King Shabaka Research

King Shabaka & the Shabaka Stone (The Memphis Theology) Web Search Results In no particular order The Shabaka Stone http://www.touregypt.net/shabakastone.htm The Shabaka Stone is 92 x 137 cm in size. It has 62 vertical columns of text and 2 horizontal columns which rest across the top. Of the 62 vertical columns 23 have been worn away. The stone, before it was recognized for its value and rescued, was being used as a millstone resulting in the destruction of most of the text in the center of the stone. Translation The living Heru; Who prospers the Two Lands; the Two Ladies: Who prospers the Two Lands; the Golden Heru: Who prospers the Two Lands; King of Upper and Lower Chem: Neferkare; the Son of Re: Sha[baka], beloved of Ptah-South-of-his-Wall, who lives like Re forever. This writing was copied out anew by his majesty in the house of his father Ptah-South-ofhis-Wall, for his majesty found it to be a work of the ancestors which was worm-eaten, so that it could not be understood from the beginning to end. His majesty copied it anew so that it became better than it had been before, in order that his name might endure and his monument last in the House of his father Ptah-South-of-his-Wall throughout eternity, as a work done by the son of Re [Shabaka] for his father Ptah-Tatenen, so that he might live forever. --- [King of Upper and Lower Chem] is this Ptah, who is called the great name: [Tate]nen [South-of-his-Wall, Lord of eternity] ---. --- [the joiner] of Upper and Lower Chem is he, this uniter who arose as king of Upper Chem and arose as king of Lower Chem. --- --- "self-begotten," so says Atum: "who created the Nine Neteru." [Geb, lord of the gods, commanded] that the Nine Neteru gather to him. He judged between Heru and Seth; he ended their quarrel. He made Seth the king of Upper Chem in the land of Upper Chem, up to the place in which he was born, which is Su. And Geb made Heru King of Lower Chem in the land of Lower Chem, up to the place in which his father was drowned which is "Division-of-the-Two-Lands." Thus Heru stood over one region, and Seth stood over one region. They made peace over the Two Lands at Ayan. That was the division of the Two Lands. Geb's words to Seth: "Go to the place in which you were born." Seth: Upper Chem. Geb's words to Heru: "Go to the place in which your father was drowned." Heru: Lower Chem. Geb's words to Heru and Seth: "I have separated you." --- Lower and Upper Chem. Then it seemed wrong to Geb that the portion of Heru was like the portion of Seth. So Geb gave Heru his inheritance, for he is the son of his firstborn son. Geb's words to the Nine Neteru: "I have appointed Heru, the firstborn."Geb's words to the Nine Neteru: "Him alone, Heru, the inheritance." Geb's words to the Nine Neteru: "To his heir, Heru, my inheritance." Geb's words to the Nine Neteru: "To the son of my son, Heru, the Jackal of Upper Chem --- Geb's words to the Nine Neteru: "The firstborn, Heru, the Opener-of-the-ways." Geb's words to the Nine Neteru: "The son who was born --- Heru, on the Birthday of the Opener-of-the-ways." Then Heru stood over the land. He is the uniter of this land, proclaimed in the great name: Ta-tenen, South-of-his-Wall, Lord of Eternity. Then sprouted the two Great Magicians upon his head. He is Heru who arose as king of Upper and Lower Chem, who united the Two Lands in the Nome of the Wall, the place in which the Two Lands were united. Reed and papyrus were placed on the double door of the House of Ptah. That means Heru and Seth, pacified and united. They fraternized so as to cease quarrelling in whatever place they might be, being united in the House of Ptah, the "Balance of the Two Lands" in which Upper and Lower Chem had been weighed. This is the land ------the burial of Ausar in the House of Sokar. ------ Auset and Nebt-het without delay, for Ausar had drowned in his water. Auset [and Nebt-het] looked out, [beheld him and attended to him]. Heru speaks to Auset and nephthys: "Hurry, grasp him ---." Auset and Nebt-het speak to Ausar: "We come, we take you ---." ------ [They heeded in time] and brought him to [land. He entered the hidden portals in the glory of the lords of eternity]. -------. [Thus Ausar came into] the earth at the royal fortress, to the north of [the land to which he had come. And his son Heru arose as king Ptah) is in every body and it (the tongue.] There was built the royal fortress [at the command of Geb ---]. there took shape on the tongue the form of Atum.
Ptah-Nun.
[Ptah] ---------.
[Ptah] ---------. in which Tehuti had taken shape as Ptah. But the Ennead is the teeth and the lips in this mouth which pronounced the name of every thing. arose as king of Lower Chem.
[Ptah] ----------. -------. or: he Ptah) is in every mouth of all gods. There took shape in the heart. The Gods who came into being in Ptah:
Ptah-on-the-great-throne --------.of Upper Chem. in which Heru had taken shape as Ptah. all cattle." Auset speaks to Heru and Seth: "It is he who dries your tears -------.who bore the gods. Thus heart and tongue rule over all the limbs in accordance with the teaching that it (the heart. whatever lives. from which Shu and Tefnut came forth. from which Tehuti had come forth as Ptah. all men.Nefertem at the nose of Re every day. For the Ennead of Atum came into being through his semen and his fingers.who bore the gods. from which Heru had come forth as Ptah. all creeping things. His (Ptah's) Ennead is before him as teeth and lips. in the embrace of his father Ausar and of the gods in front of him and behind him. For the very great one is Ptah."Auset Speaks to Heru and Seth: "Make peace -------." -------. or: he.
Ptah-the-Great is heart and tongue of the Nine [Gods]." Auset speaks to Heru and Seth: "Life will be pleasant for you when -------.
[Ptah] ---------. and which gave birth to the Ennead. thinking whatever it (or:he) wishes and commanding whatever it (or:he) wishes. the father who [made] Atum. the mother who bore Atum. [Geb] speaks to Auset: -------. Tongue took shape in the form of Atum.Geb speaks to Tehuti: ------. Geb speaks to Tehuti: ----. the very great. -------. It is Ptah.Auset causes {Heru and Seth to come. They are the semen and the hands of Atum. . Notation: An alternative to the above paragraph might read: Heart took shape in the form of Atum. Auset speaks to Heru and Seth: "[Come] ----------. who gave [life] to all the gods and their kas through this heart and through this tongue.
Ptah-Naunet. who has given [life] to all the gods and their kas through this heart and through this tongue.. Thus all labor. He gave birth to the gods. .e. (Thus it is said of Ptah: "He who made all and created the gods. arose as king of Lower Chem. Heru quickly commanded Auset and Nebt-het to grasp Ausar and prevent his drowning (i. foods. The Great Throne that gives joy to the heart of the gods in the House of Ptah is the granary of Ta-tenen. to him who does what is hated. Auset and Nebt-het looked out. according to this command which is devised by the heart and comes forth on the tongue and creates the performance of every thing. breathing--they report to the heart. Thus life is given to the peaceful and death is given to the criminal.
He made their bodies according to their wishes. For every word of the god came about through what the heart devised and the tongue commanded. to him who does what is loved. through this word. all crafts are made. provisions. on the ways of Re the Great Throne. Thus is recognized and understood that he is the mightiest of the gods.
Thus the gods entered into their bodies. submerging). and attended to him. Thus Ausar came into the earth at the Royal Fortress. the action of the hands. to the north of the land to which he had come.
Thus were gathered to him all the gods and their kas. hearing. the motion of the legs. As to the tongue.
Every thing that grows upon him
In which they came to be. beheld him. They heeded in time and brought him to land. lord of years. all good things. Thus Ptah was satisfied after he had made all things and all divine words. it repeats what the heart has devised. every stone. his son Heru arose as king of Upper Chem." And he is Ta-tenen. and it makes every understanding come forth.
Of every wood. united with the Lord of the Two Lands.
He established the nomes. He entered the palace and joined the gods of Ta-tenen Ptah. He entered the hidden portals in the glory of the lords of eternity. they that make all foods and all provisions. the movements of all the limbs.
He made the towns. divine offerings.Sight.
He placed the gods in their shrines. in the embrace of his father Ausar and of the gods in front of him and behind him.
Content. owing to the fact that Ausar was drowned in his water. Thus all the faculties were made and all the qualities determined. the mistress of all life. through which the sustenance of the Two Lands is Provided. in the steps of him who rises in the horizon.
He established their shrines. and from whom everything came forth. Thus all the gods were born and his Ennead was completed. every clay.
He settled their offerings. who gave birth to the gods.. ______________________ Nine Gods = Nine Neteru Thoth = Tehuti Egypt = Chem. Asr Nephthys = Nebt-Het Isis = Auset.homestead.html . Kemet Horus = Heru.com/nubian58. Hru Osiris = Ausar. Ast --http://wysinger. France .King Shabaka (Sabacos) 716-702 BC. Egypt Louvre Museum. he reinvaded Egypt and made Memphis his capital. When the Egyptian princes of northern Egypt revolted. .Shabaka became pharaoh of Egypt and Kush after Piankhy died. He established diplomatic relations with the Assyrian kings at Nineveh (in what is now northern Iraq). He was probably crowned at Napata. . . 8. 7th century BC Bronze. XXV Dynasty. Late Period.Statuette of an Nubian King Ancient Egypt.5 cm . Whether the Shabaka Stone is. Two such large urei (cobras) are placed over the king's forehead. sculpted into the walls of the burial chambers of the pyramids of the pharaohs of Dynasty V and VI to ensure their successful passage into the Hereafter. The details of Shabaka's campaign are not recorded anywhere in contemporary texts. Such uses of the past helped to legitimize the contemporary religious programs of the Nubian pharaohs and enabled them to cloak those programs in an aura of authenticity. Around his neck the Nubian wearns an unusual ornament. According to Egyptian perceptions. the installation of a Nubian governor over Sais. According to Ancient Egyptian canon the ruler of the Nubian dynasty is shown as a walking man with his left leg thrust forward. Herodotus. it nevertheless demonstrates the antiquarian interests of Dynasty XXV in general and the reverential piety of its kings toward their venerable religious past. some Classical authors accord Shabaka the credit for founding Dynasty XXV. . This is one of only a few pieces in the Hermitage collection to depict a Nubian ruler Ancient Egypt. document to the degree that the worm holes of the alleged original have been faithfully reproduced as intentional gaps in the text of this stela. but these are now lost. One identifying feature of the Nubian rulers is a broad diadem placed over short hair. In the face of victory.E. The king's attire is Egyptian . the so-called Father of History. an amulet in the form of a ram's head on a string. the diadem adorned with a band made up of imperial symbols in the form of ureus-snakes.This small Ancient Egyptian bronze statuette of an Nubian king dates to the short period when Egypt was ruled by the 25th Nubian Dynasty (8th-7th centuries BC). The most remarkable literary monument of his reign is doubtless the Shabaka Stone. Shabaka elected to remain in Egypt. and the recipient of oaths of fealty from his opponents. The small figure was cast in bronze using the lost wax (cire perdue) method. cobras with their fiery breath protected the gods and kings from evil forces. as some scholars suggest. rather than return to Napata. the belt of which is adorned with geometrical ornament. as stated. the text of the Shabaka Stone deals with the role of Ptah.a short pleated apron. a Nubian copy of an older document or. a period during which the art of the scuptural portrait flourished.. but damaged. Because he was the first Nubian pharaoh to reside permanently in Egypt proper.C. a basalt stela that purports to have been copied from an ancient. an original Nubian composition in an intentionally archaic style. Originally the ruler held some attributes in his hands. and chose Memphis as the site of his royal residence. described him as a just ruler who sentenced prisoners to public service in the form of dyke building for irrigation projects rather than condemn them to death. Written in a style reminiscent of the Pyramid Texts of the Old Kingdom. writing in Greek about 450 B. and that of the city of Memphis relative to the Two Lands of Egypt. the creator god of the Memphite pantheon. but the subsequent Graeco-Roman tradition credits him with victory. Seals originally associated with now-lost correspondence and found at the Assyrian site of Kuyunjik suggest an exchange of diplomatic correspondence between Shabaka and Sargon. king of Assyria.Reference: Daily Life of the Nubians. Papyrus scrolls. When Sargon was compelled to deal with military campaigns elsewhere in his kingdom. He was buried at el-Kurru in a tomb that was lavishly supplied with funerary goods. including vessels of various stones and finely worked articles of ivory and gold. Shabaka seized the opportunity of establishing a foothold in the Syria-Palestine region. Shabaka died before these issues came to a head. This presence inevitably placed Egypt in an adversarial position relative to Assyria. . The history of the Syrian-Palestine region during Dynasty XXV is an exceedingly complex one. and caused concern among the petty rulers of the region as to the nature of their diplomatic alliances. Timber-poor Egypt continued to import cedar from Lebanon in exchange for Egyptian luxury goods. compounded by Assyrian-Egyptian relations. draped in beaded blankets and silver trappings. 2004 The increased physical presence of the Nubians in Egypt at the royal residence of Memphis was but one vignette in the ever-changing picture of the ancient Near East as a whole at this time. Nubian consolidation of Egypt and Nubia into one polity enabled Shabaka's administration to gain a monopoly on luxury goods once passing from Nubian into Egyptian hands. His horses were also buried at el-Kurru. and even hides of elephants are listed as gifts received by petty princes of the Syria-Palestine region. Robert Steven Bianchi. finely woven Egyptian linen textiles. . . Statuette of an Nubian King Ancient Egypt. XXV Dynasty. 7th century BC Bronze.5 cm . 8. Late Period. the installation of a Nubian governor over Sais. Whether the Shabaka Stone is.This small Ancient Egyptian bronze statuette of an Nubian king dates to the short period when Egypt was ruled by the 25th Nubian Dynasty (8th-7th centuries BC). the creator god of the Memphite pantheon. an original Nubian composition in an intentionally archaic style. Such uses of the past helped to legitimize the contemporary religious programs of the Nubian pharaohs and enabled them to cloak those programs in an aura of authenticity.. an amulet in the form of a ram's head on a string. . The king's attire is Egyptian . Two such large urei (cobras) are placed over the king's forehead. One identifying feature of the Nubian rulers is a broad diadem placed over short hair. Because he was the first Nubian pharaoh to reside permanently in Egypt proper. it nevertheless demonstrates the antiquarian interests of Dynasty XXV in general and the reverential piety of its kings toward their venerable religious past. The small figure was cast in bronze using the lost wax (cire perdue) method. According to Egyptian perceptions. cobras with their fiery breath protected the gods and kings from evil forces. the text of the Shabaka Stone deals with the role of Ptah.E. rather than return to Napata. Around his neck the Nubian wearns an unusual ornament. a Nubian copy of an older document or. The details of Shabaka's campaign are not recorded anywhere in contemporary texts. and chose Memphis as the site of his royal residence. Herodotus. as some scholars suggest. Shabaka elected to remain in Egypt. and the recipient of oaths of fealty from his opponents. document to the degree that the worm holes of the alleged original have been faithfully reproduced as intentional gaps in the text of this stela. In the face of victory. the belt of which is adorned with geometrical ornament. the so-called Father of History. According to Ancient Egyptian canon the ruler of the Nubian dynasty is shown as a walking man with his left leg thrust forward.C. a period during which the art of the scuptural portrait flourished. sculpted into the walls of the burial chambers of the pyramids of the pharaohs of Dynasty V and VI to ensure their successful passage into the Hereafter. the diadem adorned with a band made up of imperial symbols in the form of ureus-snakes. Written in a style reminiscent of the Pyramid Texts of the Old Kingdom. The most remarkable literary monument of his reign is doubtless the Shabaka Stone. but the subsequent Graeco-Roman tradition credits him with victory.a short pleated apron. This is one of only a few pieces in the Hermitage collection to depict a Nubian ruler Ancient Egypt. and that of the city of Memphis relative to the Two Lands of Egypt. as stated. Originally the ruler held some attributes in his hands. some Classical authors accord Shabaka the credit for founding Dynasty XXV. but damaged. described him as a just ruler who sentenced prisoners to public service in the form of dyke building for irrigation projects rather than condemn them to death. a basalt stela that purports to have been copied from an ancient. writing in Greek about 450 B. but these are now lost. 2004 The increased physical presence of the Nubians in Egypt at the royal residence of Memphis was but one vignette in the ever-changing picture of the ancient Near East as a whole at this time. and caused concern among the petty rulers of the region as to the nature of their diplomatic alliances. Robert Steven Bianchi. compounded by Assyrian-Egyptian relations.sofiatopia. The history of the Syrian-Palestine region during Dynasty XXV is an exceedingly complex one. Papyrus scrolls. creative speech & pan-en-theism in Ancient Egyptian thought by Wim van den Dungen http://www. His horses were also buried at el-Kurru. This presence inevitably placed Egypt in an adversarial position relative to Assyria. finely woven Egyptian linen textiles. He was buried at el-Kurru in a tomb that was lavishly supplied with funerary goods. Shabaka seized the opportunity of establishing a foothold in the Syria-Palestine region. When Sargon was compelled to deal with military campaigns elsewhere in his kingdom. The Theology of Memphis fugal monotheism. and even hides of elephants are listed as gifts received by petty princes of the Syria-Palestine region.org/memphis. including vessels of various stones and finely worked articles of ivory and gold. king of Assyria. Shabaka died before these issues came to a head. Thoth & Ptah • the time before creation • the first time 6 fugal monotheism 7 the Solar Bark & the Gates 8 Ptah and the theology of creative speech 9 the eternal work of Ptah : pan-en-theism ? the text of the Memphis .maat. Seals originally associated with now-lost correspondence and found at the Assyrian site of Kuyunjik suggest an exchange of diplomatic correspondence between Shabaka and Sargon.Reference: Daily Life of the Nubians. Nubian consolidation of Egypt and Nubia into one polity enabled Shabaka's administration to gain a monopoly on luxury goods once passing from Nubian into Egyptian hands. draped in beaded blankets and silver trappings.htm#a51 1 the Shabaka Stone 2 the inscription on the stone 3 how old are the levels ? 4 the 3 layers of Egyptian thought 5 elements of Egyptian theology
• the theologies of Re. Timber-poor Egypt continued to import cedar from Lebanon in exchange for Egyptian luxury goods. Theology Notes 
associated papers : 
The Shabaka Stone The Creative Verb in Kemet Maxims of Ptahhotep . "Lo. lines 56-57 . every word of the god came into being through the thoughts of the heart & Theology. who lives like Re forever.1 The Shabaka Stone : a few historical parameters. King of Upper and Lower Egypt : Neferkare. the Golden Horus : excellent Two Lands . the Two Ladies : excellent Two Lands . "The living Horus : excellent Two Lands . the son of Re. This writing was copied out anew by his Majesty in the House of his father Ptah- . [Shabaka]. beloved of Ptah-South-of-hisWall. It was registered in the inventory of the Museum on the 13th of July of that year.702 BCE) and who is mentioned in LINE 1 of the inscription (the titulary).South-of-his-Wall. To contextualize Pharaoh Shabaka's "rescue". in order that his name might endure and his monument last in the House of his father Ptah-South-of-his-Wall throughout eternity.2 (horizontal). 716 .664 BCE) following the New Kingdom (ca. It was given by the First Lord of the Admiralty George John 2nd Earl Spencer (1758 . and (as the two others before) confused and .1539 .1 For a more detailed discussion of the Shabaka Stone : click here.1075 BCE). who ruled in the XXVth Dynasty (ca. so that he might live forever. The Shabaka Stone (BM n° 498). 712 . for his Majesty found it to be a work of the ancestors which was worm-eaten. His Majesty copied it anew so that it became better than it had been before. 1075 . its povenance is still unknown." Shabaka Stone.1834) to the British Museum in 1805.698 BCE). as a work done by the son of Re [Shabaka] for his father Ptah-Tatenen. This Intermediate Period had been one of civil strife. so that it could not be understood from the beginning to the end. Up to now. is a heavy. one has to realize he was the first king able to (shortly) reunite Egypt and take Residence at Memphis at the end of the Third Intermediate Period (ca. lines 1 . near black block or slab of "Green breccia" from Wadi Hammamat named after Pharaoh Shabaka (ca. with as foci Ptah of Memphis and Atum-Re of Heliopolis. and from the Hittites. 2001. who also held the post of high priest of Amun. which defied the particularism of the Old and Middle Kingdoms. Knossos. The Old Kingdom conception of Egypt as the cosmos and uprisen land ("ta-Tenen") in the midst of chaos ("Nun"). p. 2000. but in reality control was divided between a line of kings in the North and a sequence of army commanders. superceded in the Middle & the Late New Kingdom by AmunRe of Thebes.came to an end. Babylon. Politically. pictoral world of polytheistic thought" Assmann. in Shaw. The New Solar Theology explained this in terms which rejected : "the entire mythic. Under the 21th Dynasty Egypt was -to outward appearances.201.331.
