Excerpt: Ambakisye-Okang Olatunde
Dukuzumurenyi, Revolution: A People’s Methodology of Regime Change Essays
on a Theory of Afrikan Socio-political Economic Liberation with an Exposition
on the first Black War of National Liberation: Kushite KMT/Kemet & the
Expulsion of the Kushite Kanaanite Hyksos c. 2681-2706 KC [c. 1560-1535 BCE] [Iringa, Tanzania: University
of New Timbuktu System SBЗ/Seba Press, 2014]
First
Black War of National Liberation Kushite KMT/Kemet & the Expulsion of the
Kushite Kanaanite Hyksos c. 2681-2706
KC[1]
[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 [Kiswahili: Culture] is unambiguously
the supreme political-economic exploit born of the collective national Utambuzi [Kiswahili: Consciousness] 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 [Kiswahili: Ancestors], 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. From
the perspective of the Wahenga na Wahenguzi precepts of the law of MЗ‘T/Maat
violent resistance to foreign domination which is a representation of the
chaotic principles of ISFT/Isfet 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 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, and his ceremonial wife ‘ЗHTP/Aahotep I, launched
the War of National Liberation to oust the Kushite Kanaanites, who were under
the leadership of NB XPŠ R IPPI/Neb Khepesh Re Ipepi, from the IDHW N HPI ITRW/Iedjehu en Hapi Iteru and
out of 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 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 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 NSYT
MSYT/Nesyt Mesyt [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:
Kushite Kanaanite Hyksos] from the sacred land.
Now
at this time Upper KMT/Kemet in its divided, disunified state probably faced
fairly regular incursions by the HKЗW NW XЗSTYW/Hekau nu Khastyu, 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. With so many
claimants, counter-claimants and potential claimants and war of SPЗT/Sepat [Kush/Kemet: Nome] against SPЗT/Sepat, with independent PR
‘З/Per-aa rising up in different city-states as happened in ЗBDW/Abdju
c. 2591- 2641 KC [c. 1650-1600 BCE] and with a lack of any type of
border security, Upper 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:
High Culture of the Island of Meroe] south.
The
ascension of SNЗXTNR ЗHMS/Senakhtenre Ahmese and his
success at unifying all of Upper 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 in the IDHW N HPI ITRW/Iedjehu
en Hapi Iteru [Kush/Kemet: Nile Delta]
with wary eyes; for a unified Upper KMT/Kemet spelled the end of Kushite
Kanaanite domination in the north as it had since the days of the great
unifier, PR ‘З/Per-aa N‘R MR/Nar-Mer. It
was probably with these political-economic thoughts in mind that the Kushite
Kanaanite leader NB XPŠ R IPPI/Neb Khepesh Re Ipepi initiated the acts which
precipitated the end of Kushite Kanaanite rule in Lower KMT/Kemet. According to
the chronicles of the HRSŠTЗ/Herseshta [Kush/Kemet: Teachers Adept in
the Sacred Wisdom] 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 N HPI ITRW/Iedjehu en Hapi Iteru became
gravely concerned at the course of events that were transpiring in the south. Following
the chaos of PR ‘З/Per-aa XIII-XVI and the ascension to hegemony of the HKЗW NW
XЗSTYW/Hekau nu Khastyu, 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 and in an effort to strike while he felt he had the upper hand he
devised his strategy. Now the Kushite
Kanaanite rulers having access to the archives of the PR R`/Per Ra, in
IWNW/Aunu the NIWT M R‘/Niut em Ra were aware of the words of PR ‘З/Per-aa XЗXЗWR
SNWSRT/ Khakhaure Senusret III, of PR ‘З/Per-aa XII 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 KMT/Kemet and Lower 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 PR ‘З/Per-aa XЗXЗWR SNWSRT/ Khakhaure Senusret III is
specifically directed upon the , RSYW/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush], to the
Kushite Kanaanite HKЗW NW XЗSTYW/Hekau nu Khastyu in the IDHW N HPI ITRW/Iedjehu en Hapi Iteru the
RSYW/Resyu would most likely have included all of the ‘original’ peoples of the
INT `ЗT N H`PI ITRW/Inet Aat en Hapi
Iteru [Kush/Kemet: Nile Valley]
and thus RSYW/Resyu would also encompass , ŠM‘YW/Shemayu [Kush/Kemet: Southerners, People of Upper KMT/Kemet]. Meaning then
that the Kushite Kanaanite HKЗW NW XЗSTYW/Hekau nu Khastyu 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 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 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 ruling houses behind SQNRЗ DHWTY ‘З/Seqenera Djehuty-aa, ‘ЗHTP/Aahotep
I and WЗST/Wa-set; 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 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 HЗPI ITRW/Hapi Iteru [Kush/Kemet: Nile River] and its
