Thursday, July 28, 2016
Wednesday, July 27, 2016
Foundations of the American Conception of "Democracy"
If not for Compulsory Mis-education it would be well known that the American conception of "Democracy" as delineated by the Founders of the American Republic is in no way grounded in an idea of Universal Inalienable Human Rights as both the British Colonies before it (along with all other European Colonial Societies) and the new American Nation, accepted the institutions of Genocide & Slavery as a naturally occurring phenomena fit for the "Lower Races" as well as their cultural practices of Incest, Rape, Child Marriages and the dehumanization and subjugation of their own women.
Tuesday, July 26, 2016
The Moral Response of an Oppressed People [Part 9]
ŠNW NW DHDH/Shenu Nu Dekyahdekyah:
[Cycle of Revolution]
The Moral Response of an Oppressed People!
Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D.
[Public Policy Analysis]
ŠNW NW DHDH/ Shenu Nu Dekyahdekyah:
The Moral Response of the Afrikan
"By what
standard of morality can the violence used by a slave to break his chains be
considered the same as the violence of a slave master?" [Mhenga Walter
Rodney]
As
was previously stated John Locke's proposition on the right of the oppressed to
revolt is exemplified in the relationship of Afrikans to the government of the
United States of America. By reason of a
long history of abuses Afrikans in America would be philosophically justified
if
,
ŠNW NW DHDH/Shenu
Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] with the
intentionality of implementing a new socio-political economic order were
pursued. And with regard to the overall
proposition on the dissolution of unjust government the Afrikan in America is
perhaps the best existing example. The
Afrikan is justified in choosing , ŠNW
NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] to dissolve the
American government for the following reasons:
1.
The Eurasian governments participated
in and continue to participate in the conquest and exploitation of the Afrikan
homeland. To wit, the Afrikan had his homeland conquered by Eurasians and was
captured, enslaved, forcibly transported for labor with his homeland being
colonized and later neo-colonized;
2.
As a result of these socio-political
economic incidents the Afrikan is a prisoner of an undeclared war and therefor
it is the duty of every Afrikan to undermine, cripple and replace in any way,
shape and form any and all of the socio-political economic institutions of the
enemy;
3.
The governments under which the
Afrikan now finds himself were designed and implemented without the voice or
consent of the Afrikan;
4.
This being the case the Afrikan is
being governed by an entity that they are not a part of and since the
government is not of the Afrikan people by the Afrikan people and for the
Afrikan people the Afrikan is not obligated to obey it’s decrees in any way;
5.
Every action that is taken by the
government that concerns the Afrikan is comparable to the actions of a country
that has colonized, neo-colonized or militarily occupied another country;
6. With
the actions of the government being of this nature it is the duty of the Afrikan to seek
decolonization and to expel the power that is in military occupation.
The
Afrikan is further justified in seeking , ŠNW
NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] for the Afrikan is
constantly depicted as drug dealers, drug users, womanizers, whores, unfit
mothers, delinquent fathers, murders, rapists, uneducated, illiterate, immoral,
lewd, lascivious and the like. Afrikans
are depicted as such by the socially constructed society and government is
nothing more than the mirror reflection of the spiritual, cognitive, affective
and psycho-motor physiological thoughts of the dominant group in society. These points reinforce the statement that the
right to end government jurisdiction over a people is the right of the
governed. Since government is installed
and governed by people, it is the job of the people to correct a government,
which strays from the just path as to do so ensures the safety of all the
governed. To refuse the obligation
forces men to react in a manner that is comparable to a cornered wild animal.
At
this time it is necessary to mention that the majority of Afrikans for example
those in America do not seek armed , ŠNW
NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] as the answer to
their socio-political economic problems and this is born in part of the highly
spiritual nature of Global Afrikan peoples and also as a result of the manner
in which the colonized and neo-colonized religions of Christianity, Judaism and
Islam were re-introduced to conquered Afrikan peoples. When , ŠNW
NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] is mentioned by many
Afrikans it is mentioned with the divine meaning of the word. , ŠNW
NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] from this paradigm
is seen as a natural circuit in the cycle of the life of humanity and human
socio-political economic constructions:
where once the beginning was the end, now the end is the beginning. It is the natural order of creation and will
be incessant and involuntary in its movement.
In the Global Afrikan mind what will be has been divinely foretold and
cannot be stopped.
It
is from this spiritual, cognitive, affective and psycho-motor paradigm that one
may comprehend that the philosophies of governmental dissolution as proposed by
the Eurasian John Locke when applied to Global Afrikan peoples like the
Afrikans in the United States of America justify the right of the Afrikan to
revolt against a government that has from its inception seen Afrikans as less
than human. This socio-political
economic philosophy expounded finds its soul in all of the ancient and sacred
literature of the Wahenga na Wahenguzi of Global Afrikan peoples; therefore,
the socio-political economic philosophy itself is not new, but is the work of
the oppressed themselves.
The Moral Response of an Oppressed People [Part 8]
ŠNW NW DHDH/Shenu Nu Dekyahdekyah:
[Cycle of Revolution]
The Moral Response of an Oppressed People!
Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D.
[Public Policy Analysis]
“If slavery were abolished...the
Negroes amongst us would be slaves to the social system, instead of slaves to
individuals; the restrictions of the law would be more hard than the control of
a master." [Mhenga John L.
Carey, c. 6086 KC/c. 1845 CE]
All
of the socio-political economic examples of ŠNW NW DHDH/Shenu
Nu Dekyahdekyah from the War of National
Liberation in KMT/Kemet to the Cuban Revolution have provided support for the
proposition presented by John Locke that a people living under a government
that is despotic and arbitrary will overturn that government when it recognizes
its oppression caused spiritual, cognitive, affective and psycho-motor
physiological trauma. The hypothesis of
this paper has been repeatedly stated throughout that Global Afrikan peoples
have a moral duty to the Wahenga na Wahenguzi, the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor] and the Beautyful Ones Not Yet Born to remove the yoke of arbitrary, oppressive
government. By way of a case study it
will be shown that the Afrikan residing in America has an ethical obligation to
engage in regime change and socio-political economic regime change in the heart
of the current Eurasian global imperial order. That the government of the
United States of America has been arbitrary with regards to the Afrikan is
undeniable. In the North American
pseudo-democratic system of the United States it is a matter of socio-political
economic theory only that government is of the people by the people and for the
people. The government of the United States of America is representative in
social and political philosophy and economically driven by a pluralist elite. The pluralist American elite originally was a
white male propertied elite but has over time coopted racial minority groups
and white women in order to give the façade of change. The Eurasian pluralist
elite mentality is expressed by Marimba Ani in comparison to the Afrikan as follows:
"The mode or determining
structure of the western world view is that of power, control and destruction.
Realities are split into pairs of opposing parts. Conventionally, one of these
becomes valued, while its converse is understood as lacking value. One is
"good" and the other is "bad." It then becomes
necessary(valued behavior) to attempt to destroy one (the "bad"),
while the other ascends to supremacy. The human response to the universe, for
instance, is separated into "Reason" and "Emotion."
"Reason" then becomes the valued aspect of humanity. It must be used
to control or deny "emotion" in order for us to be properly human. (The
African conception is quite different. In it spirit and emotion are the essence
of humanness.) Other opposing pairs, in the European are
"knowledge/opinion," "objective/ subjective,"
"science/religion," "mind/body," "male/female,"
"man/boy," "white/black," and so forth." To the
African, on the other hand, the universe is made up of complementary pairs.
These "pairs" are forces, or principles of reality that are
interdependent and necessary to each other, in a unified system. The Divine
Essence, for instance is both female and male and therefore able to reproduce
itself. It does so in the form of male and female twins that then pair in order
to continue the process. The determining mode of the African world-view is
harmony. In the African world-view the human and the divine are not hopelessly
separated, as they are in western theology, where the divine is defined as
being the negation of all that is human. (It requires a miracle for them to
interact)...”[1]
Mhenga Amos N. Wilson, as the result of
extensive research over several decades, concluded that there were a number of ‘constants’
in the historical relationship[2] between the Mabila [Kiswahili: Ethnic Groups] of Afrika and
the tribes of Eurasia, in particular the historical interactions linking the
two broad divisions of Ubinadamu [Kiswahili: Humanity] over the preceding
half millennium. During the last five centuries the structure, function and
dynamics of the socio-political communication, economic interchange and
military engagements, which are defining components of the interrelations of
Afrikans and Eurasians, were initiated and shaped by Eurasians according to
Eurasian elite needs. The needs of Eurasians elites as delineated by Eurasians culture featured certain significant
aspects which were unchanging. Given
the xenophobic, violent, globally expansive for the purpose of empire-building,
hegemonic nature of European culture, the preponderance of coercive force in
the form of mechanized weapons on the side of Eurasian powers; and the
xenophilic, socially conservative, regionally centered non-globally expansive
integrated kingdoms and imperial territorial states resulting primarily from
annexation for the purpose of regional security, cooperative nature of Afrikan
culture, and the near dearth of mechanized weaponry in the hands of Afrikan
militaries, it is in no way ambiguous as to why the essential character of
Afrikan and Eurasian interactions was so heavily weighted in favor of Eurasia.
This power imbalance is especially true when one gives thought to the place and
use of religion and or spiritual systems in the cultures of Afrika and Eurasia.
In the cultures of Afrika religion and or spiritual systems are ways of life
encompassing the entire culture used for human development, where as in the
cultures of Eurasia religion and or spiritual systems are socio-political
institutions used to further elite political economic imperial agendas. However, as Mhenga Amos N. Wilson stated the
historical relationship has been continually defined by a series of ‘constants’.
