Egypt and Nubia

DNA and other evidence suggests the early history of the Hebrew Old Testament concerns two entirely separate people united by monotheism and military conquest. The first, taking the name of Israelites from Israel (Jacob), the grandson of the Patriarch Jacob, had a brief stay in the Egyptian Eastern Delta before falling out of favour and eventually fleeing to West Arabia in the chaos of Bronze Age collapse ca.1200 BC. There they were overwhelmed in a lengthy campaign by a black Nubian Cushitic-speaking people called the Hebrew, recently converted to the cult of YHWH. The two peoples intermarried but the Nubian priesthood dominated thereafter and eventually reinvented itself as part of the Semitic Abrahamic tradition. Cut off through Babylonian exile from its gene pool in West Arabia, the Nubian high priesthood identified the present-day area of Israel and Palestine as the Promised Land of Moses and portrayed themselves as a special Middle East people who had escaped slavery in the Delta, not as a black Nubian enslaved gold mining force that had fled to Yemen during a time of ecological disaster characterised by severe earthquake and volcanic activity.

The three-volume publication of the results of archaeological excavations at the UNESCO heritage site of El-Zuma in Sudan, investigated by PCMA University of Warsaw and the National Corporation for Antiquities and Museums in Khartoum, presents an Early Makurian elite tumuli cemetery from the 5th–6th centuries AD. This period in ancient Nubian history, preceding the rise of the Christian kingdoms, has long been understudied. Informed analyses by an array of specialists on the team cover the archaeological and bioarchaeological evidence from the tombs (Volume 1) as well as the abundant ceramics (Volume 2) and small finds, especially jewellery, weaponry and personal accessories (Volume 3). The outcome is a people-oriented view of an elite community in ancient Nubia at the dawn of a new age in its history. See Less

This article examines the composition of the Roman-Byzantine border troops of the Egyptian-Nubian limes with special reference to the role of African and 'black' African units or individual soldiers as stratiotai, limitanei, foederati, symmachoi, bucellarioi and nautai. Their role during the Muslim Arab conquest of Egypt is assessed with special reference to Copts, Beja and Nubians. Attention is also given to the episode of the so-called 'common' Byzantine-Axumite fight against the 'Homeritai' of Dhu Nuwas (during the reign of Justin I).

SUMMARY: This lecture covers mainly the Early through Classic Kerma periods of the city, plus the post-classic, terminal phase of occupation at Kerma, including the different phases of occupation, the main temple (Deffufa), some associated structures (shrines; gateway entry; foundry; etc.), palaces 1-2, some nearby storage complexes, other housing and finds, the walling system, the outer city, and the cemetery 3.5 km to the east. The non-royal tombs (tumuli) will be covered in this lecture (Kerma part-2), leaving the next lecture (Karma part-3) to cover the royal tombs, sacrificial burials, and chapels. UPDATED: April 2023, with new formatting, images, revised text, etc.

Abstract
The purpose of this article is to reevaluate the Assyrian attempts to conquer Egypt in the days of Taharqa, King of Kush (690-664 B.C.) during the reigns of Esarhaddon (681-669 B.C.) and Ashurbanipal (669 - ca. 630 B.C.) kings of Assyria. The historical backbone of this article is based on the Assyrian royal inscriptions. From these sources it becomes clear that the Assyrian war-machine conquered Egypt in a swift Blitzkrieg and tried to incorporate Egypt into the Assyrian realm. The fragmented Egyptian petty kingdoms, however, resisted the Assyrian occupation with the assistance of the Kushites. It is possible to shed additional light on the continuous struggle between the Assyrian overlords and the Egyptians from Queries to the Assyrian Sun god Shamash, letters from Babylonian scholars to the king of Assyria, Kushite royal inscriptions and Egyptian priestly commemorative stelae.

Fly- and lions-pendants are known as royal military rewards since the end of the XIXth century, but it is the German Egyptologist Kurt Sethe who, the first one, tried to explain the symbolism of these two animals in a military context. Up to him, the feline-pendant must have granted the military man who fought like a lion on the battlefield while the fly must be understood as a symbol of haste and tireless enthusiasm in the attack.
Subsequently, the two elements of royal reward have never formed the subject of a closely study. It would be interesting though to re-examine the meaning of these two awards, which are often related, what could lead to a new hypothesis concerning the meaning of the fly as a military reward.

