INDEX

The Apotheosis of Seqenenra Tao II/Rhadamanthys, ca. 1544 B.C.

(on the Phaistos Disc)

by Marco Guido Corsini

All rights reserved

October 2005

The Apotheosis of Rhadamanthys is the record of the funerary ceremonies in consequence of which the dead pharaoh Seqenenra (“Ra makes brave”) Tao II/Rhadamanthys has become the god Ra/Sun who, on the solar ship, will surround the earth conferring benefits to Egypt. A copy of the record has been impressed or wrote in all parts od the Egyptian empire, also in Greek by the scriptorium of the Phaistos palace, since Rhadamanthys was a pharaoh of Greek origins (and, following the Greek tradition, king of Phaistos). So Rhadamanthys will confer benefits also to all lands of the Egyptian empire and particularly Crete and its capital Phaistos. The Disc was intentionally cooked, receiving a goldenlike colour. Infact it is the Disc of the Ra/Sun Rhadamanthys. The Apotheosis of Rhadamanthys was then deposited in the archives (XL, 8) of the final phase of the first palace of Phaistos (MM III B, about 1600-1540 B.C.), where it was found the evening of the 3rd July 1908 by the Italian mission led by Luigi Pernier. The Disc, large 6 inches and ¼, and thick ¾ of an inch, in very depurated clay, was impressed on both sides, A and B, with 242 (respectively 123 and 119) pictographs from the center to the periphery in the sense opposite to that of the pointers of the watch, into the space created by a spiral incised from the periphery to the center. The pictographs are grouped in spaces or boxes (for commodity numbered from A 1 to A 31 and B 1 to B 30). In each box there is generally a single word, but (see the transcription) sometimes two, three and four.

The Phaistos Disc, Side A

The Phaistos Disc, Side B

The text of the Apotheosis of Rhadamanthys.Transliteration

Side A:

ma-ka-rja da(i)-mon la-wry-y-py-py-ty-sy ma-ka-rja Y-so-nja da(i)-mon-ty-sy ty-ko(r)-n so-te(i)-ra-ky py-ra-por-no-py-ty-sy Ko(r)+“comma”-n-ty-sy DA(I)-rai ra-nja-rja-ze(i)-py-sy Ko(r)+“comma”-n-ty-sy nja-djo la-wry-y-py-py-ty-sy Ko(r)+“comma”-n-ty-sy DA(I)-rai ra-nja-rja-ze(i)-py-sy ne-kro Ma-nja-por-ty-sy de(i)-mn°-wy-da(i) y-so-wy-ty-sy y-ko(r)-n [sa]-ra-ky-ty-sy me-ro-py ty-de(i)-jo-py djo-mn°-se-ty-sy ste-ny-ny De(i)-jo-ny ty- mn°-o Ra-da(i)-mon-ty-sy 5

Side B:

De(i)-jo ze(i)-nja-ste-ny de(i)-nja-y-ky-sy de(i)-ra-kro-wa-go Me-de(i)-my-ny-to o-ra-nja-de(i) De(i)-jo-de(i) y-ra-de(i) ze(i)-nja-ste-py Me-de(i)-my-ny-to De(i)-jo-ny mon-me-ny Me-de(i)-my-ny DA(I)-py-go-sy djo-kro-por-y-ky da(i)-djo-ny ra-no-sa y-ry-o-o-ny da(i)-ma-ze(i)-py mn°-my-ko(r)-sy y-mn°-de(i) ZE(I)-a-wry-to Ra-da(i)-mon-de(i)-pel djo-kro-da(i)-mon Ta-ra-nja-sa ty-ry-o-djo py-ze(i)-to Pa-nja-wry-sy y-de(i)-jo-py de(i)-mn°-to-ty-sy 5

