Chapter VII, "The Many-Colored Cover"

"There is a mill which grinds by itself, swings of itself, and scatters the dust a hundred versts away. And there is a golden pole with a golden cage on top which is also the Nail of the North. And there is a very wise tomcat which climbs up and down this pole. When he climbs down, he sings songs; and when he climbs up, he tells tales." Legend of the Ostyaks of the Siberian Irtysh River Valley

[COMMENT: The following are some excerpts from the Kalevala, Finland's national epic. Needless to say, Finland would be a prime location for describing a mystery such as The Cosmic Tree. These verses reflect the presence and the departure of The Cosmic Tree, the "Night Sun" of olden times.]

Near where Osmo's field is bordered,
On the crown the Moon is shining,
In the boughs the Bear is resting. ...

Then the smith his steps arrested,
In amazement at the pine-tree,
With the Great Bear in the branches,
And the Moon upon its summit. ...

Then the smith, e'en Ilmarinen
Journeyed forth, and hurried onwards,
On the tempest forth he floated,
On the pathway of the breezes,
Over Moon, and under Sunray,
On the shoulders of the Great Bear
Till he reached the Halls of Pohja,
Baths of Sariola the gloomy. ...

And a heifer then rose upwards,
With her horns all golden-shining,
With the Bear-stars on her forehead;
On her head appeared the Sun-disc.

And the cow was fair to gaze on,
But of evil disposition;
Always sleeping in the forest,
On the ground her milk she wasted. ...

Now rejoiced the Crone of Pohja,
And conveyed the bulky Sampo,
To the rocky hills of Pohja,
And within the Mount of Copper,
And behind nine locks secured it.

There it struck its roots around it,
Fathoms nine in depth that measured,
One in Mother Earth deep-rooted,
In the strand the next was planted,
In the nearest mount the third one. ...

Day by day he sang unwearied,
Night by night discoursed unceasing,
Sang the songs of bygone ages,
Hidden words of ancient wisdom,
Songs which all the children sing not,
All beyond men's comprehension,
In these ages of misfortune,
When the race is near its ending. ...

And began his songs of magic,
For the last time sang them loudly,
Sang himself a boat of copper,
With a copper deck provided.
In the stern himself he seated,
Sailing o'er the sparkling billows,
Still he sang as he was sailing :

"May the time pass quickly o'er us,
One day passes, comes another,
And again shall I be needed.
Men will look for me and miss me,
To construct another Sampo,
And another harp to make me,
Make another Moon for gleaming,
And another Sun for shining.
When the Sun and Moon are absent,
In the air no joy remaineth."

Appendix 15

As concerns the removing of the Pole Star, the most drastic version is told by the Lapps:

"When Arcturus (alpha Boötis, supposed to be an archer, Ursa Major being his bow) shoots down the North Nail with his arrow on the last day, the heaven will fall, crushing the earth and setting fire to everything."

Other legends prefer to deal with the fate of circumpolar stars, the result being the same.

"The Siberian Kirghis call the three stars of the Little Bear nearest the Pole Star, which form an arch, a "rope" to which the two larger stars of the same constellation, the two horses, are fastened. One of the horses is white, the other bluish-grey. The seven stars of the Great Bear they call the seven watchmen, whose duty it is to guard the horses from the lurking wolf. When once the wolf succeeds in killing the horses, the end of the world will come. In other tales the stars of the Great Bear are "seven wolves" who pursue those horses. Just before the end of the world they will succeed in catching them. Some even fancy that the Great Bear is also tied to the Pole Star. When once all the bonds are broken, there will be a great disturbance in the sky."

[COMMENT: In the context of the Planet Nibiru occupying the position atop "The Cosmic Tree" or "The North Nail", this reference to "the end of the world" would obviously mean the time when the Planet Nibiru last detethered and departed.]

According to South Russian folklore, a dog is fettered to Ursa Minor, and tries constantly to bite through the fetter; when he succeeds, the end of the world has come.

"Others say that Ursa Major consists of a team of horses with harness; every night a black dog is gnawing at the harness, in order to destroy the world, but he does not reach his aim; at dawn, when he runs to a spring to drink, the harness renews itself."

A very strange and apparently stone-old story is told by the Skidi-Pawnee about the end and the beginning of the world.

