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Messages - Sedjfaiemitui

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1
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Did Wepwawet have Wings?
« on: November 30, 2019, 10:57:01 am »
Em hotep nefer, Ma'en!

It is perhaps for the very common-sense reason that canids are, in the main, fast creatures. :) I don't have a full view of that particular wall of reliefs on-hand, so I can't readily read-out the entirety of what's being said there, but it should also be noted that context is often a factor in these stylistic choices. It is definitely not unheard-of for the heads (and sometimes also bodies) on other Gods and on applicable hieroglyphs to be altered to "fit in" with a particular, prevailing Divine theme within a given relief. Think "Cryptographic Ram and Crocodile Hymns" at Esna, though those are not the only such examples.

The term xAx can certainly be used to describe a particular quality of Wepwawet (and of Sed, and of Yinepu, and, and, and ;) ). That being said, the E80 glyph is by no means emblematic of Him, anymore than "being swift" is an exclusively Jackal-God action.

In other words, the E80 glyph is a linguistic component which serves to define the particular quality of a specific action -- that of being swift. Insofar as I have ever seen -- certainly not anywhere at Edfu, where Wepwawet's name is spelled out NUMEROUS times beside His representations all throughout the complex -- the jackal E80 is not a determinative for the Divine name Wepwawet. :)

I hope this helps!

Senebty,
Sedjfai

2
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Did Wepwawet have Wings?
« on: November 29, 2019, 01:40:28 pm »
Em hotep nefer, Detetive!

That is a winged "jackal" hieroglyph for sure -- at Edfu Temple, to be precise -- and not your standard griffin. It is a variation on the sign E80 (of which there are a couple permutations, like the griffin Ma'en mentioned, the griffin being E80A), which in Ptolemaic usage is a key sign in terms for xAx, "to be swift." :)

Senebty!
Sedjfai

3
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Wepwawet and the wolf
« on: November 29, 2019, 07:18:57 am »
More to the point, I feel, is that Modern taxonomies and ANE taxonomies were/are vastly different (crocodiles are fish; bats are birds; lions and dogs and foxes and jackals and wolves are of one dense family — though on lions and cats versus dogs and wild canids, Egyptians appear to have deviated some from Mesopotamian consensus), and fixating on the Modern minutiae distracts wildly from the point when we’re examining ANE cultural/religious elements and trying to better understand ANE Gods.

Certainly, I am no adversary to scientific inquiry. It’s perfectly fine and encouraged to know for the sake of knowing, for purely historicist purposes (in which case, what mummified remains there have been, that I’ve read studies about, have been ID’ed as Canis aureus and C. a. lupaster, not Canis lupus arabs or similar. With living specimens of C. l. arabs especially, we have so much admixture with feral dogs and certain other African wild canids that muddles our hoped-for picture of “what were these canids like anciently? How would they have been regarded?”). But historicist “knowing” is not the same as *understanding,* and it’s nowhere near the be-all and end-all of the matter.

While many animals are fairly clearly identifiable in ANE art, some representations are hyperstylized, ambiguous, and/or Mysterious purposively. (The Set-animal is another fantastic example, in every sense of that word, but not the only one: it’s a chimeric simulacrum.) I personally don’t get the impression that the differences we now make between foxes, jackals, coyotes, and wolves, etc., (which, NONE of what “true wolves” exist in the Near East and Africa are of the great size, skeletal and muscular density, and color of European and North American wolves) were of great import, if indeed any such distinctions truly existed in the Egyptian mind as they do within the Modern Western mind. The finer points of Evo Bio are absolutely meaningful elsewhere and in other ways, but not to the semiotic values of the distinctive iconographic canid representing Gods like Wepwawet and Yinepu and Duamutef and so on. Whether or not we can make a connection between X representation and Y real-life animal doesn’t change Who it represents, when, and what it’s supposed to mean to us.

That you can identify it and know what and to Whom it relates . . . That’s really all that matters and was probably all that was intended. 😊

This is yet another dimension to the Gods’ transcendence: beyond Them, none of Their iconography, none of Their theophanies, HAVE to relate to any one, real, material creature. It can be and is self-contained, self-revealing, and it is far, far more than being some literal object reducible to “it’s a Vulpes species” or “it’s a Canis species” (and with canids like C. aureus and C. aureus lupaster, their particular categorical positioning very likely may change again. Taxonomy has been greatly helped and honed by the emergence of Genetics, yet at its Early Modern core it nevertheless remains an uncertain science of “what is a true X and how do we group like with like properly?” It’s atomization with diminishing returns and quiet Post-Aristotelian epistemic terror management all the way down 😉).

