Showing posts with label Ruth Moabite Magi Achior Book Judith Ahikar tomb vizier Rekhmire. Show all posts
Showing posts with label Ruth Moabite Magi Achior Book Judith Ahikar tomb vizier Rekhmire. Show all posts

Tuesday, January 27, 2015

The Advanced Astronomical Knowledge of Senenmut (Solomon)






Taken from: http://www.greatdreams.com/astrology/creation_marks_time_slowly.htm


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Senmut presents an entire celestial system for the first time
Ancient star knowledge included astronomy, astrology, and chronometry, and in the past it was an especially important subject in knowledge. A characteristic Egyptian version of this celestial knowledge was in use long before a specific expressed Babylonian astrology was taken up openly in Egypt.
          In the Karnak/Thebes temple already at an early stage, an observatory was placed on top of the sanctuary of Khonsu, the Moon god-son. And from most ancient times astronomical lines of sight were used in planning the axes of the temples.

          The great number of Senmut's many posts - in addition to being the administrator of the Egyptian calendar - was reasonable; for instance, the secretary of Pharaoh Amenhotep II was the chief-astronomer at the Karnak (Thebes) Temple and also a surveyor as well as the inventor of the world's first public book-keeping.
          The oldest astronomical traditions in Egypt are scarce and merely a few drawings of constellations. They show in particular Sirius - and the Great Bear, called khepesch (or sometimes meskhetiu) formed as a leg of an ox. Fragments have been found showing the 36 decan-constellations (earliest findings from 2300 BC) marking the Egyptians' division in 36 sections of the ecliptic (the apparent course of the sun).

          However, in the second and latest tomb of Senmut (in Thebes: no. TT353) the presentation was far better than by fragments, because the ceiling of the main chamber is adorned with a detailed astronomical and astro-mythological, complete star map, which for the first time presents an entire celestial system. This impressive map was both a landmark and an invention in Egyptian astronomy. And at all, they are the oldest collected, complete astronomical images.
          This unfinished and never used, secret tomb of Senmut was discovered in 1925 and dated to between 1500-1470 BC. The dating will be further elaborated and it will appear that in 1493 BC the construction of the tomb ended abruptly.

          It is peculiar that Senmut, whom many researchers presume was of a middle-class descent, has equipped his tomb in this special way not even a Pharaoh had been up to.
          Thus the tomb contained a special astronomical equipment, not only the oldest known in Egypt, but still for the next almost 300 years also the only example of such an elaborated, complete star map.


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Wednesday, July 16, 2014

Senenmut's (Solomon's) Great Knowledge of Astronomy

Entrance to Senenmut's Tomb
 
 

Taken from: http://hiddenarchaeology.com/senenmuts-tomb/

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Senenmut’s tomb

 
Astronomical Ceiling from Chamber A, TT353
The astronomical ceiling from Senenmut's tomb

This image from the second tomb built by Senenmut leaves no doubt that ancient Egyptians had great knowledge of astronomy. The ceiling is divided into two sections representing the northern and the southern skies. The southern – upper part shown in the picture above – is decorated with a list of decanal stars, as well as constellations of the southern sky belonging to it like Orion and Sothis (Sopdet). Furthermore, the planets Jupiter, Saturn, Mercury and Venus are shown and associated deities who are traveling in small boats over the sky. Thus, the southern ceiling marks the hours of the night.
The northern – lower part – shows constellations of the northern sky with the large bear in the center. The other constellations could not be identified. On the right and left of it there are 8 or 4 circles shown and below them several deities each carrying a sun disk towards the center of the picture. The inscriptions associated with the circles mark the original monthly celebrations in the lunar calendar, whereas the deities mark the original days of the lunar month (after Meyer, 1982).
The astronomical ceiling is divided along its east-west axis by a text band composed of five registers. The central line which is wider than the other four registers bears together the titles of Hatshepsut and some titles as well as the name of Senenmut. The text reads from the right to the left :
“Live, Horus powerful of k#s, Two- Ladies flourishing of years, Horus-of-Gold divine of appearnances, king of Upper and Lower Egypt, Maat-ka-Ra, beloved of Amun-Ra, living; the sealbearer of the king of Lower Egypt (sD#wtj-bitj), the steward of Amun Senenmut, engendered of Ramose, justified, born of Hatnefret.

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Friday, March 21, 2014

Does the Name ‘Senenmut’ Reflect the Hebrew 'Solomon'?

 by

Damien F. Mackey

 
 

Because, according to my historical reconstruction, Senenmut of 18th Dynasty Egypt

was King Solomon.

