ESH/ASS, THE BEARER OF THE BURDEN OF THE FIRST ELITE
The domestication of man in the name of the beast to carry the burden of the first elite.
Equids were used in ancient Sumer to pull wagons circa 2600 BC, and then chariots on the Standard of Ur, circa 2550 BC. Clutton-Brock (1992) suggests that these were donkeys rather than onagers on the basis of a "shoulder stripe".
Extract from The “ass” from Early Bronze Age Tell eṣ-Ṣâfi/Gath, Israel, by Greenfield et al. PLOS One.
Beginning in the Middle Bronze Age, there is a variety of sources that demonstrate that asses were being ridden. In fact, they seem to be the preferred animal ridden for elites in the Early and Middle Bronze Age of Mesopotamia. The earliest clear association of asses being ridden by elites comes from the Old Babylonian period (MBA, 18th century BCE—the Kings of Mari, Syria) [64]. Similarly, by the beginning of the Middle Kingdom of Egypt, various texts and iconographic images (e.g. the stela of Serabit el-Khadem) from Egypt and petroglyphs from southern Sinai unambiguously depict and/or describe elites riding asses [5, 65, 66]. The later biblical narrative depicts donkeys carrying the biblical Patriarchs (Abraham), various leaders (such as Saul before he became king), prophets, and judges of Israel [16, 67, 68].
(Set, Suty, Sutekh) Son of Geb and Nut, Seth is a God of hard work and hard play, physical vigor and a voracious sexual appetite. Portrayed as having the power to create confusion, often in open conflict with the new paradigm of social order imposed by the introduction of the more powerful, patrician, (horse riding) centralized, Isis/Osiris cycle. One can imagine the emotional bonds it demanded from the former.
While there are important contexts in which Seth’s activity is seen as positive, most notably in his historic defense of the boat of Re against the attacks of Apophis, - the concept of entropy, - he is most well known as the murderer of his younger brother Osiris and by the way, for unsuccessfully vying for worldly sovereignty against Horus, the son of Isis and Osiris, the embodiment of legitimacy and civilization.
In the conflict with Horus, Seth who rides an Ass represents all the elements of human nature that resist civilization.
Seth in his other symbolic animal guises, as the god of storms, god of Agriculture, embodies the points at which a natural principal of nature itself, comes into conflict with the 'unnatural world order,' by resisting domestication, to the points at which humans seek justification for their part in the exploitation of nature, as in myths which sanctify the use of animal flesh in sacred contexts, by identifying the animals in question with Seth or his followers.
At his most positive, Seth represents vigor and strength, but in a form which would ruthlessly displace the weaker were it not kept in check. This force is constructive when channeled against either entropy itself (Apophis)?
A candid recognition of Seth’s change in status can be seen in the so-called ‘Memphite Theology’, in which it is recounted that Geb, his father, judging between Horus the son of Osiris and his son Seth, initially resolves their conflict by dividing the nation, making Seth king of Upper (Southern) Egypt, “the place in which he was born,” and Horus king of Lower (Northern) Egypt, “the place in which his father Osiris was drowned,” but, as the text goes on to explain, “then it seemed wrong to Geb that the portion of Horus was like the portion of Seth. So Geb gave to Horus his [Horus’] inheritance, for he [Horus] is the son of the firstborn son,” (Lichtheim vol. 1, 52) thus awarding Horus sovereignty over the totality of a unified Egypt.
Seth is a God to whom Egyptians, whether kings or commoners, had recourse. In war or in illness, life-or-death struggles where physical strength and combat prowess would be decisive. He occurs as well in certain images of balance and totality, such as in images of coronation or of the ‘uniting of the (two) lands’, in which Seth represents Upper Egypt and Horus represents Lower Egypt, although there is a tendency later to replace Seth with Thoth in these contexts Seth again falls into disfavor.
Seth is depicted either as a sha or as a man with a sha‘s head. In addition, the was-scepter carried by so many Egyptian Gods appears to be a stylized sha; appropriately, the scepter’s name means ‘strength’.
