The Great Strife – A sarcophagus with Musnad script in the Saqqara Pyramid

2019-08-20T22:35:00-07:00

First, I will convey to you an article by a researcher and graduate student in the Department of History and Archeology at Sana’a University. I do not want to identify the author of the article, but I am forced to identify the researcher in order to know the nature of the outputs and reading of history by our scientific institutions, so that we know the extent of the intellectual and scientific absurdity that creates the imagination of our peoples.

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the article :

Recently, it has been observed the spread of books, research and publications that contain in their content information that ancient Yemen is the land of the children of Israel and that it is the country mentioned in the Torah as a scene of Jewish events and that the Misr mentioned in the Qur’an is not Pharaonic Misr and other such theories..

The response to such writings is presented to us by ancient Yemeni inscriptions to silence and bridle the mouths of those who do not speak with that speech. The ancient Kingdom of Misr = Pharaonic Misr is mentioned by this name in many Yemeni inscriptions in various periods (pre-Christian, post-Christian, and before Islam in general)..

Knowing that this topic is not limited to Misr only, whoever reads the Yemeni Musnad inscriptions will find that they mention many geographical regions by their currently known historical names, mentioning, for example, the Levant, Mesopotamia, Assyria, Chaldean, Palmyra, Gaza, the Persians, and the Romans. And even some of the Greek islands, as you mention, India, Abyssinia, and many regions within the Arabian Peninsula, Yemen, and all those regions – the kingdoms still carry the same geographical designations to this day. Is there anyone who does not know where Mesopotamia is located, or who does not know where the Assyrians were, woo… etc

The inscription that is in our hands today, written more than 2,300 years ago, reveals and clarifies many very important facts, the details of which you will read in the context of this humble research. And, Allah willing, this research will be followed by another research that addresses the subject of the writings and writings that talk about Yemen, Misr, and the Children of Israel in an extensive manner, citing It contains Yemeni inscriptions and others from outside Yemen.

In general, this inscription is written on a wooden coffin of a Yemeni person named (Zaid Al-Dhairani). He worked as a merchant – an agent for the supply of aromatic plants and Yemeni incense used in the temples of ancient Misr. There, on the land of Kenana, his death took place among his Egyptian brothers, so his body was mummified and buried in one of the tombs of the temple of the Allah Osiris. Love, known as Serapis, next to the Saqqara Pyramid in the Arab Republic of Misr, where the coffin was found, which is currently preserved in the Cairo Museum.

It is true that the tomb thieves did not leave his body for us to identify. They stole the mummy, just as many of the mummies of the Pharaohs and others were stolen. However, the survival of the coffin itself represents much, much more to history and researchers in general.

It seems that Zaid refused except for his life to be Yemeni and his death to be Yemeni, as the language in which he spoke and wrote in its letters while he was alive was blessed to accompany him in death, as if he wanted to sleep in peace near something that connected him to the land of his homeland, so he could not find anything better than to write on his coffin an inscription in the language of his ancestors that tells a small part of the story of his life. In Misr, but he did not know that this small part was, in every sense of the word, a legacy and a great influence that testified that he was granted a privilege that was not granted to anyone except him. Placing his body in a coffin written on it with the letters of the Yemeni Musnad inside the tomb of the temple of an Egyptian Allah did not happen to anyone else, so how could the gods – the priests allow it? The presence of a language other than the one that mentioned the commands and prohibitions of the Egyptian gods in those temples, if the reason was not represented by the honor and great status that the Yemenis enjoyed in the land of Canaan, and honoring Zaid is an example of that status..

We stand today with all reverence, greatness and pride in front of the memory of an authentic Yemeni to study the inscription and to learn about a bright page from the pages of the history of the people of Yemen abroad, and also to reveal and refute some theories regarding Yemen and Misr that have spread in the modern era, and in order to prove the validity of what was mentioned above, we will begin by reviewing the text of the inscription, and we will take pauses. While explaining the content and clarifications..

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First, the text of the inscription:

1- […] N F Q N / K Z Y D E L / B N / Z Y D / B N / Z Y R N / D W B / D S E R B / A M R R N / W Q L Y M T N / K A B E T T / A L A L T / M S R / B E W M E E / T L M E T / B N / T L M E T /

2- [A L] / W Y F Q R / Z Y D E L / B W R K E / H T H R / W Y F N N W / K B / B N / K L / A B Y T T E / A L A L T / M S R / T M K E S M / K S W / B W R / K R Y E S / W Y A L Y N S /

3- B A E S / A D / M N / B E T / A L E N / A T R H F / B W R K E / K Y H K / K R F / T N Y / W A Sh t j / k t l m y s / m l k n / f t d / g y d e l / [j – l] m n s / f n f q s / a t r h f / f a l A L T / A M S / B M H R M E S ..

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Secondly, content – explanation of vocabulary:

Nafaqan: Death means death when it is said, for example, that the animals died, that is, they died and became lifeless corpses. What is meant here refers to the person’s body, and from there the meaning goes to the mummy and the coffin.

Like Zaid El: Kaf is a possessive letter meaning owned by so-and-so, meaning this thing belongs to so-and-so. Zaid El is a male proper name, and there are many inscriptions that mention people who bore this name.

However, the most important of them is an inscription – a marriage contract document for a person named Zaid Al from the Banu Dhiran

http://dasi.humnet.unipi.it/index.php?id=30&prjId=1&corId=0&colId=0&navId=357407394&recId=3157&mark=03157%2C039%2C001&vM=yes

The text of line 39 of the inscription: Zaid Il / bin / Abd / dh Dhayran / dh Ahl / Mawqa / Skarb / and Khasr / Badr / bin / Misr

The meaning: Zaid Ibn Ubaid Dhu Dhiran, from the people of Muqaqa, got married and paid a dowry in Badur from Misr. Some believe that he is the same as Zaid Il, the owner of the coffin.

