AVATAR 5 AVATAR

"* Norbert Wiener in Cybernetics, the pioneer textbook of computer theory, said: 'We have decided to call the entire field of control and communication theory, whether in the machine or
in the animal) by the name Cybernetics. . . (from the Greek for) steersman.'

Page 74

"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified with Sirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united, Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") 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 "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries."

Page 77

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'TheVirgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth
is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

Page 82

"We must note Stecchini's remarks about Delphi as follows :38
The god of Delphi, Apollo, whose name means 'the stone', was identified with an object, the omphalos, 'navel', which has been found. It consisted of an ovoidal stone. . . . The omphalos of Delphi was similar to the object which represented the god Amon in Thebes, the 'navel' of Egypt. In 1966 I presented to the annual meeting of the Archaeological Institute of America a paper in which I maintained that historical accounts, myths, and legends, and some monuments of Delphi, indicate that the oracle was established there by the Pharaohs of the Ethiopian Dynasty.

SATOR AREPO TENET OPERA ROTAS

Sator Square - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Sator_Square

The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a ...

Translation - Appearances - Christian associations - Magical uses

Sator Square

From Wikipedia, the free encyclopedia

Square in Oppède, France.

Square in St. Peter ad Oratorium.
The Sator Square or Rotas Square is a word square containing a Latin palindrome featuring the words SATOR AREPO TENET OPERA ROTAS written in a square so that they may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left. The earliest datable square was found in the ruins of Pompeii which was buried in the ash of Mt. Vesuvius in 79 AD. Examples may be carved on stone tablets, or engraved into clay before firing as pottery. Among other interpretations, the square is regarded as a cryptic marker for the outside of an Early Christian house, as the letters resolve into a cross-shape reading PATERNOSTER ("Our Father") both down and across, with two each of A and O, Alpha and Omega in Greek, left over.

Contents
[hide] 1 Translation
2 Appearances
3 Christian associations
4 Magical uses
5 See also
6 References 6.1 Footnotes

7 External links

[edit] Translation
Sator Sower, planter; founder, progenitor (usually divine); originator Arepo (arrepo) (I) creep/move stealthily towards, also trust, or likely an invented proper name; its similarity with arrepo, from ad repo, 'I creep towards', may be coincidental Tenet holds, keeps; comprehends; possesses; masters; preserves Opera (a) work, care; aid, service, (an) effort/trouble Rotas (rota) wheel, rotate; (roto) (I) whirl around, revolve rotate; used in the Vulgate Psalms as a synonym for whirlwind and in Ezekiel as plain old wheels.
One likely translation is "The farmer Arepo has [as] works wheels [a plough]"; that is, the farmer uses his plough as his form of work. Although not a significant sentence, it is grammatical; it can be read up and down, backwards and forwards. C. W. Ceram also reads the square boustrophedon (in alternating directions). But since word order is very free in Latin, the translation is the same. If the Sator Square is read boustrophedon, with a reverse in direction, then the words become SATOR OPERA TENET, with the sequence reversed.[1]

The word arepo is a hapax legomenon, appearing nowhere else in Latin literature. Most of those who have studied the Sator Square agree that it is a proper name, either an adaptation of a non-Latin word or most likely a name invented specifically for this sentence. Jerome Carcopino thought that it came from a Celtic, specifically Gaulish, word for plough. David Daube argued that it represented a Hebrew or Aramaic rendition of the Greek Αλφα ω, or "Alpha-Omega" (cf. Revelation 1:8) by early Christians. J. Gwyn Griffiths contended that it came, via Alexandria, from the attested Egyptian name Ḥr-Ḥp, which he took to mean "the face of Apis". (For more on these arguments see Griffiths, 1971 passim.) In Cappadocia, in the time of Constantine VII, Porphyrogenitus (913-959), the shepherds of the Nativity story are called SATOR, AREPON, and TENETON, while a Byzantine bible of an earlier period conjures out of the square the baptismal names of the three Magi, ATOR, SATOR, and PERATORAS.

If "arepo" is taken to be in the second declension, the "-o" ending could put the word in the ablative case, giving it a meaning of "by means of [arepus]." Thus, "The sower holds the works and wheels by means of water."

[edit] Appearances

Square in Cirencester.

Anagram formed by the letters of the sator square
The oldest datable representation of the Sator Square was found in the ruins of Pompeii. Others were found in excavations at Corinium (modern Cirencester in England) and Dura-Europos (in modern Syria). The Corinium example is actually a Rotas Square; its inscription reads ROTAS OPERA TENET AREPO SATOR.

Other Sator Squares are on the wall of the Duomo of Siena and on a memorial.[2]

An example of the Sator Square found in Manchester dating to the 2nd century is considered by some authorities to be one of the earliest pieces of evidence of Christianity in Britain.[3] Like the Corinium square, the Manchester square reads ROTAS OPERA TENET AREPO SATOR. A further example is found in a group of stones located in the grounds of Rivington Church and reads "SATOR AREPO TENET OPERA ROTAS", the stone is one of a group thought to have come from a local private chapel in Anderton, Lancashire.[4]

An example is found inserted in a wall of the old district of Oppède, in France's Luberon.

There is a Sator Square in the museum at Conimbriga (near Coimbra in Portugal), excavated on the site.

The Benedictine Abbey of St. Peter ad Oratorium, near Capestrano, in Abruzzo, Italy, has a marble square inscription of the Sator Square. An example discovered at the Valvisciolo Abbey, also in central Italy, has the letters forming five concentrical rings, each one divided into five sectors.

There is one known occurrence of the phrase on the rune stone Nä Fv1979;234 from Närke, Sweden, dated to the 14th century. It reads "sator arepo tenet" (untranscribed: "sator ¶ ar(æ)po ¶ tænæt).[5] It also occurs in two inscriptions from Gotland (G 145 M and G 149 M), in both of which the whole palindrome is written.[6]

[edit] Christian associations

Around the central Latin letter Ν (en,) a Greek cross can be made that reads both vertically and horizontally the first two words of the 'Pater Noster' (Pater Noster translates as "Our Father", the first words of the Lord's Prayer), each line is surrounded with A and O which represents the Alpha and Omega.[7] The associations indicate the square may have been a safe, hidden way for early Christians to signal their presence to each other in a city without exposing themselves to persecution. The Sator Square uncovered in Manchester has been interpreted as early evidence for the arrival of Christianity in Britain.[citation needed]

The 'Prayer of the Virgin in Bartos' says that Christ was crucified with five nails, which were named Sator, Arepo, Tenet, Opera and Rotas.[8]

Other authorities believe the Sator Square was Mithraic or Jewish in origin because it is not likely that Pompeii had a large Christian population in 79 A.D and the symbolism inferred as Christian and the use of Latin in Christianity is not attested to until later.[9]

[edit] Magical uses

The Sator Square is a four-times palindrome, and some people have attributed magical properties to it, considering it one of the broadest magical formulas in the Occident. An article on the square from The Saint Louis Medical and Surgical Journal vol. 76, reports that palindromes were viewed as being immune to tampering by the devil, who would become confused by the repetition of the letters, and hence their popularity in magical use.

The square has reportedly been used in folk magic for various purposes, including putting out fires (the spell is "TO EXTINGUISH FIRE WITHOUT WATER" in John George Hohman's Long Lost Friend), removing jinxes and fevers,[citation needed] to protect cattle from witchcraft,[10] and against fatigue when traveling.[11] It is sometimes claimed it must be written upon a certain material, or else with a certain type of ink to achieve its magical effect.

[edit] See also
Abracadabra, sometimes written in form of triangle
Cave canem, another Pompeian phrase
Magic square
Memes
Word square

[edit] References

"'Arepo' in the Magic 'Sator' Square'": J. Gwyn Griffiths, The Classical Review, New Ser., Vol. 21, No. 1., March 1971, pp. 6–8.
"A Specimen of Ancient Incidental Roman Epigraphy": Carlos Pérez-Rubin, Documenta & Instrumenta, No. 2 2004, published by the Faculty of Geography and History, Madrid University (Universitas Complutensis)
Shotter, David ([2004] 1993). Romans and Britons in North-West England. Lancaster: Centre for North-West Regional Studies. ISBN 1-86220-152-8.
Ceram, C.W. (1958). The March of Archaeology. New York: Alfred A. Knopt. ISBN L.C.Catalog no. 58-10977.