Kurze Biografien der einzelnen Teilnehmer auf der Expedition unter Karl Richard Lepsius nach Ägypten und Nubien in den Jahren 1842 bis 1845.
Siehe auch: Elke Freier, Franziska Naether und Siegfried Wagner (Hrsg.), Von Naumburg bis zum Blauen Nil. Die Lepsius-Expedition nach Ägypten und Nubien. Naumburg 2012, Seite 36 bis 41.

I n the course of history, various peoples have left an aesthetic imprint on the fields of architecture, sculpture, goldsmithing, painting or decorative arts as a result of their internal development and their vision of the world, all of which would come to shape their own culture. However, as kingdoms and empires expanded and came into contact with each other, cultural exchanges gave rise to hybridizations of all kinds, especially notable in the field of the arts. This fact is especially evident in the expansion of Pharaonic Egypt beyond the Second Cataract, in the region of present-day Nubia, formerly known as Kush, and which was home to three successive kingdoms-Kerma (2600-1520 BC), Napata (1000-300 BC) and Meroë (300 BC-300 AD)-creating one of the most exciting hybrid cultures in human history.. Thus, while most books on the history of Egyptian art have traditionally focused on the study of the northern, pharaonic culture, there is also a rich and little known Sudanese heritage to explore-a legacy resulting from the contact between two peoples who were tacit partners, friends and rivals. And there is one particular discovery that stands out: a treasure that caught the attention of the world even before the discovery of Tutankhamun's tomb. Housed in the Ägyptisches Museum in Berlin, the jewellery collection of the mighty Queen Amanishakheto takes visitors back to a land where pharaonic Egypt met tribal Africa-a world of alliances, wars, intrigues and luxury.

If one wants to summarize in one brief sentence three centuries of Egyptian radiation throughout the Middle East and Northeastern Africa, the following is quite sufficient:

A permanent strife between two priesthoods for prevalence and authenticity.

The two opposite priesthoods permeated the temples' personnel, the court, the administration, the army and the society. They viewed their rightful rejection of one another in terms of human authenticity and orientation. Their views were diametrically opposed, and each of them considered their perception of the world as the only reflecting the purpose of the Creation, and of the existence of the Mankind.

This spiritual – religious – intellectual – ideological clash did characterize other countries as well; Mesopotamia, Anatolia, Canaan and other parts of the Middle East and the world have become the theater of similar debates and strives. In Egypt and Kush / Ethiopia, we identify the beginning of the opposition in the 4th millennium BCE.

It all reflects an opposition between a monotheistic approach to the perception and description of the Divine and a polytheistic system that highly personalizes the aspects of the Divine, and favours the use of pictorial representation of the Divine. The monotheists are virtually aniconic, which means they reject / oppose the use of icons, idols, statues and bas-reliefs. Polytheism and idolatry are identical.
First published on 19th March 2010 in AfroArticles, Buzzle and American Chronicle
Republished in the portal of Oromo parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Oromo%20Kushatic%20nation-Egypt.htm

In several previous articles, I examined the parallel characteristics of the fake colonial states of Sudan (real Ethiopia) and Abyssinia (fake Ethiopia) that have been the end result of the Freemasonic Orientalist fallacies of Pan-Arabism and Ethiopianism.

In this article, I will examine a bogus-historical term that has been constructed by the Freemasonic Orientalist ateliers and academia of France and England to further spread confusion in the wider region, and – more importantly – consolidate the two fallacies in the area, namely the pseudo-doctrines of Pan-Arabism and Ethiopianism: Nubia.
First published in:
http://www.americanchronicle.com/articles/view/143394

Republished here:
http://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Ethiopia%20Kushati%20land.htm
and
http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=get_topic;f=8;t=006830;p=1

The socio-cultural origin of hieroglyphics and writing systems has never adequately been explained. This is mainly due to ‗argument from silence', i.e., a faith that elevates a single perspective and silences others. This paper breaks with the metaphysical presentation of ‗Egyptian' hieroglyphics. It adopts Oromo perspective with social-semiotic framework to analyses the hieroglyphics in its Ancient Black African context. Linguistic and epigraphic data pertaining to mythology are collected from secondary sources especially Horapollo (1840). The analysis and findings show Oromo-Kush concepts/lexemes of mythology correspond to the mythological, semantic, phonological and lexical values ascribed by Egyptians to the hieroglyphs. Results, thus, confirm that Oromo shows rich explanatory power in explaining the genesis and evolution of hieroglyphics, semiosis and language.