Bin Zaid: Bin, the term sonship and adoption means son, son, and what is meant is Zaid ibn Zaid

Bin Dhiran: tribal lineage, meaning from the Bani Dhiran

It is a tribe mentioned in many inscriptions whose homes are currently in Al-Jawf Governorate

http://dasi.humnet.unipi.it/index.php?id=30&prjId=1&corId=0&colId=0&navId=357407394&recId=2917&mark=02917%2C004%2C005&vM=yes

Dha and W: The letter Dhal here = Dhu, which is one of the five names meaning “Sahib.”

As for the word wab, it may mean tribe

There are those who see it as a reference to the Pharaonic deity B

D-Sarib: The letter D is a noun connected to the meaning of which, and the word Sarib means a merchant, that is, a professional in commercial work such as importing and exporting..

Myrrh and Qalima: Myrrh is known to be one of the medicinal and aromatic plants that was used in making incense, and Qalima is cinnamon.

Kapetit: Kaf is a possessive letter that was previously explained, and the meaning here is for houses – temples

Alalt: Gods

Misr: This explicit word refers to the land of Misr, known as the Land of Kenanah, or the Arab Republic of Misr currently, or the Pharaonic Kingdom of Misr, and the evidence for this is what the inscription mentions in the following context..

Byumhi: in days, in a time, in an era

Talmith bin Talmith: What is meant here is Ptolemy bin Ptolemy, and this means that Zaid died during a period of time when Misr was under the rule of the Ptolemies. This was the first to rule Misr, including Ptolemy bin Lagus, who is known as Ptolemy I = Soter the Savior.. In the beginning he was ruler of Misr. By Alexander the Great and he continued in this position from the year 323 BC to the year 300 BC. Then he became independent in ruling Misr until he died in the year 284 BC. His son Philadelphus, known as Ptolemy II, assumed power after him and continued to rule from the year 284 BC to the year 246. BC. He is mentioned in this inscription.

For more information about the Ptolemaic rule of Misr, please visit this link

http://www.alzakera.eu/music/vetenskap/Historia/historia-0144-5.htm

Here I would like to point out that this is a response that silences all the mouths that say that the Misr mentioned in the Holy Qur’an is another country other than Pharaonic Misr, and that the Misr mentioned in Yemeni inscriptions is not Pharaonic Misr. This designation is for Pharaonic Misr itself, and the evidence is that the rule of the Ptolemies was in ancient Misr, knowing that what The later inscription confirms this clearly.

Ali: Ill, meaning he was afflicted with a disease, as if it were said: So-and-so suffers from an ailment in his body

Weqar: a word indicating the end of life, meaning he died, passed away, perished

Zaid El: The person intended to have died is Zaid El, the owner of the coffin

Burkha: Ba is a preposition, and Burkha is a month, and the meaning is in a month

Hathar: Hathar – Hatour, which is one of the months of the Coptic calendar and currently corresponds to the month of November.

This is a list of Coptic months

https://ar.wikipedia.org/wiki/%D8%AA%D9%82%D9%88%D9%8A%D9%85_%D9%82%D8%A8%D8%B7%D9%8A

This also confirms that Misr is the same as Pharaonic Misr. The Coptic calendar was not used except in ancient Misr, and I believe that the Copts of Misr use it to this day with the same names of the ancient months.

Here I would like to point out that in the Egyptian city of Memphis there was a goddess named (Hathor – Hathar) and her name means the house – the seat of Horus. She is considered one of the most famous Egyptian gods, as she is the eye of the Allah Ra, which destroyed his enemies. In addition, she was worshiped by the Egyptians in the city of Thebes in particular as a Allah of the dead. Inscriptions, drawings, and statues often show her in the form of a woman carrying a crown on her head in the form of two horns with a sun disk between them. She also appears in the form of a cow, and sometimes a lioness, a snake, or a tree.

More information about the goddess Hathor, please see this link

http://www.civilizationguards.com/2014/04/research-hathor.html

Yafnu: Yafnu is a present tense verb meaning to send, to send, and the waw is plural and what is meant is sent.

Kibb: A word with unknown meaning, but from the context it can be said that it is one of the materials for mummification. Knowing that the word ‘kibbi’ means applying perfume with a fragrant scent, and this word is still in use today in Yemen.

It can also be assumed that the meaning of kabba refers to abundance and abundance

It is said that he poured perfume on him, that he poured perfume on him

Ben all his houses: from all the temples

The gods of Misr: the gods of Misr = the ancient kingdom of Misr, Pharaonic Misr, the land of Canaan..

Tamakhhasam: There is a difference between researchers in the meaning of the word…but from the context we understand that the word is composed of two syllables: Tamakhah may be a type of cloth + poison. Verbal suffixes in the Ma’in dialect are equivalent to the ha’ in the Sabaean dialect.

Kisoo: Qibla is a robe, and the word here is plural, meaning “Qibla.”

Linen: Linen is a type of special cloth used to shroud the dead, and some say it is linen cloth

Kashyas: The letter kaf refers to ownership and was previously explained, and the word “syhis” means a gift sent to someone, and what is meant is “Zaid.”

“Yasallins”: The two letters “Seen” are verbal additions, and the root of the word “ya’ala” means “he raised” – “raised.”

And height – raising here means raising one’s status and position and in the sense of raising one’s necks

It may also refer to removing what is attached to the corpse, which is closest to the context

So that what is meant is as if the person saying: The affliction has been removed from the body of so-and-so

Bahas: A word about which researchers disagreed, but we believe that it is part of the word ‘baas’ meaning evil and disease, so the letter ha is a verbal extra.

When we connect it with the word “sallinis,” it confirms that raising the disease was removing the disease or removing the sins and diseases attached to the body through prayers and rituals during the mummification stage, meaning that the word carries two meanings that have the same connotation.