The sha-animal, which was also associated with the God Ash, has a body resembling a greyhound, with rectangular ears that stand up, a slightly drooping snout, and an upturned tail with a fork at the end (perhaps a stylized tuft). Detailed images show that the animal has lighter stripes on its back, the body being predominantly dark in color.
In later more sophisticated texts Seth is commonly characterized as a red ass or red dog, being associated with the color red from an early period. Red symbolizes in Egyptian thought the red arid land of the desert, of lower Egypt, or the semi-arid lands of Mesopotamia, as opposed to the black land rendered fertile by the Nile’s annual inundation, which gave its name to the Egyptian term for their own nation, Kemit, ‘the black land’ of the Nile delta.
Seth and the sha-animals are strongly associated with the desert. Seth is also depicted as a hippopotamus, hippo water horse; he transforms into a hippopotamus at 13, 2-11 of the Conflict of Horus and Seth, although Horus is prevented by Isis from harpooning him. He is also associated with, although not necessarily depicted as, the crocodile, the oryx and the ostrich.
The Ass has a very fundamental symbolic meaning, the animal appears as an attribute of Saturn in his capacity as the 'second sun' on earth. It is always on heat, red, thus rejected by Isis who represents 'due point'.
Jung defines the Ass as the 'daemon triunus' as the chthonian trinity, which in Latin alchemy was depicted as a three headed monster, the monster later defined as the three principals of matter, salt, sulfur and mercury. E*S*H?
The name for ASS in Armenian, a PIE language is ESH. The phoneme E in Armenian pronounced as in e*gg, is the seventh letter in the modern Armenian alphabet and the third vowel representing the seven and seventh. E the prefix of E*SH means IS, the concept of ETERNAL BEING. Armenian E translates into English as IS, (he, she or it IS. E is the prefix for words like ontology, being, existence, entity, to be, to exist, reality and essence. The only other words beginning with E in Armenian are Ech for 'page of book,' Ek for the feminine principal and Esh for Ass, our donkey.
So when in Turkish one says ESH OGLU ESH, or ESHEK OGLU ESHEK, they are saying 'the son of a HeASS and a SheASS.' EK
Now that is a compliment if one understands how vital a position it still holds within a democratic society. Without the ASS there is no foundation to any form of culture. The character of the ASS builds every 'CIVILIZATION'.
The foremost example of the BEARER OF THE BURDEN OF LIFE.
The phoneme SHa which is the 23rd letter of the Armenian alphabet represents 500 and 500th. The word SHah means the gain or profit of a venture, as in business, give and take, it represents the profit carried forward. SHAHE is a common name, metaphorically meaning, a resultant of an action that leaves a gain. SHad means 'a lot.
Armenian SHabat, or SH*BT, represents the week, BT the set of the ascending 7, also represents Saturday, the Sabbath, the first creation, the first full set of seven, a human burden, that one carries for six days and the on the seventh the day of rest, well earned by the ESH. The first and last commandment.
So it follows that the origin of ESH is PIE, where E represents the ontological concept of 'being, becoming, and SH represents the concept of the rhythm, flow of life, with the ASS/DONKEY/ESH, representing life as a burden, measured paced by the seven day week. ASS is an original essential symbol, for pacing life, the first set measure for work and rest. CREATIVE WORK IN TIME was MEASURED as a SHA*BT, the founder of time in space. When did Saturday get replaced by Sunday?
The Ass historically has, been associated with humans living at or below subsistence levels. The carriers of the burden, the working classes.
As beasts of burden and companions, asses or donkeys have worked with humans for millennia. The creator of the measure of time and the father of Golden Age Greeks spoke of.
After God gave the ESH/ASS the power to speak its mind, from the day the Ass spoke to Balaam, it become the carrier of divine providence. The voice of the worker. Today the symbol of the working party of America.
The most common mascot symbol for the party has been the donkey, or jackass. Andrew Jackson's enemies twisted his name to "jackass" as a term of ridicule regarding a stupid and stubborn animal. However, the Democrats liked the common-man implications and picked it up too, therefore the image persisted and evolved. Its most lasting impression came from the cartoons of Thomas Nast from 1870 in Harper's Weekly.
