Anubis was an ancient Egyptian god of embalming and the afterlife who guided souls to the underworld. He was depicted as a black jackal or a black jackal-headed man. As the protector of cemeteries, he led souls to be judged by Osiris and defended them against evil forces. Anubis oversaw the mummification process and opening of the mouth ritual to allow souls to speak again in the afterlife. He was seen as both a protector of the dead and guardian of mummification.
A highly visual survey of the many aspects of snakes and snake symbols in the Jewish bible (Old testament). The key role of a snake cult, the snake in the Garden of Eden, the rod of Moses and other topics like Lilith in the Kabbalah are discussed. Religious beliefs are not assumed here.
A highly visual survey of the many aspects of snakes and snake symbols in the Jewish bible (Old testament). The key role of a snake cult, the snake in the Garden of Eden, the rod of Moses and other topics like Lilith in the Kabbalah are discussed. Religious beliefs are not assumed here.
Ancient secret codes and wordplay in the bibleDave Shafer
A survey of word play in the bible, plus discussion of "hidden messages" and the "Bible Codes" and debunking them' Also the prehistory of the Hebrew alphabet and its early uses, prior to writing.
An examination of several curious practices or references in the Torah, by looking at the Torah in context of the wider world around it, such as practices of the Canaanites and Egyptians. Much use is made of photos and paintings to illustrate the ideas, some of them controversial.
Ancient secret codes and wordplay in the bibleDave Shafer
A survey of word play in the bible, plus discussion of "hidden messages" and the "Bible Codes" and debunking them' Also the prehistory of the Hebrew alphabet and its early uses, prior to writing.
An examination of several curious practices or references in the Torah, by looking at the Torah in context of the wider world around it, such as practices of the Canaanites and Egyptians. Much use is made of photos and paintings to illustrate the ideas, some of them controversial.
Anubis because he was the only jackal headed god who used to sit.pdfinfo54093
\"Anubis\" because he was the only jackal headed god who used to sit at the top of the mummy
of the diseased.
Anubis (Inpew, Yinepu, Anpu) was an ancient Egyptian god of the underworld who guided and
protected the spirits of the dead. He was known as the \'Lord of the Hallowed Land\' - the
necropolis - and Khentamentiu, \'Foremost of the Westerners\' - the Land of the Dead was
thought to be to the west, where the Egyptians buried their dead. (Khentamentiu was the name of
a previous canine deity who was superseded by Anubis.)
Solution
\"Anubis\" because he was the only jackal headed god who used to sit at the top of the mummy
of the diseased.
Anubis (Inpew, Yinepu, Anpu) was an ancient Egyptian god of the underworld who guided and
protected the spirits of the dead. He was known as the \'Lord of the Hallowed Land\' - the
necropolis - and Khentamentiu, \'Foremost of the Westerners\' - the Land of the Dead was
thought to be to the west, where the Egyptians buried their dead. (Khentamentiu was the name of
a previous canine deity who was superseded by Anubis.).
The origins of ancient Egypt date from the Predynastic period to the Unification of Upper and Lower Egypt (5000-2920BC).
Scattered Predynastic chiefdoms become a civilisation through the imposition of order from chaos, derived from divinely conferred kingly power.
Early evidence of such rulership is found at the Predynastic city of Nekhen.
Dated to the Naqada IIC period (3600-3300BC), tomb 100 (“Painted Tomb”) is a tomb at the royal Nekhen cemetery.
From Predynastic beginnings, rulers evolved from petty chiefs vying for power to god-kings ruling over a unified Egypt.
The owner of Tomb 100 was one of the very first Predynastic kings, who helped establish a pattern for future rulers.
Through this combination of religion and the establishment of order, such kings forged the ancient Egyptian civilisation.
