rituals

the Oscars, Ptah’ and the shrine at the root

15+16/10: the Oscars, Ptah’ and the shrine at the root

[comparing the symbolism of many tomb murals]

overview of page:

  • comparing as many as possible tomb murals,
    looking for the symbolism in them,
    in the attempt to get more context about the region of the tiles,
    and some most curious aspects show up in the pictures…..

    first paragraph:

  • it was the movie-mogul Ritual what triggered the search,
    but it became subordinate to the main theme; yet we let it stand,

Just exploring.
…the resemblance of the Oscar statuette to Pteh’ was found by others, already, and there are quite a few sites around describing the similarities. The original form of the statue was devised in 1927, of a guy holding a crusader sword, standing upon a five spoked reel of film (link). Outwardly, the sword could represent a movie prop – but that it is specifically a ‘crusader sword’, shows the signature of the club running the moviescene –

the crusade was officially presented as “a liberation of palestine from the upcoming Islam”, but in reality an attempt to collect the secrets of ancient egypt. Many coffins of important crusaders show the positioning of the sword like the statue does, but in a number of cases, the head of the knight was severed and placed next to the body — since their only ‘head’ was the deity Osiris.

PART I

1] the concept of Pteh’: engraving the eden-tile by rotation

Several non-numbered spells in BD adress Pteh’ and his open-work-engraving; and as above bas-relief [from the Haruris temple], he will consequently stand upon some tile, and often encased in a shrine, holding the multiple staff with both hands. At top-left you can read the name PTEH’, preceeded by the few glyphs reading

“the root (p) / (for) the an-face (north) / (of) beauty (nefer) / (through) Pteh'”;

the staff, as a combination of uas-sceptre, ãnkh-symbol and djed pillar, has in this bas-relief five horizontal bars; the number of bars varying in the different depictions from either four or five; and the strange ‘knobs’ upon the pole will return in virtually every mural;

Above, in a mural from the Ramses III tomb,
he stands before Sekhmet and Shu,
in front of Ramses himself, to right;
while standing again upon that tile-form;
and next to him being inscribed

“all (of)/he/the fortress/(of) the south/to become united/(by) Pteh”;

the fortress being the captured lampstand as vital source for the vampiring ãnkh-life. Between Ramses and him are two columns of text (starting right column down),

“(by) he/the fortress/(of) the south,/the (matrix) root to fly-up/(through) thou/phallus (inverse pillar)/thou/to guard/(for) hail of the beautified-soul;/to become the light for spirits/(by) to force the mouth (eden’s)/ (for) existences to connect to/to breathe (likely)/(through) the praised mother star;/(in order) to make the light for the spirits (via ad.soul)/ – unreadable – to recite;/

…the “mouth to force” as in R+whip is rather unusual,

>
Tablet in the Louvre museum, Paris;
again the same shrine, and though the text above the figure is partly damaged,

” the house as place-T of eden’s realm / (for) the food-aspects / – too damaged –
all (of) / Pteh’ (open-work-engraving); “

both ‘reed-glyphs’ as NN make the link to the four cherubs, suggesting that he
stands in an area which belongs to eden,

from thebes-louxor.net
the “food-aspects” from previous mural are now here depicted as fruits; behind the pharoah offering two vessels is the short line,

“forever/the light (matrix)/alike-adam (miá), /(by) all (of)/the dimensional background of saturn/the ãnkh-life/(of) protection;”

while the few glyphs inbetween the pharaoh and the fruit describe whát he is offering, yet exact that word is damaged in the horizontal crack – but it appears to us as,

“(by) he/he place-T (eden’s, lampstand)/
(for) existence/the wine/for/to give;”

the glyph very likely reading ÁRP+winedrum, and making sense with what he holds in his hands – this “wine” being “speech by the new root” (and belongs to the ritual in hollywood being executed these days); between Pteh’ and Sekhmet standing behind him, is the short line (starting down),

“(in order) for/to complete/existence/
the things of the season/(as) the divine light/(for) existence/ (by means of) the light to stand upright/(for) all (of)/ existence,/(by) existence (eden’s?)/to give;”

the double ‘existence’ in context suggests that one ‘existence’ is meant as Eden’s;

2] the strange shaped tile

– we’re still with previous mural;
note how the strange rectangle he always stands upon, has the same form as the first glyph left next to his ankle, a rectangle with one pointed side. We cannot dismiss that this ‘plint glyph’ M- is related to that tile, but the intended M- may very well be the core of the MAÃ-glyph, to right, very frequently used throughout all spells, as
“willpower (eden’s) / to reap”;

the ‘willpower glyph Ã’ is in the back,
being cut-off by the sickle MA, in lampstand;
[turning into MAÃT, ‘justice, etc’,
but only because théy consider the reaping to be ‘just’];
….and this option of the tile being the MAÃ,
“the Sacrifice”, may be right:
below, a bas-relief showing Ptolomaus II
offering a figurine of the goddess Maãt to Pteh’;
the figurine is in his right hand,
as a goddess wearing one Shu-feather as crown;

 
and looking at the glyph KAM- , to right, having even similar shape,
we had two BD spells where the “black pig” SHA [sh-pool north] was placed at KAM;
and the first glyph, to right, hás a stone-tile,

