>>13916008

(Please read from the start)

5 – “Her beneficent side represented music, dance, joy, love, sexuality, and maternal care”: Does anyone know if Hathor priestesses practiced “sacred prostitution”? Well, if you find it, let me know because I couldn’t. From personal experience, I know a goddess with sexual connotations might be associated with birth and children, but not with motherhood and honor. So be careful with such information.

6 – Hathor ability to cross “boundaries” between world” points out to her ability to fly and to cross the stragate as a Lamsassu warrior.

“Hathor was often depicted as a cow, symbolizing her maternal and celestial aspect, although her most common form was a woman wearing a headdress of cow horns and a sun disk. She could also be represented as a lioness, cobra, or sycamore tree.

Cattle goddesses similar to Hathor were portrayed in Egyptian art in the fourth millennium BC, but she may not have appeared until the Old Kingdom (c. 2686–2181 BC). With the patronage of Old Kingdom rulers she became one of Egypt's most important deities. More temples were dedicated to her than to any other goddess; her most prominent temple was Dendera in Upper Egypt. She was also worshipped in the temples of her male consorts. The Egyptians connected her with foreign lands such as Nubia and Canaan and their valuable goods, such as incense and semiprecious stones, and some of the peoples in those lands adopted her worship. In Egypt, she was one of the deities commonly invoked in private prayers and votive offerings, particularly by women desiring children.”

>> So in the IVth Millennium B.C. there were MANY Lamassu warriors in pre-dynastic Egypt, but Hathor was the most popular one and because of this popularity her cult was wide-spread and it persisted for a long time. Did anons notice how it is “forbidden” to use the words Phoenicia and Lebanon, but instead they use Canaan, Levant or the Middle East? I’ve tried to draw attention to this before in this thread.

“During the New Kingdom (c. 1550–1070 BC), goddesses such as Mut and Isis encroached on Hathor's position in royal ideology, but she remained one of the most widely worshipped deities. After the end of the New Kingdom, Hathor was increasingly overshadowed by Isis, but she continued to be venerated until the extinction of ancient Egyptian religion in the early centuries AD.”

• Page 975 –

>>13922826

(Please read from the start)

“Origins

Images of cattle appear frequently in the artwork of Predynastic Egypt (before c. 3100 BC), as do images of women with upraised, curved arms reminiscent of the shape of bovine horns. Both types of imagery may represent goddesses connected with cattle. Cows are venerated in many cultures, including ancient Egypt, as symbols of motherhood and nourishment, because they care for their calves and provide humans with milk. The Gerzeh Palette, a stone palette from the Naqada II period of prehistory (c. 3500–3200 BC), shows the silhouette of a cow's head with inward-curving horns surrounded by stars. The palette suggests that this cow was also linked with the sky, as were several goddesses from later times who were represented in this form: Hathor, Mehet-Weret, and Nut.”

>> Yes the image of bovines do show up in pre-dynastic Egypt and we’ve seen them before in this thread. The women raising their arms in page 142, I can assure you we are not dealing with Hathor or any bovine type of deity. I’ve already explained about these ladies back in the page. Did you notice anons how they admit in this paragraph that the cow imagery projects motherhood and nourishment? But not prostitution or sexuality? I see it more as a lady having a naughty humor and sensuality. I don’t get from her the same mental image I get from Aphrodite/Venus = lustfull woman.

We’ve also seen the Gerzeh Palette in this thread in page 112. There is no consensus on what this Palette really represents. Some say it’s Hathor or a Cow head, while others suggest it’s stars from a constellation. I bet loads of people looking at this Palette are tempted to see it as the first picture I’ve posted with this page.

But us, in archaeology see it as the second picture. I want to attract anons’ attention to the SHAPE of the stars on the upper tip of the horns and the one right on top of the head of the Bull. Don’t misunderstand, it doesn’t matter how many hands the stars have; what matter is the pointy shape of those 3 stars if you compare them to the convex shape of the stars on the ears of the bovine.

If I consider those 3 stars = 2 on the horns and one on top of the head as not being stars but sparks, then what I said about the electricity being generated by 2 rods and forming an electrical spheres between the horns (pages 971-972) is depicted right in front us. Does this artifact show us the laser beam of the Lamassu being formed by the horns? Can I consider this specific artifact as evidence of the horns being a weapon shooting a beam? = don’t forget, it dates back from pre-dynastic Egypt.

• Page 976 –

>>13922851

(Please read from the start)

If I combine this Palette with the artifacts of page 974, then I believe these are sparks pointing to the horns emitting that electrical beam/laser. I’m going to ask anons to go to this link because I was unable to transfer the drawings onto here in a good way – see picture 1 of this page: https://en.wikipedia.org/wiki/List_of_ancient_Egyptian_palettes

Go down to where it’s written about the Gerzeh Palette and take a very good look at the hieroglyphs. They start with a star, then there is a pair of horns upwards, then Hathor’s sistrum; then the last hieroglyph is one with horns upside down, a star between them and a line coming straight down from the star. Take a long and good look at these hieroglyphs anons. I’ve tried to copy them on this page, I hope it’s visible and clear to anons. It’s not that good visually.

