Showing posts with label Ancient Egyptian History. Show all posts
Showing posts with label Ancient Egyptian History. Show all posts

Thursday, June 17, 2010

Pentacles, Pythagoras and the Mystery of Time

Pentacles, Pythagoras and the Mystery of Time
by
Bestia Mortale

"We talk about history, centuries of human experience, but sometimes the distant past is hard to remember, like the Sixties. Egyptians began building pyramids about 5000 years ago, but who can comprehend a thousand years? Then we think back to the Paleolithic artists who left us the cave paintings 15,000 years ago, and the Venus of Willendorf 15,000 years before that, and the hunters who left us splintered bones of saber-toothed tigers and mastodons as long ago again. We even try to imagine the nameless tribes who wandered across Europe and Asia thousands of centuries ago, and Lucy in the Olduvai a million years ago, who left us nothing but a few fragments of herself. It's worth keeping in mind that what we imagine, or even what we're taught, may be nothing like what actually happened, and that if history is what we know of the past, it is the tiniest bone fragment compared to all we do not remember..."

Read the full text here.

Friday, May 28, 2010

Amun the Hidden

Amun the Hidden

“Self-made, you fashioned your body,
Creator uncreated.
Sole one, unique one, who traverses eternity,
Remote one, with millions under his care.
Amun is one, concealing himself. . .
He is hidden from the gods, and his aspect is unknown
He is farther than the sky, he is deeper than the Duat,
No god knows his true appearance.”

Excerpted from - Leiden Papyrus I 350

Wednesday, April 22, 2009

Queen Cleopatra VII: Only Part-Afrikan?

"Upcoming BBC-One Documentary Says Cleopatra was Part-African"

"You know when whites (mostly Europeans) start talking this way, after blacks have been insisting forever, jaws drop on the other side of the pond. That’s what happened when the Leakeys established that the first men walked out of Africa, not Europe (although some are now trying mightily to find out whether China is older). It must be that time: a black president, Jefferson acknowledged as the father of Sally Hemings’ children and now Cleopatra being acknowledged as having African ancestry…all these books are going to be rewritten.

Hilke Thuer of the Austrian Academy of Sciences studied the remains of Cleopatra’s sister, the royal Arsinoë IV, taken from her tomb in Ephesus, once a Greek colony in what is now Turkey. Arsinoë (pronounced “Ar-see-noi”) lost the power struggle between herself and the Queen when Marc Antony–by this time Cleopatra’s husband–had her whacked on the steps of the Temple of Artemis. Arsinoë was exiled there by Julius Caesar after being paraded through the streets of Rome in triumph behind his chariot..."

Source:
http://thisblksistaspage.wordpress.com/2009/03/17/here-we-go-again-bbc-one-documentary-says-cleopatra-was-part-african

Queen Cleopatra VII (51 - 30 BC)

"Cleopatra VII - 'Cleopatra, Thea Philopator, Philadelphus, Thea Neotera, Regina Regum Filiorum Regum' - was the 16th ruler of the Ptolemaic dynasty, reigning over Egypt from 51-30 BC, during the Ptolemaic period. She became co-regent with her 10-year-old brother Ptolemy XIII at the age of 17, and following his death (aged 14) in 47 BC during the civil war she then married her younger brother Ptolemy XIV, who was only 12 years old. This meant she effectively ruled alone..."

Source: http://www.bbc.co.uk/history/historic_figures/cleopatra_vii.shtml

"Is the mummy of Cleopatra buried in Paris?"

"Cleopatra VII, the great Cleopatra, the big nose of geopolitical power, is in Paris. It is a matter of justice, because what would be better for a woman like her? Specifically, she is buried in the gardens of the National Library of France, at its old headquarters of the Rue Vivienne, near the Louvre and the Palais Royal. That is what Juan Angel Torti, former Chilean journalist and possibly the most elegant retiree in Paris, has been sustaining for years. This former reporter for Agence France-Presse, whose headquarters is a stone’s throw from where the Egyptian queen supposedly lies, looks forward to the moment when archaeologists reach access to the end of the 120 meters long tunnel at the temple of Tabusiris Magna, 50 kilometers from Alexandria, where the sarcophagi of Cleopatra and Marco Antonio are allegedly located. That is expected to happen later this year, as announced by the Egyptian authorities. But Torti is certain they are in for a big disappointment: 'The tomb of Cleopatra is empty...'"

Source:
http://allaboutegypt.org/2008/08/is-the-mummy-of-cleopatra-buried-in-paris

Learn about the following terms:
▪ Quadroon
▪ Octoroon
▪ Quintroon
▪ Hexadecaroon
▪ Mulatto

http://en.wikipedia.org/wiki/Octoroon

In addition, see:
▪ Jim Crow Discrimination Laws (Tennessee enacted the first Jim Crow Law in 1875):
http://afroamhistory.about.com/od/jimcrowlaw1/p/jimcrowoverview.htm

▪ Examples of Jim Crow Laws:
http://academic.udayton.edu/Race/02rights/jcrow02.htm

▪ U.S. Supreme Court - Plessy v. Ferguson (1896) - "Separate but Equal" doctrine of segregation:
http://www.landmarkcases.org/plessy/impact_separate_equal.html

▪ Civil Rights Movement (1955-1965):
http://www.watson.org/~lisa/blackhistory/civilrights-55-65
http://en.wikipedia.org/wiki/African-American_Civil_Rights_Movement_(1955%E2%80%931968)

Monday, April 13, 2009

The Egyptian Museum (Cairo)

The Egyptian Museum in Cairo, on Being the Elder Statesman

Author: Olivia Jaru

When the distinguished Egyptian museum in Cairo first opened its doors in 1902 it was designed to display around 35,000 objects. The air circulation was thought to be adequate for the 500 estimated daily visitors and natural lighting sufficient to illuminate the exhibited objects.

Little has changed over the last century, as far as the museum’s facilities are concerned, although its contents have exploded into a staggering 200,000 or so objects. This figure may or may not, include treasures in the basement which some say is worthy of excavation itself!

Many of the objects acquired over the years are the result of continuous excavations, which have taken place throughout Egypt since the opening of the museum and with the increase in visitors to around six to seven thousand per day, floor space in the building has itself, become a treasured commodity.

To accommodate these increases, Cairo is to have a Grand Egyptian Museum (GEM), described in a government brochure as “a vision, a single source; faint yet filled with the strength to glow with the power of a thousand suns.” It is a majestic work in progress and will stand on the Giza Plateau in the shadow of one of the seven wonders of the ancient world – Khufu’s great pyramid. Superlatives aside, this 480,000 square meter site will house one hundred thousand of Egypt’s most unique ancient treasures, fifty thousand of which have already been chosen, many from the present Egyptian museum.

The transportation of one hundred thousand irreplaceable ancient objects from one museum to the other is positively ‘mind boggling’ and must surely pose a logistical nightmare for the Supreme Council of Antiquities (SCA). The removal into storage of just one item in 2006, the eighty three ton, 3,200 year old statue of Rameses II, from the front of Cairo’s main railway station, took nine snail-paced hours to transit the city, during the dead of night, using military-style procedures which cost around $1 million. The pink granite statue of Ramesses, in the meantime, remains protected, until he takes up his new commanding position in the Atrium of the Grand New Museum (GEM). Other items destined for display at GEM, will be inspected, documented and issued with a health card. If they require restoration treatment this will be carried out in one of Gem’s new underground conservation laboratories, after which they will be stored.

A “vital link towards averting disaster” during the ‘big move’ has been the introduction of a new database, currently in progress. The idea of a digitized database was first proposed by Gary Scott of the American Research Center in Egypt and Dr. Janice Kamrin, Egyptological Consultant to the Supreme Council of Antiquities in Cairo. The plan was approved by Dr. Zahi Hawass, the SCA’s head, along with museum curators, and funded by ARCE/USAID and put into action at the museum a couple of years ago by Dr. Kamrin.

Before the database, there was no standardized approach to registration. Any museum-based research was carried out via the ‘Object Register Books’ or reference library. The handwritten register books, are, themselves historical catalogues containing information, such as the description of an object, where it was found and by whom. Some of the earliest entries date back to 1858 (around 7,000) with the very first entry marked as JE1, a small standing statue of the goddess Isis with hands by her side and throne on her head - found at Saqqara.

According to Egyptologist Elina Nuutinen from the Registrars and Collections Department, the books have now been photographed, which means the copies can be handled for transcription purposes, rather than the extremely fragile originals.

