THE NAME OF GOD "ANUBIS" REVISITED AND  HIS SECRET IDENTITY REVEALED

(Ancient Masarian god ANPU and AP-UAT)


BY

POLAT KAYA



(Copyright © polat Kaya, 2008)



INTRODUCTION


The ancient Masarian so-called "God of the Dead" ANPU or ANUBIS is shown in pictures below. In ancient Masarian culture, this God is depicted in human form with a head of a "black jackal" or "dog". Many interpretations unrelated in nature to the concept it represents have been made - without much relevance. In this essay, I will reveal the true identity of this very ancient Turanian personification.

We have the following citing from E. A. Wallis Budge's book entitled 'The Egyptian Book of the Dead" :  
 



i n
p		 w E16

ANPU (ANUBIS)
in hierogyliphs
 Wallis Budge writes in his book entitled 'The Egyptian Book of the Dead", [1, p. cxvii] :

"Anpu, or Anubis, the son of Osiris or Ra, sometimes by Isis and sometimes by Nephthys, seems to represent as a nature god either the darkest part of the twilight or the earliest dawn. He is depicted either in human form with a jackal's head, or as a jackal. In the legend of Osiris and Isis, Anubis played a prominent part in connexion with the dead body of Osiris, and in papyri we see him standing as a guard and protector of the deceased lying upon the bier; in the judgment scene he is found as the guard of the balance, the pointer of which he watches with great diligence. He became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral Mountain." He is always regarded as the messenger of Osiris.

Another form of Anubis was the god Ap-uat, the ### of the pyramid texts,[3] or "Opener of the ways," who also was depicted in the form of a jackal; and the two gods are often confounded. On sepulchral stelæ and other monuments two jackals are frequently depicted; one of these represents Anubis, and the other Ap-uat, and they probably have some connexion with the northern and southern parts of the funereal world. According to M. Maspero, the god Anubis led the souls of the dead to the Elysian Fields in the Great Oasis.[4]". 

He also states that "it is probable that Anubis is older than Osiris", [2, Vol. 2, p. 261],

From  http://en.wikipedia.org/wiki/Anubis

"Anubis is the Greek name for a jackal-headed god associated with mummification and the afterlife in Egyptian mythology. In the ancient Egyptian language, Anubis is known as Inpu, (variously spelled Anupu, Wip, Ienpw etc.). The oldest known mention of Anubis is in the Old Kingdom pyramid texts, where he is associated with the burial of the king.[1]

Anubis takes various titles in connection with his funerary role, such as He who is upon his mountain, which underscores his importance as a protector of the deceased and their tombs, and the title He who is in the place of embalming, associating him with the process of mummification.[1] Like many ancient Egyptian deities, Anubis assumes different roles in various contexts, and no public procession in Egypt would be conducted without an Anubis to march at the head."

i n p w E16



Bir anit üzerinde sonsuza dek bekleyen
"BAŞ ANI" ve "APA ADI"

Polat Kaya: ANPU (Anubis, Anu Baș, Baș Anu), that is, the personification of "man's given name" watching the balance at the hour of judgement in the other world in the presence of gods.  


1.     ANPU or ANUBIS

ANUBIS is the Greek version of the Masarian ANPU.  As all ancient Greek names are artificially manufactured words from Turkish, so is the name ANUBIS. The name ANUBIS, rearranged as "ANU-BIS" or "ANI BUS", is the distorted Turkish expression "ANU BAŞ" which has a number of meanings in Turkish:

a)   "ANU BAŞ" means "ANU is head", that is, the Sky-God ANU (Turkish "AN O" (Gök O) meaning "it is sky" and "HAN U" meaning "That Lord") is the top Sky-God. Sumerian ANU is also known as the name of the universal Sky-God. Thus, in this context, ANPU (ANUBIS) is the personification of the Top Sky God.

b)   "ANU BAŞ" means "ANU is the HEAD", that is, the god ANU ("HAN U" )  is the "head" of man.  In this meaning, Turkish words ANU and BAŞ are synonyms, that is, having the same meanings.  Turkish ANU (ANI), from Turkish verb "anmak", that is, "hatirlamak, usda saklamak" meaning "to remember, to keep in memory, to save as knowledge in mind" takes place in the "HEAD" (BAŞ) of man. In other words, "ANU" is the knowledge being kept in the human mind and personified as "GOD".
 
c)    "ANU BAŞ" or "BAŞ ANI", that is, "BAŞ ADI" (ILK AD, BIRINCI AD) meaning "the head name of man", "the first name of man", "the common name of man". In this context, ANUBIS (ANU BAŞ) is the personification of "man's name".

