Amenemope 30 Epilogue. Unrepentant Academics

[1] [1] [2] Chapter 30 27.7 27.8 27.9 27.10 Look to these thirty chapters, they please, they educate; they are the best of all writings, they provide knowledge (high social status) for the ignorant1 (humble, impure person). 27.11 If they are read to the ignorant, 27.12 then he will be purified2-3 by means of their utterance. 27.13 Fill yourself with what is in them, put them in your mind. 27.14 and do not let common citizens to interpret them, 27.15 it is he, the scribe, who interprets by teaching. 27.16 As for the scribe who is skilled in his profession, 27.17 he will find that his skill deserves courtier status. 27.18 End of manuscript! 28.1 Copied by Senu, the son of the noble4 father Pami. 27.6 Hwt mH 30 t Chapter 30th 27.7 Look to these thirty chapters, 27.7 ptr observe n =k you tAi these 30 30 n of Hwt chapter Look to these thirty chapters, (Myriam Lichtheim, 1976) 27.8 they please, they educate; 27.8 st they sDAy-Hr please They please, they educate; (Frans L. Griffith, 1926) [2] st sbAy they educate [3] 27.9 they are the best of all writings, 27.9 st they n HAwti n Sfd nb of the best of papyrus roll any They are the foremost of all books, (Lichtheim) 27.10 they provide knowledge (high social status) for the ignorant (humble, impure person). 27.10 1 st dit rx they provide knowledge pA for the Xm ignorant They will give knowledge to (i.e., make to be wise) the ignorant man. (Wallis Budge, 1924) They teach the ignorant. (Adolf Erman, 1924) they make the ignorant to become a knowing one. (Hans O. Lange, 1925) They instruct the ignorant. (Frans L. Griffith, 1926) They make the ignorant wise. (Myriam Lichtheim, 1976) they help the ignorant to know. (John Foster, 2001) They teach the ignorant. (William Simpson, 2003) they let the ignorant acquire knowledge. (Peter Dils, 2022) 1 xm (also ixm , feminine ixmt ) ignorant, was an epithet used along with iwty nonentity, nobody, to name humble, lowly people regarded impure for not resembling physically the noblemen of the ruling elite (some of them were regarded subhuman creatures and were eliminated. Please see page 12 below) The inferior women called “ignorant” and “Wild Cows”, were foreign women, mostly prisoners of war, confined into the so-called Enclosures and raped by the “Bulls” of the ruling elite; thus, producing crown princes along with slaves. Judges were assessing the offspring to decide who was the pure one and who the impure, ignorant one. Academics have a way to conceal reality by means of philosophizing meditation. The aristocratic Bulls who were raping the miserable Cow-women were according to James P. Allen: Bull (kA) Metaphor of male power, both beneficent and inimical: in the former case, the king or various gods, especially the sun; in the latter, an aggressive snake. The beneficent male power of the sun, which also appeared as an inimical aggressive snake!! [3] [4] The texts contain invaluable information which the Egyptologists have turned into magical nonsense. The beneficent and inimical aspects of the begetter are explained and analyzed below, starting with page 11. James Allen goes on with his explanation by taking up the famous Kamutef title (Καμήφης to Greeks) meaning Impregnator of his mother: Bull of His Mother (kA-mjwt.f). Designation of a god who is the source of his own eternal renewal, thus theoretically his own father. Usually an epithet of the Sun or the king. (James P. Allen, 2005). The person who had been recognized by the judges as the son of a noble father, but who had been born and raised into the Enclosure of the Bull, after having joined the society of the noblemen was returning to the Enclosure as a Bull himself and, without knowing, he was ending up raping his own mother. This tragic story is very well known from Oedipus’ case. Oedipus had nothing to do with eternal renewal and theological concepts of the sort. Amenemope could not change the physical appearance of the youngsters born and raised into the Enclosures, but he could make of them advocates of the regime instead of rebels and thus contribute to their “purification”. As per the two following lines, if the instructions were read out to the “ignorant”, the words heard would teach and thus purify the listener. 27.11 27.11 ir if aSi read aloud If they are read out before the ignorant, st they m-AH in the presence [4] pA xm of the ignorant [5] If they are read out before the ignorant, (Wilson) 27.12 then he will be purified by means of their utterance. 27.12 2 xr ir -f twr Hr then becomes he clean through r utterance =sn theirs Assuredly he will steer his course [through life] according to their mouth (i.e., direction). (Budge) so that the who is about them will . . . (Erman) so by them he will be . . . .(Lange) he will be cured (?) by reason of them. (Griffith) Then he will be cleansed by them. (Wilson) He is cleansed through them. (Lichtheim) he will come to treasure what they say. (Foster) He will be purified (of his ignorance 3) through them. (Simpson) then he usually becomes pure through them (or: appearing as pure). (Dils) 2 Obviously, the word twr was unknown to Wallis Budge and he guessed its meaning from sign P10 steering oar, which seems to be a corruption of sign T19 harpoon. 