Knowing that the soul in hieroglyphics is called (Ba) and appears in the drawings in the form of a bird

More information about the soul in ancient Misr at this link

https://ar.wikipedia.org/wiki/%D9%85%D9%81%D9%87%D9%88%D9%85_%D8%A7%D9%84%D9%85%D8%B5%D8%B1%D9%8A%D9%8A%D9%86_%D8%A7%D9%84%D9%82%D8%AF%D9%85%D8%A7%D8%A1_%D8%B9%D9%86_%D8%A7%D9%84%D8%B1%D9%88%D8%AD#.D8.A8.D8.A7_.28.D8.A7.D9.84.D8.B4.D8.AE.D8.B5.D9.8A.D8.A9.29

Aad: a noun referring to a place, so it comes with the meaning of arriving at such and such a place. It also comes as a preposition, and its meaning varies according to the context. What is meant here refers to the place where Zaid El’s body was placed.

From the house of their gods: in the temple of the gods

The effect of Haf: a Pharaonic deity known as Osiris Heb..

This also confirms that the Misr intended by the inscription is ancient Misr, and what confirms this is that in the western sector of the Saqqara pyramid there is a religious complex that includes the Serapeum + the complex of the Bathenian philosophers + a group of tombs (Ty and Ptahhotep). Here we are interested in the Serapeum, as it is the location of the shrine of the Allah Serapis and this is called The Greek word for the Egyptian deity (Love), which appears in drawings, engravings, and statues in the form of a bull called (Apis), and therefore the word Serapis is a compound term that combines the Allah Osiris and the Allah Heb..

For those who would like more information about Serapeum, please visit these links

http://nefertari-egyptian.blogspot.com/2011/12/blog-post_24.html

http://www.marefa.org/index.php/%D8%B3%D8%B1%D8%A7%D8%A8%D9%8A%D9%88%D9%85%D8%8C_%D8%B3%D9%82%D8%A7%D8%B1%D8%A9

Borkha Kiahk: In the month of Kiahk, which is one of the months of the Coptic calendar and corresponds to the month of December.

I return again to the question: Was the Coptic calendar used anywhere else in the world other than ancient Misr? Of course not. The evidence is that our Egyptian Coptic brothers still use this calendar to this day.

Therefore, what will be the response of some people who believe the useless nonsense that Misr mentioned in the Qur’an is another country?! The ancient Yemeni inscriptions here prove that it is the Misr currently known!!

Here, and returning to what is related to the month of Kiahk, I would like to clarify that this is the actual date of the burial of Zaid El’s body. The inscription had previously mentioned that his death was in the month of Hator – November, meaning that the priests brought Zaid’s body into the cemetery to be buried in the month following his death, which is a period during which it continues. The mummification ritual is estimated to last forty days, during which the body of the deceased goes through many stages, the most important of which is washing and purifying the body, then removing the brain, removing the entrails, and placing the filling materials inside the body. Then it is placed in a basin filled with natron salt to absorb fluids from it until it becomes dry and ready for the subsequent stages of embalming and shrouding. Perfuming…etc

Here, too, we must return to the meaning of the word bahs. The stages of mummification are usually accompanied by prayers, rites, and rituals that work to rid the soul of any evils. Thus, what is meant by the word bahs becomes the corpse = the mummy free of any evils and sins, meaning that the body has been purified from any diseases – bacteria, which are the evils that This may have caused him not to be properly mummified, and this brings us back to the meaning of the word ‘alla, which confirms that Zaid died of some disease, and therefore the priests did not bury him until they were sure that Zaid’s mummy had become pure and clean, ready for burial.

Dementia of two and ten years: the twenty-second year

Katlmith Malkin: K is the sign letter for kingship, and Talmith is Ptolemy and the meaning is for Ptolemy, Malkin means kingship and what is meant here is for Ptolemy the King or the king of Ptolemy.

By adding the two words to the previous date, a single phrase is formed that reads, “Kharaf Ithna and Ishki,” like the Malkin syllable, and the meaning of the phrase is: In the twenty-second year of Ptolemy’s rule. This leads us to ask what is meant by the twenty-second year.

That is, does it mean the history of the Ptolemaic rule of Misr in general?

Or does he mean the rule of King Ptolemy I or the rule of King Ptolemy II?

The answers to these questions are as follows:

King Ptolemy I ruled Misr as a military ruler from 323 BC to 300 BC, meaning approximately 7 years.

Then he ruled Misr as an independent king from 300 BC to 284 BC, meaning approximately 24 years.

The total of the two periods during which Ptolemy I ruled was approximately 40 years

After him, his son, King Ptolemy II, assumed power until the year 246 BC, meaning approximately 38 years.

Thus, the twenty-second year refers to one of these possibilities:

1- Zaid’s death and burial occurred in the 22nd year of Misr’s fall under the rule of the Ptolemies = 303 BC.

2- Zaid’s death and burial was in the same year in which the father died and the son assumed power in 284 BC.

3- Zaid’s death and burial occurred in the 22nd year of King Ptolemy II’s accession to power, which was in the year 263 BC.

Returning to the first line of the inscription, which mentions Ptolemy, son of Ptolemy, the first possibility is weak, and therefore the period is limited to the period of the son’s rule. Here we believe that Zaid’s death and burial was in the same year in which the father died and the son assumed power, which is the year 284 BC.

Rathd: Deposit, meaning to place protection on a specific thing and in the sense of placing this thing under the protection of the gods

Zed-El: The owner of the coffin

Jimnis – Limans and Nafaqs: There is a difference whether the pronunciation is Jimnis or Limans

But the occurrence of the word “nafas” after it, which means the coffin, makes the concept his corpse and his coffin

The effect of Haf: The Allah Osiris is Heb, and this has been previously explained

Ams was associated with Muharramhas and the other gods who were with him in his temple.