Turkish BAŞ means "head", but it also means "first among others", for example a "king" is the first among all others in a society and therefore he is the "head" of the country; A good example of this is the supposedly "Greek" word "BASIL" (VASIL, VASILUS) meaning "King".  But this Greek word BASIL (VASIL) is nothing but Turkish words "BAŞ IL" (IL BAŞI) meaning "the head of the conutry" which is the "king".  In the case of VASILUS", it is made up from Turkish "IL US BAŞI" meaning "the wise head of country".

ANU (ANI), in this context, means "name", that is "how someone is being remembered, recognized or called".  Again, ANI (ANU) is from the root AN of the Turkish verb "anmak" meaning "to remember".  When we remember to address someone, we say and/or recall his/her name. 

Thus, "BAŞ ANU" (BAŞ ANI) is "the first name given to a person", or to an "object" or to "any concept" at the time of its conception.

Similarly, Turkish ANIT is the "monument" that is put up for the name of a person.  For example, a "tombstone"  is an ANIT with the person's name, most likely together with some praise, written on it.

Turkish words "ANUM, ANIM, NAM, ANI, ANU and AD" all mean "name".  It is clear that the so-called English word "NAME" is sourced from these Turkish words, particularly from Turkish ANIM meaning "my name". So-called "English" term NAME is exactly that.  It is somebody's name.

Turkish "BAŞ ANU" (BAŞ ANI, TEPE AD, TEPE ANI, ILK AD) all mean the "head name" or "first name" given to a person.  Thus, in Turkish, a ANIM / ANUM / NAM means "my name", ANI means "name by which one is called" and ANIT means "monument by which someone is remembered". 

In view of all this analysis, we can make the following summary statement:
The ancient Masarian God "ANPU", converted into  "ANUBIS" by the Greeks is the personification of "the Sky-God", "the Human head" and the "head name" (first name)
given by man to any person, object, subject and concept at his/her/its birth.


Now after having identified the ancient Masarian God name ANPU (ANUBIS)  as "the Sky-God ANU", "the human head" and "the name given to a person and its personification as God", we can see some other details related to this ancient Masarian God. 


The God ANPU (ANUBIS ), that is, the so-called "jackal headed god of the dead", is the man's head and his name given to him, who, like a "loyal dog" serves and follows its owner anywhere and at anytime (day and night) even in death. When the question is asked "who is this dead man? ANPU (ANUBIS or BAŞ ANU, BAŞ AD), that is, his name comes forward and identifies the dead man. ANPU (Anubis, Baș ad, ilk ad) sits faithfully forever on the top of a dead person's tomb, as this ancient symbol E16 portrays, because ANPU (ANUBIS) is the NAME of the person written on the "TOMBSTONE".  ANPU (Anubis, Baș-Anu, Baș-ad) sits faithfully guarding, forever, the dead person's identity as time marches on.  That is why ANPU has been called "The God of the dead" by the ancient Tur/Turk/Oguz peoples who achieved a magnificent civilization in ancient Masar - and also everywhere else. Without the dead man's name written on the tombstone, there is no way that he/she can be identified from other dead people.

This is also so in real life as well, that is, the "head name" or the given name follows a man everywhere all of the time.  A headless man would be very difficult to identify.  Similarly, a nameless man cannot be identified with surety either. In our real daily life, wherever we go, whatever doors we open, the first thing that we have to do is to present ourselves to others by presenting our names and identify ourselves to the other side. The ancient Turanians living in Masar some six thousand years ago, evidently thought of this problem also and formulated an identity tag in terms of "words" but mystified it as a deity.  Hence, ANPU, that is, ANUBIS, "BAŞ ANU" (BAŞ ANI) is the personification of the "name" that identifies a person or a concept. 



2.    ANPU (ANUBIS, ANU BAŞ) AS GUARDIAN OF THE "FUNERAL MOUNTAIN"


About the god Anubis, it is said that, "He became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral Mountain."