[edit] Footnotes

1.^ Ceram (1958), p. 30.
2.^ Findagrave.com
3.^ Shotter (2004), pp. 129–130.
4.^ About Rivington, John Rawlinson, Nelson Brothers Limited, Chorley, 1969, p42
5.^ Samnordisk runtextdatabas, Uppsala runforum
6.^ Ibid.
7.^ Robert Milburn; Robert Leslie Pollington Milburn (1988). Early Christian art and architecture. University of California Press. pp. 1–. ISBN 978-0-520-06326-6. Retrieved 22 December 2011.
8.^ James De Quincey Donehoo (1903). The Apocryphal and legendary life of Christ: being the whole body of the Apocryphal gospels and other extra canonical literature which pretends to tell of the life and words of Jesus Christ, including much matter which has not before appeared in English. In continuous narrative form, with notes, Scriptural references, prolegomena, and indices. The Macmillan company. pp. 350–. Retrieved 22 December 2011.
9.^ Everett Ferguson (1 September 2003). Backgrounds of early Christianity. Wm. B. Eerdmans Publishing. pp. 590–. ISBN 978-0-8028-2221-5. Retrieved 22 December 2011.
10.^ Northvegr.org
11.^ The Gentleman's Magazine vol. 258, 1885

[edit] External links

Wikimedia Commons has media related to: Sator Arepo Tenet Opera Rotas

Duncan Fishwick, An Early Christian Cryptogram? (HTML)
Sator Square, inscribed, Article; the article uses: "Rotas square"
"Section of Page and Eloise's Memorial website related to the Sator Square, 1995 (HTML)"
Magic Square Museum: the first Second Life museum about Magic Square. The first flow is about Sator Square. Vulcano (89,35,25)

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

Page 164
.
"The underlying basic religion and the three great challenges in creed and ritual affected one another. New ideas of God and of the relation between God and man were evolved by the clash or combination of the varying forms of religion, and this growth from a primitive and savage cult to the highest religious ideals can be best studied in the worship and ritual of Osiris.-
The cult of Osiris is also the most important of all the Egyptian cults because it belonged to all classes from the highest to the lowest. It is perhaps the most perfect example of that belief which is found in so many countries, viz. that God is incarnate in man, which belief is usually accompanied by the rite of killing the Divine Man.
The chosen man is almost invariably the king. In him dwells the Spirit of God, and he thus becomes God Incarnate. The indwelling Spirit is that of the Creator, the Giver of Life, and to the Incarnate God was therefore ascribed the power to give fertility to his people and land. In the eyes of his subjects the king was actually God.'" The appeal of such a belief is obvious, God Himself living and moving among His people, visible to their eyes, a man amongst men but at the same time possessing the mystic and mighty power of God. With this belief there went another belief, which to the primitive mind was the logical corollary. The Spirit was not necessarily im-mortal, any more than the body in which it was incarnate; nor was it exempt from the failure of the bodily powers which come with age. If the Divine Man grew old and became weaker, the Spirit within him also grew weaker; if the Divine Man died a natural death or was accidentally killed, the Spirit shared the same fate. If the Creator Spirit, the Force of reproduction, were dead, what.could happen to the worshippers but death and destruction: they themselves and all their belongings were doomed. To prevent so disastrous a fate, some means had to be devised for removing the Spirit from its ageing home and housing it in a younger, stronger body. The only way by which the Divine Spirit could be removed was by the death of the man in whom it was incarnate; and as he could not be allowed to die a natural death, he had to be killed. This had to be done with every kind of precaution, every kind of religious ceremony, for it was equivalent to killing a god. It follows then that while the king was young and active he was sacrosanct, not a finger might be raised against him, and his subjects, literally his worshippers, were ready to die in his defence; but when he showed any sign of age and his time had come, not.a finger could be raised to save him.
In many countries the Divine King was allowed to reign for a term of years only, usually seven or nine or multiples of those numbers.
* See Wainwright, The Sky Religion in Egypt.

KILLS THE DIVINE? CULL THE DIVINE

I

DONT THINK SO HAVE ANOTHER THINK COMING!

A

DOUBLE

CROSS CRUCIFIXION CROSS

ACROSS THAT CROSS O THAT CROSS ACROSS

THOUGHT DIVINE CONSCIENCE 9 9 CONSCIENCE DIVINE THOUGHT

BEAUTIFUL DREAMER COME UNTO ME UNTO ME COME DREAMER BEAUTIFUL

I HAD BEEN DYING TO KNOW ALL MY LIFE DYING TO KNOW ALL MY LIFE I HAD

ASTRIDE THE WIDE OF THE GREAT DIVIDE THE WIDE OF THE GREAT DIVIDE ASTRIDE

NOUGHTS O SOUGHT O THOUGHT O OUGHTS O OUGHTS O THOUGHT O SOUGHT O NOUGHTS

I

ME

THAT EGO THAT

SELFLESS DEATH IS THAT IS IS THAT IS DEATH SELFLESS

THE AGE OF FABLE

Thomas Bullfinch

1994

Page 360

Myth of Osiris and Isis

Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.

72 x 14 = 1008 1 + 8 = 9

72 x 13 = 936

13 + 14 = 27

SYCAMORE 99 36 9 9 36 99 SYCAMORE

Page 360

There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country.

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

Page 890

8 x 9 x 0 = 72 = 0 x 9 x 8

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

REMEMBERING

OSIRIS

Tom Hare

Page185 /6

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord Atum,
Here am I, come before you,
Fear me, in accordance with what you know.
It is I whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is I who am the very son of Who-Bore-All, born before he had a mother,

And I am under the protection of the command of the Sole Lord,
It is I who give life to the Ennead,
It is I who act howsoever I like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore- All,
August god who eats and speaks with his mouth.
I am fallen silent,
I have bowed down,
I am come shod, a Bulls of the Sky,
I am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of Atum,
I have come.
I take my throne.
I gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
I am Magic.

ATUM = 1234 ATUM

1234 =ATUM 1234

ATUM = 1234 ATUM

"O noble ones in the presence of Lord Atum, Here am I, come before you,"

"O noble ones in the presence of Lord 1234, Here am 9, come before 7,"

Page185 /6 Chapter 4

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord 1234,
Here am 9, come before you,
Fear me, in accordance with what you know.
It is 9 whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is 9 who am the very son of Who-Bore-All, born before he had a mother,

And 9 am under the protection of the command of the Sole Lord,
It is 9 who give life to the Ennead,
It is 9 who act howsoever 9 like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore-All,
August god who eats and speaks with his mouth.
9 am fallen silent,
9 have bowed down,
9 am come shod, a Bulls of the Sky,
9 am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of 1234,
9 have come.
9 take my throne.
9 gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
9 am Magic.

RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE

RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE

ENNEAD 555514 ENNEAD

ENNEAD 55555 ENNEAD

ENNEAD 555514 ENNEAD

LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S

TATENEN

T+A+T

2+1+2 = 5 = 2+1+2

5+5+5+5

TATENEN

TATENEN 55555 TATENEN

Tatenen - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Tatenen -
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. ...

TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. His name means risen land[1] or exalted earth,[2] as well as referring to the silt of the Nile. As a primeval chthonic deity,[3] Tatenen was identified with creation. He was an androgynous protector of nature from the Memphis area, then known as "Men-nefer".

Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8]

He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3]

With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah.

[edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3]

[edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2]

[edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
2.^ a b c The Egyptian Gods. Retrieved 2008-10-21.
3.^ a b c d e f Tatenen Retrieved 2009-10-21.
4.^ C. J. Bleeker. Historia Religionum I: Religions of the Past, p.68
5.^ M. Lichtheim: Ancient Egyptian Literature, Vol.3, p.113
6.^ J. H. Breasted: Ancient Records of Egypt, Part Three, § 411
7.^ J. H. Breasted: Ancient Records of Egypt, Part Two, § 91
8.^ Carol Andrews: The Ancient Egyptian Book of the Dead, spell 180
9.^ a b Intersexed and Androgynous Deities in Religion or Mythology. Retrieved 2009-10-21.

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty

1939

Page 203

"I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes.

The Symbols of Osiris / Horus.
1. Horus is conceived of the Spirit (Ra) as well as by human Father (Osiris) and a marvellous Mother (Isis). The Father is a King.

2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born."

In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth.

3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory .

4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra.

5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys.

From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says:

". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly.

(Op. cit., 515.)

With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65)

Page 207

" ADORATION OF RA

by

the

SCRIBE

and

Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty

When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!

"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.

"Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I

"Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein!

"The

NINE

are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"

AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS

"THE LAMENT OF THE SISTERS

ISIS

and

NEPTHYS

over the dead

OSIRIS

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILMENT

Longfield Beatty 1939

Page 285

"Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth."

"And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.)

But why do the nations require healing and what is the nature of their wound?

"And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations.
cc And all that dwell in the earth shall worship him. . . . And no man might buy and sell save he had the mark, or the name of the beast or the number of his name. And his number is 666."
(Rev. xiii).

For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade.
At this time also the Knight of the Quest crosses th glass drawbridge of the Castle of Souls, and is conducted to the Hall of Roses in which the Rich King Fisher and / Page287 / his company are healed by eucharistic magic and the asking of the Question.
All these ideas, however, are included in one, just as the intricate pantheon of Egypt is implicit in the One. For at the end of the night dawns the day" Omega" .
when the Unity itself is known.
" They shall not hurt nor destroy in all my holy mountain: and the earth shall be full of the glory of the Lord as the waters cover the sea."

" Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped,
Then shall the lame man leap as an hart,
And the tongue of the dumb sing. . . .
And an highway shall be there, and a way,
And it shall be called the Way of Holiness;
The unclean shall not pass over it ;
But it shall be for those, the wayfaring men. . . ." (Isaiah.)

In that day man recognises his Father at full stature:
Thou art Ra-Herakhty, the Divine Youth, Heir of Eternity, who begat himself and brought forth himself, King of this land, ruler of the Tuat, chief of the districts of the Other World, who came forth from the water, who emerged from Nun, who reared himself and made splendid his children."
(Papyrus of Nekht, Brit. Mus., No. 10471.)
There is no longer Father and Son but undivided Unity, so that Man proclaims not only the identity of his God, but his own identity also:

" I am the God Atum, I who alone was.
I am the God Re at his first splendour.
I am the great God, self-created, God of Gods,
To whom no other God compares." /Page 288 /

I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
My impurity is driven. away, and the sin which was in me is overcome.
I go on my way to where I wash my head in the sea of the righteous.
I arrive at this land of the glorified and enter through the splendid portal.
Thou, who standest before me, stretch out to me thy hands. It is I, I am become one of thee.
Daily I am together with my Father Atum."
(ERMAN: Aegypten, p. 4°9.)
Quoted more fully on p. 100.
To this tremendous recognition there is a response:
"And let the Spirit and the Bride say, Come.
And let him that heareth say, Come.
And let him that is athirst come.
And whosoever will, let him take of the waters of life freely." (Rev.)

