Anu, On, Heliopolis and Zion
Mayan Bze Video
By: Griffith Fuller
On
could possibly be related to the Biblical name Zion .
Zion , Jerusalem , the City of David and often used to refer to Israel and then the heavenly place, the Promised Land.
The nation of Uganda [the mouth of the Nile ] was in the running as a sight for the New Israel after WWII.
Anu is also the Sumerian
[African] name for the sky or sky god.
‘According to Amélineau An means
man [in Diola]. Thus Anu originally may have meant men.’ Cheikh
A.Diop
Sumer , Akkad, Babylon all were relatives of the sons of Cham and related to Khemet according to the Biblical account.
Zion or the Holy city/city of righteousness originate in Egypt with the
city of Anu/On?
Zion
is mentioned in
connection with Jerusalem
and more specifically the ‘City of David ’. The Jebus or Canaanites originally
controlled Jerusalem
before and after the time of Melchezedeck,
called the King of peace and righteousness by the Biblical writers.
The
name Melch
or Melek means king. Zedec or Zedek means righteousness or peace.
'The name of Jerusalem (literally meaning "to establish peace or submission") certainly symbolized the role that it played in establishing and maintaining Egyptian control over Palestine during the 18th Dynasty. Both names are found in Chapter 11 of Nehemiah where the Hebrew reads as "Yurushalayim ha Qudesh," meaning, "Jerusalem the Holy City."
Jerusalem had several names according to Strong’s Concordance: Ari’el was the symbolic name for Jerusalem . It was named the Gihon after the river in Eden or Paradise . Heh’der meaning honor and glory. Jebus meaning the threshing floor.
Can Jerusalem and Anu [On] be the same place or two sides of the same coin?
The capture of Jerusalem/Kadesh by Thutmose III also resolves the formerly unknown source of the name Zion . Zion consists of the components On (Hebrew for the holy city of On/ Heliopolis in Egypt ) and the Hebrew word Zi (meaning arid place). Literally translated, Zion appropriately becomes "Holy City of the Desert." [House of Messiah - Ahmed Osman].
“As an adult ruler, Tuthmoses III conducted 17 successful campaigns that served him a position as the most successful Pharaoh ever — in military terms. He extended Egyptian territory and power considerably, into Mesopotamia, Canaan [ Megiddo ] and Nubia . He fought the Syrians [Assyrians] seeking refuge in Megiddo [King David?] The conquered territories were put under control of vassal kings and chiefs, who paid taxes to Egypt . He extended the temple at Karnak, as well as constructing new monuments at Abydos , Aswan , Heliopolis and Memphis . His mummy was said to be found in 1881 at Dayru l-Bahri.”
The sacredness attributed to Jerusalem by the Egyptians
initially derived from the transport of the Barque of Amun, a holy
shrine carried on poles in much the same manner as the Israelite
Ark of the Covenant, to the city by Thutmose III. The shrine was normally
kept within the Holy of Holies in the Temple of Amun at Karnak
, however Thutmose III had carried it with him into battle.
It remained with him when he took up residence in Jerusalem
during the prolonged siege of Megiddo .
The Bible is our only source of information about David. No ancient
inscription mentions him. No archaeological discovery can be securely linked to him. The quest for
the historical
David, therefore, is primarily exegetical.
“The Jerusalem Jews were opposed to the Alexandrian temple, and
jealous, because they saw it as a rival temple. When they got their version of
the Septuagint, they minutely altered the word for “Sun” (cheres)
so that it read “destruction” (heres) instead. Calling On/Anu the City of
Destruction or Desolation instead of the City of the Sun or City of
Righteousness .
Ok…see it? They altered the word for Sun [cheres] so that it read destruction. The Su was never seen as destructive but essential to the life and growth of the earth. The Jews of Alexandria wanted to distance themselves from Anu.
The Septuagint [Greek]
version speaks of On/Anu reads “ir-ha-zedek” = “a city of righteousness”,
but the altered version read “a city of destruction”. It is because of
this tiny variation between the two versions of the Septuagint that the King
James and Authorized versions have a marginal note about the alternative
reading. The correct rendering is “city of the sun”, or “
Heliopolis ” is City of Righteousness .
If you are using a Strong's Concordance they will try to redirect
your thinking and use the word 'destruction or desolation' from the root word Aven in describing On/Anu, but it is purely
a matter of choice and blatant prejudice on their part when defining On
or Anu. They usually translate anything that has to do with Egypt , Africa, and Ethiopia with contemptuous
linguistics, so beware and be aware.
Due to the System of White Supremacy that manifests
itself as Eurocentric history and on the other
side Arabic history, our minds are always being manipulated by the choice of
words and phrases that are employed when describing our people in ancient secular or
Bible history. The commentaries like, concordances, bible
dictionaries and other ‘aides to biblical understanding’ follow the same
pattern.
In the case of On they made the choice of tying idolatry, destruction or desolation to the name of On/Anu
[Innu] to make it and the inhabitants and founders of that religious city,
a curse and a shame in history, but
why? To make us believe that everything black
is evil and cursed by the Creator.
On/ Heliopolis should be considered the original City of Righteousness and it was a mother or sister city to Jerusalem . Why else did Joseph marry Anuset[Asneth], the daughter of a priest of Anu? The same reason Moses married Zipporah the daughter of Jethro the Priest of Midian the bloodline.
We
will understand that better when we compare King David of Israel and Tutmoses III Pharaoh of Egypt .
Jerusalem
is a captive daughter of
Zion . Jerusalem is the Holy City and Zion .
“When Israel was a child, then I loved him, and out of Egypt I called my son (referring to a nation and later applied to the Messiah). The more they called them, the more they went from them, and they sacrificed unto the Baalim, and offered to graven images.
“He shall not return into the land of Egypt , but the Assyrian shall be his king, because they refused to return.” Hosea 11:1-2, 5.
“They say they are wise but they are fools; instead of
worshipping the immortal God, they worship images made to look like mortal men
or birds or animals or reptiles…Because those people refuse to keep in mind
the true knowledge about God, he has given them over to corrupted minds and
that they do the things they should not do.” Romans 1: 18-28 excerpted.
The original Egyptians did not worship the attributes of the One Creator God
as their iconography and zootypes, and if correctly read will prove that point.
Those who had
not the knowledge of the ancient African did worship the creations
rather than the creator.
Joseph and AnuSet
There
is also a Biblical account of Anu or On
as mentioned in Genesis. This centers around Joseph, the son of Jacob [ Israel
] and his sojourn as Vizier in Egypt . Joseph married AnuSet
[Aseneth] or OnSet
the daughter of Potirfera high Priest of On or
Anu.
An
excerpt from the Catholic Encyclopedia:
“Deeply impressed by the clear and plausible interpretation of
his dreams, and recognizing in Joseph a ‘wisdom’ more than human, the monarch
entrusted to him the carrying out of the practical measure, which he had
suggested. For this purpose he raised him to the rank of keeper of the royal
seal, invested him with an authority second only to that of the throne,
bestowed on him the Egyptian name of Zaphenath-paneah ("God spoke,
and he came into life"), and gave him to wife Aseneth, the daughter of Putiphares, the priest of the great national sanctuary at On (or
Heliopolis, seven miles north east of the modern Cairo).”
To
become a Vizier
or third ruler of Egypt under Pharaoh you
had to go through the mystery school. Yes, you did!
What does Zion mean in referencing if with the Greek named Heliopolis or Anu?
We see that they are similar. Sun City or Sun Center is a hot place. It can be dry or humid. On or Anu was the center of the worship as represented by Min. Min was a neter of fertility. Ahmed Osman had chronicled Joseph as being Yuya. Yuya’s wife Thuya was the superintendent of the House of Min. With this reasoning Thuya may have been AnuSet the wife of Joseph.
“Sometimes given as either the son or consort of Isis . He generally held a flail in his raised right hand and wore a crown surmounted by two tall plumes. The "White Bull" appears to have been sacred to him. His most important sanctuaries were at Koptos (Qift) and Akhmim (Panoplis). Min was also worshipped as a god of desert roads and of travelers. In addition to his role in coronation rites, Min was honoured in harvest festivals during which offerings of lettuce and sheaves of wheat.[2]
What is Josephs Egyptian name?
"The Hebrew scribe must have slipped into the use of the common Semitic root 'zaphan' when writing 'zaphenat' for the unfamiliar vocalization of Joseph's Egyptian name. [Kenneth] Kitchen concludes that the original was probably 'zat-en-aph', that is Djed(u)-en-ef (in Egypto-speak) meaning 'he who is called' - a phrase familiar to all Egyptologists. The expression was probably vocalized as 'zatenaf'." The first sentence would then read "Pharaoh named Joseph 'He who is called Pa'aneah'.". "It has long been recognized that 'aneah' represents the Egyptian word ankh (meaning 'life') or ankhu (meaning 'is alive'). Kitchen proposes that the initial 'Pa' or 'Pi' element stands for Egyptian lipi or lipu.
In the Judges and Evils of Ancient Egypt in the Papyrus of Ani
The Name of the God [neteru], Identification and Crime Judged is as follow for each city.
Here is an apocryphal account of Joseph and Anu-sets meeting and courtship.
Joseph’s baby brother was named Ben-Anu or Ben-Oni by his mother, and was renamed Benjamin by his father. See Gen 35:18.
Had Rachel ever been to Egypt or On? Why would she name her son Ben-Oni? The Jewish Encyclopedia says her naming him Ben-Oni is a play upon words:
‘A play upon the name "Benjamin." According to Gen. xxxv. 18, it was the name given by the dying Rachel to her son Benjamin.”
Youngest son of Jacob by Rachel, who died on the road between Beth-el and Ephrath, while giving him birth. She named him "Ben-oni" (son of my sorrow); but Jacob, to avert the evil omen, called him "Ben Yamin," son of the right hand; that is, of good luck (Gen. xxxv. 17, 18).
But, was she sorrowful or proclaiming who her last son would be? Why was it necessary for her husband to rename him? I do not think he did! I think e translators wanted to give another spin to the story instead of the truth that pointed to Egypt .
“It was believed that the right testicle produced masculine seed, and that when males were begotten they were developed in the right side of the womb. Benjamin signifies "son of my right side;" thus the name of a member of a family attests the reigning notion. The name Benoni, given to the same individual by his mother, may mean, literally, either "Son of Anu," or "Son of my On, Son of my righteousness or Son of Righteousness. We are using the correct definition of Anu as Righteousness and not Destruction.
They, Rachel and Jacob, were saying the same thin. The Son of Anu or Ben-Oni is the ‘Son of Man’ and ‘Son of my right side’ which designated he was a man born to a royal position.
Anu is the Egyptian word for Man according to a quote from ‘The African origin of Civilization’ by Diop.
‘According to Amélineau An means man [in Diola]. Thus Anu originally may have meant men.’
According to other writers:
The male, or active, principle was typified by the idea of "solidity," and "firmness"; and the female, or passive, principle by "water," "fluidity," or "softness." It is then, a priori, probable that Anu was the name of the testis on the right side…. The metaphors we sometimes hear, such as "king of the lower world," "The original chief," "father of the Gods," "The old Anu," relates to these parts, and are of phallic import.
The Art of circumcision of the penis:
“Nothing therefore could render the oath more solemn in those days than touching the symbol of creation, the sign of the covenant, and the source of that issue who may at any future period avenge the breaking a compact made with their progenitor." From this we learn that Abraham, himself a Chaldee, had reverence for the phallus as an emblem of the Creator.”
It was the same in On
“Atem is he who masturbated in Iunu (On, Heliopolis ). He took his phallus in his grasp that he might create orgasm by means of it, and so were born the twins Shu and Tefnut. -- Pyramid Text 1248-49”
The name of Yahweh [HwHY] and the yod [y] or phallis. According to the Kabala in meditating on the name Yahweh.
“The tip of the penis is Yod, the penis shaft itself is Vav and the ten toes on my two feet are the two Heys; this is the third general HAVAYA (Havaya).”
Min:
Lettuce was thought to be the favorite food of the fertility god, Min. He was depicted as a god with an erect penis, wearing a feathered crown and carrying a flail. Lettuce was his sacred plant, and an aphrodisiac to the ancient Egyptians - this particular species of lettuce was tall, straight and secreted a milky substance when pressed.
Another aphrodisiac was the onion. They were forbidden to the priests who had vowed celibacy, for fear that their passion might take over, and that they might desecrate themselves!
Fennel, ginger, pomegranates, coriander in wine and radishes mixed with honey were thought to have aphrodisiac qualities, too.
The Circle, bluntly, in Circle in the Square represents the female, the rounded shape or 'hole' of her reproductive organs, while the Square means the line of the penis. The Circle is within the Square, that is symbolically and effectively ruled by the male, even where metaphysically (for instance in the medieval cosmogony where the encircling ether or sky is female, while the encircled fountain represented by the Hebrew letter yod is male), or materially (during coitus, or while pregnant) she seems to surround and contain the male; for her purpose for being is in nourishing and setting off the glory and power, and to serve, and ultimately, "when she is good", to become the crown of the male organ or as Wolfson explains, the woman's highest pride would be to inhabit the very corona of the circumcised penis! [5] Hummm…………………….
SUN and SUN SIGN: The sun was worshipped as a personified, life-giving deity in Babylonian, Egyptian, Greek, Roman, and other major civilizations of history. The more common symbol is the familiar face in the center of the sun's rays. A dot or point in the center of a circle symbolizes the blending of male and female forces. (See air, which also represents spirit, among the symbols for Elements) Hindus call the midpoint in a circle the Bindu - the spark of (masculine) life within the cosmic womb.[6]
Two of these [kabeiric] vases depict Odysseus and a Negro Circe... Snowden, p. 161. Note: Circe - is where we get the English word circle and church!
COMPASS (Masonic): The Masonic symbol of the compass and the T-square represents movement toward perfection and a balance between the spiritual and physical which resembles Egyptian and oriental mysticism. The compass (used to form circles) represents spirit. The ruler (part of a square) represent the physical. Some public schools pass out pencil cases and other gifts decorated with this emblem.
What of Circumcision and it’s meaning outside of the covenant?
“From Herodotus we are informed the Syrians learned circumcision from the Egyptians, as did the Hebrews. Says Dr. Inman:
"I do not know any thing which illustrates the difference between ancient and modern times more than the frequency with which circumcision is spoken of in the sacred books, and the carefulness with which the subject is avoided now. To speak of any man as being worthy or contemptible, as men and women did among the Jews, according to the condition of an organ never named, and very rarely alluded to, in a mixed company of males and females among ourselves, shows us that persons holding such ideas must have thought far more of these matters, and spoken of them more freely, than we have been taught to do. Abundance of offspring is the absorbing promise to the faithful; a promise liable to fail except the parts destined to that purpose were in an appropriate condition."
