u/Responsible_Ideal879

Ancient Elam

Hamanu was a city of Elam, which was razed by Ashurbanipal during the Assyrian conquest of Elam in 645-635 BCE.

Ashurbanipal wrote in his inscriptions:

"The city of Hamanu, a royal city of the land of Elam, I besieged, I conquered, its booty I carried off."

— Siege of Hamanu, British Museum.

———

Image 1

Gypsum wall panel relief: above, Assyrians shoot at Elamite city of Hamanu, while some enemy soldiers escape along the river. Below, the Assyrian king, surrounded by attendants in his chariot. This panel has a large area in the upper register missing, perhaps cut out as a window or ventilation shaft.

Image 2

Gypsum wall panel relief: above, capture of the Elamite city of Hamanu. Below, Elamite prisoners. Gap on either side perhaps for ventilation shafts for palace. There is an inscription of two lines in cuneiform. There is a square of relief missing in the top register.

Image 3

Gypsum wall panel relief: incomplete. Showing parts of three compositions; city of Hamanu in middle register; some men carry off booty including an elaborate throne, and others demolish walls with rams and picks; flames rise from the ruins. Traces of human heads on the upper and dividing band indicate re-ruse. The rough left edge of this panel indicates that it stood at the corner of a room.

———

The Old West Semitic Sun—God Ḥammu

An Historical Text Book and Atlas of Biblical Geography

———

Notable observation: the onomastic—or agglutinative—material “Ham” and “Anu” in Hamanu (see The Anu in India and in Egypt and An Introduction to Anu: The Origin of Egyptian Civilisation for regional scope).

———

Source: https://en.wikipedia.org/wiki/Hamanu

Source: https://www.britishmuseum.org/collection/image/613464001

Source: https://www.britishmuseum.org/collection/image/1613398215

Source: https://www.britishmuseum.org/collection/image/1613360912

JSTOR: Hebrew Union College Annual

Hebrew Union College Annual is the flagship journal of Hebrew Union College Press and the primary face of Hebrew Union College-Jewish Institute of Religion to the academic world. From its inception in 1924, its goal has been to facilitate the dissemination of cutting-edge scholarship across the spectrum of Jewish Studies, including biblical studies, rabbinics, history, liturgy, literature, philology, law, philosophy, and religion.

[excerpts, full text in source]

I. THE THEOPHORIC NAME ELEMENT HAMMU

…Moreover, in the aforementioned name of Hammu-rapi's fourth successor Am-mi-sa-du-qá "Amm(i) is the Justice" the god Ha-am-mu/Am-mu is praised as the personified right in precisely the same way as is the sun-god Šamaš in Akkadian hymns which invoke the latter as kittum "justice", "right", whence it would appear that Akkadian Šamšu and the foreign name element ha-am-mu/am-mu/i are synonyms.

Finally, it is to be noted — and this observation is decisive — that the famous Amorite law-giver of Babylonia was a fervent sun-worshipper: inter alia, he gave his son and successor the unusual name Sa-am-su-i-lu-na "The Sun is Our God", and he glorified Šamaš as "the king of the gods".

In other words, he not only made it clear that he worshipped the sun-god as the hereditary tutelary deity of his family, but, contrary to customs, even did not refrain from placing him above Marduk, the highest god of the capital and country of Babylonia.

IV. THE MEANING OF THE MOUNTAIN NAME HAMAN

…Since, furthermore, Mt. Amanus is not far from the regions in which an ancient cult of Hamm(u) is attested by comparatively many theophoric names dating from the beginning of the second millennium and the 15th and 14th pre-Christian centuries, there remains no doubt that Amânum and its later variant Hamânu actually represent a West Semitic name Hammân, and that this name defines Mt. Amanus as a mountain "belonging to (the god) Hamm(u)”, i. e. "holy to Hamm(u)"…

V. THE ORIGIN OF THE HAMMU-RAPI DYNASTY

In the preceding pages it has been demonstrated that the ancient geographic nomenclature of Syria and Northern Palestine is comparatively rich in names derived from the Old West Semitic term hammu "sun", "sun-god", and that one of them, viz. the mountain name Hamân < Hammân, can be traced back to the first half of the third millennium.

We have also seen that at the beginning of the second millennium and subsequently in the so-called Amarna-period personal names containing the word hammu as a theophoric name element occur in proportionately large numbers in the region to the north and west of the town of Hammât > Hamât-Heliupolis and east of Mount Hamân-Amanos…

VI. HAMMU AND HÂM

As was shown before, the divine name Hammu is contained in the biblical place names Hammôn and Hamât < Hammât as well as in the personal name Hammu-'êl "Hammu is God" (1 Chron. 4.26).

Since it is also known that, in connection with the loss of the case ending -u, which occurred in Hebrew in an early epoch, the double consonants of nouns belonging to roots mediae geminatae were reduced to simple consonants (whence the Amorite term hammu should appear in Hebrew as hâm), we are, of course, confronted with the question as to whether the biblical Ham, Noah's second son, and the Old West Semitic sun-god Hammu are to be regarded as identical.

This question is obviously to be answered in the affirmative, in the first place because, with Noah's name occurring as a theophoric element in Amorite personal names of the Old Babylonian period, Hâm is a priori likely to have also belonged to the Old West Semitic pantheon; and secondly because the biblical tradition according to which Hâm was the father of Canaan (Gen. 9.18) is in striking harmony with the fact that the Hammu cult played a particularly prominent rôle in the region between Antilibanos and the Phoenician coast, i. e. precisely within the lands which the Bible rightly defines as Canaanite territory.

If the Phoenicians worshipped a god Hammôn and brought, as has often been noted, his cult to their various colonies, this confirms the conclusion that Hâm was originally not the human being, as which he figures in the patriarchal narratives, but a god.

For in consideration of the fact that Hammôn < Hammân is to Hâm < Hamm(u) as, for instance, 'Amnân is to 'Amin', and that adjectival divine names in -ân/ôn replaced, in course of time, the names from which they were derived, it is manifest that the designation Hammôn supplanted an older name Hammu > Hâm, and that the god bearing this latter name is identical with the god whose name occurs in the above-mentioned personal name Ia-an-ti-in-Ha-mu borne by an early king of Byblos.

Moreover, for the following reasons it is to be assumed that the cult of that old god Hammu/Hâm continued to be practised when the coastal region of Syria had become a Phoenician country.

As was observed by Zimmern, the Phoenician personal name עבדחמן (“Servant of Hamman”) just mentioned recurs in a Late Assyrian document as Ab-di-Hi-mu-nu; since, furthermore, the town name Hamât < Hammât appears in the Septuagint as Εμάθ and Εμμάθ, it is obvious that the a vowel of the appellative noun and divine name hamm(u) and its derivatives was shifted to i or e.

