The direct spiritual and nominative filiation between the father of the prehistoric gods and Kish in Sumer, Gizeh in Egypt, Hatti in Hittite country

Throughout this analysis, we have repeatedly observed that the father of the gods is named directly or indirectly kiš(a).

We saw in the analysis of the black stag what kiš/keš means: man, the ancestor of the Earth, the Christ-god King of the dead of the Earth or of the goddess of the Earth

We have seen :

In the bison analysis, what kiš is equivalent to :

• of ku-uš(u), kuš (kush), guš (gush), represented by a bison / wild bull with the sign šu (the latter indicating in particular his status as the founder of humanity, his total domination) of
• adam(a), which was represented by a bison (ama, am) with the sign a/ad/ada
• We have also seen that kiš orkeš means totality, which makes it equivalent to kuš / guš, since « uš » carries with it the idea of totality (as we shall see in Part II)
• There is therefore an equivalence adam(a) = kuš/guš = kiš/keš

Which brings us back to :

The auroch on the unicorn panel :

• adam(a) : III “ad(a) / a-aa, lhe human father, the grandfather, the old man”. áma, am the auroch, the wild bull
• a-aa-ku/gu : III “ad(a) / a-aa, the human father, the grandfather, the old man”. ku (a-ka, a-ga, ugu) the biological procreator ancestor, guthe beef, the bull

To the X III sign of the feline diverticulum:

• adam(a) : III “ad(a) / a-aa,le père humain, le grand-père, le vieillard”. áma, am l’auroch, le taureau sauvage
• a-aa-ku/gu : III “ad(a) / a-aa, the human father, the grandfather, the old man”. ku (a-ka, a-ga, ugu) the biological procreator ancestor, guthe beef, the bull

followed by aš « the one, the only, the god, under the symbol of the solar disc, the star”.

The fish marked with sign III in the Pindal cave:

• a-aa-ku/gu : III “ad(a) / a-aa, the human father, the grandfather, the old man”. ku (a-ka, a-ga, ugu) the biological procreative ancestor, ku(– a) the fish (equivalent of gu, the beef, the bull).

Furthermore, in the analysis of the Marsoulas horse or the second Chinese horse from Lascaux, we saw that the term for equid (donkey, horse) anše is a strict equivalent of kiš.

In our analysis of the black stag, we saw that the rectangle and the line of dots naming it were transliterated. ñiša / keša / kiša / ñeša even though kiš / kiš is just the proto-cuneiform ideogram of the doe and the stag! So the rectangle below the deer ñiš/ ñeš orkiš/keš is just an identical counterpart to the stag above and with the line of dots it is pronounced kiša.

In the analysis of the black bull, we have that the sign of the bush / broom which names it transliterates in particular … kiša2

For those who think that kiš is a very common word, and as we have already seen, its occurrences are in fact very rare, since it is found only in 4 mots : kiša, kiši, kišib, kišik (so 3 means the thorn bush!) and that the only three times it is referred to as an ideogram in Sumerian logograms is for its literal meaning of the city of Kish, which refers to the entire politico-religious world of Sumer.^[1], and for the donkey and deer.

The logical conclusion is that there are an eminently singular, specific and unique link between the father of the gods and the logogramkiš(a).

Of course, it’s perfectly absurd to think that there could be a super-powerful Darwinian God of chance behind all these coincidences.

Or he’s really, really good.

And, as we’ve already discussed, what was the name of Sumer’s first archaic religio-political dynasty?

Sumer and the city of Kish

Although the influence of Uruk is given great importance, and it may later have played a leading role, it was in fact the Kish dynasty in the north of Mesopotamia (the future territory of Akkad) that was the most archaic dynasty in the region and which undoubtedly originally had dual royal prevalence and religious throughout the region^[2].

We’ll see all the proof we need in the appendices to the next book..

So it’s absolutely no coincidence that it’s the logogram kiš which designates the entire politico-religious world of Sumer, if the proto-cuneiform ideogram of kišis the one which, because it indicates the 4 cardinal points, represents the entirety of the world, and therefore the entirety of the domination of the ancestor father who became the supreme father of the gods^[3].

But, as you will have realised by now, it is no coincidence that this name was chosen to designate the epicentre, the nerve centre of political and religious power.

The clear and transparent aim is to place oneself in the filiation, in the heritage, in the spiritual lineage of the great divinity in order to worship him, to establish one’s hegemony over the people on this basis and to obtain his favours and blessing.