NOTES OF THE EDITOR:

j = consonantal i; 2) w = consonantal u, Greek digamma; may also have the values b, ph, f; 3) y = consonantal upsilon; has also the value of i and ē, all the three to be pronounced i, following the Greek pronounce taught by Reuchlin; for sake of simplicity I could transcribe y with i, were it not the case that these signs were created from words whose first syllable in Greek has clearly y, see my Syllabary in the Appendix below 4) (\) the oblique stroke under the first sign marks the proper names of persons and gods; 5) (,) the “comma” under the “horn” of Kreiontis is probably an expedient of the scribe, who erroneously impressed the “horn” in the place of the “crocus”, to indicate inversion from kor to kro instead of canceling the first and impressing the second; 6) DA(I) and ZA(I) are transliterated in capital letters since in the transcription have a logographic value, respectively MEGA (megas, megale, mega), big, and NAUS, ship; 7) the ° in mn° represents a vowel or more; 8) [sa] I identify with number 31 of the Pernier’s list the sign accidentally abraded in box A24, probably a sacrificial knife, phonetically sa; 9) the five points at the end of the text on both sides correspond to number 5.

The text of the Apotheosis of Rhadamanthys.Transcription

Side A:

makaria daimon lawryiphi [s]pitēs. makaria Isonoia, daimon t’ēs thēkôn, soteira kē peirapōrinou [s]pitēs. Kreiontis Megarē rh’aniari<a>zeiphi soi, Kreiontis naiadiō lawryiphi [s]pitēs, Kreiontis Megarē rh’aniari<a>zeiphi soi nekro[n]. Maniaportēs, dēmôn owida[e] isowithyos oikôn, [s’a]rakhtheis meroiphi tydeiophi, dio mnēstheis stheneian Dēion thymeno[s] ho Rhadamanthys. 5.

Side B:

Dēiō zēniasthen deinē aix d’eyrakrou wagou Medei-Minito[s]. ouraniade Dēiode hirade zēniasthephi Medei-Minito[s]. Dēion monomenē[n] Medei-Mini[s] megalēs sphiggos dyôn khorôn porikē dadion rhanosa[s] ēriō on damazeiphi mnêma hyksous. Hymnodei naûs awrito[s] Ra daimōn (or: Ra daimon[os]?) de hyper dyôn khorôn daimon[os] Taranias. thyrē[n] hodoiou piezei tou Phaniawrēs idioiphi dēmôn autou tēs. 5.

NOTES OF THE EDITOR:

[ ] sound complemented; <> sound unnecessary and therefore omitted.

The text of the Apotheosis of Rhadamanthys.Translation

Side A:

Blissful lady of the labyrinth, blissful Isonoia, lady of the coffins and protrectress of the pyramid. The doughter of Creon Megara consecrate there to You, the doughter of Creon in the cella of the labyrinth, the doughter of Creon Megara consecrate there to You the dead. The Fully Venerable (that is: the Illustrious Deceased) was expert in the unforming with equity the law given to their peoples (now under Egypt) by the former royal families. Your Rhadamanthys has been slaughtered by the men of Tydeus, so has been married to the strong Deione. The fifth (year of reign of Ahmose/Minos, 1544 ca. B.C.).

Side B:

Deione, palace of Zen, stupefying goat (that is: Amalthaea) of Minos, king over the west (Europe). To the heavenly Deione, holy in the Diospolis (Parva) of Minos. To Deione living by herself, Minos, having sprinkled to the lamp of the Great Sphinx procuress of the Two Lands, being by the cenotaph kills there some Hyksos. Sings then the hymn “The ship of the morning ‘The god Ra’ (or: of the god Ra)” to the lady of the Two Lands Tarania. The entrance door (to the cella, naiadion) seals Phaniawres with the emblems of the peoples of Rhadamanthys. The fifth (year of reign of Ahmose/Minos, 1544 ca. B.C.).

The deification ceremonies of Rhadamanthys are led by his son the pharaoh Ahmose (“The Moon has risen”)/Minos in Giza, between the Great Sphinx and the cenotaph of Rhadamanthys, in the west bank of the river Nile.