In this reference citing, the expression "funeral Mountain" refers to the soil piled up on the top of the newly buried dead person. This soil makes a "small hill" or a "funeral mountain" which is known by the word "TEPE" in Turkish. TEPE also means "human head" and also "the top of anything". The name of the dead person is put on that 'hill" to identify him.  Thus the god ANUBIS becomes the recognized god of the sepulchral chamber (i.e., the tombstone).


a)    The name ANPU, in the form "AN-P-U" is the Turkish expression "AN aPa-O" meaning "he/she/it is the Sky Father" which describes the omnipotent creator Sky God (Gök Tanri). This is the same as the name ANU - the Sky-God that I described above. Thus, ANPU is the personification of the creator Sky-God.

b)    The name ANPU, in the form "U-PAN" (O BEN, O MEN, AMEN) meaning "that is me, he/she/it is me". This expression identifies "O" meaning "God" with "MEN" (BEN) meaning "me, I, myself". In other words, it equates GOD and MAN together, hence making man "sacred".  Thus, ANPU, in this context, is the personification of "MAN".

We must remember that in ancient Masarian culture, AMEN (O MEN) was also the name of the creator Sky-God, that is, the father of all gods and men. Thus, in Masarian culture GOD and MAN were equated - but using the Turkish language.

c)    The name ANPU, in the form "U-PAN" (O BEN, O MEN, AMEN) meaning "that is me, he/she/it is me" identifies the person who is sleeping in that "one room" eternal abode so-called "sepulchral chamber", that is, "OTAG" (ODA, TÜRBE, MAZAR, MEZAR) in Turkish. The term "sepulchral chamber" is a way of saying "the tomb", "the grave" - whatever form or shape it may be.

d)    Additionally, the name ANPU, in the form "U-PAN" or "PAN-U" (BEN O, MEN O) meaning "I am him/her/that" identifies the person and his/her name as one and the same.

Thus what we find for ANPU is very much the same as what we revealed for ANUBIS above. 


ANPU (ANUBIS, ANU BAŞ, BAŞ ANU) has been represented with the head of a "black jackal", not necessarily because jackals wander through the graveyards during the night in total darkness - as egyptologists tell us, but, I believe, because a "dog" is a very loyal animal to its owner. Actually, this apellation as "god of the dead' may be regarded as an act of honoring the "dog" because of its loyalty to man.

The hieroglyphic writing of ANPU is given as follows:   
In the ancient Masarian language, the name of ANPU (i.e., Anubis) is hieroglyphically written as i  n  p  w  E16 , which can be
sectionalised as i  n  +  p w   +  E16 , and this being read as in Turkish, we get:

i  n   = "ANU" (ANI) meaning "name, memory, rememberence" in Turkish,

p w          = "PU" meaning "this" in Turkish,

E16          =  the tomb of the dead, that is, "ANIT" (monument) on which Anpu (Anubis), that is, the dead man's name written on the monument where ANPU waits patiently forever.

Thus the total text in the form of i  n   +  p  w   +  E16  can be read in Turkish as:

a)    "ANu PU ANIT" (ANI BU ANIT) meaning "rememberence is this monument" which a tomb (grave) with a name is; or

b)    "PU ANIT ANu " (BU ANIT ANU) meaning "this monument is name" which is again a tomb with a name on it.

Turkish word ANIT means "monument".

Hieroglyphically, E16  is the symbol of ANPU (ANUPU) or the ANUBIS, that is, the "first name" of the dead person. But it is also the name of the Sky-god "ANU" who is forever present above the dead person.  

At this point, I should also mention the makeup of the so-called "English" word MONUMENT.  The word MONUMENT rearranged as "MEN-ONUTM" is the altered and disguised Turkish expression "MEN ANUTAM (MEN ANITIM) meaning "I am monument", "I am rememberence".  A tomb built for a dead person is the monument made for his/her name to be remembered. Additionally, we have the following Turkish meanings embedded in "MONUMENT":

MONUMENT, when rearranged as "OTEMU-NMN", reveals itself as the Turkish expression "ADIMU ANMAN" meaning "it is your remembering my name", that is, "it is the way you remember me".   

MONUMENT, when rearranged as "UNOTME-MN", it reveals itself as the Turkish expression "UNUTMA MeNi" meaning "do not forget me".

