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Moses is Co-Pharaoh

Publishing Date : 08 October, 2018

Benson C Saili
THIS EARTH, MY BROTHER

   
He rules Egypt with his father for about a dozen years



When Prince Moses of Egypt, who was known as Amenhotep  IV in that country,  was about 18 years of age, there was an uprising in Ethiopia. Ethiopia was at the time a cherished ally of Egypt. Since Egypt was the mightiest country of the day, the Ethiopian monarch appealed to Egyptian pharaoh Amenhotep III, Moses’ father, to help crash the rebellion.


At the time, the Egyptian army Field Marshal was a certain Bilam.  Bilam, the son of a renowned Egyptian magician, and who was said to be exceptionally wise, also doubled as one of the senior advisors to the pharaoh. It was an army contingent headed by Bilam the pharaoh dispatched to Ethiopia. The King of Ethiopia had already fled his country to seek refuge in Egypt itself.


Bilam made mince of the rebellion without much ado and just as the Ethiopian King was preparing to return home triumphantly, Bilam declared himself King of Ethiopia. The exiled King was gutted. With the Bilam defection, the next seniormost army officer in the ranks of the Egyptian forces was General Moses. Moses was already being groomed to take over from Bilam when Bilam seized power in Ethiopia. The pharaoh had no choice but to set his eldest son on Bilam as already it was suspected that Bilam’s coup had the covert blessings of the pharaoh, that it was all a cleverly contrived scheme for Egypt’s seizure of Ethiopia.  


At first, Tiye, Moses’ mother, was reluctant to stake her beloved son in the war against Bilam.  She did relent at long last but only half-heartedly so, following a serious talking-to by her father Joseph, who was still alive at the time. Although Moses was a formidable warrior, in Bilam he had an even match. Bilam had “strengthened the walls of the capital, built huge fortresses, and dug ditches and pits between the city and the nearby river”. It took a whooping 9 years for Moses to dislodge him.


However, the returning King insisted that Moses stay by him as he felt secure in his presence and Moses gladly obliged him, particularly that his guard duty entailed economic benefits for his country Egypt. The King even gave him a daughter, called Tharbis, to marry.  A year or two later, the aged king passed on and no sooner had he died than the late king’s inner circle installed Moses as the new King of Ethiopia.

This gesture, however, was not a popular one as far as the Egyptian body politic was concerned. However much they loved him, which they indeed did, they were totally opposed to the idea of a foreigner ruling them when they had their own, indigenous qualifying heirs. Of the dissenting voices, the   most vociferous was the King’s widow herself, Atenit: it didn’t matter that King Moses was her son-in-law. She wanted her own son to rightfully take the throne.


When he got wind of such stirrings, a level-headed Moses decided not to contend for the throne as he was not a usurper. He sent word to his father that he was stepping down and his father gave him the nod. He was given a rousing send-off. “Moses resigned voluntarily the power which they had given him and departed from their land,” says the Talmud, the Jewish religious canon which is second in importance only to the Bible.  “And the people of Ethiopia made him many rich presents and dismissed him with great honours.”

MOSES’ MOTHER ECLIPSES CHIEF WIFE

About 8 years before the birth of Moses, Pharaoh Amenhotep III had moved his capital from Memphis in northern Egypt to Thebes (modern Luxor) in southern Egypt. So when Moses returned from Ethiopia, it was to Thebes he headed. Moses was the son of Tiye, the King’s junior wife. As such, he was not a bloodline heir. But as his firstborn son and army general, Moses was a significant figure in Egypt and enjoyed all the trappings of a heir. “Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people,” the Bible underscores in EXODUS 11:3.


Straight after returning from Ethiopia, Moses took up residence in the Malkata Palace complex. Its other principal occupants were his mother Tiye; Sitamun, his father’s sister-wife and therefore his chief wife, at least on paper; Nefertiti, Sitamun’s older daughter; Tey (Jochebed in the Bible), Aaron’s mother who had nursed both Moses and Aaron as infants; Ephraim (Aye), Joseph’s second-born son who was also Tey’s husband; and Aaron (Smenkhkare) himself.  


