In Egyptian mythology, the gods came from the West from The Land of Manu, where the sun sets. The Egyptian Book of the Dead elaborates on the nature of the soul's progress and cites The Land of Manu as the home of the soul:
"Hymn II. (13)
The Osiris N; he saith when he adoreth Ra, the Horus of the Two Horizons, when setting in the Land of Life.
Adoration to thee, O Ra: Adoration to thee, O Tmu, at thy coming in thy beauty, in thy manifestation, in thy mastery.
Thou sailest over the Heaven, thou travellest over earth and in splendour thou reachest the zenith ; the two divisions of Heaven are in obeisance to thee, and yield adoration to thee.
All the gods of Amenta are in exultation at thy glory. They whose abodes are hidden adore thee, and the Great Ones make offerings to thee, who for thee have created the soil of earth. (14)
They who are on the Horizon convey thee, and they who are in the Evening Bark transport thee, and they say — Adoration at the approach of thy Majesty, Come, Come, approach in peace. Oh to thee, Welcome, Lord of Heaven, King of Akerta.
Thy mother Isis (15) embraceth thee, seeing in thee her son, as the Lord of Terror, the All-Powerful, as he setteth in the Land of Life at night.
Thy father Tatunen (16) carrieth thee, and his arms are stretched out behind thee, and that which hath taken place is made fast upon earth.
WAKE UP FROM THY REST, THINE ABODE IS IN MANU.
Let me be entrusted to the fidelity which is yielded to Osiris.
Come, O Ra, Tmu, be thou adored. Do thy will daily. Grant success in presence of the cycle of the mighty gods.
Beautiful art thou, O Ra, in thine Horizon of the West ; O Lord of Law, in the midst of the Horizon.
Very terrible art thou, rich art thou in attributes, and great is thy love to those who dwell in the Tuat.
(To be said, when RĀ sets in the Land of Life ; with hands bent downward. (17))
Hymn III. (18)
Adoration to Tmu as he setteth in the Land of Life.
The Osiris N ; he saith : —
Adoration to Tmu as he setteth in the Land of Life.
The Osiris N ; he saith, adoring Tmu, when setting in the Land of Life and shedding his rays on the Tuat;
Hail to thee setting in THE LAND OF LIFE, O Father of the gods, thou art united to THY MOTHER IN MANU. Her two hands receive thee daily. Thy Majesty hath part in the house of Sokaru. Exult thou because the doors are opened of the Horizon, at thy setting in the Mountain of the West.
Thy rays, they run over the earth to enlighten the dwellers in Amenta. Those who are in the Tuat worship thee with loud acclaim, and cherish hope when they see thee daily.
Thou grantest to the gods to sit upon the earth ; to those, namely, who follow thee and come in thy train.
O august Soul, who begettest the gods, and dost invest them with thine attributes ; the Unknowable, the Ancient One, the Mighty in thy mystery.
Be thy fair face propitious to the Osiris N, oh Chepera, Father of the gods (19).
Freedom for ever from perdition is derived through this Book, and upon it I take my firm stand. "
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NOTES ON THE HIEROGLYPHIC FORM OF MANU / MĀNU
The Western Mountain
𓌳𓏌𓏌𓏌𓈉 [mAnw] / mꜣnw
Older carved form:
𓌳𓏎𓏌𓏌𓏌𓈉 [mAnw] / mꜣꜣnw
Compare with Sāmoan:
MĀNU - "to rise above, as a rock out of the water, or a tree above other trees"
Compare with Malay:
BANGUN - 1 Risen posture; usual build, bearing or shape; standing outline.
In four senses:
(i) to resume one's natural attitude after falling down, i.e. to rise; jatoh-bangun (falling and rising, stumbling along); and sudah puas patek-patek mĕmbangunkan, tiada juga ia mau bangun (we have done our best to make him get up but he won't get up);
(ii) bearing or shape; cf. tĕrlalu takut bangun-nya (he had the bearing of a very frightened man); and bangun pulau pun bukan pulau (like an island in form yet not an island);
(iii) things that stand up against the sky, whether turrets and battlements (bangun-bangunan, or temporary structures such as scaffoldings or platforms for seats (bangun-bangunan); or as an upstanding patch of rainbow (pĕlangi mĕmbangun);
(iv) revival, restoration or resurrection; cf. mĕmbunoh tidak mĕmbangun (slaying without replacing), [Sid. Rama 164.]