 Whenever they were split. From Myceanae. but the foundations of a new power structure were already in place. "Following the death of Rameses XI. Delta) Egypt. the New Kingdom brought internationalization. and transition to a new regime occured smoothly." Taylor. stable. . had been replaced in the New Kingdom by the naturalism of the Sun ("Re") and its course (prototype of the Divine "creatio continua"). reliable and comprehensive (pyramidal) unity. at Thebes. the Egyptians looked back to the Old Kingdom as the proto-type of a divine. the 20th Dynasty -and with it the Renaissance era. ca. Mitanni.characterized by the split of the land in Upper (South) and Lower (North.politically united. p. 1069 BC. J. the last great king able to repell invasions by the sea peoples (Philistines.Assyrians. The Great Hymn to the Aten. Piye. After Pharaoh Ramesses III.2 They first advanced to Thebes to control Upper Egypt. 3 The black . Libyans). At the end of the Third Intermediate Period (the latter half of the eighth century BCE). Libyans & Nubians gifts & trade goods were flowing in. With it. This political system collapsed under the last kings of the Late Ramesside period. Ramesside Amun-Re theology and great monuments of theocratic statesmanship). the XXth Dynasty (ca. Egyptian sovereignty broke down (again) and the Nubian kings moved North. leading to famine & the pilage of royal sepultures. using models and styles from earlier periods (archaisms). the New Kingdom ended and the Third Intermediate Period began. The chief warrior-priests of Thebes (in charge of the rocking barks & statues of the divine oracles of Amun-Re and hence omnipotent) become the hereditary monarchs (in Upper Egypt) while the kings of Tanis held power in the Delta (Lower Egypt). The brother of Pharaoh Shabaka. exercized only limited authority in Lower Egypt and returned to Napata (Upper Nubia). internal order rapidly decayed.1075 BCE). The art of this Kushite period of which he is the second Pharaoh. looks back to the Old Kingdom for inspiration. The XXth Dynasty ends (ca. The XVIIIth & XIXth Dynasties produced a formidable theological synthesis (cf. 1188 . 1075 BCE) with civil strife and the split of Egypt. Frankfort on the importance of Memphis).. Pharao Menes. The story of how he found the worm-eaten work of "his ancestors" and its subsequent rescue may also be understood in the context of this search for political justification. founder of Memphis) his new seat of government (cf. for the period of . The stela affirmed that Pharoah. son of Ptah. Being "backed" by the god of Memphis had always been a sound mythico-political strategy and rhetorical device. had always remained a strong image in the minds of the Ancient Egyptians since the beginning of the Dynasties and probably even before. He needed "propaganda" to ideologically establish himself. It was also potent in the minds of those around Pharaoh Shabaka. His "rescue" is the making of a more permanent copy of the core of an ancient tradition. making this Dynastic capital of old (cf.5 The Shabaka Stone was originally set up in the temple of Ptah at Memphis. It is clear that this stone had to prove the legitimacy of the power of the Nubio-Kushite "Ethiopian" Dynasty (Egypt and Nubia unified). rooted in Memphis and the unification of the "Two Lands". was again the sole ruler uniting the "Two Lands" . Was this not suggestive of the fact that his reign would be a copy of tradition too ? To save a genuine tradition from being lost.African Nubian Shabaka was the first king of the "Ethiopian" Dynasty to reunite Egypt by defeating the monarchy of Sais while settling in Memphis.4 Pharaoh Shabaka had indeed marched North to Memphis.. The inscription on the Shabaka Stone claims to be a copy of an ancient wormeaten document which Pharaoh ordered to be transcribed for posterity (colophon). Psammetikus III (Ankhkaenre) was kept in power by the Persians but committed suicide.332 BCE). Persian rule initiated the Late Period (664 .664 BCE) and although Psammetikus I (Wahibre) expels the Assyrians. The days of an independent Ancient Egypt were irreversibly over. 2 The inscription on the stone : hermeneutical levels. new decline and civil war had lasted for more than four centuries ! The "Ethiopians" did not stop the further decay of Egyptian autonomy and unity.strife. So in this hypothesis. The restoration of the old unity of the "Two Lands" had failed. Thebes was sacked under the Assyrian occupation (671 . Shabaka's scribe invented the . The egyptologists of the British Museum have good reasons to assume the compiler of the inscription on the stone reproduced the layout of early documents and introduced a number of genuine Egyptian archaisms (older spellings & grammatical usages) to lend the piece an air of antiquity.6 The story of the rescue of an old original is considered by scholars as an example of a rhetorical device well known in Egyptian royal inscriptions. attempts of reunification. the Great One in All forms (Re-Harakhty. Ptah. the worm-eaten document found by Pharaoh Shabaka = proposed original text(s) : The document is very probably a Late New Kingdom set of texts which contained the teachings of the priests of Memphis concerning the Lord of the Walls. the moment the ideas contained in the original text(s) emerged = lost original idea : This is more difficult to establish.whole composition (an amalgam of layouts) on the basis of existing documents. These texts contained more ancient thoughts but also bear the influence of the New Solar Theology and its all-comprehensive conception of divinity. i. and is probably an adapted and transformed version (hence a more advanced configuration) of an older "worm-eaten document" . The archaic form of the "logos"-philosophy could be . Regarding the inscription three hermeneutical levels emerge : the inscription on the Shabaka Stone itself = extant text : This text is a composition of the XXVth Dynasty.e. Comparative themes as well as rudiments of the proposed "divine" creative speech can be found in earlier Middle & Old Kingdom sources. This begs the question of the age of the latter. Aten. AmunRe) . associated with the importance of Pharaoh's Great Word (cf. a set of thoughts defining an already well-defined cultural identity. LINES 3 . the crucial role of speech in the earliest manifestations of sapiental literature (cf.4 : general declaration of Ptah's supremacy as proclaimer of the . This proposed original would itself be a summary or canon of an older tradition. colophon) : general information about the stela & editorial remarks concerning its composition . in this case a religious form. with an even more remote historical origin.e. the VIth Dynasty Maxims of Ptahhotep) and the vocal-auditive and magical characteristics of Egyptian wisdom in general. namely the theology of Memphis ?7 I think it did. going back to the moment of the actual emergence of the original ideas. Accepting Shabaka's original existed. probably articulated in a less complex and sophisticated format (like in the spells of the Pyramid Texts which contain references to Sia & Hu. themselves originating centuries before the extant record.2 : heading (titulary.6 : prefaces : LINES 3 . Pyramid Texts). i. A first hand investigation of the Shabaka Stone revealed the following table of contents. namely Pharaoh Unis' tomb). It has 6 sections : LINES 1 . is it then not likely it contained a canonical discourse. who is a manifestation of Ptah . LINES 48 .52 : new heading & Ptah's epiphanies : reaffirmation all deities are manifestations in Ptah.61 : the theology of Memphis . to whom Ptah gave birth . This settlement is replaced by the union of the Two Lands under the sole rule of Horus. .great name of "Tenen" and as Pharaoh and LINE 6 : introduction of the mystery-drama of the deities created by Atum who is begat by Ptah .35b : the mystery-drama : here the division (decided by Geb) of the rule of Egypt between Horus and Seth is narrated and enacted. LINES 61 .64 : the royal residence : Memphis is the city of Ptah-Tenen. LINES 53 . LINES 7 . the subdivisions : Shabaka Stone : section V : the theology of Memphis (right hand side) logoism : the process with wh The success of this cosmogony puts into evidence the importance including all po of "words of power".Section V. why this Memp Heliopolitan one . or even African. Sethe11. p. all b (celestial) as we Ptah we touc cosmogony of A 3 How old are the levels ? Breasted8 concluded the original text used to compose the Shabaka inscription was probably written in the XVIIIth Dynasty (ca." Frankfort. since they concern the new foundation . others which we suspect to be new because they run counter to common Egyptian beliefs and could hardly have gained acceptance it they had not been part of the great movement at the dawn of history.1539 .
Friedrich .61 affirmation of everything. Other doctrines again seem to be rooted in Egyptian. traditions of the greatest antiquity.24. at the beginning of the New Kingdom.e.1292 BCE). 1978. Frankfort13) abandoned Breasted's justified caution and dated the original text between the Ith and the Vth Dynasty !15 Frankfort claimed : "The Memphite Theology presents the religious teaching for Menes' new capital. Junker12. It combines views which we can recognize as new. i.9 The work of later investigators (Erman10.the power of cr an epistemology mind) are also natural philosop nature (Ptah is LINES 58 . Junge (1973)16 convincingly demonstrated there are no philological grounds to ascribe the text to the Old Kingdom. a period of extensive religious speculation. I accept the philological arguments of Junge and the insights given by the critical study of the political.Third Intermediate Period . the Frenchman Grimal18 is apparently the only scholar who still fancies Old Kingdom dates when considering the text. Ptah & Memphis had become more important again. In this context. the Old Egyptian of the Pyramid Texts) was perfectly mastered by Shabaka's scribe (and hence available in the many Houses of Life of major temples throughout Egypt). He too thinks in terms of an original compendium of New Kingdom texts used in a free and adaptive way in the Late Period.e. original text and the original ideas of the inscription on the Shabaka Stone each have a different age : extant text : ca. the Late New Kingdom. opportunistic & propagandistic motivations of Pharaoh Shabaka. the original text was probably composed in the Ramesside period of the New Kingdom (XIXth or XXth Dynasty). Other leading egyptologists. Hence. like Hornung (1989). The original compendium might date back as far as the Ramesside period. Extant text. After Amarna. A Late New Kingdom date proves Egyptian archaism (i.17 also reject an early dating of the original text. 700 BCE (XXVth Dynasty) . Late Period scribes must have been great linguists. Middle & New Kingdom texts with reliable comparative elements. to Grimal's Vth Dynasty dating. antiquarian.original text : ca.. 1292 .Ramesside New Kingdom . this is very likely ! lost original : ca. Can the age of the hermeneutical levels be established on the basis of Old..1075 BCE (XIXth . positivist.. Hellenocentric (if not Europacentric) and .. other texts ? . when the Heliopolitan view predominated. 2400 BCE (Vth Dynasty ??) .XXth Dynasty) .. lost texts .19 then clearly the origin of these ideas (perhaps not documented) could bring us back to the Middle Kingdom or perhaps to the Old Kingdom.Late Old Kingdom So if the original worm-eaten document found by Pharaoh Shabaka was written in the New Kingdom and the hermeneutical form of this New Kingdom original was canonical (implying it or they were the culmination of the evolutionary process of the form of the thoughts in question and not just the invention of the Memphite theologians of the New Kingdom). themes & contents ? 4 The 3 layers of Egyptian cognition Early 20th century egyptology was modernist.. The layout of the inscription made Breasted date the textual original to the early XVIIIth Dynasty. philosophical & spiritual texts. characteristic of religious texts on papyrus (the order in which the columns are to be read is reversed even though the arrangement of individual hieroglyphs remains facing to the right). This mentality is not extinct. In 1901. However. it was Breasted who first rendered the text of the Shabaka Stone and who copied the inscriptions by hand for his contribution to the Wörtenbuch der ägyptischen Sprache. think and be truly spiritual and philosophical. the Shabaka Stone and its inscription remained unconsidered by egyptologists. He also discovered the text did not read from right to left but in "retrograde form". although the old crocodiles are nearly all gone to meet the Balance. compromized the understanding of ancient religious. But he and others soon realized this text was of one of the most important documents in the history of Ancient Egyptian . For nearly a century.reluctant to accept the fact Ancient Egyptians were also able to speculate. In 1909. James Henry Breasted wrote his brief article "Philosophy of a Memphite Priest". which prompted other scholars to study the extant text. Hellenocentrism. Europacentrism and a refusal (and/or inability) to understand figural and analogical thought by its own standards. Adolf Erman first put the word "memphitischer" and "Theologie" together in his "Ein Denkmal memphitischer Theologie". thought ! Breasted. entertains numerous glaring paradoxes.
Other egyptologists. That they thus exhibit numerous paradoxes. p. who admired the sensitivity of the Ancient Egyptians. p. pre-rational and proto-rational modes of thought and their .50f." Breasted. To understand Ancient Egyptian thinking. as he thought and expressed them. They are inseparable from it because the ancients reached their insight in a manner which was intuitive and imaginative as much as intellectual. and who defined the inscription on the Shabaka Stone as "the oldest known formulation of a philosophical Weltanschauung"14. thus illustrating again what is almost an axiom in modern anthropology. 1901. the genetical approach of Piaget). postmodern logic and process metaphysics. is only in harmony with what we know is everywhere common in Egyptian religious thought. layering cognitive growth in modes of thought which develop in stages (cf.28. that the mind of early man unconsciously and therefore without the slightest difficulty. My own contribution comes from the side of critical epistemology. 1978. however. characterized by mythical. 39. one is much helped by the analysis of the earliest stages of cognition. my italics." Frankfort. nevertheless writes : "I have tried to express in English the thoughts of the Egyptian in all their crudity. acknowledged the imaginal (Assmann would say "constellational") nature of the mythical mode of thought in Ancient Egypt : 
"Images are not ornaments of adjuncts of ancient thought. The way distinctions are bridged by the universalizing concept of Ptah is also typical for proto-rational activity (cf. "But we have found on closer inspection of the evidence that the ancients' adherence to quasi-contradictory opinions was not due to any inability on their part to think clearly. and the neurophilosophical studies. but to their habit of using several separate avenues of approach to subjects of a problematic nature. albeit mythical. This shows the importance of multiple approaches (typical for the Egyptian mind) and the power of images when dealing with this (and other) ancient civilizations. the introduction of a universal.cf. The earliest. also consult : To Become a Magician (2001). the intermixing nature of the Egyptian image versus the abstraction of the Greek sign . the boundless). pre-conceptual and concrete operational standards. theological or mystical intentions & cognitive activities. For more specifics on the layers of Egyptian thought. It would therefore be unfair to deny Ancient Egyptian civilization its metaphysical.prelogical. These early layers of cognitive growth explain why their speculations do not imply a clear-cut & stable division between object & subject as we can see at work in the texts of Plato & Aristotle (cf. the cognitive activity founding pre-Hellenistic ante-rationality. pre-rational & proto-rational. Hermes the Egyptian). They did justice to the . ante-rational modes of thought can be seen at work in the inscription of the Shabaka Stone. like Anaximander's "to apeiron". 5 Elements of Egyptian theology Although Hornung thinks it impossible to define "god" in terms of Ancient Egyptian thought.complexity of a problem by allowing a variety of partial solutions. my italics. 1986. "the gods". de par leur nature et leurs manifestations en mutation constante. articulée. 1961. he nevertheless writes : "Les dieux égyptiens ressemblent.) En cela.. aux temples du pays... "the goddess"). La forme axiale des temples en Égypte est clairement ordonnée..91-92. p. mais toujours 'en construction'. or as a company of Enneads . l'Égypte diffère considérablement de la Grèce. "god". (.235. my italics. "goddess"). où temples et dieux sont relativement finis et complets. In the Old . et pourtant n'exclut jamais la possibilité d'extension et de transformation continues. in the plural (three flagpoles. The presence of a singular use does however not imply monotheism ." Frankfort. as a company of nine deities.
Considering the Ancient Egyptian pantheon from Early Dynastic times until the Late Period. called an "Ennead" (three flagpoles on top of which are drawn a circle and a loaf). we discover the word for "god" or "nTrj" ("netjer") was used in the singular (one flagpole with stroke. qui n'étaient jamais achevés. each of which was valid for a given approach to the central problem... pp." Hornung. Kingdom, national deities such as Horus, Atum-Re, Ptah & to a lesser extent Thoth, Khnum & Osiris emerged (each with their consorts). In the Middle Kingdom, AmunRe became Dynastic. These deities were given the epithet "Great One" because of their "firstness" and to point to their role as creator of the "Two Lands". This "firstness" was linked with the mythical state before creation, the primordial ocean (the eternal flood), associated with the cultless "Nun". Consistent with the prerational logic put into evidence in the Late Vth Dynasty Pyramid Texts, the confusion between more than one "Great One" did not trouble the Egyptian mind, for preconcepts indeed lack the stability necessary to impress their thinkers with their flagrant contradictions. The conflicting terms are put side to side and dealt with inefficiently but often symmetrically (cf. To Become a Magician). Only with the naturalization of the pantheon in the New Solar Theology (XVIIIth Dynasty), did "god" in the singular point to Re and only to him. In the Ramesside worship of Amun-Re, we see a proto-rational conceptualization rise, in which a stable -albeit concrete & contextual- concept of worship in Egyptian style is a cultural form of civilization (which can be exported - cf. the egyptianization of Upper Nubia). The shortlived eradication of the plural under Akhenaten20 is particularly revealing. His religion was exclusive. No other deity but Aten could claim divinity, and only the sonless Pharaoh had access to his father. In his theology, the contextualizations of proto-rationality are gone. Replace Akhenaten's "Aten" by Plato's "Idea of the Good", and an Egyptian form of conceptual rationality emerges. However, we know Akhenaten's religious experiment was disliked by his people and repressed after his death.21 The old ways were quickly "restored". Mythical, pre-rational and proto-rational modes of thought could not be relinquished. The time of rational, stable and decontextual concepts was not at hand (we have to wait for this until the Ptolemaic Age). The Theban Amun-Re became the "Great One" of the postAmarna henotheist system of religion, which would continue to exist in Egypt untill the last temple closed. The protorational features of this model are evidenced by the possibility of replacing the name of the "Great One" by another ... The theology of Memphis was probably written to show Ptah is even greater than "Atum-Re" (the later "AmunRe"). In this mode of thought, this conflict in greatness can not be resolved, for the proto-rational New Kingdom theology of Amun-Re as well as that of Ptah were rooted in pre-rational and mythical considerations. Of both, the theology of Memphis is intellectually superior and nearest to a naturalistic approach, superseding the "first time" of myth and the flagrant conflicts of pre-rationality. In it, the conflict of proto-reason is mediated (harmonized) by simultaneity of the contents of mind (heart) & the proclaiming speech (tongue) of Ptah, the all- encompassing creator and fashioner. However, to make the leap to the rational mode of thought, nothing less than the eradication of all plurals will do (as Akhenaten so admirably conceptualized in the "free" and elastic Amarna style).