B‘HW/Bahu, 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 Pyramid Texts and the PRT M
HRW/Pert em Heru, 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; furthermore, IMWN
R‘/Amun-Ra, the patron Mhenga of WЗST/Wa-set, 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 primeval waters of NW/Nu and a symbol of ST/Set
whom the Kushite Kanaanites 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 IMWN
R‘/Amun-Ra, and his descendants of WЗST/Wa-set should be desisted, thereby
causing the people to commit sacrilege against NTR ‘З/Netcher-aa, through the
person of the PR ‘З/Per-aa. Now in WЗST/Wa-set 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 Kanaanites, 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 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 KMT/Kemet against the dazed and bewildered Kushite Kanaanite HKЗW
NW XЗSTYW/Hekau nu Khastyu. 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 NSYT/Nesyt ‘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 of WЗST/Wa-set 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, 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 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 and with the aid of ‘ЗHTP/Aahotep I was
firmly established upon the throne of Upper 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 KMT/Kemet from the coasts of
the IDHW N HPI ITRW/Iedjehu en Hapi Iteru to the
fortified borders with Lower 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 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 KMT/Kemet who were well placed in the SPЗTЗ/Sepats
of Upper KMT/Kemet and in the institutions of the HWT PR ‘NX/Hwt-Per-Ankh. Once having
overcome this opposition he led successful campaigns in the north victoriously
crushing the Kushite Kanaanite HKЗW NW XЗSTYW/Hekau nu Khastyu in battle after
battle and also preventing an alliance between the Kushite Kanaanites and the
nations of Lower Kush. Having subdued
all of the territories formerly controlled by the Kushite Kanaanite HKЗW NW
XЗSTYW/Hekau nu Khastyu in the IDHW N HPI ITRW/Iedjehu
en Hapi Iteru and leaving a sufficiently strong military force to lay siege to
and keep the Kushite Kanaanites boxed up in HWT WRT/Hut Weret, WЗDXPRR QЗMS/Wadjkheperre Kamese turned his full attention to
the south and waged two campaigns against Utamaduni Mkubwa ya IW
MIRWIWЗ/Iu Miruiwa with
the intention of securing the Kushite KMT/Kemet borders at the old line of fortresses
originally built by PR ‘З/Per-aa XЗXЗWR SNWSRT/ Khakhaure Senusret
III. It is perhaps during the second
campaign against the Kushites of Utamaduni Mkubwa ya IW MIRWIWЗ/Iu Miruiwa
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 PR
‘З/Per-aa, 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
Kanaanite HKЗW NW XЗSTYW/Hekau nu Khastyu.
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 WRT/Hut Weret and in the border skirmishes against
the confederated nations of Lower Kush in the south. She undoubtedly prevented reinforcements from
reaching HWT WRT/Hut Weret from Kushite Kanaan and solidified the logistics
which kept the northern siege forces well supplied while also dealing with
stragglers from the defeated Kushite Kanaanite 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 KMT/Kemet who still retained an irrational
loyalty to the HKЗW NW XЗSTYW/Hekau nu Khastyu. 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 Kanaanites in the IDHW N HPI ITRW/Iedjehu en Hapi Iteru. 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 KMT/Kemet and commenced the
final phase of the conquest of IDHW N HPI ITRW/Iedjehu
en Hapi Iteru and of Kushite Kanaan the stronghold of Kushite Kanaanite
power. With WЗDXPRR QЗMS/Wadjkheperre Kamese having reduced the
Kushite Kanaanite forces sphere of influence to the environs of HWT WRT/Hut
Weret 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/Aunu the NIWT M R‘/Niut em Ra
and after paying respects in the sacred shrines of the PR ‘NX/Per.Ankh of R‘/Ra,
he continued on and conquered the strategic frontier fortress city of TЗRW/Tcharu,
which protected the main route into Kushite Kanaan 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 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 Kanaanites, HWT WRT/Hut Weret,
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 Kanaanites 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 Kanaanites 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 WRT/Hut Weret 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 and launched an invasion from XNT HN
NFR/Khent-Hen-Nefer into Upper 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 N NSW/Mut en Nesu [Kush/Kemet: Mother of the King] ‘ЗHTP/Aahotep
I and ЗHMS NFRTЗRI/Ahmose-Nefertari.