So, the Kabalistic rendering of
the Yod Y is the head or corona or penis of Yahweh, the circle
or the circumcised penis is the corona and the highest pride to have encircled
as a woman. [Well, that may be a masculine fantasy] and Circe was
the name of an African man! What does all this
mean? Sounds like a brother’s penis
somewhere hiding in the English and church lexicon, could it be Osiris who
lived in On or Heliopolis ?
The sperm of Osiris
We see that Jacob who obviously understood the allusion to ‘Son of my right [hand] testicle”, also understood the power of Ben-Oni’s name. But remember we are reading the sanitized version of the translation of the Bible.
That is why the translators did not say ‘Son of my right testicle, they said ‘Son of my right hand’ or ‘Son of the south’ [below the belt], which was another way of saying Man or Male Issue, because they believed a male descended from the right testicle. The Anu meant men [and women] and from the above picture they did not mind showing you their strength in pictorial form, which was an erect penis.
Soldiers with penis out
The first men and all who were
of promise were named after them as in the case of the Biblical Ben-Oni.
Joseph’s baby brother. Joseph after being brought to Egypt by God
[Yahweh] married the daughter of the Priest of Anu – ‘The Priest of Men’ Anu-Set or Aseneth.
The name Anu was well know thought African and its’ relatives in different nations.
Let me begin with Dr. Diop’s quote from Maspero:
“Loudim, the eldest among them, personifies the Egyptian proper, the Rotou or Romitou of the hieroglyphic inscription. Amamim represents the great tribe of Anu, who founded On of the north [ Heliopolis ] and On of the south [Hermothis] in prehistoric times. Pg. 72”
Here is a peusdo-hieroglyphic inscription of my name: Ekowa Kenyatta, the symbol in the case of Anu related towns and people would always have 3 pillars, as my name has 2 feathers. So every one would know by the ‘calling card’ or standing stones that these people, towns, nations were associated with the Anu.
Feathered [tablet] Crown with cow horns
Then Diop counters on Maspero Thesis:
“Another contradiction; Maspero seems at times to accept the theory of Asiatic origin of Egyptians and recalls Pliny the Elder, who attributed the founding of Heliopolis to Arabs. In the same text, Maspero credits the settlement of that city to the Anu, whom he [Maspero] identifies with Anamim, son of Mesraim [ Egypt ], a Negro. Pg.73”
What interested me are the connection with the tribe Anu and the Biblical On and Zion and the people who were the Anu and Israel and the Blackness of it all.
Diop quotes another scholar Amélineau:
‘From various legends, I have been able to conclude that the population settled in the Nile Valley were Negroes, since the goddess Isis was said to have been a reddish –Black woman. In other words, I have explained, her complexion of café au lait [coffee with milk], the same as that of certain other Blacks whose skin seemed to cast a metallic reflection of copper.
Hebrew definition of the Adam created in the Biblical account is:
Red,
ruddy, black, soil, land.
“And he made Adam out of the dust [dirt] of the ground.”
He continues:
“Amélineau designated the first black race to occupy Egypt by the name Anu. He shows that it came slowly down the Nile [to the Mediterranean or Ethiopic Sea] and founded the cities of Esneh, Erment, Oouch, and Heliopolis, for, as he says:”
“’All those cities have the characteristic [Hieroglyphic] symbol that serves to denote the name Anu.”
Question:
What was the characteristic symbol or mark that made men know those towns were settled or founded by the Anu?
Diop from Great African Thinkers;
“…we have one portrait of a chief, Tera Neter, roughly modeled in relief in green glazed faience, found in the early temple at Abydos [burial place of the real Osiris]. Preceding his name, his address is given on the earliest visiting cards, ‘Palace of the Anu in Hemen city, Tera Neter’. Pg. 39
So, does Zion have a hieroglyphic marker? Does Zion relate to Anu in any way? The answer is yes!
You can easily call it Zi-Anu:
(z
Zion was renamed the City of David , the temple where the Ark resided and Jerusalem itself.
Zion ; or Mount Zion , meaning "fortress." In the time of David [Elhanan], a hilltop fortress in Jerusalem under the Jebusites. After Jerusalem was captured, Zion was renamed the City of David and the ark was placed there. 2 Sam. 5:7; 1 Kings 8:1; Ps. 76:2. Also the temple in Jerusalem . Isa. 8:18. Or Jerusalem itself. Ps. 69:35; Jer. 31:6.
Tutmoses III and King David
Tutmoses III fought the Assyrians [Syrians]:
“He [Tutmoses III] extended Egyptian territory and power considerably, into Mesopotamia, Canaan [ Megiddo ] and Nubia . He fought the Syrians [Assyrians] seeking refuge in Megiddo [King David?] The conquered territories were put under control of vassal kings and chiefs, who paid taxes to Egypt .”
Tutmoses III exploits above are identical to the Biblical David’s. There is a connection between the Cities of Egypt and Jerusalem .
· It was at this time that Tutmose III "established garrisons in Syria " as the Bible describes for King David in 2 Samuel 8:13.
· Tutmose III was able to cross the Euphrates and erect a second stele beside that of Tutmose I.
· Tutmose III (David) "recovered his border at the river Euphrates , according to 2 Samuel 8:3 the one originally established by his grandfather.
The military similarities between them two rulers can not
be ignored. If David was Tutmoses then he connects
the City of Anu with Zion .
Diop quotes:
“Among the monumental narratives engraved on the walls of Egyptian temples and referring to the great insurrections in Syria [ Assyria ] against the Egyptian hegemony, never do we see a list of rebels and the vanquished the names of the Sidonians, of their capital, or any of their cities. The most formidable of those uprisings, instigated by the Assyrians or else the northern Hittites, were put down by Tutmoses III…” Pg. 106.
If Davis was Tutmoses he would have a name that was the same in Egyptian.
The Tel Dan Stele
The new discovery was a piece of an inscribed monument or "stele." It was found by accident; as such things usually are, at an archaeological dig in the ruin ("tel") of the ancient city of Dan in northern Israel . It had been reused as building material for a later wall and was near the wall's base. You can imagine the excitement of the person who found it. She was walking along looking at the ground when something about that one stone caught her eye. She knelt to take a closer look and noticed the lines of markings cut into the rock. She recognized it as writing of some kind and immediately called the project director.
The fragment measured 32 by 22 cm. at its widest point. It was broken on all sides except the right margin, so the size of the original monument could not be determined. It was made of basalt, which was a very expensive stone in antiquity. Since it would have been costly to produce, the monument could not have been erected by just anybody. It was most likely the work of a king (Fig. 2).
There were thirteen lines of writing preserved on the fragment in an early form of the alphabet. The letters were clear and elegantly inscribed. The language was instantly recognized as Aramaic, the mother tongue of ancient Syria . As with Hebrew, the writing went from right to left. It was the ninth line that caught the collective eye of the first readers. There were the consonants that spelled out the name of David: DWD.[8]
Remember the surest DWD it will be important for connecting the dots with the name David with the name Tutmoses.
On the death of Queen
Hapshepsut, the great reign of the Eighteenth-Dynasty began under Tutmoses III, that other outstanding
southern monarch, whose mother was a
Sudanese Nubian.
Figure 3 -A Sudanese Nubian woman
Possibly the ancestor of Tutmoses III
Relief of TutMoses III
Elephantine
Tutmoses III at Del Bahari
“On this painted temple relief, Tuthmoses III wears the atef-crown, which elaborately combines a tall central element resembling the White Crown with two ostrich plumes; the long, curling horns of a ram; sun disk; and uraeus. In back is a falcon with outstretched wings. The falcon was a favorite motif of Tuthmosis III and is often associated with his image. At the upper right are the two cartouches identifying the ruler by his throne name, Menkheperra, and birth name.”
The Obelisk moved [stolen] to Central Park in New York [see fig. 4] is said to have been one erected in Egypt by Tutmoses III.
Who was the Biblical David?
His name means ‘Beloved’ and he was the 8th son of Jessie. There is no Biblical record of the name of David’s mother, but it is obvious they want that hidden because David was treated like an outcast in the biblical account. He was not counted as a Son to Jesse when the prophet Samuel cam looking to anoint him David King. He was a descendant of Ruth the Moabitess and he was probably a Pharaoh.
“Biblical minimalists hold that David and his united kingdom never existed, and that the stories told about his life were made up much later by Jewish nationalists. Others consider him a real historical figure, but like King Arthur, consider most of the traditions relating to him to have more myth than substance.
The details of David's life given in these articles come from the Hebrew Bibles and are not corroborated by other historical documents. However, an ancient inscription found at Tel Dan is generally considered to refer to a king of the "House of David", providing indirect evidence that David did exist as a historical king.”[9]
According to the Talmud
(Bava Basra 91a) David’s mother
was: Nizbet
bas Adael where they got the name is unknown as well as the meaning
of her name. Although, there is not other reference to that or any other name
in history. David was considered in the Bible as a bastard
or born out of wedlock and his father Jesse was ashamed of him.
Well, Ok enough of the Talmud. So, I tried to break down the name in Hebrew.
Niz or Nes: The Hebrew word nes is defined in the Even Shoshan dictionary as follows:
1) A banner, standard or identifying sign of a unit
2) A miraculous event, something supernatural.
3) An island, dry land surrounded by sea (from Greek nesos). A sign or remembrance.
Bet: is a house or the number two.
Bas: means Daughter of.
Ada or Adah: means ornament or happy
El: God or mighty one as in Elohim, used in ancient times at the ending of names to say what god you served as in Dani’el.
David’s mother name may have meant:
· Niz [Nes]bet – The miracle or banner for the Great House.
· Ada’El – The Ornament of God
The House of Egypt is called the
‘Great House’ or Pharaoh. Ahmed Osman says when
Joseph cried the ‘House of Pharaoh’ heard,
and that is another name for the Wife of Pharaoh.
Together her name means: The sign or the Great House, the daughter of the ornament of El.
Who could that possibly have been? Let us look to an Egypt .
Tutmoses III mother was said to have been a
concubine of Tutmoses II said to be Auset or Isis.
This may have been another Isis and not the original Isis who was
married to Osiris and birthed Horus. Isis ’s
name could have gone into the Lexicon of Egyptian names like Tanisha or Kiesha
has traveled across the lines of Black and Spanish culture. This
particular Isis
was the mother of Tutmoses III and supposedly a harem girl or a lesser
princess.
What is the Kings concubine mean? Concubine is a minor wife or second wife.
‘Pharaohs also had a host of 'minor wives' but, since succession did not automatically pass to the eldest son, such women are known to have plotted to assassinate their royal husbands and put their sons on the throne. Given their ability to directly affect the succession, the term 'minor wife' seems infinitely preferable to the archaic term 'concubine'.
Yet even the word 'wife' can be problematic, since there is no evidence for any kind of legal or religious marriage ceremony in ancient Egypt . As far as it is possible to tell, if a couple wanted to be together, the families would hold a big party, presents would be given and the couple would set up home, the woman becoming a 'lady of the house' and hopefully producing children.’
There is no unambiguous evidence of a man having more than one wife at a time, although there is some evidence of men who fathered children by a servant girl when their wives were unable to conceive.
But check this OUT!!! Remember the name of David’s mother according to the Talmud? Nizbet bas Adael meant:
The sign or the Great House, the daughter of the Ornament of El.
‘Such women were given the title 'ornament of the king', chosen for their grace and beauty to entertain with singing and dancing. But, far from being closeted away for the king's private amusement, such women were important members of court and took an active part in royal functions, state events and religious ceremonies.’ [11]
Isis or Auset means: Throne or seat of authority.
The titles Ornament of the King (Xkrt nsw) and Sole Ornament of the King (Xkrt nsw watt) were equivalent to the modern expression, Lady in Waiting.
Now that is interesting! Her
name is an honor or miracle a sign for the house that
is an ornament for a mighty man or God in the Hebrew sense and in
the Egyptian
he was an ornament of the Pharaoh.
Remember David is the one who was related to Ruth the Moabitess and the foundation on which the Messiah was to come forth. But, why then would his father not count him among those who were to be examined by Samuel?
“Then Jesse called Abinadab and made him pass before Samuel. And he said, "The LORD has not chosen this one either." Next Jesse made Shammah pass by. And he said, "The LORD has not chosen this one either." Thus Jesse made seven of his sons pass before Samuel. But Samuel said to Jesse, "The LORD has not chosen these." And Samuel said to Jesse, "Are these all the children?" And he said, "There remains yet the youngest, and behold, he is tending the sheep." Then Samuel said to Jesse, "Send and bring him; for we will not sit down until he comes here." 1 Sam. 16:8-11 KJV.
David was not counted in with Jesse 7 sons and they did not sit down? Why? Was this an allusion to his royalty?
"And Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, "The Lord has not chosen these." And Samuel said to Jesse, "Are all your sons here?" And he said, "There remains yet the youngest, but behold, he is keeping the sheep." And Samuel said to Jesse, "Send and fetch him; for we will not sit down till he comes here." And he sent, and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. And The Lord said, "Arise, anoint him; for this is he." Then Samuel took the horn of oil, and anointed him in the midst of his brothers; and the Spirit of The Lord came mightily upon David from that day forward." (1 Samuel 16:10-13 RSV)
King Saul referred to David this way:
The transition of the monarchy from Saul to David did not occur immediately, or easily. Saul was killed in battle against the Philistines before David became king of all Israel . Before that time however, Saul became increasingly bitter against David, and frequently spoke of David in a derogatory manner simply as the "son of Jesse" (e.g. 1 Samuel 22:7).
This was probably a dig at his spurious birth. Here David is repenting and confessing to God in Psalms 51, mentions his birth it is obvious that David and others considered him a bastard [fatherless] child of Jesse.
“Behold, I was brought forth in iniquity, And in sin my mother conceived me.”
Did that bastard title relate to Tutmoses III?
Thutmose II's first wife Hatshepsut considered Thutmose III as a bastard lacking of royal blood in his veins. Thutmose III spent his youth in Thebes , walking from the palace to Karnak where the priests of Amon taught him how he will have to rule the country later on. At that time Amon's clergy was very powerful and that's why the priests were in charge of the young pharaoh's education.
