Deciphering the frescoe of the black stag fresco in the axial diverticulum of Lascaux cave 

Evidenciation

Axial diverticulum black deer

Another example of a sign is that associated with the black deer on the right wall of the axial diverticulum:

Crotos website: Wikimedia Commons

It is this sign that André Leroi-Gourhan cited in an essay^[1] in the following way (in the form of a survey) among other signs: 

Note that this is a simple rectangle followed by a line of dots.

Meaning

Before moving on to the analysis of this figure, it seems appropriate to briefly explain/demonstrate why it can be asserted that, in cult symbolism, the stag is an avatar of the primordial father in the same way as the auroch, the wild bull, the ox, the bison, the elephant (the mammoth) already discussed:

The meaning of deer

In Sumerian

In Sumerian, there are two words for deer: lulim^[2] and a-ia10-lum ^[3] .

Let’s take a look at Lulim, which is sufficient for the moment.

Lulim can be broken down into lu-lim^[4] .

Lu

As I have already had occasion to mention (cf. analysis of auroch alim), in Sumerian lu designates a man, humans or a herd^[5] ; lú designates an adult man^[6] ; lú-u18 designates a human being and humanity in general^[7] .

We also noted that this logogram is an example of the constant recurring association of man and animal by lu or lú-u-um18 ^[8] .

We also saw that lugal   ^[9] , literally “the great man”, means “a king, a master”.^[10]

Lim

We’ve already seen the meaning of this lim logogram in our examination of the auroch, the bison, the wild bull alim.

We have seen that lim means by :

• li-im or lu-im expresses the idea of an adult man with a body made of clay, mud, that can be associated with an animal, whose body radiates splendor like a divinity and who is a father.
• lim as the equivalent of lum refers to a complete, healthy, fertile male, but also to fertilizer, manure making luxuriant growth, to a reproductive sire.
• lim by its equivalence with lam, designates a divine being endowed with abundant power, source of abundance and ruler of the underworld.

The meaning of lulim

These double meanings put together allow us to grasp the imagery of the stag symbol, which obviously goes far beyond the simple animal (hunted), but is a mythological figure, an avatar of primordial man drawn from clay, a complete, healthy man, who at his death became dung and was deified as father of the gods reigning over the underworld and source of abundance on earth.

This stag, lulim, serves to conceal from the layman his identity as “lu” a man, a human. The primordial human, like alim, the auroch serves to mask “a” the primordial father.

As for the fact that lu is used to represent the deer, I find it interesting to note what the Dictionary of Symbols says about it, namely that in China “there is also mention of a symbol of longevity, but above all of prosperity, based on the usual popular puns, as lou means both deer and emoluments^[11] . (CHEVALIER-GHEEBRANT, Dictionnaire des Symboles, 2005, p. 197).

The fact that deer is pronounced lou in Chinese (and also means emoluments, whereas, as we shall see, the notion of “wages” is attached to the father), a language which, as we have seen, has in certain respects obviously been impregnated by archaic Sumerian thought, is quite symptomatic. 

In Egyptian

In confirmation of the fact that the deer in fact represents a man, in this case primordial man, it’s also very interesting to turn to Sumerian’s consanguineous semiological system, that of hieroglyphics.

Indeed, in Part II below, I’ll show you that the Sumerian pair lu or lú / lú-u18 has the same equivalence of meaning as the Egyptian pair Hn / Hnmmt.

I’ll take the time in Part II to demonstrate this in a number of concordant ways.

For the moment, we can simply say that the Egyptian hieroglyphic Hnmmt    ^[12] means “humanity”.

This alone allows us to deduce that its root logogram Hn signifies the human (and first and foremost, the first human, the primordial father).

The final mmt particle gives the preceding logogram the character of a noun.

For example: nDm is something sweet, pleasant^[13] and nDmmt is sexual pleasure^[14] ; Sm means to have fever^[15] and Smmt  means fever^[16] .

Hn therefore designates human.

And, as I shall also demonstrate, Hn and hn are equivalent logograms in Egyptian.

How do you say deer in hieroglyphic Egyptian?

hnn   ^[17] …

Demotic :

If we turn to the demotic, we see the same association, albeit indirect, between lu and the father.

