1. 𓅬𓃀
2. 𓅬𓃀𓀭
3. 𓆇𓃀𓀭
4. 𓆇𓃀𓊹
5. 𓈅𓃀𓀭
6. 𓇼𓊹
7. 𓏾𓀭
8. 𓀭 (king) with 𓅬 (goose) on his head
9. 𓀿 (man on back) with 𓂸 erection (𐤂)

• Κὴβ (KHB) {Keb} [30] τοῦ Ἡλίου 🌞, ἤτοι Κρόνος John Antioch (1310A/+645)
• Sév, Siv, Sèv, Kèb, Kev Jean Champollion (132A/1823)
• Qeb (𝔔𝔢𝔟) or Geb [?] Brugsch (69A/1886)
• Seb, Qeb or GEB Renouf (2 Nov 69A/1886)
• Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱); 𝔔𝔢𝔟 (Qeb) {Monuments}, 𝔎𝔢𝔟 (Keb) {tradition} Brugsch (64A/1891)
• Keb or Seb Wiedemann (58A/1897)
• Seb, Geb, Gebb, Keb, Kebb Budge (51A/1904)

• Egyptian earth 🌍 god [𓅬𓃀𓀭] = Seb or Sev (Sév, Siv, Sèv) or Kèb or Kev, i.e. Cronos {Greek}, Saturn {Roman} Jean Champollion (132A/1823)

“This year's first number of the Zeitschrift für Aegyptische Sprache begins with an extremely interesting article by Heinrich Brugsch, in which that eminent scholar produces the evidence on which he bases his new reading, Qeb or Geb [see: Appendix on the Transcription of Egyptian Words], of the god's name which has hitherto been read Seb.
The new reading has been taken up by scholars like Dr. Dümichen and Dr. von Bergmann, and is now authoritatively recognised in the Catalogue of the Egyptian Antiquities of the Museum in Berlin. I fear my learned colleagues in Egyptology have been somewhat precipitate in this matter, for the evidence which has until now been put before them, however strong it may appear to them, is essentially one-sided, and, as I shall presently show, it is even incomplete on the side which they have espoused.”

”The exchange between Keb and Seb, as Lepsius well observes, is difficult to explain?”

”The first point I must insist on is that the old orthodox reading of Seb as:

1. 𓅬𓃀
2. 𓆇𓃀𓊹

is not an erroneous one.

“Sebastos [𓊃𓊸𓏏𓆇𓊃] and sebasta [𓅬𓃀𓋴𓂪𓂣] are the Egyptian transcriptions of Roman imperial titles, and ⲥⲓⲕⲉⲧ {Coptic} and ⲤⲒⲤⲢⲰ {Coptic}, as Brugsch says, are the Greek transcriptions of decans: 𓅬𓊧𓏏𓇼 (or 𓏤𓆇𓊧𓏏𓇼) and 𓅬𓊃𓂋𓏏𓇼 (or 𓏤𓆇𓊃𓂋𓏏𓇼).”

• 𓅬𓃀 = /seb/ or se [𓅬] b [𓃀]
• 𓋴 = /s/
• 𓂪 = /šsp/, meaning: “palm”
• 𓂣 = /mḥ/, meaning: Cubit

Geb cannot possibly be the right name of an Egyptian god. The texts in the Etruscan language, though perfectly legible, defy as yet all attempts at translation or grammatical analysis. Yet if it were asserted that Geb was the name of an Etruscan god we could at once pronounce an unhesitating verdict against such a statement. We know this at least, that the Etruscan language is defective in certain letters. It has no medial sounds. Geb therefore cannot be the name of a god in this language. And the same truth holds good with regard to the Egyptian language.
It is deeply to be lamented that Egyptologists have not adhered to the system of transliteration adopted at the Oriental Congress held in London in the year 81A/1874. That system had been most carefully devised by Lepsius (who among the older Egyptologists was the only competent scholar), and agreed upon with him by M. de Rougé, who had not indeed the advantage of the splendid philological training which Lepsius had gone through, but was guided by a highly refined instinct and reason, which enabled him to see the right path whenever fairly presented to him. The system of transliteration agreed upon was certainly not perfect, but it was far better than any which has since been devised. It did not, as others do, completely misrepresent the entire character of the Egyptianlanguage.
When alphabets of different languages are compared together it is seen at once that each is incomplete. Each language has its peculiar sounds and is defective in all the rest. Mohawk and other American languages have no labials. Some languages have no gutturals. Sanskrit, though so rich in sounds, has no ƒ or soft sibilants. Latin has neither soft sibilants nor aspirated consonants. Greek has no sound corresponding to , and is generally averse to spirants. Those who only know Greek without reference to kindred languages can have no notion of the extent to which the letter s has been suppressed in it. The digamma is chiefly known through Aeolic and Doric forms, but the Jod which once formed an essential part of an immense number of words in the vocabulary has entirely disappeared. The Cypriote syllabary though used for the purpose of writing a Greek dialect, has no means of indicating a medial sound or an aspirated consonant.
It is evident that any mode of transcription which ignores characteristic facts of this nature must be radically wrong.
The Egyptian language, like the Etruscan and others, had no medial consonants. [N3] When the Greek alphabet was borrowed for the purpose of writing Coptic, the letters, 2, and 3, were used for foreign words only; and these words are often found written in such a way as to show that the writer did not understand the right sound. If the Egyptians at one time used and in the transcription of the Semitic and 2, this does not prove that these signs had exactly the same sounds as the Semitic ones. The signs were only conventional representations of sounds which did not exist in the Egyptian language. The Greeks were reduced to the same strait when they had to transcribe Y, Y, and . But we have no excuse for such transcriptions from the Egyptian as Geb, gabu, du, didi, Dad, Zaru.

