
3
=
3
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
-
2
1
6
+
=
9
-
=
9
=
9
-
3
T
A
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
6
-
-
6
occurs
x
1
=
6
36
3
T
A
O
-
-
9
-
-
3
-
9
3+6
-
-
-
-
-
-
-
-
-
-
-
-
9
3
T
A
O
-
-
9
-
-
3
-
9

 

 

-
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
+
=
9
-
=
9
=
9
=
9
-
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
-
9
5
4
5
4
7
2
-
4
5
+
=
45
4+5
=
9
=
9
=
9
-
-
18
5
4
5
13
16
20
-
22
5
+
=
108
1+0+8
=
9
=
9
=
9
-
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
-
18
5
4
5
13
16
20
9
22
5
+
=
117
1+1+7
=
9
=
9
=
9
-
-
9
5
4
5
4
7
2
9
4
5
+
=
54
5+4
=
9
=
9
=
9
-
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
4
-
4
-
-
-
4
-
-
-
4
occurs
x
3
=
12
1+2
3
-
-
-
5
-
5
-
-
-
-
-
5
=
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
--
-
-
7
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
18
10
R
E
D
E
M
P
T
I
V
E
-
-
27
-
-
10
-
54
-
27
1+8
1+0
9
-
-
-
-
-
-
9
-
-
-
-
2+7
-
-
1+0
-
5+4
-
2+7
9
1
R
E
D
E
M
P
T
I
V
E
-
-
9
-
-
1
-
9
-
9

 

 

0
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
+
=
9
-
=
9
=
9
=
9
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
9
5
4
5
4
7
2
-
4
5
+
=
45
4+5
=
9
=
9
=
9
-
18
5
4
5
13
16
20
-
22
5
+
=
108
1+0+8
=
9
=
9
=
9
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
--
-
-
-
-
-
18
5
4
5
13
16
20
9
22
5
+
=
117
1+1+7
=
9
=
9
=
9
-
9
5
4
5
4
7
2
9
4
5
+
=
54
5+4
=
9
=
9
=
9
10
R
E
D
E
M
P
T
I
V
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
4
-
4
-
-
-
4
-
-
-
4
occurs
x
3
=
12
1+2
3
-
-
5
-
5
-
-
-
-
-
5
=
-
5
occurs
x
3
=
15
1+5
6
-
-
-
--
-
-
7
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
9
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
10
R
E
D
E
M
P
T
I
V
E
-
-
27
-
-
10
-
54
-
27
1+0
9
-
-
-
-
-
-
9
-
-
-
-
2+7
-
-
1+0
-
5+4
-
2+7
1
R
E
D
E
M
P
T
I
V
E
-
-
9
-
-
1
-
9
-
9

 

 

S
=
1
-
6
SOPHIA
-
-
-
-
-
-
-
-
S+O+P+H
58
22
4
-
-
-
-
-
I
9
9
9
-
-
-
-
-
A
1
1
1
S
=
1
-
6
SOPHIA
68
32
14
-
-
-
-
-
-
6+8
3+2
1+4
S
=
1
-
6
SOPHIA
14
5
5
-
-
-
-
-
-
1+4
-
-
S
=
1
-
6
SOPHIA
5
5
5

 

 

-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
-
20
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
--
-
-
-
-
-
-
3
THREE
3
-
-
-
4
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
5
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
14
20
S
O
P
H
I
A
-
-
31
-
-
6
-
32
1+4
2+0
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
5
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5
-
-
1
6
7
8
9
1
-
-
-
-
-
-
-
-
5
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
-
20
S
O
P
H
I
A
-
-
-
-
-
--
-
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
-
20
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
14
20
S
O
P
H
I
A
-
-
31
-
-
6
-
32
1+4
2+0
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
5
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5
-
-
1
6
7
8
9
1
-
-
-
-
-
-
-
-
5
2
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

A
=
1
-
6
ATUM
-
-
-
-
-
-
-
-
A
1
1
1
-
-
-
-
-
T
20
2
2
-
-
-
-
-
U
21
3
3
-
-
-
-
-
M
13
4
4
A
=
1
-
6
ATUM
55
10
10
-
-
-
-
-
-
5+5
1+0
1+0
A
=
1
-
6
ATUM
10
1
1
-
-
-
-
-
-
1+0
-
-
A
=
1
-
6
ATUM
5
5
5

