太太 = Mrs.

tàitài

tai4 tai4

Think about a “Mrs.” at a time of no birth control. These two “tais” represent breasts. “Tài tài” means “too much, too much” or “extremely, extremely,” which is a euphemism meaning “large breasts,” something new mothers have. In the Egyptian hieroglyphs, “milk” translates as “irtt” which meant “to make tt.” “TT,” “tai tai,” “titty,” “teat,” “tit” all signify for mammaries. In Hebrew, the unvoiced “T” changes to a voiced “D” and the word for “nipple” is “dad” or דד.

Compare: 太太, tt, TT, דד:

All are symbols for breasts. Symbols are meaningful shapes that have softened into a design we recognize but can’t completely recall, so the dirty underpinnings of that design don’t trouble us; that is, until we start to see a pattern across all languages of body parts representing parts of speech.

“…we start to see a pattern across all languages of body parts representing parts of speech.”

“Since the function of milk is to nourish, and its white color is associated with purity, the significance of the offering of milk in temple rituals was also built around these allusions. Milk was often offered, for example, to Harpocrates (the child Horus), milk being a obvious source of nourishment for children: “May you be filled with milk from the breasts of the hesat-cow” (Junker 1958: 180); “Take the milk, which is from the breast of your Liquids in Temple Ritual, Poo, UEE 2010 4 mother” (Junker 1958: 185; and see, similarly, Junker and Winter 1965: 319, 385, 389). The result of nourishment was no doubt to strengthen the body, as the following texts indicate: “May your limbs live by means of the milk and your bones be healthy by means of the white Horus Eye [milk]….The king rejuvenates his [Osiris’s] body with what his heart desires [milk]” (Junker 1913: 14). Milk was also offered to other deities, among them Hathor and Osiris, in various rituals (Chassinat and Daumas: Dendara VII: 19, 129, 147, 158; Junker 1958: 42; Junker and Winter 1965: 65, 343; Sauneron: Esna VI: 96), especially in the Abaton-ritual, in which 365 bowls of milk were brought before Osiris daily (Junker 1913: 9). One offering liturgy reads: “Oh, ‘White [milk]’, which is from the breasts of Hathor. Oh, sweet [milk], which is from the breasts of the mother of Min; it entered the body of Osiris, the great god and lord of Abaton” (ibid.: 11). Here the whiteness of milk is clearly referenced, thus indicating milk as a liquid of purification. This is confirmed by such liturgical texts as “offering milk to his father and purifying [lit. overflowing] the offering of his ka,” or “purifying the offering of His Majesty with this White Eye of Horus [milk]” (ibid.). Since the libation of water was metaphorically referred to as the “milk of Isis” (Guglielmi 1982), the reverse is also true.”