Another word similar to MONUMENT is the English word "STELE" defined as: "[Latin STELA, from Greek STELE, a  post; an upright stone]. A slab or pillar of stone used as a grave stone, usually engraved, inscribed, or painted, and set upright". [3, p. 975].

When the word STELE or STELA is rearranged as "L-TESE" (L-TASE) or "ELE-TS" (ALE-TS), it reveals itself as the altered and disguised form of the Turkish expression "ÖLÜ TAŞI" meaning "dead man's stone", "gravestone", "an inscribed monument for a dead person". 

So, the claim that the word STELA or STELE is Latin or Greek is a bogus claim.  Both words, STELA and MONUMENT have been manufactured from the words and phrases stolen from the ancient Turkish language and then presented to the world with bogus ownership papers.



3.   The second name of ANPU was "AP-UAT":

"And another name was "AP-UAT", {hierogyliph text}, i.e., "the opener of the ways;"  formerly Anubis and AP-UAT were considered  to be two names of one and the same god, but there is no longer any reason for holding this view." [2, Vol. 2, p. 263].

ANPU (Anubis) and "AP-UAT" are still two separate names or "gods" as personified.  In this context, this ancient Masarian name is again Turkish.

When the name "AP-UAT" is rearranged as "AP-ATU", it reveals itself as the Turkish expression "APA ATU" (APA ADU, ATA ADI) meaning "father's name".  This is again most important because "one personal" or common name is not enough to identify a person from a multitude of other people who may have also had the same common or first name.  In order to avoid the confusion, the ancient Turanian Tur/Turk/Oguz peoples also invented the "FATHER's NAME" as the second name for a person, that is, "BABA ADI, SOY ADI, ATA ADI, APA ADI" in Turkish.  In old days, identifying a person was done with the father's name mentioned first followed by the term "OGLU" meaning "son" - and then followed by the first name of the person. For example, in old days before the use of a "last name", I would introduce myself as: "Polat, Alasker oglu" (Alasker oglu Polat) meaning "Polat, son of Alasker".  This gives a clear identification to the person in question. In this second name of Anubis, that is, "AP-UAT", we see again that some distortion has been applied to the Turkish expression "APA ATU" (APA ADU, ATA ADI) as it has been read or altered into "AP-UAT" - which alienates the name from its original Turkishness.


From  Wallis Budge, we also have the following information:

"Another form of Anubis was the god Ap-uat, the ### of the pyramid texts,[3] or "Opener of the ways," who also was depicted in the form of a jackal; and the two gods are often confounded. On sepulchral stelæ and other monuments two jackals are frequently depicted; one of these represents Anubis, and the other Ap-uat, and they probably have some connexion with the northern and southern parts of the funereal world. According to M. Maspero, the god Anubis led the souls of the dead to the Elysian Fields in the Great Oasis.[4]". [1, p. cxvii].

In other words, the two jackal gods referred to above are nothing but the two names of the dead person, that is, his/her "first name" and the "father's name", (or presently the "last name" of the person).  These were always combined and written on the tombstone of the dead person. We see this very same tradition also on ancient Turkish tombstones. 


4.    Wallis Budge provides us with some other Masarian names for ANPU (ANUBIS ), that is, "BAŞ ANU".

"In allusion to his connection with the embalmment of Osiris the god Anubis is called AM-UT, {####}, i.e., "Dweller in the chamber of embalmment";  [2, Vol. 2, p. 263].

The name "AM-UT" for the god Anubis supposedly meaning: "Dweller in the chamber of embalmment"  is understandable because, the dead man's name is always present in the chamber of embalmment with the dead man.  As I noted above, man and his name cannot be separated from each other no matter where one puts the man in this world or in the other.

The Turkish word AM, among other meanings, also means "general, universal; common, public", [4, p. 54, 55].  The Masarian name "AM-UT",  rearranged in the form of "ATUM" is a form of the Turkish word "ADUM" meaning: a) "it is my name", b) "I am name". Additionally, the name "AM-UT" is also reminiscent of the Turkish word "AM-AT" (AM AD) meaning "common name".  Common name is what people call each other by, that is, the name that people are known by to other people. So we again find that the ANPU or AM-UT or the so-called name ANUBIS is the personification of the "name" that is given to a person (and also to concepts).  Thus, in general it can be said that ANPU is the personification of the "words" of the language because names are "words" generated by the "mouth", that is, "AUZ" (AGUZ) in Turkish.