This being so, it is clear that the Phoenician town names In-I/Em-me, Qar-ti-I/Em-me and Da-la-I/ Em-me, which occur in an Assyrian source of the 7th century, viz. Esarhaddon's description of the Sidonian territory he annexed in 677 B.C., are theophoric and contain a late variant of the divine name Hamm(u), the initial τ of which was disregarded by the Assyrian scribes.

In other words, the three place names mean "Spring of the Sun-God", "Town of the Sun-God" and "The Sun-God has saved".

It may be added that this interpretation of the Phoenician name element i/em-me is compatible with its occurrence in West Semitic personal names such as Sulmânumenu-i/em-me and Si-'-i/em-me, which appear in Late Assyrian texts', and which, with Zimmern, obviously are to be associated with the name Nabû-i/em-me-e and its variants Nabû-am-me-e and Nabû-ha-am-me-e.

For judging from the fact that in the personal names Sa-am-si-E-ra-ah's "My God is the Moon" and Sa-am-si-Adads "My God is Adad" a synonym of the Amorito-Phoenician term hamm (u)/i/emm(u), namely the Amorite word samsu, means not "sun" but "god"', and that the Syriac verb šammeš came to mean "to worship", it is likely that those names of the seventh and sixth centuries are to be translated by "Sulmânu is God', "'Si(n) is God" and "Nabû is my God".

VII. THE MEANING OF THE TOWN NAMES AMEDI AND EMESA

…Despite the changes which Hammu-rapi's religion is likely to have undergone during the more than two thousand years that separate the greatest ruler of the Amorite Dynasty of Babylonia from the "Dynasty of Emesa" of the Roman empire, it is therefore no exaggeration to say that the Old West Semitic cult of Hammu attained twice the importance of a world religion.

———

ZEDEQ & The Light of the World

The Sun & Sun God

Mesopotamian God of Truth, Judgements and Justice: Sun God Shamash

Amorite Dynasty: Ancient Near East

———

Notable observations: the onomastic—or agglutinative—material of “Ham” in the following:

- Baal Hammon (“Lord Hammon”)
- Hamât < Hammât (Lebanon; Syria)
- Hamânu (Elam)
- Hammân
- Hammurapi (Hammurabi)
- Mount Hamân-Amanos (Nur Mountains)

An Historical Text Book and Atlas of Biblical Geography for relative context:

B. Ham
IV. Canaan (modern-day Palestine-Israel)
4. The Amorite
11. The Hamathite (modern-day Hama, Syria)

———

Source: https://www.jstor.org/stable/23502986

Meritaten, also spelled Merytaten, Meritaton or Meryetaten (Ancient Egyptian: mrii.t-itn) (14th century BC), was an ancient Egyptian royal woman of the Eighteenth Dynasty of Egypt. Her name means "She who is beloved of Aten"; Aten being the sun-deity whom her father, Pharaoh Akhenaten, worshipped. She held several titles, performing official roles for her father and becoming the Great Royal Wife to Pharaoh Smenkhkare, who may have been a brother or son of Akhenaten. Meritaten has been theorized to be identical with female Pharaoh Ankhkheperure Neferneferuaten, however inscription on the box found in Tutankhamun's tomb seemingly presents the two as different individuals.

Family

Meritaten was the first of six daughters born to Pharaoh Akhenaten and his Great Royal Wife, Nefertiti. Her sisters are Meketaten, Ankhesenpaaten, Neferneferuaten Tasherit, Neferneferure, and Setepenre. Meritaten is mentioned in diplomatic letters, by the name Mayati. She is mentioned in a letter from Abimilki of Tyre. The reference usually is thought to date to the period when Meritaten's position at court became more important, during the latter part of the reign of Akhenaten. It is possible, however, that the letter refers to the birth of Meritaten.

She was married to Akhenaten's successor, the Pharaoh Smenkhkare.

Inscriptions mention a young princess named Meritaten Tasherit, who may be the daughter of Meritaten and Smenkhkare. Inscriptions from Ashmunein suggest that Meritaten-tasherit is the daughter of Meritaten. The scene dates to the reign of Akhenaten, and this means the father of the young princess could be Akhenaten. If so, this means Akhenaten took his own daughters as wives. Another princess named Ankhesenpaaten Tasherit had been suggested as an additional daughter of Meritaten, but it is more likely that she is a daughter of Ankhesenpaaten.

Additionally, Meritaten is speculated to be mother of Tutankhamun, either by Smenkhkare, or by her own father Akhenaten.

———

Ubaid Period: Mangbetu & The Migration of Haplogroup E

Artifacts of King Tut: Blooming Lotus to Resting Place

Daughters born to Akhenaten and Nefertiti: Neferneferure and Neferneferuaten Tasherit

Amenhotep the Magnificent & The Amarna Letter

The Pharaoh's Private Mail: Curator's Corner with Irving Finkel

———

Notable observation: The onomastic—or agglutinative—material of “Aya” in Mayati and Maya (High Priest of Amun; treasurer).

Other considerations: Karnak and Ninkarrak/Karrak (Ninkarrak: “Lady of Kar”).

———

Source: https://en.wikipedia.org/wiki/Meritaten

Ancient Egypt

Djoser was the first king of Dynasty 3 at the beginning of the Old Kingdom. His Step Pyramid and the surrounding mostly solid dummy structures are the earliest preserved stone buildings in Egypt. They represent an attempt to create an eternal royal residence of durable materials for the afterlife.

Tiles mounted between sculpted limestone ledges decorated the walls of the galleries underneath Djoser's Step Pyramid and underneath a building in his complex called the Southern Tomb. The decoration was meant to imitate the reed matting that covered the walls of his palace.

———

Source: https://www.metmuseum.org/art/collection/search/543904

Egypt or Nubia (Sudan)

This complex open-work pendant depicts a lion-headed goddess suckling a small standing figure. The goddess wears a tripartite wig topped by a double crown and a long, tight dress. A lion ruff frames her face. She sits on an elaborate throne, which features a winged cobra with a sun disk on its side. While protectively extending her proper left arm around a small figure standing in front of her, her proper right hand reaches to her breast to suckle this person. From larger depictions we know that this is the king.

———

Source: https://www.metmuseum.org/art/collection/search/329853

Dictionary of Deities and Demons in the Bible (DDD)

Entry I.

Aya was the name of a syncretistic deity in Ugarit, equated with the Mesopotamian deities Aya and Ea. The name is of unknown etymology.

ROBERTS (1972: 20-21) argued for a original spelling 'ay(y)a deriving from an original root *HYY "to live" and related it to the adjective hayy(um) "alive" in Hebrew, Syriac and Arabic.