THE LIFE OF JESUS

An assessment through modern historical evidence

Marcello Craveri 1966

Page 411

After the Resurrection

The dogma of the Resurrection marks the beginning of real Christianity: not the revelation preached by Jesus, which, in essence, was nothing but the enlargement and perfection of the traditional Jewish religion, but rather the cult of the person of Jesus; drawing ever closer to the cults of soteriological deities of, the type worshiped in the Greco-Oriental mysteries: a god who is incarnated, who suffers for humanity's sake, and who returns to Olympus.113

The Resurrection story itself, therefore, has been enriched littIe by little with new features that represent a further developinent of this process of adaptation. Such, for instance, is the tradition that Jesus was resurrected on the third day after his burial. Precisely the same interval is claimed for the ritual cycle in the cults of Orpheus, Osiris, Attis, etc. Such too is the belief that Jesus descended into hell in order to carry salvation to the saints and patriarchs of the Old Testament, just as pagan religion imagined?, that Dionysus had gone down into the lower world to bring back; his mother, Semele; that Orpheus had taken the same journey to rescue his lost Eurydice; that Theseus and Pirithous had don as much to return Persephone to the living.

The first account of the descent of Jesus into hell did appear until the fourth century, when a precise doctrine formulated on the Trinity (using the Nicene symbol). 'How was inactivity of the Divine Logos to be explained during the which his body remained intact in the grave and before ascended to the Father's glory? The doctrine of an extra-terrestrial kingdom, which was also affirmed at this period, appropriate pretext for filling the gap.114 To give the legend greater credibility, the. Church published an apocryphal attributed to Simon Peter, which purported-to guarantee veracity of the story. 115

The choice of Sunday as the day of Resurrection, on the other hand, came from an adaptation of the cult of the sun-god, which when Christianity began to spread, was virtually the religion of the Roman Empire. The deity, whose highest title KUPlOC; (Kurios), or Dominus, had a special day dedicated as "the Lord's day" (dies dominica), which the Christians assimilated as the day of their god. They immediately perceived and accepted the analogy between the gloriously resurrected Christ and the rising sun, and its attributes are frequently /Page412/ transferred to Christ in the writings ofthe early Christians, Even when the author of the Gospel of Mark undertook to depict the Resurrection of Jesus with the detail that the tomb was found opened, he synchronised this discovery with the dawn of the third day after the fatal. Friday : that is, with the sunrise on Sunday.116 The survival of the day's Italian name, domenica, is as indicative of its origin in the solar cult as are its names in English (Sunday) and in German (Sonntag).

Ascension of Jesus into heaven at the instant of his Resurrection also has its parallels in the beliefs of other, religions, those of Uranian origin. It is logical that when a god is identified.with heaven, his acquisition of divinity should become a rite of ascension. In the Middle Ages, this concept was materialized in the image of a ladder that rose out of sight into the infinity of the heavenly vault.117

The Church teaches (this time in contrast with Paul) -that Jesus ascended into.heaven in his physical body, It is useless even.to attempt discusionof the impossibility of such a phenomenon. The theologians reply by fallingback on the supernatural and miraculous essenceof the matter. In any case, it is a ridiculous miracle in the light of the Copernican discoveries that have demonstrated there is no sky above an earth. that stands in the center of the universe, but that the earth hangs in infinite space among innumerable other heavenly bodies and that any geographical delimitation of the sky itself is impossible.

Obviously, the Ascension of Jesus into heaven can be accepted only as a myth: morally it represents his severance fromthe human condition and hence symbolizes the purification of the soul that is released from corporeal materiality; theologically it represents the of reunion of Jesus the Savior with God in order to intercede for his believers.118

The second Adam

The doctrine of Jesus, as an expiatory victim which Paul introduced even though it attached itself (in a way that satisfied even the JewishChristians) to the Biblical tradition, endowed the redeeming mission of Jesus with a universal character far superior to the ethnic-social quality given to it by the Apostles.Paul's, argument, to the extent that it is possible to reconstruct it from his Epistles, is this: God, as the first chapters of Genesis relate, Adam and Eve immortal.and blessed, but when they ate of /Page 413/ the fruit of the tree of knowlege of good and evil them and all their descendants of the gift.of immortality. As by one man [Adam] sin entered into the world, and death by sin,"A Paul wrote, "and so death passed upon all men, for that all have sinned."119 Later it was to be debated whether the final proposition of this passage, which in Greek reads: (Greek text omitted) should not rather be interpreted (as it' fact the Vulgate translates it) to mean "in quo omnes peccaverunt.; " imputing the responsibility for the fault (original sin) to Adam alone, who despoiled mankind of divine benevolence. This modification in interpretation, however, does not alter Paul's thought of the condemnation to death and sin that has burdened humanity since Adam.

It should hardly be necessary to point out how impossible it is for modern man to look on death as a punishment for his own sins, or, worse, for those committed by his ancestors,120 since he knows very well that death is a physiological phenomenon common to all living things, including those of the vegetable kingdom unrelated to guilt. But his aspiration to a state of perfect bliss and innocence (paradise on earth) and his recognition of his 0 limitations are parts of man's eternal anxiety" caught as he .i between his reality as a finite being and his indomitable tendency toward the absolute. 121

Here, then, is the new solution which - Paul says122 - has always: eluded everyone and which he at last has been able to grasp and to reveal to the world: after an interval of forbearance, during which he allowed man's sins to accumulate, God selected Jesus as the "propitiator" (Greek text omitted) through whom he could. finally give proof of his own justice and his own mercy, forgiving mankind and restoring to it the lost gifts of immortality and bliss.l23 The similarity of the two events (condemnation and salvation alike through the work of one man) is such that Jesus can be called the second Adam: as the first plunged humanity into sin and' death, so the second has ransomed it. It does then become clear. that if the loss of immortality was the punishment inflicted by God on sinful man through Adam, the restitution of that immortality will be the reward of men reconciled with God through the virtue of Jesus - only of these, of course; for those who persist' in wickedness there will be "indignation and wrath."124 In fact, Paul tells us the chronological sequence of this marvelous event: /Page 114/ first ("the first fruit") is Jesus; then, with the Parousia, it will be the turn of all the Christians, and immediately afterward the world will end in the destruction of the wicked. Then every hostile force, including death,125 will be wiped out, our earthly bodies will be dissolved, and we shall "be clothed upon with our house which is from heaven"'126 - in other words, we shall be resurrected in spiritual bodies, incorruptible and eternal.127

To define his concept of man's "reconciliation" with God, Paul employs the terminology also used by the mysteriological cults: Paul employs the trminology (Greek text omitted) (lutron), which in the Greek of the time meant the ransom that had to be paid to "redeem" a prisoner or a slave.128 and (Greek text omitted) (apolutrosisis), "release by means of ransom. "This latter word was translated into Latin as redemptio (whence the English "redemption"), which, etymologically, is the same as "purchase." In analogy to what was taught by the mystery cults, for Paul, too, the death of Jesus the Savior was' 'the ransom price" paid for the faithful. .

The identification of Jesus with God (which, as has been observed, was a development accomplished in the fourth century) was to make only slight alterations in Paul's doctrine of "vicarious sacrifice." In the Middle Ages, Anselm of Canterbury was to formulate the doctrine of "satisfaction," which the Church approved. Anselm declared in his Cur Deus homo? that man owes God total obedience. Thus transgressors (and all men since Adam are transgressors) deprive God of a part of what is due to him. To avoid the inevitable punishment of their faults, they should "satisfy"(satisfacerer: restore the losses that they have imposed on God. But how is this to be done? Since all the good that can be done is owed to God, nothing is gained by undoing a wrong once committed. Only a perfect being (and hence personally exempted from the penalty of falling under divine wrath), who agrees to be punished for the sins of other men, can satisfy God. This perfect being - given the fact that man is sinful 'by nature - can be no other than God himself. Therefore, he has agreed to be incarnated, to offer himself, to suffer, and to die for others.

Thus we enter the truly staggering vicious circle of a god who punishes himself in order to be able to forgive the men and women who have offended him!

Page 408

"Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen."99

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1963

Revised Edition

Page 162 (images omitted)

"Pyramids were built in groups (pl xlvii.) The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been easily accessible to visitors to Egypt and partly because being a group they appear important."

Eucharist - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Eucharist

The Eucharist also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ...

Eucharist
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For Eucharistic liturgies, see Christian liturgy.

"Most Precious Blood" redirects here. For other uses, see Most Precious Blood (disambiguation).

For other uses, see Eucharist (disambiguation).

The institution of the Eucharist has been a key theme in the depictions of the Last Supper in Christian art,[1] as in this 19th century Bouveret painting.