"Various portents will precede : the Moon will turn red and the Sun will die in the skies. The North Star is the power which is to preside at the end of all things, as the Bright Star of Evening was the ruler when life began. The Morning Star, the messenger of heaven, which revealed the mysteries of fate to the people, said that in the beginning, at the first great council which apportioned to star folk their stations, two of the people fell ill. One of these was old, and one was young. They were placed upon stretchers, carried by stars (Ursa Major and Ursa Minor), and the two stretchers were tied to the North Star.

"Now the South Star, the Spirit Star, or Star of Death, comes higher and higher in the heavens, and nearer and nearer to the North Star; and when the time for the end of life draws nigh, the Death Star will approach so close to the North Star that it will capture the stars that bear the stretchers and cause the death of the persons who are lying ill upon those stellar couches. The North Star will then disappear and move away and the South Star will take possession of Earth and its people. The command for the ending of all things will be given by the North Star, and the South Star will carry out the commands. Our people were made by the stars. When the time comes for all things to end, our people will turn into small stars and will fly to the South Star where they belong."

[COMMENT: Think of "The South Star" as the Planet Nibiru, arriving from its perpendicular orbit (in relation to the Ecliptic) from "underneath" the South Pole and rising to dock/tether as "The North Nail", displacing the North Star Polaris. Then this bit of "mythology" makes scientific and historical sense.]

To return to better known provinces, Proclus informs us that the fox star nibbles continuously at the thong of the yoke which holds together Heaven and Earth; German folklore adds that when the fox succeeds, the world will come to its end. This fox star is no other than Alcor, the small star g near zeta Ursae Majoris (in India Arundati, the common wife of the Seven Rishis, alpha-eta Ursae; see p. 302 about Arundati and Elamitic Narundi, sister of the Sibitti, the "Seven"), known as such since Babylonian times.

[COMMENT: The "yoke" or "bond" that holds together "Heaven" and "Earth" is nothing more than the electromagnetic tether, the North Nail, which links the docked Nibiru to the Earth's North Pole. And during "reconstructed" Babylonian history, as per Dr. Velikovsky, the Babylonian Period would overlap the "North Nail Period" from 1587-687 BCE. The key to knowing this fact is the reconstructed placement of Ramses II, coordinating his reign with that of Nebuchadnezzar II.]

The same star crosses our way again in the Scholia to Aratus where we are told that it is Electra, mother of Dardanus, who left her station among the Pleiades, desperate because of Ilion's fall, and retired "above the second star of the beam ... others call this star 'fox'."

This small piece of evidence may show the reader two things : (1) that the Fall of Troy meant the end of a veritable world-age. (For the time being, we assume that the end of the Pleiadic Age is meant; among various reasons, because Dardanos came to Troy after the third flood, according to Nonnos.); (2) that Ursa Major and the Pleiades figuring on the shield of Achilles, destroyer of Troy, have a precise significance, and are not to be taken as testimony for the stupendous ignorance of Homer who knew none but these constellations, as the specialists want us to believe.

[COMMENT: What these authors were not aware of is that ONLY when one connects the Fall of Troy to the immediate commencement of the Greek Olympiads, concurrently with the Founding of Rome and the Era of Nabonassar in Babylon, as per the Velikovskian Reconstruction, by moving Troy forwards in time to occur contemporaneously with the Great Eclipse and the Great Earthquake, can one see the relationship to the detethering of The North Nail or The Cosmic Tree in approximately 762 BCE. This is a most important point. It is absolutely essential for everybody who tries to argue this hypothesis with another to understand it completely. Otherwise, you will never succeed in your "propaganda".]

There are, indeed, too many traditions connecting Ursa and the Pleiades with this or that kind of catastrophe to be overlooked. Among the many we mention only one example from later Jewish legends, some lines taken out of a most fanciful description of Noah's flood, quoted by Frazer :

"Now the deluge was caused by the male waters from the sky meeting the female waters which issued forth from the ground. The hole in the sky by which the upper waters escaped were made by God when he removed stars out of the constellation of the Pleiades; and in order to stop this torrent of rain, God had afterwards to bung up the two holes with a couple of stars borrowed from the constellation of the Bear. That is why the Bear runs after the Pleiades to this day; she wants her children back, but she will never get them till after the Last Day."

Appendix 27

See A. Oppenheim, Mesopotamian Mythology, Or. 17 (1948), p. 40 : "After Enkidu tossed towards her ... what is euphemistically termed the 'right thigh' of the bull, the goddess and her devotees performed age-old rites over the part of the bull".