 

 

-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
6
A
T
U
M
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
9
-
-
-
-
-
-
-
9
NINE
9
-
-
-
35
6
A
T
U
M
-
-
10
-
-
4
-
10
3+5
-
1
2
3
4
-
-
1+0
-
-
-
Q
1+0
8
6
A
T
U
M
-
-
1
-
-
4
-
2

 

 

6
A
T
U
M
-
-
-
-
-
--
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
1
2
3
4
+
=
10
1+0
=
1
=
1
6
A
T
U
M
-
-
-
-
-
--
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
1
2
3
4
+
=
10
1+0
=
1
=
1
6
A
T
U
M
-
-
-
-
-
--
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
1
2
3
4
+
=
10
1+0
=
1
=
1
6
A
T
U
M
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
4
occurs
x
1
=
4
6
A
T
U
M
-
-
10
-
-
4
-
10
-
1
2
3
4
-
-
1+0
-
-
-
Q
1+0
6
A
T
U
M
-
-
1
-
-
4
-
2

 

 

A
=
1
-
6
ATUM RA
-
-
-
-
-
-
-
4
ATUM
-
-
-
-
-
-
-
-
A
1
1
1
-
-
-
-
-
T
20
2
2
-
-
-
-
-
U
21
3
3
-
-
-
-
-
M
13
4
4
R
=
9
-
2
RA
-
-
-
A
R
10
-
-
R
18
9
9
-
-
1+0
-
-
A
1
1
1
A
=
1
-
6
ATUM RA
74
20
20
-
-
-
-
-
-
7+4
2+0
2+0
A
=
1
-
6
ATUM RA
11
2
2
-
-
-
-
-
-
1+1
-
-
A
=
1
-
6
ATUM RA
2
2
2

 

 

-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
6
A
T
U
M
-
R
A
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
26
6
A
T
U
M
-
R
A
-
-
19
-
-
6
-
20
2+6
-
-
-
-
-
-
9
-
-
-
1+9
-
-
-
-
2+0
8
6
A
T
U
M
-
R
A
-
-
10
-
-
6
-
2
-
-
1
2
3
4
-
9
1
-
-
1+0
-
-
-
-
-
8
6
A
T
U
M
-
R
A
-
-
1
-
-
6
-
2

 

 

6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
-
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
T
U
M
-
R
A
-
-
19
-
-
6
-
20
-
-
-
-
-
-
9
-
-
-
1+9
-
-
-
-
2+0
6
A
T
U
M
-
R
A
-
-
10
-
-
6
-
2
-
1
2
3
4
-
9
1
-
-
1+0
-
-
-
-
-
6
A
T
U
M
-
R
A
-
-
1
-
-
6
-
2

 

 

6
A
T
U
M
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
T
U
M
R
A
-
-
19
-
-
6
-
20
-
-
-
-
-
9
-
-
-
1+9
-
-
-
Q
2+0
6
A
T
U
M
R
A
-
-
10
-
-
6
-
2
-
1
2
3
4
9
1
-T
-
1+0
-
-
-
-
-
6
A
T
U
M
R
A
-
-
1
-
-
6
-
2

 

 

R
=
9
-
6
RE ATUM
-
-
-
-
-
-
-
2
RE
-
-
-
-
-
-
-
-
R
18
9
9
-
-
-
-
-
E
5
5
5
A
=
1
-
4
ATUM
-
-
-
-
-
-
-
-
A
1
1
1
-
-
-
-
-
T
20
2
2
R
A
10
-
-
U
21
3
3
-
-
1+0
-
-
M
13
4
4
R
A
1
-
6
RE ATUM
60
24
24
-
-
-
-
-
-
6+0
2+4
2+4
R
A
1
-
6
RE ATUM
6
6
6
-
-
-
-
-
-
1+1
-
-
R
A
1
-
6
RE ATUM
6
6
6

 

 