The name of kiš(a) is undoubtedly a genuine mystical signature intimately linking the world of prehistory and the post-diluvian world of history.

For it is just one of the most important titles of the great divinity, from time immemorial, from prehistoric times, from the times of the ancients, from the elders passed on to the younger generations that were the new generations of Sumer and Egypt.

Immemorial, well… more exactly, because I think I’ve given you back your memory, the most archaic memory there is.

Let’s say, since times that had been forgotten and which has just resurfaced with some of its major symbols, with this book, from nothingness, from the pit of oblivion where they had fallen in people’s minds, only to fall into the hands of the most powerful, the politicians and the religious who knew and knew these truths to arrogate power over the world, and who have never stopped playing with them to play you.

But so far we’ve only talked about the fact that the Sumerian dynasty of Kish and the name of the city are a concrete temporal manifestation of this.

Perhaps you think it’s different elsewhere?

Are you sure?

Let’s take the example of Egypt and then the Hittites

Kish and Giza

Background on Giza

If there is one ancient site that has captured the attention of all modern mankind, there is little doubt that Giza holds the torch.

How many books have been written on the subject?

How many researchers have devoted their lives to understanding why it was built, and how it was built?

How many years of life and study have been dedicated to it?

I don’t think you can count them. As for the number of books, they would certainly fill many a library.

Recent documentaries, although digital and taking up less space, are also fairly numerous.

In France, we all remember the report “The Secret of the Pyramids”, which explained that Giza and the Sphinx represent a gigantic calendar indicating the cycle of the constellations of the zodiac to show mankind the catastrophe caused by an inversion of the poles.

The structure contains numerous mathematical constants, the metre, the number Pi, in a kind of mathematical language that will speak to future generations.

The report also explained that sacred sites around the world are aligned according to the proportions of Pi and the Golden Ratio.

The conclusion being that the designers of these sites were necessarily of a civilisational and, let’s say it, non-human level, to come up with such a thought-out, considered, premeditated plan, this time on a planetary scale.

So how is this book, or rather this series, different from the others, and what will it bring to the table or say that is different from what has already been said, written or filmed?

As you will have understood, from my point of view, the symbolic reading key is the only one capable of deciphering all sacred sites, whatever they may be and wherever they may be, since it is the oldest and most universal sacred language.

I’ll be deciphering the entire site in Volume 6.

It’s already been written, but as I’ll explain a little later, it’s premature to give it to you now.

For the moment, all you need to know is that, despite the various theories put forward, which often focus on secondary features of the site, Giza is, first and foremost, like all the other megalithic sites, including the cave sanctuary, a major centre of the rebirth of primordial man into the great divinity and father of the gods, with Osiris as its local avatar, and also, no doubt, a Mecca for the rebirth of the false antediluvian cult.

I just think it’s very useful here, rather than encroaching on everything that will be said in volume 6, to simply start by asking what Giza means.

This is obviously very much in line with everything we’ve just seen.

The etymology of Giza

To begin to understand the archaic origin of the name of Giza, I will draw on the enlightened remarks of Mrs Gigal, and we will then draw the appropriate conclusion

Mrs GIGAL’s key contribution

Ms Antoine GIGAL is a linguist (with a degree in oriental languages from the Sorbonne) and a recognised specialist in this site.

She was one of only two people to receive official permission from the Egyptian authorities to visit the underground burial chamber in the Keops pyramid.

In her writings and on her website, she gives us a semantic explanation of the term Gizeh which, as we shall see, will prove to be highly significant.

First of all, let’s look at what Mrs GIGAL teaches us:

Giza comes from the word ghezira, meaning “island” or border, the corner where the water from the sea and the Nile met.

For the countries of Nilotic Africa, Giza comes from the word “kissa”, the name of the god of the Nile, who is also the name of the god Osiris.

If we look at the languages spoken in the Horn of Africa, in some languages it means “house” or “territory”.

In Japan, “kissa” means to sit below as Osiris did.

En Hebrew, it means cut stone

In Yiddish, the good lineage the important lineage the pure lineage.

« … »

Linguists say that the “g” was a “k” and the “z” was an “s”.

This gave rise to “casa”, Spanish for house …

https://www.youtube.com/watch?v=zNZktKvMuGQ

Conclusion on the origin of the name Giza

It is therefore clear that Giza is synonymous with kissa which is?