True as this statement certainly is, it does not explain much -- nor is it even asked why it must be the right thing ("imittu"; compare H. Holma, Die Namen der Köperteile im Assyrisch-Babylonischen [1911], pp. 131f. See for the "euphemis", Holma, pp. 96f.).

The consensus of the experts, in overlooking that the Gilgamesh Epic talks explicitly of the celestial bull, keeps them from asking relevant questions, and their conviction that Mesopotamians and Egyptians had not much in common prevents them from recognizing the "bull's thigh" when they see it. Yet it is there : Maskheti, the thigh of the bull, Ursa Major, depicted on the astronomical ceilings in the tombs of Senmut, Seti, in the Ramesseum, etc. In Altaic mythology, Ursa turns into the leg of a stag; in Mexico we find it as the lost "foot" of Tezcatlipoca.

[COMMENT: The Zodiac of Dendera in the Tomb of Senmut plays a decisive factor in the development of Dr. Velikovsky's theory for a Polar Axis Shift at the time of the Exodus and the Santorini Cataclysm in 1587 BCE.]

The constellations are named according to a system, and if we meet "incomplete" or mutilated characters among them, we have to ask for the sufficient reason, e.g., why the ship "Argo" is a stern only, why Pegasus is barely half a horse -- apart from its standing on its head and having wings -- and why Taurus is the head and first third of a bull, this "thigh" turning around in the circumpolar region. Thus, it might be something to think about that in the Round Zodiac of Dendera (Roman period), the circumpolar "thigh" shows a ram siting on it, looking back; moreover, as befits the zodiacal Aries (see F.J. Lauth, Zodiaques de Denderah [1865], p. 44). G.A. Wainwright, in A Pair of Constellations: Studies Presented to F.L. Griffith (1932), p. 373, with reference to Bénédite, mentions a thigh with the head of a ram from Edfu, called the "Foreleg of Khnum" (cf. Monumenti dell'Egitto e della Nubia, Ippolito Rosellini, ed. [1844], vol. 3, plate 24).

Appendix 32

Considering that removed posts or pegs, pulled-out pins, wrecked axles, and felled trees have accompanied this whole investigation as a kind of "basso ostinato", we cannot pass in silence over these superimportant posts; considering, on the other hand, that technical details are not likely to make pleasant reading, we prefer to deal with this specimen outside the main text, although we deem it essential indeed.

The object that Irragal is tearing out is called "tarkullu", Sumerian DIM.GAL, which has been translated into "(Anchor-)post", "ship's mast", "mooring-post" (Heidel), also "anchor" itself, and even "steering-oar" (Jensen).

[Footnote Excerpt Here: In "Nautica Babylonaica" (1942) A. Salonen explains "tarkullu" as "the mast", and it is the mast of Ea's (i.e., Enki's) ship.]

In the Era Epic, Era (=Irragal=Nergal), when announcing a new catastrophe, threatens that he is going to tear out the tarkullu, that he will make the ship drift off, break the steering oar so that the ship cannot land, and remove the mast and all that belongs to it.

We meet the word in names given to temples, as we learn from Burrows, who considers "the evidence for the relation of the temples to (1) heaven, (2) earth, (3) underworld", and tells us what follows :

"(1) The idea of the Bond of Heaven and Earth is given explicitly. Dur-an-ki was the name of sanctuaries at Nippur, at Larsa, and probably at Sippar. Also in Semitic 'markas shamé u irsiti', Bond of Heaven and Earth, is used of the temple 'E-hursag-kur-kur-ra' and of Babylon.

"(2) Idea of Bond of the Land. Probably by extension of religious use the royal palace of Babylon is called 'markas' (bond) of the Land. An ancient Sumerian temple-name, which probably expresses an analogous idea, is 'dimgal of the Land'. This was the name of the temple of Der, an old Sumerian center beyond the Tigris; a name given to Gudea's temple at Lagash; a temple of Shaushka of Niniveh; and probably the temple of Nippur was another 'dimgal of the Land'. The pronunciation and meaning of 'dimgal' are disputed. 'Great binding-post' is perhaps a fair translation. The religious terms 'dimgal of the Land' and the like perhaps indicate the temple as a kind of towering landmark which was a center of unity by its height.

