To continue, some thought must be given to the breakdown of the Giza plateau into ten equal parts radiating from the Sphinx, and why this is again an esoteric component of the Denderah Zodiac, which has quite a few structural facets, with the double figures describing the four cardinal directions, then four single figures to describe the eight, whilst in total they are twelve as the signs of the Zodiac, yet their hands are positioned such that they support the decahedron, or the ten heavenly stems.

To look then at what might be involved a comparative study of how differant cultures have conjectured the Heavens is neccesary, from the Vedic's one learns that there is a higher principle of five over the twelve signs, suggested as relating to the five planets (Mercury/Venus/Mars/Jupiter/Saturn) or the five senses in correlation to five principle internal organs, which is fine, but in all probability most directly relates to the five higher circumpolar constellations...

http://homepage.mac.com/kvmagruder/bcp/diurnal/circumpolar.htm

Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order.

Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.

The Father with five feet and twelve forms, they say, dwells in the higher half of heaven full of waters.

Revolving on this five-spoked wheel all beings stand. Though it carries a heavy load, its axle does not over heat.

From of old it does not break its ancient laws.

The undecaying wheel (circle) together with its felly (circumference), ten yoked to the upward extension carry it.

The eye of the Sun moves encompassing the region. In it are placed all beings.

http://www.sacred-texts.com/hin/rigveda/rv01164.htm

To the left and right the Egyptian five directional sign for the Duat, set within the circle which is the symbol for the Sun in itself, if the layout of the Giza Plateau is set in the image of the Heavenly Duat, then in stylistic terms that is pretty much what one would expect to be the key geometric element, the 36' angles projecting from a given centre, which is what can be discerned in the geometric breakdown, yet essentialy twofold, ie ten directional

 

Looking again at what zodiacal models can be deduced from the Heavens that show schematic similarity to Denderah, one finds in China;

 

"Unlike many other calendars, the Chinese calendar is not infinite but repeats every 60 years. This repetition is a combination of the 10 “heavenly stems”, tian gan, [which correspond to one of five elements repeating in Yang/Yin pairs: Wood, Fire, Earth, Metal and Water] and the 12 “earthly branches”, dì zhi which correspond to the Buddhist animals. The 12 earthly branches [Rat through to Pig] repeat five times through the 60 year cycle, and the heavenly stems six times in the form of five pairs of Yang/Yin element doublets, also known as "Elder Brother" and "Younger Brother". An element only matches with an earthly branch once in the sixty year cycle ...

There was also a fifth direction, "towards the centre", associated with the North Pole Star, which was considered the closest point to heaven. This lead the Chinese to consider that the wheel of the circumpolar constellations was of great importance and they used these and ecliptic asterisms to define the lunar mansions..."

 

http://www.geocities.com/astrologyzodiacs/chinesezodiac.htm

 

The knowledge and technology of the compass were enhanced in the Chou dynasty by the emperor Shing, the grandson of King Wen. As a young man, he had seen the value of the compass when his uncle Chou Kung made a compass for tribute bearers from the south who were lost while journeying home. The emperor combined the knowledge of the compass with that of the I-ching and set up a theory of terrestrial and celestial divination. This was the legendary Lo-ching, which is no longer extant. Lo means "encompassing all the knowledge of heaven and earth," and ching means "classic." Through the use of the compass and the Earlier Heaven pa-k'ua, ideal locations for building a city or a palace can be determined. With these divinational tools locations where "earth ch'i" (the vapor of life) is gathered can be identified and the path of the sha-ch'i (destructive energy) can be avoided. This is understanding the Way of Earlier Heaven. Using the knowledge of landforms, the movement of the stars, and the Later Heaven pa-k'ua, one can design countermeasures to combat adverse conditions. This is understanding the Way of Later Heaven. Armed with the knowledge of the Ways of Earlier Heaven and Later Heaven, the kings knew the secrets of the designs of heaven. They recognized the locations favored by the deities and possessed knowledge to counteract destructive forces. They were indeed the masters of I, or change.

The early emperors of China were not only masters of earth lore. They also observed the skies, charted the course of the stars, and encoded this knowledge in the calendar system. Legend says that Huang-ti ordered his celestial ministers to study the stars. A primitive calendar system named chia-tzu was invented. Several hundred years later, during the Hsia dynasty, another, more sophisticated calculation of the sun, moon, and constellations was made and the calendar was revised. In the Shang period (between the eighteenth and twelfth centuries BCE), a sixty-day cycle was used. The movement of the constellations was now organized into the Ten Celestial Stems and the Twelve Terrestrial Branches. Each day was designated by a combination of one stem and one branch taken in serial order. The sixty-day cycle was then applied to the year, making six cycles per year of three hundred and sixty days.

In the Chou dynasty (twelfth–third centuries BCE) the Celestial Stems were matched to the five elements (metal, wood, water, fire, and earth), and the Twelve Terrestrial Branches were applied to the twelve solar months. By about 600 BCE (the time of Confucius and Lao-tzu), twelve animal symbols were attached to the Twelve Terrestrial Branches.