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Third, the general meaning of the inscription:

From the previous explanation of the meanings of the words and the accompanying clarifications, and with some introduction and delay in some words to suit the context, the meaning of the inscription becomes as follows:

This is the coffin of Zaid al-Ibn Zaid al-Dhairani Dhub, who (was) supplying myrrh and cinnamon to the temples of the gods of Misr in the time of Ptolemy ibn Ptolemy..

Zed-El fell ill and died in the month of Hator, and all the priests of the temples of the gods of Misr sent shrouds and linen (and the necessary fabrics and embalming materials) as a gift from them (and the priests of the temple of Osiri-heb also performed prayers and rituals during the embalming) to remove diseases and evils from the mummy of Zed-El (and after completing those rituals) They brought him to the temple of the Allah Osiris-heb in the month of Kiahk of the twenty-second year of the reign of Ptolemy, and they deposited the body and coffin of Zaid-el under the protection of the Allah Osiris-heb and the other gods with him in his temple..

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Fourth, the importance of the inscription:

1- The importance of the inscription lies in the fact that it is considered conclusive evidence that the Misr mentioned in the Yemeni inscriptions is the same as Pharaonic Misr, the land of Canaan, and it is the same Misr mentioned in the Holy Qur’an.

2- The words and expressions mentioned in the inscription mentioning the Ptolemaic rulers, temples, Pharaonic gods, the names of the Coptic months, and the place where the sarcophagus was found, the Saqqara Pyramid, confirm that the Misr mentioned in the inscriptions and mentioned in the Holy Qur’an is the geographical region on which the Arab Republic of Misr is currently located, in a clear and explicit manner beyond doubt. And here we have every right to be proud, as Yemenis, that the content of our inscriptions is supported by the truthfulness of the words of Allah, Allah of the Worlds, in the Holy Qur’an. Congratulations to you, Yemenis, with a long history, an honest history, an authenticated history…and the truth of what the Almighty said on the tongue of the hoopoe (And I have come to you from Sheba with certain news). Allah Almighty has spoken the truth. Yes, from Sheba comes the truest news…

3- The inscription refers to the trade relations between Yemen and Misr in ancient times. It also reveals the great status and high status that the Yemenis enjoyed in the land of Canaan, which appeared in the status of Zayd among the Egyptians. All the priests of the temples in Misr were honored to send all the requirements for embalming, shrouds, and the other dignity represented by the fact that they buried the mummy in Temples of the gods, there is no difference between him and any of them next to the mummies of the gods, pharaohs, and priests..

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Fifth, concluding remarks:

* I extend my sincere thanks, appreciation and gratitude to my esteemed professor Khaled Al-Hajj, who graciously provided us with a collection of recent pictures of the coffin, including the attached pictures.

We hope that the distinguished professors and editors of the inscriptions blog will update the image in the blog, as it is old and not colored, and the inscription does not appear clearly.

* Regarding some of the words mentioned in the inscription, about which the researchers differed, as well as the words that differ in pronunciation from the writing in the inscription, such as: dh, w, kab, tamkhasim, and others, I think that the reason goes back to the writer of the inscription. Perhaps he was a Yemeni who did not know how to interpret the Egyptian words related to materials. Mummification with its equivalent in the Yemeni language, so he wrote it based on the verbal pronunciation of it among the Egyptians, or what happened was the opposite. Perhaps the writer of the inscription was Egyptian and did not know how to interpret some Egyptian words with their equivalents in the South Arabic language, so he wrote it based on the verbal pronunciation of them among the Egyptians. .

That is, if I am not mistaken in my thinking, and I leave comments, corrections, and additions to everyone

* The inscription is published and documented in the South Arabic inscriptions blog Dasi

It has the designated codes 338 and RES 3427

For those who wish to view, please visit this link

http://dasi.cnr.it/index.php?id=dasi_prj_epi&prjId=1&corId=0&colId=0&navId=109851477&recId=4252

And the Allah of the intent behind ..

(The researcher’s article has ended)

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You can find out detailed information about this coffin from the following link

http://dasi.cnr.it/index.php?id=dasi_prj_epi&prjId=1&corId=0&colId=0&navId=109851477&recId=4252

A simple note: When you open the website, you will notice a prominent phrase on it, which is: South Arab civilization before Islam.

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In this article, the researcher tries to prove the falsity of those who say that the geography of the children of Israel is in ancient Yemen, and also as evidence of the falsity of the new theories that say that Misr is not present and that it is in another place, and he spoke in detail about this evidence.

If we accept the authenticity of the West’s officially approved translations, and the authenticity of the history that the West has written for us, then I truly thank this researcher, because this evidence on which he relies truly confuses everyone.

Indeed…..we have ancient evidence and very ancient inscriptions, not modern evidence or texts printed on paper, confirming the invalidity of all theories and arguments about Misr being in a place other than Misr currently.

Material and visual evidence…. It removes doubt with certainty and makes everyone who talks about another Misr have another purpose, and we do not know what it is.

However, this evidence presented by this researcher, and his detailed explanation of it, is very ridiculous from my point of view, and I regret saying this.

Why ?!

What is the biggest defect in our researcher’s mind that prevents him from reading history properly?

Sykes-Picot mentality.

Yes…… We do not proceed from ideological considerations to reject Sykes-Picot, but because it is truly an unscientific mentality at all, because people in the past did not know political borders, and today’s borders are very modern, and they are what made the mind believe that today’s reality is like yesterday. And that every ancient society in the region was trying and striving to preserve the political borders that exist today.

This mentality will not give you accurate results while reading history, nor will it bring you closer to understanding the true picture of history.

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Now we will ask the first logical question:

■ On what basis did the researcher consider this coffin to be a person from Yemen? Or, more correctly, the question is not directed to the researcher, but directed to the West……… On what basis did the West consider this coffin to be a person from Yemen?!

1- Is it because his name is Zayd al-Dirani that he is Yemeni, while the names of Egyptians are strange and have a Greek accent (Ramses Thutmose, Menkaure, Gadraque)?!