4
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Wepwawet and the wolf
« on: November 28, 2019, 04:42:50 pm »
*Duplicated my edit. Whoops!

5
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Wepwawet and the wolf
« on: November 28, 2019, 04:35:28 pm »
African Golden "Wolves" (Canis anthus), Golden Jackals (Canis aureus), and Grey Wolves (the myriad Canis lupus species) are genomically distinct. They're relatives, but in a looser sense than many realize, and if you saw them all next to each other, you'd likely assume the Golden Jackal was a Vulpes species if anything, not a Canis species. Their relation isn't necessarily determined so much by how "directly" they're descended (and for starters, jackals don't "come from" the Etruscan Wolf, Canis etruscus, of the early Pleistocene), but in dental-morphological ratios and in how many chromosomes they have and so on. One of the situations unique to the genus is how many species may interbreed successfully, but people mistake that for "then they all must be equally WOLVES-wolves and descend from some one true wolf species." But I digress.

The only extant "true wolf" species anywhere near Egypt is the Arabian wolf, Canis lupus arabs, which is endemic to the Levant and the Arabian Peninsula.

6
Em hotep nefer, TheIllustrationist! ;D

For greater brevity (ish), I'm going to link to what I said in a previous conversation much like this one on the public end of the fora.

I'm also going to copy-pasta something I've said before elsewhere. :)
(Second person general "you" is employed throughout, but I hope it's obvious that this is the product of my own experiences and that these are my own opinions.)


Being a Shemsu comes with greater responsibilities. It involves swearing to the Netjeru of your RPD that you will put Them first and foremost, which is not a promise to be made lightly, and isn't always easy to live-up to if you're multi-traditional like me. It also involves swearing to other people in this Temple that you will be making them priorities in your life, irrespective of whether you ever meet them face-to-face or particularly like the pants off of them personally. Being a Shemsu requires giving back to the Kemetic Orthodox community in whatever ways you can, and those ways aren't solely or merely monetary. It means all the difficult things about "people-ing," whether or not you personally love and get along with this-or-that individual. The Netjeru brought us all here, and Their worship is the primary thing that binds us. In being bound this way, we have to be here for each other, too, now, not just the Netjeru. Most of us here live in societies that are philosophically post-Enlightenment Individualist, even those of us from historically closely-knit minority groups, which makes that statement all the more important to emphasize. The meaning of "community" is becoming increasingly lost to abstraction in the Internet Age, and it's doubly difficult for us all to implement in our day-to-day lives when we're not living in the same region, and when socio-political tensions are peaking and making the lamentable action of castigating and writing-off other people wholesale over divergent-but-not-malicious opinions and miscommunications far too easy. It's a constant struggle, to make and maintain community in this day and age. It is sometimes very difficult to summon the energy to do that each and every day -- and you won't have it every day -- but in being a Shemsu, you're swearing to put your best foot forward to make that effort.

Being a Shemsu also entails being more involved with the Kemetic community at large, not just our own Kemetic Orthodox contingent. We're part of a continuum, and we don't exist in a bubble. It neither serves us individually nor collectively to exist in a bubble, whether or not other Kemetics particularly agree with our having a Nisut, or with our Divination system, and so on. 

The logical conclusion of all this is that we have to make a point of representing ourselves well -- not simply in matters of fact, but especially in moral ("ma'atian") conduct -- because Shemsu and above are all equally ambassadors of the particular religion we practice here. There aren't that many of us, in the grander scheme of things, so we each share a proportionately greater amount of burden in terms of "representation to the outside world," in ways that various members of Jewish communities who aren't Rabbis don't and in ways that Catholics who aren't nuns, brothers, deacons, bishops, etc., don't. You get the idea. :P

TL;DR -- Being a Shemsu is about far more than "just" the Netjeru, though the Netjeru are absolutely important and are what (read: Who) brought us all together here in the first place. Being a Shemsu means being part of something much, much bigger than oneself. The individual is not discounted, but the individual is also not the be-all and end-all. Shemsuhood is communal.