In the early 20th century, the traditional symbol of the Democratic Party in Indiana, Kentucky, Oklahoma and Ohio was the rooster, that is ready to go at the crack of dawn as opposed to the Republican eagle. This symbol still appears on Oklahoma, Kentucky, Indiana, and West Virginia ballots. The rooster was adopted as the official symbol of the national Democratic Party.
ESH, is a symbol that reveals strong sexuality, an Ass is sure footed, confident and competent, versatile, intelligent, an eager worker at a steady pace, has determination, yet stubborn when pushed. The implication of ‘walk with small steps’, as well as ‘refuse’, which have the potential to develop into a workers strike, as in ‘stand stable’, ‘stand firm’ and ‘sustain’. Spiritually speaking, we have dedication, undying faith, a willingness to take on board the responsibilities and burdens of others (beast of burden). We should note that the donkey also came to expresses the idea of ‘peace’ and ‘ordinariness’, as well as a symbol of omnipotence as well a the most humbling manifestation. An Ass is an essential symbol of something great transmitted by the most ordinary, most common.
The donkey was the symbol of the Egyptian sun god Ra
Saturn (Latin: Saturnus pronounced [saˈtʊr.nʊs]) is a god in ancient Roman religion, and has characteristics in myth as a god of generation, dissolution, plenty, wealth, agriculture, periodic renewal and liberation. In later developments, he came to be associated to a principal or the god of time. His reign as father of humanity was depicted by the Greeks as a Golden Age of plenty and peace. The Temple of Saturn in the Roman Forum housed the state treasury. In December, he was celebrated at what is perhaps the most famous of the Roman festivals, the Saturnalia, a time of turning the ordered world on its head, feasting, role reversals, free speech, gift-giving and revelry. Saturn the planet and Saturday are both named after the god.
Quintus Lucilius Balbus gives a separate etymology in Cicero's De Natura Deorum (On the Nature of the Gods). In this interpretation, the agricultural aspect of Saturn would be secondary to his primary relation with time and seasons. Since Time consumes all things, Balbus asserts that the name Saturn comes from the Latin word satis; Saturn being an anthropomorphic representation of Time, which is filled, or satiated, by all things or all generations. Since agriculture is so closely linked to seasons and therefore an understanding of the cyclical passage of time, it follows that agriculture would then be associated with the deity Saturn.
By Saturn they seek to represent that power which maintains the cyclic course of times and seasons. This is the sense that the Greek name of that god bears, for he is called Kronos, which is the same as Chronos or Time. Saturn for his part got his name because he was "sated" with years; the story that he regularly devoured his own children is explained by the fact that time devours the courses of the seasons, and gorges itself "insatiably" on the years that are past. Saturn was enchained by Jupiter to ensure that his circuits did not get out of control, and to constrain him with the bonds of the stars.
—
Quintus Lucilius Balbus as recorded by Marcus Tullius Cicero and translated by P.G. Walsh, De Natura Deorum (On the Nature of the Gods), Book II, Part ii, Section c [6]
In the Greek tradition, Cronus was sometimes conflated with Chronus, "Time," and his devouring of his children taken as an allegory for the passing of generations. The sickle or scythe of Father Time is a remnant of the agricultural implement of Cronus-Saturn, and his aged appearance represents the waning of the old year with the birth of the new, in antiquity sometimes embodied by Aion. In late antiquity, Saturn is syncretized with a number of deities, and begins to be depicted as winged, as is Kairos, "Timing, Right Time".
Equids were used in ancient Sumer to pull wagons circa 2600 BC, and then chariots on the Standard of Ur, circa 2550 BC. Clutton-Brock (1992) suggests that these were donkeys rather than onagers on the basis of a "shoulder stripe".
Extract from The “ass” from Early Bronze Age Tell eṣ-Ṣâfi/Gath, Israel, by Greenfield et al. PLOS One.