 ► the theologies of Re, Thoth & Ptah : In Ancient Egypt, the earliest traces of stable "schools" of cognitive reflections regarding the divine are the mythical & pre-rational theologies of the Old Kingdom, developed in Heliopolis (or "Ôn"), Memphis (or "Men-nefer") & Hermopolis (or "Khemenu") 22 In the Old Kingdom, the Heliopolitan scheme is best documented (Pyramid Texts) and dominant. The only clear-cut theological text of the Memphite school we have, is the inscription on the right hand side of the Shabaka Stone, the so-called Memphis Theology, referring to a Late New Kingdom original copy. Ptah is mentioned only three times in the Pyramid Texts, and he is referred to as "the greatly noble" (Utterance 573, § 1482). The Hermopolitan scheme is first known through Early Ramesside sources (Early XIXth Dynasty), although traces of it can be found in the Pyramid Texts. It develops considerably in the Late Period (cf. Hermetism). In all three, creation emerges as "the risen land" or "ta-Tenen" out of Nun, the chaotic state before creation. Upon this sacred hill, in Heliopolis, Atum-Re, the creator-god manifesting as the Sun, rested when he rose for the first time. "Nun" being the inert primordial ocean and the primordial the ba or "soul" of chaos).hill being the mount of creation. In the Old Kingdom. and the cycle is eternal (repetition). This "risen land" was a central metaphor. an example of the emergence of creation and light out of the undifferentiated waters. § 1482). It was a metaphorical sublimation of the natural environment. Heliopolitan theology stressed the self-creation of Atum-Re and his creation of all by means of his hands and his semen. out of death new life emerges. Atum. in which inert chaos lay dormant and hidden by darkness. Does his noble speech refer to the "sia" (understanding). as did Hermopolitan and Osirian thought) ? . in which the autogenetor "floated" (i.e. or "kemet") . the Ogdoad is said to fashion the egg). in particular the chaotic "strange attractor" defining the phase-space of the annual level of the inundation of the Nile (the presence of "Nun" in the "deep" of creation itself) and the phenomenon of the receding floodwaters leaving exceptionally fertile black silt behind (the black land. In his mythical form. He is the patron of artists & artisans. "hu" (authoritative speech) & "heka" (magic) of the Pyramid Texts (which incorporated this element. out of chaos springs the light. Ptah fashions the primordial egg out of which Atum hatches (in Hermopolis. Ptah was "speaking" on the behalf of Pharaoh and providing the latter with supplies (Pyramid Texts. This pictoral representation refers to the mythical mode of thought. Utterance 573. but it did not repress the theology of Memphis or Hermopolis. In fact. with its emphasis on creation-through-theword.► the Heliopolitan scheme : In Hermopolis. leading to the shortlived radical monotheism of Amarna and the Ramesside henotheist theology of AmunRe. In the New Kingdom. ► the Hermopolitan scheme : Heliopolitan theology became dominant in the Vth Dynasty. although differences were obvious. which became Dynastic in the IIIth Dynasty (Memphis had become the capital of Egypt). the three can be read as complementing each other. chaotic deities. The "peace of Thoth" was the balance between the rather subjectifying Heliopolitan scheme (self-creation) and the objectifying Memphite answer (generative command and all-comprehensiveness). But in essence. the New Solar Theology tried to promote an all-comprehensive approach of Re. The original text mentioned in the . is easy to combine with the Memphite. the Hermopolitan scheme. Thoth was the "Vizier" of Re and as sacred ibis he dropped the creative word to create the world out of the primordial chaos of the Ogdoad of precreational. whose manifestations came into being" . the depth of which touches the primordial chaos of pre-creation. wisdom (sia).cf. although at night Re navigates on the Nile of the underworld. Hermopolitan & Memphite systems of thought form a mythical and pre-rational triad : Heliopolitan ritual (appearance) : AtumRe creates himself in the first time. the Great Word). Selfcreative Atum-Re has understanding.extant text on the Shabaka Stone can be read as the answer of Memphis to this New Solar Theology.. Re manifests as . This is probably also the case for the Hymns to Ptah written under the Ramesses. authoritative utterance (hu. magic (heka). were we read about Ptah : "who made heaven as a creation of his heart" & "who made the Earth according to the plan of his heart. The Heliopolitan. His autogenesis instantaneously ({0} = 2) gives birth to Shu (air) and Tefnut (moist). forever alife & mutating perpetually in his Solar Bark. This "first time" starts with Atum's autogeneration and ends with the emergence of Atum out of Nun (when the first ray of the Sun pierces above the horizon ? . justice & truth (maat). the "benben" or petrified ray of the Sun). Here pre-creation is left behind. In Amarna theology.. Atum splits and the Ennead is made. His eternal rejuvenation is based on his being all-light. the disk of the Sun. as the sacred Ibis. all-comprehensive deity of the system (except for his son. Amun-Re is of essence hidden & one. "Khemenu" means "the city of the eight gods" or "Ogdoad" of primordial deities related to the state of affairs of the primordial ocean. Pre-creation. but pluriform in expressions. Akhenaten). and is the sole. fugal first time) is placed under the command of the divine mind. an exemplaric summation. absolutely inert & undifferentiated Nun . he creates everything. during the first time. word of Re and god of magic. called "Aten". Hermopolitan magic (names) : Thoth is the head of the pre-creational Ogdoad and when. In Ramesside theology. Memphite unity (body) : Ptah is one & all-comprehensive (Ptah is Nun. The primordial realm is characterized & personified. Ptah was before creation. he drops the creative Great Word from his beak. Atum & Re). at the moment of creation and in every created god & goddess. Here the mythical origin (before time and before the intermediate. the great. in all Kas & . transient. first time & creation are all put into one category. With mind he speaks the Great Word and creates everything therewith. the Great Word spoken is the first cause and not Atum's mythical & pre-rational initiatoric act of taking semen in the hand and in the mouth. take away the "Great Word" spoken by Re and his son and there is no creation and no Egyptian state. so was every member of the pantheon (the Enneads) a manifestation of Ptah. in all temples and on every altar . Atum creates the deities through onanism .Bas. as well as in the Memphis Theology. In fact. ► the Memphite scheme : In these theologies. Coffin Texts.e. we clearly find the .. i. The Great Word spoken by Ptah creates the Ennead.. whereas in the Heliopolitan view. Just as Pharaoh was the only one facing the deities (everybody else had to face him). The Memphis Theology attempts to supersede the Heliopolitan doctrine on three accounts : Ptah is all-encompassing : he is the Great One of pre-creation. mind in the heart and creative speech by the tongue are like the semen and the hands of Atum. the "spoken word" played a considerable part. first time & creation . So both in the Pyramid Texts. Noun or Niu). dating end Vth & VIth Dynasty and written by Heliopolitan scribes.. we find : "(. before the Earth existed.. also Nu.
► the cosmological difference : the time before creation . before that which was to be made firm existed. In the Pyramid Texts. his soul. before that fear which arose on account of the Eye of Horus existed. Therefore Nun.e. 
 Nun is the watery abyss from which everything emerged. the Greek "chaos".rudiments of the notion of the "logos" as a creative agent. the eternity versus the temporality of the created world)." Pyramid Texts. 
The "abyss" or "chaos" is another name for "nwwn".) I was born in the Abyss before the sky existed. boundless & uncreated . especially of Atum. the difference between the mythical "first time" ("in the beginning") and the actual historical time of the two and the millions (i. is the "father of the gods". whereas in Middle Kingdom Thebes. In Memphis. and had no cult. on the one hand. Nun was identified with Amun. In the Old Kingdom. In Hermopolis. the inert and undifferentiated primordial waters. utterance 486 (§ 1040). Nun recieved a consort (Naounet or Nenet).. before turmoil existed. on the other hand. Nun was Ptah-Nun. "Nun" (Nououn. creation itself and that which was before time & space (the undifferentiated primordial ocean) and. All three cosmologies acknowledge the double cosmological difference between.. the hidden (mentioned only once in the Pyramid Texts). the pre-creational world was pictured as a deep. " (Egyptian Grammar. nothing is born. The fact Pharaoh claims to be born in the Abyss. In it. because no opposition or movement occurs in this undifferentiated. which was born before strife came into being . refers to the "zep tepy" or "first time". le dernier une particule. What can be said about the pre-creational realm ? "Sur le plan de la philologique. before the testicles of Seth were torn off. No Earth..watery mass. utterance 570 (§ 1463). which is simultaneous with the coming into the light of the gods & goddesses and the actuality of creation.le premier refermant un verbe négatif. in the language of the Old Kingdom.. no humanity.) for vindication which was born before anger came into being . inertia. The great battles between Horus & Seth are not. This virtual adverb is suggestive of the distinction. No gods were present. or difference between a realm before and after creation. § 402). which was born before noise came into being . which was born before tumult came into being . Il y ." Pyramid Texts. which was born before the Eye of Horus was gouged out. the pre-creational realm is invoked using what Gardiner calls a "virtual adverb clause" as in "he has had not yet . Furthermore. nous évoluons sur des bases fermes car des termes égyptiens tels que tm wnn et nn wn sont sans conteste des négations du verbe 'être' . the emergence of creation out of the inert (in particular the autogenetic rise of the Sun-god Atum). The primordial waters are beyond turmoil.. no sky.. "(. Although Nun is inert and undifferentiated. These two read as follows : "(. A plural ("hyw. the pre-creational. is given. for Earth & sky are not yet separated. In the Pyramid Texts. ces termes ne peuvent signifier que 'ce qui n'est pas' ou 'ce que n'existe pas'. the virtual. chaotic realm is not presented as unstructured. which occurs in Utterance 558 as "Chaos-god"."
Hornung. Shu.) May I see you go forth as Thoth. littéralement. when a waterway is prepared for the Bark of Re to his fields which are in a . has not happened yet. the foundation of order and creation as a whole.f") occurs in Utterance 406.a ausi l'adjectif relatif négatif (jwtj / jwtt) et un substantif qui en dérive . emptiness or void. Hence. in Hermopolitan style.157-158. rendered as "Chaos-gods". they are called the "eightfold company" of gods.. Faulkner translated "Hh". undifferentiated set of "all possibilities". une distinction nette entre le verbe 'être'. The ascension of the god of air. Nun is the passive. The primordial elements of this world of pre-creation are united and there is no place where a creator-god could exist and make creation emerge. 'devenir' et 'vivre'. In later texts. which is not the same thing as an absolute non-existence.
 The pre-creational is without spatial division. The precreational. en outre. pre-creational matrix of creation (Atum) lies dormant in it. pp.. Les Égyptiens établissent. the "Ogdoad" of the primeval chaos before creation. inert. 1986. primordial gods & their consorts.f" & "hhw. For in Nun lies also the capacity to create eternal repetition. you Chaos-god ! The travelling of the Great Black One is travelled for you. so live !" Pyramid Texts. utterance 406 (§ 709). dominion ! Life is raised up behind you. They beget and establish the gods & goddesses. the "chaosgods" (Faulkner)23 of pre-creation form the "Ogdoad" or company ("paut") of eight deities. even if the essential inert nature of Nun is left untouched. there is censed for you the censing of 'kAi-smk' in Ôn. who are as it were always "on the move". This primordial structure is made clear in Hermopolitan theology. may you rush on as one who is at the head of the Chaosgods. which allows the primordial ocean to be characterized & personified.part of the sky. These primordial deities are unlike the gods & goddesses of creation. who come forth from Atum-Re. Amun. They are more like characterizations (attributes. In this scheme. accidents) of Nun and unlike the gods & goddesses. This happened by structuring the pre-creational and attributing creative power to it. The Old Kingdom tried to produce images & personifications of this world (Nun. Naounet. Amaunet. They create the primordial egg out of which Atum hatches. They are hence before time and space. utterance 558 (§ 1390-1391). Be alive ! Have dominion.
"O King ! Hail to you. for they keep their unique style & ." Pyramid Texts. you stop a stopping of the Eldest God. The need to understand how creation came into effect can only be satisfied when Nun is characterized in a way allowing for creation. chaos-gods). In this sense. taken from the texts of the walls of the temple the Persian Darius II (424 . the dawn of a new Sun over the Nile after it set. Absolute darkness and negation are . Philae etc. the so-called list of the "paut" of Thoth are mentioned at Edfu. The undifferentiated Nun holds dormant seeds. potential creation. Hou and Haouet undefined . Gereh) exists. a dark & passive potential (Kouk. they announce the "first time". The oldest pictoral evidence of their form date from the reign of Seti I (ca. Karnak. Kaouhet (Kekuit) the "raiser up of the night" (period of night which follows the day). Nun and Naounet : primordial waters . : boundless. The list below is of the Late Period.404 BCE) built in the Oase of Khârga (Hebet). Hou). Dendera. the emergence of Atum out of Nun.profile.1290-1279) in the Early Ramesside Period of the New Kingdom (Early 19th Dynasty). The actual names of these primordial deities. potential light . In the primordial state of boundless inertia (Nun. Gereh and Gerhet : absence. Kouk (Kekui) is later called "the raiser up of the light" (period of night which precedes the day). Kouk & Kaouhet (male & female sides of the power of darkness of Nun) were related to the cycle of the Sun. Kouk and Kaouhet : total darkness. negation. The asymmetrical balancing-principle (the two moving scales of the balance) characterizing creation is totally lost. i. uneven. In physical terms. This is in accord with recent chaostheory. learning. finished & complete.27 In Hermopolis. The last four chaos-gods seem to form the primordial quaternio preparing the emergence of Atum-Re and the start of the "first time". Symmetry is maximal. Created "companies" are usually trinities or trinities of three (or enneads. The first three chaos-gods (Naounet. However. The "inert" qualities of Nun are associated with the even pairs of gods & goddesses which form the primordial Ogdoad.e.e.24 In Nun there is no heterogeneity between objects. the measure of entropy is infinite (implying homogeneity and with no flux). medicine & wisdom. Nun & its ogdoadic matrix is without duality.understood when contrasted with light & affirmation. intended a "company of gods" (or "paut") consisting of nine gods. i. essentially unbalanced or dynamical. life. Hou and Haouet) do not step outside the characterization of Nun as boundless & undefined. All is absolutely undifferentiated. the priests of Heliopolis and the authors of the system developed in the Pyramid Texts.26 According to Budge.25 The head of the Ennead of Hermopolis is Thoth. we could say the world before creation is understood as absolutely chaotic. . they too are in actuality inert. split. the god of writing. time. generation. nine being the original number to which a "head" is added). death. and I live for ever and ever. Atum achieved eldership through his power when he fashoned Shu and Tefnut in Heliopolis . the first time) indicate a liminal stage or realm between non-existence (Nun) and actual existence (Re and creation). so the world may return to be as perfect .29 The Memphis Theology acknowledges the primordial ground (Nun) & its matrix (the Ogdoad of chaotic pre-existence) for Ptah is called "Ptah-Nun. In Heliopolis. when he was alone in his existence. before the first generation had been born. when he separated Geb from Nut. they had added Atum.
The words "zp tpii" ("zep-tepy"." Coffin Texts.

► the phenomenological difference : the "Urzeit" (zep-tepy) or "in the beginning" . without me . supra). 39). Budge dates the oldest representations of their forms not older than the reign of Seti I (cf.
 In the Coffin Texts.. my italics.. before the primeval Ennead had come into being. dating Middle Kingdom (ca. 19381759 BCE) we read : "I am a living one. faiths & beliefs which even at that remote period had been long dead. possessor of years.they had arrived at that number by adding their leader Tehuti or Thoth to a group of four pairs of primordial deities. We learn creation is not viewed as a unique event but as something which may repeat itself. spell 80 (II. the father who made Atum" (LINE 48a).28 These gods (forming a primordial ogdoadic structure) represented concepts. But the way they are mentioned is suggestive of traditional ideas with a very ancient character. there is nothing in the abyss which could trigger this. In Ancient Egypt. the dormant nature of the power of the chaos-gods is such nothing can escape out of it. Except for the dormant powers. the notion of the emergence of creation is linked with the rise of the "primordial hill". actual creation of all beings.. The first time never ends. H. : Op. In the cosmology of Heliopolis. a rejuvenation of rulership "ex opere operato" (Frankfort. However. The same notion of a return to the source is suggested by the Heb Sed Festival.cit. the Ogdoad becomes an Ennead and the problem is solved for Atum is "causa sui" (his own cause).79) and it also occurs in the theology of the course of Re (cf. the Heliopolitan selfcreated creator. It is mythical and reflects eternal repetition (whereas "Nun" is eternal sameness or everlastingness). Amduat).as it was "in the beginning". Nun is the passive side of universal fatherhood (Nun as father of all possibilities & potency). as Re out of the first time. Headed by Atum. Atum selfengenders "in the first time". the autogenetic capacity of chaos. the coming into being of the "risen land" or "Ta- . Both Nun and Atum are called "father of the gods". a jubilee commemorating the accession of Pharaoh and a "true renewal of kingly potency. Atum emerges out of Nun. creation happens when the inertness of Nun is overcome and the beings may come into existence. In fact. p. Atum the active. So how creation started can not be explained by Nun or the other chaos-gods. "enen". not its efficient and final cause. "nen" or "inertness. The "first time" ends with the emergence of this risen land.. "Ta-Tenen" ("ta" or "Earth" & "tenen". which is Atum. "Ta-Tenen" represents the physical constants opposing chaos. Everything is erected upon the risen land. You spew out Tefnut. so that your Ka-power may be in them. Atum. "Ta-Tenen" or "Tenen" is the material cause of creation. 6 Fugal monotheism . you became high on the hill. growth. bringing fertility. The chaos-gods are the irreducible background of creation.1653). You rose up as the Benben in the Temple of the Phoenix in Heliopolis. for creation itself does not eliminate the presence of Nun.. Tem or Temu was depicted . utterance 600 (§ 1652 . "O Atum-Kheprer. You spat out Shu. The risen land remains surrounded with the primordial waters. death & resurrection. a mount above the (receding) waters of chaos.Tenen". inactivity") emerges out of this golden age of the deities and establishes a firm foundation for creation to be erected upon. Atem. decay. "Ta-Tenen" is a personification of the natural forces related to the constancy of the Earth and the ability of the risen land to hold together. rest." Pyramid Texts. You put your arms round them as the arms of the Ka (sign). and his eternity-in-everlastingness (eternal repetition). In fact. for.in human form.e. in the Heliopolitan view. the period of the "first . which he did in Heliopolis. He took his phallus in his grasp that he might create orgasm by means of it. Nun is eternal sameness. in fact.'"30 Atum created the world for his own pleasure. "Atum is. Atum emerges out of Nun. not parenthood. His progeny are accidental and the whole issue revolves around his bi-sexual auto-erotic intent. Atum is active and originator of creation. Atum is eternity-in-everlastingness. in the old translations. the dead wait in the Netherworld until the Boat of the Setting Sun. The lengthening and becoming stiff of his penis also refers to the emergence of the primordial hill and the solidifying of the waters of chaos and the becoming of the risen land. Atum is associated with Re. Indeed. the god of the Sun. appears (a theme also found in the later Amduat). Atum is eternal repetition ("neheh"). "Atum is he who once came into being. who masturbated in Heliopolis. defined as 'he who became. Nun was called "the father of Atum".
Atum. in coming lengthened. the original father (in the sense he is the efficient cause of creation) came into being in a paradoxical way. In Memphis. i." Pyramid Texts. and so were born the twins Shu and Tefnut. or Re in the form of Temu. Nun is the allcomprehensive passive & chaotic watery mass upon which the primordial hill (Atum's erect penis) as it were floats. In the Pyramid Texts. Nun is everlastingness ("djedet"). utterance 527 (§ 1248). 1986. Anthes translates Atum as "he who is integral".31 Atum seem to me "he who is in-between" (Nun and creation). the absolute unity the divine radically transcends the order of creation with its gods. One of the . Bonnet as "he who is not yet complete". Atum encompasses both preexistence (he came out of potential existence) as well as existence (first time and emerging creation). natural kingdoms and human cultures. signifie tout à la fois 'ne pas être' et 'être complet'. the chaosgods (who remain dormant. dont le nom est un formation participale. goddesses & other beings). He is complete.32 Hornung is right when he claims that in the minds of the Ancient Egyptians. This can only be because Atum is "the one" and "the greatest" ("ur"). whereas Hornung chooses "he who is differentiated". goddesses. Le verbe tm. p.

Atum is the alternation between pre-creation and creation." Hornung. semble également porter un nom définissant mais celui-ci est d'une interprétation plus complexe. because he is not caused like the other creatures (the gods. Maat before all. le premier dieu créateur connu. Nun being Atum's body as Atum is Nun's soul) as well as the gods & goddesses of creation (who are always moving and changing).time".56. Kees opts for "he who is not present yet". He is not. because he encompasses the chaotic (passively) as well as the orderly (actively). The reason why something came out of Nun is thus explained as Atum pleasing himself. "Atoum. il y était seul et devait se contenter de dialoguer avec ce qui ne répond pas et en fait n'existe pas. p. 1986. Nun is inert. This pre-creational. continuously & endlessly. durant la transition fugace entre la non-existence et . In this mythical time. En se différenciant et en accédant à l'existence il engage le dialogue et le processur d'échange permettant aux dieux et à l'humanité de vivre. in Egyptian terms. The first cycle of myths deal with Atum sending out his Eye to find these children in the vast expanse of Nun. or. pre-existent "unity" (Atum) finally manifests as Re when the primordial hill rises. Atum is not active. Atum self-engenders and so creates the transition-zone between precreation & creation (the "zep-tepy").necessary conditions of monotheism is fulfilled : to distinguish with ease between what is the truly Divine (the uncreated) and evidently worldly (the created). "Les Égyptiens ne rencontrent l'unicité absolue de dieu qu'en dehors du monde et de la création. "L'état d'avant la création ne vaut pas d'être recherché. They initiate the beginning of the "first time" between everlasting chaos and eternal creation. but begins with the creation of Shu & Tefnut. même pour le dieu créateur . but deemed floating alone in the primordial waters.181. between the power of powers and the powers. millions of beings emerge out of chaos through the ongoing "masturbation" of Atum." Hornung. Participating in this process of emergence and actualization is by itself life-giving. Before creation and before the first time. Atum is the potentiality (capacity) of chaos to self-create (for he emerges out of Nun. But in and by itself.et à l'origine le seul dieu. the Atum is the first to posit himself by his own powers. p. 