But this measurement is wrong.

Because you now have Egyptians whose names are Greek, and they are Egyptians and not Greeks (Gargis, Theodores, etc.), and in the past… communication between geography existed, and it is not unlikely that an Egyptian person named Zayd was, if we assume that all Egyptian names were actually according to the reading. Champollion.

2- Is it because the inscriptions written on the coffin are in Musnad script, which is widespread in Yemen, while the Egyptians write in hieroglyphs?

But this measurement is wrong

Because the Argentinean uses the Spanish script, and in fact he is not Spanish, but rather Argentine.

This is on the one hand, and on the other hand

Aren’t you saying, according to the history that was presented to us:

“The ancient Egyptian language was written in four scripts: hieroglyphics, hieratic, demotic, and Coptic. These scripts did not appear all at the same time, but rather came within a chronological sequence that expresses the long period of time that the ancient Egyptian language experienced and at the same time expresses the intellectual maturity of the Egyptian person.” The ancient one who realized that the requirements of life may require, from time to time, that there be harmony between it and the tool that expresses language, which is writing, and because the hieroglyphic script – the script of complete signs – is the oldest, longest-lasting, clearest and most beautiful Egyptian script, the Egyptian resorted at some points in time to He simplified it, and this was represented in the hieratic script, then he resorted to another simplification at a later stage, and this was represented in the demotic script, which means that there is a clear linear relationship between the three scripts. As for the fourth script of the ancient Egyptian language, which is the Coptic script, it was written in the Greek alphabet with the addition of It contains seven signs from ancient Egyptian writing in its demotic form, the pronunciation of which is not available in the Greek signs.

You said that the Egyptian wrote in four lines:

Hieroglyphs

hieratic

Demotic

Coptic

Despite the fact that the Coptic writing has purely Greek letters, it is very strange and has no origin in hieroglyphic writing, yet you considered this writing to express the ancient Egyptian language.

Although… the hieratic script was written by ancient Egyptians for 2000 years, there are no sufficient logical texts to express the entire period during which this script was used, and the same is true with Demotic, and what is strange is that these texts are written in manuscripts, parchment, and parchment. It was not written on stones in that ancient time, because the ancient Egyptian wrote on papyrus and stone with hieroglyphs, and there are supposed to be inscriptions on the stone with these writings, in addition to the lack of a clear noticeable similarity between the hieratic and demotic scripts with the hieroglyphic script, so that we believe that these two scripts came from Hieroglyphs.

One day I asked this researcher: On what basis were these symbols adopted in the Musnad script?

He replied that it was a choice based on local cultural considerations and that there was no fundamental scientific meaning to asking such a question.

In front of you are the Musnad script and the hieroglyphic script.

The two scripts are identical, and logically, the predicate developed from the hieroglyphs……And since the predicate came after the hieroglyphics, logically, they are one script, but the second developed from the first.

Logical question:

Why was the predicate not called late hieroglyphs… or called advanced hieroglyphics, or called demotic?! …….. Or why are hieroglyphics not called the first predicate script and the latter the later predicate script?!

But the most important question is:

If someone placed in front of me the Musnad script, the Demotic script, the Hieratic script, and the Demotic script is the script that was among the scripts found in the Rosetta Stone, and which the West said was the script of man in Misr at a late stage, after he abandoned hieroglyphs, and The West was able to decipher hieroglyphs with the help of this script.

Then this person asked me a logical question: Which line among these two lines… came out of the hieroglyphic line, or the question in another way: What line is the true son of the hieroglyph?!

I will answer it quickly: the Musnad line.

Is it possible that a person from a distant place was committed to the letters of writing in Misr and had a keen interest in writing the symbols in the same form and great care in writing them… while the Egyptian man, after the hieroglyphics, invented another writing, containing strange symbols that were not found in his original writing and Its documents are few.

That is, it has no basis in the writing of the ancestors, and he did not take great care in writing it. He lived for a long time on this script, but he only left one stone with demotic writing on it?!

Why is it that when it comes to the Musnad script there is willful blindness, even though it is the most logical and clear script that emerged from the womb of hieroglyphs conclusively, and it should be said that the ancient Egyptian language was written in this script as well…..and Yemen is full of these inscriptions, which confirms that A period of time, and the ancient Egyptian language was written in this script.

Or does the Sykes-Picot project require writing a history in which Yemen is in a language different from the language of ancient Misr?!

This is a reading based on an unscientific basis. This is an unnatural and unrealistic history based on strict rules established by a late writer of history.

————————————

Now…we will talk about this researcher’s logic

This researcher believes everything the West wrote for him, and memorizes everything the white man writes, and considers it a strict scientific law that speaks the truth, but this blind memorization without thinking made him make many ridiculous mistakes and write down an illogical reality.

■ Of course, the researcher believes in the West’s translation.

If we assume the authenticity of the translation, is it reasonable that the inscription that the Egyptian wrote in honor of a Yemeni and in which he talks about the date of his death is in a Coptic month, as the researcher said, meaning that he believes that the Egyptian in ancient times had a Coptic name, and then this Coptic wrote the name of his country as (Misr), He is supposed to write Misr or Kmet, according to what Western translations of Egyptian inscriptions say?!

Question: How does an Egyptian call his country Misr in Musnad inscriptions, and call his country Misr or Kmet in hieroglyphic inscriptions?!

Can this researcher solve this ridiculous contradiction of reason?!

This is a funny history

I expect that the West will write for these memorized researchers a new interpretation that resolves this contradiction, as is their wont… by saying, for example, that the name Misr is on the tongue of the Semites, and they honored the man by writing Misr in his tongue.

This researcher is required to resolve this contradiction…… How does this researcher rely on Western translations and say that its name is Misr, but does not rely on Western translations of the hieroglyphic inscriptions that say its name is Kit?