Kushite Twenty-fifth Dynasty royal clothing was characterized by many innovative elements that appeared on traditional Egyptian clothing in various types of garments. Due to the lengthy period of interaction between Egypt and Kush, Kushite royal clothing reveals many Egyptian influences. In this article, the authors seek to answer an important question about interconnections between Egyptian and Kushite clothing during this period: Did the Kushites adopt only Egyptian clothing elements, without creating their own clothing regalia? The authors conclude that the Kushites did not imitate Egyptian clothing practices exactly but developed a new trend by combining both Egyptian and Kushite traditions in order to satisfy their conquered Egyptian subjects as well as their own people.

A brief overview and revision of the process of Egyptianisation in relation to the Pan-Grave Culture in Egypt and its "disappearance" from the archaeological record. The paper demonstrates that Egyptianisation played a less significant role than previously thought in the "disappearance" of the Pan Grave Culture. The paper also discusses the connections between Egypt and the Pan Grave population resident in Egypt.

Following the death of Ramesses XI, Egypt entered into a chaotic situation of multi-division that lasted more than 300 years. The high priests of Amun of Thebes had risen to power during the century-long period of the successors of Ramesses III, and their polytheistic ideology could not be accepted by other priesthoods in Egypt.

The secession of the North (Lower Egypt) created the phenomenon of several parallel dynasties; the reason for this is that the pharaohs of Lower Egypt, although backed by the priesthoods of Heliopolis and Hermupolis and strengthened by the interfering Libyan princes, were still very weak to drive the Theban priests out. On the other hand, the latter, known in Ancient Egyptian as Whem Mesut (lit. repetition of births; e.g. Renaissance), although drawing from the wealth of Kush / Ethiopia and machinating against the North, were not strong enough to recapture the whole of Egypt.

The high priests of Thebes were not considered as a proper dynasty, despite of the existing kin relationship among them, and despite the fact that all of them resumed the pharaonic position, and had their names inscribed in cartouches according to the royal customs of Egypt.

Through Horihor´s grandson, Psunennes I, there was kin relationship also between the high priests of Thebes and some of the Lower Egyptian pharaohs. Even this was not able to make the "Two Lands" (Tawy in Ancient Egyptian, a second name for Egypt) reunite, due to the risen priestly control (either monotheistic Heliopolitan and Hermupolitan in Lower Egypt or polytheistic Theban in Upper Egypt and Kush / Ethiopia).
First published in AfroArticles, Buzzle and American Chronicle on 20th March 2010
Republished in the portal of the Oromo Parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Oromo%20Kushatic%20Nations%20Napta%20-%20Egypt.htm

This book covers the interaction spheres of pre-Gerzean Nile Valley Civilization, and reconstructs the emergence of Pharonic Egypt.

https://www.amazon.com/Nubia-Egypt-000-B-C-400/dp/0773426469/ref=sr_1_1?crid=2ZSB00ZG0OXI1&dib=eyJ2IjoiMSJ9.63dUzC6u2bXQwgA5NbMrEA.-pr8VmjxKbUIFhrAzPt7mWQ_QIUTJEaTwzDtl19-pZo&dib_tag=se&keywords=Nubia+and+Egypt+10%2C000+B.C.+to+400+A.D.&qid=1725631642&sprefix=nubia+and+egypt+10%2C000+b.c.+to+400+a.d.%2Caps%2C105&sr=8-1

Pan-Arabism was the fake doctrine fabricated by the colonial Orientalist academia in order to project the fake Arab identity onto the former.

Ethiopianism was the fake doctrine fabricated by the colonial Orientalist academia in order to project the fake Ethiopian identity onto the latter.

I underscored that the evil, colonial diplomacy and academia, in order to better implement Pan-Arabism in Sudan and effectively disorient the Arabic-speaking Sudanese from the search of their true Kushitic – Ethiopian identity and historical heritage, machinated the renaming of the Kushitic – Ethiopian Antiquity, monuments, History, and culture as "Nubian". This is a misnomer.

