>>9598160

(Please read from the start)

The third out-of-place Artifact listed in that Wikipedia page is the Dendera lamps:

“Dendera Lamps: Supposed to depict light bulbs, but made in Ptolemaic Egypt.”

https://en.wikipedia.org/wiki/Dendera_light

“The Dendera light is a motif carved as a set of stone reliefs in the Hathor temple at Dendera in Egypt, which superficially resemble modern electric lighting devices. A fringe hypothesis suggests that the Dendera light depicts advanced electrical technology possessed by the ancient Egyptians; however, mainstream Egyptologists view the carvings as representing instead a typical set of symbolic images from Egyptian mythology. These depict a djed pillar and a lotus flower spawning a snake inside it, symbols of stability and fertility, respectively.”

“Mainstream interpretation

The view of Egyptologists is that the relief is a mythological depiction of a djed pillar and a lotus flower (Nymphaea caerulea), spawning a snake within, representing aspects of Egyptian mythology.[1][2] The djed pillar is a symbol of stability which is also interpreted as the backbone of the god Osiris. In the carvings the four horizontal lines forming the capital of the djed are supplemented by human arms stretching out, as if the djed were a backbone. The arms hold up the snake within the lotus flower. The snakes coming from the lotus symbolize fertility, linked to the annual Nile flood.”

>> I do not agree with the mainstream interpretation about the relief….but I also agree with them about the Djed pillar.

“Fringe interpretation

In contrast to the mainstream interpretation, a fringe hypothesis proposes that the reliefs depict Ancient Egyptian electrical technology, based on comparison to similar modern devices (such as Geissler tubes, Crookes tubes, and arc lamps). J. N. Lockyer's passing reference to a colleague's humorous suggestion that electric lamps would explain the absence of lampblack deposits in the tombs has sometimes been forwarded as an argument supporting this particular interpretation (another argument being made is the use of a system of reflective mirrors).[3] Proponents of this interpretation have also used a text referring to "high poles covered with copper plates" to argue this,[4] but Bolko Stern has written in detail explaining why the copper-covered tops of poles (which were lower than the associated pylons) do not relate to electricity or lightning, pointing out that no evidence of anything used to manipulate electricity had been found in Egypt and that this was a magical and not a technical installation.

Archaeologist and debunker Kenneth Feder argued that if ancient Egyptians really had such advanced technology, some light bulb remains (glass shards, metal sockets, filaments…) should have been discovered during archaeological excavations. By applying the Occam's razor, he instead highlighted the feasibility of the aforementioned reflective mirrors system, and also that the notion of adding salt to torches to minimize lampblack was well known by ancient Egyptians.”

>> The reflective mirror system was used by Hollywood in the movie called: the Mummy (stars Brendan Fraser, Rachel Weisz).

Notice how they start with using the word “superficial resemblance” just to cast doubt and make you doubt what your own eyes are seeing clearly. Then, there is the problem with the refusal of mainstream Egyptologist to admit the usage of light bulbs. They give arguments based on what we know today as light bulbs, but the thing is….we absolutely have clue or any type of idea what they used as a light bulb in Ancient Egypt. It may look like a modern light bulb but this doesn’t mean it’s composed of the same elements as one. The elements composing it might be made of something totally different, a different type of material.

Another important argument point in all of this is that if you have a light bulb then you should have a power source = an electric generator, that produces the needed electricity to make that bulb do its work = function = light up. So just like Saqqara bird, individually, the Dendera light bulbs don’t hold too much ground. This is why we gotta look at the bigger picture, see the context and then try to combine it with other elements out there, in order to make sense of it all. Here, we have half of the riddle, not all of it.

• Page 101 –

>>9611446

(Please read from the start)

Before checking out the CONTEXT of the Dendera Light bulb, I want to make a small detour by taking a quick look at the Djed Pillar.

https://en.wikipedia.org/wiki/Djed

“The djed (Ancient Egyptian: ḏd 𓊽, Coptic ϫⲱⲧ jōt "pillar", anglicized /dʒɛd/)[1] is one of the more ancient and commonly found symbols in ancient Egyptian religion. It is a pillar-like symbol in Egyptian hieroglyphs representing stability. It is associated with the creator god Ptah and Osiris, the Egyptian god of the afterlife, the underworld, and the dead. It is commonly understood to represent his spine.”

“Myth

In the Osiris myth, Osiris was killed by Set by being tricked into a coffin made to fit Osiris exactly. Set then had the coffin with the now deceased Osiris flung into the Nile. The coffin was carried by the Nile to the ocean and on to the city of Byblos in Lebanon. It ran aground and a sacred tree took root and rapidly grew around the coffin, enclosing the coffin within its trunk. The king of the land, intrigued by the tree's quick growth, ordered the tree cut down and installed as a pillar in his palace, unaware that the tree contained Osiris's body.