The first Great One. In this sense. is the mythical representation of both the eternal now & the perpetual (re)creation of creation (as characteristics of "neheh"-time. called "father of Atum"). disperse l'unicité primordiale en une multiplicité et une diversité de manifestations : ainsi. Atum. or (1).).. creates himself (autogenesis) for his own pleasure and by doing so immediately & simultaneously gives birth to Shu & Tefnut." Hornung. or {0}.e. i. en dépit de multiples caractéristiques communes. differentiating (plural) into the millions (2 + 1 = 3.169. "causa sui". .Atum is the "head" of the Ennead. or eternal repetition of the cycle). a multiplicity of deities. As soon as Atum splits to make way for Shu and Tefnut -created as a result of this split. this absolute divine unity starting the "first time". 1986. le premier . Par ses travaux créatifs. Absolute divine unity (1) is only a fugal intermediary state between chaos {0} & order (2). out of which the millions flow. the "first time" is the eternal and divine part of creation which perpetually underlines the order of the gods & goddesses of creation .. (1) is the sole creator (singular) of the first pair (dual) or (1 + 1 = 2).l'existence. chaque dieu est unique et incomparable. If Nun is equated with the set of all possibilities. my italics. in-between state of his own self-creation ? These are Atum's actual limitations : in time. Atum creates the world to please Atum and only Atum. is part of Atum's Ennead. creating everything for its own pleasure. The unity of Atum is essential to guarantee creation. and this act is endlessly repeated. and in space (when chaos is broken open by Shu). Egyptian cosmology is clear : Atum creates to see things are good. Creation unfolds because Atum takes his semen in his mouth. a turn towards henotheism (albeit in an ante-rational mode of cognition). he only exists fugally. self-consciousness ? Are there any recollections made by Atum outside of the immediate differentiation of Atum in Shu & Tefnut during the fugal. This is unlike the quantitative approach of monotheism. Atum's name "father of the gods" indicates that all gods & goddesses (via the "zep tepy") share in the original eternity and in the unity of the Greatest (Atum). the power of "isefet" or "evil" present in creation.(touching the pre-creational through ReAtum). Nothing ejected is lost to the dark Nun. Is Atum ever aware of being Atum ? Is Re not this awareness of self. Because Seth. but his ontological unity (essence) expresses itself simultaneously with his own self-creation in the existence of a multiplicity of gods & goddesses. Atum "causa sui" means an endless (re)generative capacity rooted in the boundless chaos of the primordial ocean. we may conclude Atum's efforts to keep . he immediately differentiates into millions of gods & goddesses. the Ancient Egyptians worshipped Horus and Seth even as one god : "Horus-Set" (the Greek "Antaios") who represents a . il n'est pas le fils de cette femme : il en est l'excrément ."33 Sartre wrote about Seth : "Il sent le maudit : dès sa naissance il est le malaimé.. The order of creation is therefore not inert."34 Te Velde connects Seth with homosexuality and anal intercourse in particular35 and often he figures as the god of moral evil.. even death is not the end. wherein each pair of gods only produced one other pair. It is a battle-ground between opposed powers. the actual presence of "isefet".36 Even later. Indésirable jusque dans son être.) The idea of Seth's disorderly entry into the world appears to be already evidenced in the Pyramid Texts. par sa faute un désordre s'est introduit dans le bel ordre du monde. His "birth" only "disturbs the harmonious development of creation. endangering its balance or even treatening its unity. Creation itself contains the seeds of corruption. It would seem that the word m í 'to be born' is deliberately avoided there with regard to Seth. "evil" or anti-life in creation is given by the god Seth.. une fissure dans la plénitude de l'être. However. Thus the birthday of Seth is the beginning of confusion.things clean were not a complete success. As soon as creation manifests. On the contrary. for to end is to be able to begin again. Maat is present.. l'inopportun. Seth does not leave the stage. (. le surnuméraire. Eventually. when he is overwon by Horus. Indeed. but evil too. but dynamic. alors seulement il est en mesure de se préserver en tant qu'existant vivant. de sorte que les dieux et le roi en sont particulièrement dépendants pour le renouveau perpétuel de leur oeuvre de création et pour échapper à la finalité sans vie.165. in the sense of absence of being. a potential existence or virtual reality out of which the "first time" and actual existence emerge. These relationships between pre-creation and the place of Re after dusk is as explicit as the bond between the god of confusion. This is a nothingness becoming something. mortel du non-existant. who. Seth." Hornung. By creation. the virtual adverb clause of the Ancient Egyptians refers to another pre-creational mode of being. corrosif."coincidentio oppositorum". my italics. a unity 7 The Solar Bark & the Gates : spatiotemporal differences.

For Hornung. Selon la conception égyptienne. l'existant a besoin d'une régénération constante des profondeurs du non-existant . and the terrible giant-snake Apophis. 1986. chaos and order are separated from one another (day versus night) but do interact (destruction & regeneration). . In my reading. beyond good & evil. Il risque toutefois d'être perdu s'il néglige l'aspect négatif. "La création ne devient possible que par le non-existant. chaos is first of all non-existence. p. pillars. fields. for he was the only one who controlled this mythical beast of chaos (cf. The original chaos is never done with. the primordial ocean and the corrosive effect of chaos. hours. the "place of destruction". Seth could be of immense help and called "the Eldest Sorcerer". Only with the proper words of power ("hekau") could the demons be driven away and these gates be opened. jubilation and an everlasting life of plenty and more. chaos. the soul of Re . tries to destroy Re. all possible darkness.. He who was on the Solar Bark existed together with Osiris in eternal light. the life-giving Solar Bark travels on the heavenly Nile. while in the deep. It is treated in the same way as the original chaos-gods. and represented the most destructive aspect of chaos (translated in human terms as walking on one's head or have faeces & urine as food & drink and the like). dying & resurrecting order of being. VIIth Hour). the Solar Bark is visualized as travelling through the darkness of the "Duat" (or Netherworld). Each night again. but interacts with the living.each night again. Above all this.. gates . priests offered prayers to the gods & goddesses to assist Re. the Ancient Egyptians placed the "hetemit". For thousands of years. Amduat. night & destruction bring us back to the inert state of Nun. In the New Kingdom Books of the Netherworld. Deep down the pathway of this Bark of Millions of Years. surrounded with light. Chaos (potential "negative" existence) is imaged as a darkness divided by pylons. Re travels from Day to Night an . COSMOLOGICAL Nun . In this way. the "night" represented a particular ritual dealing with the spiritual regeneration of the soul (as sleep rejuvenates the body).Atum / zep-tepy Creation is preceded by the primordial chaos of Nun. the Book of the Hidden Chamber). all gods. gods and goddesses and the dreaming are again confronted with the nightly underworld. the erection of Atum and His endless orgasms). the Milky Way. dormant Atum. This is t Nun. Atum autogenerates for his own ple immediately and simultaneously gives birth to Shu and Tefnut. This force is not constant but needs to be regenerated each night (cf. fully inert and beyond differentiation. unlimited darkness & night. This is the first tu tepi") which ends when the risen land (Ta-Tenen) emerges and a firm foundation fo manifests. no scenes of dying itself or its pains were depicted. the potential hidden in the chaos-gods can be retrieved and fed as life-power to the continuous cycle of birth. The cycle of the Sun being an representation eternal repetition and self-creation. the "sekhem" staff and the "ankh" amulet). death & rebirth (cf. goddesses. Each dawn. radically protected from the corrosive powers of evil by the Bark of Millions. It is this "power" and "life" which all gods & goddesses carry with them (cf. deceased and living alike are reborn with Re by having travelled with him on the celestial Nile. In this ritual. or the latent. c the dormant potential of creation. the noble dead. Re. separated from the realm of waking existence (not Earth. PHENOMENOLOGICAL from Atum to Re to Creation is like the daily rising of the Sun.(and the body of Osiris). As death is conquered. In the Nun. not sky). was already established in embryo. His head is enveloped in a tightly-fitting skull cap. However. In the Old Kingdom. fertility and authoritative command. In the first Dynasty. . "to fashion". smooth-headed. His austere presence on the temple walls of all kingdoms is obvious and hardly deviates from this early appearance.every morning anew and fresh. Although the form of deities changed. Souls need to be on or near the Bark o 8 Ptah and the theology of creative speech of Memphis. The three phonograms of his name "p". the usual iconography of Ptah. dressed in a high-collared garment with a tassel holding a sceptre of authority (never was Ptah depicted otherwise). His form is a metaphor for stability. the god of Memphis. "t" and "h" sufficed. that leaves only his face and ears to view with forearms emerging from a linen wrapping that moulds itself closely around his form (compare it with the Heb Sedgarment of Pharaoh). his name was not written with any determinative for "divinity" until the New Kingdom. the main features of Pharaonic kingship. continuity. Its most probable etymology being the root-word of later verbs meaning "to sculpture". we see Ptah as anthropomorphic. On the calcite bowl from Tarkhan. standing in an open kiosk (or "naos"). Ptah remained the same. Although Ptah created everything and was the god of the most ancient and holy town of Ancient Egypt (were all Pharaohs were coronated). although Ptah is present during the crucial liferestoring "Ritual of Opening the Mouth" (performed on statues and the mummy). to whom lifetime. who caused Re to tr in order to resuscitate them as Lord of Eternity and Lord of Boundlessness. who raised it by the fact the Shu it. Hymn to Ptah Hail to You. who ruled the Duat). "he with the beautiful face". father of the gods. the great god first primordial time who fashioned humanity and made the gods. In the Heliopolitan texts. first one after whom everything that appeared developed. who surround Nun and the sea. who began ev primordial times.the high priest of Ptah was called "wer kherep hemut" or "supreme leader of craftsmanship". ta-Tenen. breath everyone who conducts the king to his great seat in his name : "King of . In conjunction with "ta-Tenen" or "Tenen" he is linked with the foodstuffs & provisions given by the Earth. design. Ptah had however no other major role to play in the funerary rituals (except as the composite deity Ptah-Sokar. He w the sky as something that his heart has created. limitation of time and evolution are sub through whose utterance one lives. sculpture and the making or creating of something in general (also the art of well formed speech). who with his food keeps all alife. Lord of Eternity to whom boundlessness is subordinate. indicating that Ptah. who founded the Earth through that which he himself has made. Lord o who lets the throat breathe and gives air to every nose. more precisely. You who are great and old. he nevertheless had no personal cycle of legends. who made the Duat and gratified the dead. He who creates the offerings for all the gods in the great Nile. he is hardly mentioned. was the god of skills. Lands". British Museum.
 Papyrus Harris. in : Morenz.52a are each follow Ptah with skull cap & was-scepter standing in a shrine. LINE 48 : (horizontal) is the headi theology of Memphis. 1973.1150 BCE. from The 42. p. special determinative showin iconographic form of Ptah stand .182.52 . painted papyrus. ca..notice mummiform LINES 49a .5 cm. XXth Dynasty. The inscri Shabaka Stone : LINES 48 . and of them. (51a) Ptah-Naunet. Creation and every thing in it are so many theophanies of Ptah as supreme creator through mind and speech. the father w birth to Atum. the mo bore Atum .who gods. are all part of Ptah.e. as did Pharaoh and his Residence (the point of focus of the Egyptian state). (50a) Ptah-Nun. only Atum touches pre-temporal and pre-spatial precreation. --. the Great Word) is . in LINES 49b . The spiritopolitical power of Pharaoh is modelled upon this mental and verbal theology and vice versa. (51b) [Ptah] --.who gods.Nefer-Tem at the nose of day. It is likely so. Their names are so many "divine words" thought and spoken by Ptah. The deities next to Ptah represent operational laws of creation (natural differentials). (50b) [Ptah] --. The coherence of this proto-rational henotheism based on the power of thought & speech (cf.shrine. Is this why Ptah's representation never changed ? Did he represent the all-encompassing "balance" of every duality (the "Two Lands"). i. All (pan) is in (en) Ptah (theos) : pan-entheism. Underneath.(49b) [Ptah] --.5 specifications follow : "(48) The g manifest in Ptah : (49a) Ptah-on-t Throne.(52a) Great." All deities mentioned in the theology of Memphis are epiphanies of Ptah. They manifest "in" Ptah. heart and tongue of the Ennea [Ptah] --. in detail studied in On the Creative Verb in Kemet) : . the status of Pharaoh and the establishment of Maat).57 (or "logos-section". the pantheon. LINES 53 . legitimation of Pharaoh. Its constant dialogue with Heliopolitan theology (of Atum-Re) shows it was meant to be a complementary & more "cognitive" answer to the questions posed by Egyptian theology since the start of the Dynasties (creation.remarkable. and of Ptah is not a "nous" aims at establishing a solid case for ongoing creative speech rational Divine (Platon and the ontic supremacy of Ptah as "very great" (while Rather. overseeing "Great wrote : "For such 'cr word into the causa m movens of an elemen 1978." "Heart" is "speech". The simulta and material (objective indicated by the use of The mental process suggested here is proto-rational. other deities to exist simultaneously move P poles come together as such "in" Ptah). Power came into being in the heart and by the tongue and in all limbs. Thoth came into being in him as Ptah."(53) There comes into into being by the to Shabaka Stone : LINE 53 (hieroglyphs in red are reconstructed) Atum. LINE 54. in accordance with the teaching that it (the heart) is in all bodies and it (the tongue) is in every mouth of all gods. Ptah is the ver gods and their kas. of which Horus was the . "Horus came into being in him . Thoth of Ptah's tongue. thinking whatever the heart wishes and commanding whatever the tongue wishes !" Shabaka Stone. all men. tongue. the content allowing. all creeping things and whatever lives . Horus is an epiphany of Ptah's mind.29. consistent with henotheism. The divine order of words thought in Ptah's mind & spoken by his tongue (both "in the form of Atum") have as their concrete object the unity of the Pharaonic State. p. all flocks. ultimate deity (cf. the Old Kingdom "Followers of Horus", the confusion between Horus and Re, between Horus of Lower Egypt, avenger of Osiris, who is the justified Pharaoh of Egypt, and Horus the Old, the sky-god of the first Dynasties, the four sons of Horus in ritual, etc.). The art of divine speech, connected with Egyptian magic, is epiphanized as "Thoth", the god of writing, learning, wisdom, magic, healing arts etc. He was the secretary of Re and the brother of Maat, goddess of truth & justice. In the divine words thought & spoken by Ptah, everything (all possible being) has its place. All these beings are created by Ptah in Ptah while in the material process of speaking his immaterial mind. No mythical event is invoked, but only the fact that Ptah thinks and creates when he speaks. Although the accomplishment of this amazing mentalizing proto-rational theology is impressive, the "form of Atum" proves also to be its ultimate limitation. For Ptah is unable to create the world without Atum. Although the "form of Atum" also exists outside creation "in the mind of Ptah", paradoxically, the "mind of Ptah" always creates "in the form of Atum". The concept here is concrete, not formal or decontextualized ... Atum is the "form" used by Ptah to create everything by speaking divine words. The "form of Atum" is a rest of mythical and prerational thought proto-rationality cannot eliminate without formal reason. According to Hare, "this text is written with special care to emphasize the intimacy, indeed the simultaneity and mutual implication of the intellective and the corporeal."37 Not unlike what we know of Anaximander or Parmenides, the author of the Memphis Theology moves beyond mythical & pre-rational thought. Here we see proto-rationality at work, for both object & subject are distinguished, integrated and transcended by Ptah-Nun, a "deus otiosus" (the divine inactive of pre-creation).38 But it can not be said of this author that he (like Plato) contemplated a realm of "pure" thought, outside the operations, conditionings or determinations of physical reality (a world of ideas, a "nous") and surely beyond contextual limitations (like "the form of Atum"). We have to wait for Greek rational thought for this. Shabaka Stone : line 58 "(58) There came the saying that Atu concerning Ptah-Tenen : 'He gave birth to demiurgical cause) affirms Ptah-Tenen creates the deities, but seems no longer se in myth and pre-rational thought). Th (scarab) and "to give birth to" (three s pertinent. Ptah gives birth and life to eve Sun (in Heliopolis, Khepera was the self-c god Atum-Re of Heliopolis is not set a alternation-point between pre-creation a fashioning creation). Everything is created in the heart and by the tongue of Ptah, th the authoritative command of Pharaoh was essential and used as model to explain how spoken words established truth & justice. It was a command which generated its object for those who spoke the proper words. It was no longer the exclusivity of Pharaoh and its objects were no longer the establishment & continuity of the Pharaonic state. the sjabti's) & protection in the afterlife as well as other magical assistance during life (healing. This act of self-reflection of the supreme being triggers his satisfaction. the authoritative command generated access. divine offerings. all good things. It is true the theology of Memphis probably used the Heliopolitan theology to develop its own interpretation of the "heart" (the later Greek "logos"). assistance (cf. creative and created phases of cosmogony (being both Nun. Thoth (who is Ptah's tongue) knows and records Ptah's greatness." Shabaka Stone. when nonroyals could also ascend. . Thus Ptah was satisfied after he had made all things and all divine words. Thus Thoth knew and recorded that he is the mightiest of the gods.thing. protection. Atum-Re and the Enneads) and created everything with his word and by means of his creative speech. LINES 58-59. In the Old Kingdom. "From him every thing came forth : foods. In the Feudal Age. for he saw that it was good. blessings). Here Ptah encompassed both the precreational. provisions. Heliopolitan scheme : authoritative & generative command Sia : thought Hu : authoritative command Heka : protection Maat : truth mythical & pre-rational thought Sia & Heka were not mentioned. New Kingdom : proto-rational creative Memphite sch becomes th w inherent in pr . "justice is done to him who does what is loved". to make statues come alive. to protect life and to allow the deceased to open the "double doors" of the horizon. to declare innocence. for the Memphites reduced the whole Heliopolitan scheme to the formation of thoughts in Ptah's mind and the creative speech by Ptah's tongue. and to travel safely with Re-Osiris . This creative speech is able to realize itself automatically and establish the peace needed by the Two Lands. Middle Kingdom : the pre-rational generative command enabling one to repell the destructive forces (Apophis). We identify three stages in the cognitive development of the Ancient Egyptian cognitive form regarding the power of mind & speech : Old Kingdom : mythical & pre-rational identification of "Hu" as the Great Word of Pharaoh with which he establishes and maintains truth and righteousness in the Two Lands by this authoritative command . When spoken. immobilizing the creative potential of darkness.speech which generates everything (Aten. Also consult : On the Creative Verb in Kemet. Atum-Re declines towards the Netherworld. as new and as fresh as a child (Harpocrates). is "ultimate cause" (potential. as soon as Atum autogenerates in the Nun. Nevertheless. motionless or fixated. At dusk. Even before the first time. Atum. Atum creates every thing for his pleasure. night & negation. Amun.39 Nun was the primordial inertness. As soon . capacity). Hence. the "Lord of Creation". Atum is never present as stable. This cycle is repeated for ever. 9 The eternal work of Ptah : allencompassing pan-en-theism ? Both Nun and Atum were called "father of the gods". at dawn. as naught. then Nun. fugal god of creation. he is deemed floating in the primordial waters. Atum manifests creation as the source of all light & life : Re. was the selfcreated. If we understand him as "first cause" (actuality). differentiation occurs and a multitude of gods & goddesses are created. if Atum is eternally moving. selfemerging out of this primordial ocean. but his self-creation immediately & simultaneously engenders Shu and Tefnut.40 to return. Nun is for ever unmoved (and hence cultless). Ptah). Nothing steps outside him (cf. is all gods & goddesses and so his work is happening all the time in all of creation and also outside of it. Everywhere Ptah is present to unite differences. Although the meaning of his name is unknown. Floating in Nun. he simultaneously becomes all gods & goddesses (mythical. the first ray of Re differentiates the sky by overarching heaven & the risen Earth. Insofar as he is understood as "on the Great Throne". as an elaborated fuge.e. "to create". pre-rational and proto-rational symbolizations of a variety of forms & images -not laws. At dawn. Atum's ability to remain (a tangential) first only lies in the mythical "first time" of emergence. He creates All with his words and takes on the form of everything.as he creates himself. like at the moment of the first light of the first day of creation. ever-fleeing the unity it nevertheless is and remains "in the beginning" (namely eternal repetition). "pan en theos"). is Atum. The unity he represents is "on its way" and fugal. it might be derived from the verb "to make". before everything and giving birth to what . Atum is alone and virtual. there is no outside of Ptah. i. Now what do we read in the theology of Memphis ? Nun and Atum are manifestations of Ptah (who. like Atum. i. the sheer "soul" capacity of chaos to lighten up its darkness. Hence.of nature).e. is also depicted as human). Ptah is to be found in everything. in the pre-existence of chaos. not in any created order (fashioned by his gods & goddesses). for Ptah is Nun. this pan-en-theism is also a protorational henotheism as in Theban theology (in its rational form. Instead of focusing on Ptah's absolute essence outside of all possible manifestation. as creator. the most active part of The God is His absolutely transcendent essence). The transcendence evident in Ptah is PtahNun and this aspect is absolutely inert. which is mentioned more than once. All the deities are "in" him. Hence. this relates to his unity. So Ptah is truly called "Lord of Eternity". In the Memphis Theology. Everything is part of Ptah. he foremost manifests himself : as chaos. Ptah is always working to bring all to unity and contentment.