Apart from the small team of Egyptologists and registrars involved in the Database Project, there is also the Volunteer Project, overseen by Elina Nuutinen. Volunteers from all over the world, including Egyptologists, students and egyptophiles whose work is connected to the subject, are attracted to the musty corridors of the Egyptian museum. It is hugely rewarding for those who are committed, although the fainthearted should not apply!

According to Dr. Kamrin 134,000 transcriptions had already been transferred to the database by May of this year, just over half-way! The project has received two more years of funding from the Andrew W. Mellor Foundation and has just taken on two more Egyptologists to help with the registering of artifacts. Once collected, the information in the database will form the basis for a new standardized Collections Management System which, says Dr. Kamrin “will bring this pre-eminent institution into the new century.”

The Grand Egyptian Museum “ is a decades-old dream’ linking ancient and modern Cairo,” but let’s not forget the grandeur of the present Egyptian Museum in Cairo, it is not retiring yet It will still stand in Midan el Tahirir looking just a little more like the dignified elder statesman.

About the Author:

Researcher/writer Ancient Egypt.

Article Source: ArticlesBase.com - The Egyptian Museum in Cairo, on Being the Elder Statesman

Friday, April 10, 2009

The 12th Hour

The Book of Gates
by
E.A. Wallis Budge
[1905]
[Original Title: The Short Form of the Book of Am-Tuat and the Book of Gates]

THE TWELFTH HOUR

The majesty of this great god taketh up his position in this Circle at the limits of the thick darkness, and this great god is born under the form of KHEPERA in this Circle. The gods NU and AMMUI, and HEH and HEH[UT] are in this Circle at the birth of this great god, when he maketh his appearance from the Tuat, and taketh up his place in the Matet Boat, and riseth from between the thighs of the goddess Nut.

THENEN-NETERU is the name of the gate of this City.

KHEPER-KEKUI-KHA-MESTI is the name of this City. [This is] the secret Circle of the Tuat, wherein this great god is born, when he maketh his appearance in NU, and taketh up his place in the body of NUT.

Whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of Ament of the Tuat, they shall be magical protectors to him that knoweth them upon earth, both in heaven and on earth.

At this point the light beginneth [to come], and it is the end of the thick darkness which Ra travelleth through in Amentet, and of the secret matters which this great god performed therein. He who hath no knowledge of the whole (?) or part (?) of the secret representations of the Tuat, shall be condemned to destruction.

Whosoever shall make [a copy] of these [representations] according to this copy of what is in the Ament of the Tuat, [which] cannot be looked at or seen, and whosoever shall know these secret images shall be in the condition of the spirit who is equipped [for journeying], and shall come forth [from] and shall descend into the Tuat, and shall hold converse with the men and women who live [there] regularly and unfailingly, millions of times.

Source: http://www.sacred-texts.com/egy/gate/gate14.htm

Friday, March 13, 2009

Ancient Egyptian: Suggested Reading

Temple of Kemetic Wicca Theological Seminary
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Ancient Egyptian – Suggested Reading

The Temple's Priesthood / Priestesshood training program is quite rigorous and does require a vast amount of reading, studying, comparative analysis, expository writing, presentation, and practicum:

1. A Dictionary of Egyptian Gods and Goddesses [1986] George Hart.
2. A Handbook of Egyptian Religion [1907] Adolf Erman, Königliche Museen zu Berlin.
3. An Egyptian Book of Shadows: Eight Seasonal Rites of Egyptian Paganism [2000] Jocelyn Almond, Keith Seddon.
4. Ancient Egypt and Black Africa [1996] Dr. Théophile Obenga.
5. Ancient Egypt: An Illustrated Reference to the Myths, Religions, Pyramids and Temples of the Land of the Pharaohs [2002] Lorna Oakes, Lucia Gahlin.
6. Ancient Egyptian Coffin Texts: Spells 1-354 [2000] Dr. Raymond O. Faulkner.
7. Ancient Egyptian Divination and Magic [1998] Eleanor L. Harris.
8. Ancient Egyptian Magic [1980] Dr. Bob Brier.
9. Ancient Egyptian Magic [2003] Dr. Geraldine Pinch.
10. Ancient Egyptian Religion: An Interpretation [2000] Henri Frankfort.
11. Ancient Records of Egypt [1907] Dr. James H. Breasted.
12. Awakening Osiris: The Egyptian Book of the Dead [1988] Normandi Ellis.
13. Conceptions of God in Ancient Egypt [1996] Erik Hornung, John Baines.
14. Concise Dictionary of Middle Egyptian [1970] Dr. Raymond O. Faulkner.
15. Development of Religion and Thought in Ancient Egypt [1905] Dr. James H. Breasted.
16. Egypt of the Pharaohs: An Introduction [1964, 1972] Sir Alan Henderson Gardiner.
17. Egypt, Canaan & Israel in Ancient Times [1993] Dr. Donald B. Redford.
18. Egypt: Gods, Myths and Religion [2001] Lucia Gahlin.
19. Egypt: Three Essays on the History, Religion and Art of Ancient Egypt [1891] Martin Brimmer, Minna Timmins Chapman.
20. Egyptian Astronomy [1980] Edwin C. Krupp.
21. Egyptian Cosmology: The Animated Universe [1997, 2001] Moustafa Gadalla.
22. Egyptian Divinities: The All Who Are THE ONE [2001] Moustafa Gadalla.
23. Egyptian Grammar (Egyptology: Griffith Institute) [1957] Sir Alan Henderson Gardiner.
24. Egyptian Harmony: The Visual Music [2000] Moustafa Gadalla.
25. Egyptian Hieroglyphics: How to Read and Write Them [1989] Stephane Rossini.
26. Egyptian Ideas of the Future Life [1908] E.A. Wallis Budge.
27. Egyptian Love Spells and Rituals [2005] Claudia Dillaire.
28. Egyptian Magic [1908] E.A. Wallis Budge.
29. Egyptian Magic [1982] Florence Farr.
30. Egyptian Magick: Enter the Body of Light & Travel the Magickal Universe [1997] Gerald & Betty Schueler.
31. Egyptian Medicine and Its Curing [1948] Dr. Benjamin M. Duggar.
32. Egyptian Mystics: Seekers of the Way [2003] Moustafa Gadalla.
33. Egyptian Mythology [1968] Veronica Ions.
34. Egyptian Mythology [1997] Simon Goodenough.
35. Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egypt [2004] Dr. Geraldine Pinch.
36. Egyptian Paganism for Beginners [2004] Jocelyn Almond.
37. Egyptian Power Stamps [2003] Dr. Ronald L Bonewitz, Douglas Bloch.
38. Egyptian Reading Book [1948] Adriaan de Buck.
39. Egyptian Reading Book for Beginners [2003] E.A. Wallis Budge.
40. Egyptian Religion [1973] Siegfried Morenz.
41. Egyptian Religion: The Beliefs of Ancient Egypt Explored and Explained [2002] Lucia Gahlin.
42. Egyptian Rhythm: The Heavenly Melodies [2002] Moustafa Gadalla.
43. Egyptian Scarab Oracle [2001] DeTraci Regula, Kerigwen.
44. Egyptian Symbols [2008] Heike Owusu.
45. Egyptian Tarot Deck (Cards) [2001] Comte C. de Saint-Germain.
46. Egyptology Today [2008] Richard Wilkinson.
47. Egyptology: Search for the Tomb of Osiris [2004] Emily Sands, Dugald A. Steer, Helen Ward.
48. Exiled Egyptians: The Heart of Africa [1999] Moustafa Gadalla.
49. Feasts of Light: Celebrations for the Seasons of Life Based on the Egyptian Goddess Mysteries [1999] Normandi Ellis.
50. Fundamentals of Egyptian Grammar: Elements [2000] Leo Depuydt.
51. Genesis in Egypt: The Philosophy of Ancient Egyptian Creation Accounts [1988] Dr. James P. Allen.
52. Gods and Myths of Ancient Egypt [1986] Robert Armour.
53. Gods, Rites, Rituals and Religion of Ancient Egypt [2008] Lucia Gahlin.
54. Historical Deception: The Untold Story of Ancient Egypt [1999] Moustafa Gadalla.
55. History & Chronology of the Egyptian 18th Dynasty [1967] Dr. Donald B. Redford.
56. History of Ancient Egyptians [1908] Dr. James H. Breasted.
57. History of Egypt Chaldea Syria Babylonia and Assyria [1903, 1904] Gaston Maspero, Archibald Henry Sayce, M.L. McClure.
58. History of Egypt [1905] Dr. James H. Breasted.
59. How to Read Egyptian Hieroglyphs [1998, 2001] Mark Collier, Bill Manley.
60. Legends of Ancient Egypt [2000] Dr. Margaret A. Murray.
61. Metu Neter Volume 1: The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation [1990] Ra Un Nefer Amen.
62. Middle Egyptian [2001, 2002] Dr. James P. Allen.
63. Myth and Symbol in Ancient Egypt [1959] R.T. Rundle Clark.
64. Oxford Encyclopedia of Ancient Egypt [2001] Dr. Donald B. Redford.
65. Red Land, Black Land: Daily Life in Ancient Egypt [2008] Barbara Mertz.
66. Religion and Magic in Ancient Egypt [2003] Dr. Rosalie David.
67. Short History of the Egyptian People [1923] E.A. Wallis Budge.
68. Sixth and Seventh Book of Moses [1997] Egyptian Publishing Co.
69. Symbols of Egypt [2000] Heike Owusu.
70. Temples, Tombs, and Hieroglyphs: A Popular History of Ancient Egypt [2007] Barbara Mertz.
71. The Ancient Egyptian Prayerbook [2005} Tamara L. Siuda.
72. The Ancient Egyptian Pyramid Texts [2005] Dr. James P. Allen.
73. The Ancient Egyptian Roots of Christianity [2007] Moustafa Gadalla.
74. The Ancient Egyptian Wisdom Texts [2007] Dr. Muata Ashby.
75. The Ancient Gods Speak: A Guide to Egyptian Religion [2002] Dr. Donald B. Redford.
76. The Art of Medicine in Ancient Egypt [2006] Dr. James P. Allen.
77. The Black Ancient Egyptians [2007] Dr. Muata Ashby.
78. The Book of Egyptian Ritual [2002] Jocelyn Almond.
79. The Calendars of Ancient Egypt [1950] Richard A. Parker.
80. The Complete Gods and Goddesses of Ancient Egypt [2003] Richard H. Wilkinson.
81. The Daily Life of the Ancient Egyptians [1999] Dr. Bob Brier, Hoyt Hobbs.
82. The Egyptian Book of Life [1988, 2004] Dr. Ramses Seleem.
83. The Egyptian Book of the Dead [2000] Dr. Raymond O. Faulkner.
84. The Egyptian Coffin Texts (volume 2. Texts of spells 76-163) [1947] Sir Alan Henderson Gardiner.
85. The Egyptian Coffin Texts [1954] Adriaan de Buck.
86. The Egyptian Demotic Language [2008] Leonardo Caldas Vieira.
87. The Egyptology Handbook [2005] Emily Sands, Dugald A. Steer.
88. The Glory of Ancient Egypt [1990] Dr. Bob Brier.
89. The Gods of Ancient Egypt [1998] Pascal Vernus, Erich Lessing, Jane Marie Todd.
90. The Gods of the Egyptians: Studies in Egyptian Mythology [1969] E.A. Wallis Budge.
91. The Oxford History of Ancient Egypt [2002, 2003] Ian Shaw.
92. The Sacred Tradition in Ancient Egypt: The Esoteric Wisdom Revealed [2000] Rosemary Clark.
93. The Search for God in Ancient Egypt [2001] Jan Assmann, David Lorton.
94. The Serpent Myths of Ancient Egypt [1873] William Ricketts Cooper.
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© 2009 Temple of Kemetic Wicca,
Temple of Kemetic Wicca Theological Seminary
Eclectic Priests & Priestesses of Ma'at