This made a link between political and religious world. Educating a future pharaoh was a very good guarantee for the priests to increase their power in Egypt . Soon the fact that Thutmose was a bastard became a problem. Priests thought that women (queens) were the only one who had the purest royal blood. The problem was that Thutmose II and Hatshepsut hadn't had any male descendant, so Thutmose III was the only one who could reign. The pharaohs in the 18th dynasty were mainly warrior and the new pharaoh had to perpetuate this tradition. Thutmose III was a promising warrior pharaoh...
Thutmose was about 30 years old when he, at last, took the Egyptian throne.”
Born of Thoth
[wisdom] The highest form of Love. Beloved. A man after God’s
own heart.
Men-Kheper-re –Lasting is the Sun [manifestation of Re. Elhanan –Whom god El] helped or
graciously bestowed help.
Djehutymes: The Mighty Prince
You shalt feed my people Israel , and you shall be prince over Israel
. 2Samuel 5:1-3
Note:
The Royal blood was descendant from the Ethiopian woman historically.
David was anointed at an early age as prince and King and then summoned to play his instrument for King Saul at the age of 17.
According to the Catholic Encyclopedia:
“By God's command, David, who was now thirty years old, went up to Hebron to claim the kingly power. The men of Judah accepted him as king, and he was again anointed, solemnly and publicly.”
Thutmose was about 30 years old when he, at last, took the Egyptian throne.”
The connection with David and Tutmoses is too lengthy to go into, I will leave that to the student in you, but suffice it to say, the similarities are striking!
If, David is Tutmoses III then that is further proof that ZiOn and Anu are on in the same or at least ZiOn or Jerusalem and later the suburb ‘The City of David’ have an Egyptian origin and ZiOn is a mirror of Anu or Heliopolis .
Let’s look at Amos 1:2
“The Lord will roar from Zion .”
It is a pity that our translators had not followed the hemistich form of the Hebrew meaning:
Using the hemistich from it would read:
“The Lord from Zion shall roar, And from Jerusalem shall give forth his voice; And the pleasant dwellings of the shepherds shall mourn, And the top of Mount Carmel shall wither.” Amos 1:2
Is it God from Zion or the lord meaning: A Prince king or Pharaoh?
DWD and TWT similarities exists. Now, let me leave you with this.
“History and Archeology al indicated that the David who created the empire inherited by Solomon can have been only one person – his ancestor Tutmoses III…the greatest king of the ancient world. (David is dwd in the Bible, which, in transliteration into Egyptian becomes twt the first part of the name of Tutmoses III) The empire that he went ‘to recover’ had been established initially by his grandfather Tutmoses I…,who had himself erected the stele by the Euphrates .”[12]
The Dan Stele:
There were thirteen lines of writing preserved on the fragment in an early form of the alphabet. The letters were clear and elegantly inscribed. The language was instantly recognized as Aramaic, the mother tongue of ancient Syria . As with Hebrew, the writing went from right to left. It was the ninth line that caught the collective eye of the first readers. There were the consonants that spelled out the name of David: DWD.
We see the connection with Jerusalem and Anu, Joseph and AnuSet, David and Tutmoses III. It is my conclusion that Zion of Israel was named for the Anu of Egypt. Just like the American Embassy is on America sol in whatever country the flag is flown and whatever country we have relations with.
Israel was a suburb of Egypt and the buffer between the Assyrians and others and Tutmoses’ Hebrew name was David.
Adad - The
mesopotamian Weather God. He was the son of Anu and was derived from an earlier
Sumerian God, Iskur.
Anunit -
Mesopotamian mother or creator goddess derived from the earlier Sumerian Ki.
She was Anu's consort. Also known as Antu.
Anu - Babylonian
creator God; consort of Antu or Anunit.
Anunnaki - The
seven judges of the Underworld. Also the children of the god of heaven. They
began as fertility dieties.
Igigi - A group of
Skygods. Often mentioned in conjunction with the Anunnaki.
Sin - Babylonian
Moon God.
"Anunnaki translates as "those who Anu sent from heaven to earth." They were also called NEPHILIM meaning "To fall down to Earth, to land" or ELOHEEM in the bible meaning "These Beings". In ashuric/syriac (arabic) they are called Jabaariyn meaning "the mighty ones" and in Aramic (hebrew) Gibborim meaning "The Mighty or Majestic ones." They are also called NETERU which is an Egyptian term for Anunnaki
The Sumerians were the first to record the presence of
the Anunnaki. These Anunnaki or Rizqians gave them advanced
information on the creation of the solar system and all the planets in and out
of this solar system. They also taught them
how to build great cities, farming and how to build craft that fly in air. They
had information about the solar system that scientist today are only now
beginning to figure out.
The ancient Sumerians also had records of Primitive beings “lulu
Amelu” who evoluted. They spoke of conflicts between the Anunnaki
about the mining, which led to the breeding or cloning from these evoluted
beings on earth with the Shaggies also known as Enkiduites who
were beings covered in fur from other galaxies (your “Big Foot”); and then even
the splicing of genes of one of the Anunnaki called NINTI to put a
divine intellect in the beings called Adamites.
The Conflict
The 300 Anunnaki ruled by Enki were divided
into 7 tribes, or 7 lands:
1. Sippar
2. Kish
3. Kutha
4. Shuruppak
5. Uruk
6. Isin
7. Eridu
And their capital was Nod. Remember that they original
purpose here was to mine for gold. The Anunnaki that were mining the gold
consisted of two groups; 3 tribes making up the higher classes ruled by the Elohim
NUSKU, who bore the title Gabriel and 4 tribes making up the lower
classes ruled by the Elohim Anunnaki KALKAL also
called the Angelic being ARIEL.
After surveyors went out and surveyed Monodappa and Raphali, south Africa, and
found out that there was a lot of gold there, The Anunnaki who were
working in the mines did not want to work themselves. Instead they wanted to
make a being to do their work for them. It was because of their royal birth and
the laziness of these Anunnaki that the lower class, ruled by KALKAL,
became dissatisfied and began to rebel against the higher class of Anunnaki,
which in turn lead to a revolt led by KALKAL. By
this time Anu
had given his son ENLIL orders
to go to QI as a Yahuwa (YAHWEH), to see the works that his
brother ENQI was doing; only to find QI (Earth) in chaos.
Enlil then sent war to his father Anu, by
way of his messenger NUSKU, that there was a revolt and Anu
sent word telling ENLIL to take over ruler-ship of QI. ENQI said “NO”: when asked to step
down and bow to his brother and let his brother rule. Enqi
disagreed with his fathers wishes and said “I Am the oldest”. The Anunnaki
feared there was going to be a war between the two brothers and their people,
which would have destroyed the planet Earth. Enqi suggested that a being be
created that would be the Abd meaning “servants” of the Anunnaki
and work the mines for them . The other Anunnaki agreed. And thus began
the breeding of ADAM (Zakar) and HAWWAH (Nekaybaw), who were the first homo-sapiens.
Let us make man
The Anunnaki decided to create what was called AMELU in Aramic (hebrew)
meaning “Worker” (Genesis 2:5 and 3:19) to do the work for them. Man or Adamites were not created from
nothing, instead the Anunnaki took a being that was already on the earth
who had come about by way of the process of evolution. This being was “Genus
Homo” or Ape-man/Ape-woman. Binding upon it the image - the inner genetic
makeup - of the Anunnakqi themselves. They upgraded Genus Homo and
“jumped the gun” on evolution and brought man - Homo Sapiens - into existence.
This is why scientist can’t explain why homo sapiens has only been around for
49,000 years. We, homo sapiens were not a process of evolution but a solution
to a problem as mentioned in Genesis 2:5 “....And ther was no MAN to till the
ground..”
The word being used in hebrew for man is ADAM pronounced Aw-Dawm, this Adam was not a single person but rather what are called Adamah “Those who are of the ground” - a tribe of human beings called Adamites as found in Genesis 5:2
“Male and Female created he them, and blessed them and called THEIR name Adam, in the day when they were created.”
Thus this quote is referring to the primitive workers “Lulu Amelu” that were created to take over the mining on Qi.
The chief scientist Enqi and the chief medical officer Ninti of the
Anunnaki used genetic manipulation and In-vitro fertilization, which is fertilization
of a biological entity or process developed or maintained in a controlled,
non-living environment, as a laboratory vessel; or in glass tubes as depicted
on the seal of an ancient Sumerian cylinder. This was done in a laboratory
called SHIMTI meaning “House where the wind of life is breathed in”.
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message from Re-Harrakte, phoenix soul of the sun itself. Dawn becomes myth; and morning in
Heliopolis, as the Greeks called
it a thousand years into its decline, was the time of worship. The sun, in all its forms
and effects, had always been the "one" god of the
ancient Egyptian city of Anu, "The Place of
the Pillar of the Sun."
Nothing remains of Heliopolis save a single obelisk from the Middle Kingdom
to remind us of its importance. And yet, its solar theology echoed down the
ages long after the rest of Egyptian civilization had been lost. |
The sages of
Heliopolis, anonymous authors of the VIth Dynasty Pyramid Texts, were the
inheritors of a unified field of knowledge that included what we now think of
as biology, chemistry,
physics, psychology, astronomy, astrology, astro-physics, cosmogony and
so on. They coded this wisdom into archetypes, such as Re and Osiris, which
could be used, by describing their relationships, as a unifying formula to understand
the nature of reality. These mythic concepts were actually forms of mathematical/symbolical transformative
functions.
A HYMN TO ÅTEN BY THE KING
A Hymn of Praise to the Living Horus of the Two Horizons, who rejoiceth in the
horizon in his name of "Shu, who is in the Aten"
(i.e. Disk), the Giver of Life
for ever and ever, by the King who liveth in Truth, the Lord of the Crowns,
Åakhunåten, great in the Duration of his Life, Giver of Life for Ever and Ever.
HYMN TO ÅTEN
1. A Hymn of praise to Her-åakhuti, the living one,
exalted in the Eastern Horizon in his name of Shu who is in the Åten,
who liveth for ever and ever, the living and great Åten, he who is in the
Set-Festival, the lord of the Circle, the Lord of earth, the lord of the House
of the Åten in Aakhut-Åten (i.e. Egypt), Nefer-kheperu-Ra
Ua-en-ra, the son of Ra, who liveth in Truth, Lord of Crowns, Aakhun-Åten,
great in the period of his life, [and of] who he loveth, Lade of the Two Lands,
Nefer-Neferu-Åten Nefertiti, who liveth in health and youth for ever and ever.
2. He (i.e. Ai, a Fan-bearer and the Master of the King’s
Horse) saith:--
Thy rising [is] beautiful in the horizon of heaven, O Aten, ordainer of life. Thou dost shoot
up in the horizon of the East, thou fillest every land with thy beneficence.
Thou are beautiful and great and sparkling, and exalted above every land. They
arrows (i.e. rays) envelop (i.e. penetrate) everywhere all the lands which thou
hast made.
3. Thou art as Ra. Thou bringest [them] according to their
number, thou subduest them for they beloved son. Thou thyself art afar off, but
thy beams are upon the earth; thou art in their faces, they [admire] thy
goings. Thou settest in the horizon of the west, the earth is in darkness, in
the form of death. men lie down in a booth wrapped up in cloths, one eye cannot
see its fellow. If all their possessions, which are under their heads, be
carried away they perceive it not.
4. Every lion emergeth
from his lair, all the creeping things bite, darkness [is] a warm retreat (?) The land is in silence. He who
made them set in his horizon. The earth becometh
light, thou shootest up in the horizon, shining in the Aten in the day, thou scatterest
the darkness. thou sendest out thine arrows (i.e. rays), the Two Lands make
festival, [men] wake up, stand upon their feet, it is thou who raisest them up.
[They] wash their members, they take [their apparel].
5. and array themselves therein, their lands are [stretched
out] in praise at thy rising, throughout the land they do their works. Beasts
and cattle of all kinds settle down upon the pastures, shrubs
and vegetables flourish, the feathered fowl fly about over their marches, their
feathers praising thy Ka (person). All the cattle rise up on their legs,
creatures that fly and insects of all kinds.
6. spring into life when thou risest up on them. The
boats drop down and sail up the river, likewise ever road openeth (or showeth
itself) at thy rising, the fish in the river swim towards thy face, thy beams
are in the depths of the Great Green (i.e. the Mediterranean and Red Seas). Thou
makest offspring to take form in women, creating seed in men. Thou
makest the son to live in the womb of his mother, making him to be quiet
that be crieth not; thou art a nurse
Who Was Nimrod?
by Griffith E. Fuller
|
"Cush
was the father of Nimrod, who grew to be a mighty warrior on the earth. He
was a might hunter before the LORD; that is why it is said, "Like
Nimrod, a mighty hunter before the LORD. " The centers of his kingdom
were Babylon,
Erech, Akkad and Calneh in Shinar. (Genesis 10:8-10) Many
consider this to be a positive, complimentary testimony about Nimrod. It is
just the opposite! First, a little background study is necessary. Cultural
Connections in the Ancient Near East
Besides the stories of the Creation and Flood in the
Bible, there ought to be similar stories on
clay tablets found in the cultures near and around the true
believers. These tablets may have a reaction, or twisted version, in their
accounts of the Creation and Flood. In the post-Flood genealogical records of Genesis 10, we note that the
sons of Ham were: Cush, Mizraim, Put and Canaan. Mizraim became the Egyptians. No one is sure where Put
went to live. And it is obvious who the Canaanites
were. Cush lived in the
"land of Shinar," which most scholars consider to be Sumer. There they developed the first civilization
after the Flood. The sons of Shem
-- the Semites -- were also mixed, to some extent, with the Sumerians. We suggest that Sumerian Kish, the first city established in Mesopotamia after the Flood, took its name
from the man known in the Bible as Cush. The first
kingdom established after the Flood was Kish, and the name "Kish" appears often on clay
tablets. The early post-Flood Sumerian king lists (not found in the Bible)
say that "kingship descended from
heaven to Kish" after
the Flood. (The Hebrew name "Cush"
was much later moved to present-day Ethiopia as migrations
took place from Mesopotamia to other places.) The Sumerians, very early, developed a religio-politico
state which was extremely binding on all who lived in it (except for the
rulers, who were a law unto themselves). This system was to influence the
Ancient Near East for over 3000 years. Other cultures which followed the
Sumerian system were Accad, Babylon, Assyria, and Persia, which became the
basis of Greece and Rome's system of rule. Founded by Cush, the Sumerians were
very important historically and Biblically. Was
"Nimrod" Godly or Evil?