The archaic name of the god Osiris…

Now, while all the languages cited by Mr GIGAL are certainly useful, they cannot be as useful as (proto)Sumerian, which is the very source of this name, as has been demonstrated, since it is the source language, the mother language of all the sacred languages par excellence and the language most culturally intertwined with hieroglyphic.

The reason why she has not been able to go any further in her deep understanding of this word is certainly not her great culture and mind, which is brilliant, but her (temporary) ignorance of Sumerian.

She’s an Arabist, as I am, and I’m sure she’ll take up Sumerian too after this and end up pulling all the strings as well as I do, if not better.

So let’s pay tribute to him for this very important clarification, because as you can see this kissa (is not simply, for the French, just the strange kissa kissa intoned in the song of the midnight demons [!…] but) is obviously the correspondent of Sumerian kiša.

Note that Ms Gigal points out the equivalence between za / sa, than in Nilotic Africa, « za » is pronounced « ssa » which linguists associate with « z » with « s ».

IIt turns out that we find this equivalence sa / za in Sumerian, for example, zu, sú both mean wisdom and knowledge.

Above all, the equivalence sa / ša is evident in Sumerian with the terms sar šar šur all three of which refer to a powerful man (hence the term ašur [ashur] for what later became the name of an Assyrian) or ušar2,3,4, ušur2,3,4, usar which all mean a female, a companion, a neighbour…

If, in the analysis of the Giza site in this volume, we look at all the mystical meanings of the name giza, For the time being, let us point out that this site is undoubtedly, like Kish in Sumer, a pure and direct dedication to primordial man, the father of the gods, whose local Egyptian avatar Osiris was, as will be clearly demonstrated in subsequent books.

The fact that Osiris himself is called by this name is already clear proof of this, but there are so many others that it would be a shame to miss out.

If you doubt that Egypt inherited its tradition from an older world

What has just been said is also intrinsic proof that Egypt was not a civilisation born from nothing, as if it had invented its own fundamental beliefs all by itself, a theory that appeals to supporters of the old-fashioned isolationist theories according to which all civilisations are branches of a tree with no common trunk.

As if the surreal Darwinian concept of spontaneous generation were applicable not only biologically (how many times will our poor Pasteur have to turn in his grave?) but also spiritually, at all times and in all places.

Of course, Egypt, like all the other branches of civilisation, only adopted and adapted the same founding archaic figures and events, which we are going to review progressively and exhaustively.

But a seemingly different adaptation does not mean an absence of filiation.

Moreover, even without knowing anything about the symbolic world, the cultic world, Sumerian, hieroglyphics or any ideographic language, or anything at all about what we have said, it is enough to read a little of the French translation of Egyptian texts.

With this civilisation, we are fortunate enough to have access to texts written in black and white, or rather hieroglyphs on papyrus, which tell us very clear things directly, even before corroborating the deciphering we can do of their sacred universe.

In this respect, I invite you to read the translation of chapter 17 of the Egyptian Book of the Dead (by Albert Slosman / Albert, “Le Livre de l’au-delà de la Vie”, éditions Baudouin, 1979)

Here are a few selected passages that are very enlightening:

“I am yesterday’s past preparing tomorrow’s future thanks to the sun: yesterday’s past is that of Usir (Osiris). He redeemed the souls of Cadets so that tomorrow’s sun shines brightly. Then God (Osiris) armed his arm to fight and destroy the enemies of the Sun, in order to raise his son Heru (Horus) to the throne of Geb (the Earth) as his divine successor. That day became the day of the resurrection of the eldest son in the Holy House. “…”

Osiris is thus described as the elder (the great pre-Flood deity, as we shall see below), who redeemed the souls of the younger generation, i.e. the new generation of post-Diluvian humans, so that he could restore his pre-Diluvian cult and prevail over the enemies of the sun, i.e. his own enemies, who are none other than the followers of the true faith, the servants of the true god, Noah and his ilk.

Concerning the elders, i.e. the prediluvian generation of humans, we are told:

These children shed their blood bravely for their Supreme Leader, the Generator, who was fighting against the rebels of the Sun, those who wanted idolatrous supremacy. They were defeated before they could rise themselves to reach the end among the Blessed Redeemed, far from the solar globe. There they found knowledge on high, as “redeemed from annihilation” (lines 60-63).

The elders who died during the Flood and were supporters of the sun cult are thus presented as having sacrificed themselves for the younger generation, the post-Diluvian generation, and as having, despite their deaths, eventually attained celestial bliss. They are presented as having been redeemed despite their annihilation.