We are in about 1544 B.C. Minos became king in about 1548, chased the Hyksos out of Egypt and reunited the crowns of Upper and Lower Egypt founding the XVIII dynasty. The goddess who has given to Minos the victory and the power over Egypt is the Great Sphinx, the lady of the Two Lands (Upper and Lower Egypt). The Great Sphinx is a manifestation of Hathor of Diospolis Parva, Het (capital of the VII nome of Upper Egypt) where Minos, it seems from the Apotheosis, was born. The precise name of Minos was Medei-Min (“Min governs”) but the Greek people will call his king simply Min-os, Minos. The god Min was related to the Moon (“protector of the Moon”) and to the bull (“bull of his mother”), so we have many legends which tell us about Minos and the bull of Crete.

The goddess Hathor/Great Sphinx is addressed to with three names: Isonoia (“Of constantly equal mind”) as a funerary goddess protrectress of the coffin, the funerary temple and the tomb; Tarania, as the solar “Ship” of Ra, goddess of the Elysian Fields, Egyptian Amenti; and, first of all, Deione (“The Destroyer”), palace of Zen (Greek Zeus, Egypt. Horus), stupefying goat (that is Amalthaea nurse of Minos; see the ivory with Amalthaea who nurses two goats, from Minet el-Beida, port of Ugarit, XIII century, Paris, Louvre, in my principal website).

But if now Minos can celebrate his victory over the Hyksos (who since 1720 B.C. occupied the delta of the Nile) the merit is also of his father the pharaoh Rhadamanthys, since he started the war against them. So the motivation for his deification is his death in battle slaughtered by the men of Tydeus (See the mummy of Seqenenra Tao II in my principal website) and his competence as legislator.

The deification consisted in the marriage of the Manya-Purtá (Hurrite for: Illustrious Deceased) with the goddess Deione/Hathor. So we have here confirmed the tradition (Diodorus of Sicily IV, 79) and archaeology (Temple-Tomb of Cnossos) about the tombs of these kings and particularly of Minos, protected by a sanctuary of Aphrodite, the Greek equivalent of Hathor.

The Apotheosis of Rhadamanthys was certainly celebrated by Minos but not described in detail on the Phaistos Disc, only hinted to briefly. The Apotheosis begins with the preliminary ceremonies led by Megara (daughter of Creon, presumably governor of Giza) who, in the naiadion, (the cella “where the goddess dwells in”) of the labyrinth (“house of the double axes”), a funerary temple annexed to the crypt and composing with it the erion, the tomb, the cenothaph, consecrate the dead Rhadamanthys to Isonoia, goddess of the labyrinth, of the coffins and of the pyramid (“cuspidated house of granite”), and concludes itself with the ceremonies of Minos around the Great Sphinx (where he sprinkles the lamp presumably with water and in mourning for the death of Rhadamanthys) and the cenotaph (where, by the pyramid, he kills some Hyksos prisoners), ceremonies tied to the departure of Rhadamanthys towards the sky accompanied by the hymn to Tarania, the “Ship” who will carry Rhadamanthys to Amenti, the West, the Elysian Fields (Odyssey, IV, 561 and following). The ship will fly to the sky starting from the imbarcadero on the Nile, “the river fallen from the sky” (Odyssey, IV, 477). So a day we will find one or more solar ships buried near the cenotaph of Rhadamanthys (and that of Minos, too) in Giza. Finally a priest of Heliopolis seals the door of the cell (which communicate with the crypt) with the funerary seal representing Anubis and the socalled Nine Bows, the peoples subject to the pharaoh (picture below, from the tomb of Tutankhamon, where we have Anubis and below three rows of three archers each on their knees).

