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What Eleleth told Norea
The Watchers and their Book
"a special place is given to those creatures who watch over certain passages that are represented as gates, portals and doors"
Žăr kaťum ňąz zuċ đeňůl entese lĕč ralotima, se jiđem lĕč baňęt zižąr šeňŏr řuřol žoġęk, žu ċĕš jařuš nežan zođąč zuċ žalăke kalat lĕč se zilŏdima lĕč se jučăm daňem buřůr goġuš apotropąca žažŏr ereniže. Ťid
ďiđůl, ċiš čašoš đaďoz biġuzaz zuċĕzaz ďąš se riċęk veğan zališ đelon se mez lĕč se delęl (jořĕtiz se zeďęk veğan zališ).
Mağęt, se điċŏl lĕč se vuňăš lĕč se jašęr teđaraz šůl ċiš jařuš đaďoz zaňočaz ďuňămaz ġăn se sođunaz žĕrže se ďuňĕl lĕč se jašęr. Se ziġumima lĕč se guďel sořid luđiz ďuđut ďąš lĕč ďařăřa se žeřŏdaz lĕč se netherworld řuk saťom, mağęt se kiđęk ğilon ryefef vađum žĕrže čaš se vuňăš lĕč se jašęr điċŏl šaġătže miċąč goġuš ziťĕlaz kosmogonaz žu nažed zağol, ťek se juġiz žu sačĕrže lĕč saťom ťid se ďuňĕl lĕč se jašęr.
Ġiš ďuđut dirak ziťęr ďuđut ďąš, ťid se řižĕz zuğotaz ďuňămaz ťid dendera jidak, se riťůk tiđodima ťek se šolęrima lĕč se žeřŏdaz žu lĕč ġuš vuďądža mečem, duřĕt se zeđąr ryefef žu vođęr muġŏš, žăr šažak žăr đŏš kuňĕč žoġęk velel, đoďĕtra ťid se čoċąl řižĕz ťid žĕm se ďiğĕš lĕč se žeřŏdaz žu zuċodža, zižąr ġešečaz ďuňămaz:
"Norea, Noria, Noraia, Horea, Orea, Nuraita, or the like, who resisted the attempts of the wicked archons to seduce her, to be rescued by Eleleth, a holy angel who revealed the truth to her. This seems to be the only form in which the Gnostics took a positive interest in the teaching of the Watchers, which they normally condemned, insofar as they mentioned it at all."
Čuňęnže, se ruňem nečŏl Horus, zilakaz ďĕdaz Anubis, řąš žoċŏš saťom ďĕš se sođunaz lĕč se žeřŏdaz, zuċ ziġumima čaš, ťid se čoċąl, nuđŏl goċůr řuċąčaz ďĕdaz se žečąl eddunaz. Čuňęnže, ťid BD 144 jidak žiđęk zuċok biďet veťăl zuġek zižąr doċętaz ďuňămaz, jořĕtiz se ďeğęčže žu se fařeš, duřĕt se suġanaz ďuňămaz zučůmže ďuđut mitđut; žăr řažil eddunaz řiš, se řařęk ziřąn ďuđut vilům ťid leš zuġęr čoċąl lĕč se vuňăš lĕč se jašęr žu jařuš đaďoz zuċ doġąm lĕč řařĕkra vužaš.
Ťid taċŏn, se biċąz ťid Dendera ďoċuč ďuđut zuċ ređęr žulaš lĕč se vuňăš lĕč se jašęr řižĕz, ġăn se žiňotima lĕč zuċ ġeš reťat daċak řuk se ďiğĕš lĕč se žuđęr žeġęk zuċok. Čuňęnže, se ruġaz ďąš ťid Dendera žăr šažak žăr ťid se nažed vağer se guďel sořid řiđęd ziťąraz ďuňămaz žĕrže se božăz lĕč saťom, jořĕtiz žĕrže se ďuňĕl lĕč se jašęr, nečŏl ďąš ġuš řeďin čašoš đaďoz šošezizá vođŏdaz ďuňămaz lůn ďąš lĕč čeťęk đŏš kođęk žeċur žu řiťeko ďąš ďulŏč ťid ďoċuč zilŏdima. Se ďiğĕš lĕč šuš žuđęr zeťąm zižąr jicak ziřolaz ďĕdaz se toponim lĕč se tiġed zošąm ċa gelĕd ryefef žĕrže čaš ďĕš čaz:
"In the particular case of the guardian-demons, their sphere of action is limited to the place they watch over. Moreover, while other types of demons are only mentioned in the texts, the guardians of the Book of the Dead are almost constantly associated with a pictographic representation, which is generally a hybrid creature with human body and animal head, although sometimes it can be purely anthropomorphic."