Part of the series on
Communion

also known as
"The Eucharist", "The Lord's Supper",
"Divine Liturgy", or "Blessed Sacrament"

Theology
Real Presence
Transubstantiation
Transignification
Sacramental Union
Memorialism
Consubstantiation
Impanation
Consecration
Words of Institution
Theologies contrasted
Anglican Eucharistic theology
Eucharist (Catholic Church)
Eucharist (Lutheran Church)
Divine Liturgy (Orthodox Church)

Important theologians
Paul · Aquinas
Luther · Calvin
Chrysostom · Augustine
Zwingli · Basil of Caesarea

Related Articles
Christianity
Sacramental bread
Christianity and alcohol
Catholic Historic Roots
Closed and Open Table
Divine Liturgy
Eucharistic adoration
Eucharistic discipline
First Communion
Infant Communion
Mass · Sacrament
Sanctification

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The Eucharist ( /ˈjuːkərɪst/), also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance. It is re-enacted in accordance with Jesus' instruction at the Last Supper as recorded in several books of the New Testament, that his followers do in remembrance of Him as when he gave his disciples bread, saying, "This is my body", and gave them wine, saying, "This is my blood".[2][3]

There are different interpretations of the significance of the Eucharist, but according to the Encyclopædia Britannica "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated."[2]

The word Eucharist may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine (or unfermented grape juice in some Protestant denominations), used in the rite.[4] In this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist"

EUCHARIST CHRIST EUCHARIST

E U A 531 = 9 = 531 EUA

A U E 135 = 9 = 135 AUE

U A E 315 = 9 = 315 U A E

A E U 153 = 9 = 153 AEU

CHRIST

U A CHRIST E CHRIST A U

YOU R A CHRIST A CHRIST R U

EACH R A CHRIST A CHRIST R U

EUCHARIST CHRIST EUCHARIST

The Prophet

Kahil Gibran 1923

Page 85

" Forget not that I shall come back to you

A

little while, and my longing shall gather dust and foam for another body

A

little while, a moment of rest upon the wind,
and another woman shall bear me"

THE SUPERGODS

Maurice M Cotterell 1997

"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'. The point is, firstly, that we have not looked very hard at all, and secondly, you will be hard pressed to duplicate this matrix using other references inside the pyramid. The only exception might be the 2 figurines and the 22 steps mentioned ear-lier. But, like the beads we shall account for these in due course. Finally, another clue to the matrix can be found on the outside of the steps of the pyramid which supports our analysis (see Appendix one vi).
And this is only the beginning because now we embark upon a journey inside the mind of man, through the triangular door and into the Amazing Lid of Palenque..."

THE ELEMENTS OF THE GODDESS

Caitlin Mathews

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST DJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

Sirius - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Sirius
Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name ...

Read now
Sirius
From Wikipedia, the free encyclopedia
"Sirius B" redirects here. For other uses of Sirius B, see Sirius B (disambiguation). For other uses of Sirius, see Sirius (disambiguation).
Sirius A / B
The position of Sirius (circled).

Observation data
Epoch J2000.0 Equinox J2000.0 (ICRS)
Constellation
Canis Major

Pronunciation

/'s?ri?s/[1]

Right ascension

06h 45m 08.9173s[2][note 1]

Declination
-16° 42' 58.017?[2][note 1]
Apparent magnitude (V)
-1.47 (A)[2] / 8.30 (B)[3]
Characteristics
Spectral type
A1V (A)[2] / DA2 (B)[3]
U-B color index

-0.05 (A)[4] / -1.04 (B)[3]

B-V color index

0.01 (A)[2] / -0.03 (B)[3]
Astrometry

Radial velocity (Rv)

-7.6[2] km/s
Proper motion (µ)

RA: -546.05[2][note 1] mas/yr
Dec.: -1223.14[2][note 1] mas/yr

Parallax (p)

379.21 ± 1.58[2][5] mas
Distance

8.60 ± 0.04 ly
(2.64 ± 0.01 pc)

Absolute magnitude (MV)

1.42 (A)[note 2] / 11.18 (B)[3]

Orbit[6]

Companion

a CMa B
Period (P)

50.090 ± 0.055 yr

Semimajor axis (a)

7.50 ± 0.04"
Eccentricity (e)
0.5923 ± 0.0019
Inclination (i)
136.53 ± 0.43°
Longitude of the node (O)
44.57 ± 0.44°
Periastron epoch (T)
1894.130 ± 0.015
Argument of periastron (?)
(secondary)

147.27 ± 0.54°
Details
a CMa A

Mass
2.02[7] M?

Radius

1.711[7] R?

Luminosity
25.4[7] L?
Surface gravity (log g)
4.33[8]

Temperature
9,940[8] K

Metallicity [Fe/H]
0.50[9] dex
Rotation
16 km/s[10]

Age

2–3 × 108[7] years
a CMa B
Mass
0.978[7] M?
Radius
0.0084 ± 3%[11] R?

Luminosity
0.026[note 3] L?

Surface gravity (log g)
8.57[11]

Temperature
25,200[7] K
Other designations

System: Dog Star, Aschere, Canicula, Al Shira, Sothis,[12] Alhabor,[13] Mrgavyadha, Lubdhaka,[14] Tenrosei,[15] a Canis Majoris (a CMa), 9 Canis Majoris (9 CMa), HD 48915, HR 2491, BD -16°1591, GCTP 1577.00 A/B, GJ 244 A/B, LHS 219, ADS 5423, LTT 2638, HIP 32349.
B: EGGR 49, WD 0642-166.[2][16][17]

Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name "Sirius" is derived from the Ancient Greek: Se????? Seirios ("glowing" or "scorcher"). The star has the Bayer designation Alpha Canis Majoris (a CMa). What the naked eye perceives as a single star is actually a binary star system, consisting of a white main sequence star of spectral type A1V, termed Sirius A, and a faint white dwarf companion of spectral type DA2, called Sirius B. The distance separating Sirius A from its companion varies between 8.1 and 31.5 AU.[18]

Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6 parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth's near neighbors; for Northern-hemisphere observers between 30 degrees and 73 degrees of latitude (including almost all of Europe and North America), it is the closest star (after the Sun) that can be seen with a naked eye. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth's sky for the next 210,000 years.[21]

Sirius A is about twice as massive as the Sun and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giant before shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7]

Sirius is also known colloquially as the "Dog Star", reflecting its prominence in its constellation, Canis Major (Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the "dog days" of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean.

Contents
[hide] 1 Observational history 1.1 Kinematics
1.2 Discovery of a companion
1.3 Red controversy

2 Visibility
3 System 3.1 Sirius A
3.2 Sirius B
3.3 Sirius star cluster

4 Etymology and cultural significance 4.1 Dogon
4.2 Serer religion
4.3 Modern legacy

5 See also
6 Notes
7 References 7.1 Cited texts

8 External links

[edit] Observational history

Hieroglyph of
Sirius/Sopdet

Sirius, known in ancient Egypt as Sopdet (Greek: S???? = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, Egyptians based their calendar on the heliacal rising of Sirius, namely the day it becomes visible just before sunrise after moving far enough away from the glare of the Sun. This occurred just before the annual flooding of the Nile and the summer solstice,[22] after a 70-day absence from the skies.[23] The hieroglyph for Sothis features a star and a triangle. Sothis was identified with the great goddess Isis, who formed a part of a triad with her husband Osiris and their son Horus, while the 70-day period symbolised the passing of Isis and Osiris through the duat (Egyptian underworld).[23]

The ancient Greeks observed that the appearance of Sirius heralded the hot and dry summer, and feared that it caused plants to wilt, men to weaken, and women to become aroused.[24] Due to its brightness, Sirius would have been noted to twinkle more in the unsettled weather conditions of early summer. To Greek observers, this signified certain emanations which caused its malignant influence. Anyone suffering its effects was said to be astroboletos (?st??ß???t??) or "star-struck". It was described as "burning" or "flaming" in literature.[25] The season following the star's appearance came to be known as the Dog Days of summer.[26] The inhabitants of the island of Ceos in the Aegean Sea would offer sacrifices to Sirius and Zeus to bring cooling breezes, and would await the reappearance of the star in summer. If it rose clear, it would portend good fortune; if it was misty or faint then it foretold (or emanated) pestilence. Coins retrieved from the island from the 3rd century BC feature dogs or stars with emanating rays, highlighting Sirius' importance.[25] The Romans celebrated the heliacal setting of Sirius around April 25, sacrificing a dog, along with incense, wine, and a sheep, to the goddess Robigo so that the star's emanations would not cause wheat rust on wheat crops that year.[27]

Ptolemy of Alexandria mapped the stars in Books VII and VIII of his Almagest, in which he used Sirius as the location for the globe's central meridian. He curiously depicted it as one of six red-coloured stars (see the Red controversy section below). The other five are class M and K stars, such as Arcturus and Betelgeuse.[28]

Bright stars were important to the ancient Polynesians for navigation between the many islands and atolls of the Pacific Ocean. Low on the horizon, they acted as stellar compasses to assist mariners in charting courses to particular destinations. They also served as latitude markers; the declination of Sirius matches the latitude of the archipelago of Fiji at 17°S and thus passes directly over the islands each night.[29] Sirius served as the body of a "Great Bird" constellation called Manu, with Canopus as the southern wingtip and Procyon the northern wingtip, which divided the Polynesian night sky into two hemispheres.[30] Just as the appearance of Sirius in the morning sky marked summer in Greece, so it marked the chilly onset of winter for the Maori, whose name Takurua described both the star and the season. Its culmination at the winter solstice was marked by celebration in Hawaii, where it was known as Ka'ulua, "Queen of Heaven". Many other Polynesian names have been recorded, including Tau-ua in the Marquesas Islands, Rehua in New Zealand, Aa and Hoku-Kauopae in Hawaii,[31] and Ta'urua-fau-papa "Festivity of original high chiefs" and Ta'urua-e-hiti-i-te-tara-te-feiai "Festivity who rises with prayers and religious ceremonies" in Tahiti.[32].

