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Messages - Sedjfaiemitui

Pages: [1] 2 3 ... 21
1
[PUBLIC] FAQ: RPD (Rite of Parent Divination) / Re: I did it!
« on: February 15, 2019, 02:49:13 pm »
Nekhtet! :D I'm looking forward to seeing Who steps forward for you!

2
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Seeking Forgiveness...
« on: February 11, 2019, 12:27:44 pm »
One-hundred percent what Taji said.

The Gods are extremely loving and understanding. I sincerely doubt They would hold other people’s meanness against you.

3
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Aset-Hethert (or Isis-Hathor)
« on: February 06, 2019, 01:25:09 pm »
Dua Netjer en etj for the early examples, Neheh! ;D

To add, there is a smattering of Nubian (specifically, the Napatan end of the Kushite Kingdom) examples which long predate the influences of the Ptolemies, dating to the 800s to 300s BCE (right up before Alexander's conquest of Egypt in 332 BCE), though certainly the Ptolemaic and Roman Period examples in Lower Nubia are among the better-known and more explicit: e.g., the temple at Musawwarat es-Sufra / Ipbr-Ankh initially commissioned by the Meroitic King Arnekhamani, and the temple of Apedemak at Wad ban Naqa dating to the reign of Queen Amanishakheto. :)

There was a lot of bleed-over from 18th and 19th Dynasty Egypt into Napatan Kushite religious expression that sometimes gets overlooked despite its obviousness (as in: Egyptian Pharaohs of those Dynasties built temples and plastered their names all over them in Lower Nubia). It's a weird dynamic, in that scholars are well aware that Egyptian influence was ubiquitous throughout Ancient Nubian history, but will then coyly quibble with it and focus more on the "shinier" examples dating to the very end of the 300s BCE and later, when our Greek and Roman buddies begin dipping their fingers into the proverbial pudding in succession.

Senebty!
Sedjfai

4
Em hotep nefer, Shediwi-Itw! :D

It's an "all of the above" situation. They are not mutually-exclusive relationships, and they aren't intended to be compartmentalized.

Hathor is presented as daughter and consort to the Universal Lord with some frequency.

It is a function of the Eye -- every Eye -- being inextricably "of" the God and "partner to" the God. And, at times, the role of the Eye gets tacitly rolled-into the prototypical function of Iusaas(-Nebethotepet), ALSO an Eye of Re, with respect to Atum -- Whom all Gods in the rôle of "Creator" are acting in the capacity of: "The Complete One."

Parallels exist between this sort of multifarious relationship and the one between Nit and Amun-Re; and Amunet and Amun-Re; and Aset and Min-Heru; etc. etc. etc.

I hope this helps!

Senebty,
Sedjfai

5
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Bedtime Prayers
« on: January 30, 2019, 10:57:21 am »
Em hotep nefer, Lauren!

No problem! Go for it! :D

Senebty,
Sedjfai

6
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Bedtime Prayers
« on: January 29, 2019, 10:51:07 pm »
Em hotep nefer, Anxietealeaves! :D

Sometimes I will pray aloud to my First Father Set before sleep, especially if I'm having trouble getting to sleep and staying asleep.

Set is associated with nightmares both positively and negatively, and there's some positive Set-based heka to that end in Rev. Dr. Tamara Siuda's The Ancient Egyptian Prayerbook (which she's previously asked others not to reproduce online, otherwise I would provide an excerpt).

Some of the prayers I utter to Set are of a very personal nature, but this one is not too personal. I will give it in transliterated characters, "transliterese," and in English, in case you're interested in reciting it in (loosely-"reconstructed" spoken) Egyptian:

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 Dreams
Great Controller of every evil spirit
You protect [insert name here], Your child who loves You as You love her/them.

NOTE: "ms" is one of the more gender-neutral terms for "child," based on the verb "msi," meaning "to be born." To change this prayer to suit men and boys in particular, "sA" may be used for "son," along with the dependent pronoun ".f / -ef" in the places where ".s / -es" appears. For strictly feminine descriptors, "sAt" for "daughter" -- retaining the ".s" where it appears -- will suit. :)

As is the case with its fellow Afro-Asiatic languages Akkadian, Ugaritic, and Hebrew, the Ancient Egyptian language is thoroughly grammatically gendered and doesn't really possess a neuter, so those on the "not quite male or female" end of the gender spectrum will probably want to retain the use of that ".s / -es" I've given above. :)

I hope this helps!