Apologies for the length, but I hope this helps! ;D

Senebty!
Sedjfai

7
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: HetHert and the Moon...
« on: September 28, 2019, 07:42:37 am »
Actually, Hathor is very much associated with the moon, as are a great many other Eye Goddesses. :)

For brevity, I'm going to link to a screencap of note no. 10 on page 4 of Barbara Richter's study The Theology of Hathor of Dendera. She explains the situation much more succinctly than I likely would. ;)

Senebty!
Sedjfai


8
I haven't seen this thread 'til now. :3

I have some prayers and heka I've written for/about Set, for different situations.

This first sampling is a bedtime prayer to/heka of Set:

Hy stX hkA n grh ii m grh
nb rswt
wr-xrp srxw-nb
mki=k [NN] ms=k mr.s=k mr=k sy

Hy Set! Heka en Gereh ii em gereh
Neb Resut
Wer-Kherep serekhu-neb
Meki-ek [NN] mes-ek meres-ek mer-ek sy.

Hail, Set! Lord of Night [Who] comes in the night
Lord of Dream/Awakening [rswt is a reflexive term in this way]
Great Controller of every evil spirit
You protect [insert name here], Your child who loves You as You love her/them.

(I used the most gender-neutral terms and enclitic pronouns possible -- inasmuch as this is AT ALL possible within any Afro-Asiatic language, but if anybody hates the feminine enclitic pronouns and the word "ms," there's always .f in place of .s, sw in place of sy, and "sA" for "son" instead of "ms" for "child [generic]").

This second sampling is a short prayer of adulation (in the indirect second person) to Set as Self-Created Solar Divinity and Lord-of-All, with Nut here being the "His Mother" to Set's "Bull of":

dwA stX
sA nwt
ir sw m xt n nwt m ms.n=f Dt=s
sXm hr spd
ntf api-wr Xnty nwt
nD-n=f pt tA mi qd sn
Dr wbn=f m nwn imi qAyt
ntf pHrr pHrr sw r nhh n ab.n psD ra-nb
HqA n =f hhw n hhw nswi=f Hnty nhh
mnX=f r mnX.t nb

Dua Set
Sa Nut
ir Su em khet en Nut em mesnef djetes
Sekhem her Sopd
Netef Api-Wer khenti Nut
nedjenef pet ta mi qed sen
djer webenef em Nun imi qayt
Netef Pehrer pehrer Su er neheh en abn pesedj ra-neb!
Heqa en ef hehu en hehu neswief henty neheh
menekhef er menekhet-neb!

Praise Set
Son of Nut
Who put Himself into the womb of Nut and birthed Himself from Her body [djet = lit. "living image; bodily form"]
Powerful and Skilled,
He is the Great Winged Scarab [lit. "Great Flying One"] within Nut
Who protected Heaven and Earth in their entirety
while rising from Nun within the Primaeval Mound [lit. "high throne; high ground"]
He is the Runner Who runs eternally, shining every day without cease!
He has been Ruler of millions and millions
and He shall rule [unto] the limits of eternity
His efficacy being superior to any efficacy!

(I have several more, but I don't want this comment to be a million years long, haha. ;D )

Senebty!
Sedjfai

9
[PUBLIC] Welcome! / Re: Extremely New, Hello!
« on: June 03, 2019, 11:59:19 am »
I feel most strongly connected to both Set and Djehuti.

::bursts through wall:: DID SOMEONE SAY SET? SET IS LOVE. SET IS LIFE.

On a more serious note, though, em hotep nefer and welcome! It's always good to see new names/faces around. <3

10
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Sekhmet as Hedgehog
« on: June 03, 2019, 04:56:37 am »
Em hotep nefer, Asha! :D

The person to ask about hedgehogs would be our own Bestekeni. She's got A LOT on hedgehogs and other desert creatures in Egyptian art. :3

Senebty!
Sedjfai

11
Is covering ankles and wrists a traditional devotion thing? I didn’t know that

Nope. :) Not for Egyptian religion(s), at any rate. We have plenty of scenes of individuals worshiping deities wherein the worshipers aren't wearing full-length clothing or jewelry on their wrists/ankles. 

Certain articles are of ritual importance for various types of priest and for the King, etc., but that's not the same thing.