-Dionysius where the absolutely absolute is "hypertheos" or "beyond affirmation & denial"). as creation. henotheism : there is One Supreme Being who acts as the creator (transcending or identical with the . as every element in creation. as in Sufism. The fact he is related to the process of shaping images & forms reaffirms the dynamic nature of the protorational theology of the Memphites of the New Kingdom. there is no active transcendent pole in Ptah (as there is in the monotheisms of Judaism & Islam). he is Nun and Atum and the Ennead. Hence. However.created everything. unveiling or disclosure (as in the apophatic theology of ps. In all these modes of being. Ptah is "the beautiful face" we should be able to behold in all possible modes of being. he is the same Ptah "on the Great Throne". cf. "all in God"). so It and the world coincide. Stoicism) . Islam) or more than one Deity (polytheism . deism : there is a Supreme Being who's essence transcends the created order. pan-en-theism : there is a Supreme Being who's essence transcends the created order. Christianity. the mythical tribal deities of the Old Kingdom).cf. This rather technical position can be found in most mysticisms.created order) of a multitude of deities and who figures as the sole Godhead of the pantheon (the anterational Enneads) . It may be understood as the most subtle. pantheism : there is a Supreme Being that does not transcend the order of nature. "pan en theos". who acts as its creator but who leaves this creation be and hence does not interfere with its natural laws (the God of the philosophers in French rationalism) . logoic part of nature (cf. making All part of Him (Her or It . causing the created order to come into being and participating in its unfoldment . Judaism. theism : there is One Supreme Being (monotheism cf. fiery. who (as Divine existence) acts as its creator and who encompasses all possible states of being. . the more likely unsolvable problems will arise. the questions : "Were does the heart and tongue of Ptah come from ? How is his mind and speech possible ? Why are his thoughts and material creations simultaneous ?" cannot be clearly answered in this proto-rational dynamic discourse. Ptah is a "Great One". For the Memphite priests. Amun-Re of Thebes or "Ptah on the Great Throne" of Memphis. during and . Ptah was "the father who made Atum" (LINE 49a) and Atum instantaneously generates Shu and Tefnut.. Osiris (Old Kingdom). In all cases. Osiris & Amun-Re (Middle Kingdom). so the "form of Atum" is a pre-rational blueprint of physical manifestation.These positions may be developed using all modes of cognition. the All (every mode of being) : this is realized in a pan-en-theistic way in the theologies of the Aten. overall unity of being is reached by all-comprehensiveness : both AmunRe and Ptah are before.. Together with Nun. The less developed such a mode of thought is. The thoughts of Ptah are simultaneous with this physical manifestation. This Great One of Ancient Egyptian theology is either : fugal (tangential) : as in Heliopolitan theology were Atum exists as "one" only "in the beginning". For example. spliting into Shu & Tefnut or : {0} > (1) > (2) . namely from Nun via Atum. Atum-Re. Nevertheless. mythical & pre-rational unity at the level of the "first time" (the ontotheological status of Atum) as well as the all-encompassing. Their unity does not hamper the existence of other deities. from the beginning. The fugal. these deities are recuperated as so many "divine words" (compare this with the role of the Most Beautiful Names of Allah in Sufism). Hence. But Amarna has surely failed to deliver its prime aim. This unique divine power remained nameless (everything else could . both point to genuine & constitutive henotheistic aims which are difficult to fulfill in theologies which often relapse into the narrowing geo-sentimentalities of prerational & mythical modes of thought. namely to deny darkness and the old pantheon its constitutive role in later Egyptian ideas about creation (as it had always done and continued to do). considered "in" them (the Aten is the exception here).after creation. Only drastic approaches like the New Solar Theology and Akhenaten's Aten Religion have tried to do away with the hidden implication of myth. proto-rational creative command of the word & work of Ptah. Ancient Egyptian theology as such never attained the level of rational discourse. Egyptian religion was aware of the existence of a unique. In that respect. for the Memphites. divine power or god ("nTr") which is inaccessible to the human spirit. royal administrators and Pharaoh. in Heliopolitan theology. Mythical and pre-rational thought of the Old Kingdom confounded categories and had no clear-cut distinction between all and few. Hermopolis and Memphis were conceived by high ranking priests. and remained silent about that supreme deity as such ("nTr Aa" or ). associated with a particular "divine tale" and its geosentimental myth. This henotheism was however pre-rational. "one" great god was conceived at the head of his company or "Ennead". Popular polytheism. Nun and Atum were both called "the father of the gods". Thus the Egyptians always named the epiphanies of the "great god".be objectified through its "rn". Rather than a variety of "supreme" divinities. The unique. Each nome had its "totem-talk". So the same inability to operate thought from within prevailed. "ren" or "name"). and a variety of Enneads emerged. divine power existed next to a variety of sublimations of natural forces. with its comfortable & flexible divinities à la carte." Utterance 254. The Pyramid Texts state : "O great god whose name is unknown. § 276 Indeed. did not fit into their conception of divinity. giving rise to three "supreme" . The "great" theologies of Heliopolis. tracing ideosyncratic shapes in the mythical spacetime of each particular nome and giving rise to a plurality of "supreme" divinities (polytheism) and a variety of popular beliefs. a meal is set in place for the Sole Lord. the old divisions (between Re and Osiris) were pacified through syncretism. As a result. Egyptian civilization had . Two important features make Atum stand out : Atum is self-created (causa sui) . his building-projects indicated on which deity the emphasis lay. Osiris and Amun-Re reigned in the Middle Kingdom . Atum is first (prima causa) . Osiris & Ptah in the New Kingdom. In the New Kingdom. giving birth to the Ennead. various "official" manifestations of the "great god" came into existence. By itself.his existence is simultaneous with his spliting in Shu & Tefnut (Atum is dynamical. each godhead (of a particular Ennead) claiming supremacy for himself : Horus & Atum-Re were usurped by Osiris in the Old Kingdom . the concept of "one great god" manifesting in everything (the many) was firmly established. the process of the synthesis of a series of divine attributes triggered the practical conception of a continuum of all divine attributes. As Pharaoh was the ultimate justifier.but only in the mythical "first time" is Atum the "great one god" . fugal).this act is understood in mythico-physical terms : he masturbates and takes his seed into his mouth . Thoth. With the dawn of protorationality in the Middle Kingdom. as the Hymns to Amun prove. At this point. Ptah) and one "supreme" popular god (Osiris). Amun-Re.gods (Atum-Re. nature and humanity. Iconical henotheism (the cult of divine images) was kept in place.overcome the popular polytheism of the Old Kingdom and the conflicting henotheist theologies (of the priests).e. albeit in a variety of temples dedicated to a variety of deities (i. but the allencompassing nature of the godhead (the unity of Amun-Re-Osiris-Ptah) was established. The text of the Memphis Theology The present text is a new translation based on the hieroglyphs on the Shabaka Museum (November 2001 & October 2004).41 . protorational pan-en-theist henotheism). Memphis Theology : lines 53 .61 (section V) [ x ] = very likely ( x ) = conjecture or comment --= lost . Horus stood over the land.35a) --- .30a) --." (16a) Geb's words to the Ennead : "To the son of my son. (13a) Geb's words to the Ennead : "I have appointed (13b) Horus. He is Horus wh who united the Two Lands in the Nome of the (White) Wall. proclaimed in the great Eternity.the burial of Osiris Nephthys without delay.(25ab . This writing was copied out anew by his majest his-Wall. Then sprouted (14c) the two Great in Magic upon his head." (20b) --. That means : Horus and Seth. His majesty copied it anew so that it became better than it had endure and his monument last in the House of his father Ptah-South-of-his-Wall th son of Re [Shabaka] for his father Ptah-Tenen.(31a . (4) He who united this land of the South as King of Upper Lower Egypt. (11a) Geb's words to Horus : "Go to the place in which your father was dr Geb's words to Horus and Seth : "I have separated you. Th stood over one region. who lives like Re forever. pacified and united.Left side of the inscription on the Shabak SECTION I (1 . for his majesty found it to be a work of the ancestors which was worm-eate beginning to end. And Geb made Horus King of Lower Egypt in the land of Lower drowned (9) which is the "Division-of-the-Two-Lands" (probably near Memphis). so that he might live forever. He is the uniter of this land. He installed Seth as King of Upper Egypt in the land of Upper Egypt. They made peace over the Two Lands at Ayan (opposite Lands.2." (12b) Lower and Upper Eg to Geb that the portion of Horus was like the portion of Seth.(void. the place in which (heraldic plant for Upper Egypt) and papyrus (heraldic plant for Lower Egypt) were Ptah. horizontal) The living Horus : excellent Two Lands .(18b) Horus. He judge their quarrel. son who was born --. on the birthday of the Opener-of-the-ways. (19) for Osiris had drowned in his water." (21a) Isis and Nephthys --. the son o his-Wall. SUBSECTION B (damaged) (10a) Geb's words to Seth : "Go to the place in Egypt." (15a) Geb's words to the inheritance. SECTI the great name : Tenen. the inheritance. King of Upper and Lower Egypt : Neferkare. They fraternized so as to c be.and brought him to (21b) --. Ennead : "Him alone. (5) --. grasp him ---.the earth (22) at the royal fortress. (16b) H Geb's words to the Ennead : "The firstborn. (17b) Horus. to royal fortress ---. no inscription) (6) He indeed begat Atum who III SUBSECTION A (7) Geb commanded that the Ennead gather to him. being united in the House of Ptah. Isis [and Neph Horus speaks to Isis and Nephthys : "Hurry. (14b) Horus. (24a) Geb speaks to Tehuti : --. the "Balance of the Two Lands" in which U This is the land SUBSECTION D (very much damaged) (17c) --. a Herakleopolis). the Two L Horus : excellent Two Lands . the Opener-of-the-ways. So Geb gave Horu firstborn son. a they transmit to the heart. Lo. (51b) [Ptah] --. 
 Thus all witnessing faculties were made and all qualities determined. {and punishment} to him wh the peaceful and death is given to the criminal." (3 peace ---. His (Ptah's) Ennead was completed." (31b) Isis speaks to Horus and Seth : "Life will be pleasant for you w Seth : "It is he who dries your tears ---.Nefer-Tem at the nose of Re every day. (29b) Isis speaks to Horus and Seth : "---. authoritative utterance.(who bore the gods) . the father who gave birth to Atum. (58) the movements of all the limbs. Power came into being in the in accordance with the teaching that it (the heart) is in all bodies and it (the tongue) flocks. who gives life to all the gods and their Kas. heart -.47) Right side of the inscription on the Shaba The Memphis Theology SECTION IV (48) The gods who manifest in Ptah : (49a) Ptah-on-the-Great-Th gods. SECTION V 53 There comes into being in the heart . Lo. Thoth came into being in him as Ptah. proclaiming the names of all things. according to this word which is devised b .causes [Horus and Seth] to come. all crafts legs. thinking whatever the heart wishes wishes ! 55 His (Ptah's) Ennead is before him as heart. The sight of the eyes. from which Shu and Te gave birth to the Ennead (of Ptah). through this hear being in him . (36 . Surel the lips in the mouth. the hearing of the ears. (52a) Ptah-the-Great. {Justice} is done to him who does what is loved. Thus were made all labor. all creeping things and whatever lives .who bore who bore Atum . the tongue the Thus was given birth to all the gods. Indeed. they that mak word.35b) Isis speaks to ---. (50b) [Ptah] --. which brings forth every decision. there comes into being by the tongue. (s is the very great. tee Ennead of Atum came into being through his semen and through his fingers." (33b . (50a) Ptah-Nun. every the thoughts in 
57 the heart & the command by the tongue. Altertumskunde Äg H. : History of Ancient Egypt. Grimal. p. wh Tenen : "He gave birth to the gods !" From him every thing came forth : foods. § 3.172. (64) He entered the palace and joined the gods of Tenen Ptah. Isis and Nephthys looked out. : Geist der Pharaonenzeit. He established their shrines. : Histoire the l'Egypte Ancienne.18. he gave birth to the gods.. Akademie Verlag .. Wente. (61) in which they came to be. Verlag der Akademie der Wissenschaften . and attended to Nephthys to grasp Osiris and prevent his drowning. : Ein Denkmal memphitischer Theologie. Kraus. 1999. : "Denkmal memphitischer Theologie Junge. Cornell University Press .cit. (3) British Museum (http://www. Oriental Institute. His son Horus aros Lower Egypt. T. Thus the gods entered into their bodies.Paris. (10) Erman. : Art. 29-2. chapter 2. content and united with the Lord of the Two Lands. 1993. : Art.cit. 1988. 1994. : Ibidem. p. Artemis . Thus all th him. There came the saying that Atum.u. Lo. He in their shrines. der Schabakostein des Britischen Museums. Zabern . p. Antwerp. Chicago. in the steps of him who rises in the Throne. van den. in : Unters.u den. S Wissenschaften. 1957-6 Theologie'.239-246.Leuven. in the embrace of his father Osiris and of the gods in front of him and Notes (1) Hornung. 1979. Thus Thoth understood and recorded that he is the mightiest of the gods.thebritishmuseum. H wishes.Berlin.cit.München.ac.ac. J. epistemologisch preludium. in : Zeitschrift für ägyptische Breasted.43. (63) They heeded in time and b portals in the glory of the Lords of Eternity. Abteilung Kairo. A. Verlag der Akademie der Wissenschaften . things. E. of every kind of wood. Th things and all divine words.H. 1989.". Philosophisch-historische Klasse. 1973. epistemologisch preludium. (15) Altenmüller. n°58. F.Berlin.H. : Stanford. § 3. See als my qabalah. (2) Hare.567 .Chicago.Mainz. p.xv Darmstadt.uk).and creates the performance of everything.thebritishmuseum.New York.. : Op. Abhandlungen der Preussischen Akadem Klasse. (17) Hornung. He made the towns. N. W. through which the sustenance of the Two Lands is provide drowned in his water. : Die Götterlehre von Memphis (Shabaka-Inschrift). beheld him. pp. (5) Fr Chicago Press . Studies in Ancient Oriental Civilization. c Dungen. (60) He settled their offerings.z. J. H.Berlin der ägyptischen Sprache im Auftrage der deutschen Akademien. 150. in : Orientalia Lovaniensia. (13) Frankfort. search = S Sog.H.39. 23. Lord of Yea Royal Fortress.Denkmals memphitischer Theologie oder der Beitrag der ägyptischen Theologie zur Geis Deutschen archäologischen Instituts. (8) Breasted. : Kennis & Minne-mystiek. dem Shabaqo-Stein?” in : Gold of Praise : Studies on Ancient Egypt in Honor of Edward F. SECTION VI The Great Throne (Memphis) that gives joy to the heart of the gods in the mistress of all life. 2004. to the North of this land to which he had come. 1999. J. E. p. : "The Philosophy of a Memphite Priest. W. E. (20) Hornung. (14) Breasted. El H Theology". (6) British Museum (http://www. 1939.Gesch. of every kin kind of thing that grows upon him. Fayard . 1999. : Ancient Eg p. pp.574. R.552. Peeters . H. 29-2. : Akhenaten an . J. p.B. : Development of Religion and Thought in Ancient Egypt. H. : Neue Gedanken zum Denkm Philosophischen Fakultät der Universität Heidelberg. W. (38) §3. 23. 2. Their translation was a found several important mistakes in more than one of them (wrong measurements. T. W. 1999. 1992.New Haven. J. E. a physical stud following translations were however very helpful : Allen.A. pp. (22 Dieux d'Egypte. (24) Dungen. 1987. (41) The hieroglyphs of the Shab Museum (last week of November 2001 and first week of October 2004).. W. : The Ancient Near East : An Anthology of Text and Pictures. p. Junker. F. (27) Budge. W. in : Un 1964. : Op. J. (23) Faulkner. the "Reformation Stela").P. p.A. J. 1988.. pp.111.cit.E. : Saint Genet Comédien et Martyr.282-283. : Op.181. (34) Sartre. R.New York.. p. (30) Hare. 1977. : Chaos.P. volume 2.51-57.244. : Ibidem. Princeton Unive "Das 'Denkmal memphitischer Theologie'. Allen. Arthaud . Dover . 43. Op. Erma Sitzungsberichte der Preussischen Akademie der Wissenschaften. p. Lich of California Press . pp.Paris. volume I.New Haven.269. the Egyptians.1 (25) Dungen. H. B..E. p. 1975.Leiden.O. : Op. p.cit.42. p. der Schabakostein des Britischen Museums. pp. 1988.12-13. Brill . (36) Budge.E.cit. To clarify these issues. 1991.cit.56. Trismegiste .42-48. 1911. : Genesis in Egypt : The Philo Egyptological Seminar .27. : The Ancient Egyptian 1969. : Op. Verlag der Akademie der Wissenschaften . : Ibidem. Rothöhler. p. pp. wrong asses translations.86. p.. : Genesis in Egypt : The Philoso Egyptological Seminar . (40) Budge.cit. Frankfort.New York. p.5. J. J.1. (31) Hornung.A.P.cit.43-44. : The Search for God in Ancient Egypt.A. : Ibidem..cit. Wil in : Pritchard.). part 1.Berlin. etc. Abhandlungen d Philosophisch-historische Klasse.43-44. 140.87. Cornell University Press . 2004. 1939.E. W. : Die Götterlehre von Memphis (Shabaka-Inschrift). Breasted. T. pp. : La Civilisation de l'Égypte Pharaonique. (37) Hare. . van den. Assmann. pp. W.London.Paris. (32) Horn God of Confusion. E.327.113. (21) Hornung. 37.. 1996. p. 1969. Daumas.114-125 (cf. : Op. Philosophisch-historische Klasse. Antwerp.H. : Op.283. vol. elimination of important hieroglyphs. P pp. 55. Pe pp.California. van den. volume 2.24-32. n°10. 1 Physical parameters & layout.sofiatopia.3 Contents. 1. 1.http://www.htm On the Shabaka Stone the most remarkable monument of Egyptian thought which we possess general features. 1. .2 Spatial semantics.698 BCE) by Wim van den Dungen associated papers : The Memphis Theology .The Creative Verb in Kemet TABLE OF CONTENTS 1 General features of the Shabaka Stone.org/maat/shabaka. spatial semantics & general contents portrait of Pharaoh Shabaka from the naos he erected in the temple of Esna XXVth Dynasty (712 . Bibliography