This associates the god ANPU (ANUBIS) with OSIRIS, that is, in ancient Masarian "AUSAR" (ASAR, OSIR). Now we immediately note that the Masarian name "AUSAR", rearranged as AUS-AR" and read as in Turkish,  is the Turkish expression "AUZ ER" (AGUZ ER or ER AGUZU) meaning "man's mouth".  We will discuss OSIRIS fully in another paper.

Additionally, the name OSIRIS, which is the Greek version of the Masarian name AUSAR (ASAR, OSIR), rearranged in the form of "IR-SOSI", is also an altered and disguised form of the Turkish expression "ER SÖZI" meaning "word of man", that is, "speech, language of man". 


5.    ANPU the son of OSIRIS

E. A. Wallis Budge writes that: 

"Anpu, or Anubis, the son of Osiris or Ra, sometimes by Isis and sometimes by Nephthys, seems to represent as a nature god either the darkest part of the twilight or the earliest dawn."

With my new identification of the name "ANUBIS" being Turkish "ANU BAŞ" (BAŞ ANI), that is, the "first name" of men,  objects and concepts, it becomes, by nature, "NAMES" which are "WORDS" that are coined by the "head and mouth". This establishes the relation between "ANU BAŞ" (ANUBIS) and the name "OSIRIS" (i.e., "ER SÖZI" or "SÖZ") meaning "word of man" and "word" respectively.

This identity of Anubis, and, he being the son of Osiris, relates them to each other.  Thus they are one and the same.  They are both the personification of "man's name, word, language, writings, speech, etc., "

Hence the source of all these so-called "Egyptian" and "Greek" words were TURKISH based - contrary to all kinds of "mythology" having been spread among the public. These foreign looking and sounding words were all Turkish words and phrases which were intentionally altered and restructured into broken up formats.  Thus ancient history was changed and stolen by groups of wandering priests.

In the above reference, ANPU (ANUBIS) is said to be son of Osiris or Ra, sometimes by ISIS and sometimes NEPHTHYS. Since ANPU is the personification of a "word", its mother ISIS or NEPHTHYS must also be, at least in one meaning, related to "WORD" and/or to "word generation".  In this context, the Hellenized (Greek) name ISIS, in the form of "I-SIS" is the disguised form of Turkish word "I SES" (BIR SES) meaning "one sound" (one voice) which is the human voice. This is one of her many titles. Turkish word SES means "voice" and Symbol "I" is the symbol for numeral one which is "BIR" in Turkish.  It is well known that "words" are short modulated forms of "voice", that is, "SES". In speech, "voice" and "words" are one and the same and cannot be separated from each other.  Without "VOICE" (SES) there can be no "WORD (SÖZ).  Hence, SES (voice) is the mother of SÖZ (word).  Thus, in one meaning ISIS  (I SES) is the personification of "voice".  I will discuss ISIS in more detail later in another paper.

***

As for the goddess NEPHTHYS who is the twin sister of ISIS (I-SES), it also has many titles, some of which are given as:

"Lady of the House", [5, p. cxxcii, item 17],
"a singing goddess", [ 5, p. 362b],
"a uraeus in the boat of Afu", [ 5, p. 362b],
"An ibis headed goddess", [ 5, p. 362b],
"One of the 75 forms of Ra", [ 5, p. 362b]. 

Since she is a twin sister of ISIS who is a "voice", that is, (I-SES) in Turkish, NEPHTHYS in one meaning must also be related to Turkish SES, SÖZ and AGUZ.   First, supposedly Greek name NEPHTHYS, when arranged as "NEPH-THYS", where the bogus letter H can be an "I" as well as an "H", by substituting this in the name we get "NEPI-TIYS" which is a Hellenized and disguised form of the Turkish expression "NEBI DEYIŞ" meaning "prophet saying", "lordly saying". This makes NEPHTHYS "a personification of word" again and in one of her meanings, thus "she is the personification of word and/or word generation" in the human head or mouth.  One of the most important organs in the mouth is the "tongue" which is "DIL" in Turkish. Turkish word "DIL" (TIL) means "tongue" and also "the language".   Everyone knows that without "tongue", (DIL), there can be no "word generation" possible. Those whose tongues are cut off are called "DILSIZ" or "LAL" in Turkish - meaning  "tongueless" or "lull"  in English. 