Sunday, March 1, 2009

Names of Deities


Ancient Egyptian Legends
by M. A. Murray
[1920]

INDEX OF NAMES OF GODS

Abtu-fish.—A mythological fish which accompanies the Boat of Ra at sunrise.

Amemt.—The mythical animal which devours the hearts of the wicked at the Judgment of Osiris.

Amon.—God of Thebes. In and after the xviiith dynasty he became the supreme deity of Egypt under the name of Amon-Ra.

Ant-fish.—A mythological fish which accompanies the Boat of Ra at sunrise.

Anubis.—A jackal-headed deity who presided over the embalming of the dead. He was said to be the illegitimate son of Osiris and Nephthys, and, in the form of a dog, to have protected Isis in her wanderings.

Apep.—The enemy of Ra in the Duat.

Astarte.—A Syrian goddess, whose name is found occasionally in Egyptian inscriptions.

Atmu.—An early name of the solar deity worshipped at Heliopolis. In later times, the name of the setting sun.

Bes.—A bandy-legged dwarf with horns. God of music and pleasure, and protector of children. Possibly also a god of birth.

Besa.—A spirit of the corn.

Geb.—The earth-god, father of Osiris.

Harmakhis.—Horus on the Horizon, i.e. the sun at its rising and setting.

Harpocrates.—Horus the Child, son of Isis and Osiris.

Hathor.—Goddess of love and beauty; often identified with all the other goddesses, including Sekhmet.

Hekt.—The frog-headed goddess of birth.

Her-desuf.—A form of Horus.

Horakhti.—The Horizon-Horus. The same as Harmakhis.

Horus.—The hawk-headed god is, properly speaking, the brother of Isis and Osiris; but is constantly confused with Horus the Child, and is called Avenger or Protector of his Father.

Isis.—The greatest of Egyptian goddesses, wife of Osiris, and mother of Harpocrates.

Khepera.—The rising sun, god of resurrection.

Khnum.—The ram-headed god of the cataract, who creates man upon the potter's wheel.

Khonsu.—The moon-god at Thebes.

Mehen.—The serpent who protects Ra in the Duet.

Mentu.—God of war.

Meskhent.—Goddess of birth.

Min.—Father of gods and men. God of Koptos.

Neith.—Goddess of Saïs. Identified by the Greeks with Athena.

Nekhbet.—The vulture-goddess of Upper Egypt.

Nephthys.—Sister of Isis and Osiris.

Nepra.—A spirit of the corn.

Nun.—God of the primaeval waters.

Nut.—The sky-goddess, mother of Osiris.

Osiris.—One of the chief gods of Egypt. Murdered and torn to pieces by his brother Set,

revivified by Isis and Horus.

Ra.—The Sun-god, one of the chief gods of Egypt. Heliopolis (the On of the Bible) was the principal centre of his worship.

Sekhmet.—The lioness-headed goddess of Memphis.

Selk.—The scorpion-goddess.

Set.—Brother and murderer of Osiris. Looked upon, in late times, as the Author of Evil.

Shu.—Twin-brother of Tefnut. He holds up the sky above the earth.

Sokar.—The hawk-headed god of the dead. When fused with Ptah (Ptah-Sokar) he appears in the form of a misshapen dwarf, and is then looked upon as a god of resurrection.

Tatanen.—An obscure god, generally fused with Ptah of Memphis as Ptah-Tatanen.

Ta-urt.—The hippopotamus goddess of birth.

Tefnut.—Lioness-headed. Twin-sister of Shu. The two form the constellation Gemini.

Tepu-yn.—A spirit of the corn.

Thoth.—The ibis-headed god of all learning and magic. Chief centre of worship Khemennu or Hermopolis, now called Eshmunen.

Uazet.—Goddess of Lower Egypt.

Up-uaut.—The jackal-god of Siut.

Source:
Murray, Margaret Alice. Legends of Ancient Egypt. Mineola, NY: Dover Publications, 2000, pp. 117-119.

Tuesday, April 1, 2008

"The Egyptian Universe"

The Egyptian Universe

IN THE METROPOLITAN MUSEUM of the City of New York, rests the grey diorite sarcophagus of Uresh-Nofer, one time priest of the "watery" goddess Mut, in Egypt. On the upper half of the sarcophagus lid is engraved the figure of the Sky goddess Nut "bending over the Earth," a marvellous picture of the Egyptian Universe.

"The Sky Goddess Nut bending over the Earth," and the succeeding Plate, "The Goddess Nut represented Double," bring up so clearly the first of the major traditional catastrophes of the Earth, that it would be timely just now to consider them briefly. There have been five, one so dimly related that it shall be left till the last. But there are four great timeless traditions of great disasters. The first is the violent separation of Earth from Heaven. The second is the appalling Earth-Moon catastrophe. The third is the Deluge, and the fourth is the sinking of Atlantis. Or, it may be, the third in point of "time" is the sinking of Atlantis, and the fourth is the Deluge. Or, again, it may be that these two catastrophes, though individual,

p. 64

were coincident with each other. Tradition however is, happily, not logic, and so, even in a disorderly order, we may take up the outstanding afflictions of the planet we call Earth.