■ This researcher confirms that the months of Hator and Kiahk are Coptic, and that he was buried according to the Coptic calendar, and the evidence is the link to the Coptic calendar page.

But assuming the validity and reality of the existence of an ancient Coptic calendar… because making calendars is like shops selling beans… in every street you see a shop selling beans, and making calendars for both men and women is not difficult, and for the Berbers (formerly Berbers) who… They did not write even a single letter throughout their existence. They made a 3,000-year-old calendar for them to confirm their historical origin in the land and that they are not new arrivals.

But assuming that the existence of the Coptic calendar in ancient times is correct… then the inscription is supposed to specify the year of death according to the Coptic calendar and not the basis of the date of Ptolemy’s appearance as a conqueror of Misr.

Then, the Coptic calendar is 1734 years old, assuming this age is correct. This means that the researcher’s statement about the Coptic calendar is wrong.

Because if the Coptic calendar currently in effect were correct, which is the calendar that this researcher is talking about, and it was in effect at the time of this merchant’s death, we would now be in the year 3000, for example, of the Coptic calendar, and not in the year 1734 of the Coptic calendar.

Then, is it possible that a person would be granted the status of ……. and would be honored, according to what the researcher said, and that a date would be dated on his coffin based on the year of a Greek king’s invasion of Misr?!

Then, did the Egyptian at that time not have a calendar, and was he unable to place his calendar on the coffin of a person being honored?!

Did this inability make him determine the year of this man’s death based on the invasion of Misr by a Greek king?!

Why does history deliberately make the ancient Egyptian adore the white invader coming from Europe and consider it a source of chronological calendar?!

This is ironic history

This researcher is required to resolve this contradiction between his statement that there was a Coptic calendar in that period, and the fact that the age of the Coptic calendar is 1734.

■ See how the researcher tries to solve the reasons for the presence of the names of two Coptic months in the inscription.

“Returning to what is related to the month of Kiahk, I would like to clarify that this is the actual date of the burial of Zaid El’s body. The inscription previously mentioned that his death was in the month of Hator – November, meaning that the priests brought Zaid’s body into the cemetery to be buried in the month following his death, which is a period during which it continues. The mummification ritual is estimated to last forty days, during which the body of the deceased goes through many stages, the most important of which is washing and purifying the body, then removing the brain, removing the entrails, and placing the filling materials inside the body. Then it is placed in a basin filled with natron salt to absorb fluids from it until it becomes dry and ready for the subsequent stages of embalming and shrouding. And perfume…etc.”

The logical question for the author of the article:

Is this the official religious legal formula when writing texts on coffins?

Or in other words… Is this a fixed formula for writing texts on the coffins of the dead?!

Because we do not find such a formula on other coffins that contain mummified bodies. The texts that we have received written in other coffins do not speak of the person having died in one month and being buried in a different month.

So why did this coffin deviate from the norm?!

Knowing… that the subject of writing on coffins is considered part of the sacred religious ritual, and it must take one fixed form, and the form must not be variable or random depending on the mood.

The researcher is required to resolve this contradiction between the fact that this text written on this coffin is different from the rest of the texts of the other coffins, focusing on mentioning the name of the two Coptic months.

■ Look carefully at this history that is written by the Westerner and mocks reason in a very rude way, and preserved by these researchers.

This coffin……. is for a person who died during the reign of Ptolemy in Misr, meaning that his age is Ptolemy’s age, and we have the Rosetta Stone that was written during the reign of Ptolemy.

That is, we have two documents of the same age, and were written during the reign of Ptolemy… the Rosetta Stone and this coffin.

The Rosetta Stone has the name (Ptolemy) literally written on it, while this coffin has the name (Talmeth) written on it, and there is an insistence that the word (Talmeth) means Ptolemy.

Why was the Egyptian unable to write the name (Ptolemy) on this coffin in Musnad script, as he wrote it courageously and clearly on the Rosetta Stone in hieroglyphic script?!

Why did Talmithu write it and not Ptolemy, even though all the vowels of the word “Ptolemy” are present in the letters of the Musnad?!

Why does the Egyptian in every inscription write the name of Ptolemy in a different phonetic form?!

What is the name of Ibn al-Haram (Ptolemy)?!

Talmith ibn Talmitith = Ptolemy, son of Ptolemy

Even Ptolemy writes his name with the word son lol

I mean, it is not correct for an Egyptian to write his name as Ptolemy Ptolemy without adding the word son lol.

Does the Egyptian deal with the word son as well?!

This is not history and is not a scientific subject. This is contempt and disdain for the mind.

And it is certain that they will find a new explanation for this disdain and contempt for reason, and they will say that Ptolemy was called Ptolemy when he was young. lol.

Now the logical question: Why is it difficult for Ptolemy’s name to appear in Musnad inscriptions, while it is easy for his name to appear in hieroglyphic inscriptions?!

The West was forced to invent a new name for Ptolemy and claim that it was Ptolemy’s name.

Because very simply… the Musnad script consists of approximately 30 symbols, and when this script is forged, the matter will be complicated in terms of showing the name of Ptolemy in any ancient inscription written in the Musnad script, while hieroglyphics contain very many symbols, more than 5000 thousand symbols, and it is easy To convince anyone that these symbols are the name of Ptolemy.

This researcher is required to resolve this contradiction, between a king bearing the names of Talmithu and Ptolemy.

■ Now look…we have two documents that are the same age, and were written during the reign of Ptolemy…….the Rosetta Stone and this coffin.

That is, at one time, the Egyptian wrote in the Musnad script in honor of a Yemeni man because it was the writing of the Yemeni region, and at the same time the Egyptian wrote in the Demotic script on the Rosetta Stone.

The Egyptian now writes in two scripts, and the two scripts come from hieroglyphics.

But the Musnad is the most clear expression of its ancient inscriptions, while the Demotic seems strange and unclear.