These ‘constants’ were present in the initial phase of Afrikan and Eurasia
interaction five hundred years ago and continued to be underlying factors in
all subsequent socio-cultural interactions.
Mhenga Wilson is suggesting that as the
external behavior of Eurasians and Afrikans toward one another appeared to
change there were certain aspects of the relationship which remained consistent.
More specifically, considering that the distribution of coercive power was
skewed disproportionately on the side of Eurasians and therefore as a result of
the successful use of that power, Eurasians occupied the dominant position in
all socio-political economic interactions, and keeping in mind the correlation
of dominant group power and socio-psychological act of projection or the
ability to ascribe negative behaviors onto the other subordinate party, it is
more appropriate to say that as the external superficial behavior of Eurasians
towards Afrikans appeared to change there were certain substantive aspects of
Eurasian Afrikan interaction which remained unchanged. Provided that it is
understood that Afrikan behavior is generally reactive in this exchange, due to
the fundamental socio-political nature of the Afrikan culture in that it is
xenophilic and none expansive, sense can be made of the wisdom of Mhenga Wilson
by the apprehension of the salient aspects of the historical relationship of
Eurasians and Afrikans for the previous half millennium. For
it is this particular historical period of the past five hundred years that
Mhenga Wilson is particularly referencing in his analysis. Against the background of the work of scholars like Mhenga Amos
N. Wilson, the entire nature of the socio-political relationship that has
existed between the Afrikan and the American government has been one that is
incessantly marked with alienation and violent conflict. This situation remains
unchanged even in the light of the superficial apparent socio-political
economic change represented by the appointment of Afrikans to high positions in
American government and with the supposedly momentous occasion of the election
of an Afrikan as President of the United States of America. As Mhenga Amos N.
Wilson prophesied two decades before the ‘historic’ United States Presidential
election of c. 6249 KC [c. 2008 CE]:
“I often use that
phrase that you hear all the time, things change to remain the same. So often
you create apparent change to keep situations the same. The European learned of course that they
didn’t have to maintain a direct military presence, say on the Afrikan
continent or in other areas where Afrikans live in order to umm… protect their
political and economic interests. So uh… you uh… you create a ruling class uh…
an indigenous ruling class there, you see and there appears to be change and it
is a change of a sort, however, the basic economic dominance does not change at
all. I often talk about what I call the
constants you see in our relationships with Europeans and it’s important that
we look at the constants not the superficial changes you see. And often what
happens is that first the European makes superficial the Afrikan intellect and
makes superficial the Afrikan intelligence so that the Afrikan can be deceived
by superficial changes while the basic and fundamental relationship are not
changed at all. Down at the Institute of
Technology I was talking to my students the other day, ‘Now your electrical
engineers, but your fundamental relationship between uh… your fundamental
relationship to Whites is no different from your grandparents who were in
slavery, because that fundamental relationship is one of producing profits for
your European masters.’ And so if at some point making Blacks engineers,
letting them be engineers or letting them be computer technologists or EVEN
LETTING THEM BE PRESIDENT OF THE UNITED STATES will maintain that
constant relationship that change will occur. And so often people then will
respond to that apparent change and miss the fact that the fundamental
relationship has not changed at all.”[3]
Friday, July 22, 2016
Wednesday, July 20, 2016
Tuesday, July 19, 2016
Monday, July 18, 2016
Sunday, July 17, 2016
What We Must Do To Be Free
"America has grown affluent with the decisive contribution of our blood and our toil. But the fruits of our labor have seldom reverted back to us. In return for our work, we have received destitution and terror and have been consistently prevented from seizing control over the circumstances of our lives...Black people can never be truly free-economically, socially, politically-until the entire fabric of this society is first dissolved, then transformed and restructured in harmony with our needs, our interests, our dreams."[1]
[1] Henry Olela and Shirley Williams (Eds.), Philosophical Inquiry: An Investigation of
Basic Philosophical Presuppositions (Washington D.C.: The Institute for
Services to Education, Inc., 1974) pp. 160-161
The Moral Response of an Oppressed People! [Part 7]
ŠNW NW DHDH/Shenu Nu Dekyahdekyah:
[Cycle of Revolution]
The Moral Response of
an Oppressed People!
Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D.
[Public Policy Analysis]
The
Ayitian Revolution c.
6032-6045 KC [c. 1791-1804 CE]
"The
only way we'll get freedom for ourselves is to identify ourselves with every
oppressed people in the world. We are blood brothers to the people of Brazil,
Venezuela, Haiti, Cuba - yes Cuba too." [Mhenga Malcolm X]
As the Maafa Mkubwa expanded to new of
heights of misery for Global Afrikan peoples between c. 5991-6091 KC [c.
1750-1850 CE] and engendered renewed sustained efforts at socio-political
economic military resistance and Afrikan state reformation in all quarters of
the Afrikan world forcing some retrenchment by the Eurasian state funded
vanguard multi-national business enterprises one particularly momentous
revolutionary incident occurred initiated by Global Afrikan spiritual,
cognitive, affective and psycho-motor physiological agency that has had
multiple repercussions for Global Afrikan peoples to the present day. That
incident was the Ayitian Revolution waged by organized, enslaved newly arrived
West Afrikans, who were approximately seventy percent of the Afrikan population
and Ayitian born Afrikans, who were roughly thirty percent of the enslaved
population all under the spiritual guidance and leadership of the Wahenga na Wahenguzi Dutty Zamba Boukman, Cecile Fatiman,
Toussaint L'Ouverture, Jean-Jacques Dessalines, Henri
Christophe, Alexandre Pétion and Francois Capois against the French Republic
under Napoleon Bonaparte, Great Britian, the Kingdom of Spain and Polish
mercenaries from 21 April c. 6032 KC [c. 1791 CE] to 1 January c. 6045 KC [c.
1804 CE].
The progressive Global
Afrikan spirituality that resulted in the Ayitian Revolution had roots in the
actions of Mhenga Francios Mackandal, an Ayitian Afrikan Vodun priest and
Afrikan cultural traditionalist who used Afrikan cultural traditions to unite
Afrikan Maroons in socio-political economic struggle against the French on the
island of Ayiti from c. 5992-5999 KC [c. 1751-1758 CE] and in Mhenga Dutty
Zamba Boukman, a Ayitian Afrikan Vodun priest and Cecile Fatiman an Ayitian
Afrikan Mambo, i.e. Vodun priestess, who conducted a spiritual-religious
ceremony in Ayiti in which a Liberation Covenant was affirmed between the
Wahenga na Wahenguzi, the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor], the Beautiful Ones
Not Yet Born and the oppressed, enslaved Ayitians. The Ayitians under the
inspiration of the Wahenga na Wahenguzi acting through Zamba Boukman and Mambo
Fatiman were encouraged to:
Koute lalibete nan tout kè nou! [Listen to
the voice of liberty which speaks in the hearts of all of us!
Additionally, in prayer Zamba Boukman invoked the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] in the following way:
"Bon Dje ki fè la tè. Ki fè soley ki klere nou enro. Bon Dje ki soulve
lanmè. Ki fè gronde loray. Bon Dje nou ki gen zorey pou tande. Ou ki kache nan
niaj. Kap gade nou kote ou ye la. Ou we tout sa blan fè nou sibi. Dje blan yo
mande krim. Bon Dje ki nan nou an vle byen fè. Bon Dje nou an ki si bon, ki si
jis, li ordone vanjans. Se li kap kondui branou pou nou ranpote la viktwa. Se
li kap ba nou asistans. Nou tout fet pou nou jete potre dje Blan yo ki swaf dlo
lan zye. Koute vwa la libète kap chante lan kè nou." [Ayitian Kreyol]
“Great God who created the earth; who created the sun that gives us
light. Great God who holds up the ocean; who makes the thunder roar. Our Great
God who has ears to hear. You who are hidden in the clouds, who watches us from
where you are, You see all that the Whites have made us suffer. The White man's
God asks him to commit crimes. But the Great God within us wants to do good.
Our Great God, who is so good, so just, orders us to revenge our wrongs. It is
Our Great God who will direct our arms and bring us the victory. It is Our
Great God who will assist us.”[1]
This
Vodun ceremony, which had many counterparts in the multi-denominational Global
Afrikan spiritual system, is considered a primary catalyst to the coordinated
grassroots uprising that signaled the genesis of the Ayitian Revolution in c.
6032 KC [c. 1791 CE].
Though the revolutionary leader Dutty Zamba Boukman would
eventually be murdered by the French colonial forces and the guidance of the
Ayitian Revolution would fall into the hands of men such as Jean-Francois
Papillion, Georges Biassou, who were participants with Dutty
Zamba Boukman at the Bois-Caiman Vodun ceremony and later to Toussaint
L'Ouverture, Henri Christophe and Jean Jacques Dessalines whose allegiance to the Wahenga, Vodun spirituality and
the Afrikan way was negligible to non-existent with perhaps the exception of
Jean Jacques Dessalines, who is the only one of the first three leaders of the
Ayitian nation, the other two being L’Ouverture and Christophe, to be declared
a Saint of the Vodun faith; the ceremony and the success of the military phase
of the Ayitian Revolution demonstrates operative Afrikan spiritual liberatory
agency. However, even here one can see the bedevilment of the spirit of the
comprador, for example in Toussaint L’Ouverture who came to eventually rule
Ayiti with his strong affinities for France and French culture
probably due to his ‘status’ as a coachman and the
suppression of the Vodun faith that he promulgated during his rule and which
were continued to a lesser extent under Henri Christophe and virtually ended
under Jean Jacques Dessalines.