In due course, Moses would become the High Priest of Heliopolis, following in the footsteps of his grandfather Joseph and his uncle Anen (Mannaseh), Joseph’s firstborn son. On becoming High Priest, Moses took the religious name of Osarseph, which was a tribute to Osiris, the Egyptian god of the afterlife, just as Joseph had adopted the name Ptahseph in homage to Enki, the Anunnaki’s overall god of Africa who was known as Ptah in Egypt.  


Meanwhile, Moses’ mother Tiye continued to overshadow the chief wife Sitamun. Thanks to the stature and influence of her great father Joseph, she was practically the King’s equal. Writes the renowned Egyptian historian Ahmed Osman in his book Christianity, An Ancient Egyptian Religion:


“By the time Moses arrived in Thebes, Queen Tiye, who is known to have been a woman with a powerful personality, had become an increasingly influential presence behind the throne as her husband's health declined with his advancing years. This increased influence is reflected in the fact that her name, unlike that of earlier queens, was placed regularly in a cartouche, a distinction previously limited to the ruling monarch, and was also included in royal titularies. Furthermore, she was represented as being of equivalent stature to the king.”

MOSES IS JOINT-RULER OF EGYPT

As time went by, the pharaoh’s health began to deteriorate. One of his battery of illnesses stemmed from severe dental problems (his embalmed remains have been found with very badly worn teeth and gums riddled with cavities.) Fearing that Nefertiti could step into her father’s shoes in the event of his death, Tiye prevailed upon Moses to marry her so that he would be the one to succeed to the throne.


Not very long thereafter, Prince Moses and Princess Nefertiti, whose ethereal beauty was the talk of the day, tied the knot.   In the fullness of time, the couple would have six daughters.  They were Meryaten, Maketaten, Ankhsenpa-aten, Nefermeferu-aten Tasheri, Neferneferure, and Setepenre.


Moses’ marriage to Nefertiti qualified him as bona fide heir to his father at a time when the Egyptian establishment were reluctant to countenance the notion of a female succeeding to the throne, which Nefertiti was by rights entitled to being the king’s eldest and bloodline daughter.  Tiye then proceeded to persuade her husband into a co-regency with Moses considering that the king was indisposed most of the time: he was on and off.  On becoming co-regent with his father, in the 27th year of his reign, Moses took the name Neferkheprure Waenre Amenhotep, that is, Amenhotep IV, as his throne name.


An undated jar seal found in Malkata also says, “of the estate of the true King’s son, Amenhotep,” in reference to Moses. The necessity for the word “true” is instructive. It suggests that Moses was not fully recognised by the Egyptian establishment as Amenhotep III’s heir. His accession was without hiccups but there was an undercurrent of resentment amongst the ranks of the Egyptian religious establishment.


This cabal never recognised Joseph as a true-blue Egyptian. By the same token, they never recognised Moses, Joseph’s grandson, as a genuine Egyptian. It seemed they were aware or suspicious of the Enlilite agenda to take possession of Egypt by sleight of hand.  


Moses knew that he was resented by the Amunite priesthood (the priests of Amen-Ra Marduk) but the last thing he was prepared to do was to go out of his way to curry favour with them. In point of fact, Moses, who had a wayward character, was fed up with polytheism – the worship of a multitude of   gods (Enkites and/or Enlilites) at the same time.


Although he was co-ruler with his father, Moses was the one who called the shots. His father was pharaoh in name only. Not long after his coronation, Moses made it clear to the Theban priesthood that he was neither a great fan of their beliefs nor in awe of their ecclesiastical overreach.


Perhaps as a quid pro quo to the priesthood’s simmering resentment of him, Moses had decided that he was going to focus Egyptians on only one “god”, thus rendering all other gods to secondary status. This was Nibiru, the planet of the Anunnaki, the Old Testament gods.  The name he chose to represent Nibiru was Aten.
    