"(3) Idea of the bond with the underworld. Gudea uses 'dimgal' also with reference to the 'abzu', i.e., the waters of the underworld : he laid two temens, ritual foundations -- the temen 'above' or 'of heaven' and the temen 'of the abzu', and the latter is called 'great dimgal'. The idea may be that the temple is as it were a lofty column, stretching up to heaven and down to the underworld -- the vertical bond of the world. The same passage mentions, it seems a place of libation to the god of the underworld. Drains or pipes apparently destined for libations to the underworld have been discovered at Ur. Thus, if these interpretations are right, the temples expressed not only, in their height, the idea of the bond with heaven but also, in their depth, that of union with the netherworld."

Were we to hear less of "towering landmarks" and "lofty columns", for the sake of being presented with one single thought dedicated to the fact that these alleged "temples" and "columns" were torn out in order to start a deluge, we would be better off. Much more astonishing, however, is the circumstance that nobody seems to have taken the trouble of looking for relevant enlightenment in Egypt, i.e., of dealing with the Egyptian "mnj.t".

According to Erman-Grapow (Wörterbuch der Aegyptischen Sprache [1957], vol. 2, pp. 72ff.), the word is used as (1) symbolical expression for the king (als Lenker des Staatsschiffes); (2) symbolical expression for Isis and Nephthys who fetched Osiris from the water. It is a constellation, the instrument for impaling, the post to which a person to be punished is bound. The transitive verb ("mnj") means to bind to a post, to tether (anpflocken); the intransitive verb means to land, from persons, and from ships, and to die, sometimes supplemented "at Osiris" (bei Osiris Landen).

This "mnj.t wr.t" -- Mercer writes it "min.t" -- the "great landing stick", is said "to mourn" for the soul of the dead in the Pyramid Texts, and Mercer comments that "the great stake ... is personified as a 'mourning woman' in reference here to Isis". The "mooring-post" being a constellation, as even the Wörterbuch der Aegyptishen Sprache has to admit, the question is where to look for this "mnj.t". The constellation -- transcribed "menat" by Brugsch, "mnit" by Neugebauer -- occurs in two categories of astronomical monuments, namely (1) in the Ramesside Star Clocks, and (2) in the ceiling pictures of royal tombs, in the zodiacs of Dendera, etc. In every case the peg or post rests in the hands of Isis disguised as a hippopotamus; fastened to the mooring-post is a rope or chain, to the other end of which is tied "Maskheti", the bull's thigh, i.e., the Big Dipper, and in one of the texts it is stated (Brugsch, "Thesaurus", p. 122) that "it is the office of Isis-Hippopotamus to guard this chain".

According to the Ramesside Star Clocks, "mnj.t" includes six different parts, and only after these six parts follow "rrt" "female hippopotamus", comprising eight positions. Boll ("Sphaera [1903], p. 222) remarks that this constellation must be thought of as being parallel to either the equator or the zodiac, and as being rather "long", because otherwise it could not need more than four hours of ascending.

[Footnote: Neugebauer and Parker, The Ramesside Star Clocks, p. 7 -- (1) the "predecessor", or the "front of the mooring post", (2) "is not translatable", (3) "follower of the front of the mooring post", (4) "mooring post", (5) "follower of the mooring post", (6) "follower which comes after the mooring post".]

Most of the scholars dealing with the Egyptian astronomical ceilings took it for granted that the main scenery represented the northern circumpolar constellations, because the Big Dipper, Maskheti, holds the "determinant" position upon the stage, and they tried their hardest to identify Isis-Hippopotamus holding the mooring-post and carrying upon her back a crocodile, with a constellation very near the Pole.

[COMMENT: Here is a quote from Madame Helena P. Blavatsky's The Secret Doctrine about the Egyptian crocodile : "The crocodile is the Egyptian dragon. It was the dual symbol of Heaven and Earth, of Sun and Moon, and was made sacred, in consequence of its amphibious nature, to Osiris and Isis. According to Eusebius, the Egyptians represented the sun in a ship as its pilot, this ship being carried along by a crocodile 'to show the motion of the Sun in the moyst (Space)'." (Volume I, Page 409)]