First, what does the name Nimrod mean? It comes from the Hebrew verb marad, meaning "rebel." Adding an
"n" before the "m" it becomes an infinitive construct,
"Nimrod." (see Kautzsch
1910: 137 2b; also BDB 1962: 597). The meaning then is "The Rebel."
Thus "Nimrod" may not be the character's name at all. It is more
likely a derisive term of a type, a representative, of a system that is
epitomized in rebellion against the Creator, the one true God. Rebellion began soon
after the Flood as civilizations were restored. At that time this person
became very prominent. In Genesis 10:8-11 we learn that "Nimrod" established a kingdom.
Therefore, one would expect to find also, in the literature of the ancient
Near East, a person who was a type, or example, for other people to follow.
And there was. It is a well-known tale, common in Sumerian literature, of a
man who fits the description. In addition to the Sumerians, the Babylonians
wrote about this person; the Assyrians likewise; and the Hittites. Even in
Palestine, tablets have been found with this man's name on them. He was
obviously the most popular hero in the Ancient Near East.
The
Gilgamesh Epic
The person we are referring to, found in extra-Biblical
literature, was Gilgamesh. The first
clay tablets naming him were found among the ruins of the temple library of
the god Nabu (Biblical Nebo) and
the palace library of Ashurbanipal in Nineveh. Many others have been found
since in a number of excavations. The author of the best treatise on the
Gilgamesh Epic says, The date of the composition of the Gilgamesh Epic can
therefore be fixed at about 2000 BC. But the material contained on these
tablets is undoubtedly much older, as we can infer from the mere fact that
the epic consists of numerous originally independent episodes, which, of
course, did not spring into existence at the time of the composition of our
poem but must have been current long before they were compiled and woven
together to form our epic (Heidel 1963: 15). Yet his arrogance, ruthlessness and depravity were a
subject of grave concern for the citizens of Uruk (his kingdom). They
complained to the great god Anu, and Anu instructed
the goddess Aruru to create another
wild ox, a double of Gilgamesh, who would challenge him and distract his mind
from the warrior's daughter and the noblemen's spouse, whom it
appears he would not leave in peace (Roux 1966: 114). The Epic of Gilgamesh has some very indecent sections.
Alexander Heidel, first translator of the epic, had the decency to translate
the vilest parts into Latin. Spieser, however, gave it to us
"straight" ( Pritchard 1955: 72). With this kind of literature in
the palace, who needs pornography? Gilgamesh was a vile, filthy, man. Yet the
myth says of him that he was "2/3 god and 1/3 man." Gilgamesh
is Nimrod
How does Gilgamesh compare with "Nimrod?"
Josephus says of Nimrod, Now it was Nimrod who excited them to such an affront and
contempt of God. He was the grandson
of Ham, the son of Noah -- a bold man, and of great strength of hand. He
persuaded them not to ascribe it to God, as if it were through his means they
were happy, but to believe that it was their own courage which procured that
happiness. He also gradually changed the government into tyranny -- seeing no
other way of turning men from the fear of God, but to bring them into a
constant dependence upon his own power. He also said he would be revenged on
God, if he should have a mind to drown the world again; for that he would
build a tower too high for the waters to be able to reach! and that he would
avenge himself on God for destroying their forefathers (Ant. 1: iv: 2) What Josephus says here is precisely what is found in the
Gilgamesh epics. Gilgamesh set up tyranny, he opposed YHVH and did his
utmost to get people to forsake Him. Two of the premiere commentators on the Bible in Hebrew
has this to say about Genesis 10:9, Nimrod was mighty in hunting, and that in opposition to
YHVH; not "before YHVH" in the sense of according to the will and
purpose of YHVH, still less, . . . in a simply superlative sense . . . The
name itself, "Nimrod" from marad, "we
will revolt," points to some violent resistance to God . . . Nimrod as a
mighty hunter founded a powerful kingdom; and the founding of this kingdom is
shown by the verb with vav consecutive, to have been the consequence
or result of his strength in hunting, so that hunting was intimately
connected with the establishing of the kingdom. Hence, if the expression
"a mighty hunter" relates primarily to hunting in the literal
sense, we must add to the literal meaning the figurative signification of a "hunter
of men" (a trapper of men by stratagem and force); Nimrod the hunter
became a tyrant, a powerful hunter of men (Keil and Delitzsch 1975:
165). "in the face of YHVH can only mean "in defiance
of YHVH," as Josephus and the Targums understand it (op. cit.: 166). And the proverb must have arisen when other daring and
rebellious men followed in Nimrod's footsteps and must have originated with
those who saw in such conduct an act of rebellion against the God of
salvation, in other words, with the posessors of the divine promise of grace
(loc. cit.).
After the Flood there was, at some point, a breakaway
from YHVH. Only eight people descended from the Ark. Those people worshipped
YHVH. But at some point an influential person became opposed to YHVH and
gathered others to his side. I suggest that Nimrod is the one who did it.
Cain had done similarly before the Flood, founding a new city and religious
system. Our English translation of the Hebrew of Genesis 10:8-10
is weak. The author of this passage of Scripture will not call Gilgamesh by
his name and honor him, but is going to call him by a derisive name, what he
really is -- a rebel. Therefore we should translate Genesis 10:8-10 to read, Cush begat Nimrod; he began to be a tyrant in the earth.
He was a tyrannical hunter in opposition to the Lord. Thus it is said,
"Nimrod the tyrannical opponent of YHVH." Likewise, Gilgamesh was a man who took control by his own
strength. In Genesis 10 Nimrod is presented as a type of him. Nimrod's
descendants were the ones who began building the tower in Babel where the
tongues were changed. Gilgamesh is a type of early city founders. (Page
numbers below are from Heidel 1963) He is a "shepherd" .................. page 18 Gilgamesh
Confronts YHVH!
The name of YHVH rarely appears in extra-Biblical
literature in the Ancient Near East. Therefore we would not expect to find it
in the Gilgamesh epic. But why should the God of the Jews rarely be
mentioned? The Hebrew Bible is replete with the names of other gods. On the other hand, the nations surely knew of Him even
though they had no respect for Him. If so, how might His Name appear in their
literature, if at all? The name of YHVH, in a culture which is in
rebellion against His rule, would most likely be in a derisive form, not in
its true form. Likewise, the writers of Scripture would deride the rebels. Putting
the Bible and the Gilgamesh Epic Together
The Gilgamesh Epic describes the first "God is Dead" movement. In the Epic, the hero is a vile,
filthy, perverted person, yet he is presented as the greatest, strongest,
hero that ever lived. (Heidel 1963: 18). So that the one who sent the Flood
will not trouble them anymore, Gilgamesh sets out to kill the perpetrator. He
takes with him a friend who is a monstrous half-man, half-animal -- Enkidu.
Together they go on a long journey to the Cedar Mountain to find and destroy
the monster who sent the Flood. Gilgamesh finds him and finally succeeds in
cutting off the head of the creature whose name is "Huwawa" ("Humbaba" in the Assyrian version; see
Heidel 1963: 34ff). Is there a connection with the Gilgamesh epic and Genesis
10? Note what Gilgamesh says to Enkidu, the half-man, half-beast, who
accompanied him on his journey, found in Tablet 111, lines 147 - 150. "If I fall," Gilgamesh says, "I will
establish a name for myself. 'Gilgamesh is fallen,' they will say, 'in combat
with terrible Huwawa.'" But the next five lines are missing from all tablets
found so far! Can we speculate on what they say? Let's try . . . We suggest
that those five lines include, "But if I win,.. they will say, Gilgamesh, the
mighty vanquisher of Huwawa!" Why do we say that? Because Genesis 10:9 gives us the
portion missing from the Gilgamesh tablets. Those lines include... "it
is said, Nimrod (or Gilgamesh) the mighty vanquisher of YHVH." This
has to be what is missing from all the clay tablets of the Gilgamesh story.
The Gilgamesh Epic calls him Huwawa;
the Bible calls Him YHVH.
Heidel, speaking of the incident as it is found on Tablet
V says, All we can conclude from them (the lost lines) is that
Gilgarnesh and Enkidu cut off the head of
Humbaba (or Huwawa) and that the expedition had a successful issue
(ending) (1963: 47). The missing lines from the Epic are right there in the
Bible! Because of the parallels between Gilgamesh and
Nimrod, many scholars agree that Gilgamesh
is Nimrod. Continuing with Gilgamesh's fable, he did win, he did vanquish
Huwawa and took his head. Therefore he could come back to Uruk and other
cities and tell the people "not to worry about YHVH anymore, he is dead. I killed him over in the Lebanon
mountains. So just live however you like, I will be your king and take care of
you." There are still other parallels between the Bible and the
Gilgamesh epic: "YaHVeH" has a somewhat similar sound to "Huwawa." Gilgamesh did just as the
"sons of god" in Genesis 6 did. The "sons of
god" forcibly took men's wives. The Epic says that is
precisely what Gilgamesh did. The Bible calls Nimrod a tyrant, and Gilgamesh
was a tyrant. There was a Flood in the Bible, there is a flood in the Epic.
Cush is mentioned in the Bible, Kish in the Epic. Erech is mentioned in
Scripture, Uruk was Gilgamesh's city. Gilgamesh made a trip to see the
survivor of the Flood. This was more likely Ham than Noah, since "Nimrod"
was Ham's grandson! Historically, Gilgamesh was of the first dynasty of Uruk.
As Jacobsen points out (1939: 157), kings before Gilgamesh may be fictional,
but not likely. The fact that the Gilgamesh Epic also contains the Deluge
story would indicate a close link with events immediately following the
Flood. S.N. Kramer says, A few years ago one would have strongly doubted his
(historical) existence . . . we now have the certitude that the time of
Gilgamesh corresponds to the earliest period of Mesopotamian history. (Kramer
1959: 117)
What a contrast Psalm 2 is compared with the Gilgamesh
Epic! Why do the nations conspire and the peoples plot in vain?
The kings of the earth take their stand and the rulers gather together
against the LORD and against his Anointed One. "Let us break their
chains," they say, "and throw off their fetters." The One
enthroned in heaven laughs, the Lord scoffs at them. Then he rebukes them in
his anger and terrifies them in his wrath, saying, "I have installed my King on Zion, my holy hill." I
will proclaim the decree of the LORD: He said to me, "you are my Son,
today I have become your Father, Ask of me, and I will make the nations your
inheritance, the ends of the earth your possession. You will rule them with
an iron scepter; you will dash them to pieces like pottery." Therefore,
you kings, be wise; he warned, you rulers of the earth. Serve the LORD with
fear and rejoice with trembling. Kiss the Son, lest he be angry and you be
destroyed in your way, for his wrath can flare up in a moment. Blessed are
all who take refuge in him. (Psalm
2) Dimly, through the farthest, vaguest mists, perhaps
twelve thousand years ago, we see a settlement on the site of Nippur by the
side of one of the many channels of the lower Euphrates. Even older may have
been the settlement at Susa, the city which afterward became the capital of
the Persians. Susa was from the first a hill town, a refuge of violent men
who sallied forth from its shelter to hunt and plunder. In the temple the fishermen worshipped imaginary
goblins of the storm and darkness, strange evil imps whose
malignance the poor folk hoped to escape by placating them with sacrifices.
Gradually Nippur came to be regarded as a holy city. Its god En-lil,
originally chief of the storm spirits, was worshipped as the God of Earth,
differentiated from Amu the God of
the Sky. Destruction fell more than once upon this city of the storm spirits.
Flood came from the hand of Nature; fire from the hand of man. But always
Nippur was rebuilt, and each time the sacred temple of En-lil was raised
higher and made stronger than before. 1.) The FIRST RACE on the right facing right is the mysterious Dynastic DARK RED "HAMITIC" PEOPLES who invaded into the Nile River Valley in the late Predynastic-Demigod Period at about 10,000 B.C.They introduced mummification of the dead and the concept of body ressurection into Ancient Egypt/Kemit. They brought with them for the first time into Africa their cattle, horses, sheep, goats, hogs and other domesticated animals; which lead to the deforestation, desertification and ultimate fall of the civilization of Ancient Egypt/Kemit.This race dominated much of the Dynastic-Human Period of Ancient Egypt/Kemit. It includes the people of Sheba and Punt, which today dominate the modern countries of Ethiopia, Somalia and Eritria.2.) The SECOND RACE from the right is the black African ANU People made up of four distinct Tribes of the aNubians, Kush, Meroe, and Anu Antiu; living respectively from the Delta to the Equatorial Great Lakes along the entire length of the Nile River Valley. Today they are predominately confined to Sub-Saharian Africa.3.) The THIRD RACE is the tan colored Asia Minor "Semitic" Peoples, including the aboriginal 12 Tribes of Israel represented today by the sole surviving Tribe of the Jews, and the aboriginal 12 Tribes of Ishmael today known as the Arabs.4.) The FORTH RACE is the white Indo-European "Caucasian" Peoples including the cannibalistic barbarians of Scythia/Magog who continually invaded Ancient Egypt /Kemit during the Dynastic-Human Period.Surprisingly and frustratingly for all the world's racists against black African people is the uncovering of the truth that the SECOND RACE of Ancient Egypt/Kemit were the black African ANU Peoples who were the core foundation of the multi-racial and multi-cultural Ancient Egyptian Federation of Tribes during the Predynastic-Demigod and Dynastic-Human Periods called the "Nine Bow Tribes".
|
HELIOPOLIS
Heliopolis (ancient Egypt) (Greek, city of the sun), city of ancient Egypt, the center
of sun worship during the pre-Christian Egyptian civilization. The ruins of the
city are 8 km (5 mi) east of the Nile River at the apex of the Nile delta, and
about 10 km (about 6 mi) northeast of Cairo. Heliopolis was originally the
center of worship of the god Tem, deity of the setting sun, later regarded as a
form of the sun god Ra. In Egyptian theological literature, the city was known
as Per-Ra (City of Ra), of which the Greek name
is a translation. In the Bible, Heliopolis is referred to as On, Aven, and Beth-Shemesh. Although
its history goes as far back as about 2900 BC, the city reached its greatest
development during the New Kingdom, beginning about 1570 BC, when Ra, later
called Amon-Ra, came to be regarded as the chief god of the Egyptian pantheon.
Under the pharaoh Ramses II during the 13th century BC, the temple of
Heliopolis reached the height of its influence, with almost 13,000 priests and
slaves serving in it. Most of the religious literature of ancient Egypt was
written by the priests of Heliopolis, who were renowned for their learning, and
the temple was the repository for royal records. The city declined under later
dynasties, especially after the founding of Alexandria (332 BC), and the
Ptolemies almost disregarded it. When Rome occupied Egypt, the obelisks of
Heliopolis were removed, and the walls of its buildings were used as
construction materials for other cities.
