Sunday, July 21, 2024

Land of Nuhašše by other names

by Damien F. Mackey The name, Kar Nuhašše, or Kar Nuhašša, looks to me suspiciously like the name of the land of uncertain location, Tarḫuntašša, which I have previously identified with Karduniash. For this land, another of ancient history’s many poorly known (“little is known of”) locations, I need to resort to the Wikipedia article, “Nuhašše”, for an approximate area: https://en.wikipedia.org/wiki/Nuha%C5%A1%C5%A1e Nuhašše (kurnu-ḫa-áš-še; kurnu-ḫa-šeki), was a region in northwestern Syria that flourished in the 2nd millennium BC. It was east of the Orontes River bordering Aleppo (northwest) and Qatna (south). It was a petty kingdom or federacy of principalities probably under a high king. Tell Khan Sheykhun has tenatively been identifed as kurnu-ḫa-šeki.[1] Name, borders and society …. The Semitic name "Nuhašše" means "rich, prosperous".[2] Nuhašše stretched from the Euphrates valley in the east to the Orontes valley in the west between Hamath in the south and Aleppo in the north;[3] it did not include Ebla and it was separated from the Euphrates river by Emar and Ashtata.[2] In the west, it reached the Orontes river only if it included the region of Niya which is debated.[2] The main city was named Ugulzat (possibly modern Khan Shaykhun).[4][5] Hittite texts mention the "Kings of Nuhašše", indicating that the region consisted of a number of petty kingdoms that might have formed a confederacy; one of the monarchs took the role of primus inter pares (first among equals),[6] and resided in Ugulzat.[4] …. [End of quote] This proposed location of the land of Nuhašše basically fits with a revised land of Chaldea setting, in NW Syria, as given to it in 2020 by Royce (Richard) Erickson: A PROBLEM IN CHALDAEAN AND ELAMITE GEOGRAPHY (5) A PROBLEM IN CHALDAEAN AND ELAMITE GEOGRAPHY | Royce Erickson - Academia.edu The name, Kar Nuhašše, or Kar Nuhašša, looks to me suspiciously like the name of the land of uncertain location, Tarḫuntašša, which I have previously identified with Karduniash: More uncertain ancient geography: locations Tarḫuntašša and Arzawa (5) More uncertain ancient geography: locations Tarḫuntašša and Arzawa | Damien Mackey - Academia.edu Tar ḫ un t ašš [a] Kar d un i ash Can we now add to this short list, Kar Nuhašša, thus tying up all at once: Tar ḫ un t ašš [a] Kar d un i ash Kar n u h ašš [a] and assigning these names to the region of NW Syria, as constituting a revised Chaldeo-Babylonia?

Ugulzat another name for Ugarit (Akkad)

by Damien F. Mackey “The main city was named Ugulzat …. Hittite texts mention the "Kings of Nuhašše", indicating that the region consisted of a number of petty kingdoms that might have formed a confederacy; one of the monarchs took the role of primus inter pares (first among equals),[5] and resided in Ugulzat.[3]” Wikipedia The capital city of the mighty Akkadian kingdom, namely AKKAD (Sumerian Agade), I determined to have been the important port city of Ugarit (var. IKAT): My road to Akkad (5) My road to Akkad | Damien Mackey - Academia.edu Ugarit (Akkad) was in what was, or became, a separate land in antiquity. That region would come to be known as Nuḫašše. Ancient regions such as NW Syria, which were affected variously by Mitanni, Hittites, Assyria, and Egypt, would have been known under different names. For instance, the region that included Ugarit and Qatna was known as Nuḫašše. According to the Wikipedia article, “Nuhašše”: Nuhašše - Wikipedia “Nuhašše, also Nuhašša … was a region in northwestern Syria that flourished in the 2nd millennium BC. It was a federacy ruled by different kings who collaborated and probably had a high king. Nuhašše changed hands between different powers in the region such as Egypt, Mitanni and the Hittites. It rebelled against the latter which led Šuppiluliuma I to attack and annex the region”. The article goes on to tell of the geographical extent of the kingdom of Nuḫašše: “The name "Nuhašše" is Semitic meaning rich or prosperous.[1] Nuhašše stretched from the Euphrates valley in the east to the Orontes valley in the west between Hamath in the south and Aleppo in the north;[2] it did not include Ebla and it was separated from the Euphrates river by Emar and Ashtata.[1] In the west, it reached the Orontes river only if it included the region of Niya which is debated.[1]” Here I am particularly interested in two potential facts (below), that the Nuḫašše “federacy … probably had a high king”, and that he would have resided in the “main city [that] was named Ugulzat”. Wikipedia again: “The main city was named Ugulzat (possibly modern Khan Shaykhun).[3][4] Hittite texts mention the "Kings of Nuhašše", indicating that the region consisted of a number of petty kingdoms that might have formed a confederacy; one of the monarchs took the role of primus inter pares (first among equals),[5] and resided in Ugulzat.[3]” Typically, the precise location of the important city of Ugulzat is not known. As I would expect the capital city in a region that included Ugarit to be Akkad (IKAT), then my Akkad-Ugarit should also be the same as the kingdom of Nuḫašše’s “main city [that] was named Ugulzat”. My conclusion, therefore, would be that Nuḫašše’s capital city, Ugulzat, represented just another version of the name Ugarit. Thus: UGULZAT = UGARIT (IKAT) = AKKAD = AGADE.