The indigenous Boorong people of northwestern Victoria named Sirius as Warepil.[33]

[edit] Kinematics

In 1718, Edmond Halley discovered the proper motion of the hitherto presumed "fixed" stars[34] after comparing contemporary astrometric measurements with those given in Ptolemy's Almagest. The bright stars Aldebaran, Arcturus and Sirius were noted to have moved significantly, the last of which having progressed 30 arc minutes (about the diameter of the moon) southwards in 1,800 years.[35]

In 1868, Sirius became the first star to have its velocity measured. Sir William Huggins examined the spectrum of this star and observed a noticeable red shift. He concluded that Sirius was receding from the Solar System at about 40 km/s.[36][37] Compared to the modern value of -7.6 km/s,[2] this both was an overestimate and had the wrong sign; the minus means it is approaching the Sun. However, it is notable for introducing the study of celestial radial velocities.

[edit] Discovery of a companion

A simulated image of Sirius A and B using Celestia
In 1844 the German astronomer Friedrich Bessel deduced from changes in the proper motion of Sirius that it had an unseen companion.[38] Nearly two decades later, on January 31, 1862, American telescope-maker and astronomer Alvan Graham Clark first observed the faint companion, which is now called Sirius B, or affectionately "the Pup".[39] This happened during testing of an 18.5-inch (470 mm) aperture great refractor telescope for Dearborn Observatory, which was the largest refracting telescope lens in existence at the time, and the largest telescope in America.[40]

The visible star is now sometimes known as Sirius A. Since 1894, some apparent orbital irregularities in the Sirius system have been observed, suggesting a third very small companion star, but this has never been definitely confirmed. The best fit to the data indicates a six-year orbit around Sirius A and a mass of only 0.06 solar masses. This star would be five to ten magnitudes fainter than the white dwarf Sirius B, which would account for the difficulty of observing it.[41] Observations published in 2008 were unable to detect either a third star or a planet. An apparent "third star" observed in the 1920s is now confirmed as a background object.[42]

In 1915, Walter Sydney Adams, using a 60-inch (1.5 m) reflector at Mount Wilson Observatory, observed the spectrum of Sirius B and determined that it was a faint whitish star.[43] This led astronomers to conclude that it was a white dwarf, the second to be discovered.[44] The diameter of Sirius A was first measured by Robert Hanbury Brown and Richard Q. Twiss in 1959 at Jodrell Bank using their stellar intensity interferometer.[45] In 2005, using the Hubble Space Telescope, astronomers determined that Sirius B has nearly the diameter of the Earth, 12,000 kilometers (7,500 mi), with a mass that is 98% of the Sun.[46][47][48][49]

[edit] Red controversy

Around 150 AD, the Greek astronomer of the Roman period Claudius Ptolemy described Sirius as reddish, along with five other stars, Betelgeuse, Antares, Aldebaran, Arcturus and Pollux, all of which are clearly of orange or red hue.[50] The discrepancy was first noted by amateur astronomer Thomas Barker, squire of Lyndon Hall in Rutland, who prepared a paper and spoke at a meeting of the Royal Society in London in 1760.[51] The existence of other stars changing in brightness gave credence to the idea that some may change in colour too; Sir John Herschel noted this in 1839, possibly influenced by witnessing Eta Carinae two years earlier.[52] Thomas Jefferson Jackson See resurrected discussion on red Sirius with the publication of several papers in 1892, and a final summary in 1926.[53] He cited not only Ptolemy but also the poet Aratus, the orator Cicero, and general Germanicus as colouring the star red, though acknowledging that none of the latter three authors were astronomers, the last two merely translating Aratus' poem Phaenomena.[54] Seneca, too, had described Sirius as being of a deeper red colour than Mars.[55] However, not all ancient observers saw Sirius as red. The 1st century AD poet Marcus Manilius described it as "sea-blue", as did the 4th century Avienus.[56] It is the standard star for the color white in ancient China, and multiple records from the 2nd century BC up to the 7th century AD all describe Sirius as white in hue.[57][58]

In 1985, German astronomers Wolfhard Schlosser and Werner Bergmann published an account of an 8th century Lombardic manuscript, which contains De cursu stellarum ratio by St. Gregory of Tours. The Latin text taught readers how to determine the times of nighttime prayers from positions of the stars, and Sirius is described within as rubeola — "reddish". The authors proposed this was further evidence Sirius B had been a red giant at the time.[59] However, other scholars replied that it was likely St. Gregory had been referring to Arcturus instead.[60][61]

The possibility that stellar evolution of either Sirius A or Sirius B could be responsible for this discrepancy has been rejected by astronomers on the grounds that the timescale of thousands of years is too short and that there is no sign of the nebulosity in the system that would be expected had such a change taken place.[55] An interaction with a third star, to date undiscovered, has also been proposed as a possibility for a red appearance.[62] Alternative explanations are either that the description as red is a poetic metaphor for ill fortune, or that the dramatic scintillations of the star when it was observed rising left the viewer with the impression that it was red. To the naked eye, it often appears to be flashing with red, white and blue hues when near the horizon.[55]

[edit] Visibility

The image of Sirius A and Sirius B taken by the Hubble Space Telescope. The white dwarf can be seen to the lower left.[63] The diffraction spikes and concentric rings are instrumental effects.
With an apparent magnitude of -1.46, Sirius is the brightest star in the night sky, almost twice the brightness of the second brightest star, Canopus.[64] However, it is not as bright as the Moon, Venus, or Jupiter. At times, Mercury and Mars are also brighter than Sirius.[65] Sirius can be seen from almost every inhabited region of the Earth's surface, with only those north of 73 degrees unable to see it. However, it does not rise very high when viewed from some northern cities, reaching only 13° above the horizon from Saint Petersburg.[66] Sirius, along with Procyon and Betelgeuse, forms one of the three vertices of the Winter Triangle to observers in the Northern Hemisphere.[67] Due to its declination of roughly -17°,[2] Sirius is a circumpolar star from latitudes south of 73° S. From the Southern Hemisphere in early July, Sirius can be seen in both the evening where it sets after the Sun, and in the morning where it rises before the Sun.[68] Due to precession (and slightly proper motion), Sirius will move further south. From AD 9000 Sirius won't be visible anymore from northern and central Europe and in AD 14000 (when Vega is close to the North Pole) its declination will be -67º and thus will be circumpolar throughout South Africa and in most parts of Australia.

Sirius can even be observed in daylight with the naked eye under the right conditions. Ideally, the sky should be very clear, with the observer at a high altitude, the star passing overhead, and the Sun low down on the horizon.[69] These observing conditions are more easily met in the southern hemisphere, due to the southerly declination of Sirius.

The orbital motion of the Sirius binary system brings the two stars to a minimum angular separation of 3 arcseconds and a maximum of 11 arcseconds. At the closest approach, it is an observational challenge to distinguish the white dwarf from its more luminous companion, requiring a telescope with at least 300 mm (12 in) aperture and excellent seeing conditions. A periastron occurred in 1994[note 4] and the pair have since been moving apart, making them easier to separate with a telescope.[70]

At a distance of 2.6 parsecs (8.6 ly), the Sirius system contains two of the eight nearest stars to the Solar System[71] and is the fifth closest stellar system to ours.[71] This proximity is the main reason for its brightness, as with other near stars such as Alpha Centauri and in stark contrast to distant, highly luminous supergiants such as Canopus, Rigel or Betelgeuse.[72] However, it is still around 25 times more luminous than the Sun.[7] The closest large neighbouring star to Sirius is Procyon, 1.61 parsecs (5.24 ly) away.[73] The Voyager 2 spacecraft, launched in 1977 to study the four Jovian planets in the Solar System, is expected to pass within 4.3 light-years (1.3 pc) of Sirius in approximately 296,000 years.[74]

[edit] System

A Chandra X-ray Observatory image of the Sirius star system, where the spike-like pattern is due to the support structure for the transmission grating. The bright source is Sirius B. Credit: NASA/SAO/CXC.
Sirius is a binary star system consisting of two white stars orbiting each other with a separation of about 20 astronomical units (3.0×109 km; 1.9×109 mi)[note 5] (roughly the distance between the Sun and Uranus) and a period of 50.1 years. The brighter component, termed Sirius A, is a main-sequence star of spectral type A1V, with an estimated surface temperature of 9,940 K.[8] Its companion, Sirius B, is a star that has already evolved off the main sequence and become a white dwarf. Currently 10,000 times less luminous in the visual spectrum, Sirius B was once the more massive of the two.[75] The age of the system has been estimated at around 230 million years. Early in its lifespan it was thought to have been two bluish white stars orbiting each other in an elliptical orbit every 9.1 years.[75] The system emits a higher than expected level of infrared radiation, as measured by IRAS space-based observatory. This may be an indication of dust in the system, and is considered somewhat unusual for a binary star.[73][76] The Chandra X-ray Observatory image shows Sirius B outshining its bright partner as it is a brighter X-ray source.[77]

[edit] Sirius A

An artist's impression of Sirius A and Sirius B. Sirius A is the larger of the two stars.
Sirius A has a mass double that of the Sun.[7][78] The radius of this star has been measured by an astronomical interferometer, giving an estimated angular diameter of 5.936±0.016 mas. The projected rotational velocity is a relatively low 16 km/s,[10] which does not produce any significant flattening of its disk.[79] This is at marked variance with the similar-sized Vega, which rotates at a much faster 274 km/s and bulges prominently around its equator.[80] A weak magnetic field has been detected on the surface of Sirius A.[81]

Stellar models suggest that the star formed during the collapsing of a molecular cloud, and that after 10 million years, its internal energy generation was derived entirely from nuclear reactions. The core became convective and utilized the CNO cycle for energy generation.[79] It is predicted that Sirius A will have completely exhausted the store of hydrogen at its core within a billion (109) years of its formation. At this point it will pass through a red giant stage, then settle down to become a white dwarf.