 1 General features of the Shabaka Stone. 2.2 The intent of Pharaoh Shabaka. 2.2 Worm-eaten documents of the late New Kingdom.1 Historical circumstances regarding the kingdom of Kush. 3. 3. 2.1 Physical parameters and .1 Extant text. layout : 1.3 Political mystery-play at Memphis. 3 The spirito-political schemes of Pharaoh Shabaka.2 The age of the inscription and its hermeneutical levels. 3. original documents and original ideas.3 A new composition of the Late Period. who ruled in the XXVth Dynasty (c 716 . It was given by the First Lord of the Admiralty Georg John 2nd Earl Spencer (1758 .1834) to the British Museum in 1805. i povenance is still unknown.702 BCE) and who's Old Kingdom styled prenomen name ("Neferkare") mentioned twice (in LINE 1). nearly black slab of "Gree breccia" from Wadi Hammamat of 137 wide. For nearly a century. 91 cm. the right sid ca.7g/cm³. 95 cm high. It was registere in the inventory of the Museum on the 13th of July of that year. . It is named aft the "black" Pharaoh Shabaka (ca. its weight is about 430 kg.712. the Shabaka Stone and i inscription remained unconsidered by egyptologists.698 BCE).The Shabaka Stone (British Museum 498) is a heavy. Up to now. The left side is ca. With a density of 2. The inscription on the stone faint thoughout and illegible in the middle. For a larger picture : click here. in prose). This respectless. Berlin. 1928). Worn areas and scribal voids have to be distinguished. plates 1 & 2. but placed by Shabaka's scribe an empty area consisting of several columns (cf. n°39 (102). elucidating th architecture of the composition. rectangular squarish hole of 12 cm by 14cm is cut deep into the stone in the cente out of which eleven rough channels or stripes in length of 25 to 38 cm radiate as result of ignorant disregard in post-Pharaonic Egypt. which consists of 3 inscribe horizontal rows (LINES 1. while LINE 5 is empty). when it was probably used as nether millstone or as a foundation stone.44) in the center of the inscription. LINES 3 & are not damaged (except perhaps in the original). 2 & 48) and 61 columns carved into the obstinate stone wi copper chisels (some columns contain scribal voids. The latter is followed by a proza "confirmation" of the dramatics of the responsive.Reconstruction o the layout of the Shabaka Stone by Breasted (note that he has only 10 channels) in : Zeitschrift fü Ägyptische Sprache und Altertumskunde. highlighting parts of the text and -on top of what . namely the outermost edge of a scroll rolled ope from left to right (Sethe. rendered in dramatical. rejectable activity has caused large area of the stone to be worn. 1. Under "spatial semantics" a understood all meaningful visual & graphic features contained in a text. it has a written surface of 132 by 68. The scribal voids may refer to the damage original Pharaoh Shabaka found. left hand side.8 cm. left half. Spatial semantics mark the introduction the "preface" to this Memphis Theology. 1902. dividing it in two parts : one dealin with Horus' justification to his father's throne (first. Unfortunately. Being a stela. what unite both parts is completely lost. with as result the full or partial erasure of 25 line (LINES 25 . infra).2 Spatial semantics. responsive way) and the so-called "theology of Memphis" (last. right han side. the determinative in Egyptian)." . James Hen Breasted was the first egyptologist to copy the inscription on the Shabaka Stone b hand.adding information which is not contained the phonography of the text (cf. etc.always the case in hieroglyphic writing. remarking that : "I have no doubt that with a better light than it is possible to g in the museum gallery. more could in places be gotten out. the Rosetta key ring and the Rosetta mug !). and understood it to be part "Dramatische Texte zu altägyptischen Mysterienspielen". as in LINES 1. as in certain scribal voids (LINE 5). Egypt (photo taken by Friedrich Koch in 1906 . . both lights we turned off and now this shadow covers the complete titulary & colophon. who -in 1928. Breasted 1901 paper prompted other scholars to study the extant text.35b) headings (LINE 48). he published a brief paper : "Philosophy of a Memphi Priest" and wrote it was "the most remarkable monument of Egyptian thought whic we possess. ► the spatial semantics the inscription Certain special spatial features (i.. dramatical speech-structures (LINES 10 . in 1901.cf. responsive. known as the Shabaq Stone. dispositions of title (LINES 3 . making it impossible to copy the text properl This was switched off by the Curator. although th individual hieroglyphs remain facing the right. Then. placing the left half of the first two lines in th shadow of the wooden light-fixture placed above the stone. etc . This "mo remarkable monument of Egyptian thought which we possess" is still placed out focus and neglected (while the Rosetta Stone is commercially exploited to the point frenzy . one of the two lights place above the stone was found flickering. It was Sethe." Indeed. In 1909. In 2004. This script is common in religious texts o papyrus.7). der Shabako-Stein"." He also discovered the text did not read fro right to left but in "retrograde form"." ! Breasted complaints are apparently still valid today. Only b manipulating my digital pictures. Adolf Erma first put the word "memphitischer" and "Theologie" together in his "Ein Denkm memphitischer Theologie".. a particular use of writable spac deliberately : create exceptions to the general rule of disposition. compelled Breasted to date th "worm-eaten" original mentioned in LINE 2 to the early XVIIIth Dynasty.The Oriental Institute of Chicago University) He made this copy for his contribution to the Wörterbuch der ägyptische Sprache. When visiting the Britis Museum in 2001 (a century after Breasted's first copy). 2 & 48 and introduce visual units which should be taken into account to grasp the composition intent of the inscription. The connotations "dramati & "mystery-play" should be given due consideration. was it possible to eliminate this dark rim. even thoug the arrangement of individual hieroglyphs remain facing the right. for Breasted.published his "'Denkm memphitische Theologie"'.e. the inscription was "the oldest known formulatio of a philosophical Weltanschauung. The te provided by the museum begins with the words : "This text.James Henry Breasted copying a hieroglyphic text in the temple of Buhen. The order in which the columns had to be read was reversed. calling for a reversal of the ord in which the columns have to be read (here from left to right). This and oth elements of the special layout of the inscription. the Two Ladies : excellent Two Lands . titulary. centered on the hieroglyph "life". for his majesty found it to be a work of the ancesto which was worm-eaten. who lives like R forever. to both left & right. lines 1 (horizontal). th son of Re. Indeed.mirror script centered on "life" "The living Horus : excellent Two Lands ." Shabaka Stone. th Golden Horus : excellent Two Lands . with its (as usual) fivefold royal names. This line reads from left to right. son of Re. • LINE 2 (COLOPHON). Here too. except for the surgic erasure of the final.Let us turn to the inscription and study each case separately. King of Upper and Lower Egypt : Neferkare. Shabaka Stone : LINE 1 : "living Horus : excellent Two Lands" . the name "Shabaka" can not be foun on the stone. "This writing was copied out anew by his majesty in the House of h father Ptah-South-of-his-Wall. i. and reading o therefrom. an Egyptianize form of the Nubian "Shabaka" or "Shabaqo" . (reconstruction of erased nomen name LINE 1 (TITULARY) is larger than any other line on the stone and written in almo symmetrical (mirror) script."Sebaq-tawy" probably means : "H who blesses the Two Lands"). which is a exception here. "nomen" name in the last cartouche ("Shebek".e. the Nubian nomen name or "Shabaka" has bee removed. • LINE 1 (horizontal) Shabaka's titulary. in the regular way. beloved of Ptah-South-of-his-Wall. Shabaka Stone : LINE : "Neferkare (prenomen). the secon largest line. although we can read his prenomen : Neferkare. is the story of how Pharaoh Shabaka found "in the House of his fath Ptah" a worm-eaten ancient (papyrus ?) text of which he made a new & better cop the lasting Shabaka Stone. [Shabaka]. as such. so that it could not be understood from the beginning to th . as a work done by the son of R [Shabaka] for his father Ptah-Tenen. The retrograde script of the columns. startin with LINE 3. so that he might live forever. namely the "general heading". (4) H who united this land of the South as King of Upper Egypt and this land of the Delta a King of Lower Egypt. as it were placing it outside the context the inscription. His majesty copied it anew so that it became better than it had been before." Shabaka Stone. Right at the beginning. Shabaka Stone : void between the first 2 horizontals & the 61 columns LINE 1 and 2 are followed by a void horizontal space. colophon. "(3) He is this Ptah who proclaims by the great name : Tenen. line (horizontal). the mirror-script used in LINE 1 points to visu semantics reminiscent of Egyptian art. lines 3 & 4 . This consists of the titulary followed b the colophon. contrasts with the colophon.end. reaffirming the first two line form a whole." Shabaka Stone. order that his name might endure and his monument last in the House of his fath Ptah-South-of-his-Wall throughout eternity. realm of humans) is Ptah's great name in charge. Ptah proclaims by his great name of "t Tenen". He judged between Horus an Seth . "(5) void. i.. because Ptah begat the Heliopolitan creator-god Atum. no inscription (6) He indeed begat Atum who gave birth to the Ennead. Above (celestial. regarding creation. The use of "maT (proclaim." Shabaka Stone. Column 5 is complete empty. to a . declare) points to the oratoric nature of the composition. an so only Ptah is Pharaoh.Shabaka Stone : (left) first 5 columns contain voids with 5 completely void. • LINE confirms the political power of Ptah. Ptah is before Atum. In it. the author makes sure to mention Ptah is the father of Atum the creator-god of myth and pre-rationality. ( Geb commanded that the Ennead gather to him. the "risen land" of the first moment of creation. LINE 3 works as a "general preface". He is the uniter of Upper and Lower Egypt.. This idea of firstness is repeated in LINE 48. who created himself and all the res Hence.. the headin of the lines introducing the theology of Memphis & the political unity of the roy Residence. theology & proto-rational "logos" philosophy avant la lettre .7 The 61 columns have to be read from left to right an from top to bottom. except for column For the rest they are empty above and below this written area. Hence. although the latter gave birth to the Ennead.. h name is greater than Atum's.e. (right) : detail of the inscribed surface of these lines.e. both as initiat drama. lines 5 . However. i. The first five are only inscribed in the middle. other deitie will be invoked. realm of deities) as well as belo (terrestrial. LINE 6 is the "preface" to the mystery-drama of succession itself. Hence. This spatial syntax is als reminiscent of ritual "rubrics" and the stage-work of mystery-plays & sacred festival Unfortunately. (13a) Geb's words to the Ennead : have appointed (13b) Horus. my inheritance.17a : "Geb's words to the nine gods :" Notice how the flagpoles are reversed. pointing to the Geb-goose. Th supremacy of Ptah over Atum is the core of this theology. (15b) Horus. Shabaka Stone : LINES 15a . LINES 3 . on the birthday of the Opene of-the-ways. for he is the son of his firstborn son. The sprouted (14c) the two Great in Magic upon his head. 12c) Then it seemed wron to Geb that the portion of Horus was like the portion of Seth. 11c. When the gods are speaking to each other. Ptah's all-encompassing nature is put into evidence. the place in which the Two Lands were united." (12b) Lower and Upper Egypt. (17b) Horus. (14b) Horus." (14a) Geb's words to the Ennead : "Hi alone. the inheritance. suggestive of Egyptian pictoral composition.(18b) Horus. the Opener-of-the-ways.6 conta the summary of Ptah's claims to suprimacy over the eternal and temporal orders being. as in direct speech. (15c) Reed (heraldic plant f Upper Egypt) and papyrus (heraldic plant for Lower Egypt) were placed on the doub . the Jackal of Upper Egypt --. (12a) Geb's words to Horus and Seth : "I hav separated you. "(10a) Geb's words to Seth : "Go to the place in which you were born." (11b) Horus : Lower Egypt. Lines 10 to 35 a responsive." (16a) Geb's words to the Ennead : "To the son my son. the firstborn." (15a) Geb's words to the Ennead : "To h heir. (10c.gods & goddesses. (16b) Horus. South-of-his-Wall." (10b) Seth Upper Egypt. • LINE 7 : here the actual political mystery-drama starts. So Geb gave Horus h inheritance." > (13c) Then Horus stood over the land. their hieroglyphs face eac other. Hence. Lord of Eternity. who united the Two Lands in the Nome of the (Whit Wall.(17a) Geb's words to th Ennead : "The firstborn." (18a) Geb's words the Ennead : "The son who was born --. (11a) Geb's words to Horus : "Go to the place in which your father wa drowned. these lines are very worn and so the complete drama is lost. He is Horus who arose as Kin of Upper and Lower Egypt. He is the uniter of this lan proclaimed in the great name : Tenen. and brought him to (21b) --.(28b) Isis cause [Horus and Seth] to come. Isis [and Nephthys] looked out. but this is in no wa certain. (23) There was built the royal fortress ---.47) ---" Shabaka Stone line 10a . (18c) --.e. That means : Horus and Seth.47).door of the House of Ptah. The position of LINE 48 indicates the text which follows is of a differe nature than the dramatical. pacified and united. (29b) Isis speaks to Horus and Seth : "---.the earth (22) at the royal fortress." (30b) Is speaks to Horus and Seth : "Make peace ---. i.the burial of Horus in the House Sokar." (31b) Isis speaks to Horus and Seth "Life will be pleasant for you when ---. grasp him ---.35a) --." (33b . to th North of ---. h Ennead. Shabaka Stone : LINE 48 : "the gods who manifest in Ptah" retrograde and horizontal (left to right • LINE 48 has a unique spatial disposition : retrograde and horizontal. So it is possible there were of few line joining the two major parts of the inscription (LINES 36 . being united in th House of Ptah. which introduces the epiphanies of Ptah. (20a) Horus speaks to Isis and Nephthys "Hurry." (32b) Isis speaks to Horus and Seth : "It is h who dries your tears ---." (21a) Isis and Nephthys speak to Horus : "We come. This because it is the heading for the inscription below. responsive justification of the throne of Horus. The uniqu spatial disposition of LINE 48 coordinates this brief horizontal with the vertical tex directly beneath it." (20b) --. The fraternized so as to cease quarreling (16c) wherever they may be.(27b) [Geb] speaks to Isis : --. It is intended a the heading for the text below. we tak you ---.(31a . This is the land > (17c) --.35b) Isis speaks to ---.30a) --. (24a) Geb speaks to Tehuti : (25ab . . the "Balance of the Two Lands" in which Upper and Lower Egypt ha been weighed. introducin the theology of Ptah of Memphis.Isis and Nephthys without delay. (19) for Horus had drowned in h water. (36 .49 : the dramatical mystery-play Whether this mystery-play stopped before LIN 48 is unknown (it certainly runs to LINE 35b). --. In LINES 49 52b further specificati follow : "(48) The gods who mani in Ptah : (49a) Ptah-on-the-Gre Throne. th theology of Ptah of Memphis.The inscriptions in LINES 49a are each followed by a spe determinative showing iconographic form of Ptah standing a shrine. Good fortune has kept it intact despite the ignorance those who used the stone for its shape and weight ! In LINE 53. heart and tongue of Ennead . LINE 6).notice mummiform Ptah with skull cap & was-scepter standing in a shrine. (50b) [Pta -. LINE 48 . (52b) [Ptah] --.(49b) [Ptah] --.52 reiterate the unique nature of Ptah.who bore the gods. the fat who gave birth to Atum. In this wa the divine comedy is flanked on two sides by the articulation of divine unit Furthermore. Underneath.Nefer-T at the nose of Re every day. "Ptah-the-Great" . the mother who b Atum .who b the gods." Shabaka Stone : LINES 48-52 .(52a) Pt the-Great. namely the "core" of the inscription. (51b) [Ptah] --. (51a) Pt Naunet. who created all (cf. Shabaka's scribe no doubt wanted to dire the reader's attention to what followed.35b). (50a) Ptah-Nun. by placing Ptah in a shrine. After the divine speech of the deities in the dramatical section (LINES 7 . all men. The end of LINE 53 contains a large scribal voi showing the intent was to place two of these parallel inscriptions next to each othe For only in this configuration is the central verb "to come into being" (the scara repeated four times in a row.invoked. Surely. in accordance with the teaching that it (the heart) is in all bodies and it (th tongue) is in every mouth of all gods. Lo. "(53) There come into being in the heart . whereby a doubling occurs an two lines are pressed into one. the hearing of the ears. which brings forth every decision. this Ennead (of Ptah) is th teeth and the lips in the mouth. authoritativ utterance. The greatness of Ptah and the superiority of his theology is directly related the "heart and tongue of the Ennead" (LINE 52a) and the whole theology of Memph is a justification of Ptah's exclusiveness (the "very great") on the basis of an origin redefinition of the concepts "heart" & "thought". Thoth came in being in him as Ptah. H . it stressed they came into being "in" Ptah. thinking whatever the heart wishes and commanding whatever th tongue wishes ! (55) His (Ptah's) Ennead is before him as heart. from which Sh and Tefnut came forth as him. (54) Horus came into being in him . lips and hands of Atum. Th sight of the eyes. and (56) which gave birth to the Ennead (of Ptah). who gives life to all the gods and their kas. semen. Indeed. thereby articulating the earliest know (proto-rational) "logos"-philosophy.52). proclaiming the names of all things. teeth. there comes into being by the tongue as the image Atum ! Ptah is the very great. Although gods & goddesses are mentioned. all flocks. four repetition point to the four quaters of the horizon). This Ennead of Atum came in being through his semen and through his fingers. all creeping things an whatever lives .61) follows. Bo LINES 53 & 54 are introduced using parallel script. in his heart and by his tongue. aligning this hieroglyph with the same verb in LINE 4 were Ptah's creation of the gods is mentioned (in the Pyramid Texts. Life power came into being in the heart and by the tongue and all limbs. Shabaka Stone : line 48-54 : notice how last two colums are doubled LINES 53 . After Ptah epiphanies (LINES 48 .61 are studied in a paper on the Memphis Theology. Thus was given birth to all the gods. throug this heart and by this tongue. and the breathing of air through the nos they transmit to the heart. the "Memphis Theology" (LINES 53 . the tongu thence repeats what is in front of the heart. content and unite with the Lord of the Two Lands. the action of th arms. all crafts. all good things. according to th word which is devised by the heart and comes forth by the tongue and creates th performance of everything. (59) divine offerings. colophon) : general information about the stela editorial remarks concerning its composition .61) and the royal residence (61 . > The Great Throne (Memphis) that gives joy to th heart of the gods in the House of Ptah is the granary of Tenen. through this word. Thus were made all labor. the motion of the legs. > There came the saying that Atum.3 Contents of the inscriptio on the Shabaka Stone. he placed the gods in their (60) shrines. an attended to him. His son Horus aros as King of Upper Egypt. who created th gods." From him every thin came forth : foods. he settled the offerings. on the ways of Re at the Great Throne. LINES 3 . he established their shrines. to the North of this land to which he had come. Thus Thoth kne and recorded that he is the mightiest of the gods. Isis and Nephthys looked out. he made the town he established the nomes.6 : prefaces : LINES 3 . said concerning Ptah-Tenen : "He gave birth to the gods. Thus life is given to the peaceful an death is given to the criminal. The table of contents of the inscription has 6 sections : LINES 1 . they that make all foods and a provisions. in the embrace of his fath Horus and of the gods in front of him and behind him. (64) He entered the palace an joined the gods of Tenen Ptah. {Justice} is done to him who does what is loved. Lo. in every kind of thing that grows upon him (61) in which the came to be." Shabaka Stone : line 53-64 : th theology of Memphis (53 . Thus Horus came into the earth at th Royal Fortress.64) 1. Thus all witnessin faculties were made and all qualities determined. Thus Ptah was satisfied after he ha made all things and all divine words. arose as King of Lower Egypt. . (62) owing to the fa that Horus was drowned in his water. beheld him. (58) the movements of all the limbs. Thus all the gods and their kas were gathered to him. (63) They heeded in time and brought him to land.(Ptah's) Ennead was completed. of every kind of ston of every kind of clay. He gave birth to the gods. Horus quickly commanded Isis and Nephthys to grasp Horus an prevent his drowning. the mistress of all lif through which the sustenance of the Two Lands is provided. he made their bodies according to their wishe Thus the gods entered into their bodies of every kind of wood. every word of the god came into being throug the thoughts in (57) the heart & the command by the tongue. in the steps of him who rises the horizon. Lord of Years. {an punishment} to him who does what is hated. He entere the secret portals in the glory of the Lords of Eternity.2 : heading (titulary.4 : general declaration of Ptah's supremacy a proclaimer of the great name of "Tenen" and as Pharaoh and LINE 6 introduction of the mystery-drama of the deities created by Atum who is beg by Ptah . provisions. who is manifestation of Ptah. Frankfort) abandoned Breasted's justifie caution and carelessly dated the original text between the Ith and the Vth Dynas (ca. 1539 .24. 