Indeed, the demotic lala which means to weep, to lament (ang. to wail)… ^[18] :

…, is associated with llul, meaning a shout.

  ^[19] 

Now, in Sumerian, cri is synonymous with father through “ad(a)^[20] ” and as we have seen, el/al and even la mean indifferently “raised father” through the contraction of “a” or ” e4″^[21] and “íla, íli, íl” “to be raised”^[22] .

We’ll see why cries and lamentations were associated with the primordial father in the books to follow, but this simple semantic equivalence between the demotic la / lul and the Sumerian a / al / la / lu referring to the deified father is very telling.

Report

This brief etymological analysis of the stag in Sumerian read hieroglyphic Egyptian hnn and Demotic has enabled us to understand that the stag is indeed an avatar of primordial man.

Describing him as a complete, healthy man made of clay, who at his death became dung and was deified as the father of the gods, reigning over the underworld and considered the source of abundance on earth.

Let’s now look at the meaning of the black deer fresco:

Meaning of The Black Stag fresco

First, I’ll explain the meaning of the simple rectangle and then the line of dots.

the simple rectangle ñiš or ñeš

In proto-cuneiform, this simple rectangle corresponds to the signs shown in the comparative table in the appendix: 2A or 2D ^[23] which were transliterated into ñiš ñeš^[24] .

What do ñiš or ñeš mean?

niš or neš are two common synonyms, very common in sumerian, as they are used generically to mean an object, tool or instrument made of wood. The reason is that they both mean wood.

They also mean a wooden instrument or tool.

This is why they are often found in front of another word, acting as a determinative logogram, essentially to define the fact that the logogram that follows is a wooden object or instrument.

However, it is very important to know the other primary meanings of ñiš or ñeš^[25] .

Because if they mean wood, it’s above all because they also mean a tree, a trunk that gives many branches and leaves.

And we’ll see in subsequent books that the tree is one of the major symbols of the father of the gods, as well as of the mother goddess.

Let’s just point out here that the tree and the deer are closely associated symbols, since the deer’s antlers are another representation of the tree, and vice versa^[26] .

ñiš or ñeš also mean a sceptre, and by their homonyms ñiš2,3/ ñeš 2,3 / uš they also mean a penis, a man   ^[27] .

We understand, then, that these words also symbolically designate a human, a man, a fertile progenitor, which is represented by the penis, and also a man with royal power, which is represented by the scepter (it goes without saying that the scepter is, understandably, a phallic symbol, which we’ll get to in more detail in subsequent books). 

This is in line with its recurrent representation in symbolism, as I’ve already said, and as we’ll see in detail later, in the ithyphallic position.

Here, for example, is how Proto-Cuneiform ideographically represents the logogram uš which, as we have seen, is equivalent to ñiš2,3/ ñeš 2,3 and all three designate a man and a phallus^[28] :

 with its variations:

This is indicated by sign 2E in the comparative table in Appendix^[29] .

Having grasped that the rectangle represents a man, shall I explain to you what the line means? …

(This is probably also the meaning of the Proto-Indian and the Cretan … languages that have not yet been deciphered).

Finally, ñiš or ñeš also signify a plough and ñiš-šè an animal assigned to the plough. We’ve already seen that the ox is an animal associated with the father of the gods. This ox/plough association also refers to the symbolism of the ploughman, which we’ll get to in more detail later: the ploughman is man, the plough is his penis and the fertile field is the fertile woman, the furrow being the entrance to her womb.

Equivalence of ñiš/ñeš with kiš/keš.

Finally, if we want to understand and confirm the deeper meaning of ñiš or ñeš, it’s also very important to remember that in Sumerian, the consonant letters “g“, “k” “ñ“, are perfectly interchangeable .

We have it in our presentation of Sumerian transliteration.

What does this mean?

That ñiš or ñeš is a strict equivalent of kiš or keš!

This is very important, as it directly identifies this stag with the primordial man elevated to the rank of father of the gods, which is what these two logograms refer to.

Why?

Let’s take a look at the various reasons we can list so far:

kiš or keš = kuš = guš Equivalent of adam(a)

We have seen that kiš or keš means totality^[30] .

And I’ve already said that^[31] has the same meaning as kiš, because “uš” carries the idea of totality (we’ll see why in Part II).

