> 1726c. Thou countest enemies; thou takest the hand
> of the imperishable stars.
> 1727a. Thine eyes are open; thine ears are open;
> 1727b. enter into the house of the guardian; let
> thy father Geb guard thee.
> 1728a. The water-holes are united for thee; the
> lakes are brought together for thee,
> 1728b. for Horus who will avenge his father, for
> king N. who will avenge his body.
1724a. To say: Thou who livest art living, father, in this thy name of "With the gods";
The king is among the stars (it is night time).
1724b. thou shalt dawn as Wepwawet, a soul at the head of the living,
1724c. that mighty one at the head of the spirits.
He shall become the controlling force of the djed.
1725a. The king N. is a ḥd-wr, who is at your head, spirits;
1725b. the king N. is the great mighty-one, who is at your head, spirits;
He controls the djed and thereby the spirits and the rainbow which will dawn with him.
1725c. the king N. is a Thot among you, gods.
The king retains his knowledge in death.
1726a. The bolt is drawn for thee,
1726b. (the bolt) to the two ram-portals, which hold people back.
He becomes the water itself.
1726c. Thou countest enemies; thou takest the hand of the imperishable stars.
He leads the imperishable stars.
1727a. Thine eyes are open; thine ears are open;
He is purified in natron and myrrh. (with soda water they are a powerful cleaning agent)
1727b. enter into the house of the guardian; let thy father Geb guard thee.
The pyramid is the earth.
1728a. The water-holes are united for thee; the lakes are brought together for thee,
The spreading lakes come together.
1728b. for Horus who will avenge his father, for king N. who will avenge his body.
Horus senior avenges the damage done by set.
1729a. A vulture greater than thou (does) triple homage to thee.
Probably a recognition of the king as the pyramid, a star, and the water.
1729b. It is agreeable to thy nose on account of the smell of the ’iḫ.t-wt.t-crown.
These last two lines are the subject but the ceremony is obscure. No doubt it's early in the day after ascension.
> What is the house of the guardian?
The pyramid; geb.
> Might be for
> whom the pyramid represents, which would have the
> descending passage entering past the ground-level,
> guarding Pharaoh, for what he is to do down there
> with Horus by his side. For Khufu, he did build
> his 'temple' beside the Temple of Isis, yes?
Yes. This structure is probably "intact" and under G1.
> Or it is the turning of the sky toward the horizon
> and disappearing below in the west, entering into
> Geb as Pharaoh is something specific in the sky.
I don't "believe" is astronomical alignments per se but it's entirely reasonable to suggest that their thinking could result in pyramids being aligned with stars. If G1 is aligned such my guess is that it's aligned with "Khufu's star" and it might well be a star in Orion's belt.
> Or layered combinations of both because we do have
> some great ritual occurring which represents the
> Celestial Mansion and its astronomical bodies AND
> Pharaoh and his retinue AND the gods in their
> positions and locations acting out their dramas
> for the benefit of those in the land of Egypt.
Ancient thought was highly complex. It's hard to even imagine three dimensional thought. Thankfully their knowledge was limited enough that much of it can be solved.
> I guess we can have all kinds of translations to
> these things though.
Translations are irrelevant. It just means what it says but we don't think like they did. "To take a star by the hand" merely means you become one with a "star's" ability to act at a distance. "Stars" are "well equipped by reason of their mouths" and create rainbows (sky arcs).
People want to parse the writing but this isn't how meaning was created in Ancient Language. Parsing it destroys the meaning.
> All depends on what we try to
> understand about what things represent.
> Considering registers about the journey into the
> realm of the gods has 3 levels of drama, then we
> should accept 3 levels of drama. Well, that's just
> my opinion, and apparently I am quite wrong about
> how to approach this stuff. Oh well. It's still
> fun to play with ;)
Actually I think you you have some pretty keen insights.
Until something is actually known it's impossible to say who's right and who's wrong. All we can say is the orthodox thinking is illogical and very poorly evidenced.