“the (black) stone-tile/for (m)/vulture-rule (a)/(by) the k-axis (k) (to finish)”,

– that this KAM-stone is related to the eden tile, shows the second glyph
‘KAM-Ã, denderah IV, a hawk god’,

“the place as place-T of beauty (nefert+), / (by) the foundation\\of place-T to copy/
(as,by) the divine willpower / for,as / the KAM-tile (for to finish); “,

…the line doesn’t run proper, because of many combined aspects,
but enough clear is the SENT\\foundation, which is “the eden-tile to copy”;
we addressed the SENT- turning into MEN- in the ‘searching the root pages’ –

“the stone-tile / to come (walk)/(as) the island/ \\ (as) existence to make for
existence (via ad.soul)”,

in short: to copy the tile;
you can find the ‘foundation’, ‘senet-game’,
‘counter in a game’ etc on page 604
of the dictionary, so we won’t need repeat it here;
[btw.. the senet-game…
isn’t that the “driving circuit” theme
in last posted dream..?]

– one is needed to mention, still, because it appeared in two of last posted PT’s, namely SEN-NU+jar, “to máke the word-inside (via ad.soul)”, said to be as “wine, wine from Pelusium”, where this wine turns into the wine ÁRP- which the pharaoh offered to Pteh’ in previous mural.

3] to complete speech

Several KAM- are related to ‘great speech’,

  • KAM UR, “the bull/of great speech / by the kam-tile (to complete)”
  • KAM UR, “the pool of great speech/by the kam-tile (to complete)”,
  • KAMT URT, “place-T of great speech/(as) place-T of the kam-tile”,
  • KAMU N ÁRP, “vineyard” (compare the wine offered by pharaoh, as new speech),
  • KAM, “garden” (the house/of the tree/for/vulture-rule / of the Ka-double), into KAR-, to right,
    “the shrine / (of) hail / (as) the speech / (for,by) the Ka-spirit-double”,

the KAR-shrine-glyph used in PT very similar to the shrine Pteh’ stands in; below that, KAR, “boat skiff”, added ‘Isaiah 18″ (see intermezzo); here the R- is “mouth (eden’s)”, shown by the magically-dangerous-\\; “the boat (as construct)/(of) the mouth/ \\ (for) the Ka spirit-double”;

[first intermezzo – the stolen fruit-aspects described in Isaiah 18]

the chapter starts with describing the situation in the north –
1) woe! land-of cicada-of wings which from·across to·streams-of kush
2) the·one-sending in·the·sea agents and·in·vessels-of papyrus over surfaces-of waters go-you! messengers fleet-ones to nation one-being-long-limbed and·one-being-smooth-skinned to people one-being-feared from he and·beyond nation measuring-tape-of measuring-tape and·trampling who they-plunder streams land-of·him
Woe to the land shadowing with wings, which [is] beyond the rivers of Ethiopia:
That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, [saying], Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!

  • from-across (or beyond), H5676, ‘side (58x), beyond (21x)’,
  • Cush. H3568, “black” (of foreign origin), but contextually not solid;
    perhaps similar to persian kuśt, ‘belly, groin’, akkadian kís, ‘purse, leather bag’,*keus, ‘bladder, pouch’, contextually, the torso [glyph áb] comes in mind, as the area just above the lampstand (diagram), but same time as physical area as the seat of the Ba-spirit-soul,
  • cicada of (wings) , or H6767, “whirring (locust), vibrating, tingling”, locusts in the Sekht-fields,
  • wings, H3670, as “to cover, hide, be cornered”, (axis?)
  • messengers, H6696, said as “hinge”, as to contract, to press; “confine, besiege, shot-in, to bind together”
  • vessels, H3627, as ‘instrument’ (read: the boat as cónstruct)
    from kalah, “to finish, to complete”, where glyphs do not know the -L, but KAR- is possible, instead;
  • papyrus, from H1572 “gama”, ‘to swallow, drink, be drunk’, (see Isis feeding Horus, or SHA-glyph new-north),
  • swift, per H7043, “light, swift, to curse, abate, slightly, vile’ – we try ‘lightweight’ as in boxing,
  • messengers-2, here as ‘angels’ [mlakim],
  • nation, H1471, “locusts, nation’, from rootword “back, behind (body)”,
  • long-limbed, our version;
    or H4900, “to drag, seize, tall, deferred, draw out, pull out, prolong”,
  • smooth, H4178 “smooth, polished”, from “to cast down, destructive,
  • meted-out; lit. ‘measuring-cord (to stretch out)”, but the repeat should be “the act of measuring” from
    H6957, the “fastening (with a cord)”,
  • streams, either nahar- H5102, “to flow together (to a point)”,
    our version nerim-, we’ve problems locating the difference; as


woe to the land of whirring (locust-) wings, (at) the (dimensional) side of the rivers of the torso, (as) the one to sent into the dimension the hinges (to go compress) by the boat-constructs of papyrus upon the (eden-) waters; Go, vilifying angels, to a nation drawn-out (to solarplane) as one of watchfulness, to a people of fearfulness of he the beyond (the M-dimension),
a nation meted out (by measuring-cord) and subjugating + [by their divided rivers in his land?]”;

the final 3 words of the line are in two different versions,
“whose land / the rivers / have spoiled” is the Strong’s version, yet “who they plunder / streams / of land of him” is our version? from where this difference..?