We have also seen the equivalences between :

• kuš (kush), guš (gush), represented by a bison/wild bull with the sign šu , the latter more specifically indicating his status as the founder of humanity, his total domination.

and adam(a), which was represented by a bison (ama, am) with the sign   a/ad/ada

There is therefore an indirect link between kiš or keš and adam(a).

A deified primordial father

Referring to the symbolism of the Star

Kiš / keš refers us to the symbolism of the star, since in proto-cuneiform the ideogram of kiš / keš is , symbolism of the star which, as we shall see in detail, is the universal symbol of (the attainment of) divinity.

Meaning of Kiš / keš

Finally, you only need to break down kiš and keš to understand who these two terms refer to:

kiš

kiš is a contraction of ki and iš.

In Sumerian, ki means Earth^[32] ; Ki is the name of the Sumerian goddess of the Earth. iš7 means ancient, ancestor^[33] .

iš, is obviously a major logogram in the Semitic languages that include Akkadian, the sister language of Sumerian, in that it means “man”.

This is the biblical Hebrew term used for the creation of Adam.

So kiš in Sumerian means earth man, and by association with ki, the earth goddess, he is also the man of ki, the earth goddess, in other words her husband and spouse, the god of Earth.

keš

keš is a contraction of ki and eš.

We have seen that eš refers in particular to the anointed^[34] “éše” i.e. the king, the lord, of the tomb “eš” the king of the dead.

Thus kiš/keš literally means man, the ancestor of the Earth, the Christ-god King of the dead of the Earth or of the goddess of the Earth.

Kiš: the deer ideogram

This explanation would not be complete without adding the following major fact:

kiš is just the proto-Cuneiform ideogram for doe and deer!!! ^[35] :

 or even  ^[36]

So the rectangle below the stag ñiš/ ñeš or kiš/keš is just an identical counterpart to the stag above.

Both are pronounced the same and mean the same thing!

Obviously, the statistical probability that two symbols as distinct as a rectangle and a deer could be pronounced in the same way and represented side by side is very low^[37] .

But for such a fundamental logogram to refer to the primordial being who is the object of worship, the god of the earth and the underworld, and for us to be in a sanctuary… the probability becomes even more remote.

And that it’s also a logogram identical or equivalent to those expressed by the other major figures, the auroch and the equid… is just be statistically impossible. It would be obviously absurd to  deny  this reality.

Conclusion on the meaning of Sumerian ñiš/ñeš/kiš/keš

We need to understand that this simple rectangle ñiš/ ñeš or kiš/keš is intimately linked with the figure of the stag kiš above it, for it is, like the stag and its branches, a tree with a trunk that produces many branches and leaves, a symbolic figure of the primordial father at the origin of the entire human world. He is a primordial progenitor in the ithyphallic position or under the symbol of an ox/ploughing man, a king with his scepter. He generated the totality of the world and reigns over it. He is the equivalent of the father bison / wild bull kush / gush / Adam(a) the founder of the world and the one who exercises over it by his powerful hand šu total domination. Divinized under the star, he is the man-god-king of the earth and the underworld.

But now let’s see what the hieroglyphs have to tell us about this little rectangle…

the Egyptian rectangle

Do you know how hieroglyphics represent a canal?

By means of the hieroglyph which transliterates as S^[38] .

This sign is defined as a garden pond (i.e. filled with water), but we’re also told that it interchanges with whose previous form is which is … an irrigation canal.

It’s all very evocative, in more ways than one.

Why?

Canal

At the risk of repeating myself, since the dawn of time, the canal has been synonymous with the father.

This still conveys the imagery that he is a container not only of water, the vector of fertility and abundance, but also of sperm, the seminal fluid, the vector of life and thus designating him as the primordial progenitor, fertile by definition.

S: basin / canal

The fact that this basin/channel transliterates into S is equally enlightening.

As a reminder, the transliterated Egyptian S is the equivalent of the Sumerian š.

But what do S and its associated hieroglyphic logograms mean?

Admittedly, S is a basin, a pond, a body of water,^[39] but it is also by its close synonyms SAa the first, the beginning^[40] , by SA a ruler, a decision-maker, a leader^[41] and by semantic slip^[42] with “s” a man, a man of high rank^[43] .