MOSES AS PHAROAH CHAMPIONS CULT OF NIBIRU

Nibiru, as we have already underscored in previous articles, was known by several names. They included the Lord;  the King of the Gods;  the Sole God; the Creator; Olam; the Imperishable Star; the Star of Jacob; the Planet of Millions of Years; the  Unseen; the Eye of God; the Beast of Waters; the Sea Monster; and of course the  Aten. Maybe we should recap a bit on how these names came to be for the sake of those readers who are new to this column.


Nibiru was the Lord (the Celestial Lord in full) and the King of the Gods because it was the Solar System’s supreme planet. In the Sumerian cosmogony, planets were referred to as “gods”, or “celestial gods”.  In the so-called “Celestial Battle” of circa 4 billion years ago, it was a stray primordial Nibiru that smashed into Tiamat, the planet that lay between Mars and Jupiter, and split it into the Asteroid Belt and the planet we today call Earth.


The simultaneous result of this cataclysm was Nibiru’s propagation of the seed of life on Earth. That’s the reason Nibiru came to be known as the Creator. It created a New Earth from the Old Earth (Tiamat) and gave rise to plant and animal life on the   New Earth. The term Olam is what the Bible translates as “from everlasting to everlasting”.


It actually refers to Nibiru, as intimated in PSALMS 93:2 ("Thy [Yahweh] throne is established forever, from Olam art Thou”); LAMENTATIONS 5:19 (“Thou, Yahweh, are enthroned in Olam, enduring through the ages”);  ISAIAH 40:28 ("Yahweh is the God of Olam");  GENESIS 21:33 (Abraham “calling in the name of Yahweh, the God of Olam"); and PSALM 89:47 ("How long, Yahweh, wilt Thou hide Thyself—forever?"). JEREMIAH 6:16 and PSALMS 10:16 calls Yahweh (Anu in this context) the “King of Olam”. 
 

When Jehovah-Enlil instituted the rite of circumcision upon the Jews, he called it the “Covenant of Olam” (GENESIS 17:13), that is too say, a covenant sanctioned by Nibiru King Anu. The root of the term Olam is “disappearance”. It most aptly suits planet Nibiru in that it is seen by Earthlings only once in 3600 years. This periodic appearance and disappearance of Nibiru gave rise to the Hebrew metaphor “From Olam to Olam”, meaning “an inordinately long time” or simply “forever”, as in JEREMIAH 7:7 and 25:5, where Yahweh is quoted as saying, “I had given you (the Jews) this land (Canaan) from Olam to Olam".  The lengthy disappearance also gave rise to Nibiru’s other name, the “Unseen”.


Nibiru was known as the “Imperishable Star” as well as the “Planet of Millions of Years” because from the point of view Earthlings, it was the place of everlasting life.  And it became known as the “Star of Jacob” when Jacob and his family went there and returned to Earth after 300 years.


As to why Nibiru was known as the Eye of God, this had to do with Nibiru being regarded by mankind as “God’s” instrument of retribution (remember, Nibiru sometimes caused floods, fires, earthquakes, and global warming when it drew too close to Earth.)  Explains Robert Morning Sky: “As the planet (Nibiru) loomed in the distance, the people of other worlds would look skyward and know that an emissary of the King/Queen (of the Sirian-Orion Empire), if not the King/Queen him/herself, was about to make an appearance. Immediately, they would begin to cry out her name AY! AY! AY! In time, this cry would become universal in the empire ... AYE! AYE! AYE! The mysterious ‘Eye of God’! The ‘Eye of God’!”


Morning Sky proceeds: “This is a story, that everyone on the other worlds told their children: somewhere in the sky, hidden among the stars or in the clouds, the 'AYE' of the Supreme Being was overhead … watching, always watching ... waiting to rain down death and destruction on any people, who had done something wrong. Any evil or crime would be punished with a wrath, that could destroy the entire planet! While the story scared many a child, the meaning of the tale was very clear ... the forces of the Queen/King were always overhead, always monitoring the activities of the people on the planet below (Earth). Though one could not always see the (celestial) ship (Nibiru) ... it was there ... somewhere!"