In the OT Aya occurs several times (e. g. Gen 36:24: 2 Sam 3:7; 1 Chr 7:28) as a proper name. It is regarded by some authors as a hypocoristic form to be connected with the Ugaritic deity.

~

Entry Il.

Aya is mentioned in the trilingual Ugaritic god-list RS 20.123+ (J. NOUGAY-ROL, Ug 5 [1968] 248:32): *A-A: e-ia-an: ku-šar-ru.

The logographic writing *A-A is used in Mesopotamia to denote the goddess Aya, the spouse of the sun-god Shamash (Shemesh). She was worshipped together with him in Sippar, Larsa and perhaps also in Babylon. Like Shamash she was a deity of light sharing several aspects with Ishtar too. The Babylonians worshipped her as a young girl and called her kallatu "bride" and hirtu "spouse".

Aya is attested already in Presargonic personal names (BOTTÉRO 1953:32) and therefore one of the oldest Semitic deities known to us from Mesopotamia. Her equivalent in the Sumerian pantheon was named Shenirda or Sudaga (A.
FALKENSTEIN, ZA 52 [1957] 305). An Edomite king by the name of Aya-rammu is mentioned in Sennacherib's annals (D. LUCKEN-BILL, The Annals of Sennacherib [OIP 2; Chicago 1924] 30: ii 57).

In the Ugaritic god-list Aya is preceded by the Ugaritic Sun-Goddess Shapshu.

This deity was female, and this change in gender might have been the reason for connecting the logographic writing of her companion (*A-A) with the almost homophonic Hurrian name (Eyan) of Ea, the Akkadian god of sweet waters and wisdom, and with his Ugaritic equivalent Kushara (kyr, -Koshar). Ea too is known from Presargonic personal names and belongs to the oldest Semitic pantheon in Mesopotamia (ROBERTS 1972). In all probability he was originally a god of springs and wells, and was soon equated with Enki, the Sumerian god of wisdom and skills, whose domain was the Abzu—the subterranean sweet-water ocean— and who was worshipped in the South-Mesopotamian city of Eridu (modern Abu-Shahrain, Ends of the Earth). He combined knowledge and wisdom with the cleansing and restorative powers of fresh-water. In Sumerian mythology, Enki is one of the creators and organizers of the universe. Especially the creation of man is ascribed to him. Within Akkadian epic tradition he increasingly assumed the role of a trickster, whose advice saved gods and humans alike from seemingly hopeless situations. He was revered for instance, for saving the human race from total destruction by the deluge. As a patron deity of erudition and scholarship on the one hand, and incantations and purification rituals on the other, Ea became one of the supreme gods in the Mesopotamian pantheon. During the first millennium BCE most of his functions had already been transferred to his son Marduk, the city god of Babylon, but Ea remained the ultimate source of wisdom and deep insight throughout Mesopotamian history.

~

Entry III.

In the OT Aya is found several times as a personal name. In Gen 36:24 and 1 Chr 1:40 as name of the eldest son of Zibcon and in 2 Sam 3:7: 21:8.10 and 11 as name of the father of Rizpah. Twice Aya is mentioned as the name of a place in connection with Bethel (1 Chr 7:28 and Nch 11:31).

Several authors (GINSBERG & MAISLER, JPOS 14 [1934] 257; W. FEILER, ZA 45
[1939) 219-220: J. BLENKINSOPP, Gibeon and Israel [Cambridge 1972] 126 n. 46) connected these names as hypocoristic
forms with the Hurrian deity Aya.

Other scholars regarded Aya as an animal name ("hawk, kite") used as personal name (IPN 230), or as interrogative pronoun "where is...?" (W. F. ALBRIGHT, JAOS 74 [1954) 225-227).

Most dictionaries distinguish between the personal names and the place name.

———

A Child of Light & The Narrative of Nigerim

A Rare Deep-Rooting D0 African Y-Chromosomal Haplogroup and Its Implications for the Expansion of Modern Humans Out of Africa

The Pharaoh's Private Mail: Curator's Corner with Irving Finkel

Gula Goddess and a Gula People

Belonging to the King, Bulla of Hezekiah

———

Notable observations: The onomastic—or agglutinative—material of “Kush” in Kushara and “Aya” (variant: Aia, Aja*, Ayah, etc.) in the following:

- Ayanis Kalesi (Turkey)
- Aya Castle (Japan)
- Himalayas (Tibetan Plateau)
- Ehyeh asher ehyeh/Hayah (“I am that I am”)
- Haya (Mesopotamian goddess)
- Maya (High Priest of Amun; treasurer)
- Mahāmāyā (mother of Buddha)
- Mayati (Meritaten)
- Yeho'ezer ben Hosh'ayahu (Seal)
- Merneferre Aya (Egyptian Pharaoh)
- Dārayavaʰuš (Darius the Great)
- Kayyamanu (Astrology; Mandaean/Akkadian)

etc…

Aja - The Akkadian goddess of the dawn, consort (wife) to Shamash. She was associated with youth, sexual love and marriage and was referred to as `The Bride'. Aja (also known as Aya) developed from the more ancient and very popular Sherida of the Sumerians.

In Yoruba, Nigeria the term for wife is Aya—wife of Shamash.

Also noteworthy, Shamanism (Shamash) paired with the term Ayahuasca (Aya).

———

Source: https://archive.org/details/dictionary-of-deities-and-demons-in-the-bible-van-der-toom-becking-van-der-horst

Source (PDF): https://bookofmormonism.com/wp-content/uploads/2022/11/dictionary_of_deities_and_demons_in_the.pdf

Source: https://www.reddit.com/r/AncientCush/s/7HulhcDC1p

The British Museum—still frame film from Irving Finkel reads the Pharaoh's private mail

Over 3,000 years ago, the rulers of the ancient world were sending each other letters: negotiating marriages, exchanging lavish gifts, complaining about missing gold, reporting wars and, occasionally, desperately begging Egypt to send help.

The Amarna Letters are an extraordinary collection of cuneiform tablets discovered at the ancient Egyptian city of Akhetaten (modern Amarna). Dating largely to the 14th century BC, they preserve diplomatic correspondence between the Egyptian pharaohs and the rules of the Late Bronze Age world.

Join Irving Finkel as he explore how the Amarna Letters were discovered, why Egyptian officials were corresponding in a Mesopotamian language, and what these remarkable tablets reveal about warfare and politics in the ancient world.

Turns out international diplomacy hasn't changed that much in 3,300 years.