First, then, the violent separation of Earth from Heaven, which these Egyptian world-pictures illustrate so beautifully.

Nut was goddess of the starry sky. Sometimes she is represented as powdered with stars; sometimes, as here, with but a line of them along her spine; once at least, on the sarcophagus lid of Uresh-Nofer, with the three discs or spheres of universal significance--body, spirit, soul--connected by eight stars and by six. Sometimes the band of stars was accompanied by a band of water flowing over her spine--the celestial Nile, as the Egyptians called the mysterious heavenly waters that covered the world. Sometimes the path of the celestial Nile is called the path of the Milky Way; and often the path of the Milky Way is called the path of souls." Through her husband, Seb, she gave birth to the Sun, which was ever after re-born each morning: daily it made its journey from east to west beneath her body until, sinking below the western horizon, it passed into the mouth of Nut, traversed her body during the night, to be born again at dawn. Nut also gave birth to the Moon, which came forth from her breasts as milk. And to countless other heavenly bodies as well whose genealogy would take us too far.

This is the story of Nut or Heaven and of Seb or Earth.

In the beginning--that stirless rest in which all myths of the original Creation begin--Heaven and Earth were

PLATE IX THE SKY GODDESS NUT BENDING OVER THE EARTH
From the Sarcophagus of Uresh-Nofer, Priest of the Goddess Mut (XXXth dynasty, 378-341 B.C.)
(In the Metropolitan Museum of the City of New York)

p. 65

together, wedded gods, from whom was to spring all that has been, is, and shall ever be. Time was not yet, sings one of the old world-hymns, nor Universal Mind, nor Thought, nor Word. Bliss was not. Misery was not. Darkness alone filled the boundless All, for Father-Mother-Son were once more one, and the Son had not yet awakened for the new Wheel and his new Pilgrimage. The Universe was still concealed in the Divine Thought and the Divine Bosom.

But the day of Creation came, and a new god, Shu, god of Air or of Sunlight, sprang out of the primordial waters. He slipped between the two, and tearing Nut with force from the body of Seb her husband, raised her to the sky. Her star-spangled body marked the extent of the firmament; and her hands and feet hanging down were the four pillars of the firmament and the four quarters of the Earth. There ever since she has remained, bending over the Earth, eternally watching the Earth and the children of Earth.

Of Seb the Earth it is related that he did not endure the violent separation from Nut without a struggle. He sought to rise, that he might fight and overcome the newly created god. But as he struggled, just roused from deep dreamless sleep, he was arrested and held in the curious position he has ever since maintained (Plate X, B), without power to change it. He has been veiled each spring with plants and herbs and grasses; and winter has wrapped him in ice an now; while along his back has passed the endless panorama of the generations of animals and men. Through him is given to them all they have; he gives and

p. 66

they ungratefully take, never asking if he has a need they might supply, a sorrow they might soothe. Often he sleeps, and, sleeping, dreams of Nut, forgetting for a time his grief and pain; forgetting for a time that between him and his mate, forever separating them, stands Shu, god of Air or of Sunlight. But he may never again sink into dreamless sleep; sooner or later the circle of his dreams rounds on itself, and he is roused by pain to his state of suffering again. This is why Earth eternally questions Heaven until, wearied with waiting for answers that never come, he sinks again into slumber. Some say that Heaven answers Earth when he dreams, but because the path of his dreaming is a circle, he has forgotten most of Heaven's answers when he awakes.

And some have quite another story of Seb the Earth; namely, that Seb is concealed under the form of a colossal gander, whose mate laid the Sun Egg, and perhaps still lays it every day. Or again there is another story of Shu, which is that as the divine Son, he had later in his turn begotten Seb and Nut, the two deities he had separated.

Such then is the first catastrophe--every religion has recognised it; that the Earth is cut off, disinherited, a troubled, troublesome, perturbed, perturbating, turbulent, storm-swept, dream-sodden, staggering, breathless, complaining planet; and that all of its children have inherited its qualities.

Source:
The Book of Earths [1928] by Edna Kenton
http://www.sacred-texts.com/earth/boe/boe11.htm

Saturday, September 1, 2007

Set

“SET, OR SETH, whom the Greeks called Typhon, the nefarious demon of death and evil in Egyptian mythology, is characterised as ‘a strong god (a-pahuti), whose anger is to be feared.’ The inscriptions call him ‘the powerful one of Thebes,’ and ‘Ruler of the South.’ He is conceived as the sun that kills with the arrows of heat; he is the slayer, and iron is called the bones of Typhon. The hunted animals are consecrated to him; and his symbols are the griffin (akhekh), the hippopotamus, the crocodile, the swine, the tortoise, and, above all the serpent âpapi (in Greek ‘apophis’) who was thought to await the dying man in the domain of the god Atmu (also called Tmu or Tum), who represents the sun below the western horizon.

Set's pictures are easily recognised by his long, erect, and square-tipped ears and his proboscis-like snout, which are said to indicate the head of a fabulous animal called Oryx. The consort and feminine counterpart of Set is called Taour or Taourt. The Greeks called her Theouris. She appears commonly as a hippopotamus in erect posture, her back covered with the skin and tail of a crocodile...”

Source:
“Ancient Egypt” - History of the Devil [1900] by Paul Carus.
http://www.sacred-texts.com/evil/hod/hod05.htm

Sunday, June 10, 2007

What is Heka?

"Heka was seen as a gift from the sun god Re to mankind (his offspring), a manifestation of his creative energy as an embodiment of his Ba (his soul). It empowered man to create using words and actions, mirroring the sun god's creation of the universe. Heka can be seen as the creative force or life-giving energy connecting the objects, links and symbols of life with the universe, like a subtle tapestry of energy, which the magician must learn to read if s/he is to effectively work magic."



From the book "Heka" by David Rankine

Sunday, April 1, 2007

Solar Eastern Gate

"In Egypt the gates of the under world through which the sun passes are shown in the illustrations to the Book of the Dead as great pylons like the entrances to the temples. Every temple pylon becomes a sun gate, and sculptured and painted on the centre of its lintel is the red disc of the sun. 'The winged globe,' says Wilkinson, 'always having its place over the doorways.' And Perrot and Chipiez, 'It was generally ornamented with the winged globe, an emblem which was afterwards appropriated by the nations which became connected with Egypt. This emblem in its full development was formed by the solar disc, supported on each side by the uræus, the serpent which meant royalty. The disc and its supporters are flanked by two wide-stretching wings with rounded fan-shaped extremities, which symbolized the untiring activity of the sun in making its daily journey from one end of the firmament to the other. Egyptologists tell us that the group as a whole signifies the triumph of right over wrong, the victory of Horus over Set (light over dark). An inscription at Edfou tells us that after this victory Thoth ordered that the emblem should be carved over every door in Egypt, and in fact there are very few lintels without it.' That is, there was a sacred legend saying that the God of Wisdom ordered the sun to be represented on every portal, to symbolise the victory of the sun over darkness, in the struggle at daybreak at the gates of the east."

Excerpted from:
Architecture, Mysticism and Myth, Chapter VIII, “The Golden Gate of the Sun”
by W.R. Lethaby, [1892], pp. 176-177.

Saturday, March 24, 2007

Pharaoh Thothmes III - Prayer

From the CLIVth Chapter of the Book of the Dead (Naville, Todtenbuch, Bd. I., Bl. 179, l. 3) the deceased king Thothmes III prays:

seset-kua emxet-k Tem huau ma ennu ari-k
Preserve me behind thee, O Tmu, from decay such as that which thou workest

er meter neb netert nebt er aut neb er t'etfet neb
for god every, and goddess every, for animals all, for reptiles all

sebuit-f per ba-f emxet mit-f ha-f
for each passeth away when hath gone forth his soul after his death, he perisheth

emxet sebi-f
after he hath passed away.

Thursday, March 15, 2007

Set

Thee Ancient Egyptian God Set has been equated with Typhon, daimon, daemon, demon, trickster, pure evil, and much more.

This musing is about evil and good. How one deals with good vs. evil is absolutely up to you whether she/he/it recognizes this particular duality within Nature and the Cosmos.

Set has been given existense, credence, and acceptance "of possessing overwhelming power" within the Ancient Egyptian cosmology for centuries and to this day within the mundane world.

For all intensive and logical reasoning, "evil" does live and prevail within our mundane existence as many different types of representations from the spirit world with many infused into human form and human psyche which we all encounter every day. Specifically, these are negative forces (often times in the form of human beings) that we engage, deal, and battle with each and every day. It's not YOU.

