ANCIENT REMETCH (EGYPTIANS) FROM THE TOMB OF RAMSES
- Heru
- Jan 5
- 9 min read
Updated: Apr 4
In the Tomb of Ramses, specifically within the Book of Gates, fourth division (P)/fifth hour (H), lower register, scene 30, the term "Remetch" is used to denote the Egyptian men depicted on the temple walls. The "Remetch" were depicted as integral members of ancient Kemetian society. The term "Remetch" refers to the Egyptians themselves, often translated as "the people," However, this term has been misinterpreted by some academics who have inaccurately labeled these figures as Nubians, reflecting broader racial biases that have historically tainted the field of Egyptology.
"Nubian, one of the "four races of mankind," erroneously labeled as an Egyptian": https://thebanmappingproject.com/index.php/images/15652jpg
The idea that the ancient scribes "erroneously" labeled these men as "Egyptians" is absurd. The false claim that these are acutally Nubians is born from a modern ethnic view of ancient Nile Valley Africans born out of modern Egyptian nationalism and anti-African sentiment. The misclassification of the "Remetch" as Nubians illustrates a troubling trend where modern racial categories are superimposed onto ancient peoples, leading to significant misunderstandings of their identities.
The scene depicts these individuals dressed in a manner that highlights their royal status and ancient Egyptian identity. The garments worn by the "Remetch" in the Tomb of Ramses prominently signify their high social status, characterized by specific styles and materials that were reserved for the elite of ancient Egyptian society. One of the most notable garments is the knotted cloak, which is depicted frequently in tomb art. The choice of white linen, which symbolized purity and high status, was prevalent among both genders, reflecting the unisex nature of some of the formal attire in ancient Egypt.
Yet they have been incorrectly categorized due to contemporary interpretations of racial features. In the Book of Gates it states that the Remetch were formed from the tears of Ra, while the Nehesy were born from the semen of Ra, emphasizing their kindred relationship (Budge, 1905, p. 33). This creation account serves to underline the idea of shared ancestry suggesting that they are part of a unified cultural narrative rather than separate entities. This unity is often overlooked in favor of rigid classifications that reflect modern racial constructs instead of the realities of ancient interactions.
The erroneous labeling of these figures as Nubian not only distorts the historical understanding of these groups but also perpetuates stereotypes that can mislead contemporary interpretations of ancient civilizations. The relationships between Egyptians and Nubians were complex, marked by extensive cultural exchanges, trade, and periods of cohabitation and ruling. This complexity is essential to consider, as it reveals that "the Egyptians and Nubians shared extensive cultural and political interactions over millennia," (Wengrow, David, p. 91-104) further complicating any simplistic categorization based solely on race.
The misinterpretation of "Remetch" as Nubian serves as a powerful reminder of the need for a nuanced understanding of cultural identities in ancient Egypt. By recognizing the intricate dynamics of these identities, scholars can move beyond contemporary racial frameworks that obscure historical realities, allowing for a richer appreciation of the ancient world.
According to the Book of Gates, the 𓂋𓅓𓎀𓀂 Remetch (Egyptians) and the 𓅘𓎛𓋴 𓇋𓀂 Nehesy (Nubians) are the children of Ra, also known as the children of the sun. This assertion underscores the profound ancestral relationship between the southern Nehesy and the northern Remetch. Despite slight cultural differences between these two groups, they share a common lineage rooted in African pastoralists who first migrated into the Nile Valley around 9000 BCE, establishing their pastoralist traditions. As Maria Gatto emphasizes, “Nubia is Egypt's African ancestor,” (Gatto, 2009, p. 216) highlighting the integral role Nubia played in the origin of Kemet and its culture. This connection is further illustrated by the notion that many of the Netjeru (Egyptian pantheon) were said to have had their origins in Ta-Netjer, translating to "Land of the Gods," which lie to the south of Kemet.
The sacred land of Ta-Netjer encompassed a region that stretched from the Land of Punt located in the Horn of Africa deep within the Great Lakes region, which is considered the source of the Nile and all creation according to ancient Kemetian cosmology. The Ethnicity of a faction of the inhabitants of the land of Punt was briefly alluded to in the "Festival of Min" at Medinet Habu. A man who takes part in the Festival recites a hymn to Min and he is referred to as "nHs n pwnt" which translates to “Nehesy of Punt" illustrating the fluidity of Nile Valley identity. The Book of Gates illustrates the various population groups and discusses their origins, stating that the Remetch were formed from the tears of Ra, while the Nehesy were born from the semen of Ra, emphasizing their sibling-like relationship (Budge, 1905, p. 33). This mythological account serves to underline the idea of shared ancestry and kinship that transcends cultural differences, reinforcing the notion that both peoples stem from a common divine source.