3 The translators are studying ancient texts but they cannot get rid of the mindset of modern man. It would have helped them if instead of spelling the name of the author of the instructions as “Amenemope”, they had prefered to refer to it as “The-god-Amen-in-the-harem”, which is the meaning of Amenemope’s name imn-m-ipt: 2.11 imn m ipt The god Amen in the harem [5] [6] They should also have constantly kept in mind that Amenemope was born and raised in a public harem, an Enclosure, himself. His ‘Bull’ father was a notable citizen of the city of Achmim and his ‘Cow’ mother was serving in a public harem: Please note that Tausert, the mother of Amenemope, was not one of the women of his father’s harem. She was the senior devotee in the Harem of the god Horus which had already evolved into a temple devoted to the god Shu and the goddess Tefnut. The temples never lost their harem names: Luxor is ipt rst Harem of the south, Karnak is ipt swt Harem districts, and Denderah is st msxnt nursery and the harem were parts of the Enclosure. Nursery location. The 27.13 Fill yourself with what is in them, put them in your mind. 27.13 i Oh mH.tw be one filled up n of im what is in =w imi st m them put them in Fill thyself with them; put them in thy heart; (Griffith) Be filled with them, put them in your heart, (Lichtheim) 27.14 and do not let common citizens to interpret them, 27.14 m tw =k and do not you iri rmT n wHa =w let Egyptians to interpret them [6] ib =k mind yours [7] Make thyself to be the man who has unravelled their contents, (Budge) and become a man who (can) explain them, (Erman) and become a man who can explain them. (who knows her well) (Lange) and be an interpreter of them, (Griffith) And be a man who can interpret them, (Wilson) And become a man who expounds them, (Lichtheim) help the young interpret them(Foster) And get men to interpret them. (Simpson) and become a person who explains them, (Dils) 27.15 it is he, the scribe, who interprets by teaching. 27.15 iw =f is he who wHa m sbAti interprets by teaching thinking out and understanding [their] teaching. (Budge) when he declares as a teacher. (Erman) will declare them as teachers. (Lange) explaining as a teacher. (Griffith) Who will interpret them as a teacher. (Wilson) And become a man who expounds them, (Lichtheim) One who expounds as a teacher. (Lichtheim) as they study with their teachers. (Foster) where he (she) explains with/in an apprenticeship (or: as a teacher). (Dils) 27.16 As for the scribe who is skilled in his profession, 27.16 ir as for sS iw the scribe sSsA who is skilled m iAwt tw =f in profession his The scribe who is skilled in his office,' (Lichtheim) The scribe who is proficient in his calling (Foster) As for a scribe who is experienced in his position, (Simpson) 27.17 he will find that his skill deserves courtier status. 27.17 gm =f sw mSAwi will find he it deserving He is found worthy to be a courtier. (Lichtheim) shall rise to be a trusted Friend at court. (Foster) He will find himself worthy of being a courtier. (Simpson) [7] smr courtier (status) [8] 27.18 End of manuscript! 27.18 iw came to =s pw end its sfdw this the manuscript It has come to its end (Wilson) That is its end. (Lichtheim) 28.1 Copied by Senu, the son of the noble father Pami 28.1 4 m sSww Written by snw sA n nTr it pAmi … Senu son of noble father Pami. . . [Done] into writing by Shennu, the son of the Divine Father Pamai (?) (Budge) Geschrieben von Schenu, Sohn des Gottesvaters Pami. . .(Lange) Written by Schenu, son of the father of God Pami. . .(Lange) Written by Senu son of the divine father Pemu. (Griffith) Written by Senu son of the divine father Pami. (Mercer) In the writing of Senu, son of the God’s Father Pa-miu. (Wilson) Written by Senu, son of the divine father Pemu. (Lichtheim) By the writing of Senu, son of the god’s father Pamiu (Simpson) In der Handschrift des Senu, des Sohnes des Gottesvaters Pamiu. (Dils) In the handwriting of Senu, the son of the father of God Pamiu. (Dils) 4 The academic translators who rendered the sentence sA n nTr it as son of the father of God (Lange, Dils); son of the God’s father (Wilson), or even son of the god’s father (Simpson), they regarded the phrase God’s/god’s father as a peculiar title that the ancient Egyptians were awarding to respectable persons. They did not think that scribe Senu wrote that he was the son of the father of the God, or of the father of the god. They should, therefore, have preferred divine father, as per Budge, Griffith, Mercer, and Lichtheim, since even to this date some bishops are called divine fathers. There are instances, however, where the word nTr A title of the queen reads: nTr Hmt god’s wife divine wife noble wife Hswt favored should not be rendered even as divine. nsw Hmt king’s wife (Urk. IV 34.15) nTr Hmt nsw Hmt god’s wife king’s wife divine wife noble wife wrt the Eldest (Urk. IV 192.11) The queen was the wife of the king, not of the God/god. The king was a pure, noble person, not a god and neither the ancient Egyptians regarded the king as a god. [8] [9] The above quoted translators understand this passage as a description of some ritual, whereby the king is transformed into a sort of spiritual being. If noble person takes the place of god, i.e., if the texts, and the ancient Egyptians themselves, are being respected by the translator, then it becomes obvious that the passage refers to Teti at the time when as a young man, not a king yet, he had being pronounced a non-ignorant by the judges. There could be no unpurified, ignorant king. The Pyramid Texts are religious texts, the oldest religious