IT IS all about THEM and THEIR need to feed and fuel THEIR self-centered ideologies and agenda in many subtle ways.

There are many metaphysical ways of dealing with, handling, and squashing these negative forces that influence your life and well-being. For those who are unaware of this or just simply myopic to the facts due to having a perpetually closed mind to anything or everything concerning the metaphysical realm. Most of us seek and enjoy the attainment of mind, body, spirit balance or equilibrium on many planes of existence.

Take this for what it may or may not be worth to you.

In the Realm of the Goddess,

Blessed Be in the Faith!

▪ Reverend K.A. Sahure (a.k.a. Frater Kheti)

Thursday, February 1, 2007

Hieroglyphic

The term hieroglyphic derives from the Ancient Greeks meaning priestly writing.

Saturday, December 2, 2006

Egypt and Her Mighty Pharaohs

Wonderful Ethiopians of the Ancient Cushite Empire
by
Drusilla Dunjee Houston
[1926, no renewal]

CHAPTER VII.
EGYPT AND HER MIGHTY PHARAOHS.

M. Chabas regards a space at least of 4000 years, preceeding the first Dynasty as absolutely necessary to such development as Egypt possessed at the time of the fourth Dynasty. The art of the Old Empire was vigorous and full of original genius but the art of later times was stiff and conventional. The oldest religion had been pure, as proved by the monuments. The reign of Menes began about 3895 B. C. He was a prince of Upper Egypt. The records of Egypt say that prior to Menes were ten Thinite kings of Upper Egypt, the older of the two countries, as proved by this statement. There were still earlier ages when demi-gods ruled and a vast period when God himself ruled the universe. There is nothing at all in this incongruous with Bible statements. The Scriptures said that there were ten ante-diluvian patriarchs preceeding the Deluge. The Hindu, Chaldean, Arabian, Greek and Celtic chronicles named ten primitive kings. The part of Egyptian chronology, which we cannot understand is that division extending beyond the Hood.

Sir J. Gardner Wilkerson in The Manners and Customs of the Ancient Egyptians thought that civilization advanced northward from the Thebaid to Lower Egypt. Hieroglyphics show that in Upper Egypt were the older cities. Menes founded Memphis, but This on the Upper Nile was a royal city, where kings ruled long before the time of Menes. This was a suburb of Abydos. Here have been unearthed many relies of the Old Race. Because of this evidence, Renan asserts that Egypt had no infancy, no archaic period, because her first colonists were civilized in Ethiopia. Athotis, a successor of Menes, wrote anatomical facts. A medical papyrus in the British museum curiously illustrates this fact. Under the fourth Thinite king a great famine ravaged Egypt. Mantheo speaks of many wonders and a very great plague under the seventh king. In the Second Dynasty the worship of the bull Aphis was introduced at Memphis. Under another of these kings a law was passed where women could hold sovereign power.

Dynasty III was Memphite. We read of a revolt of Libyans showing that Egypt even then held dominion beyond the Nile. The Rebu, a dark people, appear on the monuments as kindred of the Egyptians. Dr. Brugsch calls attention to the general absence in the titles of the kings of the name Ra, which afterwards was essential to throne names. Dynasty IV the first king was Khufu or the Cheops of Herodotus. This was an epoch when pyramid building reached its zenith and was the beginning of the brilliant era of Egyptian history. We can judge this by the magnificence of the sepulchers of these Pharaohs. The kingly power was then supreme. These rulers were positively worshipped. These were reigns of peace the age before the Old Empire extended itself out over the continents. Khufu built the Great Pyramid and the temple of Isis. near the Great Sphinx, which was carved by some earlier monarch. This disproves the charge of impiety against him. Britannica says that the cost of life in building the pyramids could scarcely have equaled the loss in long wars.

Dynasty IV was 3700 B. C. Recent excavations have enabled us to look upon the face of Khufu. He possessed a giant Ethiopian profile. Petrie says of him: "The first thing that strikes us about him is the enormous driving power of the man, the ruling nature which it seems impossible to resist. As far as force of will goes, the strongest characters of history would look pliable in his presence. There is no face quite parallel to this in all the portraits that we know--Egyptian, Greek, Roman or modern." Myers says that these figures standing so far back in the gray dawn of the historic morning mark not the beginning but in some respects the perfection of Egyptian art. It is this vast and mysterious background that impresses us more than these giant forms cast up against it. The ancient Cushite looks at you out of the face of Khufu. Examination of the countenances of any of these first Pharaohs reveals all of the true Ethiopian types and there was more than one of them. Their parallels may easily be found in Ethiopian types around us today. Khufu was author of part of the funeral ritual. His wife was a priestess of Thot.

An ivory statute of a king of the First Dynasty taken from Petrie's Abydos shows the flat nose, prognathous jaws, and the long head of the Cushite. Sheikh-el-Beled, in the museum of Gizeh, a supposed overseer of the Great Pyramid is the exact prototype of a modern mulatto. The Sphinx was the form of the ancient god Horus. This Great Sphinx, the sphinxes at Tanis and the colossi at Bubastis, all represent black, full featured Africans, that are emblematic, says Dr. Dubois, of kings of the earliest dynasties. Under the rulers of the fifth and sixth Dynasties, there was a notable decline in power and achievement. A less careful style of architecture appeared and there were less pains in the excavation of tombs. In the Fifth Dynasty the capital was moved to Middle Egypt. . The royal forces at this time were composed chiefly of Ethiopians and their pictures appear largely in the pictured priesthood. Tylor points, out that 2000 B. C. Negroes by the tens of thousands were in the Egyptian service, carrying her dominion into Syria and Arabia. After the Sixth Dynasty there is a blank in the records. We have no monuments to guide us.

2400 to 2000 B. C. brings us to the Middle Kingdom. The reigns preceeding it were probably Memphite. The three following were Theban, Egypt always rose in art and achievement when the south was supreme. With Dynasty Twelve came the Golden Age of Egypt. These Theban rulers laid Syria waste. Amenemhat I of Cushite blood ruled beyond Egypt southward as Lord of the Two Lands. All Egypt came under his domination. He extended her boundaries. Sculpture and architecture were revived. The blood that had given Egypt her civilization was again upon the throne. Tens of thousands of acres of marsh were drained and a wonderful system of artificial reservoirs built to hold the surplus waters of the Me. Theban glory began with the rise of these monarchs. Amenemhat reclaimed 20,000 acres of fertile land. He settled these districts with people from the south. Under these Cushite cultivators the yields of grapes, flax, cotton, peas, beans, radishes, melons and other vegetables were enormous. Under Usurtesen II, the kingdom reached the highest prosperity. The monuments tell of the grandeur of the works and the armies that marched out of the Hundred gated Thebes to foreign conquests. In Dynasty XII Cushites were formidable rivals of Egypt.

The Two Lands were pulling apart, though Ethiopians still sat upon the throne of Egypt. By the Two Lands we mean Egypt and Ethiopia. Ethiopia in those ages extended to the northern confines of Upper Egypt. Amenemhat II and III and Usurtesen I were Ethiopian Pharaohs of this Nubian line. Look at authentic cuts of these kings (see page 209) and you will be satisfied that they were Cushites. During their reigns, the ancient glories of Egypt were restored. No Pharaoh had had a reign so glorious for conquest and works of engineering as Usurtesen III.

On his cartouch was the symbol of the union of the Two Lands. He was worshipped as a god in Nubia in subsequent times. Amenemhat III of the same Nubian line, constructed a vast artificial reservoir, Lake Moeris. Near the lake he built the famous Labyrinth, the most justly celebrated structure of antiquity. Herodotus who saw a declared it greater than all the temples of Greece. He was struck dumb by the magnificence of its three thousand apartments. The domestic life of this age excites our admiration. We read of no expeditions into Nubia. These monarchs seemed anxious to build up the country.

1700 B. C. finds Egypt invaded and conquered. Dynasty XIII brought another blank in the monumental records. Egypt had broken into two really separate kingdoms. This enfeebled the country for the conquest of the Hyksos. During their stay, the native princes at the south maintained themselves. 2080-1525 B. C. these Shepherd kings ruled over Egypt. They were a barbaric and nomadic race from Asia which destroyed the temples and left no monuments standing in Egypt. Those who contend that the origin of the civilization of the Nile was from Asia should note that under these Asiatics, Egypt entered into the darkest period of her history. The Shepherds were expelled from Egypt by Aahmes, a mulatto and a Theban. He was the Amoisis of the Greeks and king of the north and south. He secured the favor of the Cushites by marrying Nefruari, the black princess of Ethiopia, famous for her dusky charms, wealth and accomplishments. The marriage of the Pharaohs to black princesses was frequent and seemed to establish the legality of the claim of descent from the black god Amen-Ra, whom the ancients represented as Cush of Ethiopia.