-
6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
18
-
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
-
9
-
-
1
2
3
4
+
=
24
2+4
=
6
=
6
-
6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
18
5
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
-
9
5
-
1
2
3
4
+
=
24
2+4
=
6
=
6
-
6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
18
5
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
-
9
5
-
1
2
3
4
+
=
24
2+4
=
6
=
6
-
6
R
E
-
A
T
U
M
-T
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
21
6
R
E
-
A
T
U
M
-
-
14
-
-
6
-
24
2+1
-
9
5
-
1
2
3
4
-
-
1+4
-
-
-
-
2+4
3
6
R
E
-
A
T
U
M
-
-
5
-
-
6
-
6
-
-
9
5
-
1
2
3
4
-
-
-
-
-
-
-
-
3
6
R
E
-
A
T
U
M
-
-
5
-
-
6
-
6

 

 

6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
`-
18
-
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
9
-
-
1
2
3
4
+
=
24
2+4
=
6
=
6
6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
`-
18
5
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
9
5
-
1
2
3
4
+
=
24
2+4
=
6
=
6
6
R
E
-
A
T
U
M
-
-
-
-
-
--
-
-
`-
18
5
-
1
20
21
13
+
=
60
6+0
=
6
=
6
-
9
5
-
1
2
3
4
+
=
24
2+4
=
6
=
6
6
R
E
-
A
T
U
M
-T
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
-
9
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
6
R
E
-
A
T
U
M
-
-
14
-
-
6
-
24
-
9
5
-
1
2
3
4
-
-
1+4
-
-
-
-
2+4
6
R
E
-
A
T
U
M
-
-
5
-
-
6
-
6
-
9
5
-
1
2
3
4
-
-
-
-
-
-
-
-
6
R
E
-
A
T
U
M
-
-
5
-
-
6
-
6

 

 

6
AMENOPHIS
-
-
-
-
A+M
14
5
5
-
H+I+S
36
18
9
-
O+P+E+N
50
23
5
6
AMENOPHIS
100
46
19
-
-
1+0+0
4+6
1+9
6
AMENOPHIS
1
10
10
-
-
-
1+0
1+0
6
AMENOPHIS
1
1
1

 

 

6
AMENOPHIS
-
-
-
-
A+M+E+N
33
15
6
-
O+P
31
13
4
-
H+I+S
36
18
9
6
AMENOPHIS
100
46
19
-
-
1+0+0
4+6
1+9
6
AMENOPHIS
1
10
10
-
-
-
1+0
1+0
6
AMENOPHIS
1
1
1

 

 

-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
6
-
8
9
1
+
=
29
1+4
=
2
=
2
=
2
-
-
-
-
-
14
15
-
8
9
19
+
=
47
4+7
=
11
1+1
2
=
2
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
1
4
5
-
-
7
-
-
-
+
=
17
1+7
=
8
=
8
=
8
-
-
1
13
5
-
-
16
-
-
-
+
=
35
4+0
=
8
=
8
=
8
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
1
13
5
14
15
16
8
9
19
+
=
100
1+0+0
=
1
=
1
=
1
-
-
1
4
5
5
6
7
8
9
1
+
=
46
4+6
=
10
1+0
1
=
1
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
5
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
5
9
A
M
E
N
O
P
H
I
S
-
-
40
-``
-
9
-
46
-
46
-
-
-
-
-
-
-
-
-
9
-
-
-
4+0
-
-
-
-
4+6
-
4+6
5
9
A
M
E
N
O
P
H
I
S
-
-
4
-
-
9
-
10
-
10
-
-
1
4
5
5
6
7
8
9
1
-
-
-
-
-
-
-
1+0
-
1+0
5
9
A
M
E
N
O
P
H
I
S
-
-
4
-``
-
9
-
1
-
1

 

 

-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
6
-
8
9
1
+
=
29
1+4
=
2
=
2
=
2
-
-
-
-
-
14
15
-
8
9
19
+
=
47
4+7
=
11
1+1
2
=
2
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
1
4
5
-
-
7
-
-
-
+
=
17
1+7
=
8
=
8
=
8
-
-
1
13
5
-
-
16
-
-
-
+
=
35
4+0
=
8
=
8
=
8
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
1
13
5
14
15
16
8
9
19
+
=
100
1+0+0
=
1
=
1
=
1
-
-
1
4
5
5
6
7
8
9
1
+
=
46
4+6
=
10
1+0
1
=
1
-
9
A
M
E
N
O
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
5
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
5
9
A
M
E
N
O
P
H
I
S
-
-
40
-``
-
9
-
46
-
46
-
-
-
-
-
-
-
-
-
9
-
-
-
4+0
-
-
-
-
4+6
-
4+6
5
9
A
M
E
N
O
P
H
I
S
-
-
4
-
-
9
-
10
-
10
-
-
1
4
5
5
6
7
8
9
1
-
-
-
-
-
-
-
1+0
-
1+0
5
9
A
M
E
N
O
P
H
I
S
-
-
4
-``
-
9
-
1
-
1