Friday, July 12, 2024

Khety also mirrors Joseph and the era of abundance to Famine phases

by Damien F. Mackey Introduction From the historical entities, DEN and KHASEKHEMWY - identifications of the biblical Joseph, as we have found - there may be derived multiple names applicable to Joseph. I already listed these in my article: Joseph as Chancellor of Egypt, Hemaka (7) Joseph as Chancellor of Egypt, Hemaka | Damien Mackey - Academia.edu Den, ‘he who brings water’, also has the Manethonic name, Usaphais, which (Usaph-) is straight-out Yosef (Joseph). Khasekhemwy - who is also Khasekhem; Hetepsekhemwy; Hotepsekhemoui; and Sekhemkhet - importantly has the name Imhotep (-ef), presumably the Imhotep of the Famine Stela, who is the favoured person for Joseph. He is also Bebi, a name of Famine significance. And he, as Sekhemkhet, has the names of Djoser (Zoser) and Tyris (the Tyrian), and, as I am shortly to suggest, may be the important Khety (Kheti). More recently, I have connected the Joseph-like Hemaka to the name Khasekhem. Since these multiple names embrace a vast period from the First Dynasty until the Eleventh Dynasty, that is, in unrealistic conventional terms, I have also had to connect them in partnership with a ruler of, now the First Dynasty, now the Third Dynasty, and now the Eleventh Dynasty. This I did in my article: Biblical King of the seven-year Famine (9) Biblical King of the seven-year Famine | Damien Mackey - Academia.edu The Famine king, I concluded, was the multiply-identified: Djer (Nynetjer)/Djet (First Dynasty); Horus Netjerikhet (Third Dynasty); Mentuhotep II Netjerihedjet (Eleventh Dynasty) Now, Mentuhotep II had an important treasurer named Khety (Kheti), about whom we do not appear to know anywhere near enough. Khety Silsileh rock relief depicting a giant king Mentuhotep II, on the right Intef III and the treasurer Kheti and, on the left, queen Iah. https://en.wikipedia.org/wiki/Kheti_(treasurer) heti ẖtj(j) in hieroglyphs Era: Middle Kingdom (2055–1650 BC) Kheti was an ancient Egyptian treasurer of the 11th Dynasty, under king Mentuhotep II. Kheti appears in several sources and was one of the most influential figures at the royal court of the king. He is depicted in two rock reliefs at Shatt er-Rigal where he is standing in front of the king. Once the king wears the Sed festival dress. It can be assumed that Kheti was involved in arranging the festival for the king. …. His name and title appear in the funerary temple of the king in Deir el-Bahari and he had a tomb near the funerary temple of his king. …. The tomb (TT311) was found heavily destroyed but there are still many remains of reliefs showing that it was once decorated. …. [End of quote] Since Mentuhotep II was the Famine king, I would be looking to connect this Kheti with the nomarch of the same name of a Famine era, commonly known as Khety II of Assiut, and linking the name Kheti to one of our Joseph names above, Sekhemkhet -khet, Kheti. In the following account of Kheti by Brian Fagan, “Ancient Egypt’s Great Hunger” (2021), the official grows up in an era of abundance for Egypt, but then, as in the case of the biblical Joseph, there occur sequences of low Niles and a protracted Famine: https://popular-archaeology.com/article/ancient-egypts-great-hunger/ …. By any standards, another nomarch, Khety II of Assiut, was well connected. He grew up at the royal court and boasted in his tomb inscriptions that he learned swimming with the pharaoh’s children. Young Khety grew up during prosperous times, when brimming Nile floods irrigated the fertile lands around Assiut. Profoundly loyal to the pharaohs, he rose to become nomarch of Assiut, a tax collector and powerful administrator who served as the king’s representative in his nome, a province far upstream from the court at Memphis. But the good times were over. Flood after flood peaked quickly, at much lower levels than before. Thousands of hectares of normally fertile soil received no water from the usual inundation. In desperation, villagers planted crops on sand banks exposed by the receding water. Khety soon found himself confronted by famine. Though unlike many Egyptian officials of the day, he was a proactive administrator, who paid careful attention to impending flood levels predicted by his scribes. His sepulcher boasted of the drastic measures he took to feed his people: “I nourished my town, I acted as [my own] accountant in regard to food and as giver of water in the middle of the day.” He dug a canal 10 meters wide to divert precious irrigation water to drought-stricken farmland. Like Ankhtifi, he built dams, drained water from swamps for irrigated lands, and rationed grain, placing guards on grain bins. [End of quote] Kheti referred to himself as a “giver of water”. As Den, he was “he who brings water”. He was “a proactive administrator”, “like Ankhtifi”, who I think he was. Kheti had reason to be more proactive than the rest, presuming that he was Joseph, for it had been Divinely revealed to him what was coming. Like Khasekhemwy-Imhotep, who I think he was, “he built dams, drained water from swamps for irrigated lands, and rationed grain, placing guards on grain bins”.