Nefruari or Nefertari was by the inscriptions, the most venerated figure of Egyptian history. She was a queen of great beauty, strong personality and administrative ability. Her son, Amenhotep the Amenophis of the Greeks, reigned jointly with her for many years. Mariette discovered in 1850 the mummy of Queen Aahotep, the Nubian mother of Aahmes. The ornaments now preserved in a museum near Cairo are of such marvelous workmanship that modern jewelers confess their inability to even imitate them. Under Aahmes Egypt again became supreme. The decayed and ruined temples were restored to their ancient richness and splendor. In a few years she had regained what had been lost in the five Centuries of rule of the Hyksos. The country became covered with edifices and new roads were opened for commerce and trade. Aahmes founded an empire that lasted 1500 years, a period rich in its records of history and growth for Egypt. As late as 663 B. C., Psamtik, a Pharaoh of Libyan origin strengthened his claim to the Egyptian throne by marriage to an Ethiopian princess, the daughter of Sabako. The father of the great Ramses II followed the same procedure.

Dynasty XVIII, 1500-1300 B. C. Egypt attained the summit of her power. She became the arbitress of the whole world. Sayce says that they returned with new rolls of conquered provinces and with the plunder and tribute of the east. Amenophis I, son of Aahmes and Nefertari, carried on the Ethiopian wars. Ethiopia was breaking away from Egypt. His son Thotmes I, subdued Phoenicia and Syria. His daughter, Hatasu, called herself daughter of Amen and his incarnation. She had a strongly mulatto countenance. The name of her father occurs at Meroe. His son Thothmes I ordered offerings made to the gods of the south. He sent out expeditions to Khent-hen-nefar, probably the country known today as the western Soudan. He was called sovereign of the Two Lands. He was the first of a long line of conquering pharaohs. The astonishing resemblance of the art of the Fourth, Twelfth and Eighteenth Dynasties, the great periods of Egyptian history lies in the fact that they were dynasties that were purely Ethiopian. They represented the best genius of the race that had given Egypt her civilization. When they were out of power her culture always declined.

The great Thotmes III was of all the Pharaohs, unquestionably the greatest. During his long reign of fifty-four years, the country was covered with monuments and became the center of trade and intercourse. Sayce says that countless treasures flowed into Egypt and Thebes became the capital of the world. Thotmes created a considerable navy upon the Mediterranean and was absolutely supreme upon its waters. Monuments of his reign have been found in Algeria. In the Hall of Ancestors, Karnak, Thotmes III, may be seen making offerings before sixty-one of his ancestors. This will give us some idea of how many Ethiopian monarchs had sat upon the Egyptian throne. He called himself the royal son of the land of the South. He erected in Nubia many more edifices than any other monarch. There he appears worshipping the gods of the south. From his expeditions into Asia he returned with enormous spoil. He was undoubtedly, the Alexander of Egyptian history. He conquered the known world. Thothmes III carved the names of 628 vanquished nations and captured cities on the walls at Karnak. Syria, Mesopotamia, Arabia, Armenia, Abyssinia and Nubia were parts of his domain.

This Pharaoh was also a magnificent builder. His works are almost numberless. One being a portion of the temple of Karnak, the most magnificent ruin in the world. During the reign of Thotmes III, Mycenaean culture was at its zenith. Sayce shows that he established royal botanical and zoological gardens, stocked with curious plants and animals which he brought back with him. Year after year tribute and taxes of every kind came regularly to the Egyptian treasury from the towns of Palestine, Phœnicia and northern Syria. From Cush and Punt came offerings. He received also the tribute and homage of the Assyrian and Chaldean kings. This was without doubt the Middle Ages when the Cushite race ruling from Thebes as a center, sought to follow and hold the old lines of the more ancient Cushite empire of Ethiopians. that in the ages of Amen-Ra and Osiris had covered three worlds. In an earlier age, the central seat had been the primitive Meru. In the latter days of the Egyptian empire, the priestcraft and soldiers retired and set up a new capital at Napata; but the days of world empire were over, which empire had lasted, some authorities say, for six thousand years.

The next king of this dynasty was Amenhotep II, the son of Thothmes III. The Egyptians under his lead captured Nineveh. He brought back the bodies of seven kings that he had taken in battle. He put up their heads as trophies on the walls of Thebes. A new strain of Ethiopian blood appears in this line through the Nubian queen, Metuma, about 1400, B. C. Her son, Amenhotep III, the Amenophis of the Greeks, covered the banks of the Nile with monuments remarkable for their grandeur and perfection. He was the Memnon of the Iliad, who came to the relief of Troy. There he is called the black prince. He built monuments inscribed with his name. At Sulb, he and his wife, Tai, appear making offerings to Amen-Ra. He built the great temple at Luxor and the colossi at Thebes and was called by the Greeks the miracle working Memnon, who each morning with musical sounds greeted his mother. His rule extended from southern Ethiopia to Mesopotamia. He seemed to have wished to make the Soudan prosperous.

Thotmes III, Amenophis III and Amenophis IV were in appearance unmixed Negro types. Darwin was struck by the extremely Ethiopian characteristics of the statute of Amenophis III. We will pause here to glance at a son of Amenophis who in our day has aroused universal interest. Tut-ankh-amen was born 1350 B. C., long before the days of Athens and Rome. His tomb was discovered in a limestone cliff in the Valley of Tombs about five miles from ancient Thebes. It had practically been unmolested for thirty centuries. Here were the tombs of the other Pharaohs of the 18th, 19th and 20th Dynasties. All had been ruthlessly pillaged. Every effort had been made to conceal the spot. Herbert Carter, for thirty years had searched for the tomb. He found it in 1922. He knew by the seals on the door that it had been undisturbed. He sent at once to his generous patron Lord Carnarvan, and sought the aid of the world's greatest Egyptologists.

One of the first visitors to enter the tomb was Professor Breasted. He said: "It is a sight I never dreamed of seeing--the antechamber of a Pharaoh's tomb, filled with the magnificent equipment which only the wealth and splendor of the imperial age of Egypt could have wrought or conceived. In quality it is an astonishing revelation of the beauty and refinement of Egyptian art--beyond anything I had imagined." The first room of the tomb entered contained statutes, caskets, chests, beds, chairs and chariots all beautifully carved and decorated. On the lid of one chest were hunting scenes. The beauty and minuteness of the details of the painting excels the finest Chinese and Japanese art. Still more valuable articles besides these which filled the room had been plundered. The kings robes were elaborately decorated with beads of gold. There was a beautiful amber necklace. His sandals of leather were inlaid with gold. The king's throne was one of the finest specimens of Egyptian art ever found in a tomb. It was covered with gold and silver and inlaid with sparkling gems. Several very beautiful alabaster vases were found. Perfumes 3000 years old still gave forth a pleasant odor. Behind this chamber was another packed five feet high with innumerable objects.

Harold M. Weeks says, "This imperial age or first empire, now shines out as one of the world's most astounding epochs. It is needful only to point out that objects in Tut-ankh-amen's tomb have been valued at such sums as $10,000,000 (though it is futile, to price the priceless), and then to remember that Tut-ankh-amen was but a weak declining star compared to the other brilliant Pharaohs of the Eighteenth Dynasty constellation." At this age the nations of Asia were pouring tribute into Egypt. These nations remembered the terrible power of Amenophis and trembled. From the statutes and the wall paintings, the king of this tomb was black. This may have had something to do with the hasty closing of the tomb. His name ended with Amen, the black god of the Soudan and Egypt. With his name the Egyptians began and ended their prayers. We of the Christian world, through the Hebrews have appropriated it and use the title of the great Amen at the close of our petitions. During the Hyksos invasion, the native royal family of lower Egypt took refuge in Ethiopia. Alliance with Cushite princesses was common. Moses, says Giekie, only followed their example.