Senebty!
Sedjfai

7
Em hotep nefer, Hepetwi!

The negative qualities of Set are probably much better known than the vast majority of His many beneficial / benign qualities, in part due to longstanding preferential treatment toward Graeco-Roman sources concerning Egyptian religions, and the overwhelmingly poor status Set held during that time (though, to wit, in the Western Oases Set was still a much-beloved and popular God during the Ptolemaic and Roman Periods -- albeit shown wearing a falcon face and largely omitting the Set-animal determinative from spellings of His name). Even ignoring the Graeco-Roman material, Set does have a very "dark" and unpleasant side.

For example, we have the epithets "Hotep her Awon(w)," "Sebi (ii em Gereh)," "'Ir Bw Dju," "Shed-Kheru," and "Mekha-Hepw" for Set -- meaning "Who is Satisfied with Plunder," "The Rebel (Who Comes in the Night [cf. nightmares])," "Who Does Evil," "Loud / Disorderly of Speech (the opposite of Ma'a-Kheru, "Justified / True of Speech")," and "Who Does Not Care About Laws," respectively.

Like Sobek (which Marco Zecchi gets into throughout in his text Sobek of Shedet: The Crocodile God in the Fayyum in the Dynastic Period), Set frequently exists on the fringes of "what is acceptable," and dwells on the threshold of civilized society -- like Sobek-Shedety in particular, many forms of Set are not quite "civilized." He frequently upholds and enforces the law, as exemplified by His slaying of A/pep and triumphing over Yamm, and is occasionally THE LAW and King of Kings as made clear by His syncretic form of Set-Re. But, particularly in the Horian and Osirian mythic cycles, Set is the Instigator, the Wrongdoer, the Pot-Stirrer, the Loud-Mouth (which was not to be admired in Ancient Egyptian society!), the One Who Is Judged (Wedja). The upset He causes or is otherwise involved in is, in a sense, "needful" in these mythic contexts, yet it is nevertheless on the wrong side of the law, on the wrong side of the moral-ethical ideal. ;)

Senebty!
Sedjfai

8
[PUBLIC] Welcome! / Re: New to the site!
« on: January 21, 2019, 07:29:20 pm »
Em hotep nefer and welcome to the boards, Meskenet! :D

Incidentally, when I was a bebe Kemetic many, many moons ago, Set, Sobek, and Anpu (and Heru-Wer) were my "starting point" (and have remained since). You're in good Divine hands there. :D

Senebty!
Sedjfai

9
Em hotep nefer, all! :D

Personally, I can't interpret such ill-omened astral phenomena religiously as anything other than one of three things, the first two being historically substantiated and the third being a bit of a bending of historically-attested elements:

1.) Set's misbehaviour, specifically in His form of the voracious Black Boar (or beneficial behaviour to the extreme and violent).
2.) A/pep "overtaking" and then being beaten-back, which then requires some "restablishing Ma'at" ritual activity.
3.) Heru-Khenty(-n)-Irty doing some slaying in the darkness, being Master of Navigating/Cutting His way through the Darkness, and together with His four offspring otherwise very punitive toward what threatens Wesir (Wesir also being a sometimes-Lunar Divinity).

I also practice Mesopotamian religions secondarily, and in all such instances, Namburbi rituals to dispel the evil of these ill-omens are called for. There's really no positive interpretation of these astral "irregularities" (though scientifically, of course, we know these are rare but perfectly normal occurrences -- but the purposes of these rituals aren't a matter of material science).

Senebty!
Sedjfai

10
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: What is the color of Set?...
« on: December 23, 2018, 05:24:23 am »
Em Hotep! i will make a order of a Set statue on january...im thinking to order a statue of Set all red...but ive seen him in different colors...if someone more experienced could tell me what is his original color i would be very happy...cuz im still kinda confused about his color...ive seen black, red and brown as his color of skin...

Em hotep nefer, Detetive!

It really depends upon what attributes of Set's character are being evinced, and where/when.