Sirius A is classed as an Am star because the spectrum shows deep metallic absorption lines,[82] indicating an enhancement in elements heavier than helium, such as iron.[73][79] When compared to the Sun, the proportion of iron in the atmosphere of Sirius A relative to hydrogen is given by ,[9] which is equivalent to 100.5, meaning it has 316% of the proportion of iron in the Sun's atmosphere. The high surface content of metallic elements is unlikely to be true of the entire star, rather the iron-peak and heavy metals are radiatively levitated towards the surface.[79]

[edit] Sirius B

The orbit of Sirius B around A as seen from Earth (slanted ellipse) and as seen face-on (wide horizontal ellipse).
With a mass nearly equal to the Sun's, Sirius B is one of the more massive white dwarfs known (0.98 solar masses[83]); it is almost double the 0.5–0.6 solar-mass average. Yet that same mass is packed into a volume roughly equal to the Earth's.[83] The current surface temperature is 25,200 K.[7] However, since there is no internal heat source, Sirius B will steadily cool as the remaining heat is radiated into space over a period of more than two billion years.[84]

A white dwarf forms only after the star has evolved from the main sequence and then passed through a red giant stage. This occurred when Sirius B was less than half its current age, around 120 million years ago. The original star had an estimated 5 solar masses[7] and was a B-type star (roughly B4-5)[85][86] when it still was on the main sequence. While it passed through the red giant stage, Sirius B may have enriched the metallicity of its companion.

This star is primarily composed of a carbon–oxygen mixture that was generated by helium fusion in the progenitor star.[7] This is overlaid by an envelope of lighter elements, with the materials segregated by mass because of the high surface gravity.[87] Hence the outer atmosphere of Sirius B is now almost pure hydrogen—the element with the lowest mass—and no other elements are seen in this star's spectrum.[88]

[edit] Sirius star cluster

In 1909, Ejnar Hertzsprung was the first to suggest that Sirius was a member of the Ursa Major Moving Group, based on his observations of the system's movements across the sky. The Ursa Major Group is a set of 220 stars that share a common motion through space and were once formed as members of an open cluster, which has since become gravitationally unbound.[89] However, analyses in 2003 and 2005 found Sirius's membership in the group to be questionable: the Ursa Major Group has an estimated age of 500±100 million years, while Sirius, with metallicity similar to the Sun's, has an age that is only half this, making it too young to belong to the group.[7][90][91] Sirius may instead be a member of the proposed Sirius Supercluster, along with other scattered stars such as Beta Aurigae, Alpha Coronae Borealis, Beta Crateris, Beta Eridani and Beta Serpentis.[92] This is one of three large clusters located within 500 light-years (150 pc) of the Sun. The other two are the Hyades and the Pleiades, and each of these clusters consists of hundreds of stars.[93]

[edit] Etymology and cultural significance

See also: Winter triangle

The most commonly used proper name of this star comes from the Latin Sirius, from the Ancient Greek Se????? (Seirios, "glowing" or "scorcher"),[94] although the Greek word itself may have been imported from elsewhere before the Archaic period,[95] one authority suggesting a link with the Egyptian god Osiris.[96] The name's earliest recorded use dates from the 7th century BC in Hesiod's poetic work Works and Days.[95] Sirius has over 50 other designations and names attached to it.[64] In Geoffrey Chaucer's essay Treatise on the Astrolabe, it bears the name Alhabor, and is depicted by a hound's head. This name is widely used on medieval astrolabes from Western Europe.[13] In Sanskrit it is known as Mrgavyadha "deer hunter", or Lubdhaka "hunter". As Mrgavyadha, the star represents Rudra (Shiva).[97][98] The star is referred as Makarajyoti in Malayalam and has religious significance to the pilgrim center Sabarimala.[citation needed] In Scandinavia, the star has been known as Lokabrenna ("burning done by Loki", or "Loki's torch").[99] In the astrology of the Middle Ages, Sirius was a Behenian fixed star,[100] associated with beryl and juniper. Its astrological symbol was listed by Heinrich Cornelius Agrippa.[101]

Many cultures have historically attached special significance to Sirius, particularly in relation to dogs. Indeed, it is often colloquially called the "Dog Star" as the brightest star of Canis Major, the "Great Dog" constellation.

It was classically depicted as Orion's dog. The Ancient Greeks thought that Sirius's emanations could affect dogs adversely, making them behave abnormally during the "dog days," the hottest days of the summer. The Romans knew these days as dies caniculares, and the star Sirius was called Canicula, "little dog." The excessive panting of dogs in hot weather was thought to place them at risk of desiccation and disease. In extreme cases, a foaming dog might have rabies, which could infect and kill humans whom they had bitten.[25] Homer, in the Iliad, describes the approach of Achilles toward Troy in these words:

Sirius rises late in the dark, liquid sky
On summer nights, star of stars,
Orion's Dog they call it, brightest
Of all, but an evil portent, bringing heat
And fevers to suffering humanity.[102]

In Iranian mythology, especially in Persian mythology and in Zoroastrianism, the ancient religion of Persia, Sirius appears as Tishtrya and is revered as a divinity. Beside passages in the sacred texts of the Avesta, the Avestan language Tishtrya followed by the version Tir in Middle and New Persian is also depicted in the Persian epic Shahnameh of Ferdowsi. Due to the concept of the yazatas, powers which are "worthy of worship", Tishtrya is a divinity of rain and fertility and an antagonist of apaosha, the demon of drought. In this struggle, Tishtrya is beautifully depicted as a white horse.[103][104][105][106]

In Chinese astronomy the star is known as the star of the "celestial wolf" (Chinese and Japanese: ??; ; Chinese romanization: Tianláng; Japanese romanization: Tenro;[107] in the Mansion of Jing (??). Farther afield, many nations among the indigenous peoples of North America also associated Sirius with canines; the Seri and Tohono O'odham of the southwest note the star as a dog that follows mountain sheep, while the Blackfoot called it "Dog-face". The Cherokee paired Sirius with Antares as a dog-star guardian of either end of the "Path of Souls". The Pawnee of Nebraska had several associations; the Wolf (Skidi) tribe knew it as the "Wolf Star", while other branches knew it as the "Coyote Star". Further north, the Alaskan Inuit of the Bering Strait called it "Moon Dog".[108]

Several cultures also associated the star with a bow and arrows. The Ancient Chinese visualized a large bow and arrow across the southern sky, formed by the constellations of Puppis and Canis Major. In this, the arrow tip is pointed at the wolf Sirius. A similar association is depicted at the Temple of Hathor in Dendera, where the goddess Satet has drawn her arrow at Hathor (Sirius). Known as "Tir", the star was portrayed as the arrow itself in later Persian culture.[109]

Sirius is mentioned in Surah, An-Najm ("The Star"), of the Qur'an, where it is given the name ?????????? (transliteration: aš-ši‘ra or ash-shira; the leader).[110] The verse is: "??????? ???? ????? ??????????", "That He is the Lord of Sirius (the Mighty Star)." (An-Najm:49)[111] Ibn Kathir said in his commentary "Ibn 'Abbas, Mujahid, Qatada and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship."[112] The alternate name Aschere, used by Johann Bayer, is derived from this.[12]

In Theosophy, it is believed the Seven Stars of the Pleiades transmit the spiritual energy of the Seven Rays from the Galactic Logos to the Seven Stars of the Great Bear, then to Sirius. From there is it sent via the Sun to the god of Earth (Sanat Kumara), and finally through the seven Masters of the Seven Rays to the human race.[113]

[edit] Dogon

See also: Nommo

The Dogon people are an ethnic group in Mali, West Africa, reported to have traditional astronomical knowledge about Sirius that would normally be considered impossible without the use of telescopes. According to Marcel Griaule's books Conversations with Ogotemmêli and The Pale Fox they knew about the fifty-year orbital period of Sirius and its companion prior to western astronomers. They also refer to a third star accompanying Sirius A and B. Robert Temple's 1976 book The Sirius Mystery, credits them with knowledge of the four Galilean moons of Jupiter and the rings of Saturn. This has been the subject of controversy and speculation. According to a 1978 Skeptical Inquirer article it is possibly the result of cultural contamination.[114] Some have suggested the contaminators to have been the ethnographers themselves.[115][116] Others see this explanation as being too simplistic.[117]

Yoonir, symbol of the Universe in Serer religion.[118][119]
[edit] Serer religion

Main articles: Serer religion and Saltigue

In the religion of the Serer people of Senegal, the Gambia and Mauritania, Sirius is called Yoonir from the Serer language (and some of the Cangin language speakers, who are all ethnically Serers). The star Sirius is one of the most important and sacred stars in Serer religious cosmology and symbolism. The Serer high priests and priestesses, (Saltigues, the hereditary "rain priests"[120]) chart Yoonir in order to forecast rain fall and enable Serer farmers to start planting seeds. In Serer religious cosmology, it is the symbol of the universe.[118][119]

[edit] Modern legacy

See also: Sirius in fiction

Sirius is frequently a subject used in science fiction and related popular culture,[121] and even the subject of poetry.[122] Sirius is featured on the coat of arms of Macquarie University, and is the name of its alumnae journal.[123] The name of the North American satellite radio company, Satellite CD Radio, Inc., was changed to Sirius Satellite Radio in November 1999, being named after "the brightest star in the night sky".[124] Composer Karlheinz Stockhausen has been claimed to have said on several occasions that he came from a planet in the Sirius system.[125][126] Astronomer Noah Brosch has speculated that the name of the character Sirius Black from the Harry Potter stories might have been inspired by "Sirius B", and notes that the wizard has the ability to transform into a dog.[122] In the BBC Doctor Who series, the Doctor reveals the star actually consists of two smaller ones.