Christopher Ehret highlights the critical role the Horn of Africa played in ancient population dynamics. Ehret cited “other genetic evidence which had identified the Horn of Africa as a source of a genetic marker 'M35/215' Y-chromosome lineage for a significant population component which moved north from that region into Egypt and the Levant" (Ehret, 2023, pp. 83-85). This migration, occurring during the late Pleistocene to early Holocene period, roughly between 50,000 to 10,000 years ago, underscores the significant demographic shifts that contributed to the genetic landscape of North Africa and the Levant. As such, understanding these genetic movements is essential for comprehending the historical interactions among various groups in early Africa and the early peopling of the Nile Valley.
"There was a great similarity between the Puntites as represented in the Egyptian monuments and the Egyptians themselves, and it is said that the pre-dynastic Egyptians found their way from Punt, passing up the coast of the Red sea and entering Egypt through Wadi Hammamat, thereafter spreading south into Nubia. As the name Punt is always described in the official Egyptian texts without the determinative of a foreign country or land, the ancient Egyptians regarded the people of Punt as being racially connected with themselves." R. K. Sinha, 1983, p. 176)
The relationship between the Remetch (Egyptians) and the Nehesy (Nubians) is characterized by a shared ancestral heritage and a complex interplay of cultural exchanges. According to the Book of Gates, both groups are depicted as children of Ra, with the Remetch being formed from the tears of Ra and the Nehesy from his semen, symbolizing a sibling-like connection between them. This shared divine origin emphasizes their kinship, despite cultural differences that may have arisen over time. The Nehesy played a significant role in the history of Egypt, contributing to its culture and society. Their interactions were not solely adversarial; rather, they included trade, intermarriage, and military alliances, showcasing a multifaceted relationship that enriched both civilizations. The portrayal of their connection in Egyptian texts highlights the importance of recognizing Nubia as an integral part of the ancient Egyptian narrative, affirming that both peoples stem from a common lineage that shaped their identities and histories.
“The Qustul (Nubian ceremonial center) elite and ruler in the second half of the fourth millennium participated together with their counterparts in the communities of the Naqada culture of southern Egypt in creating the emerging culture and paraphernalia of pharaonic culture.” (Ehret, Christopher, 2023, p. 10)
The significance of their relationship is further emphasized by historical interactions and exchanges between Nubia and Egypt. Archaeological records indicate a long history of contact, with Nubians controlling critical trade routes and engaging in military partnerships with Egyptians. As Bruce Williams notes, “The relations between early Egypt and Sudan were complex and multifaceted, involving trade, intermarriage, and cultural exchange” (Williams, 2001, p. 56). This relationship was not merely transactional but deeply cultural, as the political and spiritual ideas that emerged in Nubia significantly influenced the development of early Egyptian civilization. Dr. Christopher Ehret states, “Cultural formations in Nubia gradually spread into southern Egypt, culminating in the unified Egyptian state around 3100 BCE” (Ehret, 2002, p. 45).
Ancient Egyptians always looked south for their origins. Never to the Delta and definitely not to Syria. Ta-Seti was indeed the first nome of Ancient Egypt as Nubians were involved in Egyptian state building and were part of the creation of the Kemet centuries before the Delta was absorbed into the southern Pharaonic Kingdom.
"The Egyptian record when correctly read will tell us plainly that the human birthplace was a land of the papyrus reed, the crocodile, and hippopotamus; a land of the great lakes in Karua, the Koloe of Ptolemy, or in Apta at the horn point of the earth — that is, in Equatoria, from whence the sacred river ran to brim the valley of the Nile with plenty. The track of civilization with cities springing in its footprints is seaward from the south, not upward from Lower Egypt, which was a swamp when Upper Egypt was already the African home of civilization. The Egyptians always gave priority to the south over the delta in the north. Also the south was and is the natural habitat of the oldest fauna and most peculiar of the sacred zootypes. It is in vain we judge of the race by the figures and faces of the rulers portrayed in monumental times. Primary data must be sought for amongst the Fellaheen and corroborated by the skulls. Captain Burton wrote to me in 1883, saying, "You are quite right about the African origin of the Egyptians, and I have sent home a hundred skulls to prove it." (Does anyone know what became of these skulls?)"