To clarify that the non-Egyptian antiquities of the Egyptian South and the Sudanese North cannot be called "Nubian", I initiated a series of articles, presenting the historical interaction among the Hamitic – Kushitic Egyptians, the Kushitic Ethiopians (ancestors to today's Arabic-speaking Sudanese, Oromos, Sidamas, and other Eastern African Kushites), and the Medjay – Nubians, who are ancestors to the modern Nubians. The latter may now be the exclusive inhabitants of a vast part of the territory of Ancient Kush (Ethiopia), namely from the South of Aswan to Wadi Halfa and further to Debba, but in the Antiquity, they were a minority in the said territory (and in the rest of Egypt); furthermore, the Ancient Nubians never formed a state of their own in the pre-Christian times.

Consequently, the Nubians cannot be considered as the only or the primary heir to either the Egyptian or the Kushitic / Ethiopian Antiquity, History, monuments, and Heritage. The term "Nubian" cannot be given to the kings of Kerma, Napata and Meroe – the three most important capitals of Pre-Christian Kush / Ethiopia – because these kings were not Nubians but Kushites / Ethiopians; speaking at both, the ethnic and the linguistic levels, they were as different as the Ancient Greeks from the Ancient Babylonians.
June 04, 2010
https://mereja.com/forum/viewtopic.php?f=2&t=59294

In this paper, I interprete the C-Group people’s response to the shifting political climate during the Middle Kingdom and the Second Intermediate Period with special reference to the shifting relationships to Kush in Upper Nubia and the Theban dynasty in Upper Egypt. Furthermore, I clarify two common misunderstandings of the relationship between the C-Group people and their neighbors: 1) that the trade between the Egyptians and the C-Group people ceased during the Middle Kingdom, and 2) that the Kushites occupied Lower Nubia during the Second Intermediate Period.

Two recent documentaries promote a “Black Pharaohs” theme in which Kushite rulers overthrew the superior Egyptians and ruled Egypt (25th dynasty), but the Egyptians later erased their reign from history. This narrative undergirds “The Rise of the Black Pharaohs” produced by National Geographic and “Lost Kingdom of the Black Pharaohs” by the Science Channel. This article argues that these documentaries employ the principle of presentism--the imposition of current perspectives and attitudes--to depict and interpret past events. The two documentaries highlight the fascinating archaeological finds in the Nile Valley while also resurrecting the now-discredited views on race and Egyptian- Kushite interactions during the nineteenth and early twentieth centuries. The earliest Egyptologists (e.g., Petrie, Smith, Reisner) advance the theory that dynastic Egypt emerged from the migration of a white race into the Nile valley, bringing the elements of civilization superior to that of the indigenous blacks. While these documentaries condemn Reisner’s racist views on Kush, they largely accept this theory on Egypt’s origins and transfer this thinking onto the ancient Egyptians. These documentaries ignore the archaeological evidence showing that Egypt and Kush have shared origins,, and that Ancient Egyptian Civilization arose from a Pastoral Neolithic cattle-based culture encompassing present-day Sudan up to Middle Egypt. Presentism in the documentaries uses current racial constructs to interpret Egyptian–Kushite interactions. For example, the oppressive relationship between the colonizer and colonized that characterized European colonialism over the past five hundred years was assumed to apply to Ancient Egypt during its colonization of Kush. This review article highlights archaeological findings that challenge these views of Egyptian-Kushite relationships. Examples of Kushite influences on Egyptian cosmology are presented to demonstrate millennia of cultural exchange between the two. I argue that  Ancient Egyptians did not think of “race,” as illustrated in these documentaries. The pharaohs from earlier dynasties shared phenotypic features with Kushites, considered “Black” by current Eurocentric criteria.

Following Tanwetamani´s flee to the south, many Kushites residing in Upper Egypt (up to the first cataract) and the adjacent parts of Kush / Ethiopia (mainly the area between the first and the second cataracts) left to relocate to the south, in safer parts of Kush whereby they would be out of reach for the Assyrian army and garrisons left at Thebes and Syene (Aswan), and for Psamtek´s Berber soldiers who, along with the Assyrians, ensured civil order throughout Egypt.

