An Ancient Egyptian Relation

Peace to the Gods and Goddesses of the foundation;

Much love goes to New York City;

And mad respect to London;

Having already shown in The African Roots of Hebraism the connection between the ancient Egyptians and the ancient Hebrews, the next few blogs will provide some lessons based on the ancient Egyptian goddess Hethor.

Before I begin though I wish to tell you the meaning of this title Het-Hor. In ancient Egypt (Ægri-Crypt, or the land of the dead) it meant goddess and was the name given to the queen of the land, who married the Horu – who was the Pharaoh.

Hethor was also the goddess of fertility and the goddess of nurturing (i.e. motherhood) and was married to the god Horu, the son of Ausar and Auset.

Her other titles include: Queen of wisdom, Queen of drunkenness, Queen of the dance, Queen of darkness, Queen of seduction, Queen of sexuality, Queen of the damned, and Queen of the West; and next to Auset she was the most honoured goddess of ancient Egypt.

It all pretty much begins with the story of Ausar and Auset. Ausar, whose name means blackness (but in the good sense like strong, beautiful, fun, and blessed) was the god of Sekhet (paradise), of vegetation, and of goodness; while his jealous brother Setekh, from where we get Satan (evil, harsh, oppressive, and exploitative) was the god of the desert, of storm, and of bitterness.

Setekh murdered Ausar and scattered his body around the world. Yet, after some time Auset was able to gather the body of her husband and put him back together; using her magic to create for him a new penis for his now castrated body.

The child she conceived she would name Horu, which meant chief, great, and light. The two of them, Auset and Horu, then fled into the desert where Horu grew up to become a man, and as a man he would confront his father’s murderer.

The obvious relation of this symbolic tradition to reality is relatively striking. First, in that the god of Ægri-culture (land culture) and the exalting of the god of agriculture coincided with the forming among the ancient hominids of farming societies in Africa and Ægypt.

Now all anthropologists, archaeologists, palæontologists, historiographers, and esteemed scientists agree that humanity was birthed sometime during the Pleistocene epoch or during the last glacial age along the Nile area in the region or regional vicinity of Lake Victoria in East Africa.

With their migration northward they soon would evolve from the early hominid primates to the more developed Neolithic civilizations of today.

However, according to relatively unknown geographer and social scientist Pyotr Kropotkin, “it must be borne in mind that the glacial age did not come to an end at once over the whole surface of the earth. It still continues in Greenland. Therefore, at a time when the littoral regions of the Indian Ocean, the Mediterranean, or the Gulf of Mexico already enjoyed a warmer climate, and became the seats of higher civilizations…territories in middle Europe, Siberia, and Northern America…remained in early post-glacial conditions” (Kropotkin 2006; quoted in Islam 2019: 153).

Well, owing to our current understanding of environmentalism we can see how agricultural use and misuse can affect the environment of an area. The obvious conclusion to be drawn is therefore that humanity, with the development of agricultural traditions and practices, played a huge part in the ending of the last glacial age.

This event, which began along the equatorial of the Nile Valley, allowed not only for the salvation of the glacial earth, but also for the development and ‘evolution’ of humanity.

Again, according to the same scientific experts these early agricultural traditions were highly communal, hence the common term for their culture is primitive communism; as Kropotkin continues, “far from being a primitive form of organization, the family is a very late product of human evolution. As far as we can go back in the palæo-ethnology of mankind, we find men living [mainly] in societies – tribes similar to those of the highest mammals; and an extremely slow and long evolution was required to bring these societies to the gentile, or clan organization, which, in its turn, had to undergo another, also very long evolution, before the first germs of family, polygamous or monogamous, could appear” (Kropotkin 2006; quoted in Islam 2019: 157).

So from here, according to the basic theory, as the ancient African and Egyptian cultural practices began to crystallize they began also to migrate to the north, east, and west of the Mediterranean area reaching Crete, Cypress, and the ancient Hellas.

Also reaching Carthage, Italy, and Spain; before going west of modern day Portugal into the Caribbean and Americas; taking with them a lot of the cultural traditions and practices of Egypt and Eurasia so as to keep their story from being lost in time.

Having spread their agriculture along the Gulf of southern Mexico long before the continental drift caused the Atlantic to grow to its current Oceanic size, these farming societies were able to form what would soon be the Olmec civilization and empire. All this, to a certain degree corresponds to the wandering of Auset and her son until his maturing.

At this point in the story a tribunal of the gods was convened to discuss the matter, but as they reached a deadlock Horu and Setekh fought it out in several big contests. Each one winning one after the other had won one.

In the midst of one of them Auset was able to harpoon Setekh and virtually kill him. At that Setekh cried out to Auset for mercy so she used her magic to save him.

This allowed him to beat up Horu and pluck out his eyes sending one to the sun and the other to the moon (again, all this is symbolic); so that Horu, now alone, blind, and lost, was left wandering in the desert with no hope of his own salvation.

It is here that Hethor comes in and takes pity on the lost and lonely Horu and calls for the god Djehuti to make for him two new eyes, which he makes using her breast-milk.

This is part of the reason why Hethor’s hieroglyph usually has cow horns or her image has a woman with cow horns on top (it also explains the religious tradition of breast sucking among grown men, and the title accorded by her ancient priestesses of the goddess of nurturing).

Even so, the man without the nurturing of his woman is lost, blind, and lonely. It is they who give us eyes to see ourselves as they see us, as kings.

Hence also, as Kropotkin concurs, “The first thing which strikes us as soon as we begin studying primitive folk is the complexity of the organization of marriage relation” (Kropotkin 2006; quoted in Islam 2019: 125), as the root of most cultural developments stem from marital or sexual organization.

Bibliography

Islam S (2019); Black Divinity: Institutes of the Black Theocracy Shahidi Collection Vol 1; Global Summit House.