I hope that helps!
Senebty,
Sedjfai

12
Em Hotep,

I have many statues of Egyptian Gods in my home and I spend a lot of time in front of them. I learnt that the gods and goddesses are watching us through our lives, inside our home or outside, it doesnt matter. I don't know but I think that the Gods doesn't need a sculpture to dwell in. What is the purpose of praying in front of sculptures, if it doesnt have an effect on the Gods? And if someone really believes from its heart that the gods are present, does one need a sculpture? Can you please enlighten me on that?

Senebty

Em hotep nefer, Hunefer!

Short of the long, and speaking beyond (though certainly not writing-off) "just" Modern Kemetic Orthodox beliefs and practices: Icons provide points of tangible engagement with the Numinous. Statues are "provisional bodies" of the Gods. Gods have many such "provisional bodies" throughout Creation -- up to and including certain living animal avatars, like the Hap/Apis bull and the Living Ram of Banebdjedet, and geographic features like Gebel Barkal vis-á-vis Amun-Re -- though no God is reducible to any one such "provisional body."

What is known as "statue-cult" was hugely important in the daily ritual/worship activities of Ancient Egyptians. Ancient Egyptian religion was decidedly not aniconic, and there are very complex reasons for this -- one cannot downplay the importance of iconography in worship, either Anciently OR Modernly.

If you are able to access the following publications, I highly recommend you track down these titles to get a more comprehensive idea of the whys and wherefores of statue-cult and the importance of iconographic representation across all aspects of Ancient Egyptian religion(s). There is much to this issue that I cannot sufficiently explain, much less in simple terms, in a single forum post (that most people would have the patience to sit through reading, anyway. ;) ).

Goyon, Jean-Claude. Rituels funéraires de l'ancienne Égypte: Le Rituel de l'ouverture de la bouche, les Livres des respirations. Paris: du Cerf, 1972.

Lorton, David. "The Theology of Cult Statues in Ancient Egypt" in Born in Heaven, Made on Earth: The Making of the Cult Image in the Ancient Near East (ed. Michael B. D i c k), pp. 123 - 210. Winona Lake, IN: Eisenbrauns, 1999.

Klotz, David. "Between Heaven and Earth in Deir el-Medina: Stela MMA 21.2.6," Studien zur Altägyptischen Kultur, Bd. 34 (2006), pp. 269-283.

Senebty!
Sedjfai

13
[PUBLIC] Kemetic Orthodox Q&A / Re: Question regarding Predestination
« on: March 30, 2019, 01:57:23 pm »
Perhaps I see the Gods/Goddesses  of Egypt as powers because of their correlation to planets and stars. Sekhmet can be said to be Venus as the Morning Star

'Fraid not. Venus in Egyptian religions is one of a great many celestial incarnations of Heru, called Seba-Djai, loosely translated as "The Star Which Wanders [lit. 'Crosses']," referential to the Eye of Heru. It is a male entity, not a Goddess.

With the exception of Sebeg (Mercury, regarded as an incarnation of Set) up until the very end of Egyptian Antiquity, the other planets known to Egyptian peoples (which were not many) were diverse, individualized incarnations of various Heru-Gods.

If you have German skills and can manage to gain access to it, for more contextual information on the subject, I recommend you read Rolf Krauss' article “Nähere Mitteilungen über Seth/Merkur und Horusauge/Venus im grossen Tagewählkalender,” SAK Bd. 27 (1999), pp. 233-254.

ETA: Another fantastic series of texts to look into on this and similar subjects is Neugebauer and Parker's Egyptian Astronomical Texts volumes, and Emile Chassinat's Edfou volumes.

It's important to understand, too, that these were regarded as being among the decan-stars, and not as planets as we understand them to be. The classifications devised between Egyptian, Classical (that is, Graeco-Roman), and Medieval/Early Modern astronomers could not be more different.

14
[PUBLIC] Kemetic Orthodox Q&A / Re: Question regarding Predestination
« on: March 26, 2019, 06:17:54 pm »
Em hotep nefer, Hunefer! ;D

I answered a similar question on a very old thread here in the "Public" end of the fora, which cites historical Egyptian literary examples. You may wish to read through it here and chase-down the primary source material referenced. :)

Senebty!
Sedjfai

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