Ancient Egyptian Alcohol: Beer, Wine and the Festival of DrunkennessCaroline Seawright
Alcohol was prevalent in ancient Egypt, especially in the form of beer. Beer was made from barley, honey, herbs and spices, and was drunk in preference to water. This was likely due to the bacteria in the Nile water, which required boiling to purify it; part of the brewing process involved boiling, along side the fermentation process, served to kill off such bacteria and provide a safe beverage for daily consumption. Wine was the drink of the wealthy, as it was an exotic commodity in ancient times. Alcohol was part of ancient Egyptian culture from the earliest times: fragments of numerous ceramic beer and wine jars were found at subsidiary burials, all labelled with the name of King Aha I of the First Dynasty. According to John F. Nunn (2002) in Ancient Egyptian Medicine, beer and wine were both used as carriers for medicines. Drunkenness was not generally considered to be virtue, yet Carolyn Graves-Brown (2010) in her book Dancing for Hathor notes that "...'holy intoxication' was encouraged, possibly as a link to the world of the gods, an alternative state of being". As such, the 'Festival of Drunkenness' (tekhi) was celebrated during the first month of the ancient Egyptian year, in honour of the goddess Sekhmet. Alcohol was therefore not only a daily necessity of life in ancient Egypt, but was also a link to the gods.
The design of an Antenna system for a Cell Extender site needs to take into account the following specific factors:
a) The systems input and output frequencies can be relatively close.
b) The Cell (output) channels are fixed, but the Donor (RF Link) radios are frequency agile, as the channel can vary from call to call (to follow the Donor sites Traffic Channel allocation).
This Document is specially written to assist in Cell Extender antenna system design. As such, it is assumed that the reader has a good understanding of standard antenna system design techniques such as filter, multi coupler and other combiner technologies, as issues discussed in this Document only relate to specific Cell Extender application aspects. Matters such as elimination of Intermod products etc are not addressed in the context of this Document - please refer to normal common standard techniques and practices for these issues.
Please note that this Document provides design "Rules" only. Experience in antenna system design remains indispensable in actual practice!
Hapi (Hep, Hap, Hapy) was probably a predynastic name for the Nile - later on, the Egyptians just called the Nile iterw, meaning 'the river' - and so it became the name of the god of the Nile. ('Nile' comes from the Greek corruption - Neilos - of the Egyptian nwy which means 'water'.) He was mentioned in the Pyramid Texts ("who comest forth from Hep") where he was to send the river into the underworld from certain caverns, where he was thought to have lived at the First Cataract. The Nile was thought to have flowed from the primeval waters of Nun, through the land of the dead, the heavens and finally flowing into Egypt where it rose out of the ground between two mountains which lay between the Islands of Abu (Elephantine) and the Island of Iat-Rek (Philae). Hapi was also mentioned in the Pyramid Texts as a destructive power, but one that worked for the pharaoh.
Isis, Ancient Egyptian Goddess of Motherhood and MagicCaroline Seawright
Isis (Ast, Aset), unlike her twin sister Nephthys, is one of the most famous goddesses of ancient Egypt. Although it is thought that her worship originated in Africa, was nurtured and refined in Egypt, she was a popular goddess in predynastic times in the Delta area. At the opposite end of Egyptian history, her worship spread through the ancient world by the Greek tourists the Romans conquerors, albeit in a different form with the original myths of the goddess long forgotten. Her fame quickly spread to all corners of the Roman empire. There was even a temple to Isis on the River Themes in Southwark, London!
In early times Bast (Ubasti, Bastet) was a goddess with the head of a lion or a desert sand-cat and was regarded as mother of Maahes, a lion-headed god, and wife to Ptah. She was usually depicted as a cat, or as a woman with the head of a cat or lion. She was also connected to Hathor, Sekhmet, Tefnut and Mut. Bast was considered to be the daughter of Atem or Ra. It was only in the New Kingdom that she gained the head of a house cat and became a much more 'friendly' goddess, though she was still depicted as a lion-headed woman to show her war-like side. As with Hathor, Bast is often seen carrying a sistrum.
Hathor, meaning 'House of Horus [the Elder]', was a goddess of many things, from the celestial to the alcoholic! She was a celestial goddess, The Mistress of Heaven. A goddess of love, music and beauty as the Goddess of Love, Cheerfulness, Music and Dance. Hathor was known as the Mother of Mothers and the Celestial Nurse who presided over women, fertility, children and childbirth. Yet Hathor was also a goddess of baser things - she was the Vengeful Eye of Ra, the Lady of Drunkeness, and a goddess of the dead as Lady of the West. As Lady of the Southern Sycamore, the sycamore was sacred to her. It was from the sycamore tree that Hathor was thought to hand out good things to the deceased in the afterlife, and so she was thought to be a friend to the dead.