Ankhtifi of ancient Egypt substituting for the king

by Damien F. Mackey “I am a man without equal …. I am the front of people and the back of people because (my) like will not exist; he will not exist. (My) like could not have been born; he was not born”. Autobiography of Ankhtifi Senenmut (Senmut) was merely “the greatest of the great in the land [of Egypt]”. Ankhtifi, on the other hand, claimed an honour that would later be accorded by Jesus to John the Baptist, ‘greatest ever born’ (Matthew 11:11). What we would term today, the GOAT (Greatest Of All Time). We know precisely when Senenmut lived, during the reign of the female Pharaoh, Hatshepsut, of Egypt’s Eighteenth Dynasty: https://ancientegyptonline.co.uk/senenmut/ Senenmut Senenmut (literally “mother’s brother”, sometimes transliterated as Senemut or Senmut) was one of the most powerful and famous (or infamous) officials of ancient Egypt. At the height of his power he was the Chief Steward of Amun, Tutor to the Princess Neferure and confidant (and possibly lover) of the Pharaoh Hatshepsut. However, both his early career and the circumstances surrounding his death and burial are obscure. …. And we can know his era even more precisely thanks to Dr. Immanuel Velikovsky’s revision, as set out in his book Ages in Chaos (I, 1952), according to which Hatshepsut was King Solomon’s exotic visitor from the south, the Queen of Sheba. And I am hopeful that we are able to precisify the situation even further again by recognising “the greatest of the great in the land”, Senenmut, as the sage King Solomon of Israel himself: Solomon and Sheba (5) Solomon and Sheba | Damien Mackey - Academia.edu Senenmut informs us: "I was the greatest of the great in the whole land; one who heard the hearing alone in the privy council, steward of [Amon], Senemut, triumphant." "I was the real favorite of the king, acting as one praised of his lord every day, the overseer of the cattle of Amon, Senemut." "I was … of truth, not showing partiality; with whose injunctions the Lord of the Two Lands was satisfied; attached to Nekhen, prophet of Mat, Senemut." "I was one who entered in [love], and came forth in favor, making glad the heart of the king every day, the companion, and master of the palace, Senemut." "I commanded … the storehouse of divine offerings of Amon every tenth day; the overseer of the storehouse of Amon, Senemut." "I conducted … of the gods every day, for the sake of the life, prosperity, and health of the king; overseer of the … of Amon, Senemut ." "I was a foreman of foremen, superior of the great … [overseer] of all [works] of the house of silver, conductor of every handicraft, chief of the prophets of Montu in Hermonthis, Senemut." "I was one to whom the affairs of the Two Lands were [reported; that which South and North contributed was on my seal, the labor of all countries … was [under] my charge." "I was one, whose steps were known in the palace; a real confidant of the king, his beloved: overseer of the gardens of Amon, Senemut." Senenmut held impressive titles such as: 'Overseer of the Gardens of Amun', 'Steward of Amun', 'Overseer of all Royal Works' and 'Tutor to the Royal Heiress Neferure'. Despite all of this greatness, though, Senenmut - sometimes even referred to as ‘the real power behind the throne’ - admitted, according to good protocol, to have been under the command of the [female] king: According to one of his statues: ‘I was in this land under [her] command since the occurrence of the death of [her] predecessor ...' [Baikie, J., A History of Egypt, A. & C. Black Ltd., London, 1929, Vol. 11, p. 80. 21]. Ankhtifi apparently had, as we shall find, no such scruples as to right protocol. [It needs to be noted, when we talk about the Autobiography of a particular Egyptian official, that rigid Egyptian rubric had to be observed, overlaying what may have been the true thoughts and sentiments of the official under consideration. Thus Ankhtifi’s, Senenmut’s seemingly shameless boasting may have been, to some extent, just the standard practice of the Egyptian scribes]. In the case of Ankhtifi, unlike Senenmut, Egyptologists do not know for sure when he lived, or who was his Pharaoh: https://en.wikipedia.org/wiki/Ankhtifi The precise pharaoh under whom Ankhtifi served is anything but certain; the sequence and number of kings in the 9th and 10th dynasties is a matter of widely varying conjecture. Only a few of the many names on the much later king-lists have had their reigns or existence corroborated through scattered archaeological finds. …. As with Senenmut, later, Ankhtifi bore some astounding titles: https://www.osirisnet.net/tombes/moalla/ankhtifi/e_ankhtifi_01.htm The titles carried by Ankhtifi are very high in the hierarchy; the first of these is that of "great chief of the nome of…", indicating his dignity of nomarch, to which is attached "the count" and the priestly title of "leader of the prophets", an essential title at this time to confirm his status. He also carries the titles of "hereditary prince", "chancellor of king of Lower Egypt", "general", "leader of the mountainous regions", "leader of the interpreters", and "sole companion". …. Dr. Doaa M. Elkashef has written of the singularity of Ankhtifi, in “Self-Presentation in the Autobiography of Ankhtifi of Moalla between Tradition and Innovation” (2023. My emphasis in bold): https://ijtah.journals.ekb.eg/article_310487_7a8edbc44025d034d58e79abe4b91e05.pdf …. Ankhtifi’s statement that he surpassed his ancestors through his achievements and that even his successors could not equal him is one of the innovations in his autobiography. He also claims repeatedly that he has not “found” something