by Armando Mei
The
Egyptian Book of Dead is one of the most important ancient documents ever
found. Egyptologists discovered religious traditions of ancient Egypt by
translating the hieroglyphics inscribed on the wall of Unas’ pyramid - pharaoh
of the fifth dynasty – and within some pyramid funerary chambers of the fourth
dynasty, unearthed in Saqqara. Those are
very complex and enigmatic utterances forming the remarkable religious book of
dynastic epoch.
The
earliest texts are priceless artifacts, in attempting to understand the ancient
Egyptians funerary rules; at the same time, they are very essential in relating
events characterizing the Zep Tepi, or First Time of Osiris.
For ancient
Egyptians, Creation was a Gods’ donation, as explained by the words of ancient
texts, through which the Gods established a connection between the world of
matter and the Cosmic energies.
In the
beginning was the Water, the Nun, endless and timeless, from which the god Atum
arose; then he lived on the primordial mound, surrounded by turbulent waters.
Atum engendered Shu, a personification of air, and Tefnut, goddess of moisture,
moist air, dew and rain. They engendered Nut, goddess of the sky, and Geb, god
of the Earth. Shu, Tefnut, Nut and Geb are gods representing the four basic
natural elements for ancient Egyptians.
Legend says
that Nut and Geb were very much in love and strongly hugged in a sweet and
eternal embrace. Nevertheless, it was believed the deep hug between gods
prevents life, and for that reason Atum sent Shu away, trying to keep them
apart.
Nut and Geb
engendered four Gods, who ancient Egyptians believed to be the first divinities
living on Earth, i.e. Osiris, Isis, Seth and Nephthys.
Gods were
the mythological heroes of the Great Ennead of Heliopolis history, worshipped
in Egypt, and were the basis of cosmological religion during the dynastic age.
Heliopolis, where the ancient Cult originated, laid north of Giza, and it was
the so-called Sun City for Egyptians.
The story
told about the beginning of the TPJ ZP, i.e. the Zep Tepi or First Time of
Osiris that has long intrigued passionate of ancient mysteries.
What does
Zep Tepi mean? Is part of mankind’s history and heritage?
Most
experts agree to confine that period to the Gods Age, when they ruled in Egypt
and lived among humans. From the content of ancient texts, unearthed from the
sands of Egyptian desert, we can assume that Nilotic Civilization lived a
Golden Epoch, characterized by a progressive development of knowledge, both artistic
and technological.
Ancient
documents wrote by some classic writers, such as Manetho and Herodotus, are
complementary in ancient papyruses. Classic historians lived among Egyptian
scribes, having a personal experience of their records. Through scribes’
stories, from both Herodotus and Manetho, they have been able to tell when the
Golden Age would begin, even if information was lacking and nebulous.
Anyway,
those proved to be very interesting evidence of a significant connection
between several narrations coming from the past. While ancient Egyptian texts
tell about composite histories concerning the Gods' epics, classic writers
reveal events that took place in ancient times. Most important are the details
they inscribed in their books concerning the gods’ histories. All ancient
information establishes a timeline that brings us to the origins of Zep Tepi.
There were
many other classic writers, such as:
-Sesto
Giulio Africano, roman writer lived between 160 and 240 AD;
-Giuseppe
Favio, Hebrew writer lived in the first century AD;
-Giorgio
Sincello, Bizantinium historian lived between the second half of 700s and the
first decade of 800s AD;
-Eusebius
of Cesarea, bishop and writer lived between 200 and 300 AD;
-Diodoro
Siculo, Greek historian lived in the first century AD
These were
witness of Egyptians tales about the initial dynasty’s origins during the
pre-dynastic epoch. They wrote intriguing books on those topics, resulting in
unexpected consequences.
What is
most striking is the total indifference of Egyptologists on those subjects;
they put in a corner the very simple literature, coming from the past, without
carrying out any in-depth analysis. In addition, it is staggering the
sloppiness used to archive very considerable documents that could have shed light
on the mysteries of distant past.
It would be
a great success to get remarkable clues rehabilitating the pre-dynastic past of
Egypt, above all noticing the developing steps gained by the Pyramids
civilization. To achieve such results, it would be important to restore the
ancient civilization’s historical dignity, taking it out from a marginal role
that does injustice to its history.
We must
realize that Zep Tepi is history and not a mythological time.
In the last
two centuries, some artifacts unearthed by Egyptologists seem to be witness of
an obscure past that has yet to be decoded.
The
question blew up when Robert Bauval brought out his Orion Correlation Theory in
the mid-1990s, shocking the ‘safe’ environment of Egyptology at that time.