This last expression refers to the ([Minangkabau Malay]) practice of "replacing" a slain man by handing over to his tribe a member of the tribe of the slayer, the adat saying being Yang mĕm-bunoh mĕmbangunkan (who slays, replaces).
A money-payment might, of course, be made instead.
Components:
𓌳 - sickle; used in words related to newness, cutting, reaping, bent in nature, spears, harvesting, misfortune, renewal
𓏎 - "to fetch; to bring" (jnj) (this is pronounced in Egyptian as 'INI!!!). Screenshot in German states this hieroglyph means "herbeibringen; holen".
Compare 𓏎 (jnj) with Sāmoan:
'I'INI - "to do things slowly"
'INI - "to pluck; to pinch; to #take hold of with the nails; to pull up small weeds; to kill, as a fish by pinching"
'INI'INI - "to do a thing gradually, as TO BRING TARO FROM THE PLANTATION IN SMALL QUANTITIES so as to make it eke out; to eat a fish in small pieces, SO AS TO MAKE IT LAST with the taro"
𓏌 - Phoneme for nw (NŪ); determiner for qd, construct, mold; (see: ḥnk, Arm-with-nu-pot)
𓈉 - part of [xAst] / ḫꜣst, for "hill country" / "foreign land". Determiner for a place.
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Summary:
MĀNU
𓌳𓏌𓏌𓏌𓈉 [mAnw] / mꜣnw
𓌳𓏎𓏌𓏌𓏌𓈉 [mAnw] / mꜣꜣnw
BANGUN
These are all clearly cognates that possess nuances that allude to a particular place of rebirth on an island far away in the depths of the primeval ocean.
One is unable to resist hearkening back to the Vedic story of MANU the Hindu Noah and his ship of life that set down upon a sacred mountain that re-emerged from a deluge. The Egyptians called this mountain the BENNU as well, the roost of the Phoenix, the bird of rebirth, so of course BENNU and BANGUN present much potential as cognates considering they convey much of the same meaning and adhere to a strikingly similar phonetic structure. FURTHERMORE, there is the Akkadian word BANÛ which means “to #create” and is built on the Sumerian roots of NUDIMMUD “Creator”
nu [CREATOR] N (0x) wr. nu₇ "creator, begetter"
[1] 𒀕 nu₇
dim [CREATE] V/t (4022x) Early Dynastic IIIa, Early Dynastic IIIb, Old Akkadian, Lagash II, Ur III, Old Babylonian, Middle Babylonian, Neo-Assyrian, Neo-Babylonian, Hellenistic, unknown wr. dim₂; dim₂-dim₂; di; di-me; di-im₃; dim; dim₂di-im "to create, fashion, make, manufacture; to replace?; to bring forth?"
See šu dim[build]V/t.
[1] 𒁶 dim₂
[2] 𒁶𒁶 dim₂-dim₂
[3] 𒁲 di
[4] 𒁲𒈨 di-me
[5] 𒁲𒉘 di-im₃
[6] 𒁴 dim
[7] 𒁶𒁲𒅎 dim₂di-im
mud [CREATE] V/t (18x) Old Babylonian, Middle Babylonian, Neo-Assyrian, Neo-Babylonian, Hellenistic wr. mud; mud-mud "to create"
[1] 𒄷𒄭 mud
[2] 𒄷𒄭𒄷𒄭 mud-mud
BE.=BA.=BA=BE.=MA
NN=NN=NG=NN=NN
UU=UU=UU=UU=UU
Common to all of these words is the root NU, which in Sumero-Akkadian means “Creator”. This is NUKH (נחַ) “Noah” / “Rest”.
NU’U in Sāmoan is “a district, a town; a country, an island; people, nation, village”. NUNU is “a crowd, to crowd together”, so NU must be a person.
The Creator rested on the 7th Day (Sabbath / Shabbat). Shabbat (š-b-t) compared with Sanskrit SAPTA (s-p-t) / सप्त “seven”. Compare Akkadian šipţu (𒄀) “judgment, verdict”.
Why was the Sabbath made holy? Because the world was destroyed on account of too much industry. To understand this one must be acquainted with the Sumerian account of Enlil’s wrath towards humanity and the cause for the flood. Also, the Egyptian account of the wrath of Ra who dispatched his Eye (MA’AT / Hathor / Sekhmet) to destroy mankind and the Sons of Set, whose industry and conspiracy to overthrow the sun god resulted in the world’s destruction by fire and flood.
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