Francesca Gottschalk - How can education support child empowerment.pptxEduSkills OECD
Francesca Gottschalk from the OECD’s Centre for Educational Research and Innovation presents at the Ask an Expert Webinar: How can education support child empowerment?
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
unwillingness to rectify this violation through action requires accountability.
Postsecondary education is a unique opportunity for students to learn and have their ideas and beliefs challenged. However, universities receiving hundreds of millions of federal funds annually have denied
students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
• The Committee on Oversight and Accountability is investigating the sources of funding and other support flowing to groups espousing pro-Hamas propaganda and engaged in antisemitic harassment and intimidation of students. The Committee on Oversight and Accountability is the principal oversight committee of the US House of Representatives and has broad authority to investigate “any matter” at “any time” under House Rule X.
• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Palestine last event orientationfvgnh .pptxRaedMohamed3
An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
Introduction to AI for Nonprofits with Tapp NetworkTechSoup
Dive into the world of AI! Experts Jon Hill and Tareq Monaur will guide you through AI's role in enhancing nonprofit websites and basic marketing strategies, making it easy to understand and apply.
Honest Reviews of Tim Han LMA Course Program.pptxtimhan337
Personal development courses are widely available today, with each one promising life-changing outcomes. Tim Han’s Life Mastery Achievers (LMA) Course has drawn a lot of interest. In addition to offering my frank assessment of Success Insider’s LMA Course, this piece examines the course’s effects via a variety of Tim Han LMA course reviews and Success Insider comments.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Anubis, Ancient Egyptian God of Embalming and the Dead
1. t hekeep.org http://www.thekeep.org/~kunoichi/kunoichi/themestream/anubis.html
Anubis, God of Embalming and Guide and Friend of the Dead
by Caroline Seawright
October 8, 2001
Updated: December 19, 2012
Anubis (Inpew, Yinepu, Anpu) was an ancient Egyptian god of the underworld who
guided and protected the spirits of the dead. He was known as the 'Lord of the
Hallowed Land' - the necropolis - and Khentamentiu, 'Foremost of the
Westerners' - the Land of the Dead was thought to be to the west, where the Egyptians buried their
dead. (Khentamentiu was the name of a previous canine deity who was superseded by Anubis.) The
worship of Anubis was an ancient one - it was probably even older than the worship of Osiris. In the
pyramid texts of Unas, his role was already very clear - he was associated with the Eye of Horus
and he was already thought to be the guide of the dead in the af terlif e, showing them the way to
Osiris. In these text, according to E.A. Wallis Budge, it says that "Unas standeth with the Spirits, get
thee onwards, Anubis, into Amenti, onwards, onwards to Osiris."
He was generally depicted as a black jackal-headed man, or as a black jackal. The Egyptians would
have noticed the jackals prowling around the graveyards, and so the link between the animal and the
dead was f ormed in their minds. (It has been noticed by Flinders Petrie that the best guides to
Egyptian tombs are the jackal-trails.) Anubis was painted black to f urther link him with the deceased -
a body that has been embalmed became a pitch black colour. Black was also the
colour of f ertility, and thus linked to death and rebirth in the af terlif e.Anubis was
also seen as the deity of embalming, as well as a god of the dead. To the
Egyptians, Anubis was the protector of embalming and guardian of both the
mummy and the necropolis.
Anubis was of ten identif ied by the word sab, 'jackal' rather than 'dog' (iwiw).
Though to the Egyptians there was not a great deal of dif f erence between the
two canines, so there is some conf usion over which animal Anubis actually was.
The animal is sometimes ref erred to as the 'Anubis animal' as it is unknown which
exact species of canine that Anubis actually was based on.
When the Osiris worship came to power, Osiris took over many of Anubis' jobs
as caretaker and protector of the dead.As this happened, Anubis became 'He
Who is Bef ore the Divine Booth', the god of embalming who presided over the
f unerary rituals. The f unerary stm priests would wear a mask of the jackal god
during the mummif ication process, symbolically becoming the god f or the rituals.