The Tuatha D'Danann are children of the Mother Goddess Anu, the greatest mother deity of
Ireland . Tuatha means "family" and D'Danann means "children of
Anu."
In olden days, these Fae served as
gods of light-the last generation of gods to rule Ireland . They sharpened
their battle skills fighting battles for the Celts. In the first Battle of Magh
Tuireadh, the D'Danann defeated the Firbolg, or "bag Men." At the
Second Battle of Magh Tuireadh, the D'Danann whipped the ancient
sea gods, the Fomorii, and sent those nasty monsters to
live in what they thought was a safe place in Otherworld, but ended up kicking
their asses and sending them into the dark, slimy Underworld.
After the invasion of Milesius, the
ancestors of the present-day Irish, the D'Danann left to form their own Sidhe
in Otherworld. No longer gods, the D'Danann became warrior Fae and got to work
on their impressive physiques and amazing battle skills. The goddess also
granted them the power of flight, complete with the ability to shape-shift and
grow and retract great feathered wings through their clothing.
A handful of these delicious Fae
chose not to be warriors, and they maintain the ruling class-an upper court
comprised of some of the most famous of the D'Danann. They live in great
mansions within a gated area to the north of the village. The Council Chambers
lie within these gates, as well as the rest of the D'Danann hierarchy. The
ladies of the court only wed those of the same stature or above. If an
individual within the court greatly increases his wealth, it raises his stature
among the D'Danann hierarchy.
The D'Danann who are not of the
court primarily live in great trees surrounding their small village, but only
with the permission of the Dryads, the wood Faeries. Elaborate dwellings are
carved into the homes and many of the trees are interconnected with rope
walkways. The village is where the common folk live and work. Their village is
much the same as those from medieval times. The warriors prefer to gather at
the alehouse to drink tankards of ale, share stories of battle, and talk about
daily life in the Sidhe.
D'Danann warriors are both male and
female with great strength including the ability to plunge their hands into the
chest of a Fomorii and rip out its heart. Their battle skills are legendary.
They wield swords, daggers, and some use bow and arrow to fight their enemies.
They venture to Otherworlds to fight for other races, provided the Council has
approved the request of the Otherworld beings calling for help. The D'Danann
are a "Neutral" race, meaning they only fight on a race's behalf if
the Council believes the battle willmaintain or restore the natural order of
the universe.
The
Anthills of Orion: Ancient Star Beings of the Hopi
by Gary A. David
(published by Atlantis Rising, # 48, Nov./Dec. 2004 under the title “The Ant
People of Orion”)
Who are the
Ant People?
All across the American Southwest we find petroglyphs
(rock carvings) or pictographs (rock paintings) depicting entities with spindly
bodies, large eyes, and bulbous heads that sometimes project antennae. These
eerie figures are frequently shown in a "prayer stance," their elbows
and knees positioned at right angles, similar to the ant's bent legs.
Do these
rock drawings represent a race of Ant People? Do they actually record ancient
encounters between humans and an alien species? Are the creatures truly
"alien," like those of the 1947 UFO crash near Roswell, New Mexico?
Or are they some crypto-biological anomaly native to our planet? If not, then
are they merely psychological manifestations -- creations of the collective
unconscious? Let's examine the evidence.
"Those
that are of Orion" is the apparent meaning of the term Nephilim from
Genesis 6:4 of the New English Bible. Masonic researchers Christopher Knight and Robert Lomas claim that the root Aramaic word nephîliâ
is one name for the constellation. The Nephilim, of course, are familiar to
readers of Zecharia Sitchin. This prolific
scholar translates the Sumerian root NFL (not the American football league!) as
"...those who were cast down upon the Earth!"
The King James version calls them "giants in the earth." Just before
the great flood "the sons of the gods," interpreted as either fallen
angels or the Watchers, mated with "the daughters of men" to produce
these giants. It may be more than a coincidence that Nephilim
sounds much like the Hebrew word nemãlãh, which
means ant.
In this case, morphology rather than size is the primary factor.
If the
Nephilim are indeed "of Orion," the Ant People could actually be those
who were cast down from the skies, perhaps from Orion itself.
Because
the constellation rises due east, one might think that the name Orion was derived from the word orient.
In actuality, it is formed by dropping the initial "m" in the
Indo-European stem morui. Astoundingly, this word means ant. Perhaps
the constellation was so named because its narrow, anthropomorphic waist
suggests the insect.
The Hopi
term for Orion
is Hotòmqam, which literally means either "to string up" (as
beads on a string) or "trey." This could refer to the three stars of
Orion's belt but also to the tripartite form of the ant: head, thorax, and
abdomen. These shiny, bead-like sections of the ant's body may have their
celestial counterpart in what the Hopi consider the most important
constellation in the heavens. The appearance of Orion through the overhead
hatchways of Hopi kivas (semi-subterranean prayer chambers) still synchronizes
many annual sacred ceremonies.
Kiva at
San Ildefonso Pueblo, New Mexico. Ancient Hopi kivas were round like this but
later became rectangular.
As Above...
When Orion dominates winter skies, the ants are deep in
their own "kivas" (hills). Although this seems contradictory, the zenith
and the nadir are actually one shamanistic axis comprising the Underworld. Two
separate realms exist in the Hopi cosmology: the surface of the earth as the
site of human activity and a combined sky/underground region as the home of the
spirits, in particular the kachinas.
(For the Hopi a kachina is a masked spirit that can assume the form of any
physical object, phenomenon, or living being.)
Both the ant mound with its
dark tunnels and the kiva with its sipapuni (a hole in the floor
symbolically linking it to the Underworld) embody the nether plane. This
paradoxically arches upward across the skies to serve as home to the star
spirits.
The Hopi
god of death, the earth, and the Underworld is named Masau'u. Like the ants, he
possesses knowledge of both the surface of the earth and the chthonic regions.
He wears a mask with large open eye-holes and a large mouth. His huge, bald
head resembles a summer squash, and his forehead bulges out in a ridge. His
feet are long as a forearm, and his body is gray. This color is essential,
since his name comes from the Hopi word maasi, meaning gray. In fact, this
description from Hopi mythology is uncomfortably close to contemporary images
of extraterrestrial Greys.
Masau'u
is
also the terrestrial equivalent of Orion, whose name, as we said, means ant. The
Hopi believe that distances are insignificant to Masau'u because he can traverse the entire earth before morning
comes. What better way to express Orion’s movement from the eastern to the
western horizon during the night?
The Hopi
word for ant is anu.
In the same language naki means friend, prayer feathers, food
offerings, or sand--a nexus of concepts pertaining to this insect that
sometimes flies. A combination of the two words (anu-naki, or "ant friend")
may be related to Sitchin’s Anunnaki. The
Babylonian sky god was also named Anu. One Sumerian cylinder seal from around
2250 B.C. shows the pantheon of primary deities wearing peaked hats. The Hopi
sky god Sotuknang, closely associated with the earth god Masau'u, also wears a
pointed headdress. Like their Middle Eastern counterparts, these American
Indian divinities were present at the creation of the universe and continued to
be instrumental in the culture’s development.
Anu (or Danu) was also the
appellation of the Celtic mother goddess and
patroness of the dead. In addition, Anu was another
name for the Egyptian city of Heliopolis, where the benben stone of meteoric
iron was kept. Furthermore, the Egyptian word anu meant not only products,
revenues, or something brought in but also gifts, tributes, and offerings. This
refers to both the ants' ability to store provisions and the reverence given to
the Ant People.
In any case, their influence is global.
Mythological
Evidence
Ants played a crucial role in the survival of the
ancient Hopi. The Ant People's great kiva provided sanctuary during both the
destruction of the First World, or First Era, by fire (volcanism or asteroids)
and the Second World by ice (glaciers). [For a possible location of this, see
"Lost City of the Dead in the
Grand Canyon" at Jack Andrews' web site www.mysteriousarizona.com.]
Only the virtuous members of the tribe following a certain cloud by day and a
certain star by night were able to find the sky god Sotuknang. He elected to
save these migrating "chosen people" by leading them to the Ant
People for protection.
Ants are
portrayed as generous and industrious, offering the Hopi sustenance when
supplies ran short and teaching them the merits of food storage. In fact, ants
have such thin waists today, the legend goes, because they once deprived
themselves of provisions. In another account of the earliest eras, the Hopi
themselves are described as ants when they were "way underneath." The
word underneath refers to both the Ant Kiva and the subterranean First and
Second Worlds. The previous Third World destroyed by a flood is also conceptualized
as being below ground, whereas our present Fourth World is on the Earth's
surface.
According
to a rather brutal Hopi myth of "Why the Ants Are So Thin," many
ants were living east of Toko'navi, or Navaho
Mountain near the Arizona/Utah border. These insects are
described not in the allegorical manner of an Aesop fable but in an almost
humanoid way. During a Kachina Society initiation, two ants had dressed up as
fierce, giant Hu kachinas and flogged the
ant children so hard that they were almost cut through in the middle of their
bodies, hence their slenderness. Is this yet another reference to "giants
in the earth?"
Ants are
also associated with either warfare or hunting. The Hopi believe that both
traits are related to Orion in particular and stars in general. This tribe also
connects black ants with witchcraft. The Hopi word Toko’anu (similar to the mountain's name) literally means flesh
ant, the large
dark red ant with a painful sting. On the other hand, the Red Ant
Society of the Zuni, a tribe that
lives near the Hopi, is associated with healing.
In
Mesoamerica the Maya, who share many
cultural traits with the Hopi, tell legends of ant-like
men building stone cities and roads during the First Creation (World).
These peculiar beings possessed magical powers and could summon stones into
proper architectural positions by just whistling.
Archaeologist
J. Eric S. Thompson writes: "Zayamuincob can be translated as 'the twisted
men' or 'the disjointed men,' suggesting a connection with 'hunchback.' The
word may also be connected with zay, 'ant,' for there is also a Yucatec [Yucatan Maya] tradition of an ancient
race called chac
zay uincob, 'red ant men.' They were industrious like the
ants which take out the red earth and make straight roads through the forest."
The
reference to hunchback reminds us of Koko Pilau (Kokopelli), the humpback flute
player. This is the ubiquitous, insect-like fertility figure of Southwest
petroglyphs.
[Right: Kokopelli petroglyph at Homolovi State
Park near Winslow, Arizona]
Celestial
Anthills
Each February the Hopi perform the Bean Dance inside
their kivas. The fires are kept continuously ablaze, turning these underground
structures into superb hot houses. This ritual may commemorate a time when the Ant
People taught the Hopi how to sprout beans inside caverns in order to survive.
The Hu kachinas previously mentioned are an integral part of this ceremony to
initiate children into the Kachina Society.
Ants
resonate deep in our psyches as archetypal denizens of dual worlds: the earth
plane and the Underworld. Both linguistic and mythological evidence indicates,
however, that the image of ant-like anthropoids is more than a psychological
reaction to the tiny Formicidae of the natural world. Why else would the mass
media consistently give ETs the characteristics of bugs? Unlike the vague
phantasms of dreams, Ant People appear terrifyingly real.
If these
creepy creatures are an extinct or isolated terrestrial species like Big Foot
or the Loch Ness Monster, we have yet to uncover any fossil or skeletal
evidence of their past existence.
Were the Ant People (nemâlâh) actually the
progeny (called Nephilim) of women who mated
with rebel angels? Did an emissary from Orion,
whose name means ant, come to Arizona
in order to become Masau'u, the ant-like god of the Hopi? Were the Ant
People willing to save the virtuous humans from two different natural
cataclysms because the former saw the genetic reflection of themselves in the
latter? Were the kiva-like caves in which the Hopi found refuge really the
anthills of ancient star beings? These questions may in the end be
unanswerable. Nevertheless, the implications keep us intrigued.
Excerpt
from The Orion Zone: Ancient Star Cities of the
American Southwest
Copyright © 2006 by Gary A. David. All rights
reserved.
Gary A.
David is an independent researcher and writer living in northern Arizona. The
Orion Zone: Ancient Star Cities of the American Southwest is now available from
Adventures
Unlimited Press.
This book discusses a correlation between the stars of Orion and the Hopi
villages and ruins in the Four Corners region of the US. Recently Mr. David’s
articles have appeared in Atlantis Rising, Fate, and World Explorer magazines.
He is also a published poet.
by Cheikh Anta Diop
The general acceptance, as a sequel to the work of Professor [Louis B.] Leakey, of the hypothesis of mankind's monogenetic and African origin, makes it possible to pose the question of the peopling of Egypt and even of the world in completely new terms. More than 150,000 years ago, beings morphologically identical with the man of today were living in the region of the great lakes at the sources of the Nile and nowhere else. This notion, and others which it would take too long to recapitulate here, form the substance of the last report presented by the late Dr. Leakey at the Seventh Pan-African Congress of Pre-History in Addis Ababa in 1971. It means that the whole human race had its origin, just as the ancients had guessed, at the foot of the mountains of the Moon. Against all expectations and in defiance of recent hypotheses it was from this place that men moved out to people the rest of the world. From this two facts of capital importance result:
(a) of
necessity the earliest men were ethnically homogeneous and negroid. Gloger's
law, which
would also appear to be
applicable to human beings, lays it down that warm-blooded animals evolving in
a warm humid climate will secrete a black pigment (eumelanin).
Hence if mankind originated in the tropics around the latitude of the great
lakes, he was bound to have brown pigmentation from the start and and it was by
differentiation in other climates that the original stock later split into
different races;
(b) there were only two routes available by which these early men could move out to people the other continents, namely, the Sahara and the Nile valley. It is the latter region which will be discussed here.
From the Upper Palaeolithic to the dynastic epoch, the whole of the river's basin was taken over progressively by these negroid peoples.
Evidence of Physical Anthropology on the Race of the Ancient Egyptians
It might have been thought that, working on physiological evidence, the findings of the anthropologists would dissipate all doubts by providing reliable and definitive truths. This is by no means so: the arbitrary nature of the criteria used, to go no farther, as well as abolishing any notion of a conclusion acceptable without qualification, introduces so much scientific hair-splitting that there are times when one wonders whether the solution of the problem would not have been nearer if we had not had the ill luck to approach it from this angle.