 

  
 
Senenmut in hieroglyphs
 
 
 
 

The name ‘Senenmut’ has variations (http://www.ancientegyptonline.co.uk/senenmut.html):

 
"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".
 [End of quote]

 
In “The House of David” (http://www.specialtyinterests.net/david_abishag.html) I wrote concerning the name and possibly also an Egyptianised King Solomon:

"…. Peter James and David Rohl, British revisionists, have each proposed that an ivory found at Megiddo, one of Solomon's forts in Israel, "showing a monarch holding court", may actually be a depiction of Solomon himself and his queen in Egyptian guise.
Megiddo it should be noted was one of Solomon's great forts in northern Israel, where Solomon had, writes James [2010], built a "monumental palace compound" (1.Kings 9:15). And it was at the site of Megiddo that the "material culture of Palestine at the end of the Late Bronze Age [Solomon's era by the revision] is best seen". The ivory plaque, says James:
... is of particular interest. [The monarch] is seated on a throne decorated with sphinxes. If it was intended to represent a specific rather than an idealized ruler, would it be too much to imagine that in this ivory we actually have a depiction of the Egyptianized King Solomon?
Now Rohl (who has apparently fallen out so badly with James that they no longer refer to each other's writings) gives his descriptive account of this amazing item [2020], arriving at the same sort of conclusion as had James:
To the right the king arrives in his chariot, driving before him Shasu captives; in the center is an intimate cameo of the same ruler, seated upon his throne with his queen and lyre player standing before him; to the left, behind the king, two courtiers attend to the royal couple's needs. Now let us pick out what might be interpreted as Egyptian elements in the scene. First, above the chariot horses is a winged sun-disk; second, the queen offers a lotus flower to her husband; and third the king is seated upon a throne, the sides of which are guarded by winged sphinxes (i.e. human-headed lions). Surrounding the monarch we see three doves - a well known motif of peace, Solomon married an Egyptian princess; he had 'a great ivory throne' made for him which was protected by 'lions' on either side [1.Kings 10:18-20]; his traditional name means 'peaceful'.
Solomon's Hebrew name, Shelomoh [שְׁלֹמֹה]- said to derive from shalom ('peace') - may indeed be said to mean 'peaceful'. Dr. Metzler though, in his inimitable fashion, argues that Solomon is partly an Egyptian name, derived from she-El Amon (sounds like a bit of a hybrid).
So far, I have not successfully managed to find any sort of connection between the names Solomon and Senenmut (whom I have nonetheless identified as the one person). The name Senenmut, Egyptian sn-n-mwt …. means:
 "Brother of the mother."
"Brother of the mother" is not a particularly helpful concept, and I can in no way adapt it to the name Solomon. (Although it may pertain to some other name of Solomon's for he had apparently several names, e.g. he was also known as Jedidiah (2 Samuel 12:25). However, we saw in "Solomon and Sheba" that Senenmut liked to manipulate the Egyptian hieroglyphs, for example creating cryptograms in regard to Hatshepsut's throne name, Makera (meaning "True is the Heart of Ra"). Perhaps he, as the crafty and intellectual Solomon, had adapted Egyptian names to Hebrew ones in Metzler-ian style. If so, the name Senenmut may be more cryptic than has so far been appreciated. …".
 [End of quote]
However, I would now like to reconsider some of this.
I want to propose that the Egyptian name, Senenmut, especially in its form of Senemut, is very much like the Hebrew name Shelomoth (1 Chronicles 24:22), also derived from ‘peace’ (http://www.truthunity.net/texts/mbd/shelomoth), and therefore basically the same name as Shelomoh (‘Solomon’).
Shelomoth is also considered to be the same name as Shelomith (‘peaceful’); a name given to a grandchild of King Solomon (2 Chronicles 11:20).
The basic difference between the names Senemut and Shelomo[t]h, as far as transliteration goes, is that the first name has an ‘n’ where the second name has an ‘l’ (there is also the ‘S’ and ‘Sh’ difference, which is less significant, see e.g. Judges 12:6, since it can be a dialectical thing). But the letter ‘l’ does not occur in the Egyptian alphabet, for (http://en.wikipedia.org/wiki/Egyptian_language): “In Egyptian … Afroasiatic */l/ merged with Egyptian n〉 …”.
Charles W. Johnson has written on this, in his fascinating (http://earthmatrix.com/linguistic/nahuatl.htm):

Linguistic Correspondence:
Nahuatl and Ancient Egyptian

"One very obvious characteristic of the nahuatl language is the extensive use of the letter "l" in most of the words, either as ending to the words or juxtaposed to consonants and vowels within the words. One of the very apparent characteristics of the ancient Egyptian language is the almost total absence of the use of the letter "l" within most of its word-concepts. The letter "l" appears as an ending of words only a handful of times in E.A. Wallis Budge's work, An Egyptian Hieroglyphic Dictionary. It would appear that this very dissimilar characteristic between these two languages would discourage anyone from considering a comparative analysis of possible linguistic correspondence between these two very apparently distinct idioms. ...."
[End of quote]

Thursday, March 20, 2014

Vizier Rekhmire Powerful Like Senenmut (= Solomon)








Taken from: http://www.luxoregypt.org/English/historical_sites/TOMBS_OF_NOBLES/TombsFrom

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At the top of his career, Rekhmire was Vizier of Upper Egypt, Mayor of Thebes, and possessor of over one hundred other important titles. His great-grandfather, grandfather, and uncle were also viziers, a position second only to pharaoh in prestige and authority. Even though his father never rose above the rank of Priest of Amen, this august lineage helped to ensure his own rapid rise in the bureaucracy. Rekhmire boasted that “there was nothing of which he was ignorant in heaven, on earth, or in any quarter of the underworld.” An immodest bit of hyperbole to be sure, but he was one of the best-informed, most powerful men in all Egypt.