“But the long walk prepared by twins Isis and Nephtys came to fruition with the arrival of the Cadets (lines 23-33). Younger generations saved to repopulate a multitude in the ‘Place above the Waters’. by God for this purpose, bringing them into two battered and exhausted populations on the promised lands that God had saved from the water in His Benevolence for them. Praised be these generations, in their name of ‘Survivors of the Flood ! and in their second name of ‘sons of the Sunset Triad’, who arrive in the home of the Alliance (lignes 43-48)”.

“…”

“And so, the Enlightenment of the ‘descendant of the Elder’ Usir (Osiris), the Lord of the Word, the Elder of the Two Lands, the Pillar of Justice and the Son of Truth, reached the ‘Land of the Intended Time’ through their Cadets’ — under the Constellation of the Thigh (Taurus) – long-awaited by the guides who had cut from their knowledge all the poisonous edicts (ordinances) of their Ancestors. And so they walked to meet the Divine Prophetess who had come from the Flood with her sister, to wait in the promised place for the Sons of the new generations coming from the West.. And the ‘hearts’ born of the Elder Heart fly towards the pioneers, protected by the Divine Guardians”.

Clearly, there was a long march of two peoples, called the cadets because they were the survivors of the Flood, who went together to a place called the place above the waters or the abode of the covenant to receive the “lights of Osiris” in the form of edicts and ordinances.

The carnal image of the elder was perpetuated under the sun of a new day, by the Soul bequeathed over the Flood thanks to the intercession of the Two Divines, the “Lights of Creation”, who thus resurrected in their grandson !

It is simply incredible to read that the eldest, i.e. the great deity Osiris, is reputed here to have been reincarnated after the flood in the ‘grandson’ of who if not the first man to have gone through the flood, Noah, whose grandson was in this case either Cush or his brother Misraim, who is thus presented as the first post-diluvian pharaoh, the first son of the sun, the first king-priest of the Egyptian dynasty.

This makes perfect sense, since Cush was the founder of Kish in Sumer, and it is perfectly likely that Misraim did the same in Egypt when he took possession of Giza. Egypt still bears the name of its founding father. In Arabic, Egypt is called Misr, after its founding father, Misraim, which means he who divided the sea in two.

It was undoubtedly these two, with their respective families, the two famous people who made the long journey, the long march from Anatolia or Mesopotamia to go to Egypt and take instructions, probably at Giza, with a view to restoring the pre-Diluvian cult with the instructions obviously left for them on the spot.

Thus spoke the Scribe of Usir (Osiris) on Cadets’ Obedience to Commandments […] As Nephthys prophesied to the Triad: “They shall be born and live holy; they shall live again strong and likewise by the Spirit.” Thus spoke the Divine : “The Cadets will live in Glory, in infinite multitude” (lignes 77-80/ 85-86).

The scribe of Osiris, this archaic Toth, who is undoubtedly, as we shall see, Cush, in his major role as the great architect of the restoration of the pre-Deluge false cult, promises the cadets of the survivors of the Flood who will worship Osiris by complying with his commandments that he will grant them prosperity, in accordance with a prophecy of a goddess (Nephthys) who announced the restoration of the false cult after the Flood despite its temporary destruction.

I, Scribe of Usir (Osiris), sitting in the footsteps of my ancestors justified by heavenly gifts. I myself, with a just voice, at the command of the Divine Prophetess, speak thus: the infinite multitude born of the 7 spirits was perpetuated by the Lord of the Word, the Elder of the Two Lands, the Pillar of Justice and the Son of Truth., who recreated the One Kingdom with the help of the Triad descended from Nut by Heru the pure and the heavenly benevolence towards the descendants of Setes (Set) and those of the Followers of Usir (Osiris) and Heru (Horus). The purification provided by the Flood cleansed the home of Usir (Osiris). The infinite multitude born of the 7 spirits by the two brothers, were opposed under the Two Celestial Lions which separated the Two Hearts from the Elder Heart” (lines 90-103).

Here, in the same vein, Cush-Toth poses as the re-creator of the kingdom of Osiris, following in the footsteps of his pre-diluvian ancestors, to whom he commends himself.

Objective findings

I can perfectly well understand that you are unable to fully support this interpretation of the text for the time being.

I hope that, God willing, we will have the opportunity to gradually develop and prove the historicity of post-diluvian events.