His assumptions
were devastating, and opened a window on an unclear time, during 10,500 BC,
according to his theory. His proposal consisted of a complex astronomical
study, and focused on the correlation between the Celestial Vault and the Giza
pyramids in a fixed time.
He affirms—
even if in a very careful way— that humankind’s evolution followed uncertain
guidelines not yet solved. Bauval gave an independent reading of events
characterizing the origins of modern civilizations, starting from a distant
past history.
In spite of
scholars’ silence, it is important to stress that researchers have a
substantial body of literature to investigate, from ancient times to modern
ones. A perfect investigation of the earliest texts can shed light on the
mysteries of the origins of Egypt.
Unfortunately,
scholars are insensitive in this attitude.
That is why
one of the most hermetic documents ever found in Egypt, the so-called Turin
Royal Canon or King’s List, is considered worthless by academics, even if its
unique contents can unravel the most intriguing mystery of humankind’s past.
Scholars
archived the Turin Royal Canon very quickly, affecting studies about the
enigmatic evolutions of predynastic Egypt, and losing a chance to prove the
existence of a lost civilization that built pyramids, all around the planet,
during the pre-diluvian epoch.
In 1822,
the Italian Egyptologist Bernardino Drovetti discovered the mysterious document
near Thebes’s necropolis. It dates back to the 19th Dynasty, during Ramesses II
reign, between 1279 and 1212 BC. Scribes compiled the papyrus in hieratic, a
cursive writing system used in Egypt and Nubia during the middle kingdom.
Its main
characteristic is a long list of kings who ruled in Egypt since the ancient
times, before combining to the thirty dynasties that scholars officially
approved.
The
document’s discovery was a sophisticated whirlwind adventure.
In fact,
when Drovetti uncovered the ancient manuscript it was intact, but over time, it
suffered some damage; then it fragmented in 160 pieces, and a great part is
lost forever. The manuscript has the following size: 59.05 inches long and
15.75 inches wide (150 cm by 40 cm).
Its
structure is very enigmatic, because of the arguments inscribed on the
different sides of the papyrus. While the posterior gives information about
institutions and dignitaries who lived during Ramesses II reign, the front
proposes a long list of sovereigns who ruled in the land of Nile in a very
distant past.
One of the
most intriguing characteristics of the document are details the compilers used
to inscribe the sequence of kings’ names. That very unusual accuracy
overshadows all discussions on historical reliability of the artifact.
According
to the enigmatic papyrus, the kings’ sequel originated 33,000 years before the
dynastic age; it would confirm the existence of an unknown civilization
influencing the memories of ancient Egyptians.
Its
contents drew attentions of many specialists, such as Jean-François
Champoillon; the famous French Egyptologist found the codex to translate the
Egyptian hieroglyphic writings, thanks to his study on the Rosetta stone.
When
Champollion studied the ancient document, he realized he held a very
complicated puzzle. Reduced in fifty incomplete tiles, more or less, it gave a
list of about eighty kings’ names.
Gustav
Seyffarth, German Egyptologist, studied the enigmatic papyrus and he was able
to rebuild the priceless manuscript. Studying the papyrus fibers and the lines
position, he achieved very exhaustive results, almost conclusive.
Nevertheless,
Sir Alan Gardiner, the highly esteemed British Egyptologist, had the last
imprimatur on translation of the manuscript.
The Turin
Royal Canon has a great number of columns, each of them consisting in a
variable number of separate units, between 25 and 30. In each line a cartouche
containing the king name is inscribed, preceded with the Egyptian formula
“Nesut-Biti”, i.e. “the ruler of Reed and Bee”, i.e. king of Upper and Lower
Egypt.
The ancient
Turin Kings’ list, with reference to the predynastic sequence, is very similar
to Manetho’s memories inscribed in his texts. However, I must emphasize that
for some kings there are just a few differences between name sequences and
years of reign.
It is very
interesting to note that the papyrus author made a great effort in grouping
succession lines. He also followed very strict rules in the recording of king’s
reigns, establishing for each of them the years, the months and even the days
of reign! Save for very rare exceptions, all kings have a significant record of
their kingdom.
The
mysterious papyrus also contains the Hyksos pharaonic line of succession. It is
perhaps not generally known that Hyksos kings are always deleted from any
official lists found until now. In this case, the Turin Royal Canon is a very
intriguing exception; enough to confirm that the author conceived the document
as a legacy of lost events to b remembered.
Very
likely, in a specific period of ancient dynastic age, Egyptians perceived the
needs to preserve the “oral tradition”, compiling the papyrus. Therefore, Egypt
would save its primordial origins forever.