Logical question:

If we ask the question: What is the logical script that can be said to belong to the ancient Egyptian and expresses the hand with which he wrote the hieroglyphics… Is it the predicate or the demotic?!

Of course, the predicate

But the logical question:

At that time, there were two scripts that emerged from hieroglyphics at the same time, the Musnad and the Demotic.

You can see the two lines and compare them with the hieroglyphs… So the question:

Which one of them logically expresses the second stage of hieroglyphs?!

The blind man will say the predicate… is very clear and prominent, in addition to an important reason related to the reasons for choosing these symbols, which we will discuss in another article.

If the Yemeni went to Misr and endured the fatigue of travel and did not think of inventing his own writing, but rather took it from Misr, and took some of its symbols from the hieroglyphic writing and developed its writing in an easier way, and the Egyptian script was the reference, then the logical question is:

Why didn’t the Yemeni use the short and easy Demotic script since he was unable to invent a script for himself? Did he not go to the script that the Egyptian invented… Then the Demotic script would be easier for him and save him the trouble of choosing, and it was also invented by the Egyptian. And he would have chosen it instead of choosing other hieroglyphic symbols to write with?!

This means that the predicate ……. is the first choice made after the hieroglyphics, or the first evolutionary stage that came out of the hieroglyphic script, and not the hieratic or demotic.

This means that the Rosetta Stone is fake, and the story of the Demotic script is a Western creation.

The researcher is required to solve the issue of correspondence between the Musnad and the hieroglyphics, on the basis of the researcher’s belief that it is a coffin of a Yemeni man, and this researcher’s belief that these inscriptions are Yemeni, because the script is purely Egyptian and not Yemeni, and this means that the coffin belongs to an Egyptian person.

■ Notice… how the researcher confirms the truth of this merchant’s name and the name of his tribe through other inscriptions.

He presents us with other inscriptions that confirm the existence of this name, and his approach leads him to believe that the name of this tribe still exists today in Yemen.

First of all……. Is it possible that the name of a tribe 2,300 years ago still exists today? This tribe is supposed to be the entire population of Yemen, knowing that the names of people today are very modern, cut off from the names of the ancient past.

The most important point that this researcher did not pay attention to, which explains to him the reason for the recurrence of this name in inscriptions and which he relies on as evidence, is:

When you visit ancient inscriptions, and mix the sounds in them and change the sounds of their letters, it is very natural for a specific name to always be repeated with you in all the inscriptions, and this explains the reasons for this name and title always being repeated in many Musnad inscriptions… even in… On an island on the Mediterranean Sea, they discovered a Musnad inscription, and the translation of the inscription contains the name of Zaid, a merchant of sacred materials. Even the inscription presented by this researcher contains the name Zaid.

I mean, for example

Let us assume a common sentence used in a certain language:

For example…the word books

If we make it operative

The letter (K) is (Z)

The letter (t) is (y)

The letter (b) is (d)

We will pronounce the word (Zaid)

This name will be repeated in many articles written in newspapers. This is a brief explanation of the idea.

Then does it make sense that this person’s name is always in all inscriptions from Yemen to Misr to an island in the Mediterranean Sea, and all inscriptions talk about a merchant of sacred materials lol.

funny

The researcher is required to solve the question of this merchant, who has one name and is always repeated in the Musnad inscriptions.

■ Now look at this logic…… The researcher says that the Egyptian honored this Yemeni by burying him in the tomb of the Allah Athar Hef (who is Osiris Heb).

This contempt and belittlement of reason….cannot be tolerated

Oh our honorable researcher brother……. The ancient Egyptian used to call his Allah (Osiris-Heb)… according to what Western translations of Egyptian inscriptions told us, which were officially approved in the most prestigious universities in the West.

So why does this Egyptian, when he writes the name of his Allah in the Musnad inscriptions, write it as (Athar Haf) and not write it in this form (Osiris Heb)?!

Why was the Egyptian unable to write the name (Ozir-Heb) even though the phonemes of the word (Ozir-Heb) are all present in the Musnad inscriptions and these phonemes can be easily written using the Musnad script?!

Of course, the researcher does not realize that in the Musnad it is very difficult to find phonetic structures for the word Osiris according to the order of the thirty letters, while in hieroglyphics one can choose any symbols and drop this name on them, because the symbols are many, and therefore you find that according to Champollion’s dictionary, every ancient Egyptian Allah had More than ten different written forms with the same pronunciation.

Therefore, it is necessary to make any strange word in the forged Musnad inscriptions as meaning similar to the names of the gods of Misr

The researcher is required to solve the issue of the difference between the name of the Egyptian Allah in Musnad inscriptions and his name in hieroglyphic inscriptions.

■ Look…. The researcher says that this merchant refused to write on his coffin in his country’s script?!

How did the researcher know that he refused to be buried in his country’s script? Where did he get this information from?

If he actually refused to write his name on his coffin in Musnad script, evidence of his authenticity and pride in his country, then I believe that this extreme keenness on the part of this merchant will also force him to oblige whoever writes on his coffin to write the name of the Allah of his ancestors that they worship in Yemen, because he does not believe in the gods of the Egyptians, but rather He believes in the gods of the two Yemens (Maqqa – Amma – Wad)…. Rather, he is supposed to be buried in another place and not in the cemetery of the Allah Osiris because he does not acknowledge them, meaning that he disbelieves in them even if he is a merchant of sacred materials for their temples?! lol.

The researcher is required to resolve this contradiction between the merchant’s insistence on writing the Musnad inscriptions on his coffin as an expression of his authenticity to his homeland, and the fact that he did not write the name of the Yemeni Allah that this merchant worshiped, and Egyptian rituals were performed for him, and no Yemeni rituals were performed on his body.

■ This researcher… believes that it is a tribute to this merchant.