———

Amenhotep the Magnificent & The Amarna Letter

Ancient Near East Map: 2600-700 BCE

———

Notable observations: Sumur (capital) and Mesopotamian god Ninurta (consort: Gula; Nimrod association) references in Amurru (Amorite) correspondence from Canaan—for relative context see An Historical Text Book and Atlas of Biblical Geography.

This includes Bet Šamaš (Shamash) regional correspondence from Canaan to Egypt.

Also noteworthy, Haya goddess of Mesopotamia and Haya people—both presenting onomastic, or agglutinative, material of “Aya” in Afro-Asiatic context:

Other sources on the origin of the term Haya cite oral accounts that state it derives from a goddess named Muhaya

This includes the onomastic—or agglutinative—material of “Antu” in Bantu (Niger-Congo).

For potential textual-origin of “Niger” see A Child of Light & The Narrative of Nigerim.

———

Source (video): https://youtu.be/3MZq_ZQDhJA?is=YjA8yweJAbjludIm

Meroë was an ancient city on the east bank of the Nile about 6 km north-east of the Kabushiya station near Shendi, Sudan, approximately 200 km north-east of Khartoum. Near the site is a group of villages called Bagrawiyah (Arabic: البجراوية). This city was the capital of the Kingdom of Kush for several centuries from around 590 BC, until its collapse in the 4th century AD. The Kushitic Kingdom of Meroë gave its name to the "Island of Meroë", which was the modern region of Butana, a region bounded by the Nile (from the Atbarah River to Khartoum), the Atbarah and the Blue Nile.

The city of Meroë was on the edge of Butana. There were two other Meroitic cities in Butana: Musawwarat es-Sufra and Naqa. The first of these sites was given the name Meroë by the Persian king Cambyses, in honor of his sister who was called by that name. The city had originally borne the ancient appellation Saba, named after the country's original founder. The eponym Saba, or Seba, is named for one of the sons of Cush (see Genesis 10:7). The presence of numerous Meroitic sites within the western Butana region and on the border of Butana proper is significant to the settlement of the core of the developed region. The orientation of these settlements exhibit the exercise of state power over subsistence production.

The Kingdom of Kush which housed the city of Meroë represents one of a series of early states located within the middle Nile. It was one of the earliest and most advanced states found on the African continent. Looking at the specificity of the surrounding early states within the middle Nile, one's understanding of Meroë in combination with the historical developments of other historic states may be enhanced through looking at the development of power relation characteristics within other Nile Valley states.

The site of the city of Meroë is marked by more than two hundred pyramids in three groups, of which many are in ruins. They have the distinctive size and proportions of Nubian pyramids.

Meroë in Jewish legend

Jewish oral tradition avers that Moses, in his younger years, had led an Egyptian military expedition into Sudan (Kush), as far as the city of Meroë, which was then called Saba. The city was built near the confluence of two great rivers and was encircled by a formidable wall, and governed by a renegade king. To ensure the safety of his men who traversed that desert country, Moses had invented a stratagem whereby the Egyptian army would carry along with them baskets of sedge, each containing an ibis, only to be released when they approached the enemy's country. The purpose of the birds was to kill the deadly serpents that lay all about that country. Having successfully laid siege to the city, the city was eventually subdued by the betrayal of the king's daughter, who had agreed to deliver the city to Moses on condition that he would consummate a marriage with her, under the solemn assurance of an oath.

———

Frequency of Haplogroup J1 in Sudan and Ethiopia

Biblical context:

An Historical Text Book and Atlas of Biblical Geography

The Table of Nations: The Geography of the World in Genesis 10

Catholic Encyclopedia: Cush

———

Source: https://en.wikipedia.org/wiki/Meroë

Source: https://en.wikipedia.org/wiki/Shendi

Penn Museum—An Ancient Babylonian Map on a Clay Tablet, made about 1,500 years Before Christ.

Among the collections in the Babylonian Section of the Museum is a clay tablet upon which an ancient engineer drew a map showing canals, villages and fields. It shows part of an agricultural area near the city of Nippur and was made in the Cassite Period about 1,500 years B.C. The rural life of ancient times in this historic land has here a visual commentary, and we see how the peasants lived together in villages, having village commons for their flocks and a municipal marsh to furnish a most necessary article of domestic life, the cane reed. Assuming that the orientation of the map is the ordinary one employed in other Babylonian maps, the reader will be able to trace the several features of the country and their details.

The skeleton of the plan is made by the canal which enters from the northeast corner of the district, flows south-southwest and turns in a rough parabolic curve to retreat at the same angle toward the north-northwest. At the center of the district marked by the end of the parabola enter from the southeast and southwest corners two canals which unite with the main canal. In the extreme northeast corner is a town Bit-Kar iliuNusku, indicated by a small circle and an inscription. The northeast wing of the canal on which this town lay is called Nar-bilti or “Canal of the burden,” a name which refers to the agricultural products brought to and fro upon the canal. This name, and others about to be discussed, show that these canals were arteries of trade as well as streams to supply the fields with water. The town Kar-Nusku is mentioned in temple accounts of the city of Nippur as supplying sheep and grain for the support of the temple priests. In the northwest corner on the left branch of the canal is the town âluHamri, also mentioned in the accounts of the temples at Nippur. Therefore the northwest branch of the canal bears the name Nar-Hamri. (According to references in Assyrian inscriptions hamru designates a place where the cult of the fire god was established.) The canal entering from the southwest is called the “Irrigation of Bêlšunu” (nam-gar Bêlšunu), because it supplied the estate of Bêlšunu with water. This estate lay outside the limits of the map. Unfortunately the southeast section is broken, but the inscription on the canal which enters from this region begins nam-gar, or irrigation, which shows that it also supplied water to the estate of some land owner whose property lay in this region.

Geographically and probably essentially the point of chief interest in the mind of the map drawer is the field which occupies the cone-like space at the end of the parabola, which is also the center of the map. Their field bears the inscription “Field between the canals, the contents (?) are eight gul (a measure of area in the Cassite and Assyrian inscriptions) field of the palace.” Therefore the map maker really wished to give an accurate drawing of the field belonging to the royal estates and we may assume that he did his work at the king’s injunction and that the tablet has come to us from the royal archives of Nippur. The Cassite kings nominally held court at Babylon as the capital of Babylonia, but their favorite residence appears to have been at Nippur. North of this field passes between the Nâr-bilti and the Nar-Hamri the waterway a-tap [ ]—kur-ru-ti (?). Still further to the north is a second cross waterway a-tap ša-te-e or “stream that gives to drink.” The field between these waterways bears no inscription. The land lying north of this cross canal is called the “Marsh land of the city Hamru.” In the economic life of ancient Babylonia the marshes formed an essential factor and were indispensable in each district, since they supplied reeds. The reed was used for making baskets, household furniture, firewood, hedges and even for the writing stylus. It must be remembered that forests in our sense of the term were unknown in southern Babylonia, hence the reed which grew to enormous size largely supplanted wood in the economic life of the Sumerians and Babylonians. Separated by a line from this public marsh land, owned by the village Hamru, is the large “Field of Marduk” in which lay to the north opposite Hamru and off the north edge of the map the village Bit-iliuMarduk, or “House of Marduk.” Perhaps a temple of this god stood there; in any case this large field in the northern part of the district belonged to the temple estate which supported the cult of Marduk, either a local cult or the cult of the great temple far away in Babylon.