Thus, by the Spring and Autumn Period (eighth–fifth centuries BCE) the compass, the I-ching, and the calendar—the three building blocks of the divination arts—became part of the Chinese science.

Na chia: The coordination and interlocking of the Ten Celestial Stems with the Eight Elements (pa kua), to the end that the first Stem, which is the embodiment of the active or male cosmic force, and the second Stem, which is the reservoir of the passive or female cosmic force, gather in the center and the highest point in the universe. Taoist religion.

 

http://www.shambhala.com/html/catalog/items/isbn/1-57062-100-4.cfm?selectedText=EXCERPT_CHAPTER

 

The cycle of 12 branches is probably related to the 12 months, while the cycle of 10 stems is probably related to the ancient Chinese 10-day ``week'', xún (?). The seven-day week was probably introduced not earlier than the Sòng Dynasty

http://www.math.nus.edu.sg/aslaksen/calendar/chinese.html

 

It is also thought by some that the Ten Celestial Stems of the Oriental calendar reflect a time when the week was one of ten days, that Decans were used as in Egypt, and not only are the Ten Celestial Stems fully integrated with the twelve subdivisions, but also eight directionalism, as seen on the Denderah Zodiac.

 

   

 

Going back to Egypt then and the geometry of the Giza Plateau, this would pre-date the developments in China and also the Vedic tradition, and the one direct comparative that can be made is the association with the Heavens, the Duat, with the five directional motif, and in all probabilty the association of this with the circumpolar region. They appear also to have conjectured this as doubling up to ten directions in terms of what the geometry would indicate, and there is no reason that an overall division of 10x36' could not have been considered in conjunction with a year of 36x10 decans, the Chinese certainly are suggested as incorporating the two and seeing them as directly related in concept.

The role of the Planet Venus also needs to be taken into consideration, when viewed at five equidistant points upon the horizon over an eight year period, with the stars themselves issuing forth from Hathor as droplets of milk from the sacred cow, whilst the five directionalism is suggested as relating in greater context to reside in the circumpolar region, the creation over time of the same pattern posits a direct relationship between the two.

To return to the Vedic phrase which i highlighted;

The eye of the Sun moves encompassing the region. In it are placed all beings.

Then in Egypt the concept of 'The Eyes of Ra' would almost certainly relate to the two inferior orbital planets, Mercury and Venus, with Horus thus capable of being seen as an eye of Ra, and Hathor as Venus also. With Venus as the eye of Ra moving and encompassing the region of Earth and all living things, in terms of five directions. One also sees the the design resembles the Cosmic Blue Lotus, symbol of the Perfection of the Atum and principle of First Creation from the waters of Nun, through Nut...

 

   
 

 

In his work the Tetrabiblos Ptolemy had this to say about the aspect of Egyptain astrology involving 'terms';

There are two methods of disposing the terms of the planets, in reference to the dominion of the triplicities; one is Ægyptian, the other Chaldaic.

But the Ægyptian method preserves no regular distribution, neither in point of successive order nor in point of quantity.

In point of order it is defective, since it, in some instances, allots the first degrees of a sign to the lord of the house, in others to the lord of the triplicity, and in others again to the lord of the exaltation. By selecting examples this failure in order will easily be seen; for instance, if the order were regulated by the government of houses, for what reason should Saturn take the first degrees in Libra, since that sign is the house of Venus? or why should Jupiter take them in Aries, which is the house of Mars? If the government of triplicities were followed, for what reason should Mercury take the first degrees in Capricorn, which is in the triplicity ruled by Venus? If the government by exaltations, why should Mars take the first degrees in Cancer? that sign being the exaltation of Jupiter. And if the order were regulated even by considering the planet which possesses most of these dignities in the sign, for what reason should Mercury take the first degrees in Aquarius, in which sign he rules only by triplicity, and why not Saturn, who has government in it by house, as well as by triplicity? or why in short should Mercury, who does not possess any kind of dominion in Capricorn, receive the first degrees in that sign also? The same want of order is abundantly evident in the rest of the distribution.

An equal irregularity exists in the respective quantities of degrees allotted by the Ægyptians to the several terms of the planets. For it is by no means a proper nor sufficient demonstration of accuracy that the aggregate sum of all the numbers of every single planet amounts to the precise total requiring to be divided into portions of time; since, even if it be admitted that this total, collected from every single star, is correctly asserted by the Ægyptians, it may still be objected that the same total, so collected by them, may be found in many other ways by interchanging the numbers in a sign.


Thus, by the Ægyptian distribution, it appears that the total numbers of the degrees for each planet, added together, make 360:--viz. for Saturn 57, Jupiter 79, Mars 66, Venus 82, and Mercury 76

Of these two distributions of the terms, that of the Ægyptians seems more to be relied on than the other; since it has been handed down and recommended in the writings of the Ægyptian authors, and also because the degrees of the terms, in nativities rectified by them as examples, are universally in accordance with this distribution while, on the other hand, neither the order nor the number of the Chaldaic method has ever been recorded or explained by any writer--not even by the writers of that very nation: the accuracy of that method is consequently doubtful, and its irregularity as to the order of placing the planets is widely open to censure.

www.sacred-texts.com


The bottom line for Ptolemy was that fitting five planets into a twelve sign zodiac through two houses each (for day and night)was messy and the Egyptian numerics he was referencing just didn't seem to work, though they came recommended!