Nevertheless, although the conclusions of these anthropological studies stop short of the full truth, they still speak unanimously of the existence of a negro race from the most distant ages of prehistory down to the dynastic period. It is not possible in this paper to cite all these conclusions: they will be found summarized in Chapter X of Dr. Emile Massoulard's Histoire et protohistoire d' Egypt (Institut d'Ethnologix, Paris, 1949). We shall quote selected items only.
Miss Fawcett considers that the Negadah skulls form a sufficiently homogeneous collection to warrant the assumption of a Negadah race. In the total height of the skull, the auricular height, the length and breadth of the face, nasal length, cephalic index and facial index this race would seem to approximate to the negro; in nasal breadth, height of orbit, length of palate and nasal index it would seem closed to the Germanic peoples; accordingly the Pre-Dynastic Negadians are likely to have resembled the negroes in certain of their characteristics and the white race in others.
It is worth noting that the nasal indices of Ethiopians and Dravidians would seem to approximate them to the Germanic peoples, though both are black races.
These measurements, which would leave an open choice between the two extremes represented by the negro and the Germanic races, give an idea of the elasticity of the criteria employed. A sample follows:
An
attempt was made by Thompson and Randall MacIver to determine more precisely
the importance of the negroid element in the series of skulls from El'Amrah,
Abydos and Hou. They divided them
into three groups: (1) negroid skulls (those with a facial index below 54 and a
nasal index above 50, i.e.
Short broad face and broad
nose); (2) non-negroid skulls (facial index above 54 and nasal index below 50,
long narrow face and narrow nose), (3) intermediate skulls (assignable to one
of the two previous groups on the basis of either the facial index or on the
evidence of the nasal index, plus individuals marginal to either group). The
proportion of negroids would seem to have 24% of men and 19% of women in the
early Pre-Dynastic and 25% and 28% respectively in the late Pre-Dynastic.
Kieth has disputed the value of the criterion selected by Thompson and Randall MacIver to distinguish the negroid from the non-negroid skulls. His opinion is that if the same criteria were applied to the study of any series of contemporary English skulls, the sample would be found to contain approximately 30% of negroid types. (pp. 420-1)
The converse of Kieth's proposition could also be asserted, namely, that if the criterion were applied to the 140 million negroes now alive in black Africa a minimum of 100 million negroes would emerge whitewashed.
It may also be remarked that the distinction between negroid, non-negroid and intermediary is unclear; the fact is that 'non-negroid' does not mean of white race and 'intermediary' still less so.
'Falkenburger reopened the anthropological study of the Egyptian population in a recent work in which he discusses 1,787 male skulls varying in date from the old, Pre-Dynastic to our own day. He distinguishes four main groups' (p. 421). The sorting of the predynastic skulls into these four groups gives the following results for the whole predynastic period: "36% negroid, 33% Mediterranean, 11% Cro-Magnoid and 20% of individuals not falling in any of these groups but approximating either to the Cro-Magnoid or to the negroid'. The proportion of negroids is definitely higher than that suggested by Thomson and Randall MacIver, though Kieth considers the latter too high.
'Do Falkenburger's figures reflect the reality? It is not our task to decide this. If they are accurate, the Pre-Dynastic population far from representing a pure bred race, as Elliott-Smith has said, comprised at least three distinct racial elements - over a third of negroids, a third of Mediterraneans, a tenth of Cro-Magnoids and a fifth of individuals crossbred - to varying degrees' (p. 422).
The point about all these conclusions is that despite their discrepancies the degree to which they converge proves that the basis of the Egyptian population was negro in the Pre-Dynastic epoch. Thus they are all incompatible with the theories that the negro element only infiltrated into Egypt at a late stage. Far otherwise, the facts prove that it was preponderant from the beginning to the end of Egyptian history, particularly when we note once more that 'Mediterranean' is not a synonym for 'white', Elliott-Smith's 'brown' or Mediterranean race being nearer to the mark'. 'Elliott Smith classes these Proto-Egyptians as a branch of what he calls the brown race".' The term 'brown' in this context refers to skin colour and is simply a euphemism for negro.3 it is thus clear that it was the whole of the Egyptian population which was negro, barring an infiltration of white nomads in the proto-dynastic epoch
In Petrie's study of the Egyptian race we are introduced to a possible classification element in great abundance which cannot fail to surprise the reader.
Petrie . . . published a study of the races of Egypt in the Pre-Dynastic and Proto-Dynastic periods working only on portrayals of them. Apart from the steatopygian race, he distinguishes six separate types: an aquiline type representative of a whiteskinned Libyan race; a 'plaited beard' type belonging to an invading race coming perhaps from the shores of the Red Sea, a 'sharp-nosed' type almost certainly from the Arabian Desert: a 'tilted-nose' type from Middle Egypt; a 'jutting beard' type from Lower Egypt; and a 'narrow-nose' type from Upper Egypt. Going on the images, there would thus have been seven different racial types in Egypt during the epochs we are considering. In the pages which follow we shall see that study of the skeletons seems to provide little authority for these conclusions. (p.391)
The above mode of classification gives an idea of the arbitrary nature of the criteria used to define the Egyptian races. Be that as it may, it is clear that anthropology is far from having established the existence of a white Egyptian race and would indeed tend rather to suggest the opposite.
Nevertheless,
in current textbooks the question is suppressed: in most cases it is simply and
flatly asserted that the Egyptians were white and the honest layman is left
with the impression that any such assertion must necessarily have a prior basis
of solid research. But there is no such basis, as this chapter has shown. And
so generation after generation has been misled. Many authorities skate around
the difficulty today by speaking of red-skinned and black-skinned whites
without their sense of common logic being in the least upset. 'The Greeks call
Africa "Libya",
a misnomer au initio since Africa contains many other peoples besides the
so-called Libyans, who belong among the whites of the northern or Mediterranean
periphery and hence are many steps removed from the
brown (or red) skinned whites (Egyptians).'4
In a textbook intended for the middle secondary school we find the following sentence: 'A Black is distinguished less by the colour of his skin (for there are black-skinned "whites") than by his features: thick lips, flattened nose . . .'5 It is only through these twistings of the basic definitions that it has been possible to bleach the Egyptian race.
It is worthwhile calling to mind the exaggerations of the theorists of anthropo-sociology in the last century and the beginnings of the present one whose minute physiognomical analyses discovered racial stratifications even in Europe, and particularly in France, when in fact there was really a single and by now practically homogeneous people.6 Today Occidentals who value their national cohesion are careful to avoid examining their own societies on so divisive a hypothesis, but continue unthinkingly to apply the old methods to the non-European societies.
Human Images of the Protohistoric Period: Their Anthropological Value
The study of human images made by Flinders Petrie on another plane shows that the ethnic type was black: according to Petrie these people were the Anu whose name, known to us since the protohistoric epoch, is always 'written' with three pillars on the few inscriptions extant from the end of the fourth millennium before our era. The natives of the country are always represented with unmistakable chiefly emblems for which one looks in vain among the infrequent portrayals of other races, who are all shown as servile foreign elements having reached the valley by infiltration (cf. Tera Neter7 and the Scorpion king whom Petrie groups together; 'The Scorpion King . . . belonged to the preceding race of Anu, moreover he worshipped Min and Set.').8
As we
shall see later Min,
like the chief gods of Egypt, was called by the tradition of Egypt itself 'the great
negro'.
After a glance at the various foreign types of humanity who disputed the valley with the indigenous blacks, Petrie describes the latter, the Anu, in the following terms: Besides these types, belonging to the North and East, there is the aboriginal race of the Anu, or Annu, people (written with three pillars) who became a part of the historic inhabitants. The subject ramifies too doubtfully if we include all single pillar names, but looking for the Annu written, with the three pillars, we find that they occupied southern Egypt and Nubia, and the name is also applied in Sinai and Libya. As to the southern Egyptians, we have the most essential document, one portrait of a chief, Tera Neter, roughly modelled in relief in green glazed faience, found in the early temple at Abydos. Preceding his name his address is given on this earliest of visiting cards, 'Palace of the Anu in Hemen city, Tera Neter'. Hemen was the name of the god of Tuphium, Erment, opposite to it, was the palace of Annu of the south, Annu Menti. The next place in the south is Aunti (Gefeleyn), and beyond that Aunyt-Seni (Esneh)."
Amelineau lists in geographical order the fortified towns built along the length of the Nile valley by the Annu blacks.
[Hieroglyphics] =Ant=(Esneh)
[Hieroglyphics] =An =the southern 'On' (now Hermonthis)
[Hieroglyphics] =Denderah, the traditional birthplace of Isis
[Hieroglyphics] = A town also called 'On' in the name of Tinis
[Hieroglyphics] =The town called the northern 'On', the renowned city of Heliopolis
The common ancestor of the Annu settled along the Nile was Ani or An, a name determined by the word [hieroglyphics] (khet) and which, dating from the earliest versions of the "Book of the Dead" onwards, is given to the god Orisis.
The wife of [hieroglyphics] the god Ani is the goddess Anet [hieroglyphics] who is also his sister, just as Isis is the sister of Osiris.
The identity of the god An with Osiris has been demonstrated by Pleyte;10 we should, indeed recall that is also surnamed by (?) the Anou; 'Osiris Ani'. The god Anu is represented alternately by the symbol [hieroglyphics] and the symbol [hieroglyphics]. Are the Aunak tribes now inhabiting the upper Nile related to the ancient Annu? Future research will provide the answer to this question.
Petrie thinks it possible to make a distinction between the predynastic people represented by Tera Neter and the Scorpion King (who is himself a Pharaoh even at that date as his head-dress shows) and a dynastic people worshipping the falcion and probably represented by the Pharaoh's Narmer,14 Khasekhem, Sanekhei and Zoser.12 By reference to the faces reproduced in the figure it is easily perceived that there is no ethnic difference between the two lots, and both belong to the black race.
The mural
in tomb SD 63 (Sequence Date 63) of Hierakonopolis
shows the native-born blacks subjugating the foreign intruders into the valley
if we accept Petrie's interpretation: 'Below is the black
ship at Hierakonpolis belonging to the black men who are shown as conquering
the red men.'13
The Gebel-el-Arak knife haft shows similar scenes: 'There are also combats of black men overcoming red men.'13 However, the archaeological value of this object, which was not found in situ but in the possession of a merchant, is less than that of the preceding items.
What the above shows is that the images of men of the protohistoric and even of the dynastic period in no way square with the idea of the Egyptian race popular with Western anthropologists. Wherever the autochthonous racial type is represented with any degree of clearness, it is evidently negroid. Nowhere are the Indo-European and Semitic elements shown even as ordinary freeman serving a local chief, but invariably as conquered foreigners. The rare portrayals found are always shown with the distinctive marks of captivity, hands tied behind the back or strained over the shoulders.14 A protodynastic figurine represents an Indo-European prisoner with a long plait on his knees, with his hands bound tight to his body. The characteristics of the object itself show that it was intended as the foot of a piece of furniture and represented a conquered race.15 Often the portrayal is deliberately grotesque as with other proto-dynastic figures showing individuals with their hair plaited in what Petrie calls pigtails.16
In the tomb of King Ka (first dynasty) at Abydos, Petrie found a plaque showing an Indo-European captive in chains with his hands behind his back.17 Elliott-Smith considers that the individual represented is a Semite. The dynastic epoch has also yielded the documents illustrated in Pls 1.9. and 1.14 showing Indo-European and Semitic prisoners. In contrast, the typically negroid features of the pharaohs (Narmer, first dynasty, the actual founder of the Pharaonic line; Zoser, third dynasty, by whose time all the technological elements of the Egyptian civilization were already in evidence; Cheops, the builder of the Great Pyramid, a Cameroon type,18 Menthuhotep, founder of the eleventh dynasty, very black,19 Sesostris 1; Queen Ahmosis Nefertari; and Amenhophis I) show that all classes of Egyptian society belong to the same black race.
Pls 1.15 and 1.16, showing the Indo-European and Semitic types, have been included deliberately to contrast them with the quite dissimilar physiognomies of the black pharaohs and to demonstrate clearly that there is no trace of either of the first two types in the whole line of Pharaohs if we exclude the foreign Libyan and Ptolemaic dynasties.
It is usual to contrast the negresses on the tomb of Horemheb with the Egyptian type also shown. This contrast is surely a false one; it is social and not ethnic and there is as much difference between an aristocratic Senegalese lady from Dakar and those antique African peasant women with their horny hands and splay feet as between the latter and an Egyptian lady of the cities of antiquity.
There are two variants of the black race: (a) straight-haired, represented in Asia by the Dravidians and in Africa by the Nubians and the Tubbou or Tedda, all three with jet-black skins; (b) the kinky-haired blacks of the Equatorial regions. Both types entered into the composition of the Egyptian population.
Melanin Dosage Test
In practice it is possible to determine directly the skin colour and hence the ethnic affiliations of the ancient Egyptians by microscopic analysis in the laboratory; I doubt if the sagacity of the researchers who have studied the question has overlooked the possibility.
Melanin (eumelanin), the chemical body responsible for skin pigmentation, is, broadly speaking, insoluble and is preserved for millions of years in the skins of fossil animals.20 There is thus all the more reason for it to be readily recoverable in the skins of Egyptian mummies, despite a tenacious legend that the skin of mummies, tainted by the embalming material, is no longer susceptible of any analysis.21 Although the epidermis is the main site of the melanin, the melanocytes penetrating the derm at the boundary between it and the epidermis, even where the latter has mostly been destroyed by the embalming materials, show a melanin level which is non-existent in the white-skinned races. The samples I myself analyzed were taken in the physical anthropology laboratory of the Mus'ee de l'Homme in Paris off the mummies from the Marietta excavations in Egypt.22 The same method is perfectly suitable for use on the royal mummies of Thutmoses III, Seti I and Ramses II in the Cairo Museum, which are in an excel state of preservation. For two years past I have been vainly begging the curator of the Cairo Museum for similar samples to analyze. No more than a few square millimetres of skin would be required to mount a specimen, the preparations being a few um in thickness and lightened with ethyl benzoate. They can be studied by natural light or with ultra-violet lighting which renders the melanin grains fluorescent.
Either way let us simply say that the evaluation of melanin level by microscopic examination is a laboratory method which enables us to classify the ancient Egyptians unquestionably among the black races.