Meanwhile, Isis searched for Osiris aided by Anubis, and came to know of Osiris's location in Byblos. Isis maneuvered herself into the favor of the king and queen and was granted a boon. She asked for the pillar in the palace hall, and upon being granted it, extracted the coffin from the pillar. She then consecrated the pillar, anointing it with myrrh and wrapping it in linen. This pillar came to be known as the pillar of djed.”

>> This “myth” is related to us by Plutarch, so anons should be careful with it. Plutarch was super biased. I nicknamed him the Roman times CNN. (Link in page 86).

“Origin and development

The djed may originally have been a fertility cult related pillar made from reeds or sheaves[3] or a totem from which sheaves of grain were suspended[4] or grain was piled around.[5] Erich Neumann remarks that the djed pillar is a tree fetish, which is significant considering that Egypt was primarily treeless. He indicates that the myth may represent the importance of the importation of trees by Egypt from Syria.[6] The djed came to be associated with Seker, the falcon god of the Memphite Necropolis, then with Ptah, the Memphite patron god of craftsmen.[7] Ptah was often referred to as "the noble djed", and carried a scepter that was a combination of the djed symbol and the ankh, the symbol of life.[3] Ptah gradually came to be assimilated into Osiris. By the time of the New Kingdom, the djed was firmly associated with Osiris.

[…]”

>> And here lies the importance of the Djed: was it originally a tree that was depicted as a pillar or was it the other way around? Why is this important? It’s important because we have seen a Tree with a snake (and other demons) in the Epic of Gilgamesh (page 37), which reminds us of the Apple Tree of Adam and Eve….and….we’ve also seen a Tree in the battle between Ra (feline shape) and Apep (page 76). And this is where I want get the attention of anons: is it really a tree or was it a pillar or a column….maybe, just maybe….even a tower….that was depicted as a tree in the old myths?

• Page 102 –

>>9611487

(Please read from the start)

“Ceremonial usage

The djed was an important part of the ceremony called "raising the djed", which was a part of the celebrations of the Sed festival, the Egyptian jubilee celebration. The act of raising the djed has been explained as representing Osiris's triumph over Seth.[11] Ceremonies in Memphis are described where the pharaoh, with the help of the priests, raised a wooden djed column using ropes. The ceremony took place during the period when fields were sown and the year's agricultural season would begin, corresponding to the month of Koiak, the fourth month of the Season of the Inundation. This ceremony was a part of one of the more popular holidays and celebrations of the time, a larger festival dedicated to Osiris conducted from the 13th to 30th day of the Koiak. Celebrated as it was at that time of the year when the soil and climate were most suitable for agriculture, the festival and its ceremonies can be seen as an appeal to Osiris, who was the God of vegetation, to favor the growth of the seeds sown, paralleling his own resurrection and renewal after his murder by Seth.”

>> It’s because of this ceremony where they “raise up” the Djed that I’m suspecting it to be originally something else = like maybe a tree, a tower or a column….

“Further celebrations surrounding the raising of the djed are described in a relief in Amenhotep III's Luxor Temple. In the tomb in the temple, the scene shows the raising of the djed pillar taking place in the morning of Amenhotep III's third Sed festival, which took place in his thirty-seventh regnal year. The scene is described by Sigrid Hodel-Hoenes:

The anthropomorphized pillar stands at the middle left, in a shrine. It has taken the shape of a human body with the djed-pillar as its head; the eyes are udjat-eyes. The hands hold the crook and flail, the usual insignia of Osiris, the god of the dead. On its head is the tall feather crown with the solar disk. The pillar is on a high base reminiscent of the platforms visible today in many temples, on which the cult barks once stood. In front of and behind it are lotus and papyrus blossoms. Beneath the large slab of the base are two tall offering stands – one bears a libation vessel, while flowers have been laid on the other. To the right is the king himself, presenting a generously laid table. Fowl, cucumbers, blossoms, breads, and heads and ribs of beef are all lying on the upper mat, while a cow and an antelope can be seen on the lower one. Beneath these mats are four tall vessels containing unguents and oil, with bundles of lettuce sticking out among them. The vulture goddess, Wadjyt, the Mistress of the Per-nu shrine, has spread her protective wings above the sovereign, with the blue crown on his head.

— Sigrid Hodel-Hoenes, Life and death in ancient Egypt : scenes from private tombs in new kingdom Thebes, p. 222.