It is very revealing that when the word TONGUELESS is rearranged as "TELSES-GUN-O" and read as in Turkish, it reveals itself as the altered Turkish expression "DILSIZ CAN O" meaning "toungeless person",


One form of the name of goddess NEPHTHYS, among many, is written in hierogyliphs as shown at right, which has been read as "NEB-T-HET" by Wallis Budge, [5, p. 362b]. "NEB-T-HET" is also identified as "a singing goddess", [ 5, p. 362b].  "Singing" is a quality of 'man' who uses his/her "mouth, voice, tongue and lips" to  generate enchanting and powerful words in voice. Thus again she is a female personification of "mouth, voice, tongue and lips".  In this context, the name "NEB-T-HET" can be read, as in Turkish, "NEBI-DEITI-O" meaning "it is divine saying"  which human speech and singing are.

Turkish word NEBI which is also attributed to "Arabic", means "prophet, heavenly messanger", [4, p. 873]. Similarly, NEBIH means "celebrated, famous, noble", [4, p. 873]. Turkish DE means "say, tell, talk, word", DEI (DEYI, SÖZ) means "speech, what is said", and Turkish DEITI (DEYIDI) means "it is saying, it is word".  But, in the beginning there was the "WORD", "Word" was God and "Word" was with the God.  Thus Turkish DEI (DEYI) is the "GOD".  Is it not a curious "coincidence" that, in the so-called "European" languages, DEI and DEITY has the meaning of "GOD"?   So they have had a free ride on the shoulders of the ancient Turkish language and culture  for thousands of years by way of punning and by way of alteration.

V30       =  NEB    (NEBI in Turkish).

t            =   T

pr          =   ÖY (EV) meaning "chamber, room, house"

B1          =  Goddess

In another excerpt, Wallis Budge gives the following: 

"From Plutarch's treatise on Isis and Osiris we may gather many curious facts about the Egyptian beliefs concerning Nephthys.  Thus he tells us (Parag. 38) that the Egyptians call "the extreme limits of their country, their confines and sea-shores, Nephthys ( and sometimes TELEUTE, a name meaning expressly signifying "the end of anything"), whom they suppose likewise to be married to Typho." , [2, VOL. 2, p. 256].

In this description, goddess NEPHTHYS being called "TELEUTE" is very significant because the name "TELEUTE" is a form of the Turkish word "TIL-ÖYTÜ" (DIL ÖYDÜ) , meaning "it is the tongue house", "it is the language house", "it is mouth".  Alternatively, "TELEUTE" is the distorted form of turkish word "DILDI O" meaning "it is the tongue; it is language".  It would also refer to their country boundaries within which their language was spoken.  Here again we find goddess NEPHTHYS being related to "mouth, voice, tongue and language".


In another form of the name of goddess NEPHTHYS,, it is transliterated as "NEB-T KHA-T".  This ancient Masarian name is almost exactly the same as the Turkish girl's name of "NEBEHAT". In Turkish this name means "a noble being, great and famous; nobility, celebrity", [4, p. 872].


In another form of the name NEPHTHYS, it is read as NEB-T HEN-T meaning "a goddess of agricultural produce", [5, p. 362].  But in this context, the name NEB-T HEN-T is read as in Turkish as "NEBAT ANATI" meaning "She is Mother of  Plants". Thus in this case, she is the personification of the plants" on earth - and therefore, she is a goddess of agricultural produce.

Turkish word NEBAT which is wrongly attributed to Arabic, means "plant".  And similarly NEBATAT means "plants".   Actually both NEBAT and the NEBATAT are words manufactured from Turkish as follows: 

NEBAT in the form of "BEN-AT" is the altered and disguised Turkish expression "BEN OT" meaning "I am plant".  Additionally, in the form of "AT-NEB" is the altered form of the Turkish expression "OT NEVI" meaning "kinds of plants".

NEBATAT   in the form BEN-AT-AT" is the ancient Turkish way of saying "BEN OT OT" meaning "I am plants".  In ancient Masarian language of Turkish, plurality could be expressed by way of repeating the name.