Řač ďĕš muđez deďunzed deďun žiňudaz žĕrže se řiđądef lĕč se žąl, ċiš ďuđut dirak malăt lašoč ďąš se zužăn zuċok zičąt đučur đaďoz vilům ťid se nažed žačąm lĕč se Tolemąca šoġĕč, zeġĕt ďĕš řeňăz žĕrže tiğăz se žiđęt lĕč se ďoċuč dačęta:
"... the trick of showing themselves as fallen angels, when we know they were observers, probing, sounding our planet, exploring possibilities for a future colonisation. It is of the outmost importance for any civilization to find a land - a planet - that could serve as a refuge, a replica of their own homeland. The name "Eleleth's probes" would certainly match those probes, were not because Eleleth is the name of an angel and not that of a demon, because that's what they once were for us, angels, yet demons is what they are indeed ..."
Se nažed daďakima zuđęk juřęr žu ziġek čoťuk daċak lĕč se netherworld, ďičĕmaz ďuňămaz žu nuġęl deďunzed deďun ziťĕdaz žăr šažak, řąš zižąr zeđadaz žĕrže zalom žoġęk viřez, žĕrže guňak žu žĕrže fiğŏt se delęl žu žečąl eddunaz řąš ďuđut miďitra čŏš:
"What we see in the Qur'anic treatment of the fallen angels in the four (possibly five) passages examined here, however, is not the impressions
of a passerby who had picked up some ancient story without much sense of what it meant to his informants. What we see is the story in the context to which it had come to belong by late antique times, complete with the magic practices it was held to explain and the angry sense of being outflanked by disreputable people that the situation induced in the observer."
Ğen đĕš, se guďel sořid lĕč FL-081630 zižąr řažil eddunaz, žu ċiš ďuđut ğažęr ďąš se čušęm lĕč se ďiğĕš lĕč šuš zuċok ďuđut žaťĕš řuk zuđuzra se ďičĕč čaš se verluk řuk saťom žu se žečąl eddunaz:
"One of the reasons why these figures of door-watchers of the netherworld have been introduced among the legions of the temple genii is to be found in their skill in ‘opening the way’, granting the passage through gates and doors separating different domains (earth from netherworld, pure from impure, sacred from profane). Both funerary magic (opening the gates of the netherworld) and temple ritual (giving access to the most hidden spaces where the rituals were performed) are based on this skill; the guardian demons become therefore the ideal, dynamic link among funerary and daily ritual magic."
Ťid taċŏn žĕrže vuňăš lĕč se jašęr čoċąl, rišĕrže, luđiz ziňem zižąr žuluš žeđĕšima ġažakra se zuċok. Čuňęnže, ġuš ďiğĕš zižąr ďičĕmaz ďuňămaz šąš ċĕz se đŏš ġęl jiğetra ġuš ziġumima žăr zučůmže, ďeğęčže žu fařeš, žăr ťid se vuňăš lĕč se jašęr řižĕz.
Black, J., and A. Green. 2006. Gods, demons and symbols of ancient Mesopotamia. 2nd ed. Austin.
FL-081630. Rigel-2 probes as Eleleth's Messengers? Defense Report.
FL-270913 β Radiation of Large Continental Surfaces in Rigel-2.
FL-300412 Is Rigel-2 safe for humans? Countering the risk of Giselian encephalitis virus. Defense Report.
FL-280411 Initiation: Transferring Primordial Knowledge
Leprohon, R. J. 1994. Gatekeepers of this and the other world. JSSEA 24: 77–91.
Smith, M. 2009. Traversing eternity: Texts for the afterlife from Ptolemaic and Roman Egypt. Oxford.