[1]
Paul Camy Mocombe, Carol Tomlin and Cecile
Wright, Race and Class Distinctions Within Black Communities: A Racial Caste
in Class (London: Routledge, 2013) pp. 191-192
Wednesday, July 13, 2016
The Moral Response of an Oppressed People [Part 6]
ŠNW NW DHDH/Shenu Nu Dekyahdekyah:
[Cycle of Revolution]
The Moral Response of an Oppressed People!
Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D.
[Public Policy Analysis]
War of National
Liberation:[1]
KMT/Kemet c. 2681-2706
KC [c. 1560-1535 BCE]
“The
unity of theoretical education and the application of this wealth of knowledge
to the practical requirements and demands of our liberation is a difficult
challenge. In a freedom struggle such as the one that exists in Africa and
America today the unity of thought and action must be the cornerstone of all of
us who desire to work for the total emancipation of the black race.” [Mhenga
Malcolm X]
National liberation, the self-reliant act by
a historically conscious people of freeing themselves from foreign domination,
through armed struggle coupled with the reconstruction of their cognitive,
spiritual, affective and psychomotor physiological Utamaduni is unambiguously
the supreme political-economic exploit born of the collective national Utambuzi of a spiritually aware
people.
As the existing social order is determined by the people and their
revolutionary representatives to be illegitimate and against the
socio-cultural, political-economic and historically grounded standards of the
Wahenga na Wahenguzi, all methods of non-violent direct political action and
participation are deemed as inefficient given that they simply reinforce the
existing social order and perpetuate the system of illegitimacy.
In this instance the organized people have
chosen to openly and violently oppose and combat the foreign, non-native seizure
of power and alien occupation on the grounds that it is a flagrant violation
and systematic infringement of the Wahenga na Wahenguzi established nationally
recognized system of laws of right conduct, which in the case of Afrika are
born from the Wahenga na Wahenguzi codification of right action known as , MЗ‘T/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order,
Reciprocity, Propriety].
From the perspective of the Wahenga na
Wahenguzi precepts of the law of , MЗ‘T/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order,
Reciprocity, Propriety] violent resistance to
foreign domination which is a representation of chaotic principles of , ISFT/Isfet [Kush/Kemet: Prevarication,
Immorality, Chaos, Incongruity, Disorganization, Conflict and Unscrupulousness]
is a natural reaction and therefore such an act is accorded a righteous
status.
In the sacred text, the
, PRT M HRW/Pert em Heru [Kush/Kemet: Book of Coming Forth By Day]
we read the following:
“SmЗ‘iw xft nw WSIR/Ausar xnr sbiw hr.f …‘hЗn hr.k sbn hr rn.k…Prw
m imw
hrw dr sbiw m sxm:
Dis-eased are the combatants of WSIR/Ausar. I
have scattered and
restrained with zeal the criminal fools, the perpetrators of
invasion and
insurrection for him. I have waged war
for you WSIR/Ausar I have
overthrown the
adversary for your name. The outcome for
the criminal fools,
the perpetrators of
invasion and insurrection is namely a day of woe, grief and
mourning. I have overwhelmed, subdued and expelled the criminal
fools, the
perpetrators of invasion and insurrection with power…
Xft.k
r‘w n swЗt sbiw xr ‘‘.f qЗws nhm n R‘ iw.f msw bds n wnn.sn …Bhn
sbiw: Your opponents
condition is a state of mental
impoverishment. The defiant fools of invasion and insurrection are violently
overthrown in war. His disease has
reached the heights
of heaven. R‘/Ra has withdrawn and
eliminated his ability
to start movements of
corruption, immorality and criminality. The
children of
the conveyors of
invasion and insurrection, they shall not live…May I drive off
the fools of invasion
and revolt.” [PRT M HRW/Pert em Heru: Book of Coming Forth By Day Chapters
1:9-11, 22; 15:9, 14][2]
For a historically conscious, politically and
economically aware people the ideology of international and humanitarian law of
the invading powers have no meaning given that they are outgrowths of the
cultural system of the prevailing regional or global organized power.
As it is forever at the forefront of the
minds of a socio-historically conscious people that all peoples universalize
their ideology of law and utilize it as a justification for courses of action,
and furthermore at any given moment in history the international law answers to
the culture complex of the most powerful nation.
National Liberation is then a
movement of the people organized for the purpose of struggling with invading
powers intent on domination, colonization and the imposition of a
political-economic and ethnic social order supported by religion which reduces
the people to a position of subservience and legitimizes said action.
The National Liberation movement is then the
hostile opposition of the people led by a revolutionary, subversive, dissident,
insurrectionist insurgency which continues until the desired objective of the
violent removal of the foreign social order and the complete displacement of
the alien rulers and their Utamaduni from the land and minds of the people and
the restoration of national self-rule according to national cultural
methodologies of government is achieved.[3]
In c. 2681 KC [c. 1560 BCE] SQNRЗ DHWTY ‘З/Seqenera
Djehuty-aa, the son of SNЗXTNR
ЗHMS/Senakhtenre Ahmese and his consort TTIŠRI/ Tetisheri, local rulers within
the environs of , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes], and his ceremonial wife ‘ЗHTP/Aahotep
I, launched the War of National Liberation to oust the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan], who were under the leadership of NB XPŠ R IPPI/Neb
Khepesh Re Ipepi, from the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] and out of , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] proper.
The beginnings of this phase of the
National Liberation Movement occurred with the ascendancy of SNЗXTNR ЗHMS/Senakhtenre Ahmese and his consort TTIŠRI/Tetisheri to
the paramountcy of all of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet],
a task accomplished most likely by negotiation and when necessary bloody civil
conflict.
Upon the transition of SNЗXTNR
ЗHMS/Senakhtenre Ahmese either from age or more likely the stress
and strain from his efforts to unify Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet],
his wife TTIŠRI/ Tetisheri, who was not of
the royal blood lines but instead was the child of a grassroots couple, her
father being TNNЗ/Tchenna and her mama being NFRW/Neferu,
became , MWT NSW/Mut Nesu [Kush/Kemet: Queen Mother] and a guiding force in the National
Liberation Movement.
Her son, SQNRЗ
DHWTY ‘З/Seqenera Djehuty-aa, and more importantly her daughter, ‘ЗHTP/Aahotep
I, through whom the new bloodline and royal right to rule would pass, would
both, along with ‘ЗHTP/Aahotep I’s biological children with her true husband
and SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa’s offspring with his true wives, ЗHMS
INHЗPI/Ahmese Inhapi, and SITDHWTI/Sitdjehuti, lead a three decade
struggle to vanquish the , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] from the sacred land.
Now at this time Upper ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] in its divided, disunified
state probably faced fairly regular incursions by the
, HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos], who had become the dominant power in the wake of the
chaotic conditions which followed the collapse of , PR
‘З/Per-aa XIII [Kush/Kemet: Dynasty
13] and persisted throughout the
majority of , PR
‘З/Per-aa XVI [Kush/Kemet: Dynasty
16].
With so many claimants,
counter-claimants and potential claimants and war of , SPЗT/Sepat [Kush/Kemet:
District] against , SPЗT/Sepat [Kush/Kemet:
District], with independent claimants rising up in different
city-states as happened in , ЗBDW/Abdju [Kush/Kemet: Abydos] c. 2591- 2641 KC [c. 1650-1600 BCE]
and with a lack of any type of border security, Upper ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] was ripe territory for
regular raids for war booty from both the north as well as from Utamaduni
Mkubwa ya ,
IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet:
Island of Meroe] in the south.
The ascension of SNЗXTNR ЗHMS/Senakhtenre Ahmese and his
success at unifying all of Upper KC [c. 1650-1600 BCE] and
with a lack of any type of border security, Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] drastically changed this
situation and the skill of SQNRЗ DHWTY ‘З/Seqenera
Djehuty-aa at maintaining and expanding the hard won peace, most certainly was
viewed by the , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] in the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] with wary eyes; for a unified Upper ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] spelled the end of Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] domination in the north as it had since the
days of the great unifier, , NSW/Nesu [Kush/Kemet: King] N‘R
MR/Nar-Mer.
It was probably with these
political-economic thoughts in mind that the Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] leader NB XPŠ R IPPI/Neb Khepesh Re Ipepi initiated the acts which
precipitated the end of Kushite KUR Ki-na-ah-na
[Kiagadèki: Canaan] rule in Lower
,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet]. According to the
chronicles of the , HRSŠTЗ/ Herseshta [Kush/Kemet: Teachers Adept in
the Sacred Wisdom, Master-Teachers] the
beginnings of the final phase of the National War of Liberation were on this
wise:
“In due course of
time, the IDHW N HPI ITRW/Iedjehu en Hapi Iteru, of Lower KMT/Kemet,
i.e., all of the north land was polluted by the contaminating presence of the
vile HKЗW NW XЗSTYW/Hekau nu Khastyu. This circumstance prevailed for there was
no PR ‘З/Per-aa that reigned sovereign over the entirety of the ‘Two Lands,’
uniting and guiding the people of TЗ MRY/Ta Meri. The peoples of the Southern lands of Upper
KMT/Kemet were united and governed by SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ Prince of WЗST/Wa-set, the great
southern city and his consort, ‘ЗHTP/Aahotep I; while the peoples of North Land of Lower KMT/Kemet were
under the contamination of the HKЗW NW XЗSTYW/Hekau nu Khastyu.
At this time the
leader of the HKЗW NW XЗSTYW/Hekau nu Khastyu was NB XPŠ R IPPI/Neb Khepesh Re
Ipepi, whose hegemony was projected from the city of HWT WRT/Hut Weret; all of
the IDHW N HPI ITRW/Iedjehu en Hapi Iteru made obeisance to him
with all of the works of their skilled craftsmen, sending as an acknowledgement
of his suzerainty the best of the foodstuffs of the harvest of the Northern
lands of TЗ MRY/Ta Meri.