Additionally, in the form of "AT-AT-NEB", it is the altered form of Turkish expression "ADI OT NEVI" meaning "its name is different plants". 
This is also verified from the name NEPHTHYS itself.  This name when rearranged as "NEPHTH-YS", where Greek bogus symbol PH is voiced as "F", we see the disguised Turkish expression "NEFTI YÜZ" meaning "green-brownish face" which refers to the green brownish face of earth.  Of course, the "green and brown face of the earth is the plants and their colors.  Also the land face of earth is also brownish-black. 

In ancient Masarian, NEPHTHYS is also identified with goddess "HATHOR" , the "Cow goddess".  The name HATHOR is the disguised form of theTurkish word "AVRAT" meaning " woman, wife, mother, female".  She is the lady who always milked the cows and sheep and even mares; and therefore, she is the "COW LADY" (AVRAT).

I will give much more about the goddess NEPHTHYS in another paper.


a)    "Anpu, as the watcher in the place of purification wherein rested the chest containing the remains of Osiris he was called KHENT SEHET,  {hierogyliph text}, i.e., "Governor of the hall of the God"; [2, Vol. 2, p. 263].

The god Anpu (Anubis), as the "name" of the dead person was, of course, present in the purification chamber together with the body.  He was called KHENT SEHET, i.e., "Governor of the hall of the God";

This two-word name KHENT SEHET is a Turkic expression name.  In the purification chamber of Osiris, the name of Osiris was also present and therefore Anubis, as the name of Osiris, was watching himself during his own purification. This we see from the Masarian name KHENT SEHET which is a form of the Turkish expression "KENDI ŞAHIT" meaning "he watched himself", that is, "he witnessed himself".  Turkish word KHENDI means "himself" and ŞAHIT means "witness" .

Additionally, Osiris was the Lord, that is, "KHANTI" (KHANDI) in Turkish, where "KHANTI" (KHANDI) means "he is the Lord" or "He was the ruler" which a "governor" is.  Furthermore,  the word SEHET in the form "SAH -ET" is the Turkish word "ŞAH OTA" (ŞAH ODA) meaning "king's room" or "the head room". Thus, ANUBIS  (ANU BAŞ), as the "Ruler of the Top Room" (HEAD ROOM), was watching the purification from his room up in the sky and in the head of the dead person.  So again we have a Turkish correspondence.


b)    It is said that: "ANUPIS, as "the god of the funeral mountain", was also called "TEP-TU-F,"  i.e., "he who is upon his hill." [2, Vol. 2, p. 263].

When this ancient Masarian name "TEP-TU-F" is read as a Turkish word, as "TEPeTe-U-eFe", we find that it is the Turkish expression TEPETE O EFE" (TEPEDE O EFE) meaning "that man is on (or in) the hill".

The term "funeral mountain" refers to the earthen soil heaped upon the dead person's grave.  At this point we should also remember the ancient Turkish "KURGANS" which were huge "hills" where a dead king and his relatives and/or his helpers in life were also buried. 

Turkish TEPE means "hill", and "head".  TEPEDE means "on the hill", EFE is "fearles young man" and O means "that".  In this case the expressions "funeral mountain" and "His hill"  refers to "the soil heaped upon the dead person in the burial, i.e., his tomb, which makes a "hill" or a small mountain. A nam tag (ANU) is always put on the top of this 'mountain'.  That name is the BAŞ ANU (the First Name or so-called Greek "ANUBIS" disguised from Turkish). 

Turkish TAU, TAG, DAG means "mountain".  The human body is also a special sacred mountain.  Again we see that the source of these ancient Masarian words are Turkish.  

This expression has also another meaning: Man's name is at his head.  Head is a TEPE in Turkish which is also a hill on the top of the body.  Thus "BAŞ ANI" (ANIBIS) being the first name of man, is always at the top (tepe), that is "his own hill on the body". 

Since ANU is also the name of the Sky God, it, too, is on the top of his own hill (dome) in the sky. 