Now, we do not mean to go into details of the Egyptian sphere as represented in these ceiling decorations, which is an extremely difficult task, and nothing has been gained in the past by the different efforts to settle the affair by simply looking at the sky (worse, at sky-maps) trying to imitate Zeus by "catasterizing" on one's own account, and giving keen verdicts. Let us say only this much: (1) as yet no single proposition concerning the Hippopotamus holding the mooring-post is satisfying; (2) that the determinative group of the ceiling pictures show decisive factors of the "frame": Leo, Scorpius, Taurus, serving thus as a kind of "key" of the whole presentation. But, if our "frame" is meant, i.e., the structure of colures, where is the southern celestial landscape? We do not dare to molest the reader with the impenetrable text (Brugsch. "Thesaurus", p. 122), out of which we quoted only one sentence which states that Isis-Hippopotamus is guarding the chain; this much at least is recognizable, that this text jumps from the Big Dipper -- via "the middle of the sky" -- to positions "South of Sah-Orion".

[Footnote: We hope for enlightenment to be contained in the third volume of Neugebauer's Egyptian Astronomical Texts. In vol. 2, p. 7 he states, with respect to the hour-stars: "To what extent, if at all, the constellations of the lion, the mooring post, the hippopotamus, and perhaps others, can be identified with similar figures in the so-called 'northern' constellations as depicted on many astronomical ceilings ... is a problem into which we do not intend to enter until all the evidence can be presented in our final volume. That the problem is more complex than would appear at first glance -- at least in so far as the two hippopotami are concerned -- is sufficiently indicated by the fact that on the ceilings the hippopotamus is never named 'rrt', never is shown with two feathers as a headdress, and very frequently has a crocodile on its back." (We are only too grateful for everybody who recognizes that the problems are "more complex" -- a hundred times more complex, indeed -- "than would appear". The underlining of "so-called 'northern'" is ours; that of the two "never's" is Neugebauer's.)]

[Footnote: That the Dipper is said to be the thigh of a bull indicates Taurus clearly enough; we have mentioned that there is also a "foreleg of Khnum" available, i.e., that of a ram, and that in Dendera a ram is sitting on the Ursa-Leg : whose leg it is depends from the constellation marking the vernal equinox. To the objection that the constellation as depicted in Egyptian pictures clearly shows the hindleg of an ox, we have to answer that the texts insist on talking about the bull's foreleg; in other words, the real resemblance does not count so much, apparently (cf. appendix #27).]

[Footnote: Even if we had no other evidence, the Ramesseum would be good enough, showing in the center, precisely below Maskheti, the baboon sitting upon the Djed-pillar -- we know from Horapollo (I,16) that the squatting baboon indicated the equinoxes; whereas the third, lowest register shows the sitting dogs at both ends, and we know from Clemens Alexandrinus ("Strom." 5-7, 43-3) that these represent the Tropics.]

[COMMENT: We know from the Velikovskian Reconstructed Chronology that Ramses II, The Great, was actually born in 648 BCE. He took over as sole ruler in 605 and reigned until his death in 570. If all visible traces of "The North Nail" with "The Golden Cage" on the top disappeared forever in the year 688-87 BCE, then that would have been 40 years before Ramses II, who would thus have never actually seen "The Cosmic Tree" with his own eyes. But certainly there were others around him who had indeed witnessed this "end of the world" and who would have recounted tales to Ramses about it, undoubtedly inspiring his attempt to remember it in the artwork of the Ramesseum.]

And here Casanova [P. Casanova, "De quelques Légendes astronomiques Arabes", 1902] comes in quite handy with his proposition to understand "mnj.t" (he writes it "menat") as "Menouthis", the wife of Canopus, steersman of Menelaus, whom we know from late Greek texts (also written Eumenouthis). Epiphanius talks of the tomb of both, i.e., Canopus and his wife, in Alexandria. Stephanus of Byzantium knows of a village "at Kanobos" which had the name Menouthis. It would lead us too far to deal with Canopus-steersman-of-Menelaus, and the Canopic mouth of the Nile : the modern "Homo occidentalis" is bound to shrink back from the mere idea that the Nile represented a circle, where "source" and "mouth" meet, so that there is nothing preposterous in the notion that a Canopic mouth can be found in the geographical North, and here it is not necessary to discuss the question. It is sufficiently striking to see the mooring-post "married" to Canopus in a similar manner as Urshanabi is "married" to Nanshe, Enki's daughter, to whom is consecrated the holy stern of the ship.