There's a reconstruction here though by a modern Russian astrologer that demonstrates that the Egyptian figures work perfectly well if the ecliptic is simply divided into ten sectors;


For 12 sectors the acceptable solution does not exist.

Actually, it's absolutely clear even without any complex calculations. If we assume, that two of five planets obtain their years by the way of addition of rising times of not two, but three signs, it can be Venus and Jupiter only, because they have maximal values of major Egyptian years. In the standard rulerships Jupiter is placed between Saturn and Mars, therefore its major years obtained by addition of rising time of the signs of its rulership will be approximately equal to a half-sum of Saturn and Mars major years, that is 61.5. For Venus the similar half-sum of years of Mars and Mercury is 71. In this case the missing years for Jupiter are 79 - 61.5 = 17.5, and for Venus the missing years are 82 - 71 = 11. The obtained values--17.5 and 11--cannot be equal to rising time of Leo and Cancer at latitudes of Egypt and Mesopotamia in any way. Thus it's absolutely clear, that the major Egyptian years cannot be obtained by combination of rising times of the 12 signs.


For 10 sectors there is an optimal solution:

25°10' of northern latitude distance of vernal equinox point from the beginning of the sidereal zodiac -- 29°02'

rulership:

Saturn rules 1st and 10th sectors and obtains 57.51 years
Mars--2nd and 9th--65.62 years
Mercury--3rd and 8th--75.04 years
Jupiter--4th and 7th--80.48 years
Venus--5th and 6th--81.35 years

The mean square deviation of the calculated years from the settled by the ancient Egyptian astronomers is found within the tolerance of the error of the ancient methods of determination of rising time of the sectors on ecliptic.
It's easy to see, that the latitude retrieved from our solution differs from latitude of Thebes 25N40--an ancient capital of Egypt--by half-degree only.
If we take, that in 1st century BC -- 1st century AD the vernal equinox point was in 8° Aries, than the retrieved coordinate of the vernal equinox corresponds to approximately 17th-15th centuries BC.
Thus, we obtain the dating and precise geographical place of fixation of the Egyptian system of terms, passed to us through the Greeks: Thebes, Egypt, 17th-15th centuries BC.
It's known from historically reliable sources, that in middle of the 2nd millennium BC the system of decanes (36 stars, later simplified to 36 equal sectors of ecliptic 10° each) was already developed in Egypt, and in Mesopotamia the collecting of a major series of omens Enuma Anu Enlil has already began.
Certainly, the dating the system of major Egyptian years by middle of the 2nd millennium BC arouses some doubts, because the known historical information tells us, that the astrology as system of knowledge was developed only in middle of the 1st millennium BC. However, we should not reject with a rush a possibility of existence of much more ancient astrological tradition, than it is known to us nowadays in conformity with archaeological discoveries.


Main conclusion that follows from the received reconstruction is the necessity of complete recalculation of system of major years and system of terms individually for each latitude, as the primary system was constructed for Thebes and is applicable with relatively small errors (less than 2 years) in a very narrow range of latitudes--approximately from 22° to 29° of northern latitude only.
This fact completely explains why the Egyptian system of lifetime determination doesn't work at all in the latitudes outside the mentioned interval, including Alexandria--the center of the Greek astrological school.
Other important conclusion is that the ancient Egyptian astrologers used 10 signs zodiac closely connected with system of decanes.
The third important conclusion is that the rulers of the signs of the zodiac were only the planets--wandering stars

www.astrologer.ru


The conclusion he reaches then is that the numerics of the Egyptians were derived from a ten sector sub-division of the ecliptic, apparantly relative to Thebes in terms of observational point, and that each of the five planets ruled a sector by day and by night.

 

The exact same geometry as employed in esoteric manner at Denderah can also be located within the super-structure of the Aztec Sun Stone, animating the entire superstructure, undoubtably relevant to the Pentangular movements of the Planet Venus around the horizon, this determining the sub-division of twenty seen in the design...

     
   
     

 

 
   

 

 

Part One- Preliminary study of Pentagonal geometry and associated Phi ratio in terms of the cult of Osiris.

Part Two-Furthur consideration of the geometry as regards architectural projections upon the Giza Plateau.

Part Four-Examaning the central area of the projections around the Sphinx and associated cults.

Part Five-Determination of the central cultic role of Sokar~Osiris in terms of the Giza Necropolis.

Part Six-The Birthing of Nefertem through the Sacred Centre.by the waters.

Part Seven-The Egyptian Model of the Five Celestial Divisions.

Part Eight-The Sah~Sopdet~Sopdu relationship

 

 

 

 

 

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