Beginning in the Middle Bronze Age, there is a variety of sources that demonstrate that asses were being ridden. In fact, they seem to be the preferred animal ridden for elites in the Early and Middle Bronze Age of Mesopotamia. The earliest clear association of asses being ridden by elites comes from the Old Babylonian period (MBA, 18th century BCE—the Kings of Mari, Syria) [64]. Similarly, by the beginning of the Middle Kingdom of Egypt, various texts and iconographic images (e.g. the stela of Serabit el-Khadem) from Egypt and petroglyphs from southern Sinai unambiguously depict and/or describe elites riding asses [5, 65, 66]. The later biblical narrative depicts donkeys carrying the biblical Patriarchs (Abraham), various leaders (such as Saul before he became king), prophets, and judges of Israel [16, 67, 68].
Horses became the standard royal riding animal during the Late Bronze and Iron Ages as they became more prevalent. In later periods, donkeys became associated with humility and the lower classes, and leaders emanating from it (e.g. Jesus).
These finds suggest that bit use on donkeys was already present in the early to mid-3rd millennium BCE, long before the appearance of horses in the ancient Near East. Thus, the appearance of bit use in donkeys in the ancient Near East is not connected to appearance of the horse, contrary to previous suggestions(as already noted by [62]). As such, the impact of the domestic donkey on the cultures of this region and the evolution of early complex societies cannot be underestimated. As with plant and animal domestication, the use of donkeys created a surplus of human labor that allowed for the easy transport of people and goods across the entire Near East. These changes continue to permeate the economic, social, and political aspects of even modern life in many third world countries [3, 8, 9, 93, 94].
So, the first case of equid riding in the Near East, near two of the cradles of civilization (Sumeria and Egypt), is a donkey from the early third millennium BC.
(Set, Suty, Sutekh) Son of Geb and Nut, Seth is a God of hard work and hard play, physical vigor and a voracious sexual appetite. Portrayed as having the power to create confusion, often in open conflict with the new paradigm of social order imposed by the introduction of the more powerful, patrician, (horse riding) centralized, Isis/Osiris cycle. One can imagine the emotional bonds it demanded from the former.
While there are important contexts in which Seth’s activity is seen as positive, most notably in his historic defense of the boat of Re against the attacks of Apophis, - the concept of entropy, - he is most well known as the murderer of his younger brother Osiris and by the way, for unsuccessfully vying for worldly sovereignty against Horus, the son of Isis and Osiris, the embodiment of legitimacy and civilization.
In the conflict with Horus, Seth who rides an Ass represents all the elements of human nature that resist civilization.
Seth in his other symbolic animal guises, as the god of storms, god of Agriculture, embodies the points at which a natural principal of nature itself, comes into conflict with the 'unnatural world order,' by resisting domestication, to the points at which humans seek justification for their part in the exploitation of nature, as in myths which sanctify the use of animal flesh in sacred contexts, by identifying the animals in question with Seth or his followers.
Seth’s positive aspects come to be expressed less and less over the course of Egyptian history, especially after the 20th dynasty, when a reaction against the foreign Hyksos dynasty who had taken Seth as their patron seems to have caused a precipitous decline in Seth’s cult.
Whatever role contingent historical factors may have played in this fall from favor of the Ass riding elite, was probably the reaction attributed to the increasing centrality of the newer Osirian mythos in Egyptian culture, and for sure it can be attributed to the smaller accommodation afforded to the Seth cast, who objected to the disciplines of life in an increasingly orderly and legalistic society. The were outcast.
At his most positive, Seth represents vigor and strength, but in a form which would ruthlessly displace the weaker were it not kept in check. This force is constructive when channeled against either entropy itself (Apophis)?
A candid recognition of Seth’s change in status can be seen in the so-called ‘Memphite Theology’, in which it is recounted that Geb, his father, judging between Horus the son of Osiris and his son Seth, initially resolves their conflict by dividing the nation, making Seth king of Upper (Southern) Egypt, “the place in which he was born,” and Horus king of Lower (Northern) Egypt, “the place in which his father Osiris was drowned,” but, as the text goes on to explain, “then it seemed wrong to Geb that the portion of Horus was like the portion of Seth. So Geb gave to Horus his [Horus’] inheritance, for he [Horus] is the son of the firstborn son,” (Lichtheim vol. 1, 52) thus awarding Horus sovereignty over the totality of a unified Egypt.