With regard to ša in Sumerian, we’ll have the opportunity in the book to follow to see how this logogram in many respects expressly designates primordial man.

The meaning of the channel in Egyptian

What does this mean?

That this rectangle is unquestionably in Egyptian the symbol of a channel representing the first man, the beginning of humanity, the primordial father, as such the first ruler, a man of high rank, in total harmony with the Sumerian notion of the fertile progenitor father.

meaning of the dot series

Having understood what the rectangle symbolizes, it’s now even easier to understand the meaning of the line of dots next to it (not necessarily the meaning of all the lines of dots).

In this respect, I’d like to ask you how you’d go about representing cash.

Indeed, since this ñiš or ñeš rectangle (equivalent to kiš or keš) is a channel – primordial man – it’s perfectly logical that the line of dots flowing from it should designate water, or, to use man’s symbolism, his seminal fluid.

Perhaps you’d represent this water with the waves of the sea, or an undulating line, as is already the case with the a sign, but a continuous series of dots is also a simple and appropriate procedure.

From then on, this line of dots is simply transliterated as “a”.

Rectangle transliteration coupled with a line of dots

Since the rectangle transliterates ñiš / ñeš / kiš / keš and the liquid flowing from it transliterates a, it follows that this set of rectangle point lines

transliterates ñiša / keša / kiša / ñeša.

It’s even more revealing than the rest.

And that’s extremely important.

But why is kiša such an important word?

I’ll leave that for the end of this book. Just note that it’s this rectangle-line set of dots that means.

Having deciphered it, now let’s see what the signs in the branches associated with the šu hand sign mean.

The meaning of the deer’s antlers

We recall that the deer’s antlers themselves form a double sign.

The sign is repeated twice for each branch, and since each branch has five branches, it refers to the hand sign we’ve already seen, šu.

Concerning this sign, I presume that they too must be related to the demotic “i” which, I remind you, is written or .

The curved nature of the last sign supports this interpretation.

As a result, this series of masked signs reads “i i šu” “i i šu” twice, i.e. “Ô/heil ishou”.

The fact that an i is appended to šu also makes it take on the meaning of iš then šu, i.e. as we have the man-ancestor iš the primordial father founder of humanity with total domination šu

Conclusion on the black deer fresco

If we were to read this fresco in order, it would ideally be as follows:

i i šu, i i šu lulim kiša.

Now you need to understand what that means.

You can understand everything, including the final kiš/a.

All that remains to be seen is one of the fundamental meanings of kiša, which I’ll save for last.

You’ll understand why (Cf. the deciphering of the fresco of the black bull in Lascaux)

NOTES DE BAS DE PAGES ET REFERENCES 

[1] Le symbolisme des grands signes dans l’art pariétal paléolithique André Leroi-Gourhan ; Bulletin de la Société préhistorique française Année 1958 55-7-8 pp. 384-398

[2] lulim : stag, hart (male of the red deer; cf., máš-lulim) (Akkadian loanword) (A.Halloran, 1999, p. 62) Volume 4 / Sumerian-French lexicon: lulim = stag (male of the red deer family; cf. máš-lulim) (Akkadian loanword).

[3] a-ia10-lum : stag (Akkadian loanword) (A.Halloran, 1999, p. 72) ; Volume 4 / Sumerian-French lexicon: a-ia10-lum: stag (Akkadian loanword)

[4] Note that the Halloran lexicon also tells us that lulim is a contraction of “pasture” (lu) and “thousands” (lim): lu-lim: stag (Akkadian loanword ?; ‘to graze, pasture’ + ‘thousand’) (A.Halloran, 1999, p. 115) ; Volume 4 / Sumerian-French lexicon: lu-lim: stag (Akkadian loanword ?; ‘to graze, pasture’ + ‘thousand’).

That may be its literal meaning, but lu and lim don‘t just have those meanings…

[5] lu : n., many, much; man, men, people; sheep. v., to be/make numerous, abundant; to multiply; to mix; to graze, pasture (reduplication class [?]) (cf., lug) (A.Halloran, 1999, p. 12) Volume 4 / Sumerian-French Lexicon: lu = many; man, humans, people; herd. Verbs: to make numerous, abundant; to multiply; to mix; to graze.