Across the canal to the east of the field of the palace is the “Field Ku-ri-li of the barû priest,” and on the other side to the west is a much larger field called “Field of the table of the barû priest.” The barû priest was the seer of the Babylonians, whom they invariably consulted about all future events. This learned priesthood was attached to all the great temples and, as we see here, owned valuable landed estates. The idea of a state supported order of seers seems preposterous to us, for divination is considered illegal, but Babylonian religion was supercharged with magic and mystery. Kings and laymen undertook no important tasks, launched no important ventures without consulting these sages of the liver omens, of oil omens and of every conceivable kind of divination. They formed an important part of the priesthood and hence we find them on our map in possession of estates more valuable than those of the king himself. To the north of the Field of Kurili passes the cross canal Nar-battum, or “Canal at the side,” a name also given to a waterway passing from the Narbilti southward into this cross canal. The long field thus cut off by these two “Side Canals” on the northeast is called the “Field of the boundary” (ikil la-ma-tum). Bounding the map along the eastern edge is a canal running straight north to south called “Irrigation of Bur-rim-maš-hu,” a phrase obscure. Beyond the limits of the map on the east are two extensive fields, the one on the north having the name “Field of Bit Kar-Nusku,” that is, field belonging to the village Bit Kar-Nusku, which lies in adjacent territory. The name of the village really means “House of the man Kar-Nusku,” being named after a wealthy citizen. According to our map the field was a kind of municipal common. South of this field lies the “Field of Bit Nadin-Marduk,” also a municipal property.

Occupying the truncated cone shaped space south of the field of the palace at the center of the map is the field Mut-bi-lu, which probably means dry or arid land. South of this field between the canals which enter from the lower corners of the map is the field Lu-du-u, a word of unknown meaning, perhaps a field full of pits or old brick quarries. In the southern edge of this field is the village [ ] ba-lu, and crossing the plane of the map from this village westward to the canal of Bêlšunu, is a wide lane called Ba-li-tum, probably non est, that is the land claimed by nobody and used as a highway. South of this is a triangular shaped field belonging to a man Qatnu, in which is located a village which also bears his name. The same Qatnu owns a field across the canal of Bêlšunu to the west. Beyond the southern limit of the map is the field of Har-ra [ ]. To the east of the field Mutbili across the canal is another part of the lands belonging to the barû priests of divination. It has the inscription “Field of the gate of the city” (ikil-Bâb-âli-ki).

It remains to conduct the reader to the northwestern part of the district. Here in the extreme corner is the village Hamri already mentioned situated in a field which bears no name, perhaps the municipal property. South of this area is the field in which we find a village with a curious name Tîl-amel-haššâ, or “Hill of the Fifty men.” The local history of this town which would elucidate its interesting name is unknown. The field itself bears no inscription and was probably a village common also. A small canal (a-tap-hu-un-[ ]-i) separates the two village properties just described. The large field of the “table of the barû priest” is bounded on the north by the cross canal a-tap paššuri, or “canal of the table.” These names refer to the properties settled by royal decree upon this religious order for the support of their table; in precisely the same way certain lands in Europe became the property of monastic orders in the Middle Ages, being destined to provide food for the table of the order. The institution still survives in modified form in the charters of the older English universities.

The map also throws a welcome light upon an obscure law in the great law code of Babylonia which bears the name of Hammurapi. In the column XV lines 65 following, we have a reference to the custom of blowing a horn at the village gates to notify the shepherds on the plains that the grazing season was over. These rural villages in which the peasants congregated from the surrounding plain appear to have been so arranged that the village buglers were able to make the shepherds and farmers hear the sound of the horn in every part of Babylonia. The map will suffice to show how carefully the walled villages were assigned to the adjacent rural districts.

———

Catholic Encyclopedia: Nemrod (Nimrod)

Gula Goddess and a Gula People

The Map of the World (Late Babylonian) (6th century BC) (The British Museum)

Ancient Near East Encyclopedia (Kuš/Kush): Artifacts and Textual Record

Ancient Near East Map: 2600-700 BC

———

Notable observations: The onomastic—or agglutinative—material of “Kas” in Kassite, Kasi, Kasu, etc. in its association with Kush (a people-group associated with Ham, according to biblical narrative).

This also includes the onomastic—or agglutinative—material of “Ham” in Nar-Hamri, city Hamru, village Hamri, Hammar Marshes, and Hammurapi.

———

Source: https://www.penn.museum/sites/journal/530/

Source: https://collections.penn.museum/collections/object/98408

Source: https://collections.penn.museum/collections/object_images.php?irn=98408#image2

Bird et al., Science Advances Vol. 9, No. 13

Previous studies have highlighted how African genomes have been shaped by a complex series of historical events.

Despite this, genome-wide data have only been obtained from a small proportion of present-day ethno linguistic groups.

By analyzing new autosomal genetic variation data of 1333 individuals from over 150 ethnic groups from Cameroon, Republic of the Congo, Ghana, Nigeria, and Sudan, we demonstrate a previously under-appreciated fine-scale level of genetic structure within these countries, for example, correlating with historical polities in western Cameroon.

By comparing genetic variation patterns among populations, we infer that many northern Cameroonian and Sudanese groups share genetic links with multiple geographically disparate populations, likely resulting from long-distance migrations.

In Ghana and Nigeria, we infer signatures of intermixing dated to over 2000 years ago, corresponding to reports of environmental transformations possibly related to climate change.

We also infer recent intermixing signals in multiple African populations, including Congolese, that likely relate to the expansions of Bantu language-speaking peoples.

———

Notable observation: Genetic overlaps on or around 0 BC/AD in the Niger, Nigeria, Chad, and Cameroon region

Other consideration: The Flight into (or through) Egypt by Mary and Jesus (Yehsua), after the visit by the three Magi.

———

Source: https://www.science.org/doi/10.1126/sciadv.abq2616

Ancient Nubia

Amanishakheto was a queen regnant (kandake) of Kush who reigned in the early 1st century AD. In Meroitic hieroglyphs her name is written "Amanikasheto" (Mniskhte or (Am)niskhete). In Meroitic cursive she is referred to as Amaniskheto qor kd(ke) which means Amanishakheto, Qore and Kandake ("Ruler and Queen").