to have been achieved by other predecessors before …. This claim 4 is attested twice in the Old Kingdom, in the Autobiography of Qar of Edfu (n gmt.n(.i) is pw m-a Hry-tp wn m spAt tn tp-aw(y), “This is something that I have not found in the hand of a chief who was in this nome before”) and the Autobiography of Harkhuf of Aswan (5 n sp gmy(.i) ir (i)n smr imy-r iaAw nb pr r IAm tp-aw(y), “I have never found this done by any Companion and Overseer of Foreign Mercenaries who went to Iam before”) dating to the Sixth Dynasty. The formula is employed in these texts 6 in slightly varied form. It should be noted, however, that the king is absent from Ankhtifi’s autobiography, while the Sixth Dynasty high provincial officials stressed their service to the king and competence in office. In contrast, the Sixth Dynasty official Weni the Elder boasts in his autobiography, encompassing different stages in his career starting in the reign of Teti and culminating in his promotion to the office of Overseer of Upper Egypt under Merenre, that “the like had never been done for any servant” (n sp pA.t(w) irt mitt n bAk nb), when referring to the receipt of royal favour‒ being provided with tomb equipment by Pepy I. This traditional phrase was employed 7 by late Old Kingdom high officials to stress that they received a special favour from the king which was unique and had never before been granted to other officials.3 …. Just who was this incredible character like no other, the mysterious Ankhtifi? Who, indeed, was Ankhtifi, a high official of Egypt, seemingly a quasi-Pharaoh (see “ruled like a pharaoh” below), who, in his Autobiography, did not even bother to observe standard Egyptian protocol by mentioning the current Pharaoh? Which means that Egyptologists cannot be exactly sure when Ankhtifi lived. Bearing a host of impressive titles, Anhktifi - or whoever wrote his Autobiography - boasted of his having been like no other man ever born: “I am a man without equal …. I am the front of people and the back of people because (my) like will not exist; he will not exist. (My) like could not have been born; he was not born”. Could Ankhtifi have been the renowned Joseph, who likewise was front and centre involved in a terrible Famine? Certainly Ankhtifi’s claim to have been the greatest ever to have been born seems to be echoed in Sirach’s short praise of Joseph (Sirach 49:15): “Nor was anyone ever born like Joseph …”. Ankhtifi’s Famine This was no ordinary famine. It was of long duration, driving Egyptians to resort to cannibalism. Here I am following Dr. Doaa M. Elkashef’s account of it in “Self-Presentation in the Autobiography of Ankhtifi of Moalla between Tradition and Innovation” (2023): https://ijtah.journals.ekb.eg/article_310487_7a8edbc44025d034d58e79abe4b91e05.pdf “I gave bread to the hungry and clothes to the naked. I anointed the unanointed. I shod the one who had no shoes. I gave a wife to the one who had no wife. …. Ankhtifi used the traditional cliché theme of local patronage to introduce the Famine Inscription on Pillar IV. He employed this common theme in a new context in relation to a real event (i.e. the famine): iw ^maw r-Dr.f m(w)t n Hqr s nb Hr wnm Xrdw.f n sp di(.i) xpr m(w)t n Hq m spAt tn iw di.n(.i) TAbt n Sma [Sma] di.n(.i) mHt “All of Upper Egypt died because of hunger, every man eating his (own) children; but I never let death happen because of hunger in this nome. I gave a loan of Upper Egyptian barley …. Ankhtifi stresses that he fed Elephantine and Iat-Negen in the first and second Upper Egyptian nomes respectively, after satisfying Moalla and Hormer in the third Upper Egyptian nome. The formula sanx.n.i “I made … live” (in the sense of “fed”) is recurrent in the First Intermediate Period texts referring to famine. …. The theme of famine also figures in the documents of Heqanakht, a kA-priest (Hm-kA) and farmer during the Middle Kingdom. Heqanakht refers to famine in 4 Letter II as follows: mk Tn tA r-Dr.f m(w)t n Hqr.[Tn] “Look, the whole land is dead and [you] have not hungered.”7 5 mk Tn Dd.tw Hqr r Hqr mk Tn SAaw wnm rmT aA “Look, one should say hunger (only) about (real) hunger. Look, they’ve started to eat people here.”7 Heqanakht boasts of his ability to feed his family while the rest of the country suffers from famine. One might argue that the theme of human cannibalism appearing in the texts of Ankhtifi and Heqanakht is evidence of such terrible famine in their times, so terrible that people were forced to eat their own children. Nevertheless, both Ankhtifi and Heqanakht might be expressing in a rhetorical way how serious the famine events were in their times. The rhetorical device would be hyperbole, an overstatement to impress the audience (contemporaries and posterity) or the addressee. Reference to famine appears again in the Autobiography of Ankhtifi on Pillar V: iw grt sanx.n(.i) Nxn WTs-@r Abw Nbyt Hsi w(i) @r Nxn anx n(.i) @mn iw pH.n it-^ma(.i) Iwnt ^Abt m-xt sanx spAt tn m ……s “Now, I made Hierakonpolis, Edfu, Elephantine and Kom Ombo live so that Horus of Hierakonpolis would favour me and Hemen would live for me. My Upper Egyptian barley reached Dendera and ^Abt after making this nome live with …...” Ankhtifi stresses that he fed the third and second Upper Egyptian nomes of Hierakonpolis and Edfu and the towns of Elephantine and Kom Ombo in the first Upper Egyptian nome for the sake of his local gods, Horus and Hemen.7 He also stresses that he fed the towns of Dendera and ^Abt in the sixth Upper Egyptian nome after supplying his own nome.8 [End of quotes] We read along similar lines at: https://popular-archaeology.com/article/ancient-egypts-great-hunger/#:~:text=People%20were%20so%20hungry%20that,the%20nome's%20inhabitants%20to%20leave. Ankhtifi and Khety the nomarchs Ankhtifi from his tomb at el-Mo’alla. …. Fortunately during these trying times, some nomarchs were competent administrators. They boasted of their achievements on their tomb walls …. Ankhtifi of Hierakonpolis and Edfu, two of the southernmost nomes of Upper Egypt, had such a high opinion of his military abilities and of himself that he called himself the “great chieftain.” He became nomarch just as low floods became commonplace. “All of Upper Egypt was dying of hunger,” his tomb inscriptions tell us. There were reports of cannibalism, of people eating their children; his province becoming like “a starved grasshopper.” As so often happened in famines everywhere, hungry villagers wandered aimlessly in search of food and people fought over water. People were so hungry that they were said to be eating their children. “I managed that no one died of hunger in this nome,” he claimed, as tomb-robbers plundered the dead. Ankhtifi’s grandiloquent inscriptions boasted of loaning precious grain to people upstream, of forbidding the nome’s inhabitants to leave. The nomarch ruled like a pharaoh. “I am the beginning and the end of humankind, for my equal has not and will not come into being.” Fortunately, he controlled food supplies, imposed rationing, and erected temporary dams to impound water. These short-term measures worked and saved many lives, for his leadership was decisive and based on hard-earned local knowledge. …. [End of quote] If Ankhtifi were Joseph, though, the last statement above would need modification: “Fortunately, he controlled food supplies, imposed rationing, and erected temporary dams to impound water. These short-term measures worked and saved many lives, for his leadership was decisive and based on hard-earned local knowledge”. These “measures” were “short-term” in the sense that the dams would have to have been built hastily and may later have fallen into disuse. As I intend to show in later articles, there is abundant evidence for the erection of unadorned, briefly used, infrastructure, such as dams and massive grain storage facilities, in Third Dynasty Egypt, in which I would place Joseph - for one, this accords with the Sehel Famine Stela of king Netjerikhet, a very late document harkening back to Egypt’s Third Dynasty. But I would also definitely expect a (so-called) ‘Middle’ Kingdom correlation with the Old Kingdom’s Third Dynasty, based on articles of mine (Dr. Courville inspired) such as e.g.: Egypt’s Old and Middle Kingdoms far closer in time than conventionally thought (6) Egypt's Old and Middle Kingdoms far closer in time than conventionally thought | Damien Mackey - Academia.edu And this could bring Ankhtifi’s cannibalising famine right into synch with Heqanakht’s Middle Kingdom cannibalising Famine, as I think must necessarily have been the case. But leadership at the time was not so much “based on hard-earned local knowledge” as upon Divine inspiration, on Joseph’s ability to interpret dreams, which the Pharaoh trusted to the extent of giving Joseph virtually free rein in the land (Genesis 41:41-44): So Pharaoh said to Joseph, ‘I hereby put you in charge of the whole land of Egypt’. Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as his second-in-command, and people shouted before him, ‘Make way!’ Thus he put him in charge of the whole land of Egypt. Then Pharaoh said to Joseph, ‘I am Pharaoh, but without your word no one will lift hand or foot in all Egypt’. Genesis 42:6: “Now Joseph was the governor of the land, the person who sold grain to all its people”. Ankhtifi: I never let death happen because of hunger in this nome. I gave a loan of Upper Egyptian barley …. Joseph’s new name Genesis 44:45: “Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt”. Can the name Ankhtifi be found in Joseph’s given Egyptian name, Zaphenath-Paneah? This is a difficult matter since no two commentators seem to be able to reach a consensus on the meaning of Joseph’s new name. Here I turn to professor A. S. Yahuda who has proven in the past to be a trustworthy guide in matters pertaining to Egyptian linguistics. Abraham Yahuda suggested for Zapheath-paneah, ḏfꜣ n tꜣ pꜣ ꜥnḫ, "the living one is the sustenance of (the) land", or ḏfꜣ n tꜣ pw ꜥnḫ "the sustenance of the land is he, the living one." (Yahuda, A. S. (1930). Eine Erwiderung auf Wilhelm Spiegelbergs "Ägyptologische Bemerkungen" zu meinem Buche "Die Sprache des Pentateuch". Leipzig. p. 7., cited by Vergote, p. 144). In professor Yahuda’s explanation of this Egyptian name I think that we can basically find, in hypocoristicon form, the three elements that constitute the name, Ankhtifi: viz., Ankh (ꜥnḫ); ti (tꜣ); fi (fꜣ). I should mention that Eulalío Eguía Jr. has also made the identification of Joseph as Ankhtifi, whom he, however, connects with Egypt’s Ninth Dynasty. https://www.youtube.com/watch?v=L7oLeJannks This video raises some interesting points not to be found in my present article. Ankhtifi a polytheist? Whilst Ankhtifi fails to refer to a king, and also makes little reference to the Egyptian gods, he does tell of his guidance by the god Horus, and also mentions Hemen. Horus-Hemen can be reduced to the one compound deity. Since Egypt would likely have had no name for – nor interest in – the God of the Hebrews, the best that the writer of Ankhtifi’s Autobiography might have been able to come up with may have been simply Horus, the god of kings. The monotheistic pharaoh, Akhnaton, much later on, would have to grapple with the problem of how to represent the one true God to the polytheistic Egyptian people.