It may
sound strange, but author’s accuracy has led to a controversy between scholars
and alternative researchers. Particularly, the resulting exasperation of
scholars’ rhetoric determined the end of all papyrus analysis, rather than
improving a fervid debate among researchers, to understand the essential
proposal of ancient text.
Actually,
one of the most important documents of antiquity is out of sight, kept in the
basement of Turin Egyptian Museum.
What one is
trying to figure out is the mystery of how to resolve this contradiction.
One of the
reasons for conflict among researchers is the possible unreliability of reign
times inscribed into the kings’ list. Actually, the length of reigns is not
always coincident with the official thesis, proposed by archaeologists, based
on the analysis of some artifacts found during excavation sessions along the
time.
For
example, The Turin Royal Canon sets a precise length of time concerning the
First and Second dynasty, and it is indeed a too long time compared to official
data. It means that one of two assumptions does not hold.
In this
case, scholars’ conclusions would be correct, because of findings' evidence.
Nevertheless, I cannot fail to highlight an extremely pertinent doubt that
there is the possibility that differences are due to the lack of artifacts,
affecting a correct interpretation of the papyrus contents.
For
example, any researcher has at one point considered the possibility that given
dynasties may have really had the stated duration as explained in the ancient
manuscript, but scribes could have forgotten the pharaohs’ names or deleted
their records from Egyptian history. We must never forget that the great part
of Egypt’s artifacts lay under the desert sands; that is why it’s important to
be more cautious in proposing hasty theories.
To address
existing shortcomings and discrepancies, Egyptologists prefer to close the
debate, declaring the papyrus unreliable, rather than organizing further
in-depth investigations to discover the mysteries of pharaohs' chronologies.
Those
considerations refer to scholars’ explanations about the pharaohs’ time of
reign recorded in the Royal Canon. According to them, the reported numbers,
related to some pharaohs, could indicate their age at the time of death and not
the period of time during which a pharaoh ruled. In all other cases, numbers
could indicate the length of time during which they ruled. However, these
conclusions do not explain why the author would use different recording
systems, whichever the pharaoh considered.
Lastly, it
is very clear that two versions among researchers exist, but it is time to
claim a correct interpretation of the manuscript contents, giving a precise
answer to why it was compiled.
According
to Egyptologists, the Turin Royal Canon has an educational and cultural
purpose; its content is a result of a scribe’s copy practice, so nothing to do
with kings’ chronologies or ancient memory preservation. Therefore, scholars’
theories are open to criticism, due the meaning of the word: “copy”; in fact,
by its very nature, a copy practice requires the use of a source to draw on.
Maybe the
mysterious manuscript was an official report drawn up by pharaohs’ dignitaries,
on royal commission. In this case, we can assume the existence of a secret
place where classified documents were preserved. A secret hall, accessible in
restricted conditions to pharaohs and dignitaries. Is it a proof of the
existence of the lost Hall of Records, which many researchers and mercenaries
are looking for?
Obviously,
it requires more proofs to break the research stalemate. Therefore, substantive
points tip the balance in favor of papyrus’ reliability.
One of them
is the complex differences with the Kings’ List of Abydos, into Seti I and
Ramesses II temples.
In fact,
looking at Kings List characteristics engraved into Abydos temples, we note the
aim to celebrate the pharaohs’ divine bloodline as legitimacy in the
successions.
The Turin
Royal Canon has diametrically opposed characteristics: no pharaohs’ celebrity
self, but just a chronological compilation and their indicative timeframe.
Cleary, the
manuscript has an historical function, to remind and celebrate the origins of
Egypt. Unfortunately, there is a great deal of confusion among researchers.
That is why they can never come out the truth about the origins of Egyptian
civilizations.
What
information could we learn about the Zep Tepi, if the manuscript had survived
to these days?
From
survived fragments, nine pre-dynastic dynasties were recorded, such as “the
Venerables of Memphis”, “the Venerables of the North” and “the Shemsu-Hor”, the
Horus’ followers, which reigned until Menes' dynasty.
According
to Darwin’s Evolution Theory, it would appear unreasonable to suggest the
existence of developed human societies in a very distant past. At any rate, the
buildings of Giza are the answer to all doubts concerning the lost Civilization
of the pyramids. The answer is written in the stones forming the pyramids, and
in all monuments, as they were built to celebrate the Zep Tepi.
Some
researchers questioned the overall reliability of injured artifacts and the
ancient writers’ direct testimony. Their position is an enormous shortcoming in
the path to the origins of Egyptian civilization. Over the time, scholars’
disputes on ancient mysteries affected Egyptology’s evolution, as markedly
flattened on rigid and bizarre stances.