[6] lú : grown man; male; human being; someone, anyone, no one; gentleman (A.Halloran, 1999, p. 12)  Volume 4 / Sumerian-French lexicon: lú = grown man; male; human being; someone, anyone, no one; gentleman.

[7] lú-u18[ÑIŠGAL]– (lu)mankind; human being (‘humans’ + ‘huge’ [ + ‘numerous’]) (A.Halloran, 1999, p. 117) ; Cf Volume 4 / French Sumerian Lexicon: lú-u18[ÑIŠGAL]– (lu)= mankind; human being (humans + huge + numerous)

[8] lú-u-um18 :     name of a breed of small cattle (possible Semitic loanword) (A.Halloran, 1999, p. 117) Cf. Volume 4 / French Sumerian Lexicon: lú-u-um18: name of a breed of small cattle (possible Semitic loanword).

[9] (CNIL, 1996?, p. 128)

[10] lugal: king; owner, master (lú, ‘man’, + gal, ‘big’) (A.Halloran, 1999, p. 62) Volume 4 / Sumerian-French lexicon: lugal: king; owner, master (lú, ‘man’ + gal, ‘big’)

[11] We’ll see in subsequent books that, just like the notion of share, portion, the notion of wages (emoluments) is attached to the father.

[12] Cf Volume 4 / Hieroglyphic-French lexicon: Hnmmt solar people of Heliopolis; humanity (Faulkner, reed.2017, p. 213)

[13] Cf Volume 4 / Hieroglyphic-French Lexicon: nDm soft, sweet; pleasant; healthy; at ease (Faulkner, reed.2017, p. 179)

[14] Cf Volume 4 / Hieroglyphic-French lexicon: nDmmyt nDmmt sexual pleasure, passion (carnal)

[15] Cf Volume 4 / Hieroglyphic-French Lexicon: Smm be hot, burning; have fever, become feverish; also Sm (Faulkner, reed.2017, p. 326)

[16] Cf Volume 4 / Hieroglyphic-French lexicon: Smmt fever; inflammation (Faulkner, reed.2017, p. 326)

[17] Cf Volume 4 / Hieroglyphic-French Lexicon: hnn  deer, fallow deer be attentive to, take into consideration; trust; give assent to; approve; coax; antonym of HDn be reluctant, disapprove (Neo-Egyptian) (Faulkner, reed.2017, p. 196)

[18]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.3

[19]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.12

[20] ada, ad : n., father; shout; song. v., to balk. (A.Halloran, 1999, p. 18) ; Volume 4 / Sumerian-French Lexicon = ada, ad = nominative: father, shout, song / verb: to balk

[21] a, e4 = noun. : water; watercourse, canal; seminal fluid; offspring; father; tears; flood (A.Halloran, 1999, p. 3) with translation in Volume 4 / Sumerian-French Lexicon: a, e4 = nominative = water, watercourse, canal, seminal fluid, offspring, father, tears, flood. 

[22] íl-lá: elevation (‘to lift’ + ‘to hang’; cf., dùn-lá, ‘depression’)  (A.Halloran, 1999, p. 105) Volume 4 Sumerian-French lexicon: íl-lá = elevation (‘to lift’ + ‘to hang’).

íla, íli, íl: n., carrier.., to lift, carry; to deliver; to bring; to endure; to support; to carry forward (in accounting); to be high; to shine (íl-i in marû) (A.Halloran, 1999, p. 105) Volume 4 Sumerian-French lexicon: íla, íli, íl = nominative: carrier; verb: to lift, to carry, to deliver, to bring, to endure, to support, to carry forward; to be high; to shine (íl-i in marû)

[23] 2A (CNIL, 1996?, p. 73) / 2D (CNIL, 1996?, pp. 81, 82)

[24] A reminder of ñ pronunciation: ñ is a muted, guttural consonant, characterized by an n attack and a very masked “g” ending, probably very similar to the Hindi ña (or even or ). “ñ” (ñ is pronounced like “ng” in the English “rang” sound). Cf. explanatory note on the equivalence of ñ / g/ k consonants in Sumerian.