texts there are, and they served the purpose of informing the judging gods of the Osirian after-death judgment that the deceased king (or queen), was a noble person deserving admission into the Netherworld. The only way there was to prove to the judging gods that the deceased was a noble person, was to affirm that at his original judgment, as a young person, he had been indeed declared a noble one. Academic Egyptologists do not want their fellow academics and the public to know of the original, real-life judgement, so that the after-death fake one will not be ridiculed. In order to protect modern religion, they have been depriving humanity of its real history. It was not the ancient Egyptians the only ones who were producing the man power needed by means of raping confined foreign women, it was the kingdoms of the entire ancient Near East area. The same historical incidents can be found written in the Sumerian and the Hebrew texts, but in those history has already ‘evolved’ into legend, myth, and eventually fairy tales while in the Egyptian texts it is related in the form of a written account of a person’s accomplishments in life. In Paragraphs 333-334 of the Pyramid Texts, the incident of the judgment of a young rebel, who managed to make himself into a king, has been recorded. The texts written into the pyramids are copies and therefore the king owner of the pyramid was not the actual character in the story. Some passages point towards Seth, as if he was the main character in the original account. With time, the elements of the story were altered so that the king would not appear as a rebel, yet, Unas’ text being the older one is the one closer to the original. [9] [10] Paragraph 333a: Unas was transferred to the West after his judgement. Paragraph 333b: Unas did not report to the judgement site. Instead, he arranged for a note to be sent to the judges, blackmailing or threatening them (according to the copy written into the pyramid of the next king, Teti, the note is said to had been sent by the lords themselves who were. . . . recommending Teti!). Paragraph 334a: The Ba district was a den of rebellious women and therefore the note sent was a threatening, not a bribing one. Paragraph 334b: The lords of the great estate could not harm Unas and, of course, the ferryman dared not demand to be bribed. Paragraphs 509 – 510 (right below) refer to Unas as king, as ‘Bull’ who rapes all his female subjects. That was an aspect of the owner of the pyramid, not of Seth (if Seth was indeed the rebel mentioned in the original text): [10] [11] Unas’ story has a parallel in the story of Gilgamesh. Both kings were born of humble Cow-women whom the lords were raping; they both were rebels who vanquished and exterminated their lords (gods) and made themselves into kings who, however, acted as Bulls. One is led to think that on becoming kings they dropped their revolutionary beliefs and transformed their selves into the rapist criminals they fought against. According to the Egyptian texts, however, things were not that simple. As per James Allen’s definition of the term “Bull”: Bull (kA) Metaphor of male power, both beneficent and inimical: in the former case, the king or various gods, especially the sun; in the latter, an aggressive snake. The beneficent Bull was the nobleman who was fathering noble people through primitive women. What primitive offspring was produced, it was eliminated; filtering thus the population which did benefit from the action of the Bull: [11] [12] The inimical Bull, the aggressive snake, was the phallus of Seth, appearing below as Baba, who was producing only primitive ignorant people: Plutarch in his “On Isis and Osiris” calls Baba ‘Βέβων,’ (Bebo) and identifies him with Typhon, tbh, Seth. Plutarch writes: The name Seth by which they call Typhon signifies oppression and violence. It often denotes a continuous reversal and relapse. Then again, others say that one of the companions of Typhon was called Bebo, while Manetho states that the Typhon himself was called Bebo. This term means restrain, or obstruction, because when things are going their way, as they should, the power of Typhon is resisting.(371 B-C, §49) [12] [13] It indeed took millions of years for the traits of primitive modern humans to evolve. The Egyptian noblemen regarded themselves as the fully evolved humans, while the other people groups were regarded primitive. The phallus of Ra, therefore, who realized the filtering, was their own phallus, they were Ra! In the Epic of Gilgamesh, however, the filtering was realized by transforming into a nobleman Enkidu, the actually primitive creature that no longer existed (having had thick bones, hair all over his body, and drinking water along with the animals). Is, therefore, the extreme racism of the pharaonic regime a product of the pharaonic regime, or does it stem from the behavior of Anatomically Modern Humans towards Ealy Modern Humans and Neanderthals; in which case . . . we, are Ra! Dimitrios Trimijopulos Retired Master Mariner June 11, 2022 A dangerous, megalomaniac modern Akhenaten is currently killing children in Ukraine. The present article is the revised part of an unpublished 512-page work registered with the National Library of Greece on January 10, 2002. © 83/2002 Δημήτριος Τριμιτζόπουλος ΓΙΓΑΝΤΩΝ ΘΕΟΜΑΧΩΝ ΜΝΗΜΑ Μελέτη επί των αιγυπτιακών ταφικών κειμένων © 83/2002 Αναθεώρηση 2022 IN MEMORY OF GODS FIGHTING GIANTS [13]