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Messages - Sedjfaiemitui

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[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Anpu as King?
« on: February 25, 2020, 05:53:11 pm »
Em hotep nefer, Redi!

There's a subtle tie-in between Heru-Nedjitef (Horus, Avenger of His Father) and Anpu in the Divine person and role of Iunmutef (Pillar of His Mother). But you're not going to see any explicit statements saying as much, nor anything saying that Heru-Nedjitef and Anpu equate one-another. Rather, it's a matter of context clues and the sorts of roles each God is put in when presented as "Son of Wesir." Iunmutef is more of a function that both Gods share: that of a son taking ritual responsibility for his father upon the latter's death.

Being a sometimes-son of Wesir, and elsewhere the son of Ra directly (Who is the de facto "Universal Lord"), Anpu is connected to the legitimate line of royal succession in His own right. (ETA: Anpu also has occasion to bear the title Khentyamentiu, "Foremost of the Westerners," which became a predominantly Osirian function. Bezenwepwy gets into detail about that on her site, but it does in any case have "Kingship" connotations, especially when we get into later periods of Egyptian Antiquity.)

As for the Sekhemti, there's really no express explanation that's ever required whenever a God is wearing one. That item of royal regalia is the embodiment of the union of Upper and Lower Egypt, and whenever a God (or King) is wearing one, it's expressing that He is the Ruler of the Two Lands -- not just any ruler, THE Ruler. It doesn't categorically mean "this God is wholly and definitively a Heru," though of course Heru-Sema-Tawy (Horus, Uniter of the Two Lands) is a pretty explicit theophany embodying that particular principle and of the Horian/Osirian Cycle re: Kingship Ideology. There are a few other ways Kingship Ideology, namely within the Divine sphere, is expressed and explained across different periods and places and within localized cults in Egyptian Antiquity that don't follow the typical Horian/Osirian model with which we are most familiar through Plutarch and so on. (That said, however, parallels can easily be made between them. These models are non-exclusionary, and they don't exist in vacuums.)

Honestly, you'd be hard-pressed to find a God Who never wears one, and is never called "Ruler of the Two Lands / Two Banks." Even Set (Who, from the Late Period into the Roman Period, overwhelmingly gets a falcon-face, but the accompanying inscriptions are VERY clear about Who it is). And Set's Sekhemti-based compound-crowns get just as crazy in Graeco-Roman Period temple reliefs as various, explicit Heru-Gods' do. ;)

I hope this helps!

Em hotep nefer, Dusk!

I actually published a short paper on this subject. There's a bit more in Ian Robert Taylor's (Phd. U of Birmingham) 2017 dissertation which includes one particular devotional stela I didn't mention, but otherwise shares much of the same information.

I can PM you links to PDFs of both, each uploaded by me and by Dr. Taylor, respectively. I wasn't able to get permissions in time to include photographs from various museums, so my paper is less "shiny" for it, but I can point you to photographs of the items I mention (which Dr. Taylor did not happen to include in his own dissertation).


[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Bes Amulet/Artwork?
« on: January 22, 2020, 10:21:56 am »
Em hotep nefer, Tuaira!

I happen to have an "antiqued" bronze (Sopdu-)Bes/Heka statue I can pass along, although I need to finish making Him a new wood base. I'd be happy to PM you pictures after I get back from the hospital today.

On a related note, (in addition to Yinepu and Aset, already mentioned, Who are Divinities with "Big Heka" across the board) Set and Tutu are historically Gods to petition over nightmares. Set, because He is a Lord of Night and the God of nightmares and nocturnal visions (much in the same spirit that, say, Apollo would be petitioned against plague and pestilence in the Hellenic world, to use a better-known example); Tutu because He is the pacifying Son of various Eye Goddesses in Their wrathful aspect (Nit and Nekhbet in particular, but not only those Ladies).

"Bes," to further qualify (and you can ask Bestekeni for all kinds of material/greater elaboration on this; it's one of her specialties as an Egyptologist and iconographer), is less an individual God and more of a function/form of several Gods and a Modern Egyptological category Egyptians didn't quite use in the way we Moderns do. They're also not to be confused with what are called Sau-figures (which often have the dwarfish "Bes"-body but sometimes feature leonine, jackal, or antiquatedly-called "pygmy" heads, and on one unique headrest, Set-animal heads and crocodile heads. There are one or two articles with accompanying illustrations I can forward you concerning Sau-figures, if you're interested. These spirits do the same job 😉).

Likewise, because the God Shu appears on headrests more than just once, I think it's safe to say that Shu is a nocturnal protector of dreamers, too.

All that being said and in any event, Whomever the petitioner feels "closest" to, they can expect just as much help from that God/dess as from the aforementioned Divinities and class(es) of Spirit. 😙

I hope this helps!

[PUBLIC] Netjer (Our Gods & Goddesses) / Re: Het-hert icongraphy question
« on: January 01, 2020, 02:26:55 pm »
Em hotep nefer, Painted Leopard! 😊

There are depictions of cow-eared Hathors with straight tripartite wigs. There are fully anthropomorphic Hathors with the very old style of curled “Bat” wig, too — no bovine ears. Hathoric depictions run the gamut of features, historically (speaking in aggregate and not specifying specific times and places).

Above all, go with what you feel. Iconographic traditions certainly are not meaningless or something anyone ought to disregard. Having said that, however, what presentations you personally relate to as an artist and worshiper — this being an icon of yours, which you have had a hand in creating yourself — also matter. Don’t feel like you need to limit yourself to 100% historical depictions in order for it to be legit and fitting for the Goddess. 🥰

I hope this helps!

[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!


[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." :)


[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 😉).

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

[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.

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


[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. ;)


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 )


[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

[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


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!

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