 

 

-
7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
8
9
1
+
=
18
1+8
=
9
-
9
-
-
-
-
-
-
8
9
19
+
=
36
3+6
=
9
=
9
-
7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
-
2
4
5
7
-
-
-
+
=
18
1+8
=
9
=
9
-
-
11
13
5
16
-
-
-
+
=
45
4+5
=
9
=
9
-
7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
-
11
13
5
16
8
9
19
+
=
81
8+1
=
9
=
9
-
-
2
4
5
7
8
9
1
+
=
36
3+6
=
9
=
9
-
7
K
M
E
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
-
``-
2
--
-
--
-
--
-
-
-
2
occurs
x
1
=
2
3
-
-
--
-
--
--
--
-
-
-
3
THREE
-
-
-
-
-
-
--
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
--
5
--
--
--
-
-
-
5
occurs
x
1
=
5
6
-
--
--
-
--
--
--
-
-
-
6
SIX
-
-
-
-
-
-
--
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
9
7
K
M
E
P
H
I
S
-
-
36
-
-
7
-
36
-
-
-
-
-
-
-
9
-
-
-
3+6
-
-
-
-
3+6
9
7
K
M
E
P
H
I
S
-
-
9
-
-
7
-
9
-
-
2
4
5
7
8
9
1
-
-
-
-
-
-
-
-
9
7
K
M
E
P
H
I
S
-
-
9
-
-
7
-
9

 

 

7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
-
-
-
-
8
9
1
+
=
18
1+8
=
9
-
9
-
-
-
-
-
8
9
19
+
=
36
3+6
=
9
=
9
7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
2
4
5
7
-
-
-
+
=
18
1+8
=
9
=
9
-
11
13
5
16
-
-
-
+
=
45
4+5
=
9
=
9
7
K
M
E
P
H
I
S
-
-
-
-
-
--
-
-
-
11
13
5
16
8
9
19
+
=
81
8+1
=
9
=
9
-
2
4
5
7
8
9
1
+
=
36
3+6
=
9
=
9
7
K
M
E
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
``-
2
--
-
--
-
--
-
-
-
2
occurs
x
1
=
2
-
--
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
-
--
5
--
--
--
-
-
-
5
occurs
x
1
=
5
-
--
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
7
K
M
E
P
H
I
S
-
-
36
-
-
7
-
36
-
-
-
-
-
-
9
-
-
-
3+6
-
-
-
-
3+6
7
K
M
E
P
H
I
S
-
-
9
-
-
7
-
9
-
2
4
5
7
8
9
1
-
-
-
-
-
-
-
-
7
K
M
E
P
H
I
S
-
-
9
-
-
7
-
9

 

 

-
7
M
E
M
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
1
+
=
18
1+8
=
9
=
9
-
-
-
-
-
-
8
9
19
+
=
36
3+6
=
9
=
9
-
7
M
E
M
P
H
I
S
-
-
-
-
-
--
-
-
-
-
4
5
4
7
-
-
-
+
=
20
2+0
=
2
=
2
-
-
13
5
13
16
-
-
-
+
=
47
4+7
=
11
1+1
2
-
7
M
E
M
P
H
I
S
-
-
-
-
-
--
-
-
-
-
13
5
13
16
8
9
19
+
=
83
8+3
=
11
1+1
2
-
-
4
5
4
7
8
9
1
+
=
38
3+8
=
11
1+1
2
-
7
M
E
M
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
4
-
-
-
-
-
-
4
occurs
x
2
=
8
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
--
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
11
7
M
E
M
P
H
I
S
-
-
34
-
-
7
-
38
1+1
-
-
-
-
-
-
9
-
-
-
3+4
-
-
-
-
3+8
2
7
M
E
M
P
H
I
S
-
-
7
-
-
7
-
11
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+1
2
7
M
E
M
P
H
I
S
-
-
7
-
-
7
-
2