Now this NB XPŠ R
IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ had designated and established celebrations, rituals
and rites for offering sacrifices in commemoration of ST/Set, after the manner
as is done in the Temple of R‘/Ra in the sacred city of IWNW/Iunu, the City of the
Sun. Furthermore, NB XPŠ R IPPI/Neb
Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ he
had a Temple erected for the commemoration of ST/Set, next to his royal
residence, and he and his servants and their courtiers did daily make obeisance
to ST/Set in all solemnity.
As time passed, NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ sought a reason to
arouse the wrath and contempt of SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ leader and guide of the
Southern lands.
So to this end NB XPŠ
R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ convened an assembly of his army captains, the
governors of the North, and his scribes and after consultation they bade him to
send a cryptic message in which he would demand that the hippopotami of the
Sacred Lake of WЗST/Wa-set should be
permanently silenced for their noise filled the ears of the peoples of the city
of HWT WRT/Hut Weret and did not bade that any should sleep.
It was well known by
the wise men of the court of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ that SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ leader of the Southern
city WЗST/Wa-set
was a devout follower of IMWN R‘/Amun-Ra
and walked in the ways of the laws of MЗ‘T/Maat, the sacred precepts of the
Wahenga na Wahenguzi.
Once days had passed
in which the message was duly composed and finished by the scribes of the court
of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ that he did have it conveyed to SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’
leader of the Southern city WЗST/Wa-set. Once
the royal herald of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ had arrived in WЗST/Wa-set at the
head of an entourage of attendants, servants and guards, he was ushered into
the precincts of the royal residence and given and audience with SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa ‘Life, Prosperity and
Health.’ When in the presence of SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’
one of the court officials did ask, ‘for what reason have you journeyed to WЗST/Wa-set? Why do
you desire an audience with SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health?’
And the herald replied, ‘I have come on behalf of my
sovereign, NB
XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ he it is that has sent me to deliver unto you this
message. ‘NB
XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ does demand that the hippopotami of the Sacred Lake
of WЗST/Wa-set should be permanently silenced for
their noise fills the ears of the peoples of the city of HWT WRT/Hut Weret and
do not bade that any should sleep.’
Having heard the
words of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ from the mouth of his herald and
comprehending their import and subtle meaning, SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ did prudently hold his
tongue replying not a word either good or bad.
Then SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ did say, ‘Is this how
your master, NB
XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ seeks to know the state of the land and peoples of the
Sacred Lake of the hippopotami here in WЗST/Wa-set?’
To which the herald of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ replied to SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’
‘It is for you to determine the cause for why my master has sent this message
unto you.’
Then SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ bade the herald to
repeat the message once more and the herald did again repeat the message and
ended saying these are the words that NB XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ has ordered me to bring
to your ears.
After which time SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ leader of the Southern
lands, had t SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’
had the herald of NB
XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health,’ well cared for, fed the finest foods of the land and
had him provisioned with supplies of the best foodstuffs for he and his,
guards, servants and attendants on their return journey to the North.
Then SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ spoke saying publish
well to your master all the acceptable things that I have had prepared on your
behalf. After this the herald of NB XPŠ R IPPI/Neb
Khepesh Re Ipepi, ‘Life, Prosperity and Health,’ and
his retinue of guards, servants and attendants, did set forth on their return
journey to the Northern land.
At this point SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ leader of the southern
city of WЗST/Wa-set,
sent his attendants, servants and guards to request the presence of his
governors, the elders, and all the captains and officials of the hosts of the
army and relayed to them the whole of the message of NB XPŠ R IPPI/Neb Khepesh
Re Ipepi, ‘Life, Prosperity and Health,’
which he had communicated to him by the lips of his herald. And the army captains and generals,
commanders of the chariot hosts, the HRSŠTЗ/Herseshta of the Temples, the scribes
and elders, all were hushed and fell completely quiet, as they contemplated
these grave words, for they would not immediately and rashly speak as they were
not yet able to provide SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa ‘Life, Prosperity and Health,’ with a response that
could adequately give answer to this loathsome, iniquitous and depraved affair
engendered by NB
XPŠ R IPPI/Neb Khepesh Re Ipepi, ‘Life,
Prosperity and Health!’”[4]
It seems that NB XPŠ R IPPI/Neb Khepesh Re
Ipepi reigning as the paramount leader of the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] became gravely concerned at the course of
events that were transpiring in the south.
Following the chaos of , PR ‘З/Per-aa XIII [Kush/Kemet:
Dynasty 13] through the majority
of
, PR ‘З/Per-aa XVI [Kush/Kemet:
Dynasty 16] and the ascension to hegemony of the
, HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos], he undoubtedly had designs on unifying the ‘Two Lands’
under his rule.
His course of action was perhaps an attempt to arrest the
current course of events in the south and to alter the conditions of political-economic life which
continued to improve in the Southern lands as a result of the unification strategy
of SNЗXTNR ЗHMS/Senakhtenre Ahmese. So perhaps in response to the rising power of
, WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes] and in an effort to
strike while he felt he had the upper hand he devised his strategy.
Now the Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] rulers having access to the archives of the , PR R`/Per Ra [Kush/Kemet:
Temple of Ra, Temple of the Sun], in , IWNW/Iunu [Kush/Kemet: Anu],
the , NIWT M R‘/Niut em Ra [Kush/Kemet: City of Ra, City of the
Sun, Heliopolis, On] were aware of the words of ,
NSW/Nesu [Kush/Kemet:
King] XЗXЗWR SNWSRT/ Khakhaure Senusret III, of , PR ‘З/Per-aa XII [Kush/Kemet:
Dynasty 12] c. 2363- 2381 KC [c. 1878-1860 BCE] recorded upon a
stone border marker, erected most likely after the construction of the line of
fortresses at the southern frontier between Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] and Lower , KŠ/Ksh [Kush/Kemet:
Kush]:
“The RSYW/Resyu [Kush/Kemet: Southerners] are attentive to spoken words,
to communicate with
them is in their eyes to cease hostilities.
Should you
choose to launch an
offensive against them, they will withdraw. Should you
choose to pull back
your forces, they will commence an assault. A people such
as this one does not trust. These are a contemptible, spineless people.”[5]
Though the Border Stela of , NSW/Nesu
[Kush/Kemet: King] XЗXЗWR
SNWSRT/ Khakhaure Senusret III is specifically directed upon the , RSYW/Resyu [Kush/Kemet:
Southern Peoples of Upper and Lower Kush], to the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] in the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta], the , RSYW/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] would most
likely have included all of the ‘original’ peoples of the ,
INT ‘ЗT N ITRW H ‘PI/Inet Aat en Iteru Hapi [Kush/Kemet:
Great Valley of the Nile River, i.e., Nile River Valley] and
thus , RSYW/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] would also
encompass the , ŠM‘YW/Shemayu [Kush/Kemet: Southerners, People of Upper KMT/Kemet]. Meaning then
that the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan]
, HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] would not have trusted the seemingly peaceful posture of
SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa, knowing full well the potential power that
lay behind the preponderance of human resources that a unified Upper ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] represented.
This then may have been the rationale that
lay behind the actions of NB XPŠ R IPPI/Neb Khepesh Re Ipepi. NB XPŠ R IPPI/Neb Khepesh Re Ipepi and his
counselors could not have chosen a more appropriate issue to pull the military
forces of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] into the battle field before they were
sufficiently ready, but also, perhaps unbeknownst them, the issue they chose
would not only unify the , SPЗT/Sepat [Kush/Kemet:
District] ruling houses behind SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa,
‘ЗHTP/Aahotep I and , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes]; it would also unify the
grassroots as well.
To understand why NB XPŠ R IPPI/Neb Khepesh
Re Ipepi’s words would be so inflammatory, it is necessary to consider the
spiritually symbolic role of the female hippopotami of Upper ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet]. Now TЗWRT/Taweret, represented as a female
hippopotamus, was venerated from time immemorial as a personification of the
one Great Mama, who gave birth to the ,
ITRW H ‘PI/Iteru Hapi [Kush/Kemet:
Nile River and its , B‘HW/Bahu [Kush/Kemet: Inundation], and thus ensured the fecundity of the
soils of the ‘Two Lands,’ its provision of sustenance and its regular
revitalization of the nation.
Also, in
the ,
MR/Mer [Kush/Kemet: Pyramid]
Texts and the , PRT M HRW/Pert em Heru [Kush/Kemet:
Book of Coming Forth By Day], TЗWRT/Taweret was the personification of the ‘Water
of Purification,’ i.e., the ‘Waters of Baptism’ through which one was
sanctified and reborn into Kuwa Wahenga, and she was additionally the provider
of the sweet, nourishing milk of the lands of , SXT
HTP/Sekhet Hetep [Kush/Kemet: Field
of Peace]; furthermore, , IMN R’/Imun-Ra [Kush/Kemet: Amun],
the patron Mhenga of , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes], was considered to have
been born of the pure water of the primordial , B‘HW/Bahu [Kush/Kemet: Inundation], and was, therefore the offspring of the waters
of the sacred womb of TЗWRT/Taweret.
On
the other hand, the male hippopotamus symbolically represented the chaos from
which creation had emerged; as such it was a representation of the , NW/Nu [Kush/Kemet: Primordial
Waters, Primeval Ocean] and a symbol of ,
ST/Set whom the Kushite KUR
Ki-na-ah-na [Kiagadèki: Canaan]
of the North worshipped exclusively.