Great Sphinx, Tydeus, Creon. It is obvious that we are here before the war of the Seven Hyksos lords against the Egyptian (not the Boeotian) Thebes, Diospolis Magna, capital of Upper Egypt and of the XVII and XVIII dynasties. A little before the pretended war of Troy, under pharaoh Ramesses III the Epigoni, that is the peoples of the sea (Pelasgians, Achaeans and Danaioi), chased from the delta, invaded Palestine creating the Proto-Hebrew civilization of Zeus, Jupiter, gen. Jovis, Italian Giove, Yahweh (Javeh), Jehovah (on the subject see my principal website) and destroying the Egyptian empire and, indirectly, Thebes. From now on Egypt will be called “the broken cane”. The Hyksos of the delta and the kings of Thebes were similar (with a Hurrite leadership, compare Manya-Purtá, Tarania, owidae from veda, like russian literaturaved, expert of literature) and intermarried. Rhadamanthys married his sister Ahhotep (“the Moon is satisfied”)/Alcmene originary of Hawnebw/Cyclades. Their mother was Tetisheri/Europe with a French nose (see photo of a little statue – pretended to be a false – on my principal website) like that of the Parisienne from Cnossos. Minos was king of Phaistos (the capital of the Greek part of the Egyptian empire) and Crete for 9 years (Odyssey, XIX, 178, 179), from 1548 to 1540 approximately (but after 1540 B.C. he continued obviously to be the Egyptian pharaoh). In 1540 B.C. the eruption of Thera in the Cyclades put temporarily end to the Egyptian domination on Crete and the isles. Minos was king over Europe the West as a king who dominated over Greek peoples in Crete, Grece etc. We know (see on my principal website) of Ahmose a Cretan sword with the bull and the griffin and a Cretan axe with his name and a griffin (similar to the sphinx) surmounted by the words “beloved by Amenti”, goddess of the West and of the dead.

San Gordiano, Civitavecchia, October 2005

For my work on the Phaistos Disc see also my principal website:

http://digilander.libero.it/marcoguidocorsini

Marco Guido Corsini

Appendix

On the Pelasgian writing of the

first palace of Phaistos

by Marco Guido Corsini

All rights reserved

October 2005

I was 16 years old (now I am 51) when I started to study the Phaistos Disc on the basis of a refined structural-linguistic method, opposite to the dilettantish acrophonic one adopted by pretended professionals. In december 1984 for the first time the light began to violate the millenary dark which protected the Disc revealing the name of the king of Phaistos Rhadamanthys. But the decipherment took many years over and after the decipherment also the interpretation (transcription) took some years, always interpreting the text in the light of our linguistic, historic and archaeologic knowledges. The acrophonic method can only be applied as a complement of the first and I have applied it for the identification of fiew signs such as NEWR[on] and KRO[kos] which compose the name NE-KRO(s), dead, and, lastly, (DE)I-PEL[ekys], HYPER, for, in favour of, about, to.

A priori we do not know nothing about the pictographs of the Phaistos Disc. We do not know what they represent, when they were created, from what language, of which they represent the first syllable (of what kind? Not simply the open syllables of Linear B) of the name represented in the respective pictograph. Now it is obvious that if the original language of the pictographic of Phaistos is the Pelasgian we do not have chances to decipher the Disc if we start with the acrophonic method. But also after my decipherment of the Apotheosis of Rhadamanthys in Greek, that the pictographs were not created on the basis of a Greek dialect is proved by the simple fact that the signs DA(L/R) and ZE(L/R) are sometimes read logographically (that is not as a syllable but as a complete word), respectively MEGA, big, and NAUS, ship, and it is impossible to find a Greek word for big beginning with DA(L/R) and for ship beginning with ZE(L/R). Similarly the Akkadians read the more ancient Sumerian signs. So my decipherment proves that the Phaistos writing was created (before its adaptation – about 1700 B.C. – to the Greek language) to write in Pelasgian, the language of the very first palace of Phaistos (MM I, around 2000 B.C.). A proof is an imprint of seal with LAR(isa), a Pelasgic word, the royal palace, from the MM II B (XVIII century) of the first palace of Phaistos.

LARisa in imprints of MMIIB (HM 922) and MMIII from the first palace of Phaistos

Only thanks to my structural-linguistic decipherment we will read a day documents in Pelasgian dating about 2000 B.C., and partially understand them, too.