Thursday, July 11, 2024

Joseph as Chancellor of Egypt, Hemaka

by Damien F. Mackey And, perhaps most telling of all, Manetho's Usaphais, a virtually perfect Greek transliteration of the Semitic name, Yusef (=Usaph-), or Joseph. Introduction Established thus far: The biblical JOSEPH was the great Chancellor, or veritable sub-Pharaoh of Egypt, Den (d. 2995 BC, conventional dating), of Horus Djer, or Djet, of the First Dynasty. The biblical Joseph was the great Chancellor, or veritable sub-Pharaoh, Imhotep, that is, Khasekhemwy-Imhotep (c. 2890-2686 BC, conventional dating), of Horus Netjerikhet (wrongly called Djoser/Zoser), of the Third Dynasty. The biblical Joseph was the great Chancellor, or veritable sub-Pharaoh, Bebi, of Mentuhotep Neterihedjet (c. 2060–2009 BC, conventional dating), of the Eleventh Dynasty. That (c. 3000 BC – c. 2000 BC) is the same sort of ridiculous millennium time span within which the conventional system forces one to search, for Moses; for Ramses II ‘the Great’; and for certain major Mesopotamian kings. The above conclusions and others - some tentative - I reached in my article: Joseph, whose coat was of many colours, was a man of many names Joseph, whose coat was of many colours, was a man of many names Den is important, because his name ‘he who brings water’: Joseph also as Den, 'he who brings water' (13) Joseph also as Den, 'he who brings water' | Damien Mackey - Academia.edu describes exactly what Joseph did in advance for Egypt in preparation for the protracted Famine with his massive dams and canals, some of their usage being of very short duration. Den’s other names, too, may be relevant, especially Manetho’s Usaphais, in which the name Joseph (Yosef) may clearly be seen (Usaph-). Khasekhemwy (or Hetepsekhemwy) is important, because his name includes Imhetep (Imhotep) (Hotepsekhemoui), who was, according to the famous Famine Stela of Sehel, the Chancellor, Imhotep, who assisted Horus Netjerikhet in the face of a seven-year Famine. Khasekhemwy’s other name, Bebi, is also important as a Famine figure (Dr. D. Courville), and as the name of the Vizier of Mentuhotep II. And, in another variant of Khasekhemwy’s name, Sekhemkhet, we discover the name Djoser (-ti), with whom (Djoser/Zoser) Horus Netjerikhet has been confused. And possibly also, too, from the element, khet, in the name of Sekhemkhet, we get Mentuhotep II’s almost Pharaoh-like Vizier, Kheti. Manetho also gives Sekhemkhet as “Tyreis”, “Tyris” (the Tyrian), a common mistake by the Greeks to shift geographically northwards certain major biblical characters – e.g. Joseph of Egypt will become Thales of Miletus. Adding Hemaka Now, Den supposedly had a powerful Chancellor, Hemaka, who might likewise be seriously considered as a potential candidate for Joseph (Wikipedia, article "Hemaka". My emphasis): One of Hemaka's titles was that of "seal-bearer of the King of Lower Egypt" ... effectively identifying him as chancellor and second in power only to the king. .... The tomb of Hemaka is larger than the king's own tomb, and for years was mistakenly thought as belonging to Den. But not a mistake if Hemaka was Den! And Den's wife, Merneith, may be the same as Ahaneth, a name almost identical to that of Joseph's wife, Aseneth (Asenath/Ahaneth) (Cf. Genesis 41:45, 50; 46:20). But can the name Hemaka be plausibly connected to any name of one of our root sub-Pharaohs (above) as we have managed to do with the names, Djoser; Bebi; and Usaphais? Yes, I think so. Hemaka can easily be understood, I believe, as being a plausible hypocoristicon of Khasekhemwy’s abbreviated name, Khasekhem (or Sek-hem-Kha) = Hem[a]k[h]a. We read about this impressive Hemaka at: https://www.ancient-egypt.org/who-is-who/h/hemaka.html Hemaka …. Hemaka was a high official during the reign of the Horus Den of the 1st Dynasty. His career can be traced through the different titles he carried during his life. A year label from the reign of Den shows Hemaka’s title and name (second column from the left). It is preceded by the name of Den. Hemaka appears to have started out as an administrator and controller of a royal domain named Her-tepi-khet. Later, the more important domain Her-sekhenti-dju, which previously had been under the control of Amka and Sewadjka, was added to his responsibilities. He would keep control over both domains until the end of his life. The high office of royal sealbearer, sometimes also translated as chancellor, was added to his already impressive titulary somewhere during the reign of the Horus Den. As such, he stood at the head of the royal treasury and enjoyed the king's confidence. He is only one of the first people to have held such an important office, without being a member of the royal family. Hemaka was the owner of an impressive mastaba located in the northernmost part of Saqqara (nr. S3035), which is considered a masterpiece of architecture. The size alone of his tomb hints at the wealth of its owner. It contained a large number of objects, among them an unused papyrus-scroll, an ivory label and a circular object showing hunting dogs in pursuit of a gazelle (shown below). Source: Tiradriti, Egyptian Treasures, Harry N. Abrams Inc., 1999, p. 43 And, at: https://mcclungmuseum.utk.edu/1999/06/01/dynasty-i-jar-sealings/ Dynasty I Jar Sealings by Elaine A. Evans, Curator/Adjunct Assistant Professor, McClung Museum, University of Tennessee Introduction In 1994 the McClung Museum received two rare clay jar sealing fragments