Black Genesis: The Prehistoric Origins of Ancient Egypt
Black Genesis: The Prehistoric Origins of Ancient Egypt
Black Genesis: The Prehistoric Origins of Ancient Egypt
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topped mound whose midpoint and ends marked the two solstices and the two equinoxes. <strong>The</strong> midpoint also had a small<br />
depression that seemed to have been cut by human hands, so that when the sun filled the depressed space, it formed the<br />
hieroglyphic sign “sun disk between two peaks” , which stood for “horizon” and “sunrise.” Yet we are aware that this<br />
sign was not known before Djedefre’s reign, but instead appeared in the fifth dynasty, which immediately followed his<br />
own.<br />
All <strong>Egypt</strong>ologists agree that the fifth dynasty was intensely solar and had a very special connection to the sun temple<br />
at Heliopolis and its high priest. In the so-called Westcar Papyrus there is a story that tells us how a priestess named<br />
Rudjdjedet, the wife <strong>of</strong> the high priest <strong>of</strong> Heliopolis, gave birth to male triplets, whom she claimed had been conceived<br />
by the sun god Re himself. 100 All three were destined to become kings. Two <strong>of</strong> them, Sahure and Neferikare,<br />
incorporated the name Re into their own, and the third, Userkaf, made the unprecedented decision <strong>of</strong> commissioning a<br />
sun temple for himself, which was modeled on the great sun temple <strong>of</strong> Re at Heliopolis. 101 Five other sun kings that<br />
followed him also built for themselves sun temples near Userkaf ’s, at a place called Abu Ghorab. *66 102<br />
So far, only two <strong>of</strong> the six sun temples—Userkaf ’s and Niussere’s—have been found. <strong>The</strong> other four are known<br />
only by their names on contemporary inscriptions. <strong>The</strong> six are: <strong>The</strong> Stronghold <strong>of</strong> Re, <strong>The</strong> Offering Fields <strong>of</strong> Re, <strong>The</strong><br />
Favorite Place <strong>of</strong> Re, <strong>The</strong> Offering Table <strong>of</strong> Re, <strong>The</strong> Delight <strong>of</strong> Re, and <strong>The</strong> Horizon <strong>of</strong> Re.<br />
<strong>The</strong> Sun Temple and Heliopolis<br />
<strong>The</strong> connection <strong>of</strong> these temples to the sun god <strong>of</strong> Heliopolis was not merely spiritual, according to a new theory by<br />
British <strong>Egypt</strong>ologist David Jeffreys about the exact location where they were placed relative to Heliopolis. In the 1990s,<br />
David Jeffreys conducted a survey in the area <strong>of</strong> Memphis on behalf <strong>of</strong> the <strong>Egypt</strong> Exploration Society. He noted that from<br />
the vantage point <strong>of</strong> the sun temples <strong>of</strong> Userkaf and Neussera, he had an unobstructed line <strong>of</strong> sight to Heliopolis, but if he<br />
moved just a bit farther south toward the Abusir pyramids, his view was cut <strong>of</strong>f by the Muqattam hills. <strong>The</strong> sun temples<br />
were built some distance north <strong>of</strong> their corresponding pyramids in order to have a direct line <strong>of</strong> sight toward Heliopolis.<br />
“A re-examination <strong>of</strong> the location <strong>of</strong> Pyramids whose owners claim or display a special association with the solar cult<br />
betrays a cluster pattern for which a political and religious explanation suggests itself. . . . <strong>The</strong> Giza pyramids could also<br />
be seen from Heliopolis. . . . It is therefore appropriate to ask, in a landscape as prospect-dominated as the Nile Valley,<br />
which sites and monuments were mutually visible and whether their respective locations, horizons and vistas are owed to<br />
something more than mere coincidence.” 103<br />
Could it be that the discovery <strong>of</strong> the Water Mountain in the Sahara by Djedefre was the underlying cause that<br />
brought about the new solar religion to the pharaohs? Was this a natural temple in the desert, which was behind the<br />
design <strong>of</strong> artificial temples at Abu Ruwash and Abusir? We can recall that on DWM there was also found prehistoric<br />
artwork next to the <strong>Egypt</strong>ian hieroglyphic inscription <strong>of</strong> Djedefre’s expedition. Were a prehistoric people still occupying<br />
the area when Djedefre’s expedition arrived in around 2500 BCE? Were they the same people that also occupied Nabta<br />
Playa—the <strong>Black</strong> star people or cattle people that we encountered throughout the <strong>Egypt</strong>ian Sahara, those followers <strong>of</strong> the<br />
sun and the star Sirius?<br />
On the east face <strong>of</strong> Djedefre Water Mountain is a most telling inscription or, more specifically, a strange glyph that<br />
now, with all that we know <strong>of</strong> these very ancient star and cattle people, we can easily decipher. <strong>The</strong> glyph is composed <strong>of</strong><br />
three rows <strong>of</strong> signs. <strong>The</strong> top row shows a five-pointed star, a cow’s head, and a rope with a shape reminiscent <strong>of</strong> an ankh<br />
sign. <strong>The</strong> middle row depicts a flat plate with four lines extending vertically below it. <strong>The</strong> bottom row shows the same<br />
flat sign but with only one line extending down crookedly, and with two prongs at its end and, on each side, zigzagging<br />
lines.<br />
All the signs are recognizable <strong>Egypt</strong>ian hieroglyphs. 104