Even if we’re not there yet!

We have not even begun the first events of Genesis.

But, no matter who is who, I beg you to at least note that by using the terms “elders” on the one hand and “cadets”, “survivors of the flood” on the other, these texts show very clearly thatthere was a cultural transmission from one generation to the next, « over the flood » and that the great divinity worshipped before the flood saw his cult restored afterwards by being supported by two peoples who made a long journey to restore his cult and receive his commandments and blessing.

Thus, if only because of the mere existence of French translations of Egyptian texts, there is no reason, no excuse, to believe for a moment that Egyptian and Sumerian religion does not have its roots in the world of prehistory.

The Sumerians and Egyptians are merely the younger children of the elders, of prehistoric man.

In Hittite

Without doubt the prehistoric sign of the thorn bush and these postdiluvian hieroglyphic declensions under the signs of the buisson-balai : and its thicket variant coupled with the symbolic meaning of III allow us to understand why the Hittite world, which was also at the crossroads of Sumerian and Egyptian influences, chose the symbol to transliterate the logograms ha, hatti and the to transliterate logograms wa, wi, even though these logograms are absolutely fundamental to them in terms of time and culture.

Why are they?

Hatti

Hatti is the very name of the liturgical language of the Hittite people.

Hatti is also the name of their central kingdom.

This name therefore carries a dual political and religious pre-eminence, both temporal and sacred.

Now this word, as we have seen, Hatti, is pure Egyptian:

As a reminder, HAt-a in Egyptian means the beginning ^[4] and HAty-a designates the monarch, the best, the first^[5].

It is clear, as has already been said, that this word was chosen because the local religio-political elite wanted to place themselves in the direct spiritual and biological lineage of the first man, the ancestor father, who became father of the gods and who, as we shall see in Part II, was the first king, ruler and monarch.

Like the Pharaohs, who considered themselves to be the reincarnated sons of the father of the gods Ra, and by extension all the Egyptian people, the Hittites too, by choosing this name, claimed the same type of filiation in the line of descent from the greatest of sovereigns.

The fact that they chose an Egyptian name shows that the Hittites originally chose hieroglyphs because they were strongly influenced by Egyptian and Sumerian religious thought.

But as you will have realised, the ideographic choice they made for this logogram, in line with the Egyptian choice, itself an echo of Sumerian, can be interpreted as a veritable mystical signature, the desire to associate oneself through the thorn bush, the thicket, with the primordial father deified as the supreme god.

Wa, wi

What’s more, the choice of ideogram is almost identical : to transcribe wa, wi is further proof:

In fact, as we said at the very beginning of our deciphering of the III of the Lascaux auroch, the hieroglyphic wa means “one; the only one »^[6].

This is the expression used to designate the supreme god, the great divinity.

And this is the sign which is used in conjunction with the arm hieroglyph for the sound « a » which designates the father, is used in this hieroglyph as a determinative and also as a substitute for the hieroglyph of the seated human figure to signify the presence of a divinity.

In Egyptian, wA also the meaning of old, formerly, to fall^[7]

What is this sign? if not a mix of the thorn bush and the III to figuratively designate the ancestral father, the fallen man from ancient times, from the days of yore, who in the meantime had become, according to them, the father of gods, the supreme god, to whom the Hittites commended themselves and whom they worshipped, in the same mystical vein as the Egyptians and Sumerians before them and prehistoric man before them!

A brief note on biblical thought on the bush and the thicket

After what we have just seen about the thorn bush and the thicket, I find it particularly interesting to note what connotations both have in the Bible.

Bush of thorns :

If you think that the thorn bush is also a symbol of the supreme God in the Bible, on the grounds that the True God spoke to Moses from a thorn bush burning in a permanent fire, then you have to understand that, from the biblical point of view, the thorn bush is in fact a manifestation of the false god, whom he destroys by symbolically burning him for ever, thereby demonstrating his supremacy.

The fact that the thorn bush is linked to evil is clear from the following texts:

II Samuel 23 : 6

But Belial’s people (the traitors) are all like thorns (or thorn bushes) that we reject, because we don’t take them with our hands

Isaïe 9 : 18 :

By the wrath of YHWH of hosts the whole land is burnt up and the people will be like food in a fire. A man will not have pity on his brother. Ungodliness is kindled like fire: it shall devour briers and thorns (or thorn bushes) and it will ignite in the thickness of the forest and curl up in superb smoke.