Gerald Massey, Ancient Egypt Light Of The World, Volume 1, pg. 50-70
Nubians were far from "strangers"; they were in fact an intricate part of Egyptian fabric and existed in every aspect of ancient Egyptian society, from the royal elite down to the merchants and farmers. the Nubian and Egyptian identity was fluid. They share the same African origins. . Dr. Larry Ross notes that "Nubia was not all that rustic, nor were Nubia and Egypt all that distinct".
“Interactions between Nubia and Egypt (and the Sahara as well) occurred in the period between 4000 and 3000 BCE (the predynastic). There is evidence for sharing of some cultural traits between Sudan and Egypt in the neolithic. Some items of “material” culture were also shared in the phase called Naqada I between the Nubian A-Group and upper Egypt (3900-3650 BCE)...There was some shared iconography in the kingdoms that emerged in Nubia and upper Egypt around 3300 BCE (Williams 1986)...there is evidence that Nubia may have even militarily engaged upper Egypt before Dynasty I, and contributed leadership in the unification of Egypt...Nubian and upper Egyptian proximity and on some level, shared culture, Nubia’s possible participation in Egyptian state-building, and later partial political absorption in Dynasty I, would have reinforced biological overlap.” (Keita and A. J. Boyce, p. 325-328)
Genetics, Egypt, and History: Interpreting Geographical Patterns of Y Chromosome Variation: https://muse.jhu.edu/article/187884
The ancient Remetch (Egyptians), Nehesy, and Nehesy n Pwenet (Nubians of Punt) are interconnected through a shared cultural heritage that significantly influenced the development of ancient Egypt. The emergence of Egyptian civilization can be traced back to a blend of various African traditions, including advancements in science, art, astronomy, mathematics, and spiritual beliefs. Dr. Larry Ross notes that "Nubia was not all that rustic, nor were Nubia and Egypt all that distinct" (Ross, p. 22). This statement highlights the profound connections between these societies and the influential role Nubians played in shaping Egyptian culture.
This cultural synergy is evident in the early dynastic era, where numerous cultural features from across northeast Africa coalesced. The Badarian and Naqadan cultures, which predated the Pharaonic period, laid foundational elements that would later be integrated into the broader Egyptian civilization. According to the analysis presented, "the innovations and practices from these cultures established a cultural nexus that greatly influenced subsequent Egyptian developments" (Brett A. Berliner, p. 193).
Moreover, the Nubians contributed significantly to the arts and trade networks that flourished along the Nile, which allowed for the exchange of ideas and goods between different regions. This interaction fostered a rich environment for cultural development, where Egyptian society could draw upon the agricultural and pastoral traditions of the Nehesy, which included advancements in animal husbandry and agricultural practices that were vital for sustaining life along the Nile (David Wengrow, p. 91).
The Book of Gates serves as a critical narrative that highlights the perceived divide and tensions between the Remetch (Egyptians) and the Aamu (Asiatics). This ancient text portrays the Aamu as outsiders, distinctly separate from the native Egyptians and Nehesy, which is emphasized in the narrative that states, "the Aamu are those who dwell outside the boundaries of Egypt," indicating their alien status and positioning them as a potential threat to Egyptian society.
Additionally, the text illustrates the divine lineage of the Remetch, asserting that "the Remetch are the children of Ra, created from his very essence," which establishes a contrast to the Aamu's origins and reinforces the idea that the Egyptians possess a superior and legitimate claim to the land. Furthermore, the Book of Gates reflects the historical context of conflict and interaction between these groups. It notes that "the Aamu are depicted as adversaries to the great gods of the Tuat," suggesting that the Egyptians viewed the Aamu as threats not only to their society but also to their spiritual order (Budge, E. A. Wallis, 1905, pp. 154). This narrative serves as a commentary on the geopolitical landscape of the time, emphasizing how the Egyptians responded to foreign influences and incursions.
Citation:
Budge, E. A. Wallis. The Book of Gates: The Short Form of the Book Am-Tuat. London: Kegan, Paul, Trench, Trübner & Co., 1905
Wengrow, David. “Rethinking ‘Cattle Cults’ in Early Egypt: Towards a Prehistoric Perspective on the Narmer Palette.” Cambridge Archaeological Journal, vol. 11, no. 1, 2001, pp. 91-104.
"Master of the Land of the South,
Lord of the Matchau, Governor of Punt, King of heaven,
first-born son of earth, Lord of Truth, father of the gods,
They love the essence of him, when he cometh from Punt,
Maker of all things celestial & terrestrial, he illumineth Kemet,
Prince of the dew, he traverseth the lands of the Nubians.
Beautiful of face, he cometh from the Land of the Gods."
- Victory Stele of King Piye, Kushite King of the 25th Dynasty
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