Just a merchant and he was buried in the tomb of the greatest Allah, Osiris, during the reign of Ptolemy… The logical question:

So… where is the grave of Ptolemy, Cleopatra, Julius, and the rest of the Greek novel? Why were all these characters not honored even though they held the highest positions in the country as kings… and the Egyptian wrote their names in inscriptions, and we are supposed to find The graves of these people are still standing, while this is a simple merchant who has been exaggeratedly honored?!

The Ptolemaic state ruled Misr for 250 years, then another Roman state ruled Misr for 300 years, a total of approximately 500 years, and more than forty kings ruled during this period, so where are their graves?!

They have no sense or knowledge.

They are hidden from nature and reality, just stories that inhabit the brain only and have no effect on reality.

But a simple individual from Yemen, just a visitor to Misr, made a coffin for him and buried him in the tomb of the greatest Allah, Osiris, lol.

So it is not a matter of honor, otherwise the group of Greek and Roman kings would have been honored in the same and greater way. It is just a religious ritual only.

Cartoon Tv series

The researcher is required to resolve this contradiction… between the Egyptian burying and mummifying a merchant, and his failure to do this towards Ptolemy and the rest of the Greek and Roman kings.

■ If the Egyptians honored this merchant, and evidence of love and appreciation, then why was he not honored by writing hieroglyphic inscriptions on his coffin?!

Because the ancient Egyptian… had honored all the conquerors of the land according to the history that the West wrote for us, and wrote their names in sacred inscriptions… Alexander, Ptolemy, Darius, etc…. while this peaceful Yemeni who served their religion It serves the temples of Misr…….. The Egyptian did not write his name in hieroglyphic inscriptions.

I wonder what the secret is?!

And why is it written in hieroglyphics on the coffin of this king?…..The backing is originally hieroglyphic writing, but it is advanced. That is, the Egyptian actually wrote hieroglyphic inscriptions on the coffin.

The researcher is required to resolve this contradiction in his belief that it is a tribute to this merchant, but this honor prevented the Egyptian from writing hieroglyphic inscriptions on his coffin.

■ This researcher believes that the reasons for the difficulty of some of the words contained in the inscription are due to the writer of the inscription.

“Researchers disagreed about its meaning, such as: dh, w, kab, tamkhasim.. that the reason goes back to the writer of the inscription. Perhaps he was a Yemeni who did not know how to interpret the Egyptian words for mummification materials with their equivalents in the Yemeni language, so he wrote them based on the verbal pronunciation of them among the Egyptians, or What happened was the opposite. Perhaps the writer of the inscription was Egyptian and did not know how to interpret some Egyptian words with their equivalents in the South Arabic language, so he wrote them based on the verbal pronunciation of them among the Egyptians.

There is no power but from Allah.

An agent for the supply of sacred materials, in an official position, living in Misr, mixed with Egyptians, and unable to write the names of these materials.

Assuming that the writer of the inscription is Yemeni, is it possible that he does not know the names of these materials in the Egyptian language? Is it difficult for him to ask any Egyptian what the names of these materials are?

He taps the shoulder of any Egyptian walking in the street, or next to him in the embalming room…and asks him what these materials are called.

Unless you tell me that he needs a translator, because we will reach the peak of absurdity, because the Yemeni is interconnected in his trade with the Egyptian and knows his language, then why does he translate? Why do you not believe that the language is one, or is Sykes-Picot a doctrine in your minds that prohibits you from even thinking with this logic?!

But if the writer of the inscription was Egyptian, and he was actually Egyptian, because it is impossible to imagine that the Yemeni went to Misr carrying his coffin with this inscription engraved on it, and he set the date of his death in the year of Ptolemy.

If he was Egyptian, the names of the sacred materials would be the same between the Yemeni and the Egyptian. Why?!

If the sacred materials are not found in Misr, but in Yemen, then it is very logical that naming the materials that are known in the Yemeni tongue, the Egyptian will adhere to them and will not invent a new name for them.

I mean, for example…

Is kiwi fruit known to us?!

No, of course… because it is not grown in us.

So who called her Kiwi?!

Naturally, it is the name of the people of the original homeland of the kiwi. We adhered to it, and did not invent a different name for it.

Accordingly, the Egyptian will adhere to the Yemeni name for the materials, because they are not found in Misr, but in Yemen.

This good researcher believes that the reason lies in the writer of the inscription, and for this reason he arrived at this answer, which he believes is logical, but the idea never occurred to him that the problem is not with the writer but with the translator of the texts, and that the way he deciphered the inscriptions is deliberately wrong, which is The reason for the illogical way of thinking that led him to this interpretation.

This explanation provided by the researcher confirms that we have a problem in thinking methods… and its first reason is our absolute belief… belief in Western translations.

This doctrine makes us believe that all these funny and strange words that resulted from forging inscriptions and that resemble the languages of monsters and animals were present in ancient times on the tongues of the inhabitants of the region, and we are trying to find linguistic derivations for them from our current language.

For example, the researcher says:

Jimnis – Limnas and Nafaqs: There is a difference as to whether the word is Jimnis or Lamnas, but the occurrence of the word Nafaqs after it, which means the coffin, makes the concept his corpse and his coffin.

There is no power but from Allah

Lamnas and Nafaqs = means = his body and his coffin lol

I am ready to give up everything I own in exchange for this researcher to convince me…. How did he become convinced from the depths of his mind and heart with this translation and that Nafaqas means a coffin, and how did the West come to translate the word Lamnas as a corpse and the word Nafaqas as his coffin, and from what animal language? Or any alien language that enables the West to understand the meaning of these words.

This very conservative researcher did not notice that he was telling us

That’s a word

N F Q N… means he died or died (verb)

But he believes that the word is the same, but in another place, and it means a coffin.

N F Q S…. means coffin (noun)

This researcher is required to resolve this sharp contradiction, in that one word means… a verb and a noun… at the same time.

nfqn = nfqs

Matt = coffin

النبأ العظيم

الله معنا

The Great Strife – A sarcophagus with Musnad script in the Saqqara Pyramid

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