This massive return to the central parts of the Kushitic / Ethiopian fatherland involved noble families, priests, theologians, scholars, architects and artists, high rank officers and merchants; in brief, the part of the Kushitic / Ethiopian ruling class that had moved to Upper Egypt in order to consolidate the bi-cephalous, Napatan and Theban, administration left. Along with them, Kushitic populations, who were indigenous in the northernmost part of Kush, left because of the Assyrian threat. The retreat to the religious capital Kawa (ca. 800 km south of the traditional Egyptian border) and Napata (another 250 km further on) demonstrated the geo-strategic advantage of the country and became a time honoured tradition in Kushitic / Ethiopian History.

In fact, Kush / Ethiopia and the Yemenite kingdoms were at the confines of the Ancient Oriental world, and their distance from the area between Mesopotamia, Anatolia, and Egypt constituted an important element of their natural defense. This situation would soon take an end with the rise of great military forces that tried to imitate the original Sargonid Assyrian example of universalistic empire, notably the Nabonid Babylonians and the Achaemenid Iranians.

This Kushitic / Ethiopian withdrawal from the area between the first and the second cataracts caused a change in the indigenous population composition; the Nubians started constituting a proportionally greater part of the indigenous population which included altogether Egyptians, Kushites / Ethiopians, Nubians, and nomadic Kushitic and Nilo-Saharan populations.
First published on 2nd April 2010 in AfroArticles, Buzzle and American Chronicle
Republished in the portal of the Oromo Parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Kush-Oromo%20Real%20History.htm

ENiM -Une revue d'égyptologie sur internet est librement téléchargeable depuis le site internet de l'équipe « Égypte nilotique et méditerranéenne » de l'UMR 5140, « Archéologie des sociétés méditerranéennes » : http://recherche.univ-montp3.fr/egyptologie/enim/

On the other hand, Jan Assman cannot possibly deceive every one! His interpretation of the pictorial presentation of the evil worshipped by Hyksos as god cannot be left so incomplete. Certainly, the Hyksos worshipped Seth (Zety) and Apophis (Apope), but the depiction of Seth under the combined form of man and hippopotamus has nothing to do with artistic inventions due to a fictional need of "personalizing" Seth. Furthermore, Seth was not a properly speaking "desert god", as Assman implies; Seth was cast in the desert which represented for the Ancient Egyptians the concept of vacuum, the "non existence". But Seth was originally conceived as Satan, and according to the religious – spiritual concepts and fundamentals of the Ancient Egyptian Art, Satan was represented as a hippopotamus (and at times as a crocodile), when the apocalyptic level of mythical semiotics was involved. A perfect example in this case is the Messiah – Satan conflict narrative at Edfu (inner part of the Western Outer Wall) that antedates and clearly supersedes the Christian Book of the Revelation.

The fact that the Hyksos pseudo-pharaoh Apope dispatched a delegation to Thebes to demand the immediate termination of the traditional Egyptian game of harpooning hippopotamuses (which in the Ancient Egyptian culture was a theatrical act, aptly pre-modeling the ultimate victory of Messiah – Horus over Satan – Seth) illuminates his Satanic identity, while shedding also light on the real identity of any modern scholar presenting a pro-Hyksos version of Egyptian History.

All this is necessary to take into consideration, when the History of Ancient Kush / Ethiopia is concerned. Ideological – religious – spiritual identification clarifies much the situation and helps draw the correct conclusions. In fact, the same ideological – spiritual – religious clash that characterized Egypt for millennia can be attested in Ancient Kush / Ethiopia, and this greatly helps in properly assessing historical developments as the outcome of clash between two priesthoods.

As societies are not monolithic phenomena, one should not imagine that the kingdom of Kerma that sided with the Hyksos rulers was entirely under control of a priesthood dedicated to Satan – Seth. Ancient Egypt and Kush / Ethiopia were highly nuanced societies whereby the rival priesthoods coexisted for millennia, perpetuating their fight by means of myth interpretational variants, educational literature, socioeconomic involvement, and grip over the political – military power.
First published in AfroArticles, Buzzle and American Chronicle on 12th March 2010