Sirius is one of the 27 stars on the flag of Brazil, where it represents the state of Mato Grosso.[127]

Seven ships of Great Britain's Royal Navy have been called HMS Sirius since the 18th century, with the first being the flagship of the First Fleet to Australia in 1788.[128] The Royal Australian Navy subsequently named a vessel HMAS Sirius in honor of the flagship.[129] American vessels include the USNS Sirius as well as a monoplane model—the Lockheed Sirius, the first of which was flown by Charles Lindbergh.[130] The name was also adopted by Mitsubishi Motors for the Mitsubishi Sirius engine in 1980.[131]

[edit] See also

Star portal

List of brightest stars
List of nearest stars
Sothic cycle

[edit] Notes

1.^ a b c d Astrometric data, mirrored by SIMBAD from the Hipparcos catalogue, pertains to the center of mass of the Sirius system. See §2.3.4, Volume 1, The Hipparcos and Tycho Catalogues, European Space Agency, 1997, and the entry for Sirius in the Hipparcos catalogue (CDS ID I/239.)
2.^ For apparent magnitude m and parallax p, the absolute magnitude Mv of Sirius A is given by: See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
3.^ Bolometric luminosity of Sirius B calculated from L=4pR2sTeff4. (This simplifies to Ls=(Rs)^2*(Ts)^4, where Ls, Rs and Ts are Luminosity, Radius and Temperature all relative to solar values) See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
4.^ Two full 50.09-year orbits following the periastron epoch of 1894.13 gives a date of 1994.31.
5.^ 1 light year = 63,241 AU; semi-major axis = distance × tan(subtended angle) = 8.6 × 63,241 × tan(7.56?) = 19.9 A.U., approximately

[edit] References

1.^ "Sirius". Dictionary.com Unabridged (v 1.1). Random House, Inc. Retrieved 2008-04-06.
2.^ a b c d e f g h i j k l Database entry for Sirius A, SIMBAD. Accessed online October 20, 2007.
3.^ a b c d e McCook, G. P.; Sion, E. M.. "Entry for WD 0642-166". A Catalogue of Spectroscopically Identified White Dwarfs (August 2006 version). CDS. ID III/235A.)
4.^ Hoffleit, D.; Warren, Jr., W. H. (1991). "Entry for HR 2491". Bright Star Catalogue, 5th Revised Ed. (Preliminary Version). CDS. ID V/50.
5.^ a b van Leeuwen, F. (November 2007), "Validation of the new Hipparcos reduction", Astronomy and Astrophysics 474 (2): 653–664, arXiv:0708.1752, Bibcode 2007A&A...474..653V, doi:10.1051/0004-6361:20078357
6.^ van den Bos, W. H. (1960). "The Orbit of Sirius". Journal des Observateurs 43: 145–151. Bibcode 1960JO.....43..145V.
7.^ a b c d e f g h i j k l m n o Liebert, J.; Young, P. A.; Arnett, D.; Holberg, J. B.; Williams, K. A. (2005). "The Age and Progenitor Mass of Sirius B". The Astrophysical Journal 630 (1): L69–L72. arXiv:astro-ph/0507523. Bibcode 2005ApJ...630L..69L. doi:10.1086/462419.
8.^ a b c Adelman, Saul J. (July 8–13, 2004). "The Physical Properties of normal A stars". Proceedings of the International Astronomical Union. Poprad, Slovakia: Cambridge University Press. pp. 1–11. Bibcode 2004IAUS..224....1A.
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[edit] Cited texts
Brosch, Noah (2008). Sirius Matters. Springer. ISBN 1-4020-8318-1
Holberg, J.B. (2007). Sirius: Brightest Diamond in the Night Sky. Chichester, UK: Praxis Publishing. ISBN 0-387-48941-X

[edit] External links

Look up dog days in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Sirius

Professor Kaler's webpage on Sirius
Astronomy Picture of the Day of Sirius B in x-ray
Discussion on Dogon issue
Sirius time
Barker, Tho.; Stukeley, W. (1760). "Remarks on the Mutations of the Stars". Philosophical Transactions 51 (0): 498–504. doi:10.1098/rstl.1759.0049. JSTOR 105393.

[show]
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Nearest star systems

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Nearest bright star systems
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Stars of Canis Major

Coordinates: 06h 45m 08.9173s, -16° 42' 58.017?

Categories: Bayer objects
Binary stars
Canis Major (constellation)
Flamsteed objects
Henry Draper Catalogue objects
Hipparcos objects
HR objects
Gliese and GJ objects
Mythological dogs
White dwarf stars
A-type main sequence stars
Stars with proper names

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Daily Mail

Monday February 23, 2009

ANSWERS TO CORRESPONDENTS

Compiled by Charles Legge

Page 57

QUESTION Are the three stars that make up Orion's belt a similar distance from the Earth or do they just appear that way?

ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka.

In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight.
Despite this, the three stars appear to be closely associated. Each is a luminous, hot supergiant having luminosities at least 100,000 times that of the Sun, and surface temperatures exceeding 25,000c (our Sun is 5,500c).

It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart.

Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion.

These timescales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion.

The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth.
It seems most unlikely that any hypopthetical planet around a star in Orion's belt could have developed sort of life when the history of the star, from birth to death, is only a few million years.

Norman Wallace, Sutton Coldfield, W Mids.

ENTERS THE NETERS

NETERS 81 ENTERS

ENTERS 27 NETERS

NETERS 9 ENTERS

The elements of egyptian wisdom

naomi ozaniec 1994

Page 101

7 · THE RITES FOR THE DEAD - NETER XERT

The mummies of ancient Egypt are living symbols of the transformative process of living and dying.
Normandie Ellis, Return to Egypt

Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the high skill of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rock­cut tombs and the lavish cult of the dead.
We who bury our dead quickly and with little ceremony find it difficult to comprehend the motives of a people who bestowed stich care on the dead. Contemporary funeral liturgy expresses our belief in the resurrection and the life to come. Individually we seem very uncertain about such matters. We hope for a resurrection, so we abandon the body quickly. The life of the body has finished. The Egyptians believed in the after-life but they could not abandon the body. It too was divine.
We cannot begin to comprehend the Egyptian cult of the / Page 102 / dead until we establish the Egyptian view of life. The funeral customs of a nation always reflect its philosophical stance. It is in the rites for the dead that we may assess the value placed on the living. The Egyptian cult of the dead shows us complexity, beauty and total commitment towards the life to come.

The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even this simple duality exhausts the metaphysical vocabulary of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human were reconciled in flesh.
At the most material level the Egyptians conceived of the aufu. the flesh body. This composed and integrated all other more subtle bodies. The divine was believed to be present in matter. The corporeal remains were referred to as the khat. This alone was without consciousness. The shadow -or shade was referred to as khabit. The sahu was the body of gold. At the mental and emotional realms, the Egyptians - described sekhem the will, ren the name and ab the heart, .e seat of conscience. At spiritual levels we find the ka, ,6 animating spirit, the ba, the immortal soul and khu, the ivine intelligence. This hierarchy of being, from the physical to thespiritual, is not unlike that found in other metaphysical systems such as Qabalah.
The complexity takes us right into the burial chamber, the ho-use of gold, where it was customary to place sarcopha­gus within sarcophagus, vehicle within vehicle. The mum­mified body of Thtankhamun, Strong-Bull-fitting-of-created-
forms, Dynamic-of-Laws, Who-Calms-the-Two-Lands, Who­Propitiates-all-the-Gods, was laid in three coffins, a sarcopha­gus and four shrines.