***


"Deceased holding necklace and pectoral
before Anubis"
In the picture at left, the deceased is shown as "holding a necklace and a pectoral before Anubis", [2, Vol. 2, p. 263, Plate 44].  The necklace and the pectoral are the symbolic representation of the name given to a person which is hung around his/her neck from birth to death and proudly hangs on his/her chest.  This picture is a representation of the dead person presenting himself/herself by showing his/her name tag to god "ANU BAŞ" (HAN O BAŞ) but also showing his/her belief in the Sun god with the representation shown on the pectoral. Thus the nacklace and the pectoral are the "name tag" and the "belief tag" respectively. Both of these are carried by the person throughout his/her life.

The pectoral shown in this picture shows a "sun boat" with the sun disk in it. This is very significant because in ancient times and even at present all Tur/Turk/Oguz peoples wore such a sun shaped pectorals embellished with gold, silver and colorful jewels as ornament on their chests.  So this very ancient Turanian culture, that is, carrying a name and the Sun's image on their chest was a tradition by the Turanians wherever they were.  Similarly, it was so in ancient MASAR so-called "Egypt".

There is one more very subtle aspect in this pectoral that I must point out.  That is, the Pectoral is also shaped as a fully open mouth".  This signifies the Turkish "AGUZ" (SÖZ, OGUZ BAŞ)


Turkish AGUZ means "mouth, language, language dialect, speech",  SÖZ means "word", YÜZ means "face", GÖZ means "eye", BAŞ means "head", and  OGUZ means "Sun, Moon, and Sky Father God and also the ancestors of Tur/Turk/Oguz peoples".



CONCLUSION


In this study I revealed the true identity of the ancient Masarian god ANPU (ANUBIS) as the personification of the "head name", that is, the first name given to any person or object or subject and concept at its birth.  Additionally, ANUBIS is also the personification of "the Sky-God" and "the human head".

In this study I also revealed the true identity of the ancient Masarian secondary god name for Anubis - "AP-UAT" - as being the "father's name" or the "last name" given to a person or to a thing.

ANPU (Anubis, Anu bas, Bas ani) and "AP-UAT" are  two separate names of men, animals and plants.  They are names originally defined and described in the ancient Turkish language.

I identified many other words of the ancient Masarian, that is, so-called "Egyptian" language, as being Turkish also.   These, together with the revelations regarding the true identity of God ANPU (ANUBIS) and AP-UAT, unquestionably tie the Turkish language to the ancient Masarian language and tie the Turkish culture to the ancient Masarian culture. This is expected because the ancient Masarians were TUR/TURK/OGUZ people - as was their culture.

 The ancient world spoke in one language and that language was TURKISH before it was confused intentionally by the wandering gypsy priests  of Babylon and other places.  The people who originally founded the very ancient state of MASAR and ruled it for thousands of years were from Central Asia.  Their state language was a Turkish dialect.   Their religion was a continuation of their religion from Central Asia - which was the ancient homelands of the Tur/Turk/Oguz peoples.

Erecting a monument (ANIT) for the dead person and identifying it with his/her first and second name, that is, his/her "ANPU" (ANU-PU, ANU-BAŞ, BAŞ-ANI) and "AP-UAT" (APA-ADU) name is an ancient Turanian tradition that is still done all over the world.  This is just one of the many civilising gifts that the ancient Turanians gave the world.

My detailed findings given in my other papers also support and verify this powerful conclusion that the ancient Masarians were Tur/Turk/Oguz peoples.  See my papers:

http://www.polatkaya.net/Narmer_%28Oguz%29.htm
http://www.polatkaya.net/tut_cartouche.htm
http://www.polatkaya.net/amina_an_han-kisi.htm
http://www.polatkaya.net/Part-3_Masar_Turkish-1.html
http://www.polatkaya.net/Masarian_had_letter_L.html

REFERENCES:

1.   E. A. Wallis Budge, "The Egyptian book of the Dead", Dover Publications, Inc., New York, 1967]
2.      E. A Wallis Budge, "The Gods Of the Egyptians", Volumes 1 and 2, Dover Publications, Inc., New York, 1969.
3.    Websters's  Collegial Dictionary, Springfield, Mass, USA, 1947. 
4.      Redhouse Turkish - English Dictionary, Redhouse Yayinevi, Istanbul, 1987.
5.    E. A. Wallis Budge, "An Egyptian  Hieroglyphic Dictionary, Dover Publications, Inc., New York, 1978,.


Best wishes to all,

Polat Kaya

06/08/2008