Explaining why Nibiru was known as the “Beast of Waters” or the “Sea Monster”, Morning Sky has this to say:  “Many stories (of Nibiru) described the most horrible 'Beast of the Heavenly Waters'. A monster with one horrible eye, that could see everything and could spit fire … Other stories told how the 'Beast of the Waters' traveled the 'rivers of heaven', and was capable of destroying ships and swallowing up their human pilots. 


Obviously, since this 'beast' traveled the 'rivers of heaven' (space, the Ocean of the Kaa), this was a reference to the Great AR (Nibiru). Since the 'Beast' was 'of the Waters' or the 'rivers of heaven', many stories about the horrible demon described it as a horrible 'Sea Monster' or a 'Demon Sea Creature'.”

WHY MOSES ACCENTUATED THE CULT OF THE ATEN

Moses chose Nibiru as his primary religious frame of reference for two reasons basically. First, the name honoured Marduk. If you recall, one of Marduk’s 50 titles as Earth’s Chief Executive since 1954 BC was Nibiru. Marduk had in fact introduced the “Star Religion” in Babylon, which focused on Nibiru, the Imperishable Star aka the Star of Jacob, since he now regarded himself as the personification of that planet.

When Marduk was referred to as Amen-Ra, meaning Ra the Unseen, it was not necessarily because of his periodical absences from Egypt: it was a synonym with Nibiru. When Nibiru was not seen by Earthlings, it was said to have gone to the “rear of the horizons, to the height of Heaven”.   During this period, it was the “Unseen”. In Egypt’s Star Religion, when Nibiru returned, it would do so as the Aten. In Sumer or Babylon, it would do so as the “Planet of the Crossing” (that is, a planet coursing down the crossroads between Jupiter and Mars), which was precisely what the term Nibiru meant.  


Second, Nibiru represented an idyllic place. Nibiru was the Aten, which in this context meant “Eden” or “Paradise”. Indeed, according to The Book of the Dead, the oldest complete book, when pharaohs passed on, they embarked on a journey   to a utopian planet that was referred to as the Aten. Zechariah Sitchin sets down this journey in the following words: “His (the deceased pharaoh) destination is the Aten, which is also called the Imperishable Star.


The prayers (of the funeral gathering) now focus on getting the King to the Aten and his safe arrival upon it: ‘Aten, let him ascend to thee; enfold him in thine embrace’, the texts intone in behalf of the King. ..  The prayers seek to assure a favorable welcome for the King, by presenting his arrival at the Celestial Abode (Nibiru) as the return of a son to his father:  the gods who guard the entrance to the Aten there will let him through … The King has ascended the Stairway to Heaven (etherical spaceship); he has reached the Imperishable Star; ‘his lifetime is eternity, its limit everlastingness’."


Third, since Nibiru wasn’t very far from making its reappearance, Moses decided to shift the issue from celestial time (reckoning in terms of zodiacal constellation periods of 2160 years) to divine time (Nibiru’s orbital time of 3600-year cycles). He thus changed the question  from, “When will the Age of Aries come to an end” to “When will the Unseen celestial god (Nibiru) reappear and become visible  in the skies?”


Be that as it may,  the Cult of the Aten in Egypt was not introduced by Moses. We know, from Egyptian records, that  it gained prominence during the reign of his grandfather Tuthmosis IV at Zaru, a city that overlooked Goshen, the Hebrew bastion in Egypt. The very first shrine to Aten was erected at Zaru. Indeed, the title of  the mayor of Zaru at the  time was "Overseer of the Foremost Water in the Lake Area of the Temple of Aten”. And the royal barge in which Moses’ father Amenhotep III and his mother Tiye sailed the pleasure lake at Zaru was called the Gleams Aten. Thus all Moses did was raise the Cult of the Aten by yet another bar.   


All the same, the Cult of the Aten was simply one of the also-rans: it was not pre-eminent as it vied  with precious other cults for prominence. Also, until the time of Moses, the Cult of the Aten in Egypt was in practice focused solely on Marduk. It was Moses who took it to another level, a focus predominantly on Nibiru, and to yet another radical, drastic level. What was this?

NEXT WEEK:   MOSES ALIENATES EGYPTIAN PRIESTHOOD

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