There is also a scene depicted in the tomb to the right of the above scene which has not been well preserved. Hodel-Hoenes explains that it once showed the pharaoh, accompanied by his queen, using a rope to raise the djed pillar. Three men, probably priests of the temple of Memphis, help him in the process. A fourth priest was seen supporting the pillar. Various offerings were presented before the pillar below the ropes. The pharaoh and his queen are each accompanied by four pairs of young women resembling those of the sed-festival. Each of these women is rattling a Hathor sistrum, a musical instrument for percussion with a U-shaped handle and frame seen as resembling the face and horns of the cow goddess Hathor, while holding a menat, a protective amulet associated with Hathor, in the other hand. A line of hieroglyphs running just above the girls' heads in each row of women says, "Children of the king praising (or charming) the noble djed pillar." Hodel-Hoenes interprets this as identifying the girls as the daughters of Amenhotep III.

There are three additional reliefs below these two reliefs. They depict further ceremonies that accompany the erection of the djed pillar, especially games and dances […]”

• Page 103 –

>>9611493

(Please read from the start)

The festival of the raising of the djed also involved reenactments conducted at Denderah, Edfu, Busiris, Memphis, and Philae. But the most elaborate and grand celebration occurred at Abydos, the cult center of Osiris. From around the end of the third millennium BC during the beginning of the Dynasty XII and perhaps as early as the Dynasty VI three hundred years earlier, reenactments of the Osiris myth – the deception and murder of Osiris by Seth, the search for Osiris by Isis and Osiris' mummification, funeral and his resurrection were performed. From the late fourth century BC, a recitation of the Lamentations of Isis and Nephthys, a poem describing Isis and Nephthys' search for Osiris, was added to the ceremony on the 25th day of Koiak. At the Osiris Temple in Abydos, these re-enactments are described as involving hundreds of priests and priestesses in the roles of the gods and goddesses, with 34 reed boats carrying the gods, a sculpture of Osiris inside an elaborate chest, 365 ornamental lamps, incense, and dozens of djed amulets.”

>> All of these centers mentioned are not just a place where Osiris cult was celebrated but most, apart Philae are very old sites = city-states from before the unification of the 2 kingdoms = pre-dynastic era.

“Usage as amulets

The djed pillar was often used as amulets for the living and the dead. It was placed as an amulet near the spines of mummified bodies, which was supposed to ensure the resurrection of the dead, allowing the deceased to live eternally.[5] The Egyptian Book of the Dead lists a spell which when spoken over a gold amulet hung around the mummy's neck, ensures that the mummy would regain use of its spine and be able to sit up. It was also painted onto coffins.”

“Parallels in other cultures

Parallels have also been drawn between the djed pillar and various items in other cultures. Sidney Smith in 1922, first suggested a parallel with the Assyrian "sacred tree" when he drew attention to the presence of the upper four bands of the djed pillar and the bands that are present in the center of the vertical portion of the tree. He also proposed a common origin between Osiris and the Assyrian god Assur with whom he said, the sacred tree might be associated. Cohen and Kangas suggest that the tree is probably associated with the Sumerian god of male fertility, Enki and that for both Osiris and Enki, an erect pole or polelike symbol stands beneath a celestial symbol. They also point out that the Assyrian king is depicted in proximity to the sacred tree, which is similar to the depiction of the pharaoh in the raising of the djed ceremony. Additionally, the sacred tree and the Assyrian winged disk, which are generally depicted separately, are combined in certain designs, similar to the djed pillar which is sometimes surmounted with a solar disk.[13] Katherine Harper and Robert Brown also discuss a possible strong link between the djed column and the concept of kundalini in yoga.”

>> I see some found matches with Assyria, but those can also be found in a much older date, as in going back to Sumerian civilization.

There are many interpretations in the alternative history about the Djed. Some even suggested that they might be electrical poles and this is why we see them on the relief of the Dendera Temple. I don’t know if this is the true interpretation of the Djed. But we are still stuck with the same issue if we take the Djed on its own = where the electricity came from? What generated it? This is why we got to gather the rest of the riddle pieces and take a look at the bigger picture and not just concentrate on one specific item. This is a riddle made of different parts and till now = where I am in this thread – we’ve got 2 parts of it = a relief with a light bulb and the Djed.

• Page 104 –

>>10276538

(Please read from the start)

“Sources of knowledge

Knowledge of Aztec society rests on several different sources: The many archeological remains of everything from temple pyramids to thatched huts, can be used to understand many of the aspects of what the Aztec world was like. However, archeologists often must rely on knowledge from other sources to interpret the historical context of artifacts. There are many written texts by the indigenous people and Spaniards of the early colonial period that contain invaluable information about precolonial Aztec history. These texts provide insight into the political histories of various Aztec city-states, and their ruling lineages. Such histories were produced as well in pictorial codices. Some of these manuscripts were entirely pictorial, often with glyphs. In the postconquest era many other texts were written in Latin script by either literate Aztecs or by Spanish friars who interviewed the native people about their customs and stories.[…]. There are also many accounts by Spanish conquerors who participated in Spanish invasion, such as Bernal Díaz del Castillo who wrote a full history of the conquest.”

