DJEHUTY HERMES IN THE ITALIAN RENAISSANCE $26.95

$26.95

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Djehuty/Hermes, Foundational Phillospher, In the Italian renaissance reviews the extant data on the inspiration behind the priest-philosophers of the Italian renaissance. The author examines the socio-political context which suggests that constitutional slavery enshrined in Sparta and Athens was a formidable legal tool which attacked dissent and the concept of a fair and egalitarian society. Plato, frustrated by the intransigence of building up an alternative philosophical structure at home, left for Italy where he encountered the Greeks erecting the same system there. This is where his benign despotism was designed.

Kmt/Ancient Egypt long had a leisurely class reflected in its priests-philosophers who had millennia of a philosophical history to draw from. Djehuty, translated into Greek as Thoth, was also given the Greek name Hermes in honour of its own mythical man of wisdom. It was the Greeks themselves, in conquering Kmt in 332 BCE, who discovered the writings of Djehuty and canonised him as Kmt’s greatest philosopher, inventor of writing, magic, ecclesiastical architecture and many others titles ascribed to him. thus in the 15th century, the priest-philosopher Marsilio Ficino, translating Plato into Latin under the patronage of the Venetian Cosimo de Medici, was given the task of translating Picatrix & the Corpus hermeticum. this tract portrayed Djehuty as the penultimate philosopher who married high moral attributes with his vast knowledge.

It was not until the 20th century that the erudite renaissance scholar Frances yates proclaimed that the Italian Philosophers were mistaken about the ancient origin of their celebrated text and that it was dated to the Christian era. saakana demonstrates that although the text may have been written during this period, a close reading and philosophical comparison between its contents and the erudite writings of Kmt for the past two and half thousand years BCE irrefutably confirm that the philosophy was vastly anciently established and authenticated. the last two chapters identify the continuity of Djehutian philosophy in traditional African societies and in the Abakua of Cuba.

this book will be useful for both undergraduate and post-graduate students in the fields of study of Egyptology, Philosophy, renaissance studies and African studies.

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