I came looking for this thread hoping some Sherlock had solved the case. It's still mighty interesting, in my opinion. And much better than year after year of the same chatter about ramps and sledges etc.
I've found dozens of new things that apply to the "fire-pan" since I last posted but most of them
are relatively minor and didn't justify bringing the thread back from the dead. In aggregate they
are great deal more important. The biggest breakthrough was pretty recently in coming to un-
derstand the "two jackals"; Anubis who oversaw construction and Wepwawet who "opens the way".
Our biggest obstacle to understanding the ancients is that we assume they thought and spoke as
we do. We are constantly projecting our own beliefs and viewpoints on the builders and when their
wods and actions don't fit we make excuses for them rather than reexamine why we believe what
we do. I often say that there are no ancient Egyptians being born in Kansas and never were. If
an ancient doesn't seem like your average Topekan it's probably because he's not.
The ancients believed vision was an active thing. one didn't simply look toward something and gat-
her it in but he emitted a sort of beam and through "heka" (the ability to make scientific observation)
was able to know what was there. The eye emitted this beam and the beam was overseen by the
God "Wepwawet" (the opener of the way). Atum as a column of water stood in the Eye of Horus
and Wepwawet assured that Horus, the God of the Land of Rainbows could "see".
538a. N. is the exalted, who is in the forefront; who lifts up the brow;
538b. the star before which the gods bow, before which the Two Enneads tremble.
538c. The face of N. is the face which sees his elevation.
538d. N. is a nose which breathes.
The ointment is applied on the "brow" of the Upper Eye of Horus and is a mixture of grease, natron,
and musilagenous myhrr that is used to degas the water and impart an odor so the men know it's
safe. The head is in the upper eye and is crowned with falling water which is carried away by the
shm-sceptres. The face in the upper eye can see the elevation of the king (the pyramid) because
the fire-pan burns and it exhales CO2.
301a. To say: N. has inherited Geb; N. has inherited Geb.
301b. He has inherited Atum; he is upon the throne of Horus, the eldest.
301c. His eye is his might; his protection consists in that which was done to him.
302a. The heat of the flaming breath of his uraeus-serpent
302b. is like that of the Rnn-wt.t-serpent on his forehead.
The dead king is transmorgrified into Atum/ Osiris when he is freed from his bandages in
the funeral pyra on the east side of the pyramid top. His (Horus') eye provides the power
which builds the king (pyramid). The original eye in the ben ben on the primeval mound
(Iusaas) is the wadjet eye which symbolically protects the living king and the "rennenutet"
is a serpent (fluid flow) that transports CO2 from the upper eye to the fire-pan to keep it
1794a. To say: Osiris N., I have brought thee the eye of Horus which was in Tȝi.t,
1794b. this Rn(n)-wt.t, of whom the gods have fear.
1794c. The gods fear thee as they have fear of Horus.
1795a. Osiris N., Horus has put his eye in thy forehead, in its name of "Great-in-charms," (and so),
This last one will be tougher because there are more concepts;
453a. Put it on thy brow, in this, its name of "choice oil",
453b. that thou mayest rejoice in it, in this its name of "willow-tree",
454a. that thou mayest sparkle thereby among the gods, in this its name of "that which sparkles", (or, "tḥnw.t-oil"),
454b. that thou mayest be pleased with it in this its name of "oil of pleasure", (or, "ḥkn.w-oil").
454c. (Then) will the Rnn-wt.t-serpent love thee.
455a. Stand there, great reed-float, like Wp-wȝ.wt,
455b. filled with thy splendour, come forth from the horizon,
455c. after thou hast taken possession of the white crown in the water-springs, great and mighty, which are in the south of Libya,
The willow tree oil is burned by the fire-pan when it is refueled in turbulent water and it sparkles
by night and by day (in the sunlight).
Wepwawet (Wp-wȝ.wt,) not only opens the way for Horus to see but presides over the equipment
which assures the water is "stable and enduring" in the upper eye. The counterweight (reed float)
takes possession of the water in the crown of the water springs.
Here's a bit more justification for my interpretation of "Renennutet" or "the renennutet" as
an opening which channels CO2 from the Upper Eye of Horus to the fire-pan to keep it afloat.
Egyptology has numerous insights into this and are often correct in a left handed sort of way;
"The awe or fear generated by the Eye of Horus is the power of the offering, for the Eye of Horus represents offerings to the Gods in general, the efficacy of which is unfailingly respected (‘feared’) by them."
"Renenutet is naturally associated with the uraeus because she too is depicted as a cobra, but she is not simply – and hence redundantly – identical to the uraeus here; rather, she combines the role of the uraeus, which is pre-eminently the defender of Re, with the defense of Horus, through an association with the Eye of Horus which was wounded and healed."
Utterance #627 is a mess and highly fragmented. Hundreds of words are missing. Since
meaning in Egyptian was conveyed by context it forces one to make inferences about mean-
ing based on what does survive. It should be possible to figure out what's missing in time
but I still don't understand it well enough to know what's still there.
Here's a major fragment (the subject appears to be the king as the water).
1778a. N: is the great falcon, who is upon the battlements (or, cornice blocks) of the house of "him of the hidden name,"
1778b. who will seize the (possessions, or) provisions of Atum for him who separates the sky from the earth and Nun
1778c. -- this N. in all (?) ---- shines.
1779a. His two lips are like those of the male of the divine falcons;
1779b. his neck is like that of the mistress of the nbi-flame;
This would be easily misunderstood because "falcon" usually refers to Horus but in this case
it's "he who is on the battlement" or in our terms "he who is on the first step" (81' 3"). This, of
course is in reference to Khenti-irty or "he who snatches things from the air" (with one or two
eyes). I believe "hidden name" simply refers to the fact that at the stage of construction of the
pyramid they don't yet know which king will ascend upon it.
The next line too, is very confusing to traditional interpretation because Shi most probably is not
the referent as he appears to be. It's more likely that "for him who separates the sky from the earth
and Nun" is merely restating Atum's original role. I suppose it's a minor point though. The next lines
are pretty opaque and all we really know is something shines. Remember though that meaning is in
context so there isn't necessarily an act of shining but a condition of shining applies in some way.
It's the last line I find so fascinating. The renennutet is essentially just a tunnel or a "neck". All the
Gods had all the human and/ or animal features but this specific "goddess" was primarily a neck. It
appears that "nbi" flame translates as "swimming flame" which is an highly appropriate name for a
lamp which must be in turbulent water to even stay burning.
It appears this "tri-lobed disc" was known generically as one of the "mks-sceptres" and was kept a-
float by the "mistress of the swimming flame". It was called the "fire-pan" which Sethe translated as
a sort of signalling device. It became the basis of the word "God" in most western languages.