Following the successful campaign against the Utamaduni Mkubwa ya IW MIRWIWЗ/Iu
Miruiwa invasion
forces in Upper KMT/Kemet NBPHTIR ЗHMS/Nebpehtire Ahmese I returned to the
north and completed the conquest of the IDHW N HPI ITRW/Iedjehu
en Hapi Iteru and then pursued the Kushite Kanaanites into Kanaan 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 Kanaanite city of
D‘HY/Djahy located in contemporary Syria and perhaps on to the PHR
WR/Pekyaher Wer. Having secured his
northern border and extended Kushite KMT/Kemet political-economic authority to
the PHR WR/Pekyaher Wer 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 Kushite KMT/Kemet’s former
political-economic sovereigns of XNT HN NFR/Khent-Hen-Nefer in Lower Kush and
successfully secured the southern border regaining the old fortresses
established by PR ‘З/Per-aa XЗXЗWR SNWSRT/ Khakhaure Senusret III. At this moment internal dissent against the
ascendancy of WЗST/Wa-set broke out into open rebellion against NBPHTIR
ЗHMS/Nebpehtire Ahmese I in Upper KMT/Kemet led by TTY‘N/Tetyan. NBPHTIR ЗHMS/Nebpehtire Ahmese I led the
Upper KMT/Kemet forces loyal to WЗST/Wa-set and crushed the insurrection before
it could spread and rip the newly unified nation asunder. NBPHTIR
ЗHMS/Nebpehtire Ahmese I, then, with 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 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 Minoa and to commemorate their acts engaged in the tradition of
impressive, large-scale awe-inspiring PR ‘NX/Per.Ankh and Pyramid construction
setting a precedent for the new , PR ‘З/Per-aa XVIII [18th Dynasty of KMT/Kemet], which they founded.
Author
Bio
Ambakisye-Okang
Olatunde Dukuzumurenyi, Ph.D. is a citizen of the United
States of America and expatriate resident of the United Republic of
Tanzania. Dr. Dukuzumurenyi is a
graduate of Grambling State University, in Grambling, Louisiana, USA with a
Bachelors of Arts in History and Masters of Public Administration in Public
Administration with emphasis in Health Service Administration and of Southern
University A & M College Baton Rouge, Louisiana, USA with an earned
Doctorate of Philosophy in Public Policy Analysis from the Nelson Mandela School
of Public Policy and Urban Affairs.
Dr. Dukuzumurenyi is an Afrikan-centered educator, public policy
analyst, public administration scholar, political scientist, and public
lecturer on Afrikan education, Nation-building, history, economics, politics
and spirituality emphasizing systems design and strategic planning in the
development of Afrikan political, military, social and economic agency. He has served the Afrikan community as an
Afrikan American Studies, Geography and Economics teacher in the East Baton
Rouge Parish School System of the United States for nine years, as an Adjunct
Professor of Political Science at Southern University A & M College in
Baton Rouge, Louisiana for one year and as Associate Director of Research and
Publication, Editor of the Journal of East Afrikan Research and Lecturer on the
Faculties of Education, Cultural Anthropology and Tourism, Business and
Development Studies at the University of Iringa in the United Republic of
Tanzania, East Afrika for two plus years. He is also the founder and director
of the University of New Timbuktu System SBЗ/Seba
Press. The guiding influences for Dr.
Dukuzumurenyi have been the works of Dr. Amos N. Wilson, Dr. Asa Hilliard, Dr.
John Henrik Clarke, Dr. Yosef Ben-Jochanan, Dr. Marimba Ani, Mwalimu Julius
Nyerere, Osagyefo Kwame Nkrumah, Minister Malcolm X, Stephen Biko, Shaka Zulu,
Mangaliso Sobukwe & Ptahhotep to name only a select few.
