Amon Saba Saakana
This small book examines the social formation and systems of governance in both Kmt and Greece, and the role of Kmt in the shaping and formation of the Italian Renaissance through the Hermetic literature emanating from the Arab world through translations from Greek, and the exaltation of Djehuty (otherwise in European and Arab literature: Greek Thoth/Hermes, Latin Mercurius, Arabic Idris, Iranian Hoshang) as philosopher, inventor of writing and wisdom. A review of the contrasting socio-political organization of Kemet and Greece produces a picture in which Greek society was imaged in the psyche of gods for whom theft, violence, oppression of women, lies and scheming were fundamental; in human society we see how the laws of Sparta, legally constituted, held the aboriginal Helots in slavery for nearly a thousand years; in Athens the situation was similar – slavery was constitutional and the various forms of Greek government completely hostile to any possible expression of a world-view which entertained egalitarianism as a fundamental concept. This resulted in Plato migrating to Italy in search of his ideal government (and before him Pythagoras), while Socrates was accused of corrupting the youth, sentenced to death, and drank poison. In Kmt, we see that both a scientific and religious fusion in an explanation of the world resulted in a political situation in which the nsw represented like Atum the force of One (Wa) and in his governance the nsw represented goodness itself and expressed this in the courts, the beneficent system of governance, the permeating philosophy of harmony and balance which governed social relations, and which viewed perjury as treasonous. From the early 14th century in Italy the canons of Vatican decrees, insofar as their catholic priests were concerned, were to limit discussion of creation to that which was contained in the Bible. Humanist priests like Marsilio Ficino, who was patronised by the powerful Cosimo de Medici, was stopped by the latter from translating Plato and ordered to translate a book that came to be known as the Corpus Hermeticum & Asceplius, alleged to have been inspired by Djehuty (Thoth/Hermes) to whom they all looked as model to transform the inherent Catholic imprisonment of thought or face the consequences of the Inquisition. Following the philosophical model of Ficino, Pico Della Mirandola also came into prominence followed by the ultimate philosopher Giovanni Bruno, who was burnt at the stake in 1600 at age 52. Thus the major Renaissance thinkers were profoundly imbued by the theological and moral philosophy of Djehuty that this singular pursuit became the centre of its inspiration and paradigm. The book also links the Kmtan philosophical system in various African philosophical schools: in West Africa where it is still preserved and practised, in Sufism where traditional African philosophers syscretised with Sufism in order to preserve its philosophical inheritance from being lost or destroyed, to the African enslaved, e.g., among the Abakua in Cuba where fundamental concepts of religious and philosophical practices are preserved.
Due September 16, 2019 All orders before end of September, 2019, receive 10% discount. Updates will be posted on signings, readings, discussions around the book as these become available.