Together the female and male hippopotami represented the dance of life,
its everlasting continuous beginning and perpetuation and therefore, the
cryptic message of NB XPŠ R IPPI/Neb Khepesh Re Ipepi and his counselors was in
effect, a veiled, execrable declaration filled with the greatest abhorrence
demanding that that ceremony which was sacred to , IMN R’/Imun-Ra [Kush/Kemet: Amun],
and his descendants of , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes] should be desisted,
thereby causing the people to commit sacrilege against q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor],
through the person of the , NSW/Nesu [Kush/Kemet: King].
Now in , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes] a part of the ceremony
included the hunting and slaying of the male hippopotamus as a representation
of ,
ST/Set the usurper and creator of disorder and thus an act of
the restoration of order.
But this was not only just a demand for the cessation
of the hippopotami ritual which was considered an affront to ,
ST/Set, the exclusive God of the Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan], but also, as the hippopotami symbolically represented the
fertility and continued revitalization of the people through the birth of the
Beautyful Ones Not Yet Born, it was a horrid and odious ultimatum calling for
the complete and total Genocide of the people of the nation, to be interpreted
as the Genocide of their independence as a sovereign nation or the biological
extermination of the peoples of the land should they refuse.
Judging from the remains of SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa it would seem that his response was to strike forth in
the War for National Liberation of Upper and Lower , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet].
Together with his son WЗDXPRR QЗMS/Wadjkheperre Kamese,
SQNRЗ
DHWTY ‘З/Seqenera Djehuty-aa launched a two pronged assault back by the full
united power of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] against the dazed and bewildered Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos].
In one of the
early military clashes, it appears that the forces under the command of SQNRЗ
DHWTY ‘З/Seqenera Djehuty-aa may have been routed after many early
advances. It further appears that either
SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa died in combat or was executed after being
captured by the military forces of NB XPŠ R IPPI/Neb Khepesh Re Ipepi. With the remaining forces still in the field
under the command of WЗDXPRR QЗMS/Wadjkheperre Kamese,
the great r , NSYT/Nesyt [Kush/Kemet: Queen] ‘ЗHTP/Aahotep
I, took the reins of state and assumed leadership of the nation.
For in the atmosphere following the fall of
the courageous SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa in the War of National
Liberation fractures began to show amongst the nobility. Of the mighty acts of ‘ЗHTP/Aahotep I it is
written upon a Stela erected in the , IPT ISWT/Ipet Isut [Kush/Kemet: The Most Select of Places, Karnak Temple Complex] of , WЗST/Wa-set [Kush/Kemet: City of the Sceptre, Thebes] by NBPHTIR AMS/Nebpehtire
Ahmese I that:
“[‘ЗHTP/Aahotep
I] she it was who maintained the traditional sacraments
and ceremonies [commemorating the Wahenga na Wahenguzi] and with
discretion administered and protected
KMT/Kemet. She has provided for
the needs of the warriors of KMT/Kemet
and kept watch over them. They
who had been captured, but had
escaped, she sought them out and
returned them; even more, she it is
who recovered the absconders from
the national army. She has made Upper
KMT/Kemet tranquil be driving out
the insurrectionists.”[6]
For
her actions in provisioning and supervising the army of , WЗST/Wa-set [Kush/Kemet: City
of the Sceptre, Thebes], securing captives, returning military deserters
and masterfully quelling insurrectionary forces that arose perhaps in the wake
of the death of SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa, ‘ЗHTP/Aahotep I was three
times awarded the highest military award for valor on the field of battle in
defense of the nation of , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet], the Order of the , ‘FF/Afef [Kush/Kemet: Golden
Jewelry in the form of a stylized Fly].
WЗDXPRR QЗMS/Wadjkheperre Kamese returned to , WЗST/Wa-set [Kush/Kemet: City
of the Sceptre, Thebes] and with the aid of ‘ЗHTP/Aahotep I was firmly
established upon the throne of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet].
At which point we have evidence that the
following took place as WЗDXPRR QЗMS/Wadjkheperre Kamese
began to consider the political-economic position of the entire land of ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] from the coasts of the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] to the fortified borders with Lower ,
KŠ/Ksh [Kush/Kemet: Kush]:
The Liberation
Chronicles of WЗDXPRR QЗMS/Wadjkheperre Kamese recorded on the first of two Stone Stela erected in the Temple
of
IMWN R‘/Amun-Ra in the Holy City of WЗST/Wa-set
c. 2691 KC
[c.
1550 BCE]:
“Year three of the sovereign HRW/Heru, he who
is manifest upon the throne
of the TЗWI/Taui [Kush/Kemet: The
Two Ladies], the twin majestic pillars;
HRT
NBW/Heret Nebu [Kush/Kemet: The
Golden Heru], he who makes
tranquil the Two Lands, the King of
Upper and Lower KMT/Kemet SЗ R‘
WЗDXPRR QЗMS/Wadjkheperre Kamese,
receiving life, venerated by
IMWN
R‘/Amun-Ra,
sovereign of the Thrones of the Two Lands, the image of
R‘/Ra, everlasting!
A powerful King,
springing from the soil of WЗST/Wa-set, WЗDXPRR/ Wadjkheperre receiving life everlasting,
a King of MЗ‘T/Maat!
R‘/Ra has anointed him King and R‘/Ra
has sanctioned and endorsed for
WЗDXPRR/Wadjkheperre triumph in the
righteousness of MЗ‘T/Maat!
The righteous King in the royal
residence at WЗST/Wa-set did assemble the
Council of Elders, who were his
administrative staff and said unto them, ‘Help
me to understand the reason for the
power of the kingdom. Why does it
exist? There is a King in HWT WRT/Hut Weret [Kush/Kemet: Avaris] and
another in Upper Kush
and I am here in between them, an Black Asiatic and an Upper Kushite. The two have carved out a piece of KMT/Kemet
separating portions
of
my land from me.
It is not possible to
safely travel through the land to MN NFR/Men Nefer, even though it is within
the land and waters of KMT/Kemet. The Black Asiatic has even taken XMNW/Khemenu [Kush/Kemet: Hermopolis]. None is able to establish themselves
while they are pillaged and devastated by the raids of the Black Asiatics. I
shall struggle in war with the Black Asiatic, in close quarters combat, that I
may disembowel him. It is my intention
to liberate KMT/Kemet and to bring suffering and affliction upon the remnant of
the Black Asiatics.’
The
Council of Elders considered the words of WЗDXPRR QЗMS/Wadjkheperre
Kamese, their import and
implications and then responded saying, ‘To the
borders of KIS/Kis [Kush/Kemet: Cusae]
the land and waters are controlled
by the Asiatics and all the land
speaks of one accord on the matter. As
for
us we are prospering well in our
domains here in Upper KMT/Kemet:
ЗBW/Abu [Kush/Kemet: Elephantine Island] is prosperous and secure and
we
have the allegiance of all the peoples of the north as far as KIS/Kis.
There
the unencumbered land is ploughed, fertilized, planted and harvested for us,
and
we feed our livestock in the marshlands of the north, all the while feed is
sent
to us for our pigs. Our herds have not
been seized, and eaten.
NB
XPŠ R IPPI/Neb Khepesh Re Ipepi has control of the IDHW N
HPI
ITRW/Iedjehu en Hapi Iteru. We have Upper KMT/Kemet. This profitable
state
of affairs, we should upset only if the Black Asiatic moves in opposition to
us,
only
then should we be hostile to them.’
The
words of the Council of Elders vexed WЗDXPRR QЗMS/Wadjkheperre
Kamese deeply, and he responded in
this manner, ‘Your suggestions are
contrary to my thoughts. They that divide my land with me shall at no
point ever honor and show
deference to me, not NB
XPŠ R IPPI/Neb
Khepesh
Re Ipepi nor the Black Asiatics who are with him. Therefore, I shall
lead
a naval expedition north to make war upon the Black Asiatics and we shall
be
triumphant. If the Black Asiatic has the
intention of living at peace in the
land
of my Wahenga, then I shall expel him and his people causing much
woe
among them and freeing the entire land of KMT/Kemet.
The
extremely powerful and confident sovereign in WЗST/Wa-set, WЗDXPRR
QЗMS/Wadjkheperre Kamese,
the mighty guardian of KMT/Kemet: ‘I
journeyed to the north land, for I
was powerful enough to wage war on the
Asiatics and I had been inspired
by the words of the Oracle of IMWN R‘/Amun-Ra,
the righteous one of MЗ‘T/Maat, and was directed to go forth
triumphantly. The
valorous,
audacious and indomitable warriors of my army went before me in the
power
of the fire of R‘/Ra. The skilled
valorous archers of the Kushites of MDJЗY/
Medjay
excellent marksmen all, were at the prow of our naval vessels, their
purpose
was to locate the Asiatics in their fortifications near the landing points
and
to force them back from their strategic positions. East and West of the
landing
there was much to eat, and our hosts searched about everywhere for
victuals
and supplies.
I took with me a
well-equipped, experienced contingent of the MDJЗY/Medjay
archers during
daytime reconnaissance-in-force in the vicinity of the city of
NFRWSI/Nefrusi. We came upon the
collaborator, TTI/Teti, the son of PPI/Pepi
in the city of
NFRWSI/Nefrusi. We kept him bottled up
in NFRWSI/Nefrusi, preventing its evacuation while additional forces were
deployed
to
drive back reinforcements from the Asiatics who had endured in KMT/Kemet.
It
was TTI/Teti, the son of PPI/Pepi who had turned NFRWSI/Nefrusi into a safe
haven
for the Asiatics.