Amanishakheto is believed to have been the direct successor of the earlier queen regnant Amanirenas. Amanishakheto's mother is recorded to have been named Ar(...)tḫwit; the relation between Amanishakheto and Amanirenas is thus unknown. The chronologically next Kushite ruler, and thus Amanishakheto's possible successor, was another queen regnant, Shanakdakhete.

Amanishakheto is best known for a collection of jewellery discovered in her pyramid in 1834 by Italian treasure hunter Giuseppe Ferlini, who destroyed the pyramid in search of its burial goods. It was a treasure that fulfilled all his expectations: it consisted of 10 bracelets, 9 shield rings, 67 signet rings, 2 collars or necklaces, and a large number of amulets, all created by the best craftsmen of the Kingdom of Meroë. These pieces are now in the Egyptian Museum of Berlin and in the Egyptian Museum of Munich.

———

Source: https://en.wikipedia.org/wiki/Amanishakheto

Still image film from Dr. Finkel’s interview with Lex Fridman regarding the Round Ark Tablet (in cuneiform) and flood narratives

In 2009 the Deputy Keeper of the Middle East at the British Museum, Irving Finkel, made a study of a cuneiform tablet from 1750 BCE that contained a flood narrative similar to that of the story of Noah's Ark. The fact that these versions of the Flood Story precede the Biblical version with the one God and Noah by a thousand years caused a sensation in 1872 when British Museum Assyriologist George Smith announced he had found the first cuneiform account of the Great Flood. Dr. Finkel first encountered a recently discovered small cuneiform tablet in 1985, which was one of several pieces brought to the British Museum for expert assessment. Several versions of the Epic of Gilgamesh were already known. The earliest surviving tablets date to the 18th century BCE and are named after its hero, Atra-Hasis. Finkel was able to read the clean first verses of the tablet, famous among Assyriologists as the opening lines of the Atra-Hasis Flood Story. He was unable to gain access to translate the whole tablet until 2009.

Sixty lines of the Ark Tablet go into great detail on the design of the boat and the materials, including sufficient details of its dimensions and construction to enable a copy to be attempted. The tablet describes essentially a very large coracle or kuphar, made of rope on a wooden frame. The design was effectively a very large scale version of coracles used until the mid-twentieth century in Iraq. However, the quantities specified were enormous. In Ancient Mesopotamian units of measurement, the tablet described a boat with the area of 1 field, sides 1 nindan high, and requiring 14,430 sutu of palm fibre rope for its construction. That is enough palm-fibre rope, wooden ribs and stanchions to build a coracle 3,600 square meters (39,000 sq ft) in area, almost two-thirds the size of a soccer field, with walls 6 meters (20 ft) high. If the amount of rope described were laid out in a single line, it would be 500 km (310 mi) long. Because the hull was to be made of fibrous rope, bitumen was specified in the tablet to waterproof the boat.

———

Ancient Flood Stories

c. 2900 BC: Ziusudra (Sumerian)

c. 2200 BC: Gun-Yu (Chinese)

c. 1750 BC: Atrahasis (Babylonian)

c. 1200 BC: Utnapishtim (Akkadian)

c. 1000 BC: Manu (Indian)

c. 600 BC: Noah (Biblical)

c. 360 BC: Deucalion (Greek)

———

Notable Observations: The Table of Nations, in the Torah (Genesis 10:6-20), references:

(1) Cush relationship with Shinar (Sumer), Akkad, Ashur (Assyria), etc.

(2) Misraim relationship with Anamim (JSTOR journal “The Anu in India and in Egypt” regarding the Anamim reference to Anumim, plurality of Anu—see Alexander The Great citation; and, An Introduction to Anu: The Origin of Egyptian Civilisation)

(3) Canaan relationship with Hittites, Amorites (Babylonian King Hammurabi), and Sinites (people-group plurality of Sin).

Also noteworthy, the onomastic—or agglutinative—material of “Anu” in Manu (India) and “Nap” in Naphish (son of Ishmael), Naphtuhim (son of Misraim) and Utnapishtim.

Haplogroup DE Map

Frequency of Haplogroup J1 in Sudan and Ethiopia: see the overlaps with the following sites—and speculations—in the dense areas of the map:

- Queen of Sheba (source)
- Mount Sinai (source)
- Durupınar site (source)

———

Source (Video): https://youtu.be/vnIOtTVUYUI?si=2yNczuSg8v1yQ7Qp

Source: https://en.wikipedia.org/wiki/Finkel%27s_replica_of_Babylonian_ark

Bulla of Hezekiah—Canaanite and Aramaic seal inscriptions

From around the 8th century BC, the winged solar disk appears on Hebrew seals connected to the royal house of the Kingdom of Judah.

Many of these are seals and jar handles from Hezekiah's reign, together with the inscription l'melekh ("belonging to the king").

Typically, Hezekiah's royal seals feature two downward-pointing wings and six rays emanating from the central sun disk, and some are flanked on either side with the Egyptian ankh ("key of life") symbol.

Prior to this, there are examples from the seals of servants of king Ahaz and of king Uzziah.

Compare also Malachi 4:2, referring to a winged "Sun of righteousness",

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings...

— Malachi 4:2 KJV

———

Proto-Sinaitic/Canaanite script/alphabet is considered the earliest form of the alphabet. According to common theory, Israelites, Canaanites or Hyksos (“rulers of foreign lands") who spoke a Canaanite language repurposed Egyptian hieroglyphs to construct a different script.

———

The Hezekiah bulla is the only seal impression belonging to an Israelite or Judean king ever to have been found in controlled scientific excavations. It was found just 3 meters away from the Isaiah bulla, in the same assemblage of soil, dating to the time period of Hezekiah (late eighth century B.C.E.)

The bulla was unearthed in 2009; however, due to some minor damage to its face, the full significance of what was written on it wasn’t realized.

In full, the bulla reads:

“Belonging to Hezekiah, [son of] Ahaz, King of Judah.”

The inscription on this bulla not only proves the existence of the powerful Judean King Hezekiah, but also confirms the existence of his father, King Ahaz. The symbols on the Hezekiah bulla also provide an interesting glimpse into royal Judean life.

The Winged Sun

While this is the first Judean seal to be unearthed in a professional excavation, several other seals belonging to King Hezekiah have come to light in the antiquities market (AM)—a place where artifacts of unknown provenance are bought and sold. This new seal impression helps confirm the legitimacy of the AM seals belonging to Hezekiah. Some of these AM seals bear the image of a scarab beetle with proud, upturned wings, rolling a sun disk. This is a deeply Egyptian symbol of the creator-god Khepri. The Prophet Isaiah warned against the Egyptian influence creeping into Judah before the Assyrian invasion (e.g. Isaiah 30-31). Hezekiah’s scarab seals would underscore the reason for those warnings. In addition to these seals, a number of lmlk jar handle seals belonging to Hezekiah bear an inscription of a winged scarab.