The preliminary stages of mummif ication involved the opening - the violation - of
the body, an action that only Anubis himself would have been allowed to perf orm.
The priest who took on this role was called the 'Overseer of the Mysteries' (hery
seshta). It was thought that he would be magically become the f unerary god
himself and so be able to legitimately cut open the corpse f or the mummif ication
process.
He is sometimes called the son of Nephthys and Set or of Nephthys and Osiris. In the second version of
his origins, it was believed that his aunt Isis raised him, rather than his mother Nephthys, as Set might
murder his wif e's illegitimate son. Thus he grew up as a f riend and f ollower of Osiris.
2. He was thought to have a daughter known as ( ) Qebehet (Qebehout,
Kebehut, Kebhut, Kebechet, Kabechet, Kebecht), who was depicted as a snake or
ostrich carrying water. She was the goddess of f reshness and purif ication through
water who washed the entrails of the deceased and brought the sacred water to
Anubis f or his tasks. She was thought to give water to the spirits of the dead
while they waited f or the mummif ication process to be complete. She was
probably related to mummif ication where she would f ortif y the body against
corruption, so it would stay f resh f or reanimation by the deceased's ka.
The goddess Qebehet f irst appears in the Fif th Dynasty and is mentioned in the
Pyramid Texts of Pepi I: "Qebehet, the daughter of Anubis, goes f orth to meet
Pepi, with f our nemset vases. She ref reshes the breast of the Great God on the
day of his watch, and she ref reshes the breast of Pepi with lif e. She washes Pepi, she censes Pepi."
-- Pat Remler (2010), Egyptian Mythology, A to Z , p. 103
At temples throughout Egypt, some of the priests had a special job as part of the daily ritual - that
of purif ying the temple deity. Using incense to purif y the air, the deity was lif ted out of his or her
shrine, was washed, anointed with oils, dressed in white, green, red and blue cloths and f ed.
Qebehet washing of Pepi seems to relate to the priestly ritual of serving the gods. Because of her
connection with water and purif ication, she is sometimes linked with the goddess Iabet.
The goddess Anput (Anupet, Input, Inpewt, Yineput) - inpwt - was
the goddess of the 17th Nome of Upper Egypt, who was depicted as a woman
wearing the jackal standard of her nome or a woman with the head of a jackal.
She was believed to have been the wif e of Anubis, and possibly the mother of
Qebehet.Anubis was originally the god of the 17th Nome of Upper Egypt. The
symbol f or this nome was, as per Anput's headdress, a jackal on top of a standard.
In the Ptolemaic temples, Anput takes the f orm of a jackal or similar canid and is
shown carrying sharp knives. It would appear that she has a role in the protection
of the dead Osiris, and theref ore of deceased humans too.
-- Terence DuQuesne (2007), Anubis, Upwawet, and Other Deities: Personal
Worship and Official Religion in Ancient Egypt, p. 20
It was believed that Anubis was the one who invented the process of
mummif ication.Anubis helped Isis bring her husband back to lif e again af ter Set
had killed him. He embalmed the body of the god, swathed it in the linen cloths
that had been woven by the twin goddesses, Isis and Nephthys, making sure that
the body would never decay or rot.
The wakening of the dead was also thought to be a f unction of Anubis. He would
appear by the mummy, and awaken the soul. The mummy was removed f rom the
sarcophagus when it arrived at the door of the tomb and was placed upright
against the wall by a priest wearing the mask of Anubis, thought to have become
the god himself . The 'Opening of the Mouth' ceremony was then perf ormed. It
consisted of a number of rituals that would turn the mummy (or a statue of the
dead) into an inhabitable vessel f or the deceased's ka. The ceremonies involved
purif ication, censing and anointing of the mummy along with incantations. The
mummy was touched by ritual objects on various body parts to restore the
senses - the spirit would then be able to see, hear, speak and eat as a living
being. Some of the tools f or this ritual have been f ound in predynastic Amratian
graves, so it is probable that at least some of the rituals involved in the 'Opening
of the Mouth' had evolved f rom this early time.