Osteological Measurements
Among the criteria accepted in physical anthropology for classifying races, the osteological measurements are perhaps the least misleading (in contrast to craniometry) for distinguishing a black man from a white man. By this criterion, also, the Egyptians belong among the black races. This study was made by the distinguished German savant Lepsius at the end of the nineteenth century and his conclusions remain valid; subsequent methodological progress in the domain of physical anthropology in no way undermines what is called the 'Lepsius canon' which, in round figures, gives the bodily proportions of the ideal Egyptian, short-armed and of negroid or negrito physical type.23
Blood Groups
It is a notable fact that even today Egyptians, particularly in Upper Egypt, belong to the same Group B as the populations of western Africa on the Atlantic seaboard and not the A2 group characteristic of the white race prior to any crossbreeding.24 It would be interesting to study the extent of Group A2 distribution in Egyptian mummies, which present-day techniques make possible.
The Egyptian Race According to the Classical Authors of Antiquity
To the Greek and Latin writers contemporary with the ancient Egyptians the latter's physical classification posed no problems: the Egyptians were negroes, thick-lipped, kinky-haired and thin-legged; the unanimity of the author's evidence on a physical fact as salient as a people's race will be difficult to minimize or pass over. Some of the following evidence drives home the point.
(a) Herodotus, 'the father of history', -480(?) to -425. With regard to the origins of the Colchians25 he writes:
it is in fact manifest that the Colchidians are Egyptian by race ... several Egyptians told me that in their opinion the Colchidians were descended from soldiers of Sesostris. I had conjectured as much myself from two pointers, firstly because they have black skins and kinky hair (to tell the truth this proves nothing for other peoples have them too) and secondly, and more reliably for the reason that alone among mankind the Egyptians and the Ethiopians have practiced circumcision since time immemorial. The Phoenicians and Syrians of Palestine themselves admit that they learnt the practice from the Egyptians while the Syrians in the river Thermodon and Pathenios region and their neighbors the Macrons say they learnt it recently from the Colchidians. These are the only races which practice circumcision and it is observable that they do it in the same way as the Egyptians. As between the Egyptians themselves and the Ethiopians I could not say which taught the other the practice for among them it is quite clearly a custom of great antiquity. As to the custom having been learnt through their Egyptian connections, a further strong proof to my mind is that all those Phoenicians trading to Greece cease to treat the pudenda after the Egyptian manner and do not subject their offspring to circumcision.26
Herodotus reverts several times to the negroid character of the Egyptians and each time uses it as a fact of observation to argue more or less complex theses. Thus to prove that the Greek oracle at Dondona in Epirus was of Egyptian origin, one of his arguments is the following: '. . . and when they add that the dove was black they give us to understand that the woman was Egyptian.'27 The doves in question - actually there were two according to the text - symbolize two Egyptian women who are said to have BEEN carried off from the Egyptian Thebes to found the oracles in Greece at Dodona and in Libya (Oasis of Jupiter Amon) respectively. Herodotus did not share the opinion of Anaxagoras that the melting of the snows on the mountains of Ethiopia was the source of the Nile floods.28 He relied on the fact that it neither rains or snows in Ethiopia 'and the heat there turns men black'.29
(b) Aristotle, -389 to -332, scientist, philosopher and tutor of Alexander the Great.
In one of his minor works, Aristotle attempts, with unexpected naivete', to establish a correlation between the physical and moral natures of living beings and leaves us evidence on the Egyptian-Ethiopian race which confirms what Herodotus says. According to him, 'Those who are too black are cowards, like for instance, the Egyptians and Ethiopians. But those who are excessively white are also cowards as we can see from the example of women, the complexion of courage is between the two.'30
(c) Lucian, Greek writer, +125(?) to +190.
The evidence of Lucian is as explicit as that of the two previous writers. He introduces two Greeks, Lycinus and Timolaus, who start a conversation.
Lycinus (describing a young Egyptian): 'This boy is not merely black; he has thick lips and his legs are too thin. . . his hair worn in a plait behind shows that he is not a freeman.'
Timolaus: 'But that is a sign of really distinguished birth in Egypt, Lycinus. All freeborn children plait their hair until they reach manhood. It is the exact opposite of the custom of our ancestors who thought it seemly for old men to secure their hair with a gold brooch to keep it in place.'31
(d) Apollodorus, first century before our era, Greek philosopher.
'Aegyptos conquered the country of the blackfooted ones and called it Egypt after himself.'32
(e) Aeschylus, -525(?) to -456, tragic poet and creator of Greek tragedy.
In The Suppliants, Danaos, fleeing with his daughters, the
Danaids, and pursued by his brother Aegyptos with his sons, the Aegyptiads, who
seek to wed their cousins by force, climbs a hillock, looks out to sea and
describes the Aegyptiads at the oars afar off in these terms: 'I can see the crew
with their black limbs and white tunics.'33
A similar description of the Egyptian type of man recurs a few lines later in verse 745.
(f) Achilles Tatius of Alexandria.
He compares the herdsmen of the Delta to the Ethiopians and explains that they are blackish, like half-castes.
(g) Strabo, -58 to about +25.
Strabo visited Egypt and almost all the countries of the Roman empire. He concurs in the theory that the Egyptians and the Colchoi are of the same race but holds that the migrations to Ethiopia and Colchoi had been from Egypt only
'Egyptians settled in Ethiopia and in Colchoi.'34 There is no doubt whatever as to Strabo's notion of the Egyptian's race for he seeks elsewhere to explain why the Egyptians are darker than the Hindus, a circumstance which would permit the refutation, if needed, of any attempt at confusing 'the Hindu and Egyptian races'.
(h) Diodorus of Sicily, about -63 to +14, Greek historian and contemporary of Caesar Augustus.
According to Diodorus it was probably Ethiopia which colonized Egypt (in the Athenian sense of the term, signifying that, with overpopulation, a proportion of the people emigrate to new territory).
The Ethiopians say that the Egyptians `are one of their colonies,35 which was led into Egypt by Osiris. They claim that at the beginning of the world Egypt was simply a sea but that the Nile, carrying down vast quantities of loam from Ethiopia in its flood waters, finally filled it in and made it part of the continent. . . They add that the Egyptians have received from them, as from authors and their ancestors, the greater part of their laws.36
(i) Diogenes Laertius.
He wrote the following about Zeno, founder of the stoic School (-333 to -261): 'Zeno son of Mnaseas or Demeas was a native of Citium in Cyprus, a Greek city which has taken in some Phoenician colonists.' In his Lives, Timotheus of Athens describes Zeno as having a twisted neck. Apollonius of Tyre says of him that he was gaunt, very tall and black, hence the fact that, according to Chrysippus in the First Book of his Proverbs, certain people called him an Egyptian vine-shoot.37
(j) Ammianus Marcellinus, about +33 to +100, Latin historian and friend of the Emperor Julian.
With him we reach the sunset of the Roman empire and the end of classical antiquity. There are about nine centuries between the birth of Aeschylus and Herodotus and the death of Ammianus Marcellinus, nine centuries during which the Egyptians, amid a sea of white races, steadily crossbred. It can be said without exaggeration that in Egypt one household in ten included a white Asiatic or Indo-European slave.39
It is remarkable that, despite its intensity, all this crossbreeding should not have succeeded in upsetting the racial constants. Indeed Ammianus Marcellinus writes: ". . .the men of Egypt are mostly brown and black with a skinny and desiccated look."39 He also confirms the evidence already cited about the Colchoi: 'Beyond these lands are the heartlands of the Camaritae40 and the Phasis with its swifter stream borders the country of the Colchoi, an ancient race of Egyptian origin.'41
This cursory review of the evidence of the ancient Graeco-Latin writers on the Egyptians' race shows that the extent of agreement between them is impressive and is an objective fact difficult to minimize or conceal, the two alternatives between which present-day Egyptology constantly oscillates.
An
exception is the evidence of an honest savant. Volney, who travelled in Egypt
between +1783 and +1785, i.e. at the peak period of negro slavery, and made the
following observations on the true Egyptian race, the same which produced the Pharaohs, namely the Copts:
All of
them are puffy-faced,
heavy eyed and thick-lipped, in a word, real
mulatto faces. I was tempted to attribute this to the climate until, on
visiting the Sphinx, the look of it
gave me the clue to the egnima. Beholding that head characteristically Negro in all its features, I recalled
the well-known passage of Herodotus which reads: 'For my part I consider the Colchoi are
a colony of the Egyptians because, like them, they are black skinned and
kinky-haired.' In other words the ancient Egyptians
were true negroes of the same stock as all the autochthonous peoples of
Africa and from that datum one sees how their race, after some centuries of
mixing with the blood of Romans and Greeks, must have lost the full blackness of its
original colour but retained the impress of its original mould. It is even
possible to apply this observation very widely and posit in principle that
physiognomy is a
kind of record usable in
many cases for disputing or elucidating the evidence of history on the
origins of the peoples . . .
After illustrating this proposition citing the case of the Normans, who 900 years after the conquest of Normandy still look like Danes, Volney adds:
but
reverting to Egypt, its contributions to history afford many subjects for
philosophic reflection. What a subject for meditation is the present-day
barbarity and ignorance of the Copts who were considered, born of the
alliance of the deep genius of the Egyptians and the brilliance of the Greeks,
that this race of blacks who nowadays are slaves and the objects of our scorn
is the very one to which we owe our
arts, our sciences, and even
the use of spoken word; and finally recollect that it is in the midst of the
peoples claiming to be the greatest friends of liberty and humanity that the
most barbarous of enslavements has been sanctioned and the question raised
whether black men have brains of the same quality as those of white men!42
To this testimony of Volney, Champollion-Figeac, brother of Champollion the Younger, was to reply in the following terms: 'The two physical traits of black skin and kinky hair are not enough to stamp a race as negro and Volney's conclusion as to the negro origin of the ancient population of Egypt is glaringly forced and inadmissible.'43
Being black from head to foot and having kinky hair is not enough to make a man a negro! This shows us the kind of specious argumentation to which Egyptology has had to resort since its birth as a science. Some scholars maintain that Volney was seeking to shift the discussion to a philisophic plane. But we have only to re-read Volney: he is simply drawing the inferences from crude material facts forcing themselves on his eyes and his conscience as proofs.
The Egyptians as They Saw Themselves
It is no waste of time to get the views of those principally concerned. How did the ancient Egyptians see themselves? Into which ethnic category did they put themselves? What did they call themselves? The language and literature left to us by the Egyptians of the Pharaonic epoch supply explicit answers to these questions which the scholars cannot refrain from minimizing, twisting or 'interpreting.'
The Egyptians had only one term to designate themselves: [hieroglyphics]=kmt=the negroes (literally).44 This is the strongest term existing in the Pharaonic tongue to indicate blackness; it is accordingly written with a hieroglyph representing a length of wood charred at the end and not crocodile scales.45 This word is the etymological origin of the well-known root Kamit which has proliferated in modern anthropological literature. The biblical root kam is probably derived from it and it has therefore been necessary to distort the facts to enable this root today to mean 'white' in Egyptological terms whereas, in the Pharaonic mother tongue which gave it birth, it meant 'coal black.'
In the Egyptian language, a word of assembly is formed from an adjective or a noun by putting it in the feminine singular. 'kmt' from the adjective [hieroglyphics] =km=black; it therefore means strictly negroes or at the very least black men. The term is a collective noun which thus described the whole people of Pharaonic Egypt as a black people.
In other words, on the purely grammatical plane, if one wishes to indicate negroes in the Pharaonic tongue, one cannot use any other word than the very one which the Egyptians used of themselves. Furthermore, the language offers us another term, [hieroglyphics] kmtjw=the negroes, the black men (literally)=the Egyptians, as opposed to 'foreigners' which comes from the same root km and which the Egyptians also used to describe themselves as a people as distinguished from all foreign peoples.46 These are the only adjectives of nationality used by the Egyptians to designate themselves and both mean 'negro' or 'black' in the Pharonic language. Scholars hardly ever mention them or when they do it is to translate them by euphemisms such as the 'Egyptians' while remaining completely silent about their etymological sense.47 They prefer the expression [hieroglyphics] Rmt kmt=the men of the country of the black men or the men of the black country.
In Egyptian, words are normally followed by a determinative which indicates their exact sense, and for this particuar expression Egyptologists suggest that [heiroglyphics] km=black and that the colour qualifies the determinative which follows it and which signifies 'country'. Accordingly, they claim, the translation should be 'the black earth' from the colour of the loam, or the 'black country', and not 'the country of the black men' as we should be inclined to render it today with black Africa and white Africa in mind. Perhaps so, but if we apply this rule rigorously to [hieroglyphics] =kmit, we are forced to 'concede that here the adjective "black" qualifies the determinative which signifies the whole people of Egypt shown by the two symbols for "man" and "woman" and the three strokes below them which indicate the plural'. Thus, if it is possible to voice a doubt as regards the expression [hieroglyphics] =Kme, it is not possible to do so in the case of the two adjectives of nationality [hieroglyphics] kmt and kmtjw unless one is picking one's arguments completely at random.
It is a remarkable circumstance that the ancient Egyptians should never have had the idea of applying these qualificatives to the Nubians and other populations of Africa to distinguish them from themselves; any more than a Roman at the apogee of the empire could use a 'colour' adjective to distinguish himself from the Germani on the other bank of the Danube, of the same stock but still in the prehistoric age of development.
In either case both sides were of the same world in terms of physical anthropology, and accordingly the distinguishing terms used related to level of civilization or moral sense. For the civilized Romans, the Germans, of the same stock, were barbarians. The Egyptians used the expression [hieroglyphics] =na-has to designate the Nubians; and nahas48 is the name of a people, with no colour connotation in Egyptian. it is a deliberate mistranslation to render it as negro as is done in almost all present-day publications.
The Divine Epithets
Finally, black or negro is the divine epithet invariably
used for the chief beneficent gods of Egypt, whereas all the malevolent spirits are qualified as desret=red; we also know that to Africans this form applies to the white nations; it is practically certain that this held good for Egypt too but I want in this chapter to keep to the least debatable facts.
The surnames of the gods are these:
[hieroglyphics] =kmwr=the 'Great Negro' for Osiris49
[hieroglyphics] =km=the black + the name of the god50
[hieroglyphics] =kmt=the black + the name of the goddess51
The km (black) [hieroglyphics] qualificative is applied to Hathor, Apis, Min, Thoth, etc52 [hieroglyphics] set kmt=the black woman=Isis53 On the other hand 'seth', the sterile desert, is qualified by the term desret=red. 54 The wild animals which Horus fought to create civilization are qualified as desret=red, especially the hippopotamus.55 Similarly the maleficent beings wiped out by Thoth are Des= [hieroglyphics] =desrtjw=thr red ones; this term is the grammatical converse of Kmtjw and its construction follows the same rule for the formation of 'nisbes'.