Rekhmire held office during the last years of the reign of Thutmes III and the early years of Amenhetep II. These were heady times in Egypt. After Hatshepsut had departed the throne, Thutmes III undertook a series of military campaigns that greatly increased Egypt’s power abroad and brought the country a degree of wealth unknown in previous dynasties. The pharaoh launched huge building programs and richly supported the arts and crafts. Egypt continued to thrive under his successor, Amenhetep II, and the great projects continued.

Nearly all these activities were supervised by Rekhmire. He oversaw projects throughout Egypt, managed the vast royal estates, supervised temples, judged court cases, checked irrigation schemes, attended official ceremonies, chaired administrative meetings, managed the civil administration, maintained state security, approved rates of taxation, and collected the taxes. Rekhmire was fully aware of his talents as Egypt’s senior administrator, and he proudly and at length quoted his pharaoh’s description of the vizier’s duties in inscriptions on his own tomb walls:

‘Then his majesty said to him: “Look you to this office of vizier. Be vigilant over [everything that] is done in it. Behold, it is the support of the entire land. Behold, as to the vizierate, behold, it is not sweet at all, behold, it is bitter as gall...Behold, it does not mean giving attention (only) to himself and to his officials and councilors, not (yet) making [dependents] out of everybody....Therefore, see to it for yourself that all [things] are done according to that which conforms to law and that all things are done in conformance to the precedent thereof in [setting every man in] his just desserts. Behold, as for the official who is in public view, the (very) winds and waters report all that he does; so, behold, his deeds cannot be unknown....”

Rekhmire describes, with no false modesty, how well he handled this difficult job: “I judged impartially between the pauper and the wealthy. I rescued the weakling from the bully. I warded off the rage of the bad-tempered and I repressed the acts of the covetous. I cooled down the temper of the infuriated. I wiped away tears by satisfying need. I appointed the son and heir to the position of his father. I gave bread to the hungry, water to the thirsty, meat, beer, and clothing to him who had none. I succored the old man by giving him my staff and caused old women to say, ‘What a gracious act!’”

He sounds like the ideal bureaucrat. But later in his career, Rekhmire fell out of favor at court and may even have been stripped of his titles. No offspring are known to have succeeded him to government office, although he had at least five sons and several daughters. There is no evidence that he was ever buried in TT 100, but there are indications that part of the tomb decoration was deliberately mutilated and his name destroyed.

TT 100 was known to most nineteenth century explorers. Some of its scenes were published by Frederic Caillaud in 1831, but the tomb was not cleared until 1889 and not completely published until 1943.

In plan, TT 100 looks like many other cruciform-shaped tombs at Thebes, but in section it is unique. Beyond a standard transverse corridor, an inner room extends nearly 25 meters (82 feet) into the hillside of Shaykh ‘Abd al-Qurna. At the entrance, the ceiling is 3 meters (10 feet) high. But the ceiling of the inner room slopes steeply upward, reaching a height of over 8 meters (26 feet) at its western end. The result of this strange design was to give Rekhmire’s tomb over 300 square meters (3200 square feet) of wall surface, all of which was decorated with painted scenes of the highest quality. In the transverse hall, the scenes deal with personal and business matters and contain lengthy texts describing the duties of the vizier, the administration of temple holdings, and Rekhmire’s activities during the reign of Amenhetep II. The inner room has scenes of arts and crafts, daily life, funeral banquets, and burial rituals. The famed nineteenth century British Egyptologist Sir John Gardner Wilkinson said in 1835 that the paintings of this tomb shed more light on ancient Egyptian culture than any other source known.

At the ENTRANCE to the tomb, prayers to Ra-Harakhty, Amen-Ra, Thoth, Osiris, and other gods are accompanied by Rekhmire’s boastful claims of having close relations with each.

On the right half of the front (east) wall of the TRANSVERSE HALL, Rekhmire has included texts describing in some detail his duties as vizier. The British Egyptologist Percy Newberry believed that the accompanying scene was meant to show the actual audience hall in which Rekhmire held court, and if you look closely you will see thin columns with palm leaf capitals, walls that define a large chamber, and a raised dais on which Rekhmire sits. Distributed around that chamber are numerous officials and petitioners. The text accompanying the scene goes into considerable detail about Rekhmire’s duties, even noting that in the audience hall he has to “sit on a backed chair, a reed mat being on the ground, the chain of office on him, a skin under his back, another under his feet, and a [canopy] of matting over him.”


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