Выставка в Государственном музее Востока, 16.02.2021–28.03.2021
Выставка подготовлена Государственным музеем Востока совместно с Государственным Эрмитажем, Государственным музеем изобразительных искусств им. А.С. Пушкина, Архивом Российской академии наук, Институтом истории материальной культуры Российской академии наук при поддержке Центра палеоэтнологических исследований. Выставка приурочена к 60-летию начала работы Нубийской археологической экспедиции АН СССР (1961–1963) и перекрестному году культуры Россия — Египет.
Основой экспозиции являются фотографии, дневники, рисунки участников экспедиции из семейных собраний и государственных архивов. Эти материалы повествуют о работе и повседневной жизни советских археологов. На выставке представлены
подлинные вещи, найденные советской экспедицией и хранящиеся в настоящее время в ГМИИ им. А. С. Пушкина и Государственном Эрмитаже.

Son of Piye and Abale, younger brother of Shebitqu, Taharqa (690 – 664) reigned in Kemet (Egypt) and Kush (Ethiopia) at the times of the Assyrian zenith. There could not be worse time for a polytheist pharaoh to merge Kush / Ethiopia and Egypt under his scepter. The monotheistic emperors of Assyria Sharrukin (722 – 705 BCE; Sharru Kinu: ´Stable King´ in Assyrian; also known as Sargon, through his mention in Ancient Greek historiography) and Sennacherib (705 – 681 BCE; Sin Ahe Eriba: ´Sin has elevated the brother´ in Assyrian) reassessed the Assyrian monotheistic imperial ideology, as heirs of the Sumerian – Akkadian universalist ideal, and reigned as "Emperors of the Universe". This signified unprecedented military expansionism, exportation of Assyrian administration to all the faraway places of the immense empire, and elimination of all polytheistic priesthoods and associate administrations from the invaded territories. From Caucasus to the central parts of Arabia, and from the Iranian plateau to Cyprus and the westernmost confines of today´s Turkey, an area of ca. 3.3 million km2 was ruled by one emperor – for the first time in the History of the Mankind.
First published on 27th March 2010 in AfroArticles, Buzzle and American Chronicle
Republished in the portal of the Oromo Parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Kush%20-Oromo%20Part%20VIII.htm

In this article, I will examine a bogus-historical term that has been constructed by the Freemasonic Orientalist ateliers and academia of France and England to further spread confusion in the wider region, and – more importantly – consolidate the two fallacies in the area, namely the pseudo-doctrines of Pan-Arabism and Ethiopianism: Nubia.

One must eventually refer beforehand to my earlier publications "Fake Sudan (Real Ethiopia) and Fake Ethiopia (Real Abyssinia): what is at stake?" and "Sudan (Real Ethiopia), Abyssinia (Fake Ethiopia): Evil Progeny of Pan-Arabism and Ethiopianism" to better understand the nature and the targets of the colonial interference and forgery.

Freemasonic Orientalist Projection of False Identities onto Africans

Summarizing the subject briefly, I would state that the customary colonial attitude of creating fake identities and projecting them onto the targeted victims – peoples, involved in the case of Sudan and Abyssinia (fake Ethiopia) the following binary method:

1. Projection onto the Kushitic Arabic speaking populations of Central Sudan (who constitute the colonial state´s ruling elite) of a fake Pan-Arabist doctrine that would make of the Kushitic Arabic speaking populations of Sudan "Arabs" (therefore Semites), totally cutting them off the historical greatness and heritage of Ancient Kush (Cush) / Ethiopia. This would totally deform and alter the real identity of the Kushitic Arabic speaking populations of Central Sudan, effectively detaching them from their historical monuments, study, research, exploration and interpretation; the end result would be a) the prevention of an all-inclusive National History of Ethiopia (this is the correct name of Sudan) and b) the rise of a historically baseless and ignorant elite unable to run the country as per the indigenous peoples´ interests and incapable to properly assess the national history of the country.