2 The age of the inscription and its hermeneutical levels.3000 . "Ce texte date manifestement de l'Ancient Empire. Breasted concluded the origin text used to compose the Shabaka inscription was probably written in the XVIII Dynasty (ca. The wo of later investigators (Erman. original documents and original idea." Frankfort.61 : the theology of Memphis .35b : the mystery-drama : here the division (decided by Geb) of the rule Egypt between Horus and Seth is narrated and enacted.ca. This settlement replaced by the union of the Two Lands under the sole rule of Horus. It combines views which w can recognize as new. Junker. LINES 53 . 2. Other doctrines again seem to be rooted in Egyptian. Ptah is above (celestial) as well as belo (terrestrial).2348 BCE) ! Even Frankfort claimed : "The Memphite Theolog presents the religious teaching for Menes' new capital. Rudiments of a epistemology are given . c'est- . LINES 58 .64 : the royal residence : Memphis is the city of Ptah-Tenen. or even Africa traditions of the greatest antiquity. LINES 61 . others which w suspect to be new because they run counter to common Egyptian beliefs and cou hardly have gained acceptance it they had not been part of the great movement at th dawn of history.e. since they concern the new foundation .58 : natural philosophy : and a holistic philosophy of nature . Grimal is the on egyptologist who continues to propose Old Kingdom dates for the lost origin mentioned in LINE 2. has three subdivisions : LINES 53 .52 : new heading & Ptah's epiphanies : reaffirmation that all deities a manifestations in Ptah. et sans doute même de la Ve dynastie. p. LINES 48 .1292 BCE). Sethe.1 Extant text. to whom Ptah gave birth . including all possible deities and the reason why th Memphite theology supercedes the Heliopolitan one of Atum. the theology of Memphis. 1978.LINES 7 . at the beginning of the New Kingdom.61 : pan-en-theism : poetical affirmation that Ptah is everywhere everything and that all is in Ptah.57 : logoism : the description of the logoic process with which Pta created everything. Section V. LINES 57 . période o Memphis joua le premier rôle national. At present. i. . the Hymns to Amun)..ca. 1188 . 198 p. he returned to the New Kingdo to find the source(s) used by Shabaka's scribe. then clearly the origin of these idea (perhaps not documented as such) could bring us back to earlier periods.e.2 Worm-eaten documents of the late New Kingdom. Menes). shaping a new and more comple configuration." Grimal. 1188 .dire de l'époque où la doctrine héliopolitaine l'a définitivement emporté. other texts . and s the "Walls" was the dynastic city par excellence. i. If the original. Why not as far back as the Old Kingdom.end of the Third Intermediate Period . my italics. Pharaoh was enthroned. going back to the moment whe these ideas actually emerged for the first time (likely in much cruder and less cohere forms).cf. Indeed. Given the important theological crisis at hand after Amenhotep IV (Akhenaton namely the restoration of the "true religion" and the (incomplete) destruction of th . lost texts .Old Kingdom (see my The Creative Verb in Kemet). His tongue was the pilot in charge of the bark of righteousness an truth. worm-eate compendium found by Pharaoh Shabaka was written in the late New Kingdom (whic is very likely).1075 BCE .. there are no philological ground to ascribe the text to the Old Kingdom. when -although the Heliopolita view predominated. At Memphis. Pharao established Maat. a period of intensive religious speculation (XX Dynasty .2205) . sapiental literature and Coffin Texts of Middle Kingdom . implying these documents were the culmination of the evolutiona process of the form of the thoughts in question and not just the whimsical invention the Memphite theologians of the New Kingdom. original idea : "Sia" & "Hu" in the Pyramid Texts or (late Vth & VIth Dynasties (ca.2378 . Th proposed original text could then be regarded as a summary or canon of an old tradition. the late New Kingdom. Through his Great Word. defining a well-defined cultural identity or symbolic form (concernin Ptah of Memphis).57. . As Breasted.the role of Ptah of Memphis is attested ? He was the guardian the union of the Two Lands (cf. Thes considerations lead me to propose the following historical path : extant text : ca. Hornung (1989) also rejects a Old Kingdom date for the original text and accepts a late New Kingdom date. after Amarna (c 1336 BCE). and the hermeneutical form of these New Kingdom originals wa canonical. The original compendium might date back as far as the Ramessid period..... However. He thinks an original compendium texts was transformed in a free and adaptive way.late New Kingdom .1075 BCE (XXth Dynasty) . original text : ca. 2.. Ptah & Memphis were important again. 710 BCE (XXVth Dynasty) . with an even more remote historical origin. for Friedrich Junge (1973). worm . because he had arrived at a superior. a return Ptah of Memphis could be argued as inevitable and rewarding to seal the completio of the restoration.rejected influence of the culture of Amarna and the theology of Akhenaten. Ramesses II). In the Ramesside period. the main goal was to maintain the unity of th Two Lands by allowing Pharaoh to make strong political statements of monument proportions (cf. the capital remained only two years in a Amarna before it moved (under Tutankhamun) to Memphis. older sources.e. The choice of Ptah can thus also be attributed the theo-political importance of Memphis as the place of coronation of the living go on Earth. Wa the original text of the inscription on the Shabaka Stone written under his reign (c 1210 BCE) ? It is likely the alleged New Kingdom authors who wrote the original te (the text found by Pharaoh Shabaka) used lost originals. the thirteenth son Ramesses II. Shabaka's rescue made the text indeed "better than it ha been before". Junge points out Shabaka's claim may well b true in a literal sense. That Shabaka's scrib succeeded. reproducing the layout earlier documents and introducing a number of archaisms (older spellings grammatical usages) to lend the piece an air of antiquity. The egyptologists of the British Museum right assume the Shabaka inscription itself is a compilation. With this in hand. were n eradicated. i. erected an important palace complex near the temple Ptah and the old capital city of Memphis rose to renewed splendor with his aid. more complex and advance conceptual configuration than what had been available to him in the original.3 A ne composition of the Late Period. not all ancient cults ha stopped and nobody knows how many gods & goddesses had been worshipped secret. 2. After the death of Akhenaten. worm-eaten by the time of Pharaoh Shabaka (ca. Hence. i. all traces of the changes Amarna had brought. they wro their XIXth Dynasty original.e. does the strong "political" message of the original text not poi to the restored post-Amarna context (for example early XIXth Dynasty under Seti I Ramesses II) ? Even during the wildest days of Akhenaten. The Creative Verb in Kemet). They too were confronted with an older language and had to rewo the material to honor the cult of Ptah (as did Shabaka's scribe after them). Perhaps our Ne Kingdom scribes found or were given access to libraries. In the period restoration which followed his reign. Merneptah. worm-eaten documents bits and pieces of the former cults of Ptah at Memphis. may explain why it took egyptologists so long to correctly date th original text mentioned in the colophon. Seti I. centuries later). We kno both major themes of the inscription (the unity of the Two Lands and the creation the Ennead and the world through "divine words") are present in the literature of th Old and Middle Kingdoms (cf. Moreover. who again properly invited the deities who had left Egypt and who heade the temple cults of the old pantheon. The all-comprehensive nature of Ptah's creative thoughts is als suggestive of the New Solar Theology and the conceptual revolutions brought abo by Amarna theology (like the rejection of the plural for the word "god"). as wa also the case in art. incense and slaves. p. 3.e. The rapid development of strong state around 3100 BCE was not confined to (Upper) Egypt. was perpetuated through Greek and Roman literature in the writing of modern Egyptology. The conquest of Egypt by th Kushite kings in the 8th century BCE was portrayed as an unexpected event (cf. from the city of Napata nea the 4th cataract of the Nile (one of the Kushite kingdom's principal cities). The Kushite Pharaohs from Nub constitute the "XXVth Dynasty". the foot of the 1th cataract. incense. reflecting the importance of ivory as one of the mo important southern commodities (along with ebony. for the Assyrians. oil and perhaps wheat and barley were also exchanged for th valuable raw materials. 2000. However. Shabaka does not forget to mention he made use of earlier canonic compendia. Its main trading centre was probably the island of Abu (Elephantine). th Victory Stela of Piye). it was "a land shadowing with wings beyond the rivers Kush". Rather. The southe limits of Kush were regarded by the Egyptians themselves as the "horn of the earth (i.1. s that the Nubian may win the favor of the spirits of old . vegetable oils & anim skins). the source of ivor gold. Kush was a "far and inapproachable region".. ► Nubia at the start of the Pharaonic age : Climatic changes an variations in the flood levels alone do not explain how the people of Nubia and i powerful kingdoms came to their end. allowing him to stay "in line" with the traditional tenets of the canon. ► Nubia in Egypt Predynastic times : The southern boundary of the Predynastic kingdom of Nekhe (Hierakonpolis) was Gebel Silsila." Morkot. To understand the period the Kushites dominate Egypt. 3 The spirito-political schemes of Pharaoh Shabaka. H stone will eternalize the great mystery of Ptah.eaten documents. For th Israelite prophet Isaiah. beer. The depopulation of Lower Nubia during th period of the Old Kingdom went hand in hand with the rise of the Pharaonic state. Let us conclude the inscription on the Shabaka Stone is a XXV dynasty (early 8th century BCE) canon of the spirito-political unity represented b Ptah. the narrowest point on the Nile and the northe limit of Nubia. But the language must sound old. Wine. Let us trace these important steps. we must look bac at the development of states and rulerships within Nubia. Rock-drawings of boats of Predynastic type have been foun as far South as Sabu at the 2th cataract. there existed a mutu influence.. with no prologue. from Predynastic Egypt u to the 8th century. the tradition of rulership in Nub extends back as far as two thousand years before the emergence of the Napata state.1 Historic circumstances regarding the kingdom of Kush. Th Egyptian Pharoah was no longer content to exchange goods but desired to ga . "This image of a remote and exotic land. This continued under Egyptian rule and was influenced by the Egyptian style kingship. also called "Napatan". the outer limits). There had already been famines in the Vth Dynasty. a breakdown of centralized governme ensued. south of Memphis an "Waset" (Thebes). At first. the local officials acknowledged the Memphite kings as the source legitimate divine & political power." "Ta-Seti" or "Bow-Land" was the name for the 1 nome of Upper Egypt (from Elephantine to Edfu) as well as for Nubia. the "nomes") gained mor power. on the other hand. they arrogated many of the royal epithet Eventually. ► Nubia in the Midd Kingdom : When Pharaoh Nebhepetre Menthuhotep II reunited Egypt (ca. Rhinocero elephant and giraffe which had existed much earlier in Egypt and Lower Nubia ha dissapeared and could only be found in Upper Nubia and further South. Nubian mercenaries lived and worked in Upper Egypt. a child of Upper Egypt. The surviving Nubians were driven into th regions flanking the Nubian Nile valley (possible the more fertile eastern hills wadis). The largest settlement in Nub was at Buhen. he had to negotiate with Nubian rulers again. In the decades following his death. By the VIth Dynasty. son of a woman 'Ta-Seti'. exploiting Nubia's natural resources directl Ruthless interventions through military actions crushed the local powers. and these soldie had Egyptian servants. A new cultu emerged in Nubia. the local elites Egypt (the "nomarchs" or local officials of the districts. Djedkara Isesi is the last Old Kingdom Pharaoh attested in Nubia. in Upper Egypt. suggestive of their high status. we read : "Ameny. they forgot about their allegiance to Memphis and assumed royal title Two major nomes emerged : "Nen-nesut" (Herakleopolis). The prominence of Nubian militia Upper Egypt during the ascendancy of the Theban princes may have lead to marriag alliances between. at the foot of the 2th cataract (founded early IIth Dynasty). on the one hand. Some have speculated that the fo consorts of Menthuhotep II were of Kushite origin. a new period of stability was inaugurated. resulting the VIth Dynasty in conditions similar to those of the present-day. These kings relied o Egyptian rather than local labour. Theban rulers. Local armies included contingen from Nubia. the justified. realized b the reign of Djer (early Ith Dynasty). 204 BCE). the climate deteriorated throughout North-East Africa. Pharao .control of the Nile route to the South. Hence. ► Nubia at the end of the Old Kingdom : In th later Old Kingdom. Then. the O Kingdom Pharaoh's had not been able to eradicate the Nubians. The Egyptians exploited Nubia's resources. Lower & Upper Nubia were affected by thes changes. With the expansion of Theban power. To acqui goods from the South. if not Pharaoh himself. interaction with Nubia becam inevitable. by name. Texts record how the Theba rulers lead their armies into the northern part of Nubia. the ruling families of Nubia and the Easte desert. and. Pharaoh did no longer control Lower Nubia. In th Prophecies of Neferti. Trade was disrupted but did not cease. ► Nubia in the Fir Intermediate Period : At the end of the reign of Pharaoh Pepi II. This "C-group" is in many ways so similar to that of the Nubians the A-group (of Egypt's Predynastic times) that scholars agree its people descende from it. and this proble recurred. may have had some Kushite blood. For the Egyptians. The rulers Kerma acted as the main intermediaries for the transmission of goods from the sou to Egypt. well under way by year 5 of Senwosret I . C-group culture continued to flourish. I power climaxed in the late Second Intermediate Period. Initially. Nubia had regained its independence and was ruled b local kings who adopted the style of Pharaohs . with whom the Secon Intermediate Period ends (ca. by the time of the XII Dynasty expansion. the kingdom of Kerma (on the East ban South of the 3th cataract) flourished (Kush was based upon Kerma).ca. However. In Upper Nubia. The resistance was however n broken and conflicts in Lower Nubia were more than likely.move to reuni Egypt under their own rule. ► Nubia in the Second Intermediate Period : At the beginnin of the XIIIth Dynasty. with the attack of Kerma itself. His brother Pharaoh Ahmose (Nebpehtire. Nubia was subdued. regained control over the 2th cataract an reoccupied the fortress at Buhen. Th Kushite expansion into Lower Nubia & beyond begins. 1923 BCE). the united kingdom of Lower Nubia was a formidable obstacl Intense Egyptian military activity ensued. Kerma-culture (which seem to develop about the time of the Fir Intermediate Period) was supported by the Egyptians of the Middle Kingdom. ► Nubia in the Ne Kingdom : While engaged with the Hyksos.. The presence of Egyptians at Buhen and other forts points to considerable egyptianization of Kerma culture. Pharaoh Tuthmosis .. ca. In Lower Nubia. The Egyptians built number of forts to protect access to gold-mining regions (cf. They managed to penetra the outer defences of Buhen and capture & burn the inner fort. The Theban princes.1493 .1482 BCE) inflicted a maj defeat on the Kushite state. the Kushite kingdom thus remained a threat. the Middle Kingdo fortress of Buhen. It reached its pea although under the political rule of the Kushite kings. Extensive destructio followed. In regn year 2. Kush (founded on Kerma) becomes the most important state in Nubia. By th time of the latter's coronation. After a series of major campaigns (taking full century). once the trade routes had been secured. Kamose (Wadjkheperre). The kingdom was cour based and wealthy. who was assassinated. Pharaoh Tuthmosis I (Akheperkare . trapped betwee the Hyksos and the Kushite -who seek alliances against Thebes. Th Lower Nubian kings posed no threat and payed their "inu"-tribute. 1539 BCE). evidence of a alliance with Pharaoh. the Hyksos kings of Avar (Lower Egypt). The city recovered quickl The Egyptians withdrew and established their southern border at the 2th catara (Lower Nubia had been incorporated into Egypt). Buhen had been under attack by th Kushites.1539 1514 BCE) was victorious against both the Hyksos and the Kushites and initiates th XVIIIth Dynasty and with it the "imperial age" of Egypt.ca. Those in command gave th Kushite kings access to both the desert roads and the river route to Upper Egyp They traded directly with the new rulers of the Delta.Amenemhat I. Egypt withdrew from Nubia and entered a period of gre confusion. n attempt was made to integrate the Nubians of the "C-group". But. In the middle of the 8 century BCE. They invade the Delta on a massive scale. Indeed. clot manifactured objects. In retu of the goods of the South. a new political power appeared in the extreme South. erected the fortress Napata called "Semakhasetiu" or "Hacking up the Foreign Lands" and named th mountain Gebel Barkal : "Throne of the Two Lands". In the period which followed. these officials would receive Egyptian foodstuffs. Each province came under the control of an official direct responsible to the Viceroy (just as the Viziers were subordinate to Pharaoh). But with the reign of Pharaoh Horemha (ca. By that time. military and political support. Nubia and th eastern desert were lost again (as well as the "Asiatic" regions). In the reign of Pharaohs Amenhotep II or Tuthmosis IV. Tax & tribute of Upper Nubia flowed into Pharaoh treasury. With Piye (740 . After having consolidated h position in Upper Egypt. The title "Viceroy Kush" becomes extinct. although Thebes hesitated.924 BCE) the Lybian trib chieftains of the Delta rise to the throne of Egypt.1155 BCE) was the la Pharaoh able to counter the Libyan invasions. "Victory Stela" at Gebel Barka . It had for som generations been building up an important kingdom from their center at Napata at th 4th cataract. The first king this Kushite kingdom was Kashta. Pharaoh drew the official border at the 4th cataract. With Pharaoh Shoshenq I (945. A Viceroy ruled Nubia as a whole (from Nekhen the 4th cataract). Piye returned to Napata (cf. ► the enigmatic Piye Piye himself wa crowned in the temple of Amun at Gebel Barkal. They felt to be Egyptians in culture and religion (Amun). 1075 BCE). the power of Pharaoh ha weakened. 150 years aft Egyptian rule in Nubia. Ambassadors of Lybia (stretching along the Meditarranean littoral as far a Cyrenaica) visited the court of Akhenaten. arising Napata". Libyans and Kushites are said to have planned a unsuccesful joint attack on Egypt. But Egypt's influence stretche much farther.713 BCE).(Menkheperre . Mighty Bull. as "Horus. 1479 .ca. Pharoah had reached the land of Miu (central Sudan) where th rhinoceros was captured.1292 BCE). the Libyans are recorded as enemies of Egypt. probably his eldest so we draw nearer to Pharaoh Shabaka. Ramesses III (ca.1426 BCE) made the Kushites finally bow to the Egyptia rule. Two provinces were created : "Wawat" (Low Nubia) and "Kush" (Upper Nubia).1319 . and seemed n essentially different. the Kushites were depicted as Egyptians. the administration of the whole region was reorganized alon Egyptian lines : the Viceregal system. the Third Intermediate Period. As there are no records of tradin expeditions. they too had bee assimilating Egyptian culture & customs for several generations. By the time of the Kushite invasion there were four Pharaohs ruling in different parts of Egypt. He went to Thebes to be acknowledged there. ► Nubia in the Third Intermedia Period : At the end of the New Kingdom (ca. 1186 . Th education of Kushite princes at the Egyptian courts assisted the assimilation Kushite culture into the Egyptian imperial civilization of the Ne Kingdom. Onc absorbed into the Egyptian system. we may assume that the provincial governors were Kushites. Piye returned victoriously Napata and never went to Egypt again. with its Pyramid Tex styled language & archaism.. It is clear this stone had to prov the legitimacy of the power of the Nubians and the Nubio-Sudanese Kushite Dynas (Egypt and the whole of Nubia unified). and cult centre of the serpent goddess Wadjet. Hathor. one of the patrons of kingship). of importance in the earliest periods of Egyptia history. the uræus protectin Pharaoh's forehead (the raging Eye transformed and symbol of Pharaoh's assimilatio of the Great Goddess of the sacred of predynastic times . Sekhet. To Become a Magician When the rulers of Thebes asked for help. Seker and of course Re. Bast. Th shrine of Amun at Thebes and Hathor at Dendera proved his concern for the temple throughout Egypt. But with no avail. but had victoriously returned to Napata. Shabaka consolidate Kushite supremacy and his reign saw the first major building works of the Kushites Egypt.2 The intent of Pharaoh Shabaka. In the Old Kingdom. ► th restoration of the power of the Memphite Residence Pharaoh Shabaka. a future opponent. Frankfort on the importance of Memphis).In Lower Egypt. Tefnakht ruled the western Delta. The temp of Ptah was on the eastern side. It was called "horizon of the Two Lands "city of walls". which both Piye and Shabaka had added structures. marked by a resurgence of the arts.cf. ►propagatin the consolidation of Kushite rule in Egypt The Shabaka Stone. based on the classical forms of the O .664 BCE) and althoug Psammetikus I (Wahibre) expelled the Assyrians. who figures Graeco-Roman sources as a semi-legendary figure. However. they closed the gates f him and sent out an army against him. Piye before him had defeated th Egyptian dynasts. When h sent messengers ahead to Memphis with offers of peace.. 