POSTSCRIPT.-It has occurred to me that Brugsch, who most certainly knows of the only text which offers a direct proof of the existence of the god kab, may have good reasons for not attaching importance to it.
The fact is, this inscription, like many others, is carelessly and ignorantly written, and glaring blunders may be pointed out in it.

𝔄 𝔅 ℭ 𝔇 𝔈 𝔉 𝔊 ℌ ℑ 𝔍 𝔎 𝔏 𝔐 𝔑 𝔒 𝔓 𝔔 ℜ 𝔖 𝔗 𝔘 𝔙 𝔚 𝔛 𝔜 ℨ

𝔞 𝔟 𝔠 𝔡 𝔢 𝔣 𝔤 𝔥 𝔦 𝔧 𝔨 𝔩 𝔪 𝔫 𝔬 𝔭 𝔮 𝔯 𝔰 𝔱 𝔲 𝔳 𝔴 𝔵 𝔶 𝔷

𝕬 𝕭 𝕮 𝕯 𝕰 𝕱 𝕲 𝕳 𝕴 𝕵 𝕶 𝕷 𝕸 𝕹 𝕺 𝕻 𝕼 𝕽 𝕾 𝕿 𝖀 𝖁 𝖂 𝖃 𝖄 𝖅

𝖆 𝖇 𝖈 𝖉 𝖊 𝖋 𝖌 𝖍 𝖎 𝖏 𝖐 𝖑 𝖒 𝖓 𝖔 𝖕 𝖖 𝖗 𝖘 𝖙 𝖚 𝖛 𝖜 𝖝 𝖞 𝖟

SEB, or, as his name was also written, KEB [N2] was god of the earth, for which his name was used as an equivalent in expressions such as "on the back of Seb." The Greeks identified him with Kronos, probably only because as father of Osiris he might be considered as senior among the gods. Shû was supposed to be his father, and Nût his wife. According to the lists of the divine dynasties in Memphis and Thebes, he was the fourth king of Egypt, and therefore to be reckoned as one of the younger gods. But the mention of him in the texts does not seem to favour this view, for there he is called, not king, but nomarch (erpå) of the gods, as if at the time when his worship arose there had as yet been no king in Egypt. His sacred animal was the goose, and sometimes he is supposed to be connected or even identical with the goose which laid the egg whence issued the world. In the Legend of the Destruction of Mankind he is installed as king in immediate succession to Râ. His connexion with the cult of the dead is very slight; nevertheless he is often named incidentally in, the texts.

1. 𓅬𓃀𓀭 = Seb
2. 𓆇𓃀𓀭 = Seb
3. 𓈅𓃀𓀭 = Seb
4. 𓇼𓊹 = Seb
5. 𓏾𓀭 = Seb

“Seb and an his female counter part Nut, at Heliopolis, produced the great egg 🥚 whereout sprang the sun 🌞 god under the form of the phoenix 🐦‍🔥 (Brugsch, Religion, pg. 577).”
— Wallis Budge (56A/1904), The Gods of the Egyptians, Volume Two (pgs. 95-96) [N1]

Geb (𓏾𓀭), symbols: 𓏾, meaning: 5️⃣, + 𓀭, meaning: ”god”, the Egyptian earth 🌍 god, fathers the 5 (𓏾) epagomenal children: Osiris 𓀲, Horus (elder) 𓅃, Set 𓁣, Isis 𓊨, and Nephthys 𓉠, via the Heliopolis ΓΔE or 3-4-5 perfect birth theorem triangle 📐, formula: Γ² + ▽ (𓉾)² = 𐌄² or 3² + 4² = 5² (Plato, Republic [§:546B-C]; Plutarch, Isis and Osiris [§:56]), which equals 25, the number main characters in the Egyptian LunarScript alphabet or up the years of Serapis bull (age 27) or the age when Osiris 🌱 dies (age 28) (Plutarch, Isis and Osiris [§13, §:56]) the number or cubit units; Osiris is 1st born; the sacred Osiris triple phallus 𓂺 𓏥, shown in Egyptian triple (𓏥) phallus holiday parades and in the form of pharaoh Russian doll style triple (𓏥) layered golden coffin ⚰️, with mummified erection 𓂺, becomes the triple-erection Phoenician E (𐤄), thematic of three sowing 𓁅 oats E character “erection bars”, angled at 70º degrees, the average male erection angle; this becomes the Greek E (𐌄), including the four-barred epsilon, meaning: “naked E”, varieties; three of which (EEE) are hung at Delphi Temple 🏛️ (Plutarch, On the E at Delphi); later the Etruscan E (𐌄), Latin E, Syriac E (ܗ), Gothic E (𐌴), German E (𝔈); and in some way the double-phallus like Aramaic E (𐡄) and Hebrew E (ה).