[25] ñiš, ñeš = nouns: tree, wood, wooden tool, scepter, tool, organ, plow, natural phenomenon (designates a trunk that unfurls numerous branches and leaves/adjective: describes an animal assigned to the plow (sometimes ñiš-šè). (A.Halloran, 1999, p. 46)

[26] In this connection, A. Hislop in his absolutely memorable book rightly notes: The deer and the tree are two other synonyms of powerful; indeed, “ail” or “il” synonymous with “gheber” the powerful means both a tree that stretches far and a deer with horns in branches (the deer is indeed reminiscent of the tree by its horns, which are also commonly called antlers). (A.HISLOP, p. 76)

[27] giš2,3 geš2,3, uš : penis; man (self + to go out + many; cf., nitaĥ2 and šir) (giš3) (A.Halloran, 1999, p. 46) ; Volume 4 Sumerian-French lexicon: giš2,3 geš2,3, uš = penis; man

[28] ñiš 2,3 ñeš2,3, uš: penis ; man (self + to go out + many; cf., nitaĥ2 and šir) (A.Halloran, 1999, p. 46) Volume 4 / Sumerian-French lexicon: ñiš 2,3 ñeš2,3, uš: penis, man (self + to go out + many; cf., nitaĥ2 and šir)

[29] 2E (CNIL, 1996?, p. 230)

[30] 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 / Sumerian-French lexicon: kiš, keš = totality, entirety of the political world (name of the powerful city in the north of Sumer that first bound together and defended the cities of Sumer) (place + many).

[31] When analyzing the Marsoulas bison and the šu

[32] Ki : n., earth; place; area; location; ground; grain (‘base’ + ‘to rise, sprout’) (A.Halloran, 1999, p. 12) Volume 4 / Sumerian-French Lexicon: Ki = nominative: earth; place; area; location; ground; grain (‘base’ + ‘to rise’ ‘to sprout’)

[33] Volume 4 / Sumerian-French lexicon: iš7 means ancient, ancestor.

[34] “éše” or “eš”: anointing oil, tomb

éše” or “eš” refers to anointing oil, which in ancient times was used to designate a king or queen. Indeed, the Sumerian word “Ereš” for Queen necessarily comes from the use of anointing oil (with “Er” the one who leads, conquers and “eš” the anointed one), that at the tomb “eš” as in ereš, ereç? (ideographic sign Nin) which means “the Queen, the lady” (and also the one with knowledge, the intelligent one, ereš5) and which enters into the composition of the name of the Sumerian goddess Queen of the Dead, Ereškigal, Queen of the Kigal, of the “great land”, a Sumerian synonym for the realm of the dead.

[35] (CNIL, 1996?, p. 111)

[36] (Falkenstein, 1936, p. 11)

[37] In the following books, we’ll often see that in symbolic imagery, two adjoining symbols often express a perfectly identical concept, even if they use two different symbols.

[38] Sources: https://www.hierogl.ch/hiero/Signe:N37; Gardiner p. 491, N37

Garden pond  S basin. Often interchanged in the hieroglyphic with N36 e.g. in Hapyw floods; compare with the use of N36 both as an arm of the Nile, and in its use in the earlier form N23, as an irrigation canal. Sometimes replaces bread (phonetic sn ) e.g. in sn open.

[39] Cf Volume 4 / Hieroglyphic-French lexicon: S lake, pond, body of water; garden; basin (Faulkner, reed.2017, p. 319)

[40] Cf Volume 4 / Hieroglyphic-French lexicon: SAa begin; be the first to; be from, come from granary, grain barn space, volume (Faulkner, reed.2017, p. 319)

[41] Cf Volume 4 / Hieroglyphic-French Lexicon: SA field, meadow; countryside; marsh, swamp pig travel prescribe, order; predestine; assign; establish, decide (Faulkner, reed.2017, p. 319)

[42] Just as in Sumerian we sometimes find the s/š equivalence, we sometimes find an s/S equivalence by logical semantic shift. For example with : 

SAm to be very hot, burning; See also Smm to be hot (Faulkner, reed.2017, p. 320)

sAm to burn; also smAm; (cf. Am burn) (Faulkner, reed.2017, p. 260)

(Nota Bene: s in prefix position generally has a causative role in Egyptian: faire…).

[43] Cf Volume 4 / Lexique hiéroglyphes-français: s (z) door bolt ornamental container sheaf of arrows or man ; someone; no one, nil; man of rank (Faulkner, reed.2017, p. 255)