The tomb of Tutankhamun gives us a glimpse of a splen­dour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection.
Four shrines embraced the king's sarcophagus; each articu­lated the Egyptian belief in the life to come, through the sacred language of symbol and funerary text. Winged discs, symbols of liberation and rebirth, decorated the roof of the outermost shrine along with royal birds, the vulture and the falcon. The tet knot of Isis and the djed pillar of Osiris spoke of resurrection and well-being. Extracts from the Chapters of Coming Forth by Day were designed to empower the deceased. Underworld guardians were depicted to represent the forthcoming journey and its trials. The great funerary god­desses Isis and Nephthys stretched their wings in protective embrace.
These themes were continued upon the sarcophagus. Its roof showed a winged sun, a border of tet knots and djed pillars were inscribed around the base, the four protective goddesses Isis, Nephthys, Selkis and Neith stood in high relief, their wings outstretched to encompass the sides.
It is recorded that a gasp went up from the crowd of assem­bled dignitaries as the two sheets of covering linen were rolled back to reveal the outer coffin. Here was the face of Egypt in death. The coffin of cypress wood was modelled in relief with a thin layer of gesso overlaid with gold foil. Yet this was not the last resting place but only the first of three. The second coffin lay under floral offerings and proved to be even more magnificent than the first. It was inlaid with opaque glass to simulate carnelian, lapis lazuli and turquoise. The king held the crook and flail and wore the uraeus serpent crown along with the nemes head-dress, the traditional blue and gold striped headclotll. The third coffin was covered in a red linen shroud folded three times. The breast had been decorated with a collar of blue glass beads and various leaves and flowers. As / Page 104 / the mummy itself was unwrapped 150 pieces of jewellery were revealed. These were fashioned and positioned according to the Chapters of Coming Forth by Day. Here were the ritual symbols, the scarab, the serpent, the falcon and the vulture in a glorious evocation of the transformation from the human to the divine.

The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians -envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Egyptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a reflected image what might future generations learn about the times in which we live?

In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.

TUTANKHAMUN 144 TUTANKHAMUN

TUTANKHAMUN 36 TUTANKHAMUN

TUTANKHAMUN 9TUTANKHAMUN

Osarseph - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Osarseph

/'o?z?r?s?f/) or Osarsiph ( play /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the ...

Osarseph

From Wikipedia, the free encyclopedia

Osarseph ( /'o?z?r?s?f/) or Osarsiph ( /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the Ptolemaic Egyptian historian Manetho in his Aigyptiaca (first half of the 3rd century BC); Manetho's work is lost, but the 1st century AD Jewish historian Josephus quotes extensively from it.

The story depicts Osarseph as a renegade Egyptian priest who leads an army of lepers and other unclean people against a pharaoh named Amenophis;[disambiguation needed] the pharaoh is driven out of the country and the leper-army, in alliance with the Hyksos (whose story is also told by Manetho) ravage Egypt, committing many sacrileges against the gods, before Amenophis returns and expels them. Towards the end of the story Osarseph changes his name to Moses.[1]

Also much debated is the question of what, if any, historical reality might lie behind the Osarseph story. The story has been linked with anti-Jewish propaganda of the 2nd and 1st centuries BCE as an inversion of the Exodus story, but an influential study by Egyptologist Jan Assmann has suggested that no single historical incident or person lies behind the legend, and that it represents instead a conflation of several historical traumas, notably the religious reforms of Ahkenaton (Amenophis IV).[2]

Story

Josephus's Against Apion[3] gives two long quotations from Manetho's Aigyptiaca.[4] The first is Manetho's account of the expulsion of the Hyksos (the name is given by Manetho) and their settlement in Judea, where they found the city of Jerusalem. Josephus then draws the conclusion that Manetho's Hyksos were the Jews of the Exodus, although Manetho himself makes no such connection.[5]

The second, set some two hundred years later, tells the story of Osarseph. According to Josephus, Manetho described Osarseph as a tyrannical high priest of Osiris at Heliopolis. Pharaoh Amenophis had a desire to see the gods, but in order to do so he first had to cleanse Egypt of lepers and other polluted people, setting 80,000 of them to work in the stone quarries, and then confining them to Avaris, the former Hyksos capital in the Eastern Delta. There Osarseph became their leader and ordered them to give up the worship of the gods and eat the meat of the holy animals. The Osarsephites then invited the Hyksos back into Egypt, and together with their new allies drove Amenophis and his son Ramses into exile in Nubia and instituted a 13-year reign of religious oppression: towns and temples were devastated, the images of the gods destroyed, the sanctuaries turned into kitchens and the sacred animals roasted over fires, until eventually Amenophis and Rameses returned to expel the lepers and the Hyksos and restore the old Egyptian religion. Towards the end of the story Manetho reports that Osarseph took the name "Moses".[6]

[edit] Interpretations

Three interpretations have been proposed for the story: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[7] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[8] (An alternative theory that identifies Osarseph as the historical figure of Chancellor Bay, identified as Irsu, an alleged Syrian usurper of the Egyptian throne after the Nineteenth Dynasty died out, is generally rejected;[9] a theory that Osarseph's name is based on the biblical Joseph, as a combination of Osiris and Joseph, remains open but unproven.)[10] It has also been suggested that Osarseph, may be a memory of Irsu, the self made man castigated in the Harris Papyrus.

Some modern scholars have suggested that the Osarseph story, or at least the point at which Osarseph changes his name to Moses, is a later alteration to Manetho's original history made in the 1st century BCE, a time when anti-Jewish sentiment was running high in Egypt; without this, Manetho's history has no mention of the Jews at all. If the story is an original part of Manetho's history of Egypt, as many other scholars believe, the question arises of where he would have heard it, as the Greek Septuagint translation of the Hebrew Torah (i.e., the Exodus narrative) had not been made when he was writing. It is therefore supposed that he had an oral (Jewish) informant, or possibly an otherwise unknown pre-Septuagint translation.[11]

[edit] See also
Joseph and His Brothers
Judaism and ancient Egyptian religion

[edit] References

1.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
2.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
3.^ Translation of "Against Apion"
4.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)p.30
5.^ Arthur J. Droge, Josephus Between Greeks and Barbarians, in Louis H. Feldman and John R. Levison (eds), "Josephus' Contra Apionem: studies in its character and context..." (Brill, 1996) p.135-6, and fn.14 on p.136
6.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
7.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
8.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
9.^ Rainer Albertz, Bob Becking, "Yahwism after the exile: perspectives on Israelite religion in the Persian era", pp.71-71
10.^ Louis H. Feldman, "Josephus's interpretation of the Bible", (University of California Press, 1998) p.342 fn.14
11.^ John Granger Cook, "The interpretation of the Old Testament in Greco-Roman paganism", pp.6-11

Categories: Ancient Egyptian priests
Moses

This page was last modified on 6 August 2012 at 20:05.

Myths of the World: The Tale of Osarsiph
mythsoftheworld.blogspot.com/2011/10/tale-of-osarsiph.html
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alvidk.tripod.com/id46.html
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forums.atenism.net/profile/689618/
Akhetaten Fellowship is dedicated to the revival of the religion Atenism as a worldwide faith.

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www.katapi.org.uk/BAndS/ChVI.htm
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Nectanebo I

From Wikipedia, the free encyclopedia

Nectanabo I

Stela of Nectanebo I

Pharaoh of Egypt Reign 380–362 BC, 30th Dynasty

Predecessor Nefaarud II

Successor Teos

Nectanebo I - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Nectanebo_I

Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt. In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last...

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Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt.

In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last dynasty of Egyptian kings. He seems to have spent much of his reign defending his kingdom from Persian reconquest with the occasional help of troops from Athens or Sparta.

Sphinx of Nectanebo I at the entrance of the Luxor temple
He is also known as a great builder who erected many monuments and temples throughout his long and stable 18-year reign. Nectanebo I restored numerous dilapidated temples throughout Egypt and erected a small kiosk on the sacred island of Philae which would become one of the most important religious sites in Ancient Egypt.[1] This was the first phase of the temple of Isis at Philae; he also built at Elkab, Memphis and the Delta sites of Saft el-Hinna and Tanis.[2] He also significantly erected a stela before a pylon of Ramesses II at Hermopolis.[3] He also built the first pylon in the temple of Karnak. From about 365 BC, Nectanebo was a co-regent with his son Teos, who succeeded him. When he died in 362 BC, Teos succeeded his father on the throne for two short years.

en.wikipedia.org/wiki/Nectanebo_II

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"), ruled in 360—342 BC) was the third and last pharaoh ...

Nectanebo II

From Wikipedia, the free encyclopedia

Nectanebo II

Nakhthorheb

Head of Nectanebo II, Museum of Fine Arts of Lyon

Pharaoh of Egypt

Reign

360–342 BC[b], 30th Dynasty

Predecessor

Teos

Successor

Artaxerxes III

Royal titulary[show]

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Father

Tjahepimu

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb[1][a] (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"[2]), ruled in 360—342 BC[b]) was the third and last pharaoh of the Thirtieth dynasty, as well as the last native ruler of Ancient Egypt.[3] Under Nectanebo II, Egypt prospered. During his reign, the Egyptian artists delivered a specific style that left a distinctive mark on the relief sculpture of the Ptolemaic era.[4] Like his indirect predecessor Nectanebo I, Nectanebo II showed enthusiasm for nearly every Egyptian cult and more than a hundred Egyptian sites bear evidence of his attentions.[5] Nectanebo II, however, undertook more constructions and restorations than Nectanebo I, commencing in particular the enormous temple of Isis (Iseum).

For several years, Nectanebo II was successful in keeping Egypt safe from the Achaemenid Empire.[6] Betrayed by his former servant Mentor of Rhodes, however, Nectanebo II was ultimately defeated by the combined Persian-Greek forces in the 343 BC Battle of Pelusium. In 342 BC, the Persians occupied Memphis and the rest of Egypt, incorporating the country back into the Achaemenid Empire. Nectanebo fled south and preserved his power for some time; his subsequent fate is unknown.

MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931