𓏾𓀭 » 𓂺 𓏥 » 𐤄 » 𐌄,ε » Ε,e » 𐡄 » 𐌴 » ה » ܗ » 𝔈,𝔢 » ه

𓅬𓃀 𓀭 [G38-D58-A40] = GeB

𓅬𓃀 𓀭 [G38-D58-A40] = G-something?

1. Plutarch (1850A/+105), in: Moralia, Volume Five (56A); via citation of Plato (2330A/-375) Republic (§:546B-C) & Plato (2315A/-360) Timaeus (§50C-D), said that: the Egyptian triangle, with three in the upright position and four in the base and five in the hypotenuse, is equal to the contained dynamene, i.e. 5² (or the 25 Egyptian letters), where: “the upright [→Γ], therefore, may be likened to the male 👨🏼, the base [↑Γ] to the female 👩🏼, and the hypotenuse [◣] to the child 👶🏻 of both.”
2. Heinrich Brugsch (64A/1891), in his Religion and Mythology of the Ancient Egyptians (pg. 383), in his Theban-Heliopolis god family tree (pg. 383) and “after the monuments vs after tradition“ table (pg. 417) was rendering the Egyptian earth 🌍 god, generally defined by the following: 𓅬𓃀 𓀭 [G38-D58-A40], presently, as the word: 𝔔𝔢𝔟 (Qeb) {monuments}, 𝔎𝔢𝔟 (Keb) {tradition}, or 𝔔𝔢𝔟 (Qeb) = 𝔖𝔢𝔟𝔢𝔱 (Sebet) {family tree}.
3. Budge (51A/1904), in his Gods of Egypt, Volume Two (pg. 94) renders the name of the Egyptian earth 🌍 god 𓆄𓅱𓀭 as Seb, but says that Brugsch recommends the names: Geb, Keb, Gebb, or Kebb.

• [N1] I will note that a while back I tried to post the etymo of “phoenix” to Phoenix, but got post-removed. The irony? I wonder 💭 how they like the new phoenix 🐦‍🔥 emoji?
• [N2] Cf. BRUGSCH, Aeg. Zeit., 1886, pp. 1 et seq.; RENOUF, Proc. Soc. Bib. Arch., ix., pp. 83 et seq; also Aeg. Zeit., 1893, pp. 125 et seq.; Rec. de Trav., xvii., pp. 94 et seq.
• [N3] “There is not the same objection to the use of b, because in many languages this is not pronounced as a medial consonant.”

1. Stubbed this page to letter G decoding history.
2. We will have to come back to this? This was just a quick mental note post.

• Egyptian algebra (الجبر) or 𓆄 𓅬 𓇯 𓍢 (H6-G38-N1–V1)
• Need help translating some of the words in the god tables and family trees in Brugsch’s Religion und Mythologie der alten Aegypter - German.
• Who first rendered the name of the Egyptian earth 🌍 god as GEB? - Egyptian Hieroglyphs

• Antoich, John. (1310A/+645). Chronological History (Historia chronike). Publisher.
• Champollion, Jean. (132A/1823). Egyptian Panthéon: Collection of Mythological Characters from Ancient Egypt after the Monuments (Panthéon égyptien: collection des personnages mythologiques de l'ancienne Egypte d'après les monuments) (§: Seb or Sev, pgs. 22-23; 27:1). Publisher.
• Lepsius, Carl. (104A/1851). About the First Egyptian Gods and Their Historical-mythological Origins (Über den ersten Ägyptischen Götterkreis und seine geschichtlich-mythologische Entstehung) (Κηβ [Keb], pg. 14). Publisher.
• Brugsch, Heinrich. (69A/1886). ”article”, Zeitschrift für Aegyptische Sprache, Jan [?]
• Renouf, Peter. (69A/1886). “The Name of the Egyptian god Seb”, Nov 2; in: Proceedings of the Society of Biblical Archaeology, Volume 9, Society of Biblical Archæology (pgs. 83-97). London.
• Brugsch, Heinrich. (64A/1891). Religion and Mythology of the Ancient Egyptians (Religion und Mythologie der alten Aegypter) (Geb, 8+ pgs, Geb+Nut family tree, pg. 383; Keb, 6+ pgs; 7-god Egyptian to Greek table, pg. 417). Hinrichs.
• Wiedemann, Alfred. (58A/1897). Religion of the Ancient Egyptians (Keb, pg. 231). Publisher.
• Budge, Wallis. (51A/1904). The Gods of the Egyptians, Volume One. Dover, A14/1969.
• Budge, Wallis. (51A/1904). The Gods of the Egyptians, Volume Two. Dover, A14/1969.
• Gardiner, Alan. (A2/1957). Egyptian Grammar: Being an Introduction to the Study of Hieroglyphs (Arch) (pdf-file). Oxford.