2. Projection onto the Semitic Amhara and Tigray Abyssinians (who constitute the ruling elite of the colonial state that is fallaciously called ´Ethiopia´, and govern tyrannically the numerous subjugated non-Semitic, Kushitic and Nilo-Saharan nations) of a fake Ethiopianist doctrine that would make of the Semitic Amhara and Tigray Abyssinians (who originate from Ancient Yemen) "amalgamated Kushites and Semites", treacherously attributing to them the historical greatness and heritage of Ancient Kush (Cush) / Ethiopia. This would facilitate the (unlawful and fake) justification of the Abyssinian occupation of Kushitic Ethiopian lands belonging to Oromos, Afars, Sidamas, Kaffas, Kambaatas and others.

http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=get_topic;f=8;t=006830;p=1

This article aims at giving an overall view of the real and mythical topography of the Abaton of Biggeh, which housed a relic, the left leg of the God Osiris, in connection with the rituals. After a geographical and archaeological presentation, I will stress in particular the different species of trees growing on and around the Abaton. A new French translation will be provided, with commentary, of the Abaton Decree, in relation to the depictions on the Gate of Hadrian in the temple of Philae. A discussion of all the classical sources in chronological order will follow, in order to draw comparisons with the Egyptian sources. Lastly, the possible location and spatial organization of the Abaton in comparison with other sacred mounds will be addressed.

Excerpt: Ambakisye-Okang Olatunde Dukuzumurenyi, The Book of the Tep-Heseb: An Afrikological Research Methodology, Being An Afrikological Primer in Critical Thinking, Critical Listening, Critical Speaking, Critical Questioning, Critical Writing, Critical Reading & Critical Research In Pursuit of the Re-establishment of an Afrikan Njia towards a Re-construction of Afrikan Spiritual, Cognitive, Affective, Psychomotor Physiological, Social, Cultural, Historical, Political and Economic Reality (University of New Timbuktu System SBЗ/Seba Press, 2016) pp. 92-96.

Among the all too few references to late Ramesside involvement in Nubia is a detail of a painted scene in Theban Tomb 65, the tomb-chapel of the priest, chief of the altar-chamber and chief of the temple archives of the estate of Amun, Imiseba dating to the first half of Ramesses IX’s reign. The detail in question shows a presentation of tribute that forms part of a larger composition occupying the entire southern front wall of the chapel’s transverse hall. Historically accurate in that by Ramesses IX’s reign only the Nubian territories remained of Egypt’s imperial holdings, the present contribution aims to explain then the reason for detail’s presence in the scene, as well as the peculiarities of its form of visualization.

The nephew and successor of Shabaka was even less prudent than his uncle. Following a period of several years of co-regency, Shabataka (as known to the Assyrians) rose to the throne of Thebes and Napata in 706 BCE and ruled until 690 BCE. Probably in order to stabilize the huge but newly merged countries of Kush / Ethiopia (North Sudan) and Kemet (Egypt), he tried to appease Sharrukin (Sargon), Emperor of Assyria.

But assuredly, Shebitqu failed to accurately evaluate the formidable military might of Assyria that controlled the entire Asiatic part of the Middle East from today´s Turkey´s western confines to the central Iranian plateau, and from Caucasus to Yathribu (today´s Madina in Arabia) and the Persian Gulf. In Shebitqu´s days, the ancient state of Israel (of the ten Hebrew tribes) had disappeared and its entire population (all the Israelites) had been taken to exile in Assyria´s northeastern confines; only the tiny southern Hebrew state of Judah (of the two tribes) had managed to survive around Jerusalem. Damascus and many other Aramaean states had also disappeared, being annexed by Assyria, similarly with the Neo-Hittite states, Urartu, Babylonia, and many minor states in the area of the Zagros mountains and the Iranian plateau.

To avoid an imminent Assyrian attack, Shebitqu extradited Iamanni of Asfdod, the Palestinian king, to Sharrukin of Assyria (722 – 705).
First published on 25th March 2010 in AfroArticles, Buzzle, and American Chronicle
Republished in the portal of the Oromo Parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Kushatic%20-Oromo%20%20Palestinians.htm

Kush, Kingship of (eahaa00438) "Interactions with the Classical World" Solange Ashby Word count: 4132 5000 words including references Abstract: The kings of Kush ruled a polity that was a 3000-year old, culturally continuous kingdom dominant in the Middle Nile Valley as Kerma, Napata, and Meroe. During the Napatan period, kings from Kush ruled Egypt as the Twenty-fifth Dynasty. In the Meroitic period (300 BCE-300 CE), many of the most powerful rulers were, in fact, sole-ruling queens.

MAS 45 Decorated Pottery and the Art of Naqada III traces the relationship between painted vessels found at Qustul and the major art works produced in Egypt during the Naqada III.  A case is made for a chronological relationship with Qustul Cemetery L.