 

 

7
M
E
M
P
H
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
1
+
=
18
1+8
=
9
=
9
-
-
-
-
-
8
9
19
+
=
36
3+6
=
9
=
9
7
M
E
M
P
H
I
S
-
-
-
-
-
--
-
-
-
4
5
4
7
-
-
-
+
=
20
2+0
=
2
=
2
-
13
5
13
16
-
-
-
+
=
47
4+7
=
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Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the ...
www.sacred-texts.com/gno/th3/th328.htm - Cached

 

Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com

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COMMENTARY

ARGUMENT

1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of

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immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.”

This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state.

This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet.

2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1

With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom.

3. Of these was Hermes, a race or “being” rather

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than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven.

4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls.

All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind.

5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth.

The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of

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[paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt.

6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows:

The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period.

7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery.

Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to

 

 

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whom God gave the gift of being, themselves producing ideal form alone.

The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet.

8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water.

It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis.

9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without.

10. These souls, then, were “sacred (or typical) men,”

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a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos.

11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them.

12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men.

13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper.

Out of this residue these Builders were to fashion

p. 140

animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life.

14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid.

15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1

Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls.

And here we learn incidentally that all of this

p. 141

psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4).

16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1

17. All of the seven promise to bestow the best they have on man.

18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water.

19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2

20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream,

p. 142

or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven.

21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man.

22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison.

23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24).

25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29).

p. 143

29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30).

31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1

The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery.

32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34).

35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the

 

p. 144

world, to recall men from savagery, and restore the moral order (35-37).

It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy.

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The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above.

39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time.

40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind.

The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening

p. 145

circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven.

41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity.

42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth.

43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist.

44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1

45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which

p. 146

are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1

46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions.

49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition.

SOURCES?

The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on.

How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject.

What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary

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sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information.

When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory.

THE DIRECT VOICE AND THE BOOKS OF HERMES

The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8.

At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen,

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in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2

What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight.

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KAMEPHIS AND THE DARK MYSTERY

In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1

Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.”

I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes.

The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those

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who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.

I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1:

“It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2

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KNEPH-KAMEPHIS

But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon.

“If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5

Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes.

Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding

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a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually.

Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes.

HERMES I. AND HERMES II.

In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho.

Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments.

“[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.”

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Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes.

This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically.

Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood.

That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school.. 154

The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.”

The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.”

The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical

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contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I.

THE BLACK RITE

But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows:

The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1:

“I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.”

Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce

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local geographical considerations which are plainly out of keeping with the context.

It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1

“He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him.

That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The

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[paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says:

“For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2

In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following:

“[The Disciple.] I would flee.

[The Master.] I would [have thee] stay.

[The Assistants.] Amen!

[The Disciple.] I would be robed.

[The Master.] And I would robe [thee].

[The Assistants.] Amen!

[The Disciple.] I would be at-oned.

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[The Master.] And I would at-one.

[The Assistants.] Amen!” 1

BLACK LAND.

But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3

Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents.

Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.”

Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious

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character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.”

This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia.

THE PUPIL OF THE WORLD’S EYE

But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1

Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition.

This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a

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familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.”

THE SON OF THE VIRGIN

And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS.

Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues:

“How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at

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[paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’”

He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2

Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but

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a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God.

We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery.

THE MYSTERY OF THE BIRTH OF HORUS

In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows.

Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself.

And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.”

Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.”

The womb is the mysterious Silence, the matter is

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[paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris.

But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god.

All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.”

Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2

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From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1

This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be

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reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1

“ISHON”

But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas.

Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3

Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18).

It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye.

Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man.

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And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8).

The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6).

But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2

“Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say

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his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh.

Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version?

On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt

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herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4).

To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering.

THE SIXTY SOUL-REGIONS

We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes.

The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature.

Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls.

They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers.

We are further told (6) that the lowest division, that

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is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32.

And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation.

First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance.

Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12.

PLUTARCH’S YOGIN

In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1

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The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception.

Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.”

His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals.

Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues:

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“THE PLAIN OF TRUTH”

“He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.”

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This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection.

Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time.

Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions.

One is almost tempted to turn the plane triangle

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into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough!

THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL

Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3

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From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes:

With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l.

That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations.

That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the

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[paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves.

Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60

THE MYSTERIOUS CYLINDER

It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11).

They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving?

So far I have come across nothing that throws any

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direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul.

It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school.

This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3:

“The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in

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other words, the first describing the path of the equator, the second, the path of the ecliptic.”

We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic.

But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits.

All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration:

Basil of Cæsarea, in his Hexæmeron, or Homilies on

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the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1

The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century.

This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales.

Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2

And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3

Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions.

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[paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1

Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace.

Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis?

This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which

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all things are made . . . mortal from mortal things and things like these.”

So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.”

Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1

Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol.

THE EAGLE, LION, DRAGON AND DOLPHIN

We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2

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[paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape.

Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3

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according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk.

It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.

MOMUS

Finally, it may perhaps be of service to make the reader a little better acquainted with Momus.

Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to

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them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus.

Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2

Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus.

Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9

And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes

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[paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius.

The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer.

Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2

The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4

THE MYSTIC GEOGRAPHY OF SACRED LANDS

With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5:

“Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth.

“The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized

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world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem.

“The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox.

“Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco,

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[paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.”

So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1:

“One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . .

“The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm.

“Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism.

“I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say

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further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1

“But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.”

Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour.

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Footnotes
135:1 The arising of the knowledge of God among the Gods, and the gradual descent of this knowledge down to man, reminds us somewhat of the method of the descent of the “Gospel” in the system of Basilides.

137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.”

137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.”

137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition.

137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!”

138:1 Cf. the “florescence” of § 10.

140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space.

“Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270).

141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi.

141:2 Cf. §§ 29 and 37.

143:1 Cf. Hermes-Prayer, iii. 3.

143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone.

144:1 Cf. C. H., xviii. 8 ff.

145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20.

146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment.

148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation.

148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.”

148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1.

149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke.

150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895).

150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156.

151:1 De Is. et Os., xxi.

151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3.

151:3 R. 133, n. 2.

151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above.

151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D.

151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115.

152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.”

152:2 Typified by the dark-coloured body.

152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man).

152:4 Chron., xl. (ed. Dind., i. 72).

153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3.

154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation.

154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood.

155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500.

155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.”

156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434).

156:2 As the Gnostic Marcus would have called it.

156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651.

157:1 That is, the Agathodaimon.

157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer.

158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433.

158:2 De Is. et Os., xxxiii.

158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth.

158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.”

158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given.

159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.”

160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63.

160:2 Hær., li. 22.

160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians.

161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis.

161:2 Cf. D. J. L., pp. 407 ff.

162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours.

163:1 See below, where the story is given from Plutarch’s Moralia.

163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master.

164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff.

In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.”

165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That.

“The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69.

Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha).

165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231.

165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification.

166:1 The same idea which we found above in connection with Ammon.

166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament.

167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions.

167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.”

169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297.

170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476).

171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B.

171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.”

172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection.

173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335.

173:2 See my Orpheus (London, 1896), pp. 255-262.

173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442.

174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891).

175:1 Which may have been regarded as the prototypes of the soul-spaces.

176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250.

176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler.

176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403.

176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus.

178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain.

178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579).

178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14.

179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship.

180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this.

180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315.

181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.).

181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253).

181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276).

182:1 Metamorphoses, Book xi.

182:2 Which Pindar and Herodotus ascribed to Homer himself.

182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff.

182:4 See K. K., 34.

183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20.

183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357.

183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.”

183:4 De Partt. Animal., iii. 2.

183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70.

183:6 Or., 49; ed. Jebb, p. 497.

183:7 Cf. Julian, Ep. ad Dionys.

183:8 Dial. Deor., xx. 2.

183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii.

183:10 Deor. Consil, iv.

184:1 Philostratus, Ep. 21.

184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon.

184:3 Lug., 194, 59.

184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica.

184:5 Op. supra cit., i. 98, 99.

186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407.

187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”

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