Seth is a God to whom Egyptians, whether kings or commoners, had recourse. In war or in illness, life-or-death struggles where physical strength and combat prowess would be decisive. He occurs as well in certain images of balance and totality, such as in images of coronation or of the ‘uniting of the (two) lands’, in which Seth represents Upper Egypt and Horus represents Lower Egypt, although there is a tendency later to replace Seth with Thoth in these contexts Seth again falls into disfavor.
Seth is depicted either as a sha or as a man with a sha‘s head. In addition, the was-scepter carried by so many Egyptian Gods appears to be a stylized sha; appropriately, the scepter’s name means ‘strength’.
The sha-animal, which was also associated with the God Ash, has a body resembling a greyhound, with rectangular ears that stand up, a slightly drooping snout, and an upturned tail with a fork at the end (perhaps a stylized tuft). Detailed images show that the animal has lighter stripes on its back, the body being predominantly dark in color.
In later more sophisticated texts Seth is commonly characterized as a red ass or red dog, being associated with the color red from an early period. Red symbolizes in Egyptian thought the red arid land of the desert, of lower Egypt, or the semi-arid lands of Mesopotamia, as opposed to the black land rendered fertile by the Nile’s annual inundation, which gave its name to the Egyptian term for their own nation, Kemit, ‘the black land’ of the Nile delta.
Seth and the sha-animals are strongly associated with the desert. Seth is also depicted as a hippopotamus, hippo water horse; he transforms into a hippopotamus at 13, 2-11 of the Conflict of Horus and Seth, although Horus is prevented by Isis from harpooning him. He is also associated with, although not necessarily depicted as, the crocodile, the oryx and the ostrich.
The Ass has a very fundamental symbolic meaning, the animal appears as an attribute of Saturn in his capacity as the 'second sun' on earth. It is always on heat, red, thus rejected by Isis who represents 'due point'.
Jung defines the Ass as the 'daemon triunus' as the chthonian trinity, which in Latin alchemy was depicted as a three headed monster, the monster later defined as the three principals of matter, salt, sulfur and mercury. E*S*H?
The name for ASS in Armenian, a PIE language is ESH. The phoneme E in Armenian pronounced as in e*gg, is the seventh letter in the modern Armenian alphabet and the third vowel representing the seven and seventh. E the prefix of E*SH means IS, the concept of ETERNAL BEING. Armenian E translates into English as IS, (he, she or it IS. E is the prefix for words like ontology, being, existence, entity, to be, to exist, reality and essence. The only other words beginning with E in Armenian are Ech for 'page of book,' Ek for the feminine principal and Esh for Ass, our donkey.
So when in Turkish one says ESH OGLU ESH, or ESHEK OGLU ESHEK, they are saying 'the son of a HeASS and a SheASS.' EK
Now that is a compliment if one understands how vital a position it still holds within a democratic society. Without the ASS there is no foundation to any form of culture. The character of the ASS builds every 'CIVILIZATION'.
The foremost example of the BEARER OF THE BURDEN OF LIFE.
The phoneme SHa which is the 23rd letter of the Armenian alphabet represents 500 and 500th. The word SHah means the gain or profit of a venture, as in business, give and take, it represents the profit carried forward. SHAHE is a common name, metaphorically meaning, a resultant of an action that leaves a gain. SHad means 'a lot.
Armenian SHabat, or SH*BT, represents the week, BT the set of the ascending 7, also represents Saturday, the Sabbath, the first creation, the first full set of seven, a human burden, that one carries for six days and the on the seventh the day of rest, well earned by the ESH. The first and last commandment.
So it follows that the origin of ESH is PIE, where E represents the ontological concept of 'being, becoming, and SH represents the concept of the rhythm, flow of life, with the ASS/DONKEY/ESH, representing life as a burden, measured paced by the seven day week. ASS is an original essential symbol, for pacing life, the first set measure for work and rest. CREATIVE WORK IN TIME was MEASURED as a SHA*BT, the founder of time in space. When did Saturday get replaced by Sunday?
The Ass historically has, been associated with humans living at or below subsistence levels. The carriers of the burden, the working classes.