Amenophis IV. tried to establish a new religion. Open war broke out between him and the priests of Amen. In enforced flight he retired to a new capital. Weakened by this strife he lost his hold upon the Asiatic provinces. The close of his reign found Egypt shorn of all that had been won by his predecessors. His successor speedily made peace with the priests of Amen and was permitted to be buried in the royal burying ground. Dynasty XIX, 1300 B. C. brings us to Ramses I and Seti I who restored the waning glory of Egypt. He strengthened his claim to the throne by marrying princess Tai, granddaughter of Amenophis III. Remeses II, the son of this marriage became the legitimate king. He was the Sesostris of the Greeks. He reigned sixty-seven years. The temple of Abydos records the names of sixty daughters and fifty-nine sons. He built two magnificent temples in Nubia and part of the temples of Karnak and Luxor. Around his name, says Lenormant, clustered the lustre of his predecessors. We know he subdued Syria, Mesopotamia, Assyria, Media, Persia, Bactrina and India even to the Ganges, the Scythians and the inhabitants of Asia Minor. All of these regions were anciently Cushite. He returned after nine years loaded with captives and spoil.

Great changes were taking place in world populations. The emigration southward had begun that made the modern Persian nation, Armenians, Turo-Scythic populations were pouring down upon Greece. The old Cushite colonists of the great belt that had once stretched from India to Spain became restless and chaffing under the inroads of these barbaric hoards they began a movement southward--an attempted return to the regions of their origin. Egypt strong, fully populated, did not feel inclined to receive them. As these new infusions entered and changed the life and ideals of Mesopotamia, Syria, Asia Minor and the Ægean, their attitude toward Egypt became more hostile. These conquered nations revolted and the Egyptians were driven back to almost the valley of the Nile. Remeses III was the last of the heroes, when he assumed the crown Egypt was surrounded by enemies. The Libyans had established themselves in the western portion of the Delta. They attacked Egypt but were repulsed. The successors of Remeses were insignificant sovereigns; the high priests of Ammon at Thebes usurped their power and 1100 B. C. set aside the heirs and seized the throne. They did not long retain this dignity.

The Tanites 1090 B. C. succeeded in expelling the priests of Ammon and established dominion over Egypt. They reigned one hundred years. They were succeeded by the Bubastes of Lower Egypt. With the Tanite dynasty, the high priesthood which had been so powerful from early ages, with the royalty, retired to Ethiopia and set up a rival state at Napata. Azerch-Amen, King of Ethiopia starting from Napata invaded Egypt, traversed the whole length and penetrated Palestine at the head of an army of Ethiopians and Libyans. 800 B. C. Pianki made the Thebaid a simple province dependent upon Ethiopia. The people of Egypt favorably received his accession to the throne at Thebes. They were better disposed toward an Ethiopian king than one from the Delta. 693 B. C. Tarkaka conquered the whole Nile valley. Thebes welcomed him with enthusiasm. Priests opened the gates of Memphis. He fixed his capital at Thebes. Strabo said that Tarkaka rivalled Remses II in his conquests, which extended westward to the Pillars of Hercules and eastward to the Assyrian domains. With the wrestling of Egypt from Ethiopian conquerors, the old empire died.

670 B. C. in the twenty-third year of his reign, the Assyrians drove Tarkaka out of Egypt. His successor Tanut-Amen determined to wrest Egypt from Asia. Thebes and Memphis opened their gates and even Tyre sent help, but the Assyrians returned and executed a terrible vengeance. 660 B C. Psammeticus, of Libyan origin, threw off the yoke. He married an Ethiopian princess as so many Pharaohs that had preceeded him. This prince of the final line of native sovereigns gained the throne by aid of Greek mercenaries. He throw open the door of Egypt to foreigners, especially Greeks. Greek travelers visited the cities of the Nile. The Greek colony of Naucrates was given special privileges. He entrusted some of the highest offices of Egypt to foreigners. The military class because of this emigrated to Ethiopia. Psammeticus humbled his pride and sued for their return but these two hundred thousand preferred Ethiopia. 343 B. C. the last native dynasty ceased, with the flight of Nektanebos with the treasury of Egypt to Ethiopia, upon the approach of Persian conquerors. Persia did not enjoy sway over Egypt very long, her sceptre soon passed to Alexander.

332 B. C. Egypt was glad when the empire fell to Alexander the Great. He was welcomed in Egypt as a deliverer. 331 B. C. he visited the oases of Ammon in the Libyan desert where he was recognized by the priests as the son of Amon. In the winter of the same year he founded the city of Alexandria. Ptolemy I, 306 B. C., raised Egypt again to first rank. Alexandria became the foremost city of the world as a center of commerce and culture. The famous museum and library attracted to Alexandria men of science and letters from all parts of the Hellenic world. Under his successors Egypt prospered greatly. Philadelphus is said to have suggested the preparation of Manetho's Egyptian History from native sources. The line of Ptolemies ended with Cleopatra, who through her influence over Caesar managed to preserve the nominal independence of Egypt. At her death the land of the Pharaohs became a Roman province. Christianity was early introduced and at first was severely persecuted. 391 A. D. it became the state religion 639-641. A. D. Mohammedan Arabs conquered Egypt. Cairo became the capital and a great center of religion and learning.

So we might continue on down the line of changing sovereigns to modern times, but that is not the purpose of this book, which seeks only to follow the more ancient traces in Egypt of the ancient Cushite empire of Ethiopians. Diodorus Siculus said of the work of the closing Ethiopian dynasty, that there were numerous canals built and embankments, intended to keep the towns above the level of the Nile. Hosea, king of Israel, sent presents to Shabaka. Amen-Iritis his sister was a woman of rare intelligence and superior merit. She was three times regent of Egypt under three sovereigns of the Ethiopian dynasties, showing the respect the Ethiopian had for his womankind. Amen-Iritis was very popular at Thebes. Shabaka abolished capital punishment and substituted hard labor. At Luxor he appears making offerings to the gods of Thebes as a native sovereign. Tarkaka in 693 built the great temple of Gebel Barkel. Many of the reliefs of the pyramids present the Ethiopian rulers as Lord of the Two Lands, with the throne titles Amen and Ra. They wear the same symbols upon their heads. We read the names Ankh-Ka-Ra, Alu-Amen, Amen-Ark-Neb, showing that for ages Nubia and Egypt were ruled as one land, ages far earlier than the period marked in the average history as the Ethiopian dynasty.

The original inhabitants of Asia Minor, of the South Caspian and the basin of the Mediterranean were closely related to Egypt. They had the cranial formation of Upper Egypt. In Egyptian war scenes there appeared very strangely formed and remote nations, that because of distance had lost the ancient race type. We see red hair, blue eyes and tatooing on the legs like the ancient Scythian. These may not have been aliens but northern branches of the Cushite race. The extended conquests of the Egyptian kings do not seem at all impossible when we remember that they were recovering and reclaiming regions anciently their own. We know by the records that Amenophis (Memnon), seized the whole coast of Arabia, Libya and Ethiopia. In the Iranian histories he had extended his conquests to far Bactrina. Amenophis subdued the Scythic nations in the Caucasus. He marched into Colchis which was Ethiopian (Her. II, 104) and marched as far as the Don. These were but old Cushite dominions. The passage of Hercules represents the early colonization of Western Europe by the race. Other ancient records tell us that the Ethiopian Cymandes led an immense army to conquer the Bactrians. The triumphant arms of Osiris reached from the sources of the Ganges to the Danube in Europe. Western Europe had its legends of the passage of Bacchus and Dionysus.

Wednesday, July 26, 2006

Hermes Trismegistus

Hermes Trismegistus


“HERMES TRISMEGISTUS, ‘the thrice greatest Hermes.’ The name given by the Greeks to the Egyptian god Thoth or Tehuti, the god of wisdom, learning, and literature. Thoth is alluded to in later Egyptian writings as ‘twice very great’ and even as ‘five times very great’ in some demotic or popular scripts.--ca. third century B.C. To him was attributed as ‘scribe of the gods’ the authorship of all sacred books which were thus called ‘Hermetic’ by the Greeks. These, according to Clemens Alexandrinus, were forty-two in number and were sub-divided into six portions, of which the first dealt with priestly education, the second with temple ritual, and the third with geographical matter. The fourth division treated of astrology, the fifth of hymns in honor of the gods and a text-book for the guidance of Kings, while the sixth was medical. It is unlikely that these books were all the work of one individual, and it is more probable that they represent the accumulated wisdom of Egypt, attributed in the course of ages to the great god of wisdom.

