Tag Archives: KMT
The hieroglyphic sign for “mountain” depicted to peaks with a valley running between them. This image approximated the hills that rose up on either side of the Nile valley.
Although the djew hieroglyph did portray the mountain ranges the Egyptians saw in their everyday lives, it also was a visualization of their cosmic beliefs. Symbolically, the “mountain” was an image of the universal mountain whose two peaks were imagined to hold up the sky. The eastern peak was called Bakhu, to the west was Manu. The ends of this great mountain were guarded by two lions who were called Aker. Aker was a protector of the the sun as it rose and set each day. Continue reading
The Egyptian Shen-Ring,
symbol of all symbols,
represents the coming together
of the linear ordinary way of being
and the global plenary one
– in two words: time and eternity.
The art of passing from the one to the other,
and linking them at will,
is the secret of all dynamism and freedom.
The shen ring is at first glance a circle with a horizontal line in a tangent along its bottom edge. However the shen is more than meets the eye. The Shen is a symbol which represents eternity. The more elongated version is known as a “Shenu”. It is used to house the name of someone in Mtu Ntr or hieroglyphics. Once a name was placed within it, it was thought to protect that person from negativity.
Deriving its name from the root shenu (to encircle), it was almost always a symbol of eternity. However, the shen ring also held the idea of “protection.” It most often carried this connotation when seen in its elongated variation, the cartouche; which surrounded the birth and throne names of the Pharaohs. Continue reading
From The Ancient Kemetic Roots of Library and Information Science
By Itibari M. Zulu
A Library: A Literature
An obvious axiom in any discussion of libraries is that one must first have a literature in order to have a library. In this regard, Kemet was rich: (1) the Egyptian language is the oldest written (via hieroglyphics) language in existence (McWhirter, 1982, 166); (2) evidence of a literature is present in the library of Akhenaton (Amenhotep/Amenophis, IV) which contains numerous clay tablets/books in cuneiform writing representing diplomatic correspondence between Amenhotep III, Akhenaton’s father, and nation‑states subject to Egypt (Metzger, 1980, 211); (3) the Palermo Stone, a book of annals of Kemet mentioning Seshait (Seshat/Sesheta) as the goddess of libraries, writing, and letters (Richardson, 1914, 58‑60); and (4) the text of the Precepts of Ptah‑hotep, one of the first (c. 4000 B.C.) philosophical compositions (composed 2,000 years before the Ten Commandments of Moses and 2,500 years before the Proverbs of Solomon), engraved in stone (Nichols, 1964, 33‑34).
Hence literature in ancient Kemet was common and varied in its form. Sometimes it was on papyrus and at other times it was carved/engraved in stone (c. 2700 B.C.) on the walls of temples (library‑universities), pyramids, and other monuments (Nichols, 1964, 32). Fortunately, works written in stone have survived, to provide unequivocal evidence of an extensive Kemetic tradition.7 Continue reading
The Prophecies of Hermes (Tehuti)
Pure philosophy is spiritual striving, through constant contemplation to attain True Knowledge of Atum the One –God. But, speaking now in prophecy, I say that in times to come, no one will pursue philosophy with single-mindedness and purity of heart. Those with a grudging and ungenerous temperament will try and prevent men discovering the priceless gift of immortality. Philosophy [Spirituality] will become confused, making it hard to comprehend. It will be corrupted by spurious speculation. It will be entangled with bewildering sciences like arithmetic, music and geometry.
The student of pure philosophy studies the sciences not as fanciful theories, but as devotion to Atum – because they reveal a universe perfectly ordered by the power of number; because measuring the depth of the sea and forces of fire and magnitude of physical things leads to a reverent awe at the Creator’s skill and wisdom; because the mysteries of music bear witness to the unsurpassed talent of the Supreme Artist who has beautifully harmonized all things into a single Whole, suffused with sweet melodies. Continue reading
By J. Hill
Tehuti (Thoth, Djehuty, Tahuti, Tetu) was one of the earlier Egyptian gods. He was popular throughout Egypt, but was particularly venerated in Khnum (Hermopolis Magna) where he was worshipped as part of the Ogdoad. As the power of his cult grew, the myth was rewritten to make Tehuti the creator god. According to this variant, Tehuti (with His head in the form of an ibis, one of his sacred animals) laid an egg from which Ra (Atum, Nefertum, or khepri) was born.
Other myths suggest that Tehuti created himself through the power of language (in an interesting parallel to the phrase in the Gospel according to St John “in the beginning was the word, and the Word was with God, and the Word was God”). His song was thought to have created eight deities of the Ogdoad (the gods Nun, Heh, Kuk and Amun and the goddesses Nunet, Hauhet, Kuaket and Amaunet).
The moon and the sun were initially thought of as the left and right eyes of Heru (Horus). Continue reading
A very well known image of Tehuti, the ibis headed Black man.
Name in Medu Neter
Major spiritual center: Khmun
Symbol: The papyrus scroll
Parents: None, thought to be self created, around the same time as Ma’at
Consort: Ma’at, Seshat
Tehuti (also Djehuti), the lord of Khemmenu, self created, to whom non had given birth, is the Neter responsible for teaching the world to write and record information with the Medu Neter system. From many Funerary texts, it’s known that Tehuti was the Neter of all the arts and sciences, that he was the “lord of books,” and the “scribe of the Neteru”, and “Mighty in speech”.
From the Pyramid Texts it’s known that Tehuti was in service to deceased kings. His service was eagerly awaited by the by the souls waiting to join the realm of the Ancestors. People waited for him because it was with him that Ma’at weighed their heart against their past actions. Continue reading
Heh and Hauhet, Deities of Infinity and Eternity
By Caroline Seawright
The ancient Egyptians [KMT] believed that before the world was formed, there was a watery mass of dark, directionless chaos. In this chaos lived the Ogdoad of Khmunu (Hermopolis), four frog gods and four snake goddesses of chaos. These deities were Nun and Naunet (water), Amun and Amaunet (invisibility), Heh and Hauhet (infinity) and Kek and Kauket (darkness).
The water stretched infinitely off in all directions, as ever lasting as time itself. Heh and Hauhet came to symbolise infinity. After time began, Heh and Hauhet came to symbolise limitless time, and long life.
The frog or human headed god Heh (Huh) was one of the original eight gods of the Ogdoad of Khmunu Continue reading
In retribution for the ‘prying’ or ‘intrusive curiosity’ inherent in the reading of another’s words, the Argentine novelist Manuel Puig entitled a 1980 work ‘Eternal Curse on the Reader of these Pages.’ The same sentiment appears in Egyptian magic. A Coptic curse preserved in the British Museum (Oriental Ms. 5986) begins with an invocation for divine wrath directed not against its primary victims (who are later damned by name), but against the accidental discoverer:
God of heaven and earth! Whoever shall open this papyrus and read what is written in (it), may all those things written in it descend upon him.1
A counterpart is provided by the Coptic Papyrus Lichaev, which concludes a specific curse with a similar generic warning:
Whoever opens this papyrus and reads it, what is written on it will come upon him, by order of the lord god.2
Such invocations of divine hostility have their origin well before Coptic Christianity, in magical practices of Late Period Egypt that exploit the bond between the demonic and the divine. Continue reading