Witness of the Bible
The Bible tells us. ' . . .the sons of Ham [were] Cush, and Mizraim [i.e. Egypt], and Phut, and Canaan. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah.56
Generally speaking all Semitic tradition (Jewish and Arab) classes ancient Egypt with the countries of the blacks.
The importance of these depositions cannot be ignored, for these are peoples (the Jews) which lived side by side with the ancient Egyptians and sometimes in symbiosis with them and have nothing to gain by presenting a false ethnic picture of them. Nor is the notion of an erroneous interpretation of the facts any more tenable.57
Cultural Data
Among the innumerable identical cultural traits recorded in Egypt and in present-day black Africa, it is proposed to refer only to circumcision and totemism.
According to the extract from Herodotus quoted earlier, circumcision is of African origin. Archaeology has confirmed the judgment of the Father of History for Elliott-Smith was able to determine from the examination of well-preserved mummies that circumcision was the rule among the Egyptians as long ago as the protohistoric era,58 i.e. earlier than -4000.
Egyptian totemism retained its vitality down to the Roman period59 and Plutarch also mentions it. The researches of Amelineau6,60 Loret, Moret and Adolphe Reinach have clearly demonstrated the existence of an Egyptian totemic system, in refutation of the champions of the zoolatric thesis.
If we
reduce the notion of the totem to that of a fetish, usually representing an
animal of a species with which the tribe believes it has special ties formally
renewed at fixed intervals, and which is carried into
battle like a standard; if
we accept this minimal but adequate definition of a totem, it can be said that
there was no country where totemism had a more brilliant reign than in Egypt
and certainly nowhere where it could be better studied.61
Linguistic Affinity
Walaf,62 a Senegalese language spoken in the extreme west of Africa on the Atlantic Ocean, is perhaps as close to ancient Egyptian as Coptic. An exhaustive study of this question has recently been carried out.63 In this chapter enough is presented to show that the kinship between ancient Egyptian and the languages of Africa is not hypothetical but a demonstrable fact which it is impossible for modern scholarship to thrust aside.
Egyptian and Walaf Demonstratives
There are the following phonetic correspondents between Egyptian and Walaf demonstratives;
[This section was omitted because of the difficulty of reproducing the symbols on the Internet]
These phonetic correspondences are not ascriable either to elementary affinity or to the general laws of the human mind for they are regular correspondences on outstanding points extending through an entire system, that of the demonstratives in the two languages and that of the verbal languages. It is through the application of such laws that it was possible to demonstrate the existence of the Indo-European linguistic family.
The comparison could be carried to show that the majority of the phonemes remain unchanged between the two languages. The few changes which are of great interest are the following:
[This section was omitted because of the difficulty of reproducing the symbols on the Internet]
It is still early to talk with precision of the vocalic accompaniment of the Egyptian phonemes. But the way is open for the rediscovery of the vocalics of ancient Egyptian from comparative studies with the languages of Africa.
Conclusion
The structure of African royalty, with the king put to death, either really or symbolically, after a reign which varied in length but was in the region of eight years, recalls the ceremony of the Pharaoh's regeneration through the Sed feast. Also reminiscent of Egypt are the circumcision rites mentioned earlier and the totemism, cosmogonies, architecture, musical instruments, etc., of Africa.71 Egyptian antiquity is to African culture what Graceo-Roman antiquity is to Western culture. The building up of a corpus of African humanities should be based on this fact.
It will be understood how difficult it is to write such a chapter in a work of this kind, where euphemism and compromise are the rule. In an attempt to avoid sacrificing scientific truth, therefore, we made a point of suggesting three preliminaries to the preparation of this volume, all of which were agreed to at the plenary session held in 1971. 72 The first two led to the holding of the Cairo Symposium from 28 January to 3 February 1974. 73 In this connection I should like to refer to certain passages in the report of that symposium. Professor Vercoutter, who had been commissioned by Unesco to write the introductory report, acknowledged after a thorough discussion that the conventional idea that the Egyptian population was equally divided between blacks, whites and half-castes could not be upheld.. 'Professor Vercoutter agreed that no attempt should be made to estimate percentages, which meant nothing, as it was impossible to establish them without reliable statistical data'. On the subject of Egyptian culture: 'Professor Vercoutter remarked that, in his view, Egypt was African in its way of writing, in its cullture and in its way of thinking'.
Professor Lecant, for his part, 'recognized the same African character in the Egyptian temperament and way of thinking'.
In regard to linguistics, it is stated in the report that 'this item, in contrast to those previously discussed, revealed a large measure of agreement among the participants. The outline by Professor Diop and the report by Professor Obenga were regarded as being very constructive'.
Similarly, the symposium rejected the idea that Pharaonic Egyptian was a Semitic language. 'Turning to wider issues, Professor Sauneron drew attention to the interest of the method suggested by Professor Obenga following Professor Diop. Egyptian remained a stable language for a period of at least 4500 years. Egypt was situated at the point of convergence of outside influences and it was to be expected that borrowing had been made from foreign languages, but the Semitic roots numbered only a few hundred as compared with a total of several thousand words. The Egyptian language could not be isolated from its African context and its origin could not be fully explained in terms of Semitic, it was thus quite normal to expect to find related languages in Africa'.
The genetic, that is, non-accidental relationship between Egyptian and the African languages was recognized: 'Professor Sauneron noted that the method which had been used was of considerable interest, since it could not be purely fortuitous that there was a similarity between the third person singular suffixed pronouns in Ancient Egyptian and in Wolof, he hoped that an attempt would be made to reconstitute a palaeo-African language, using present-day languages as a starting point'.
In the general conclusion to the report it was stated that: 'Although the preparatory working paper sent out by Unesco gave particulars of what was desired, not all participants had prepared communications comparable with the painstakingly researched contributions of Professors Cheikh Anta Diop and Obenga. There was consequently a real lack of balance in the discussions'.
A new page of African historiography was accordingly written in Cairo. The symposium recommended that further studies be made on the concept of race. Such studies have since been carried out, but they have not contributed anything new to the historical discussion. They tell us that molecular biology and genetics recognize the existence of populations alone, the concept of race being no longer meaningful. Yet whenever there is any question of the transmission of a hereditary taint, the concept of race in the most classic sense of the term comes into its own again, for genetics tells us that 'sickle-cell anaemia occurs only in negroes'. The truth is that all these 'anthropologists' have already in their own minds drawn the conclusions deriving from the triumph of the monogenetic theory of mankind without venturing to put them into explicit terms, for if mankind originated in Africa, it was necessarily negroid becoming white through mutation and adaptation at the end of the last glaciation in Europe in the Upper Palaeolithic; and is not more understandable why the Grimaldian negroids first occupied Europe for 10,000 years before Cro-Magnon Man-the prototype of the white race-appeared (around -2,000).
The idealogical standpoint is also evident in apparently objective studies. In history and in social relations, it is the phenotype, that is, the individual or the people as that individual or people is perceived, which is the dominant factor, as opposed to the genotype. For present-day genetics, a Zulu with the 'same' genotype as Vorster is not impossible. Does this mean that the history we are witnessing will put the two phenotypes, that is, the two individuals, on the same footing in all their national and social activities? Certainly not -- the opposition will remain not social but ethnic.
This study makes it necessary to rewrite world history from a more scientific standpoint, taking into account the Negro-African component which was for a long time preponderant. It means that it is now possible to build up a corpus of Negro-African humanities resting on a sound historical basis instead of being suspended in mid-air. Finally, if it is true that only truth is revolutionary, it may be added that only rapprochement brought about on a basis of truth can endure. The cause of human progress is not well served by casting a veil over the fact.
The rediscovery of the true past of the African peoples should not be a divisive factor but should contribute to uniting them, each and all, binding them together from the north to the south of the continent so as to enable them to carry out together a new historical mission for the greater good of mankind; and that is in keeping with the ideal of Unesco.
NOTES
1. Proceedings of the Seventh Pan-African Congress of Pre-History and Quaternary Studies, December 1971
2. M.F.A. Montagu, 1960, p. 390.
3. The study of this race's pigmentation can be carried farther by the method described; actually Elliott-Smith often found patches of skin on the bodies and the mummification methods which cause skin deterioration were not yet in use.
5. Geographie, classe de 5, 1950.
6. In his 'Lutte des races" (1883) L. Gumplovicz asserts that the diverse classes making up a people always represent different races, of which one has established its domination over the others by conquest. G. deLapounge in an article published in 1897 postulated no less than a dozen 'fundamental laws of anthropo-sociology' of which the following are typical; his 'law of distribution of wealth' posits that, in countries of mixed European-Alpine populations, wealth is greater in inverse proportions to the cephalic index; the 'law of urban indices' given prominence by Ammon in connexion with his research on Badener conscripts asserted that town dwellers exhibit greater dolichocephaly than the people in the adjacent countryside; the 'law of stratification' was formulated in the following terms: 'the cephalic index decreases and the proportion of dolichocephalics rises the higher the social class, in each locality'. In his Selections sociales' the same writer had no hesitation in asserting that 'the dominant class in the feudal epoch belongs almost exclusively to the variety "Homo Europaeus" so that it is not pure chance which has kept the poor at the foot of the social ladder but their congenital inferiority'.
We thus see that German racism was inventing nothing new, when Alfred Rosenberg asserted that the French Revolution must be deemed a revolt of the brachycephalics of the Alpine stock against the dolichocephalics of the Nordic race.' (A. Cuvillier, p. 155)
7. W.M.F. Petrie, 1939, Fig. 1.
10. E. Amelineau, 1908, p. 174.
13. W.M.F. Petrie, 1939, p.67.
17. Pl. 1.7 I know that 'Indo-European' is usually said to be a language, not a race, but I prefer this term to 'Aryan' wherever its use causes no confusion.
21. T.J. Pettigrew, 1834, pp. 70-71.
23. M.E. Fontant, pp. 44-5 (see reproduction: T).
25. In the fifth century before our era, at the time when Herodotus visited Egypt, a black-skinned people, the Colchians, were still living in Colchis on the Armenian shore of the Black Sea, East of the ancient port of Trebizond, surrounded by white-skinned nations.
The scholars of antiquity wondered about this people's origins and Herodotus in "Euterpe', the second book of his history on Egypt, tries to prove that the Colchians were Egyptians, whence the arguments we quote. Herodotus, on the strength of commemorative stelae, erected by Sesostris in conquered countries, asserts that this monarch had got as far as Thrace and Seythia, where stelae would seem to have been still standing in his day (Book II, 103).
26. Herodotus, Book II, 104. As with many peoples in black Africa, Egyptian women underwent excision of the clitoris: ef. Strabo, Geography, Book XVII, Ch. I.
28. Seneca, Questions of Nature, Book IV, 17.
30. Aristotle, Physiognomy, 6.
31. Lucian, Navigations, paras 2-3.
32. Apollodoros, Book II, 'The Family of Inachus', paras 3 and 4.
33. Aeschylus, The Suppliants, vv. 719-20. See also v. 745.
34. Strabo, Geography, Book I, ch. 3, para. 10.
36. Diodorus, Universal History, Book III. The antiquity of the Ethiopian civilization is attested by the most ancient and most venerable Greek writer, Homer, in both the Lliad and the Odessey: 'Jupiter followed today by all the gods receives the sacrifices of the Ethiopians' (Iliad, I, 422). 'Yesterday to visit holy Ethiopia Jupiter betook himself to the ocean shore' (lliad, I, 423).
37. Diogenes Laertius, Book VII,i.
38. The Egyptian notables liked to have a Syrian or Cretan female slave in their harems.
39. Ammianus Marcellinus, Book XXII, para 16 (23).
40. Pirate gangs who worked from small ships called Camare.
41. Ammianus Marcellinus, Book XXII, para. 8 (24).
42. M.C.F. Volney, Voyages en Syrie et en Egypte, Paris, 1787, Vol. I, pp. 74-7.
43. J.J. Champollion-Figeac, 1839, pp. 26-7.
44. This important discovery was made, on the African side, by Sossou Nsougan, who was to compile this part of the present chapter. For the sense of the word see Worterbuch der Aegyptischen Sprache, Vol 5, 1971, pp. 122 and 127.
47. R.O. Faulkner, 1962, p. 286.
48. Worterbuch der agyptischen Sprache, p. 128.
52. It should be noted that set-kem=black wife in Walaf.
53. Worterbuch der agyptischen Sprache, p. 492.
55. Desret= blood in Egyptian; deret=blood in Walaf; ibid., p. 494.
57. C.A. Diop, 1955, pp. 33ff.
58. E. Massoulard, 1949, p. 386.
59. Juvenal, Satire XV, vv. 1-14.
69. By extension=love intensely (hence the verb mar-maral) after the fashion of a female animal licking the cub which she has just borne. This sense does not conflict with the other notion which the determinative may convey of a man raising hand to mouth.
70. See below for the explanation of this important law.
72. See final Report of the First Plenary Session of the International Scientific Committee for the Drafting of a general History of Africa, UNESCO, 30 March-8 April 1974.
73. Symposium of 'The peopling of ancient Egypt and the deciphering of the Meriotic script'. Cf. Studies and Documents No. I UNESCO, 1978.
What is
"On?"
The word "On" signifies the
Light of awakened consciousness, the Divine "I AM." In Egypt, this was often symbolized by the sun. On was the name of the City of the Sun, "Anu," or the "On" found in the book of Genesis (41:45 et.
al.). The City of On later became known as Heliopolis, and a sole remaining 3900 year-old obelisk stands in this suburb of Cairo today. In the ancient
temple science, "on" was a term representing Illumination and Divine Will. The word "At-on" described the solar disk, whose deeper meaning referred to the "great central sun" and a solar
orb symbolized the Source
and movements of this illuminating power in its passage through the chambers of the sky.
The temples and halls of the academy in the city of On constituted the greatest center of learning in
the ancient world. The Roman historian Flavius Josephus reports that
Abraham taught in this once great center.
In the connection of the earlier temple sciences and the
development of "Program Israel," we learn that Moses was "instructed in all the wisdom of the Egyptians, and was powerful in words and deeds (Acts 7:22)."
Yet "On" is much more than
an ancient designation. The word represents the Light
of wisdom teachings originating from celestial Academies of Light in higher
dimensions of our universe. The
constellation of Orion is seen as a gateway to the higher heavens (Job 38:31), and the word Orion is made up of root meanings indicating Light (Or) of Illumination (On). Names such as Orion and Aaron can also
be understood to relate to root meanings of golden (Or,
aur) star IONization.