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“Before the universal dawn, the demiurge [Ra] himself was already both male and female, symbolizing thus the fundamental principles: ‘The fathers and mothers who were with him when he was in the Nun’ (text of the so-called ‘Destruction of Mankind’). This need to identify the female principle in divine action was vital to the inhabitants of Kemet (the Black Land).
The divine world was conceptualized by Egyptians through images accessible to them and based on the complementarity of the sexes: Nun and Naunet, Heh and Hehet (special infinity), Amon and Amonet (hidden entities), Niaou and Niaout (forming the void), Shu (luminous atmosphere) and Tefnut (humidity), Osiris and Isis, Seth and Nephtys.”
“Here are extracts from the Great Hymn to Isis on a papyrus from Oxyrhynchus, number 1380, 1.214-216, second centry BC:”
‘Goddess of numerous games,
Pride of the female sex,
Thou reigneth in the sublime and infinite.’Thou wanteth women (at the age of procreation)
To come and anchor with men.It is thee the mistress of the earth
Thou maketh the power of women equal
To that of men.’“Thus, the equality between men and women in Egyptian antiquity was an integral part of the divine order, as opposed to ‘economic’, ‘servile’, ‘ethnographic’ of ‘feudal’ considerations. Hence, it was quite natural for women to be fully integrated into pharaonic royalty. The particularly important role played by the Royal Monarch, great wife of the king, was maintained throughout the history of Egypt.
Heredity was ensured by the Royal Wife, legitimizer of all heirs. Upon her fell the duty to transit the solar royal blood to the children of the new king. The rights of the mother, Royal Daughter, were primary.”
Theophile Obenga
“Ancient Egypt & Black Africa: A Student’s Handbook for the Study of Ancient Egypt in Philosophy, Linguistics & Gender Relations”
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