This new bulla indicates a significant change in royal logo design. As summarized by Dr. Eilat Mazar, based on the design, this seal can best be attributed to the time directly after Assyria’s invasion and Hezekiah’s miraculous healing. The rare display of a sun with downturned wings indicates protection. The ankh motifs at the sides, while still essentially Egyptian in nature, are universally understood to symbolize life—thus, the added years of Hezekiah’s life after his healing. Several biblical verses parallel the sun and wings imagery. For example, Psalm 84:12: “God is a sun and a shield”; Psalm 91:4: “He shall cover thee with His pinions, And under His wings shalt thou take refuge”; Ezekiel 16:8: “I spread My wing over you” (New King James Version). In particular, the imagery on this bulla is vividly expressed in Malachi 4:2: “The Sun of Righteousness shall arise with healing in His wings …” (NKJV).

The winged sun may also carry additional meaning—hearkening to the miracle performed at the time of Hezekiah’s healing, when the sun “moved” and the shadow on the sundial of Ahaz turned backward 10 degrees (2 Kings 20:9-11). Perhaps even the lines extending from the sun—terminating in circular dots—are a depiction of this sundial, rather than solar rays.

LMLK Seals

LMLK seals were stamps on the handles of official vessels used during the reign of King Hezekiah. The handles bear the inscription LMLK, Hebrew for “Belonging to the King.”

A large percentage of lmlk seals bear the image of a two-winged sun—perhaps these were produced alongside this new royal seal in the latter part of Hezekiah’s life as a broad administrative change to the winged scarab LMLK seals and early personal seals of Hezekiah.

———

Notable observation: Abraham’s and Joseph’s relationship with high-born Egyptians through Hagar (daughter of or association with a Pharaoh) and Asenath.

Also noteworthy, the onomastic—or agglutinative—material of “ham” in Abraham and the circumfix of “sen” (variant: Sin?) in Asenath.

An Historical Text Book and Atlas of Biblical Geography:

B. Ham
II. Misraim (Egypt, relative Kushite timeline)

B. Ham
IV. Canaan (modern-day Palestine-Israel)
8. The Sinite

See Sin on the North Africa coastline—right of Nile Valley on map—and the winged Sun symbolism of Shamash (i.e. Shamash candle) while considering its association with righteousness.

———

Source: https://en.wikipedia.org/wiki/Winged_sun#Judah

Source: https://en.wikipedia.org/wiki/Proto-Sinaitic_script

Source: https://armstronginstitute.org/773-hezekiah-bulla

Source: https://en.wikipedia.org/wiki/King_Hezekiah_bulla

Source: https://www.reddit.com/r/AncientCush/s/WMXnFwe9Gr

Persepolis was the ceremonial capital of the Achaemenid Empire (ca. 550–330 BC). It is situated 60 km northeast of the city of Shiraz in Fars Province, Iran.

Kushite civilization continued for several centuries. According to Welsby, "throughout the Saite, Persian, Ptolemaic, and Roman periods, the Kushite rulers—the descendants of the XXVth Dynasty pharaohs, and the guardians of the Temple of Amun at Jebel Barkal—could have pressed their 'legitimate' claim for control of Egypt and they thus posed a potential threat to the rulers of Egypt."

Herodotus mentioned an invasion of Kush by the Achaemenid ruler Cambyses (c. 530 BC). By some accounts Cambyses succeeded in occupying the area between the first and second Nile cataract, however Herodotus mentions that "his expedition failed miserably in the desert."

Achaemenid inscriptions from both Egypt and Iran include Kush as part of the Achaemenid empire. For example, the DNa inscription of Darius I (r. 522–486 BC) on his tomb at Naqsh-e Rustam mentions Kūšīyā (Old Persian cuneiform: 𐎤𐎢𐏁𐎡𐎹𐎠, pronounced Kūshīyā) among the territories being "ruled over" by the Achaemenid Empire.

Derek Welsby states "scholars have doubted that this Persian expedition ever took place, but... archaeological evidence suggests that the fortress of Dorginarti near the second cataract served as Persia's southern boundary."

———

Ivory carving of a Nubian tribute bearer from Kalhu (biblical name Calah)

———

Notable observation: Reference An Historical Text Book and Atlas of Biblical Geography—to the right of the Persian Gulf—Pares, and Persia, in context of the Ethiopian (Cush) reference above and the following excerpt from the Kebra Nagast:

“And Tamar brought forth twins, two nations, Fârês (Perez) and Zârâ. And Fârs (Persia) was founded in the name of Fârês, and he ruled over it and his seed after him, and they were called "Farasâwîyân" (Persians). Behold now, it is proved that the King of Persia is of the seed of Shem.”

———

Source: https://en.wikipedia.org/wiki/Kingdom_of_Kush#History

Tutankhamun or Tutankhamen (c. 1342-1323 BC), was the antepenultimate pharaoh of the Eighteenth Dynasty of ancient Egypt, who ruled c. 1332 – 1323 BC. Born Tutankhaten, he instituted the restoration of the traditional polytheistic form of ancient Egyptian religion, undoing a previous shift to the religion known as Atenism. Tutankhamun's reign is considered one of the greatest restoration periods in ancient Egyptian history, and his tomb door proclaims his dedication to illustrative constructions of the ancient Egyptian gods.

Family Tree

DNA indicated a probability in excess of 99.99%" that Amenhotep III was the father of the man interred in KV55. The probability that the man interred in KV55 is the father of Tutankhamun was equally as great."

"[T]he lock of hair found in Tutankhamun's tomb seemed to link him in some intimate way to KV35EL". "Tiye's parents, Yuya and Thuya, had been found.." "..genetic analysis confirmed KV35EL as their daughter." “Furthermore, and as anticipated, the KV55 mummy genetically matched as the offspring of KV35EL."

"Perhaps the most curious results of the genetic fingerprinting came from KV35YL. She proved to be not only a daughter of Amenhotep III and Tiye but also the mother of Tutankhamun."

———

Head from the Lotus Bloom

The Head of Nefertem (also known as the Head from the Lotus Bloom or Tutankhamun as the Sun God) was found in the tomb of Tutankhamun (KV62) in the Valley of the Kings in West Thebes. It depicts the King (Pharaoh) as a child and dates from the 18th Dynasty (New Kingdom). The object received the find number of 8 and today is displayed with the inventory number JE 60723 in the Egyptian Museum in Cairo.