3. After the the deceased had been placed into the tomb and sealed up, it was thought
that Anubis would lead the deceased to the afterlife, along with another god,
Wepwawet (Upuaut). The two are very similar, though Wepwawet was also another
ancient jackal or wolf god, appearing on the Narmer palette. He was not
f or the pharaoh. The 'Opener of the Ways' helped Anubis to guide the dead to
the Halls of Ma'ati. It was here that Anubis, as 'He Who Counts the Hearts',
watched over of the weighing of the heart and the judging of the deceased. Here
it was his duty to see that the beam of the scales was in its proper place, and
that the weighing was done correctly. He would then pass judgement on the
deceased and Thoth would record the pronouncement.Anubis would protect the
innocent f rom the jaws of Ammut, but would give the guilty to her to meet the f inal death.
He also guided the souls of the dead through the underworld, being assisted in this duty by Wapwawet,
another jackal-headed eity, whose name signif ies 'Opener of the Ways.' These gods have sometimes been
conf ounded with one another, but in certain texts they are separately alluded to. The name of the latter
deity is signif icant of his probably early f unction.Anubis, thinks Dr. Budge, was the opener of the roads of
the north, and Wapwawet of those of the south. "In f act," he says, "Anubis was the personif ication of the
summer solstice, and Wapwawet of the winter solstice."
-- Lewis Spence (2008), Myths & Legends of Ancient Egypt, p. 105
A strange f etish, known as the imiut f etish, was linked to Anubis. It was a
headless stuf f ed skin (usually of a great f eline), tied by its tail to a pole which
was planted in a pot. Known as the 'Son of the hesat-Cow' (the cow that
produced the Mnevis bull was linked to the cow goddess Hesat), another title of
Anubis, they is evidence of this f etish as early as the 1st Dynasty. They were
linked to the f unerary cult, depicted in the Chapel of Anubis at Hatshepsut's
mortuary temple and actual golden f etishes being lef t in the tomb of
Tutankhamen. These emblems of Anubis were placed at the western ends of the
corridors, one on each side of the outermost shrine at Tutankhamen's tomb. The
pots were made of calcite and the poles represented the water lily (lotus) stem and bud while
the tip of the skin's tail had a papyrus f lower attached and the pole and f etish itself were
gilded. Other f etishes have been f ound made of real animal skin that have been wrapped in
bandages. In early times there was a god, Imiut, who was known as 'He Who is in His
Wrappings' who became a f orm of Anubis. The f etish was probably linked with mummy
wrappings though it also appears to have been related to the royal jubilee f estival.
Anubis the Dweller in the Mummy Chamber, Governor of the Divine House ... saith:- Homage
to thee, thou happy one, lord! Thou seest the Wedjat (Eye of Horus or Ra). Ptah-Sokar hath
bound thee up.Anubis hath exalted thee. Shu hath raised thee up, O Beautif ul Face, thou
governor of eternity. Thou hast thine eye, O scribe Nebseni, lord of f ealty, and it is beautif ul.
Thy right eye is like the Sektet Boat, thy lef t eye is like the Atet Boat. Thine eyebrows are f air
to see in the presence of the Company of the Gods. Thy brow is under the protection of
Anubis, and thy head and f ace, O beautif ul one, are bef ore the holy Hawk. Thy f ingers have
been stablished by thy scribe's craf t in the presence of the Lord of Khemenu (El Ashmunein),
Thoth, who hath bestowed upon thee the knowledge of the speech of the holy books. Thy
beard is beautif ul in the sight of Ptah-Sokar, and thou, O scribe Nebseni, thou lord of f ealty,
art beautif ul bef ore the Great Company of the Gods. The Great God looketh upon thee, and
he leadeth thee along the path of happiness. Sepulchral meals are bestowed upon thee, and
he overthroweth f or thee thine enemies, setting them under thy f eet in the presence of the
Great Company of the Gods who dwell in the House of the Great Aged One which is in Anu.
-- E.A. Wallis Budge (1913), The papyrus of Ani: a reproduction in facsimile, Volume 2, pp. 629-
631