>> Anons can read the rest in the link if they are interested to know more about the sources of knowledge about the Aztecs. It is important to understand the context of how the information we have about them came to us. Not just about the Aztecs but also others.

“Mexica migration and foundation of Tenochtitlan

In the ethnohistorical sources from the colonial period, the Mexica themselves describe their arrival in the Valley of Mexico. The ethnonym Aztec (Nahuatl Aztecah) means "people from Aztlan", Aztlan being a mythical place of origin toward the north. Hence the term applied to all those peoples who claimed to carry the heritage from this mythical place. The migration stories of the Mexica tribe tell how they traveled with other tribes, including the Tlaxcalteca, Tepaneca and Acolhua, but that eventually their tribal deity Huitzilopochtli told them to split from the other Aztec tribes and take on the name "Mexica".”

“According to Aztec legend, in 1323, the Mexica were shown a vision of an eagle perched on a prickly pear cactus, eating a snake. The vision indicated the location where they were to build their settlement. The Mexica founded Tenochtitlan on a small swampy island in Lake Texcoco, the inland lake of the Basin of Mexico. The year of foundation is usually given as 1325. In 1376 the Mexica royal dynasty was founded when Acamapichtli, son of a Mexica father and a Colhua mother, was elected as the first Huey Tlatoani of Tenochtitlan.”

>> Interesting how we have the eagle and the snake in this vision. Was it caused by hallucinogenic plants?

• Page 265 –

>>10284368

(Please read from the start)

“Nobles and commoners

The highest class were the pīpiltin[nb 7] or nobility. The pilli status was hereditary and ascribed certain privileges to its holders, such as the right to wear particularly fine garments and consume luxury goods, as well as to own land and direct corvée labor by commoners. The most powerful nobles were called lords (Nahuatl languages: teuctin) and they owned and controlled noble estates or houses, and could serve in the highest government positions or as military leaders. Nobles made up about 5% of the population.[52]

The second class were the mācehualtin, originally peasants, but later extended to the lower working classes in general. Eduardo Noguera estimates that in later stages only 20% of the population was dedicated to agriculture and food production.[53] The other 80% of society were warriors, artisans and traders. Eventually, most of the mācehuallis were dedicated to arts and crafts. Their works were an important source of income for the city.[54] Macehualtin could become enslaved, (Nahuatl languages: tlacotin) for example if they had to sell themselves into the service of a noble due to debt or poverty, but enslavement was not an inherited status among the Aztecs. Some macehualtin were landless and worked directly for a lord (Nahuatl languages: mayehqueh), whereas the majority of commoners were organized into calpollis which gave them access to land and property.[55]

Commoners were able to obtain privileges similar to those of the nobles by demonstrating prowess in warfare. When a warrior took a captive he accrued the right to use certain emblems, weapons or garments, and as he took more captives his rank and prestige increased.”

>> The last small paragraph reminds me of this Chinese gvt program of social points and classification. I forgot its name, sorry, but I hope anons understood what I’m pointing to.

“The Aztec family pattern was bilateral, counting relatives on the father's and mother's side of the family equally, and inheritance was also passed both to sons and daughters. This meant that women could own property just as men, and that women therefore had a good deal of economic freedom from their spouses. Nevertheless, Aztec society was highly gendered with separate gender roles for men and women. Men were expected to work outside of the house, as farmers, traders, craftsmen and warriors, whereas women were expected to take the responsibility of the domestic sphere. Women could however also work outside of the home as small-scale merchants, doctors, priests and midwives. Warfare was highly valued and a source of high prestige, but women's work was metaphorically conceived of as equivalent to warfare, and as equally important in maintaining the equilibrium of the world and pleasing the gods. This situation has led some scholars to describe Aztec gender ideology as an ideology not of a gender hierarchy, but of gender complementarity, with gender roles being separate but equal.

Among the nobles, marriage alliances were often used as a political strategy with lesser nobles marrying daughters from more prestigious lineages whose status was then inherited by their children. Nobles were also often polygamous, with lords having many wives. Polygamy was not very common among the commoners and some sources describe it as being prohibited.”

>> This is interesting. I’ve read once about Chinese noble women being able to transmit their inheritance to their children as well.

• Page 266 –