Following the success
of these first forays, I rested contentedly that night on my flag-ship. At the first light of the day, I commenced
the attack upon TTI/Teti, the son of PPI/Pepi and NFRWSI/Nefrusi with the speed
and daring of a falcon. By the time of
the morning meal, I launched the final assault.
I dismantled the walls of
the city and
slaughtered many of its inhabitants, and finally I had his spouse
brought to me in
subservience at my camp by my boat on the banks of the river. The warriors of my army divided the war booty
as lions divide the carcass of their prey, taking some as bond servants,
livestock, milk, the fattest parts of the slaughtered meat, and honey while
dividing amongst themselves the property of
the citizens, in all
merriment.
The
entire vicinity of NFRWSI/Nefrusi all of its villages quickly submitted to my
authority. It was not long before other cities were
enveloped and reduced
to
submission. Some cities and there
surrounding villages were evacuated,
all
people having fled inside the city walls those reconnoitering in the valley
they
discontinued
their efforts, and the people of the valley they abandoned their
property.
The Liberation
Chronicles of WЗDXPRR QЗMS/Wadjkheperre Kamese recorded on the second of two Stone Stela erected in the Temple
of
IMWN R‘/Amun-Ra in the Holy City of WЗST/Wa-set
c. 2691 KC
[c.
1550 BCE]:
“…Reports of your defeat reached your
city: though your army is in the
field yet they retreat in the face of
my warriors, your area of control is
greatly reduced; your futility as an
effective leader has made me supreme
to the point that you must request of
me the space where you will be
slain.
Turn to your rear, even there my forces place you in peril. The
women of HWT WRT/Hut Weret will not
give birth, their hearts shall fail
them, when they hear the thunderous
sound of my armies.
Next, I arrived at PR DDQN/Per-Djedken,
in joyous spirits, so that
through anticipation of death, I would
cause NB XPŠ R IPPI/Neb Khepesh
Re
Ipepi to experience anxiety, that prince of Kanaan who is of delicate
Arms,
who devises might plans which never come to fruition. I then put
in
at the southern city of YNYT/Yenyet and greeted the people who were
loyal
to me. I then organized the liberation
armada which was well
equipped. I arranged the ships in a line and placed my
ship in the lead,
laying
in the course with my standards flying above as a falcon, with my
golden
flag-ship blazoning the way like a divinity in the forefront. I had
the
troop transport ship moored at a suitable place near cultivated fields
with
the armada laid in behind it. It was a
scene like the sparrow-hawk
that
pulls up plants near the plains of HWT WRT/Hut Weret.
I
did see the women of NB XPŠ R IPPI/Neb Khepesh Re Ipepi on the roof
of
his palace, and looking out of their windows, they were not moved as
they
looked upon me, through the holes in the walls like small animals
and
saying, ‘He is agile.’
Consider
that I have arrived as a man of great achievements! All that is
left
of the land is in my control, and my actions are completed
successfully. With the everlasting IMWN R‘/Amun-Ra as witness, you
will
not safely leave the confines of your city, to step upon the
surrounding
fields even should I leave, you shall not do so. Are you
agitated
you odious Asiatic. See how I consume
the wine produced by
my
captive Asiatics, from the produce of the land planted by you. I have
destroyed
your places of rest, harvested your trees, thrust your women
into
my ships. I have taken your prized
horses and I have filled the holds
of
the ships of my armada with gold, lapis lazuli, silver, turquoise,
innumerable
bronze axes, moringa oil, incense, meat, honey, willow,
box-wood…all
the best of the products of Kanaan. I have taken all of it
and
caused HWT WRT/Hut Weret to be impoverished.
The
Asiatic is destroyed! Are you agitated you odious Asiatic? You who
were
once sovereign from XMNW/Khemenu to PI HT HRW/Pi-Het Heru.
And
HWT WRT/Hut Weret I left it desolate with no citizens, their cities
And
homes, I put to the flames until nothing was left but heaps of ruin.
I
, all this I did as repayment for the devastation they caused in
KMT/Kemet.
All who had collaborated with the Asiatics had betrayed
KMT/Kemet,
their Mother.
During
this time I took captive a royal courier from HWT WRT/Hut Weret
as
he journeyed south to Kush with a written message, on it. I found
the
writing of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, the sovereign of
HWT
WRT/Hut Weret and the message read, ‘SЗ R‘/Sa Ra, NB XPŠ R
IPPI/Neb
Khepesh Re Ipepi does greet you the ruler of Kush. Why
have
you not informed me of your ascension?
Have you seen what
KMT/Kemet
has done? The sovereign WЗDXPRR QЗMS/Wadjkheperre
Kamese, the powerful is
dispossessing me of the IDHW N HPI
ITRW/Iedjehu en Hapi Iteru. I have not done anything to him that
resembles
his acts towards me. He has devastated
the Two Lands
and
caused much woe, both to my land and yours; he has laid them
waste. Quickly venture forth into the IDHW N
HPI ITRW/Iedjehu
en
Hapi
Iteru. Do not be cautious. He is here now. No one will prevent
your
march. I will occupy him until your arrival.
Together we shall
partition
the cities of KMT/Kemet and XNT HN
NFR/Khent-Hen-Nefer
[Kush/Kemet: Lower
Kush]
shall rejoice.’
WЗDXPRR
QЗMS/Wadjkheperre Kamese, the powerful one who brings
Retribution for injustice: ‘I
immediately took control of the northern
Deserts and the southern lands and
maintained naval superiority upon the
River and there was then no
passage for the Kushites. I maintained a
tight control on the army.
My focus is never distracted from
what causes me concern. NB XPŠ R
IPPI/Neb
Khepesh Re Ipepi was in awe of me as I journeyed north upon
the
river. We had not yet engaged in combat
this was even before he saw
my
armies. At the sight of me he begged
help from Kush. However, I
interrupted
his plea and never did it see Kush. I
had it returned to NB XPŠ
R
IPPI/Neb Khepesh Re Ipepi near the city of ЗTFIH/Atfih. My triumph left
him
in shock, his body was in pain as his courtier described what I had
achieved
at HЗRDЗI/Hardai [Kush/Kemet: Cynopolis] a city that
formerly
was
in the domain of NB XPŠ R IPPI/Neb Khepesh Re Ipepi. I sent my
strongest
contingent to DSDS/Djesdjes and I went to SЗK/Sako. Thus no
enemy
force could threaten my rear. Then in
peace I marched south
crushing
all of the enemy I encountered.
This
trip south was for WЗDXPRR QЗMS/Wadjkheperre Kamese, Life,
Prosperity and Health, joyous with
his triumphant army in the lead.
There were no deaths or injuries,
no internal conflicts, no woe. The
fleet was docked in the homeland
during the season of ЗXT/Akhet.
All were happy, food was plenteous the banks of the
river were decked in celebration, WЗST/Wa-set was in festival, the citizens celebrated
my
return, none was
sad. To IMWN R‘/Amun-Ra
were burned incense in
his Temple where it
is taught that one should receive the good, even
as he bestows the
sword on the son of IMWN R‘/Amun-Ra, Life,
Prosperity and
Health, the King WЗDXPRR QЗMS/Wadjkheperre
Kamese SЗ R‘/Sa
Ra, the powerful, who unified the south and drove
the Asiatic from the north, who did take possession of
the land by force,
who is given life, endurance, supremacy and joy with this
K‘/Ka
like R‘/Ra everlasting.
WЗDXPRR QЗMS/Wadjkheperre Kamese
directed the SPЗT/Sepat
leader,
the official of the
personal affairs of the Great House, the Chief official of
the land, the
military leader, the superintendent of messengers, the
Keeper of the Royal
Seal, WSR NSI/User Neshi, all the acts of WЗDXPRR QЗMS/Wadjkheperre Kamese
accomplished in
war have them inscribed
upon a Stela, and have it erected in IPT ISWT/Ipet Isut [Kush/Kemet:
The
Most Select of Places, Karnak Temple Complex] in WЗST/Wa-set for
posterity. Then WSR NSI/User Neshi responded to the
King: ‘I shall
complete all that you
have said to your contentment.’[7]
WЗDXPRR
QЗMS/Wadjkheperre Kamese assumed administrative
leadership of , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet]
reigning for approximately half a decade and continued the War of Liberation.
As we see from his inscriptions he had to overcome first the complacency of the
elites of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet]
who were well placed in the , SPЗTW/Sepatu [Kush/Kemet:
Districts] of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] and in the institutions of the
,
HWT
ЗNX/Hut-Ankh [Kush/Kemet: House of Life,
University].
Once having overcome this opposition he led
successful campaigns in the north victoriously crushing the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] in battle after battle and also preventing an alliance
between the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] and the nations of
Lower , KŠ/Ksh [Kush/Kemet:
Kush]. Having subdued
all of the territories formerly controlled by the Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] in the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] and leaving a sufficiently strong military
force to lay siege to and keep the Kushite KUR
Ki-na-ah-na [Kiagadèki: Canaan]
boxed up in , HWT
W’RT/Hut Weret [Kush/Kemet: Avaris],
WЗDXPRR QЗMS/Wadjkheperre Kamese turned his full attention to
the south and waged two campaigns against Utamaduni Mkubwa ya , IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet: Island of Meroe] with the intention of securing the
,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] borders at the old line of fortresses originally built by ,
NSW/Nesu [Kush/Kemet:
King] XЗXЗWR SNWSRT/ Khakhaure Senusret III.
It is perhaps during the second campaign
against the Kushites of Utamaduni Mkubwa ya ,
IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet:
Island of Meroe] that WЗDXPRR QЗMS/ Wadjkheperre Kamese fell in battle ending his short
but highly substantial and significant reign. At this point once again ‘ЗHTP/Aahotep
I stepped to the fore to hold the nation together once more rallying the troops
and probably engaging in successful and victorious combat in the south as well
as the north.