For instance, at the Persian Period temple of Hebet (Hibis) on the second register of the western wall of Hypostyle N's northernmost bay, Set, shown in falcon-headed and winged zooanthropomorphic form, is painted blue. The color blue demonstrates His nature as "Lord of the Heavens" and positively connects Him to the myriad Heru-Gods and the chief resident of the temple, Amun-Re of Hebet.

Silver is sometimes associated with Set on account of His confederate Nemty's "skinning" incident sometimes roped-into The Contendings of Heru and Set, and on account of the fact that Set is known from the Pyramid Texts (Recitations 483 and 510 the Pyramid Texts of King Pepi I; see also James P. Allen, The Pyramid Texts, Second Edition, Writings from the Ancient World No. 23 (Atlanta, SBL Press, 2005), pp. 166, 178; and Herman Te Velde, Seth, God of Confusion: A Study of His Role in Egyptian Mythology and Religion (Leiden, Brill, 1967), pp. 43 - 50) to have given birth to Djehuty (Thoth), or alternatively "just" the Lunar Disc, from His crown by means of the Eye of Heru. (This is where Djehuty's epithets of "Motherless," "The Cutter/Sharp," and "Son of the Two Lords" come from.)

Silver (and it's "flat" counterpart, white) is representative of "light" across the board, including solar light. Any deities associated with solar or lunar light (of which Set is both) can be represented in silver/white.

In addition to all Gods being considered gold-skinned as Tahekerut already mentioned -- which is a matter briefly discussed in The Tale of the Shipwrecked Sailor -- Set has a unique relationship with the metallic substance on account of being the Lord of Nubt, or "Gold-Town," in addition to His evident involvement in royal cult from Early Dynastic times. Like localized forms of Hathor (namely, She of Mefkat and She of what is now Timna in Israel [I can't recall its ancient name circa the Ramesside Period]), Set also gets compounded associations with copper, "the red metal," on account of it being A.) the substance of the dšrt-crown of Lower Egypt, and B.) a commodity extracted from areas He (and Hathor) were thought to reside.

Many substances and colors are associated with each Netjer(et). There is no one color, and no one substance, exclusive to this or that Netjer(et).

I said all that to say this:

The “ultimate appearances” of the Gods were not known to Ancient Egyptians any more than they can be known to us, and the Ancient Egyptian answer to this mystery was a beautiful and imaginative one: they presented the Gods in many different hues, created images of Them in many different substances, showed Them in many different forms, and filled their tombs and temples with colors upon colors.

I hope this helps!

Senebty,
Sedjfai

11
[PUBLIC] Welcome! / Re: Em Hotep from a Divined Remetj
« on: December 14, 2018, 03:59:19 pm »
Em hotep nefer and welcome back, A'ashem! :D

It's always heartwarming to see Shemsu and Divined Remetj returning to the Temple fora. I don't remember that we ever interacted a whole lot, since my time of joining and your time of temporary departure overlapped pretty closely, but still, I'm happy to see that you're back and that your life seems better than it was. <3

And a Shu-Beloved, no less! Odd God Squad, assemble! ;D

Senebty!
Sedjfai

12
[PUBLIC] Kemetic Orthodox Q&A / Re: WANT TO SEE YOUR SHRINE PICTURES
« on: November 20, 2018, 11:31:11 pm »
Beautiful shrine, Redi!

(And beautiful name! However did I miss that? :D )

Is "your" Min a Min-Heru, Amun-Re-Kamutef, or "just Min," if you don't mind my asking?

Senebty!
Sedjfai

13
[PUBLIC] Kemetic Orthodox Q&A / Re: falcon Netjer
« on: November 08, 2018, 10:01:18 pm »
Em hotep nefer, Sonebi! ;D

It's difficult, because the vast majority of (male) Divinities in Egyptian religions may manifest as falcons -- the falcon is one of the most recognizable embodiments of Heavenly power and authority, and so many deities are shown in that form to demonstrate Their "Kingliness" and Their "all-encompassing" quality, etc.