As ‘scribe of the gods’ Thoth was also the author of all strictly sacred writing. Hence by a convenient fiction the name of Hermes was placed at the head of an extensive cycle of mystic literature, produced in post-Christian times. Most of this Hermetic or Trismegistic literature has perished, but all that remains of it has been gathered and translated into English. It includes the ‘Poimandres’--virgin of the world--, ‘the Perfect Sermon,’ or the ‘Asclepius’ excerpts by Stobacus, and fragments from the church fathers and from the philosophers, Zosimus and Fulgentius. Hitherto these writings have been neglected by theologians, who have dismissed them as the offspring of third century Neo-Platoism. According to the generally accepted view they were eclectic compilations, combining neo-Platonic philosophy, Philonic Judaism and Kabalistic theosophy in an attempt to supply a philosophic substitute for Christianity. The many Christian elements to be found in these mystic scriptures were ascribed to plagiarism. By an examination of early mystery writings and traditions it has been proved with some degree of certainty that the main source of Trismegistic Tractates is the wisdom of Egypt, and that they ‘go back in an unbroken tradition of type and form and context to the earliest Ptolemaic times.’

The ‘Poimandres,’ on which all later Trismegistic literature is based, must, at least in its original form, be placed not later than the first century. The charge of plagiarism from Christian writings, therefore, falls to the ground. If it can be proved that the ‘Poimandres’ belongs to the first century, we have in it a valuable document in determining the environment and development of Christian origins.

Mr. G. R. S. Mead, author of ‘Thrice Greatest Hermes,’ says in an illuminating passage: ‘The more one studies the best of these mystical sermons, casting aside all prejudices, and trying to feel and think with the writers, the more one is conscious of approaching the threshold of what may well be believed to have been the true adytum of the best in the mystery traditions of antiquity, Innumerable are the hints of the greatnesses and immensities lying beyond that threshold--among other precious things the vision of the key to Egypt's wisdom, the interpretation of apocalypsis by the light the sun-clear epopteia of the intelligible cosmos.’”

Source:
Brown, Brian. “HERMES TRISMEGISTUS”. The Wisdom of the Egyptians. 1923. Internet Sacred Text Archive. 6 July 2006 [ http://www.sacred-texts.com/egy/woe/woe07.htm ].

Friday, July 14, 2006

Utterance 312


"To say:
The bread flies, the bread flies to my houses, the houses of the Lower Egyptian crown."

The Pyramid Texts (1952)
“A Series of Five Charms, Utterance 312”
Translation by Samuel A. B. Mercer

Monday, July 3, 2006

Kheper

"Kheper-i kheperu kheper-kuie [kheper-kuy] em kheperu
em kheperi kheper em sep tepi."

Wednesday, November 9, 2005

Ancient Egyptian Religious Law


The 42 Divine Laws of Goddess Ma’at


[Version I]

1. I have not committed murder, neither have I bid any man to slay
on my behalf.
2. I have not committed rape, neither have I forced any woman to
commit fornication.
3. I have not avenged myself, nor have I burned with rage.
4. I have not caused terror, nor have I worked affliction.
5. I have caused none to feel pain, nor have I worked grief.
6. I have done neither harm nor ill, nor I have caused misery.
7. I have done no hurt to man, nor have I wrought harm to beasts.
8. I have made none to weep.
9. I have had no knowledge of evil, neither have I acted wickedly,
nor have I wronged the people.
10. I have not stolen, neither have I taken that which does not
belong to me, nor that which belongs to another, nor have I taken
from the orchards, nor snatched the milk from the mouth of the baby.
11. I have not defrauded, neither I have added to the weight of the
balance, nor have I made light the weight in the scales.
12. I have not laid waste the plowed land, nor trampled down the
fields.
13. I have not driven the cattle from their pastures, nor have I
deprived any of that which was rightfully theirs.
14. I have accused no man falsely, nor have I supported any false
accusation.
15. I have spoken no lies, neither have I spoken falsely to the hurt
of another.
16. I have never uttered fiery words, nor have I stirred up strife.
17. I have not acted guilefully, neither have I dealt deceitfully,
nor spoken to deceive to the hurt another.
18. I have not spoken scornfully, nor have I set my lips in motion
against any man.
19. I have not been an eavesdropper.
20. I have not stopped my ears against the words of Right and Truth.
21. I have not judged hastily, nor have I judged harshly.
22. I have committed no crime in the place of Right and Truth.
23. I have caused no wrong to be done to the servant by his master.
24. I have not been angry without cause.
25. I have not turned back water at its springtide, nor stemmed the
flow of running water.
26. I have not broken the channel of a running water.
27. I have never fouled the water, nor have I polluted the land.
28. I have not cursed nor despised the gods, nor have I done that
which the good gods abominate.
29. I have not vexed or angered any god.
30. I have not robbed any god, nor have I filched that which has
been offered in the temples.
31. I have not added unto nor have I diminished the offerings which
are due.
32. I have not purloined the cakes of the gods.
33. I have not carried away the offerings made unto the blessed
dead.
34. I have not disregarded the season for the offerings that are
appointed.
35. I have not turned away the cattle set apart for sacrifice.
36. I have not thwarted the processions of a god.
37. I have not slaughtered with evil intent the cattle of a god.
38. I have not acted guilefully nor have I acted in insolence.
39. I have not been overly proud, nor have I behaved myself with
arrogance.
40. I have never magnified my condition beyond what was fitting.
41. Each day I have labored more than was required of me.
42. My name has not come forth to the boat of the Prince.

* * * * *

[Version II]

I. I respect the property of others
II. I care for the earth
III. I affirm that all life is sacred
IV. I eat only my fair share
V. I honor animals as sacred beings
VI. I keep the waters pure
VII. I give offerings that are genuine and generous
VIII. I hold sacred those objects consecrated to the Divine
IX. I give blessings
X. I praise the Goddess
XI. I embrace The All
XII. I speak the truth
XIII. I speak works of good intent
XIV. I speak positively of others
XV. I communicate with compassion
XVI. I speak without disturbing others
XVII. I speak with optimism
XVIII. I listen to opposing opinions
XIX. I relate in peace
XX. I can be trusted
XXI. I spread joy
XXII. I create harmony
XXIII. I am forgiving
XXIV. I invoke laughter
XXV. I benefit without violence
XXVI. I keep my own council
XXVII. I remain in balance with my emotions
XXVIII. I hold purity in high esteem
XXIX. I do the best I can
XXX. I advance through my own abilities
XXXI. I follow my inner guidance
XXXII. I achieve with integrity
XXXIII. I honor virtue
XXXIV. I am non violent
XXXV. I live in truth
XXXVI. I am trustful in my relationships
XXXVII. I am open to love
XXXVIII. I am non abusive
XXXIX. I act respectfully to others
XL. I am non-judgmental
XLI. I do good
XLII. I am humble

* * * * *

Ankh udja seneb

_____________________________
Rev. Dr. K.A. Sahure, Hem-netjer-tepey
Rev. Sifu H.A. Diop, Wa’eb
Rev. D.M. Raven, Wa’eb
The Temple of Kheti Ministry
The Temple of Kheti.org

Monday, April 4, 2005

Society of Egyptian Kemeticism

S.O.E.K.

The primary purpose and major focal point of S.O.E.K. are to explore, study, and research topics about the practice of Kemeticism, the re-creation, and reconstruction of the religion of Ancient Egypt and Mother Africa along with its pantheon of Gods and Goddesses, syncretic, and systematic belief system.

Scholarly informational and educational topics will include:
Ancient Egyptian reincarnation, mummification, the pyramids, the "Book of the Dead" (i.e., Funerary/Coffin texts and Pyramid texts), hieroglyphics, pharaohs, dynasties, archaeology, geography, and history.

The spiritual S.O.E.K. religious entitlement/designation will be granted by the Temple of Kheti to ordained clergy who can demonstrate their knowledge, understanding, and practice of the Ancient Egyptian religion and Kemetic Reconstructionist Orthodoxy.

To update those who are interested, the S.O.E.K. online forum has been melded with the Temple of Kheti eGroup so as to not force redundancy of our ongoing educational efforts to disseminate purposeful information regarding the practice of Kemeticism. The spiritual S.O.E.K. religious entitlement/designation will be granted by the Temple of Kheti to ordained clergy who can demonstrate their knowledge, understanding, and practice of the Ancient Egyptian religion or Kemetic Orthodoxy. If you seek ordainment, the Temple of Kheti can ordain you as a minister as well. The course is still in the development stage along with the spiritual entitlement/designation that will be granted to those upon successful completion the course. Visit www.templeofkheti.org for more information.


Ii-wy em hotep,

Dr. K. Sahure, D.D., Msc.D.
Spiritual Overseer – Society of Egyptian Kemeticism
High Priest – The Temple of Kheti