Without
fear of contradiction, we can assume that ratio between official Egyptology and
Zep Tepi is like two opposite polarities: they never attract, but always
repulse.
In the last
few decades, research on ancient mysteries increasingly moved along fixed
courses, rejecting all hypotheses joining with historical evolution of the
so-called First Time of Osiris. Egyptologists claim that Zep Tepi is not an
historical age but mythology. Scholars have torn to pieces every attempt to
unveil the story of pre-dynastic Egypt; according to them it is a useless
effort to disapprove or debate.
Times ago,
in the midst of a conversation about the pre-diluvian events, John Anthony West
proposed his reasoning, absolutely worthy, when he wrote:
“As if
contemporary Egyptologists know more about ancient Egyptian history than the
ancient Egyptians themselves. That is the standard height of academic
arrogance.”
And I agree
with him! Sometimes I have the feeling that researchers really believe
themselves to be better informed than the Egyptians who directly lived their
time.
As a result
of this the Turin Royal Canon contents, the Kings’ list of Abydos, the Stone of
Palermo kings’ list, the manuscripts by Greek writers are not enough to capture
scholars’ attention on indications coming from the pharaohs’ land.
These would
be enough to shed light on ancient mysteries, analyzing the clues and
artifacts, to establish with certainty that a Lost Civilization really lived on
Earth, influencing humankind’s evolution dynamics.
During my
research on the mysteries of Giza—in order to propose my “Historical time of
the Zep Tepi Theory”—I focused my attention on in-depth analysis of classic
writers’ records, which I found very prolific.
Manetho’s
histories told about an obscure and mysterious epoch of the Nile Valley, a
bygone age during which pharaohs had a knowledge of nature which was perfectly
astounding. To whom did the Egyptian historian refer? Who were the pharaohs
ruled Egypt in the distant past?
Unfortunately,
the mystery will remain so for longer, due the lack of proof to unveil the
enigmas of the past; anyway, it is worthwhile underlining the importance of
some clues, indicating the age during which events took place.
Roman
historian and bishop Eusebius of Cesarea’s histories are largely based on three
books wrote by Manetho’s, Ptolemaic priest of Serapis cult. He argues that the
Great Ennead of Heliopolis began a number of dynasties which ruled in Egypt for
about 13,900 years.
After that,
the demi-gods or Horus’ Followers ruled the Nile Valley for about 1,255 years.
Then, a new progeny of pharaohs ruled for about 1,817. After that period,
thirty pharaohs ruled Egypt for about 1,790 years. Ten kings followed, ruling
Egypt for about 350 years, and lastly, the Spirits of the Dead kingdom ruled
for about 5,813 years.
According
to the classic writer, the total sum of pre-dynastic period is about 24,925
years. Therefore, the total years is very different from what the Turin Royal
Canon suggests, whose total, as noted, is about 33,000 years.
The amount
of years is shocking in relation to Darwin’s theory and it was even more
shattering for the bishop and classical writer. That is why he made significant
free interpretations that strongly influenced all subsequent studies about the
investigation on Zep Tepi mysteries.
Eusebius of
Cesarea, proposing a personal interpretation about Manetho’s pre-dynastic
chronology, paved the way to the modern Egyptology theories on the origins of
the Egyptian civilization.
It is
therefore nothing more than a trick, Graham Hancock argues in his book
“Fingerprints of Gods”. Eusebius of Cesarea circumvents the rules proposing
that the calendar year, inscribed into the Royal Canon, had to be considered as
a lunar year, formed by thirty days; what we actually consider a month, the
Egyptians used it to indicate a calendar year.
With this
proposal, the catholic bishop reduced the entire pre-dynastic cycle to little
more than 2,000 years, erasing a large part of humankind history. At the same
time, he practically served up on a plate the reasons given by Egyptologists
who keep telling us our theories are never scientifically proven.
Investigations
concerning the pre-dynastic period is one duty that we must not abandon, if we
have the aim to discover the truth of humankind’s origins. The aim that pushes
me back to the Zep Tepi, gathering more information, and confirming the
existence of a lost civilization which lived on the planet in a distant past. A
civilization that built pyramids all around the world.
Manetho’s
proposed a cycle of 38,000 years, joining the pre-dynastic and dynastic age.
The proposal is very important, because it is fully in line with the time when
the monuments of Giza and the sky were perfectly aligned: 36,400 BC, according
to my theory.
1 commento:
and zep tepi hieroglyphs?
the meaning is lost in transliteration
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