In addition she assumed the leadership of the nation as the next ,
NSW/Nesu [Kush/Kemet:
King], NBPHTIR ЗHMS/ Nebpehtire Ahmese I was still in his
minority perhaps being between seven and twelve years of age when first SQNRЗ
DHWTY ‘З/Seqenera Djehuty-aa and then WЗDXPRR QЗMS/Wadjkheperre Kamese transitioned to Kuwa Wahenga
leading the War of Liberation being waged against the Kushite
KUR Ki-na-ah-na [Kiagadèki: Canaan] , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos].
This is quite
possibly the second time that ‘ЗHTP/Aahotep I stepped to the forefront in the
War of Liberation the first being upon the transition of SQNRЗ DHWTY
‘З/Seqenera Djehuty-aa. This time
however her regency would be longer and would entail not just leading the home
forces and administering the affairs of state in the manner of Mhenga ,
ЗST/Auset but instead would require her presence and military
skills at the front in the north in the siege of , HWT W’RT/Hut Weret [Kush/Kemet: Avaris] and in the border skirmishes against the
confederated nations of Lower , KŠ/Ksh [Kush/Kemet:
Kush] in the south.
She
undoubtedly prevented reinforcements from reaching , HWT W’RT/Hut Weret [Kush/Kemet: Avaris] from Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] and solidified the logistics which kept the northern siege forces
well supplied while also dealing with stragglers from the defeated Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] forces still in the field.
Additionally, she
would have begun the reorganization of the administrative structure of the
liberated areas in the greater northern theatre of military operations to begin
to reintegrate them into the southern center and to dislodge any misguided
citizens of , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] who still retained an irrational loyalty to
the
, HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos]. As she had previously, she undoubtedly had to deal with
insurrectionists elements that would have seen the transition of WЗDXPRR QЗMS/Wadjkheperre Kamese as a golden opportunity to
break away from the unified state and would have possibly sought opportunities
to intrigue with the embattled Kushite KUR
Ki-na-ah-na [Kiagadèki:
Canaan] in the ,
IDHW ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta].
The
tasks before ‘ЗHTP/Aahotep I were truly dauntless and she completed them with
dexterity and skill based in the acquired knowledge of her Wahenga na
Wahenguzi.
When NBPHTIR ЗHMS/Nebpehtire Ahmese I came of age he took as his ceremonial sister-wife
ЗHMS NFRTЗRI/Ahmose-Nefertari and thus established
his traditional legitimacy to the throne.
He also chose two true wives ЗHMS SITKЗMS/Ahmose-Sitkamose, ЗHMS HNWTTЗMHW/Ahmose-Henuttamehu with whom he produced many children.
Upon
his ascension NBPHTIR ЗHMS/Nebpehtire Ahmese I having been groomed by ‘ЗHTP/Aahotep
I took command of the military forces of Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] and commenced the final phase of the
conquest of
, IDHW
ITRW H ‘PI/Idehu Iteru Hapi [Kush/Kemet:
Nile Delta] and of Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] the stronghold of Kushite KUR
Ki-na-ah-na [Kiagadèki: Canaan]
power.
With WЗDXPRR QЗMS/Wadjkheperre Kamese having reduced the
Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] forces sphere of
influence to the environs of , HWT W’RT/Hut Weret [Kush/Kemet: Avaris] and with ‘ЗHTP/Aahotep I having successfully
maintained this military policy, NBPHTIR ЗHMS/Nebpehtire Ahmese I led the
rejuvenated southern military forces in the liberation of the sacred city ,
IWNW/Iunu [Kush/Kemet:
Anu]
the , NIWT M R‘/Niut em Ra [Kush/Kemet: City of Ra, City of the
Sun, Heliopolis, On] and after paying respects in the sacred
shrines of the , PR R`/Per Ra [Kush/Kemet: Temple of Ra, Temple of the Sun], he continued on and
conquered the strategic frontier fortress city of TЗRW/Tcharu, which
protected the main route into Kushite KUR
Ki-na-ah-na [Kiagadèki: Canaan]
that was known by the name of the , WЗWT HR/Wawet Her [Kush/Kemet: The Way of Heru].
Next, we learn from one Mhenga
‘HMS/Ahmes son of his mother, ‘B‘N‘/Abana who served as a naval officer under NBPHTIR
ЗHMS/Nebpehtire Ahmese I the rest of the Liberation Chronicles:
“IMY
R‘H‘W/Imy Ra Hau [Kush/Kemet:
Commander of the Fleet], ‘HMS/Ahmes
son
of ‘B‘N‘/Abana, victorious and he says, ‘I shall speak to you, my people;
I
shall relate to you all the good that came upon me. I was honored with
The
Gold of Valor before the nation on seven occasions. I was given captives
for
servants and much land. The name of the
valorous who accomplishes much
shall
endure forever.
His
words are, ‘I was born in NXB/Nekheb and my father served his majesty the
King
of Upper and Lower KMT/Kemet SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa,
victorious. My father’s name was B‘B‘/Baba son of
R‘YNT/Rayenet. I became
a
naval officer after him serving on the naval vessel SMЗ/Sma [Kush/Kemet:
Wild Bull] under his majesty under
NBPHTIR ЗHMS/Nebpehtire Ahmese I,
victorious,
at this time I was a young man and had not chosen a wife and
founded
a house. After I had established a
house, I did serve in the
northern
liberation fleet due to my boldness. I
also served on land in the
train
of his majesty’s chariot.
At
the Battle of HWT WRT/Hut Weret I was dauntless in the land
engagement
in the sight of the King: at which point I was given command
of
the ship XЗMMNNFR/Khamemennefer.
I
then fought in the P‘DDKW/Pa-Djedeku canal near HWT WRT/Hut Weret
in
close quarters combat and did take the hand of my opponent and had it
accounted
by the royal scribe, for which his majesty awarded me the ‘Gold
of
Valor.’
When
the fight renewed in HWT WRT/Hut Weret, I again engaged the enemy
in
close quarters and did take his hand to be accounted and his majesty
awarded
me the ‘Gold of Valor.’
When
his majesty took HWT WRT/Hut Weret, I did capture three prisoners,
One
man and two women and the king did give them to me as servants.
His
majesty laid siege to Š‘R‘H‘N‘/Sharahana for six years then the city
fell.
I captured two women and took one hand.
His majesty gave me the
‘Gold
of Valor’ and the prisoners as servants.
Following
the Kings victory over the MNTYW STT/Mentyu Setchet, he traveled
south
to XNT HN NFR/Khent-Hen-Nefer to crush the Kushites, and great was the
carnage
wrought by the King. At the Battle of
XNT HN NFR/Khent-Hen-Nefer I
took
prisoner two men and gave the royal accountant three hands. His majesty
awarded
me the ‘Gold of Valor’ and two women servants.
Then the King
returned
to Upper KMT/Kemet in great spirits and triumphant for he had defeated
the
Asiatics and the Lower Kushites.
From
the south ‘‘T‘/Aata came leading a new threat, and soon his defeat was
assured;
he was crushed by the southern spirits and the King met him at
TYNTT‘‘MW/Tyneteta-Amu
and captured him alive and all his people with him.
From
this engagement I captured Kushite archers when their ship was taken. His
Majesty
bestowed upon me five servants and a large estate in NXB/Nekheb. He
did so for all the
crews of the naval fleet. Next, did the
fallen TTY‘N/Tetyan make rebellion and the King decimated them in combat and
gave me five servants and much land more in NXB/Nekheb.”[8]
It seems that following the capture of the
strategic military fortress of TЗRW/Tcharu and the cutting off of all
supplies to the , HKЗW NW XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of Foreign Lands,
Hyksos] now under the leadership of HQ3 X3SWT
X3MWDI/Heka
Khasut Khamudi that NBPHTIR ЗHMS/Nebpehtire Ahmese I laid siege to the capital
of the Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan], , HWT W’RT/Hut Weret [Kush/Kemet: Avaris], and after several bloody battles occurring
within three major assaults took the city.
He then followed up this successful
campaign by pursuing the retreating Kushite KUR Ki-na-ah-na [Kiagadèki:
Canaan] to the fortress in contemporary Gaza, the city of Š‘R‘H‘N‘/Sharahana
and laying siege to that city for nearly a decade before it fell to him, he put
the city to the flames and imprisoned the survivors.
During the six year siege of Š‘R‘H‘N‘/Sharahana
it is likely that the Kushite KUR Ki-na-ah-na
[Kiagadèki: Canaan] had to resort
to extreme measures similar to those recorded by the Kushite Hebrews,
concerning another siege a few centuries later in the city of Yerusalem, where
the inhabitants resorted to cannibalism.[9]
During the military
liberation campaigns at , HWT W’RT/Hut
Weret [Kush/Kemet: Avaris] and Š‘R‘H‘N‘/Sharahana
the Lower Kushites under the command of ‘‘T‘/Aata took advantage of the
preoccupation of NBPHTIR ЗHMS/Nebpehtire Ahmese I with the war against the , HKЗW NW
XЗSTYW/Hekau nu Khastyu [Kush/Kemet: Rulers of
Foreign Lands, Hyksos] and launched an invasion from , XNT HN
NFR/Khent-Hen-Nefer [Kush/Kemet:
Upper Kush] into Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet].
NBPHTIR ЗHMS/Nebpehtire
Ahmese I returned there to provide additional military aid to the forces in the
south which more than likely were under the superb command of the brilliant , MWT NSW/Mut Nesu [Kush/Kemet:
Queen Mother] ‘ЗHTP/Aahotep I and ЗHMS
NFRTЗRI/Ahmose-Nefertari.