As Egyptian power extended upstream in Nubia in the early New Kingdom, Egyptian customs appeared in places and ways not seen before, becoming so dominant that cemeteries and known settlements do not differ substantially from their provincial counterparts in Egypt itself. This Egyptianisation has been affirmed and denied, or at least disparaged, and variously attributed to conversion or immigration from Egypt. While the depth to which Egyptian culture penetrated northern Nubia is fairly clear, the transition has been a matter of some confusion, partly due to the misdating of some contexts and probable  misidentification of others. Some transitional contexts can be identified, for example at Serra East, where rulers
of Teh-Khet were first located, and at Adindan, where New Kingdom burials continued a C-Group cemetery. These serve as pointers to identify continuing Nubian sites, Nubian sites that may have belonged to new Nubian immigrants, and sites belonging to Egyptians and Nubians who more thoroughly adopted Egyptian culture. The origin of this geopolitical and geo-social change is traceable in the preceding Kerma or Second Intermediate Period that actually began the rapid cultural changes usually associated with the Egyptian conquest.

Au début du Nouvel Empire (1540-1290 avant notre ère), deux récompenses particulières, se présentant sous la forme de pendentifs figurant une mouche ou un lion, furent octroyées par le pharaon à certains officiers. L’emblème de l’insecte a été interprété par les égyptologues comme la vaillance du soldat, revenant inlassablement à la charge contre son ennemi, et le symbole du félin, comme l’image du guerrier, fort et brave, à l’image de son roi, souvent associé au lion. Un réexamen de ces deux distinctions, souvent octroyées conjointement, mène à une nouvelle hypothèse symbolique.

This self-published paper is based on layered drawings of the Gebel Sheikh Suleiman Monument made and collated in 2016-2017.  Each layer is briefly explained and some conclusions are presented.  This paper is by Ole Unhammer, Cornelia Kleinitz, Nadejda Reshetnikova, and Bruce Williams

Much archaeological material of the early New
Kingdom has been recovered from Nubia, but these
transitional phases are not represented well in nonfunerary
remains. At Serra East (see map, Introduction:
Fig. 1), the Oriental Institute Nubian Expedition in
1961–62 and 1963–64 excavated not only tombs but
also domestic and official buildings that must have
been used by the same people interred in the cemeteries.
The tombs included simple graves, rock-cut tombs
in a khor and a series of four great tombs with superstructures.
These mark a transition from tumulus to
pyramid, the only clear sequence of such development
in the early New Kingdom, and they probably belonged
to early rulers of Teh-khet. The housing and official
structures, on the other hand, are rectilinear, the official
one with columns, and show that Egyptianising buildings
were present in the town at an early stage in the
transition.

From Spencer, Stevens, and Binder eds. Nubia in the New Kingdom Lived experience, pharaonic control and indigenous traditions

This book illustrates the state-of-the-art in settlement archaeology in Northeast Africa. As reflected in the title “From Microcosm to Macrocosm: Individual households and cities in Ancient Egypt and Nubia”, both a micro- approach introducing microhistories of individual sites according to recent archaeological fieldwork incorporating interdisciplinary methods as well as general patterns and regional developments in Northeast Africa are discussed.
This combination of research questions on the micro-level with the macro-level provides new information about cities and households in Ancient Egypt and Nubia and makes the book unique. Architectural studies as well as analyses of material culture and the new application of microarchaeology, here especially of micromorphology and archaeometric applications, are presented as case studies from sites primarily dating to the New Kingdom (Second Millennium BC). The rich potential of well-preserved but still not completely explored sites in modern Sudan, especially as direct comparison for already excavated sites located in Egypt, is in particular emphasised in the book.
Settlement archaeology in Egypt and Nubia has recently moved away from a strong textual approach and generalised studies to a more site-specific approach and household studies. This new bottom-up approach applied by current fieldwork projects is demonstrated in the book. The volume is intended for all specialists at settlements sites in Northeast Africa, for students of Egyptology and Nubian Studies, but it will be of interest to anyone working in the field of settlement archaeology. It is the result of a conference on the same subject held in 2017 as the closing event of the European Research Council funded project AcrossBorders at Munich.