As beasts of burden and companions, asses or donkeys have worked with humans for millennia. The creator of the measure of time and the father of Golden Age Greeks spoke of.
After God gave the ESH/ASS the power to speak its mind, from the day the Ass spoke to Balaam, it become the carrier of divine providence. The voice of the worker. Today the symbol of the working party of America.
The most common mascot symbol for the party has been the donkey, or jackass. Andrew Jackson's enemies twisted his name to "jackass" as a term of ridicule regarding a stupid and stubborn animal. However, the Democrats liked the common-man implications and picked it up too, therefore the image persisted and evolved. Its most lasting impression came from the cartoons of Thomas Nast from 1870 in Harper's Weekly.
In the early 20th century, the traditional symbol of the Democratic Party in Indiana, Kentucky, Oklahoma and Ohio was the rooster, that is ready to go at the crack of dawn as opposed to the Republican eagle. This symbol still appears on Oklahoma, Kentucky, Indiana, and West Virginia ballots. The rooster was adopted as the official symbol of the national Democratic Party.
ESH, is a symbol that reveals strong sexuality, an Ass is sure footed, confident and competent, versatile, intelligent, an eager worker at a steady pace, has determination, yet stubborn when pushed. The implication of ‘walk with small steps’, as well as ‘refuse’, which have the potential to develop into a workers strike, as in ‘stand stable’, ‘stand firm’ and ‘sustain’. Spiritually speaking, we have dedication, undying faith, a willingness to take on board the responsibilities and burdens of others (beast of burden). We should note that the donkey also came to expresses the idea of ‘peace’ and ‘ordinariness’, as well as a symbol of omnipotence as well a the most humbling manifestation. An Ass is an essential symbol of something great transmitted by the most ordinary, most common.
The donkey was the symbol of the Egyptian sun god Ra
Saturn (Latin: Saturnus pronounced [saˈtʊr.nʊs]) is a god in ancient Roman religion, and has characteristics in myth as a god of generation, dissolution, plenty, wealth, agriculture, periodic renewal and liberation. In later developments, he came to be associated to a principal or the god of time. His reign as father of humanity was depicted by the Greeks as a Golden Age of plenty and peace. The Temple of Saturn in the Roman Forum housed the state treasury. In December, he was celebrated at what is perhaps the most famous of the Roman festivals, the Saturnalia, a time of turning the ordered world on its head, feasting, role reversals, free speech, gift-giving and revelry. Saturn the planet and Saturday are both named after the god.
Quintus Lucilius Balbus gives a separate etymology in Cicero's De Natura Deorum (On the Nature of the Gods). In this interpretation, the agricultural aspect of Saturn would be secondary to his primary relation with time and seasons. Since Time consumes all things, Balbus asserts that the name Saturn comes from the Latin word satis; Saturn being an anthropomorphic representation of Time, which is filled, or satiated, by all things or all generations. Since agriculture is so closely linked to seasons and therefore an understanding of the cyclical passage of time, it follows that agriculture would then be associated with the deity Saturn.
By Saturn they seek to represent that power which maintains the cyclic course of times and seasons. This is the sense that the Greek name of that god bears, for he is called Kronos, which is the same as Chronos or Time. Saturn for his part got his name because he was "sated" with years; the story that he regularly devoured his own children is explained by the fact that time devours the courses of the seasons, and gorges itself "insatiably" on the years that are past. Saturn was enchained by Jupiter to ensure that his circuits did not get out of control, and to constrain him with the bonds of the stars.
—
Quintus Lucilius Balbus as recorded by Marcus Tullius Cicero and translated by P.G. Walsh, De Natura Deorum (On the Nature of the Gods), Book II, Part ii, Section c [6]
In the Greek tradition, Cronus was sometimes conflated with Chronus, "Time," and his devouring of his children taken as an allegory for the passing of generations. The sickle or scythe of Father Time is a remnant of the agricultural implement of Cronus-Saturn, and his aged appearance represents the waning of the old year with the birth of the new, in antiquity sometimes embodied by Aion. In late antiquity, Saturn is syncretized with a number of deities, and begins to be depicted as winged, as is Kairos, "Timing, Right Time".
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