Herishef is sometimes a falcon, and is directly identified with both Heru-Behdety and Re-Horakhty in a number of different cultic and personal devotional contexts. Amun-Re appears in many different varieties of falcon form. Sobek-Heru out of Shedet (Krokodilopolis) is also "a thing." Set is depicted in monumental relief with a falcon's head donning the Sekhemti (the red-and-white combo crown) at the temple of Hebet in the Khārgeh Oasis. There are countless additional examples that could be given.

As Tatua noted, identifying features of any kind would REALLY help focus your proverbial sights.

Also worthy of note: One's intuition about visions/dreams does tend to be in the right area to start. Many people second-guess themselves for reasons, despite their gut feelings. My guess is, if your mind went straight to Khonsu after you experienced these visions/dreams (provided you had one or more of them), it's probably Khonsu. A soul just "knows."

But, failing all else, do have divination performed by a trusted and impartial third party. That should help to clear matters up for you. :)

Senebty!
Sedjfai


14
[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Qadesh and Reshep
« on: November 07, 2018, 09:57:16 pm »
Em hotep nefer, all!

I'm resurrecting this thread to include an article from my mountainous stash, which I previously neglected to include, which builds off of some notes in Fulco's monograph on Rešep and likewise mentions some things Cornelius goes into greater detail over. Alan Schulman's article is a bit redundant and outdated in a number of respects, but I thought might still be helpful to some who cannot get access to the full text of the latter two (though a good chunk of Cornelius' text is viewable via Google Books' preview function). These particular notes also place some "unusual" qualities/arrangements of Rešep front-and-center, which recently came up in discussions held elsewhere that I felt would be nice to carry-over here. :)

Schulman, Alan R. "The Winged Reshep." Journal of the American Research Center in Egypt, Vol. 16 (1979), pp. 69-84

Schulman lists Anhur as sometimes taking the place of Min in triads which include Rešep and Qudšu "as usual," as in the case of a relief in the Temple of Mut at Ipet-Sut (which Fulco mentions briefly), and on an unprovenanced amulet dedicated by Horemheb-Merity.

Edward Butler and I discussed this particular arrangement a few weeks back, and although I can't quite reason it out as such for its inconsistencies vis-à-vis typical "Distant Goddess" narratives, he suggested that an arrangement of Rešep and Qudšu including Anhur might be referencing some "Distant Goddess" narrative variant. It's a tenable possibility, at any rate, since Qudšu is a Hathor-Goddess, after all, and since Anhur takes part in the "Distant Goddess" myths.

Also of interest is a "triad" (not filial in nature, and They're not shown together in the same register) of Amun-Re, Set, and Rešep on a funerary stela from the Temple of Amunhotep III at Wadi Es-Sebua, Nubia, dedicated by one Matyba'al (rendered m3ty-bꜥr, since there is no distinct, functional "L"-sound in Egyptian language versus its cousin West and East Afro-Asiatic languages. As in Japanese, "L" and "R" are self-same in Egyptian ;) ). Whereas Schulman gives a rather barebones summary of the object, Izak Cornelius (The Iconography of the Gods Reshef and Baal, pp. 66 - 7) gives us the break-down on this stela -- though sadly without an accompanying image -- which he attributes to the Ramesside Period. This one evinces the three Netjeru as Lords of Foreign Lands and as Pharaonic Protectors of fringe-territories, as evidenced by Amun-Re's epithet "Lord of the Roads." Rešep, meanwhile, is denoted in the inscription as "Lord of the Sky," which we can safely assume is a nod to His quality as a Heru-God -- Heru-Gods frequently being Divine "Watchmen on the Wall" for the garrisons manning border outposts.

I am presently unable to get hold of Labib Habachi's "Five Stelae from the Temple of Amenophis III at Es-Seboua' now in the Aswan Museum" in Kush Vol. 8 (1960), which offers an image of Matyba'al's stela. The Aswan Museum does not have a digital catalogue, insofar as I have been able to find, so I cannot look it up that way. Once I have a scan of the stela in-hand, though, I will post an image of it, if anyone else is interested. :)

Senebty!
Sedjfai

15
[PUBLIC] Prayer Requests / Re: Blessings for Dr. Banks
« on: October 29, 2018, 12:59:54 pm »
Heartfelt prayers for Friend, and Dua Netjer for Dr. Banks. <3

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