…is the term referring to the Sekht-fields, crossed by rivers like a canal-system, by the main split-Off
Watercourse?

  • papyrus sucking up the water through the stem, hence the Sekht-fields as “marshes”,
  • the ‘waters of eden’ as opposed to the hostile dimension as ‘sea’ (compare Rev., star falling into the sea’),
  • the ‘readyness’ as glyph SEPT-, “watchfullness, readyness, sharpness”,
  • dimensional side: akin to glyphs and contextually Sound when torso;
    note how the very term ‘beyond’ is used but later, so “side” is probable here,
  • drawn out to solarplane, as glyph T’NT “to split-off violently”, taking a ‘portion’ with them, T’NÁ;
  • the long-limbed and smooth-skinned pobably made up as opposing [‘ethiopian’] Cush,
  • the ‘rivers of the torso’ must be similar to the ‘their divided rivers in his land’,
– the verse addressing the Á-MA-tree within the lampstand, bearing “fruits”,

4) that thus he-says ieue to·me I-shall-be-quiet I-shall-be-quiet and·I-shall-look in·site-of·me as·warmth-of glossy over light as·thick-cloud-of night-mist in·warmth-of harvest
For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, [and] like a cloud of dew in the heat of harvest.

  • dwelling place, H4349, ‘base, foundation (!)’, from ‘firm, fasten, fix’ [tile?]
  • clear, rather the context of ‘purifying’ (to shine, polish, bright, etc)
  • herbs: where did this 1 occasion come from, between the 200+ ‘lights’? (seems neutral)

“…and I will look in the foundation (tile) of me, like (being!) a purifying-bright heat over the light (matrix), like the (eden) dew in the heat of harvest “,

5) that to·faces-of harvest as·to-come-to-end-of bud and·unripe-grape one-weaning he-is-becoming flower and·he-cuts-off the·shoots in·the·pruners and the·abandoned-twigs he-takes-away he-clopped
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away [and] cut down the branches

  • bud, used in many instances describing the buds in the lampstand [exodus and aaron staff, 10 x];
  • sour grape, sour as negative in every option,
  • weaning (or ripening), H1580, context “to accustom to something else (or new)”, recompense;
    rather then linear ‘ripening’,
  • twigs (or branches), H5189 from negative root ‘to abandon, fall, suffer, forsake, reject, etc’,
  • flower, interestingly from H5322, ‘falcon’ (3 out of 4), likely “blossom of saturn”, linked to Gen.40, where the “three vines of the chief cupbearer” *must* be interlinked with this theme; note the difference in text between “he is becoming flower” and “in the flower”,
  • sprigs (or shoots), from root H2151,’zalal’, as “worthless, vile, insignificant”, sic,..but literally [and contextually],

“when harvest time is in sight (to faces-of harvest), (namely) when the bud is coming to an end
(of) the sour grape (matrix) as one getting accustomed to something else (namely) becoming the blossom (of saturn), (because) he shall both cut-off (namely) the worthless-sprouts (matrix) with pruning
(knife) and the (rejected) branches he removes (by) cutting-away”,

…the whole context suggests strongly that “the harvest is coming”, this “being the end of the situation” where “the bud of the lampstand” has a “sour grape feeding-off her” and “transforming (weaning) it into the blossom of saturn”, and this ending will be done by to “cut the connections-shoots fróm the sour grape into the bud [lampstand]”; compare Job 15:33, “he shall shake-off his unripe grape as the vine, and shall cast off his flower as the olive”;

conclusive line of this chapter –

7) In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.
….most of it is similar to verse 2, but

“…(because) in that era, the (watercourse) will be placed (and leveled-out) to conduct to IEUE of hosts, (fróm) a people of fearfulness [etc],
…their divided rivers in his land tó the place of the name of IEUE of hosts of the mountain Tsiun; ”
that is – the Watercourse returning to it’s rightful and original place!

Also compare end of previous line, “she-shall-winter [on him] “, that is “on the beast of earth”, is also the Watercourse – because she will not longer be split-off and “feed the beast”, the “to winter on” as H2778, “to defy, to defame,etc” – the Watercourse will no longer stream towards them.


Above, detail of the ‘Sennedjem’ tomb (see more pictures in part II ),
the concept resembling the vignette of the Sekhet-fields in the vignette of BD spell 110;
note the “rivers dividing the land”, exactly as Is.18:2 describes;
the boat-construct is in lower right corner of the mural, containing the region where the “sour grape”
is feeding-upon the Vine, and the “branch” (glyph KHET) will be cut Off from it – causing the fields to dry-up.

[end of intermezzo]

Part II > >