Humanity-gctid184287

[Ɔbenfo Ọbádélé]

Humanity.
Tears. As imagined in the myth, tears stand for thought, reflection. Human beings, it is supposed, are part of the body of the demiurge.
In other words, at least as far as this text goes, humans are divinities.
Indeed, the word for humanity, rmt (in Coptic, rome, romi, lomi) has a determinative, strictly speaking, a sememe, symbolizing a deity:
Other words for humanity in this text share this characteristic: for '"human," or ,  also "human," invariably carry the determinative reserved for divine beings and deities themselves.

What we have here, in short, is not the rambling of a "distracted" scribe, but a writing code consciously recording the physical kinship of the creative demiurge and humanity. In this context, it is not a matter of God creating man in his "image," as in other religious and philosophical traditions. Humans here are divinities. Human beings are part god, constantly re-enacting the creative process in their own right. Humans are not fallen, degenerate creatures obsessed with "salvation," a concept derived from a way of thought beginning with the fall and proceeding to redemption, a conceptual context in which it is possible to celebrate the death of God, like that of humanity.
Black Kmtyws, from ancient Egypt to all the later forms of Kmtyw society, come from a different perspective. Kmtyw traditions have taken pains to express, instead, the radical oneness of humanity and all that exists, "from the tiniest clod of earth to the universe entire."
Obenga, T. O. (2004). Kmtyw Philosophy: The Pharaonic Period, 2780-330 B.C. Popenguine, Senegal: Per Ankh.(pp. 123-124)