Isaïe 10 : 17 :

The light of Israel will be a fire and her Holy One a flame that will consume and devour her thorns (or thorn bushes) and brambles in a single day.

Isaiah 27:1, 4: In that day YHWH will visit Leviathan, the swift serpent, Leviathan, the crooked serpent, with his hard, great and strong sword, and will kill the monster in the sea. « … » Je n’ai plus de colère. Who will give me briers and thorns (or thorn bushes) to fight? I will march against them and burn them all.

Jerusalem Bible /

https://scroll.bibletraditions.org/bible#best_fr.0.1

So we see that the thorn bush is associated with treachery, with Belial and Leviathan (two avatars of the devil), that the unquenchable fire is here a symbol of his eternal destruction and that the true God doesn’t care if he has to fight against “bushes” of thorns.

It’s an omission, but it’s a clear allusion to the fact that in the original false universal religion, the father of the gods had as one of his symbols the thorn bush, a bush that the true God mocks.

The thicket

It is also interesting to see what connotation the Bible gives to the thicket.

It uses this word when she compares the Pharaoh of Egypt to Assur, an Assyrian, and compares him to a cedar tree in Eden, which protected with its bushy branches (or like a thicket), a cedar tree which ends up being thrown into the deep earth for being proud:

Ezéchiel 31 : 1-3, 8-9,

And it came to pass in the eleventh year, in the third month, on the first day of the month, that the word of YHWH came to me, saying: Son of man, say to Pharaoh king of Egypt and to his multitude, Whom are you like in your greatness? Here is Assur, a cedar, beautiful for its branches and touffu (or like a thicket) giving shade, and amid the clouds was rising its top. “… ” The cedars did not shade him in the garden of God, the firs were not like his branches and the plane trees were not like his branches. No tree in God’s garden was as beautiful as it. « … » For I had made it beautiful by the abundance of its branches; all the trees of Eden were envious of it, all those in the garden of God. Therefore thus says the Lord YHWH: – Because he is high and lofty, because he has set his top among the clouds green and bushy, and his heart is proud of his loftiness” … “… Who do you resemble in glory and greatness, O [toi] famous and great, among the trees of Eden? You will be thrown down with the trees of Eden into the deep earth; you will lie among the uncircumcised, with those whom the sword has pierced. Such is Pharaoh and all his multitude, says the Lord YHWH.

Jerusalem Bible /

https://scroll.bibletraditions.org/bible#best_fr.0.1

We’ll have a chance to see in detail which characters symbolise this cedar of Eden, even though we’ve already talked a little about it, but it’s clear here that the thicket is associated with an adversary of the true God.

REFERENCES AND FOOTNOTES

[1] kiš, keš : totality, entire political world (name of the powerful city in the north of Sumer that first bound together and defended the cities of Sumer) (places + many) (A.Halloran, 1999, p. 47) ; Volume 4 / Lexique sumérien-français : kiš, keš = totalité, entièreté du monde politique (nom de la puissante ville du nord de Sumer qui la première lia ensemble et défendit les villes de Sumer) (endroit + plusieurs).

[2] To this end, read for example what is said for the archaic periods of Akkad (DAI, DAII, DAIII): https://fr.wikipedia.org/wiki/Kish_Mésopotamie :

https://fr.wikipedia.org/wiki/Période_des_dynasties_archaïques/Akkad :

[3] In the book to follow, we’ll look at Isis and see how this name is also a dedication to the mother goddess.

[4] HAt-a beginning, beginning (Faulkner, repr. 2017, p. 200)

[5] HAty-a HAtyt-a (HAtt-a) (female) local prince, nomarch, governor, mayor ; HAty-a the best of, the first of (Faulkner, réed.2017, p. 200)

[6] The Z1 sign : Sources : https://www.hierogl.ch/hiero/Signe:Z1 ; Gardiner p. 534, Z1

It is used as a determinative in the one, the unique, the only : wa one; the only one, the only one see also wai to be alone (Faulkner, réed.2017, p. 70).

This sign was used (as and ° ) to replace human figures, considered magically dangerous; e.g. on the sarcophagi of the M.E.

Rarely do extensions of this usage appear in the use ofas a 1st pers. suffix sing. . “i” I, me; perhaps also in the fairly common writing of to replace s or or man

[7] Cf Volume 4 / Hieroglyphic-French lexicon : wA far, distant; far away; formerly; to fall (Faulkner, réed.2017, p. 65)