Following the successful campaign against the Utamaduni Mkubwa ya , IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet: Island of Meroe] invasion forces in Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] NBPHTIR ЗHMS/Nebpehtire
Ahmese I returned to the north and completed the conquest of the , IDHW ITRW H ‘PI/Idehu Iteru
Hapi [Kush/Kemet: Nile Delta] and then pursued the
Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] into KUR Ki-na-ah-na [Kiagadèki: Canaan] proper.
From his victory at Š‘R‘H‘N‘/Sharahana we know from Mhenga ЗHMS PN
NXBT/Ahmes Pen Nekhbet, the , SDЗWTY
BITY/Sedawety Bity [Kush/Kemet:
Keeper of the Royal Seal] and , IMY R
XTMT/Imy Re Khetemet [Kush/Kemet:
Royal Treasurer] that NBPHTIR ЗHMS/Nebpehtire I continued on to conquer the
Kushite KUR Ki-na-ah-na [Kiagadèki: Canaan] city of D‘HY/Djahy
located in contemporary Syria and perhaps on to the , PHR WR/Pekyaher Wer [Kush/Kemet:
Inverted Waters, i.e. Euphrates River].
Having secured his northern border and extended , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] political-economic
authority to the , PHR
WR/Pekyaher Wer [Kush/Kemet: Inverted
Waters, i.e. Euphrates River] and maybe beyond, NBPHTIR ЗHMS/Nebpehtire
Ahmese I then turned the full force of the renewed military might of the nation
to the south and began to campaign against , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] former political-economic
sovereigns of , XNT HN
NFR/Khent-Hen-Nefer [Kush/Kemet:
Upper Kush] and successfully secured the southern border regaining the old
fortresses established by , NSW/Nesu [Kush/Kemet: King] XЗXЗWR SNWSRT/ Khakhaure Senusret
III.
At this moment internal dissent
against the ascendancy of , WЗST/Wa-set
[Kush/Kemet: City of the Sceptre,
Thebes] broke out into open rebellion against NBPHTIR ЗHMS/Nebpehtire
Ahmese I in Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] led by TTY‘N/Tetyan. NBPHTIR ЗHMS/Nebpehtire Ahmese I led the
Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] forces loyal to , WЗST/Wa-set [Kush/Kemet: City
of the Sceptre, Thebes] and crushed the insurrection before it could spread
and rip the newly unified nation asunder.
NBPHTIR ЗHMS/Nebpehtire Ahmese I, then, with r , NSYT/Nesyt [Kush/Kemet: Queen] ЗHMS NFRTЗRI/Ahmose-Nefertari and MWT N NSW/Mut en Nesu [Kush/Kemet: Mother of the King] ‘ЗHTP/Aahotep I reorganized the administrative apparatus of the nation restructuring the bureaucracy of both Lower and Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] to better integrate the north back into the nation and to better maintain control of the state so as to minimize opportunities for internal insurrection.
NBPHTIR ЗHMS/Nebpehtire Ahmese I, then, with r , NSYT/Nesyt [Kush/Kemet: Queen] ЗHMS NFRTЗRI/Ahmose-Nefertari and MWT N NSW/Mut en Nesu [Kush/Kemet: Mother of the King] ‘ЗHTP/Aahotep I reorganized the administrative apparatus of the nation restructuring the bureaucracy of both Lower and Upper , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian, Kushite-KMT/Kemet] to better integrate the north back into the nation and to better maintain control of the state so as to minimize opportunities for internal insurrection.
In addition, they
reestablished direct trade relations with international ports in places such as
Kushite Fulani/Minoa and to commemorate their acts engaged in the tradition of
impressive, large-scale awe-inspiring , R PR/Ra
Per [Kush/Kemet: Temple] and , MR/Mer [Kush/Kemet: Pyramid] construction setting a
precedent for the new , PR ‘З/Per-aa
XVIII [18th Dynasty of
KMT/Kemet], which they founded.
[1] The material on the KMT/Kemet
War of National Liberation is taken from the forthcoming book: Ambakisye-Okang
Dukuzumurenyi,
The Book of
the Tep Heseb: An Afrikological Research Methodology (Iringa, Tanzania: University of New
Timbuktu SBЗ/Seba Press, 2015)
[2] From
Forthcoming Book: ‘Pert.Em.Hru: Book of Coming Forth By Day’ [Pre-Dynastic
Kemet/Early Dynastic Kush, 8000-4241 KC/BCE] Trans., Ambakisye-Okang
Dukuzumurenyi, Arkhet Nti Rekh: Books of Knowing Vol. II (Iringa, Tanzania.:
A. Dukuzumurenyi, 2017)
[3] Herbert
Marcuse, Reason and Revolution: An Introduction to the Dialectical Thinking
of Hegel and Marx (London: Oxford University Press, 1941); Herbert Marcuse,
“Ethics and Revolution," in Kultur und Gesellschaft Vol.
II (Frankfurt, Germany: Suhrkamp, 1965) pp. 130-146; Frantz
Fanon, The Wretched of the Earth Trans. Constance Farrington (New York: Grove Press, 1965)
[4]
Translation by the author for other translations
see: A. H. Sayce (Ed.), Records of the
Past: Being English Translations of the Ancient Monuments of Egypt and Western
Asia Vol. I-IV (London: Samuel Bagster and Sons Limited, 1888); Gaston
Maspero, History of Egypt, Chaldea, Syria, Babylonia and Assyria Vol. IV
The First Chaldean Empire and the Hyksos in Egypt (London: The Grolier
Society Publishers, 1903); Alan H. Gardiner (Ed.), Hieratic Papyri in the
British Museum Vol. I Text (London: British Museum, 1935); James B.
Pritchard (Ed.), Ancient Near Eastern Texts Relating to the Old Testament
(Princeton, New Jersey: Princeton University Press, 1969); William Kelly
Simpson (Ed.), The Literature of Ancient Egypt: An Anthology of Stories,
Instructions, and Poetry (New Haven and London: Yale University
Press, 1972); John Lawrence Foster, Ancient Egyptian Literature:
An Anthology (Austin: University of Texas Press, 2001); Adolf Erman, Ancient
Egyptian Literature: A Collection of Poems, Narratives and Manuals of
Instructions from the Third and Second Millennia BC Aylward M. Blackman
(Trans.), (New York: Kegan Paul, 2005)
[5]
Border Stela of PR ‘З/Per-aa XЗXЗWR
SNWSRT/Khakhaure Senusret III, NSW BITY/Nesu Bity, PR ‘З/Per-aa XII c.
2363- 2381 KC [c. 1878-1860 BCE]
[6]
For Medu Neter text transcript see: George S. Teindorff, Urkunden des
Aegyptischen Altertums Vol. XX-XXI (Leipzig: J.C. Hinrichs, 1904) pp.
10-16; Kurt Sethe and Wolfgang Helck, Urkunden der 18. Dynastie:
Historisch-biographische Urkunden Vol. V (Leipzig: J.C. Hinrichs, 1906) pp.
4-14.
[7]
See WЗDXPRR QЗMS/Wadjkheperre Kamese
Stela
Luxor Museum, Luxor Egypt and the WЗDXPRR QЗMS/Wadjkheperre Kamese
Tablet, erroneously called the Carnarvon Tablet in the Egyptian Museum Cairo,
Egypt. This is a new translation for this text. For other translations see:
Kurt Sethe and Wolfgang Helck, Urkunden der 18 Dynastie:
Historisch-biographische Urkunden Vol. V (Leipzig: J.C. Hinrichs, 1906);
James B. Pritchard, (ed.) Ancient Near Eastern Texts Relating to the
Old Testament (Princeton, N.J.: Princeton University Press, 1969); William
Kelly Simpson (Ed.), The Literature of Ancient Egypt: An Anthology of
Stories, Instructions, and Poetry (New Haven and London: Yale University
Press, 1972); K.S.B. Ryholt, The Political Situation in Egypt during the Second Intermediate Period c. 1800-1550 BC (Copenhagen:
Museum Tusculanum Press, 1997);
Nicolas Grimal, A History of Ancient Egypt (Paris: Librairie
Arthéme Fayard, 1988); E.D. Oren, (Ed.), The Hyksos: New Historical and
Archaeological Perspectives (Philadelphia: University of Pennsylvania
Press, 1997); John Lawrence Foster, Ancient Egyptian Literature: An
Anthology (Austin: University of Texas Press, 2001)
[8]
This is a new translation for this text. For other translations see: James
Henry Breasted, Ancient Records of Egypt: Historical Documents from the
Earliest Times to the Persian Conquest Vol. II The Eighteenth Dynasty
(Chicago: The University of Chicago Press, 1906) pp. 6-9; Kurt Sethe and
Wolfgang Helck, Urkunden der 18 Dynastie: Historisch-biographische Urkunden
Vol. V (Leipzig: J.C. Hinrichs, 1906); James B. Pritchard, (ed.) Ancient
Near Eastern Texts Relating to the Old Testament (Princeton, N.J.:
Princeton University Press, 1969); William Kelly Simpson (Ed.), The
Literature of Ancient Egypt: An Anthology of Stories, Instructions, and Poetry
(New Haven and London: Yale University Press, 1972)
[9]
“Book of II Kings 6:24-7:20,” William Tyndale, (Trans.) Holy Bible
(London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint: With
Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851); “Christian Old
Testament,” Holy Bible: With
Apocrypha King James Version (London,
England:, 1611) and New International Version (Colorado Springs: International
Bible Society, 1984)
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