used on pottery jars. One is impressed with a Royal name of a king (Sealing 1) and one with the name of a high governmental official (Sealing 2). Both date to Dynasty I, circa 3200-2980 BC. As the inscribed material found contemporary with them is meager, the importance of sealings cannot be underestimated. What is known about the system of produce storage in terms of governmental organization of the Early Dynastic Period has been greatly aided by the study of inscribed seals and other types of labels. The idea of capping a container and impressing the cap with a seal in an attempt to discourage thieves was an early development. Seals proved essential, as attested by their use throughout Egyptian history well into the Roman period. The intent of this study is to establish what the newly acquired sealings can tell us about this early period, how they were made, their significance, and their provenance. King Djer And Chancellor Hemaka Figure 1. Horus Name Of King Djer. Dynasty I. Sealing 1 measures 12.5 cm long x 9 cm wide x 5.5 cm high, and bears in relief the name of King Djer, or Zer-Ta (Figure 1). Djer ruled a few decades after the unification of the two kingdoms of Egypt under one ruler. The chronological order of the first kings has been questioned …. In any event, Djer became the third king of Dynasty I, and reigned for about 50 years. Sealing 2 measures 12 cm long x 7 cm wide x 4.5 cm high, and is impressed with the name of the great noble, Chancellor Hemaka, who held the highest official position under King Den, or Den-Setui (Figure 2). Figure 2. Sealing Of Chancellor Hemaka. Dynasty I. King Den reigned possibly for 45 years as the fifth ruler of Dynasty I. The two kings were related—Djer was the grandfather [sic] of Den. Their long reigns seem to indicate that the throne was passed down from father to son, as has been documented for later periods. This period at the dawn of pharaonic rule in the Nile Valley was marked by progress and great advancement, as is evident from the production of such objects as fine pottery, stone dishes, stelae, and in the architectural sophistication of the temples and tombs. Almost life-size statues of wood date to Djer’s reign, indicating that the arts were doing well. Under Den, the arts and crafts flourished, as did a well organized state. It was in this environment that Hemaka in his post as chancellor wielded his influence and no doubt made important contributions. The titles of King Djer and Chancellor Hemaka (Note 1) on the Museum sealings reflect the establishment of a nation state and suggest the movement of goods under the royal seal of guarantee, verifying a structured governmental system already in place at the earliest part of the dynastic period. Part of these official operations included administrative business transactions, such as keeping track of the volume of sales and revenue by inventories, the dating and labeling of goods, and official jurisdiction over them. As an official seal of approval, sealings required a watchful bureaucracy under an all-powerful king. Therefore, in most governmental departments and in the religious bureaucracy, particular persons were chosen as “sealers.” Important officials were given titles such as “Divine Sealer” or “Sealer of the God.” One such official, whose responsibilities included the seal, was Chancellor Hemaka. In the tomb of Den at Abydos, for example, sealings were found with the name of “the royal seal-bearer, Hemaka.” Also, numerous jar sealings from Saqqara have Hemaka’s name in conjunction with the name of the same king. The Sealings The royal name of Djer, or Zer-Ta, on Sealing 1 is carried by three partial impressions of his serekh, placed next to each other in horizontal alignment along the top of one side with seven serekhs just below (Figure 1). The serekh was an emblem symbolizing the king as the god Horus, a very early falcon-god associated with the sun-god Re. It is composed of the facade paneling of a mastaba surmounted by a falcon, usually with a space for the king’s Horus name in hieroglyphs. This implies that the very first rulers of Egypt were considered divine, an idea expressed by their Horus-names. Djer was not the first king to use this device. It was favored for the names of all the kings of the Early Dynastic Period. The sign can be seen on a limestone mace-head found at Hierakonpolis belonging to a predecessor, King Narmer, who is believed the first to use it for his Horus name. At Abydos in 1900, the eminent Egyptologist Sir William Matthew Flinders Petrie found sealings impressed with the serekh of Djer (Note 2), which parallel Sealing 1. Also, in a mastaba at Giza, Petrie uncovered a narrow, blue glazed pottery bracelet belonging to the king, with 13 plaques of building facades, each surmounted by a falcon. He found a similar bracelet at Abydos, composed of turquoise and gold plaques. These present another form of the serekh associated with this king. They may have been among gifts given by the king to officials to honor their service and to maintain loyalty. Sealing 2 shows balanced groupings of hieroglyphs (Figure 2). Their individual meanings are as follows: = The name of the owner as Hemaka = The title “Administrator of a District” = An honorary title, “Director Who is in the Midst” = A place name (unknown), encircled by the usual ovoid-shaped ring. On some other sealings the place name is encircled by a scalloped or crenellated frame, suggesting a walled enclosure.