[1] In
this article two calendars will be presented as a guide to recorded events. One
is the Julian calendar to which all in the Eurocentric countries and their
former colonies are familiar with. Its divisions used here are BCE, Before the
Common Era and CE, the Common Era. The second calendar is labeled KC, for
Kemet/Kush Calendar. This Kemet/Kush calendar was based on the Sopdet Year
[Sothic Cycle]. The German Egyptologist Eduard Meyer of the Berlin School of
Egyptology developed the Sothic Theory in 1904. See: Eduard Meyer,
Ägyptische Chronologie, (Akademie
der Wissenschaften: Berlin, 1904). The
Sothic Theory is based on the 1,460 year cycle of the star Sopdet [Sirius]. The
Peret Sopdet, heliacal rising of Sopdet, is mentioned in many Kemetic documents
as occurring in the same observational position every 1,460 years would occur
on the Wep Renpet or Kemetic New Year. The earliest Sopdet Year as calculated
by Eduard Meyer occurred in 4241 BCE, with a second Sopdet Year occurring in c.
1461 KC [c. 2780 BCE] during the 4
th Kemetic Dynasty. Another Sopdet
Year is stated to have occurred during the 12
th Dynasty in the
seventh year of Per-aa Sesotris III according to the Illahun Papyrus. The
Eberus Medical Papyrus also states that a Sopdet Year occurred in the ninth
year of the 18
th Dynasty Per-aa Amenhotep I. Another possible
Calendar consists of the date given by Manetho as recorded by the Hersetha
[University Priestesses and Priests] of c. 32284 BKC [c. 36,525 BCE] which
according to Kemetic texts was the year when the first Divine Rulers arrived in
Kemet from Southern Afrika, the Land where the Gods deigned to come down and
commune with the ‘Blameless Ethiopians’. It is written about by the Hersetha as
the Sep Tepi, the First Time a Golden Era of High Culture. While this event is
relegated to Mythology by Egyptologists and Afrikologists for that matter, the
written record of the Wahenga [Ancestors] reads as if this was a real event
which literally occurred and not as if it is an allegorical tale. A third
possible Calendar of Kemet/Kush origin would begin in the year c. 7301 BKC [c. 11,542
BCE] which is recorded by the Hersetha as the year in which ‘Men began to rule
Men, following the Age of the Rule of the Gods. A fourth possible Calendar
could be commenced from the date of c. 2039 BKC [c. 6280 BCE] which according
to Ethiopian Sources is the date of the birth of Kush, the progenitor of the
Kushites and the Kushite Kingdom. Babu Yosef ben-Jochanan uses the first year
of the establishment of United Dynastic Kemet c. 141 KC [c. 4100 BCE] as year
one making the current year according to this dating 6113 NY [Nile Year]. Also
there is the Lebombo implement [Bone] found in the eastern Democratic Republic
of the Congo which dates to c. 32759 BKC [c. 37,000 BCE] which has 29 markings
possibly signifying a lunisolar Afrikan calendar. In addition there is the
Ishango Implement [Bone] found in the Democratic Republic of the Congo, which
is dated conservatively to c. 4759- 2259 BKC [c. 9000-6500 BCE] and may be as
old as c. 20759 BKC [c. 25,000 BCE]. It is an Afrikan calendar that contains 39
marks, used as a notation system for calculating the monthly phases of the
moon. The Ishango Implement could be
used as year one of an Afrikan oriented calendar system. Using any of these or other Afrikan calendars
is an elementary must to free Afrikans from the tyranny of Eurocentric records
of time which severely limit Afrikans to a box of European Mythological
Reality. Consider that, the current
calendar utilized by Europeans is centered on the Birth of the Mythical Yeshuwa
the Messiah [Jesus the Christ], dividing time into BC [Before Christ] and A.D.
[The year of the Lord- Yeshuwa] This calendar defines all human events in
relation to a Mythological Event of European derivation and limits human history
ostensibly to 4004 BCE, the supposed date of creation. Within this time system
all Afrikan acts are relegated to points in time when Europeans encountered
Afrikans. A calendar of Afrikan origin
greatly expands Afrikan historical memory, places Afrikans in the subjective
seat of active agents in time and connects Afrikans of today with a long
history replete with Afrikan cultural, social, political and economic
progression and regression. For additional reading see: John G. Jackson,
Introduction
to African Civilization (New York: Citadel Press, 1994) pp. 259; J. A.
Rogers,
100 Amazing Facts About The Negro (St. Petersburg, Fl: Helga M.
Rogers, 1957) pp.21; James Henry Breasted,
A History of Egypt (New York:
Bantam Books, 1967) pp. 16; Gerald Massey,
A Book of the Beginnings Vol. I
(New York: A&B Publishers, 1994) pp. 28;
W. G. Waddell,
Manetho: With An English Translation (Cambridge:
Harvard University Press, 1940)
[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)