[COMMENT: This overall comparison is quite notable, since both Enki and Menelaus are mentioned in connection with one another. The abduction of Helen, the wife of Menelaus, by Paris is the event that triggered the Trojan War, which event happened to coincide with the dissolution of The Cosmic Tree and, apparently, was the last event in which "the gods" (in this case, Ares and Athena, i.e., Nibiruans Iskhur and Bau) participated directly in human warfare.]

[Footnote: H. Kees ... also mentions a dedication to "Eisidi Pharia, Eisin ten en Menouthi", and ... points to a sanctuary of Menouthis famous as "sanatorium" and replaced, later, by a monastery. W. Max Müller, in his turn ("Egyptian Mythology" [1918], p. 397, n. 94), informs us thus : "In the Greek period the name 'Menuthias ('Island of the Nurse') was given to a mythical island in the South as being the abode of the divine nurse [of Horus], and later this was identified with Madagascar as the most remote island in the south, i.e., the lower world". Müller seems to take Menouthis for the same as Thermouthis, the daughter of that Pharaoh who found Moses in the Nile (cf. Josephus, Jewish Antiquities 2.9.5-7, 224; Bk. Jub. XLVII.5 : Tharmuth), without giving sources or reasons for doing so. We should very much like to know whether or not "mnj.t" is identical, or has something to do at all with "Menat or Heliopolis", whom Brugsch identified with Satit of Elephantine (of all deities!); it would be decisive to know it. (Cf. Brugsch. Religion und Mythologie [1891], p. 30f; Brugsch, Thesaurus [1883-91; repr. 1968], p. 107.)]

[COMMENT: The "nurse" of the Nibiruans was/is none other than Queen Ninkhursag, the creator of Homo Sapiens, as described by Sitchin. Earlier in this appendix there was a reference to a temple named "E-hursag-kur-kur-ra" which obviously had some connection to this "nurse". This is fascinating material! I certainly hope that you are enjoying it and are taking it to heart, as well as counting the days till 21 December 2012! So very few of us at this point have any idea at all about the possibility of these events, you know?]

Admittedly, we know as little as before where precisely the "mnj.t" of the star clocks has to be looked for, but we have at least made it more plausible that DIM.GAL/tarkullu/mnj.t must be the decisive plumb line connecting the inhabited world with the celestial South Pole or, let us say, with the orbis antarcticus : Osiris being depicted as a circle (see Brugsch, "Religion und Mythologie", plate facing p. 216), the very "mnj.t", "to land (at Osiris)", points in this direction. (We recall once more Virgil's statement that the "shades infernal" and Styx see the South Pole.)

[COMMENT: The "shades infernal" would be that region of the Planet south of the Equator, where in times past the Nibiruan goldmines were located, whether or not there was one in Madagascar. If one were below the Equator, it would be impossible to view "Heaven" tethered by "The North Nail" to the North Pole, and thus one would conclude that one was in "The Underworld". Right?]

[Footnote: Some years ago, a mathematician in Frankfurt, who had invested much computer time in the star clocks, felt sure that "mnj.t" must end in alpha Centauri. As concerns the astronomical ceilings, we have presumably to mind the manner in which the late zodiacs of Dendera and Esne (Roman time) "project" the Big Dipper/"Maskheti", the bull's thigh (together with Isis-Hippopotamus and the chain) into the zodiac, namely, between Scorpius and Sagittarius (Esne), and between Sagittarius and Capricornus (Dendera). There is, moreover, a remarkable Arabian survival (R. Böker, quoting Chwolson [1859], in A. Schott's translation of Aratus, Sternbilder und Wetterzeichen [1958], p. 119) stating to Sagittarius degree 30 : "To the right of the degree is 'Meshkedai', the moulder of divine images."]

[COMMENT: When the Planet Nibiru begins its final approach towards the North Star, it is first visible in the Constellation of Sagittarius, wherein lies the Center of the Galaxy. Thus, it is not surprising to read that these zodiacs give prominence to this region of the Milky Way, as well as to the Big Dipper.]

It has not escaped our attention that the Gilgamesh Epic II.101 seems to talk of posts, in the plural: as, in some Egyptian texts, we have the "double mnj.t". We do not know yet why : the Era Epic uses the singular, but Era is going to pull out a different post from the one he had torn out previously in the Gilgamesh Epic under his name Irragal. There are possible solutions, but we leave alone this question as well as the next difficult problem arising with the suspicious similarity of the ship's peg with the nosebone of the Horus-Eye (numerical value 1/64), however tempting this problem is.