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[QUOTE]Originally posted by cassia: [QB] I have found that one quintessential acid test to verify the true roots of a magical system is the group’s treatment of the moon. The moon in AE is masculine. The actual disk of the moon is Iah, a god Himself (like Aten is as the sun disk). In reality a number of gods are *associated * with the Moon, most often include Khonsu and Wesir and Sokar, sometimes Djehuty, and infrequently Heru. Djehuty wears the moon-crescent on His head in some images and He also has the story about winning days from the moon (although the actual story's Greco Roman and so may be more about Hermes than Djehuty). Khonsu's name means "traveller", and He is often also depicted with a crescent on His head. Wesir has the oldest associations with moon: Wesir is said to be the moon itself (the sun in the Duat, a connection between Ra and Wesir), and his sister-wife Aset is the one who restores the moon, either as Wesir or as Heru. Coffin Texts 155-6 may very well support Djehuty-as-crescent theory. All the moon festivals I've been able to unearth in terms of actual "full moon" and "new moon" have been related to Heru (Moon is one of His eyes) and Sokar-Wesir as Ra in Darkness or the "sun of night." References for Wesir as Moon, related to Ra in the Duat: *J. Gwyn Griffiths, "The Standing Statue of Osiris-Iah (Osiris – moon disk) at Lyon," Journal of Egyptian Archaeology volume 65 (1979), pages 174-175. *J. Gwyn Griffiths, "Osiris and the Moon in Iconography," Journal of Egyptian Archaeology volume 62 (1976), pages 153-159. *E. A. Wallis Budge, "Osiris and the Egyptian Resurrection." Not the best source, but even has an entire chapter called "Osiris as Moon God." *Coffin Texts (Faulkner) Utterances 93, 155-156 and others *Book of the Dead (Allen) Utterances 2, 65a, 162var. **Note: logic says the Pyramid Texts, from which both of these arise, will have earlier versions, but I cannot find my copy today so I can't check on this immediately. On relationships of Djehuty, Sokar, and Wesir: [URL=http://pantheon.yale.edu/~sokar/sokar.html]http://pantheon.yale.edu/~sokar/sokar.html[/URL] Coffin Texts 155-6 may very well support the Djehuty-as-crescent theory. After explaining in 155 and most of 156 that the moon, and particularly the New Moon, are associated with Wesir, it offers this tantalizing tidbit at the end of CT 156: "I know the souls of Khmun. What is small in the full month and what is great in the half-month, that is Djehuty." (the references sound to me like the waxing and waning crescents). No extant calendars from Khmun exist sadly; the temple of Djehuty was taken down to its foundations about a century ago to feed a lime-kiln. In Sumer, the moon is masculine as well - Nanna / Suen. In worship, people treated his wife Ningal (name meaning “Great Lady”) as lunar too, but her association was strictly through her marriage with Nanna / Suen. *Thorkild Jacobsen, "The Treasures of Darkness", Yale University Press *Thorkild Jacobsen, "The Harps that Once ...", Yale University Press *Michael Roaf, "Cultural Atlas of Mesopotamia", Andromeda Oxford *anything by Samuel Noah Kramer Conversely, in the Jewish Kabbalistic system, the moon is distinctively feminine. The Goddess of the Kabbala is Matronit, and there are references to Shekhina-Matronit as “Moon with the hair”. *Raphael Patai, “The Hebrew Goddess”, Wayne State University Press. *Tikva Frymer-Kensky, "In the Wake of the Goddesses", MacMillan In Greek and Roman also, the moon is distinctively feminine. Artemis, Selene, Luna, Hecate, all of these reflect various aspects of the moon. Egyptian Aset had no direct relation to the moon, being masculine. She is the Sothic star Sirius, and her reappearance begins Egyptian New Year. The Greeks and Romans greatly venerated Aset, who they renamed Isis, but their theocracy dictated that the sun must be male and the moon must be female, and so Isis became for them related to the moon. [This message has been edited by cassia (edited 29 June 2004).] [/QB][/QUOTE]
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