3. Shabaka. Piye's armies moved northwards. ► Memphis : the city of the coronation of the Pharaohs "Men-nefer" or "Memphis" wa the capital of the first nome of Lower Egypt. Psammetikus III (Ankhkaenre) wa kept in power by the Persians but commited suicide (end of the XXVIth "Saite Dynasty. was originally set up in the temple of Ptah at Memphis. Near Sais were als the cities of Pe and Dep (Buto). with as capit Sais (city of the goddess Neith. Indee Pharaoh Shabaka modelled his reign upon the Old Kingdom Pharaohs. In the city or its neighbourhood we the temples of Ptah. His constructions at Thebes are best preserved. In the Theban region the temple of "Ptah-South-of-his-Wall" was enlarged. Osiris. "the balance of the Two Lands". was the first Kushite king to reunite Egypt by defeating th monarchy of Sais and establishing himself in Egypt. this blac African "Ethiopian". with his Residence and new se of government in Memphis (cf. The Shabaka Stone proved Pharaoh Memphis was again the sole ruler uniting the "Two Lands" . th "Ethiopian" Dynasty did not stop the further decay of Egyptian autonomy and unit Thebes was sacked under the Assyrian occupation (671 . settled the renewed conflic between Kush and Sais and was Pharaoh in Egypt. Pharaoh Shabak residing at Memphis was the political proof Egypt had been reunited. Memphis was the place wer Pharaoh was coronated in the definitive ceremony of succession. Ptah is more than just another god or goddess. A higher level of proto-rational theological discourse is reache while the old pantheon is not relinquished. who was the only son of the deities who's Akh or spi really existed on Earth.reshafim. whose eternal form is unknown") and pluri-for (millions). serving as his quarters during travel. --------------------------------------------------http://www.il/ad/egypt/texts/shabaka_stone. In the mystery-dram on the Shabaka Stone.and Middle Kingdom). During the mystery play. for Ptah created the All with what he thought and what he said (cf. The deities and the who of creation are all "in" Ptah and Ptah is the "very great" who encompasses all possib states of existence. is found th accession script of the "mystery play of the succession" (Frankfort) of Pharao Senwosret I (Middle Kingdom). discussed in the second part of Sethe's Dramatische Texte. Th Created Verb in Kemet). th deities only conversed with the other deities. for the latter was also essentially on hidden ("Tenen" as "hidden one. There was no mediator between the sk and the Earth. No. It was necessary of Pharaoh to pass through these repeate ceremonies at the various cities to establish the necessary politico-religious ties to h "Great Throne" at Memphis (compare this with his circumambulations of the "He Sed" court during the Sed-festival). Did the Kushite Ptah of Pharaoh Shabak not resemble the Ramesside Amun-Re ? Yes. On the large roll papyrus.htm The Shabaka Stone . except Pharaoh. for Ptah as Horus Pharaoh of the Two Lands. Pharaoh remained o board of the royal barge. In the theology Memphis. As had been the case in Old Kingdom ritualism.org. the succession-drama is intra-divine. 3.3 Political mystery-play at Memphis. It seems this play was performed during the transition after the death Pharaoh's predecessor but before his coronation at Memphis and this seemingly several cities throughout the land (the god receiving the offerings is indicated by generic term only). He was the only god with a human form who actually lived o Earth (while the other deities could be invited to dwell here by offering to their double and souls but in essence or spirit lived as Akhs in the starry sky). probably containing elements antedating the Midd Kingdom. " Horus: Lower Egypt. The Heliopolitan Ennead his father: i. the Son of Re: Sha[baka].The living Horus. Horus's father. who lives like Re forever. commanded] that the Nine Gods gather to him. for he is the son of his firstborn son. this uniter who arose as king of Upper Egypt and arose as king of Lower Egypt. up to the place in which he was born. up to the place in which his father was drowned which is "Division-of-the-Two-Lands. Lord of eternity] ///. The stela is 92 x 138 cm in size. who is called the great name: [Ta-te]nen [South-of-his-Wall. lord of the gods. So Geb gave Horus his inheritance. he ended their quarrel." /// Lower and Upper Egypt. This writing was copied out anew by his majesty in the house of his father Ptah-Southof-his-Wall. Then it seemed wrong to Geb that the portion of Horus was like the portion of Seth. Geb's words to Horus: "Go to the place in which your father was drowned. hence this mythology is referred to as Memphite mythology. for his majesty found it to be a work of the ancestors which was worm-eaten. /// /// "self-begotten. so that it could not be understood from the beginning to end. King of Upper and Lower Egypt: Neferkare. And Geb made Horus King of Lower Egypt in the land of Lower Egypt. /// [the joiner] of Upper and Lower Egypt is he. so that he might live forever. which is Su. as a work done by the son of Re [Shabaka] for his father Ptah-Tatenen. the Two Ladies: Who prospers the Two Lands. He made Seth the king of Upper Egypt in the land of Upper Egypt." so says Atum: "who created the Nine Gods.e. and Seth stood over one region. Who prospers the Two Lands." Seth: Upper Egypt. /// [King of Upper and Lower Egypt] is this Ptah. . The text is arranged in 62 vertical columns and 2 horizontal rows across the top. They made peace over the Two Lands at Ayan. the Golden Horus: Who prospers the Two Lands. beloved of Ptah-South-of-his-Wall. in order that his name might endure and his monument last in the House of his father Ptah-South-of-his-Wall throughout eternity. Twenty-three of the columns have been worn away. The centre of the Ptah worship was at Memphis." [Geb. probably dating to th New Kingdom. Geb's words to Horus and Seth: "I have separated you. The text is much older than this stone version." Thus Horus stood over one region.e. That was the division of the Two Lands. i. Osiris Geb's words to Seth: "Go to the place in which you were born. He judged between Horus and Seth. His majesty copied it anew so that it became better than it had been before. The Shabaka Stone was dedicated by the Kushite pharaoh Neferkare. Shabaka (711-697). " Geb's words to the Nine Gods: "The son who was born /// Horus. pacified and united. the two Great Magicians: Lichtheim: The crowns of Upper and Lower Egypt the Wall: Memphis Reed and papyrus: Symbolizing Upper and Lower Egypt Balance of the Two Lands: Memphis is the southernmost city of Lower Egypt. ////// Isis and Nephthys without delay. grasp him ///. //////.] There was built the royal fortress [at the command of Geb ///]. who united the Two Lands in the Nome of the Wall. That means Horus and Seth. on the Birthday of the Opener-of-the-ways. my inheritance. the mother who bore Atum. the Opener-of-the-ways. the Jackal of Upper Egypt /// Geb's words to the Nine Gods: "The firstborn. //////. the place in which the Two Lands were united. Horus. the firstborn. This is the land ////// the burial of Osiris in the House of Sokar. He is Horus who arose as king of Upper and Lower Egypt.Geb's words to the Nine Gods: "I have appointed Horus." Isis and Nephthys speak to Osiris: "We come. South-of-his-Wall." Then it seemed wrong to Geb. They fraternized so as to cease quarrelling in whatever place they might be. And his son Horus arose as king of Upper Egypt. Then sprouted the two Great Magicians upon his head. [beheld him and attended to him]. Ptah-the-Great is heart and tongue of the Nine [Gods]. [Thus Osiris came into] the earth at the royal fortress. The Gods who came into being in Ptah: Ptah-on-the-great-throne //////." Isis speaks to Horus and Seth: "Life will be pleasant for you when //////. Isis [and Nephthys] looked out. [Ptah] ///////// who bore the gods. often identified with Ptah.. we take you ///. Ptah-Naunet. Ptah-Nun." Isis speaks to Horus and Seth: "It is he who dries your tears //////. : The tribulations of the gods about the inheritance of Osiris are described with great gusto in the Contendings of Horus and Seth. Lord of Eternity." Geb's words to the Nine Gods: "To his heir. //////. arose as king of Lower Egypt. He is the uniter of this land. the "Balance of the Two Lands" in which Upper and Lower Egypt had been weighed. the father who [made] Atum. Horus. proclaimed in the great name: Ta-tenen. . Horus. Reed and papyrus were placed on the double door of the House of Ptah." Geb's words to the Nine Gods: "Him alone." //////. Geb speaks to Thoth: ////// Geb speaks to Thoth: //////. He entered the hidden portals in the glory of the lords of eternity]. Horus speaks to Isis and Nephthys: "Hurry. Ta-tenen: Father of the gods. an aspect of Geb. Horus." Isis speaks to Horus and Seth: "Make peace //////. for Osiris had drowned in his water. [Geb] speaks to Isis: ////// Isis causes Horus and Seth to come." ////// [They heeded in time] and brought him to [land. being united in the House of Ptah.. Then Horus stood over the land. to the north of [the land to which he had come. Isis speaks to Horus and Seth: "[Come] /////////. the inheritance." Geb's words to the Nine Gods: "To the son of my son. on the border between Lower and Upper Egypt. in the embrace of his father Osiris and of the gods in front of him and behind him. the Memphite creator god. [Ptah] ///////// Nefertem at the nose of Re every day. there took shape on the tongue the form of Atum. An alternative reading of this paragraph: Heart took shape in the form of Atum. from which Shu and Tefnut came forth. The Complete Gods and Goddesses of Egypt the royal fortress: Memphis Nun personified the primordial waters. But the Ennead is the teeth and the lips in this mouth which pronounced the name of every thing. necropoleis of the region of Memphis. They are the semen and the hands of Atum. in which Horus had taken shape as Ptah. thinking whatever it (or:he) wishes and commanding whatever it (or:he) wishes. all creeping things. There took shape in the heart. all cattle. Ptah) is in every body and it (the tongue. Naunet was his female counterpart Nun supporting the Solar Barque Source: Wilkinson. The Complete Gods and Goddesses of Ancient Egypt Nefertem: Identified with the blue lotus and the sun god rising from it. or: he. His (Ptah's) Ennead is before him as teeth and lips. in which Thoth had taken shape as Ptah.[Ptah] ///////// who bore the gods. Thus heart and tongue rule over all the limbs in accordance with the teaching that it (the heart. who gave [life] to all the gods and their kas through this heart and through this tongue. Tongue took shape in the form . or: he Ptah) is in every mouth of all gods. whatever lives. [Ptah] /////////. For the very great one is Ptah. For the Ennead of Atum came into being through his semen and his fingers. all men. Sokar: Falon headed god of the Sokar and Seti I Source: Wilkinson. and which gave birth to the Ennead. At Memphis he was associated with Ptah and his consort Sekhmet. the sinner's heart is devoured by the demon Ammut. Thus all labor. Isis and Nephthys looked out. He placed the gods in their shrines. Horus quickly commanded Isis and Nephthys to grasp Osiris and prevent his drowning (i. Thus it is said of Ptah: "He who made all and created the gods. Thus is recognized and understood that he is the mightiest of the gods. all good things.of Atum. provisions. If found too heavy. who gave birth to the gods. on the ways of Re the Great Throne. from which Horus had come forth as Ptah. foods. every clay. in the steps of him who rises in the horizon." And he is Ta-tenen. it repeats what the heart has devised. He gave birth to the gods. the motion of the legs. owing to the fact that Osiris was drowned in his water.they report to the heart. Thus were gathered to him all the gods and their kas. the action of the hands. . They heeded in time and brought him to land. and it makes every understanding come forth. He entered the hidden portals in the glory of the lords of eternity. who has given [life] to all the gods and their kas through this heart and through this tongue. Content. to the north of the land to which he had come. the mistress of all life. Lichtheim: Though not phrased as an outright repudiation of the Heliopolitan doctrine. breathing . He entered the palace and joined the gods of Ta-tenen Ptah. Thus life is given to the peaceful and death is given to the criminal. Thus Osiris came into the earth at the Royal Fortress. He made their bodies according to their wishes.. came into being through his semen and his fingers: Atem fertilized himself by masturbation. submerging). united with the Lord of the Two Lands. arose as king of Lower Egypt. life is given to the peaceful and death is given to the criminal: In the judgment of the dead the heart of the deceased is weighed against the feather of Maat. He made the towns. divine offerings. Thus all the gods were born and his Ennead was completed. according to which Atum created the gods through onanism. the very great. they that make all foods and all provisions.e. beheld him. He established the nomes. the movements of all the limbs. Thus Ptah was satisfied after he had made all things and all divine words. Thus the gods entered into their bodies. It is Ptah. Thus all the faculties were made and all the qualities determined. to him who does what is hated. according to this command which is devised by the heart and comes forth on the tongue and creates the performance of every thing. this mouth which pronounced the name of every thing: M. He settled their offerings. hearing. He established their shrines. all crafts are made. through which the sustenance of the Two Lands is provided. As to the tongue. through this word. lord of years. from which Thoth had come forth as Ptah. and attended to him. Of every wood. For every word of the god came about through what the heart devised and the tongue commanded. to him who does what is loved. the goddess of the right world order. His son Horus arose as king of Upper Egypt. The Great Throne that gives joy to the heart of the gods in the House of Ptah is the granary of Ta-tenen. every stone. Every thing that grows upon him In which they came to be. and from whom everything came forth. the Memphite theology attempts to supersede it by teaching that Ptah created the gods through commanding speech Sight. Shabaka Stone Source: Wilkinson.kheper.net/topics/Egypt/Memphis. Vol. attended to him: He was brought back to life by the magic of Isis. Little earthen statuettes were made which contained grains of corn which sprouted and covered the statuette with their greenery.51-55 Osiris was originally a corn god. The Complete Gods and Goddesses of Ancient Egypt --------------------------------------------http://www.. .html The Memphite Theology .1.. Lichtheim: Ancient Egyptian Literature. pp. M.in the embrace of his father Osiris and of the gods in front of him and behind him. Ptah is the creator-god of Memphis. and the kas of the other gods.illustration from Egyptian Mysteries. its inhabitants. (shown above on the left). this time with Ptah at its head. The whole Memphite theology is preserved on a slab of basalt now exhibited in the Egyptian Sculpture Gallery." this text is alternatively known as The Memphite Theology. and during the long period the city served as the capital of Egypt it was known as Het-ka-Ptah or "House of the Soul of Ptah". when it became the capital city of the kings of Egypt. as the god Ta-tenen (the primordial mound). Art and Imagination Series) The Memphis theology is based around Ptah (equivalent to the Greek Hephaistos. and committed to stone during the Twenty-fifth Dynasty by the order of the Nubian king Shabaka. It was composed at a very early date.10 (Thames & Hudson. creates in the so-called "Memphite Theology" the world. The Shabaka Text is perhaps the earliest record of theistic . Ptah is one of several Egyptian deities attributed with a myth about fashioning creation. The Shabaka Text (c. and based upon the generative power of God's thought and speech. Ptah. This cosmological system was developed at Memphis. who himself becomes the primordial fire and gives it substance. 710 BC) which was intended to preserve "a work of the ancestors. Reference is again made to the Ennead. the divine blacksmith). p. 'the earth which rises up'. and Nefertum. Unfortunately. The Shabaka Text enumerates Ptah's eight hypostases or qualities as "the Neterw who have come into existence in Ptah". the goddess of fundamental truth. and the Hermopolitan Nun and Naunet were also included. the principal god of Memphis.creator (Brahman) 
Sehkmet . through the Desire of his heart and the Word of his tongue. He is depicted as a mummified man with only his hands free to grasp a sceptre composed of the symbols of life (ankh). who gave life to all the Neterw. "He who manifested himself as heart. Ptah. As with all the Egyptian theologies. There are also interesting parallels here with the Hindu trinity. but eight other gods were held to be contained within him. the very ancient. power (was). and then becomes Tatenenn. Sehkmet has always seemed to me quite a bit like Kali. the Memphite religion was also political. In this case we have Ptah who is accompanied by Sekhmet. Ptah was the great creator-god. viz. although related context. thus making up the first causal triad. and stability (djed).creation in existence. the great lioness whose name means 'the powerful'.destroyer (Shiva) 
Nefertum . The heart and the tongue 'have power over' all the other members. and gives rise to all the qualities of things. an evocation of the primordial hill. Ptah conceived the world intellectually before creating it 'by his own word'." Tongue means speech. But it was also important to organize the new cosmogony so that a direct breach with the priests of Heliopolis might be avoided. . Thus Ptah re-creates the Great Ennead. The Heliopolitan Atum held a central position.' And he is Ta-tenen. he who manifested himself as tongue. among other religious texts. or in later philosophical idiom the logos. two monologues of the sun-god describing how he created all things. Ptah therefore would have a connection with Shiva (as the spouse of Kali). is Ptah. The monotheistic element is interesting here as well. and a new legend about creation was coined.preserver (Vishnu) In another. is based on a primordial triad of deities. In the Memphite Theology it is said of Ptah: 'He who made all and created the gods. Ptah's name means "Creator". had to be shown to be the great creator-god. Ptah himself incarnates the primordial Eight. this Shabaka Stone was subsequently used as a nether mill-stone and much of the text has been lost. He is also typically shown wearing a skullcap and standing on the plinth-shaped hieroglyph that is part of the name for Ma'at. Ptah . who gave birth to the gods. justifying the primary status of the new capital. The Memphite theology. including some of the Heliopolitan Ennead and the Hermopolitan Ogdoad. since the tongue describes what the heart conceives. like the Theban religion. in the likeness of Atum. 'the accomplishment of Atum'. The document known as the Bremner-Rhind Papyrus includes. in contrast to Atum is more of an Emanator. (Ancient Egyptian Literature. foods. say Kashmir Shaivism (emanationist) and the Vaishvanite (which is more dualistic and devotional). while creation based is more on a creator who gives laws that you must follow. and the Theban seems like it would be purely mystical. I leave it to the reader to decide whether this similarity is due to diffusion (the Memphite ideas filtering through to the rest of the Mediterranean world) or archetypal convergence (the same symbol or motif reappearing) . Yet this was still within the same overall tradition (albeit with a different deity).and from whom every thing came forth. divine offerings. An analogy could be made between. There was no cultural break such as Akhenaten attempted. Thus Ptah was satisfied after he had made all things and all divine words. Thus it is recognized and understood that he is the mightiest of the gods. Or like the difference between the God of Mystical vs Legalistic Judaism. making Adam out of clay. Ptah constitutes a creator figure. provisions. Volume I: The Old and Middle Kingdom translated by Miriam Lichtheim) We have here a strongly developed theism. which gives the lie to the oft-asserted statement that Akhenaten was the first monotheist. The Hermopolic creation story (in which everything emerges from the primordial Eight or the Nun) is more prone to left-hand path belief systems since there is no pre-existent God. all good things. Ptah as the divine craftsman also recalls Judaeo-Christian themes of God fashioning the world. with it's abstract symbolism. etc. Emanationism is more prone to a philosophical based mysticism in which human growth is the key issue.