Friday, July 5, 2024

Taking a Djet to Djoser’s Famine

by Damien F. Mackey “Manetho states that during the reign of [King Djet], there was a great famine but the Palermo Stone, which reports the flood levels of the Nile … is broken precisely in correspondence with the reign of Djet”. Cairo Top Tours This article has had to be re-written in light of progress made (hopefully) in a sequence of new papers on the subject of the biblical Joseph and his Pharaoh. Suffice it largely to add some clarifying comments to what I had previously written. The original title can be retained, but with the different intention now of meaning, by Djoser (Zoser), not the Pharaoh, Horus Netjerikhet – who is generally considered to have been Djoser – but Joseph (Imhotep) himself. In my article: Enigmatic Imhotep - did he really exist? (3) Enigmatic Imhotep - did he really exist? | Damien Mackey - Academia.edu I showed that Imhotep, the favoured candidate for the biblical Joseph, was both Khasekhemwy-Imhotep and Sekhemkhet, who also had the name of Djoser (-ti). Thus Joseph, not Horus Netjerikhet, was Djoser (or Zoser). Thanks to the life-giving River Nile, famines were rare in ancient Egypt. There was a most significant one, though, at the time of Jacob and his son, Joseph, lasting for seven years, according to the Book of Genesis (41:54-57). That one has been identified by revisionist historians as having occurred during the reign of King Horus Netjerikhet, as recorded on the famous Famine Stela located on Sehel Island in the Nile near Aswan. This, a very late document, of Ptolemaïc times, recalls a seven-year famine: https://www.jasoncolavito.com/famine-stela.html In the year 18 of the king, Neterkhet, the divine incarnation, the ‘golden Horus,’ Djoser [sic], when Mesir was prince of the cities of the South land and director of the Nubians in Elephantine, this message of the king was brought to him: ‘I am sorrowing upon my high throne over those who belong to the palace. In sorrow is my heart for the vast misfortune, because the Nile flood in my time has not come for seven years. Light is the grain, there is lack of crops and of all kinds of food. Each man has become a thief to his neighbor. They want to hurry and cannot walk, the child cries, the youth creeps along and the old man, their souls are bowed. Their legs are bent together and drag along the ground and their hands rest in their bosoms. The counsel of the great ones of the coast is but emptiness. Torn open are the chests of provisions, but instead of contents there is air. Everything is exhausted. Then my soul, turning itself to the past, consulted a member of the staff of the Ibis, the chief script-sage, Imhotep, the son of Ptah South-of-His-Wall. Tell me, where is the birthplace of the Nile? Which god or which goddess dwells there as its great protector?’ …. King Djet and Hemaka Disc from the tomb of Hemaka Could this “king, Neterkhet”, or Horus Netjerikhet, be the same as the First Dynasty ruler, Horus Djet, during whose reign there occurred, according to Manetho, a great famine? Since posing this question, I have further identified Horus Netjerikhet, of Egypt’s Third Dynasty, with Mentuhotep II Netjerihedjet, of Egypt’s Eleventh Dynasty: Biblical King of the seven-year Famine (6) Biblical King of the seven-year Famine | Damien Mackey - Academia.edu In the name Netjerihedjet we do have that relevant element, djet. The name Djet could perhaps have been an abbreviated form (or hypocoristicon) of Netjerikhet. According to World History Encyclopedia’s “Djoser” (Joshua J. Mark): https://www.worldhistory.org/Djoser/ “His name Netjerikhet means "divine of body" and 'Djoser' is derived from the Djed symbol of stability”. But I am no longer trying to connect either Netjerikhet, or Djet, to Djoser. If, indeed, Djet were Netjerikhet, then a potential candidate for the biblical Joseph at the time could logically be Djet’s mighty Chancellor, and second self, Hemaka: https://en.wikipedia.org/wiki/Hemaka “One of Hemaka's titles was that of "seal-bearer of the king of Lower Egypt" … effectively making him chancellor and second in power only to the king. …”. Compare Genesis 41:41-44: So Pharaoh said to Joseph, ‘I hereby put you in charge of the whole land of Egypt’. Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as his second-in-command, and people shouted before him, “Make way!” Thus he put him in charge of the whole land of Egypt. Then Pharaoh said to Joseph, ‘I am Pharaoh, but without your word no one will lift hand or foot in all Egypt’. Apart from tying Joseph, his Pharaoh, and the Famine, to both the Third Dynasty and the Eleventh Dynasty, I have also connected it to the First Dynasty, primarily through Den (Udimu): Joseph also as Den, ‘he who brings water’ (7) Joseph also as Den, 'he who brings water' | Damien Mackey - Academia.edu King Semerkhet and Henuka Hemaka, in turn, may have been the same as the important 1st dynasty Vizier, Henuka: http://www.mummies2pyramids.info/pharaohs-kings/semerkhet.htm “The king [Semerkhet] appointed Henuka as High Chancellor of Egypt (Vizier) to assist him with running the country”. A very Joseph-like responsibility. The Egyptian names Hemaka and Henuka seem, to me, to be easily interchangeable. The “king” in question here was one Semerkhet, possibly a variation on Neterkhet, especially considering that some claim that Semerkhet’s birth name was Iry-Netjer (https://en.wikipedia.org/wiki/Semerkhet), quite like Netjerikhet, but also considering that Semerkhet appears to stand greatly in need of an alter ego, because: “Virtually nothing is known about Semerkhet's family. His parents are unknown, but it is thought that one of his predecessors, king Den, might have been his father”. Similarly, Khasekhemwy is thought to have been the father of Horus Netjerikhet. Khasekhemwy, as Joseph-Imhotep, was indeed a “Father to Pharaoh” (Genesis 45:8). Den (Udimu), or Usaphais, in which the Semitic name Yusef/Yosef (Usaph-), Joseph, is apparent, was Joseph, a veritable sub-Pharaoh to the primary ruler of Egypt: Joseph like a sub-Pharaoh to King Horus Netjerikhet (2) Joseph like a sub-Pharaoh to King Horus Netjerikhet | Damien Mackey - Academia.edu Manetho, without being helpfully specific, tells - as in the case of Djet (a great famine) – that, according to: https://en.wikipedia.org/wiki/Semerkhet “[Semerkhet] became known through a tragic legend handed down by the historian Manetho, who reported that a calamity of some sort occurred during Semerkhet's reign. The archaeological records seem to support the view that Semerkhet had a difficult time as king …”. Was this calamity, again, the great famine? King Djer This name may recall Horus Netjerikhet/Mentuhotep II Netjerihedjet. For one who is supposed to have reigned for from 41-57 years: http://www.ancient-egypt.org/history/early-dynastic-period/1st-dynasty/horus-djer/biography-of-horus-djer.html “According to Manetho, Djer ruled for 57 year[s]. The Turin King-List has a lacuna at the spot where Djer would be listed. …. If the reconstruction of the Annals Stone based on its different fragments is correct, the reign of Djer may have lasted up to 41 years” …. we know very little about Djer. An alter ego is much needed for him and I would quickly suggest Horus Netjerikhet. King Den (Udimu) With Den (Udimu), whose proper relationship to his supposed predecessor, Djet, is not satisfactorily known, we encounter a more substantial First Dynasty king (sub-king?). And surely, too, in one of Den’s supposed nicknames, Usaphaïs/Usafaïs (Ousapahidos), we have a reproduction of Joseph’s Hebrew name Yosef, who was so close to the king: “The Ancient Egyptian historian Manetho called [Den/Udimu] “Oúsaphaîdos””: https://en.wikipedia.org/wiki/Den_(pharaoh) Jimmy Dunn writes about: http://www.touregypt.net/featurestories/den.htm Den, the 4th King of Egypt's 1st Dynasty by Jimmy Dunn …. Though the reigns of Den's processor and successor seemed to have been troubled, the reign of Den was apparently a glorious and prosperous one. Yet beyond this prosperity, like Horus Djer before him, Den left behind an intellectual reputation. We believe that the spells found in the later funerary manual called the Book of the Dead was attributed to his time, as well as medical formulae that were preserved in New Kingdom papyri. …. Den apparently limited the power of high officials which had previously been allowed to grow dangerously strong during the reign of his predecessor. Such centralization always seems to have been key to a successful royal reign. ….