A manufact from Syros of about 2800 B.C. with the picture of a ship similar to 25, NAUS

This scripture may have its origins in the “Syros civilization”, about 2800 B.C., in the Cyclades, egyptian Hawnebw, peopled by the sailors of Syros, number 6 of Pernier’s list, SYR(os), and Caria, number 5, KAR(ios, in the genitive). But the creation of this scripture must be dated to the MM I, when the first palace of Phaistos was built by the Pelasgians under the influence of the Egyptian XII dynasty directly (36, LARisa, acropolis, fortress, represents the front of an Egyptian royal palace, the serekh) and through Phoenicia (8, PORphyriōn or PORphyris, which implies the Phoenician purple; 21, KROkos, Hebrew karkòm; 50, Dagan/Poseidon Uranios – see picture in my principal website; probably used only as a logographic sign for DAGAN or POSEIDON or by a scribe of other writing and language who worked in the scriptorium of Phaistos side by side with the scribe who made the Phaistos Disc (infact for DA and PO we have 1, DA(L/R) and 8, PO(R)) – husband of Derketo/Aphrodite Urania of Ashkelon, and, perphaps, 42, WYR, phyllon, sheet of papyrus or parchment). Greek divided itself from Indo-Arian in about 2000 B.C. and arrived in Crete and Boeotia from the south-east passing through Phoenicia where Dagan (DAG-AN, “The Fish God”, see number 10, DJO, dîos, heavenly, divine, a shark) and Derketo were worshipped and where lived Europe and his brother Cadmos who gave the scripture to the Pelasgians, or, more probably, adapted to the Ionic language the scripture invented in the Cyclades by the Pelasgians under Egyptian and Phoenician suggestion (the palatine syncretism between an Egyptian solar calendar represented by Apollo/Horus and a Syrian lunar calendar represented by the Magna Mater Aphrodite/Hathor stresses the influence of these civilizations on Crete: see on my principal website). At the time of pharaoh Sesostris I, the second of the XII dynasty, an Egyptian scribe pretends to write and read the Hawnebw scripture, obviously created by the Pelasgians in the first palace of Phaistos. The Pelasgians built the palace near the river Yordan (now Ieropotamos), 24, YOR, river, and “dan”, sacred, divine, and subjugated the indigenous Eteocretes (2, SEL/R) with axes of bronze, 32, PELekys, sscr. paraśú. It is possible and probable that the Pelasgian was a form of Proto-Indoeuropaean dialect next to the Proto-Doric. We may observe some similarities with the Indo civilization in the 26, pagode, and 4, KYRia, Lady, the Magna Mater Cybele, particularly in the ivory of Amalthaea from Minet el-Beida, which I have mentioned supra. The Pelasgians made offers to the gods in the 37, TYR, a kernos. The goddess is represented impersonally by a column 27, NJA, naias, “She who dwells in”, or pillar, which surmounts the serekh 36, LARisa. If the pictograph of the ship is in Greek, logically, NAUS, we do not understand why the man walking may be interpreted as MEGA. A possibility is that it represents a word like daidaltheis, illustrious, and also great, big, from daidalos (Daidalos was the architect of the labyrinth) and related also to words like daios, also light, and dais, daidos, torch, from an original redoubling of dal (dalos, torch, flash of lightning), DAL-DAL-os (> Daidalos). Rhadamanthys was born in a Greek speaking city, probably Phaistos (following the tradition he was born in Gortyn, which depended in origin from Phaistos, the capital of the Mesara), where since 1700 B.C. the Ionians adopted the Hawnebw-Cycladic scripture. So Ahhotep, his sister and wife, was reputed of Hawnebw or Pelasgic origins. So the Pelasgians are thought now of Greek language, now of Pre-Greek language. The Pelasgic syllabary was created on four vowels (A; E; Y, I, Ē; O, OU, Ō) and syllables commonly ending in liquid, R or L, which indicates its great antiquity.

San Gordiano, Civitavecchia, October 2005

For my work on the Phaistos Disc see also my principal website:

http://digilander.libero.it/marcoguidocorsini

Marco Guido Corsini

INDEX