The Warrior

Battle scenes along the length of the chest’s sides show the king riding in his chariot, accompanied by well organized archers, lancers, cavalrymen, and fan bearers, charging the enemies of Egypt; one side of the chest features the enemies of the South, and on the other side, the Northerners.

The Resisting Piece

The golden throne of Tutankhamun was discovered in 1922 by the British archeologist Howard Carter. It was found beneath a hippopotamus funerary bed in the antechamber of the Tomb of Tutankhamun.

The Resting Place

Scenes from the north wall of the burial chamber of Tutankhamun. On the left side, Tutankhamun, followed by his ka (an aspect of his soul), embraces the god of the dead Osiris. In the center, Tutankhamun is greeting the goddess Nut. On the right side, Ay performs the opening of the mouth for Tutankhamun.

———

Notable observation: Artistic depiction of cranial elongation—natural or headshaped—in context of Afro-Asiatic references to the genetic profile of his grandfather Amenhotep III.

For relative context see An Historical Text Book and Atlas of Biblical Geography:

B. Ham
II. Misraim (Egypt)

———

Source: https://en.wikipedia.org/wiki/Tutankhamun

Source: http://www.griffith.ox.ac.uk/gri/carter/008-p1705.html

Source: https://commons.wikimedia.org/wiki/File:Tête_de_Toutânkhamon_enfant_(musée_du_Caire_Egypte).jpg#mw-jump-to-license

Source: https://commons.wikimedia.org/wiki/File:King_Tut_charging_enemies,_18th_dynasty.jpg#mw-jump-to-license

Source: https://commons.wikimedia.org/wiki/File:Painted_wooden_chest_from_the_tomb_of_Tutankhamun,_1333-1323_BCE;_Egyptian_Museum,_Cairo_(3).jpg

Source: https://commons.wikimedia.org/wiki/File:Respaldo_del_trono_de_oro_de_Tutankamón.jpg#mw-jump-to-license

Source: https://commons.wikimedia.org/wiki/File:Tumba_de_Tutankamón,_Valle_de_las_Reyes,_Luxor,_Egipto,_2022-04-03,_DD_75.jpg#mw-jump-to-license

Source: https://wellcomecollection.org/search/images?query=qkvgc8ng#

The British Museum

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Yapahu of Gezer to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten), including a request for help against marauders named as Hapiru (the Biblical Hebrews), a group known in the Near East since the early 2nd millennium BC as raiders, mercenaries and labourers, and later as simply dispossessed and homeless people; 4+4 columns?; 26 lines; complete.

~

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Yidya of Askalon to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten); 4+2?; 22 lines; obverse divided into 3 sections, writing clear; part of the reverse blank; the clay of which the tablet is composed has pieces of flint in it; complete.

~

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Labayu of Shechem to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten); 5+3?; 29 lines; the writing is written between lines; nearly complete.

———

Source: https://www.reddit.com/r/AncientCush/s/9lf4dvQYPg

Prostrating figurine of Amenhotep III (Grand Egyptian Museum)

Amenhotep III (lit. '"Amun is satisfied"'), also known as Amenhotep the Magnificent or Amenhotep the Great, was the ninth pharaoh of the Eighteenth Dynasty. According to different authors following the "Low Chronology", he ruled Ancient Egypt from June 1386 to 1349 BC, or from June 1388 BC to December 1351 BC/1350 BC, after his father Thutmose IV died. Amenhotep was Thutmose's son by a minor wife, Mutemwiya.

His reign marked a time of exceptional prosperity and grandeur, during which Egypt reached the height of its artistic and international influence, making him one of ancient Egypt's greatest pharaohs. He is also one of the few pharaohs worshipped as a deity during his lifetime.

When he died in the 38th or 39th year of his reign, he was succeeded by his son Amenhotep IV, who later changed his name to Akhenaten.

Genetics

Genetic analysis has confirmed that Amenhotep III is the father of both the KV55 mummy, identified in the study as Akhenaten, and "The Younger Lady", sibling parents of his grandson, Tutankhamun. A more recent study, published in 2020, traced the family lineage via Y-chromosomes and mtDNA. Although only a partial profile was obtained, he shares his YDNA haplogroup, R1b, with his son and grandson, upholding the family tree outlined in the earlier study. However, the specific clade of R1b was not determined.

The mitochondrial haplogroup of Amenhotep III was found to be H2b, which is associated with migrations from the Pontic-Caspian steppe to South Asia and the spread of Indo-Iranian languages.

———

Amarna Letters

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Yapahu of Gezer to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten), including a request for help against marauders named as Hapiru (the Biblical Hebrews), a group known in the Near East since the early 2nd millennium BC as raiders, mercenaries and labourers, and later as simply dispossessed and homeless people; 4+4 columns?; 26 lines; complete.

~

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Yidya of Askalon to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten); 4+2?; 22 lines; obverse divided into 3 sections, writing clear; part of the reverse blank; the clay of which the tablet is composed has pieces of flint in it; complete.

~

Clay tablet inscribed in Babylonian cuneiform; letter from the ruler Labayu of Shechem to the Egyptian pharaoh Amenhotep III or Amenhotep IV (Akhenaten); 5+3?; 29 lines; the writing is written between lines; nearly complete.

———

Notable observation: In reference to the mitochondrial haplogroup mentioned above, regarding Hamitic people-groups in Out-of-Africa context see—An Introduction to Anu: The Origins of Egyptian Civilisation and The Anu in India and in Egypt.

Other relative context:

An Historical Text Book and Atlas of Biblical Geography

The Table of Nations: The Geography of the World in Genesis 10

Ge’ez: The Book of Jubilees

From Victim to Mother of a Dynasty: Tamar—a Canaanite woman (Oxford University Press)

The Kebra Nagast

Traces of the Worship of the Moon God Sin among the Early Israelites

The Sun & Sun God

The Composition of Hittite Prayers to the Sun

ZEDEQ & The Light of the World

A Child of Light & The Narrative of Nigerim

A Mighty Hunter before the Lord: Nimrod

The Winged Sun: Divinity, Royalty, and Power

———

Source: https://en.wikipedia.org/wiki/Amenhotep_III

Source: https://en.wikipedia.org/wiki/File:Figurine_prosternée,_Amenhotep_III,_GEM_189.jpg

Source: https://collections.louvre.fr/ark:/53355/cl010012168

Source: https://www.britishmuseum.org/collection/image/408118001

Source: https://en.wikipedia.org/wiki/New_Kingdom_of_Egypt

Source: https://pmc.ncbi.nlm.nih.gov/articles/PMC2987365/