Anons, it’s very clear if we see these hieroglyphs from that Wikipedia page that I’m a 100% right with my interpretation of the Hathor’s Horns = it’s the special weapon of the Lamassu warriors which emits some sort of Beam that is shoot out forward like an arrow.

If we compare the Horn Hieroglyph to the second weapon on the upper register of the bronze Plaque from Hell, we will find out they are very similar. I think this second weapon we see is the Weapon Horns of the Lamassu warriors.

Did I make a wrong interpretation a few pages earlier when I was describing the bronze Plaque of Hell and said that each Sebetti in the third register has his own weapon on top of him in the 4th register? No I didn’t. But why is the Lamassu horn weapon depicted just above the ThunderBird Sebetti and the winged weapon depicted above the Lamassu Sebetti?

If the Lamassu weapon was the third weapon, just above the Lamassu warrior, then we would have never known the flying ability of the Lamassu warrior. We already know that Eagles = ThunderBirds can fly, so we do not need to confirm it with the upper register weapons. But by switching the places it becomes clear = If the places of the weapon weren’t switched we would never know about the flying ability of the Lamassu warrior. Also the Lamassu weapon is pretty close to the Sharur staff used by the ThunderBirds. And anons shouldn’t forget the close ties between the Lamassu warriors and the ThunderBirds warriors.

Let’s continue where I left off with Hathor:

“Despite these early precedents, Hathor is not unambiguously mentioned or depicted until the Fourth Dynasty (c. 2613–2494 BC) of the Old Kingdom, although several artifacts that refer to her may date to the Early Dynastic Period (c. 3100–2686 BC). When Hathor does clearly appear, her horns curve outward, rather than inward like those in Predynastic art.”

>> So in the pre-dynastic times her horns were curled inward, while in the early dynastic times her horns were pointing outward. Then this means that the artifacts from page 974 were accurate in this specific detail about her horns, despite them being of late period. Do you think they were also accurate about the Wedjat = Eye of Ra/Horus between the horns as well? It’s possible but not certain.

• Page 977 -

>>13922874

(Please read from the start)

“A bovine deity with inward-curving horns appears on the Narmer Palette from near the start of Egyptian history, both atop the palette and on the belt or apron of the king, Narmer. The Egyptologist Henry George Fischer suggested this deity may be Bat, a goddess who was later depicted with a woman's face and inward-curling horns, seemingly reflecting the curve of the cow horns. The Egyptologist Lana Troy, however, identifies a passage in the Pyramid Texts from the late Old Kingdom that connects Hathor with the "apron" of the king, reminiscent of the goddess on Narmer's garments, and suggests the goddess on the Narmer Palette is Hathor rather than Bat.”

>> Narmer Paletter starting page 122.

“In the Fourth Dynasty, Hathor rose rapidly to prominence. She supplanted an early crocodile god who was worshipped at Dendera in Upper Egypt to become Dendera's patron deity, and she increasingly absorbed the cult of Bat in the neighboring region of Hu, so that in the Middle Kingdom (c. 2055–1650 BC) the two deities fused into one. The theology surrounding the pharaoh in the Old Kingdom, unlike that of earlier times, focused heavily on the sun god Ra as king of the gods and father and patron of the earthly king. Hathor ascended with Ra and became his mythological wife, and thus divine mother of the pharaoh.

Roles

“Hathor took many forms and appeared in a wide variety of roles. The Egyptologist Robyn Gillam suggests that these diverse forms emerged when the royal goddess promoted by the Old Kingdom court subsumed many local goddesses worshipped by the general populace, who were then treated as manifestations of her. Egyptian texts often speak of the manifestations of the goddess as "Seven Hathors" or, less commonly, of many more Hathors—as many as 362. For these reasons, Gillam calls her "a type of deity rather than a single entity". Hathor's diversity reflects the range of traits that the Egyptians associated with goddesses. More than any other deity, she exemplifies the Egyptian perception of femininity.”

>> The way I interpret this is that the Seven Hathors points to/refers to the Lamassu Sebetti; as in the Bull warrior among the 7 warriors. While the 362 = many Hathors are the Lamassu warriors. That’s quite a number of them in Ancient Egypt, isn’t it?

“Sky goddess

Hathor was given the epithets "mistress of the sky" and "mistress of the stars", and was said to dwell in the sky with Ra and other sun deities. Egyptians thought of the sky as a body of water through which the sun god sailed, and they connected it with the waters from which, according to their creation myths, the sun emerged at the beginning of time. This cosmic mother goddess was often represented as a cow. Hathor and Mehet-Weret were both thought of as the cow who birthed the sun god and placed him between her horns. Like Nut, Hathor was said to give birth to the sun god each dawn.”

“Hathor's Egyptian name was ḥwt-ḥrw or ḥwt-ḥr. It is typically translated "house of Horus" but can also be rendered as "my house is the sky".The falcon god Horus represented, among other things, the sun and sky. The "house" referred to may be the sky in which Horus lives, or the goddess's womb from which he, as a sun god, is born each day.”

>> I already explained this.

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