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Selections from the Husia: Sacred Wisdom of Ancient Egypt
A selection and retranslation of the oldest sacred text in the world, with critical commentaries on the richness of the African spiritual achievement and legacy in ancient Egypt. In this selection we read the earliest written record of the dawning of humanity’s structured consciousness concerning spirituality and ethics. Here we find, for the first time in human history, the concepts of Maat (truth, justice, rightness), humans in the image of God, human dignity, judgment after death, free will, immortality of the soul, human equality, and social justice.
125 pages, Paperback
First published January 1, 1984
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Displaying 1 - 8 of 8 reviews
January 23, 2020
This book is a translation of Kemetic ancient texts, so my 3 star rating is really just to express neutrality. It’s definitely a wonderful thing to have Karenga translate these tablets/papyruses that were stolen out of Kmt and renamed other things by Egyptologists and philosophers who had no interests in preserving Afrikan origins or history. They have been consumed with changing the names in these texts and changing the narrative to fit European and Arabian conquests. As of yet, I don’t think Karenga has completed the full version of this book as he mentioned he would. This short version is 125 pages. In the beginning, it was hard for me to consume the words on a spiritual level, because there was an overly masculine tone attached to God. This is not Karenga’s doing, it’s just what was. At this time in antiquity, imbalance in Kmt (Egypt) had taken over the land. So, these Kemetic philosophers were writing in a tone to address the low state to which society had fallen which was men being above women, god being only masculine, etc. Reading this, you can see how many other texts derived from the writings of these men such as the Bible, Ten Commandments, etc. These writings predated other Holy books by nearly 6,000 years. The section of the book that I found to be most valuable was the Books of Contemplation which start on page 73. In this section, the philosophers spoke about what Kmt was like, what it had become. With invasions and foreigners constantly coming into the land, it had fallen. It was corrupt. I could hear the pain in these men’s writings. Overall, this book made me contemplate things scientifically and spiritually. It gave me more insight into who I am and who I am becoming. So, thumbs up. Also, it’s written in the proverbs/psalms fashion; and he made up the name Husia from two words hu and sia to fit his purpose. Enjoy.
February 9, 2013
Enlightening with a power of poetic flare. A lamp of knowledge for those who have never known the rich spiritual knowledge our ancestor influenced the world
May 16, 2026
A ‘NON-TRADITIONAL’ APPROACH TO TRADITIONAL EGYPTIAN SACRED LITERATURE
Dr. Maulana Karenga (born 1941) is an author, political activist, and is Chairman of the Africana Studies Department at CSU Long Beach; he is perhaps best known as the creator of Kwanzaa, which he developed in 1966.
He wrote in the Introduction to this 1984 book, “A primary aim of this volume is to provide a brief representative selection of ancient Egyptian sacred literature which can serve as a readable and enjoyable reference for those interested specifically in ancient Egyptian and African sacred literature in general whether sacred or secular… it represents a contribution to developing a definitive African sacred text which will serve as a moral or spiritual guide and reinforcement in the same way other sacred texts do for their
adherents and believers…
“I have organized ‘The Husia’ into seven sections which represents the various kinds of texts I found in my research, i.e., books of creation, prayers and sacred praises, moral narrative, wise instruction, contemplation, declarations of virtues and ‘rising like Ra.’ As there is no single Egyptian sacred text, it was necessary not only to collect writings from various sources and attempt to impose some order on them, but to give the writings a name, also. The title of this text, ‘The Husia,’ is taken from two ancient Egyptian words, which signify the two divine powers by which Ra... created the world, i.e., ‘Hu,’ authoritative utterance, and ‘Sia,’ exceptional insight. Thus, I have put the two together to express the concept ‘authoritative utterance of exceptional insight.’ … In preparing this volume, I have made necessary use of the existing translations and studies in English and French and am thus indebted to them. However, I often disagree with their conceptual conclusions on many passages and the words they used to express them.” (Pg. xiii-xiv)
He explains in the first chapter, “‘The Book of Knowing the Creations.’ This book takes its title from ‘The Book of Knowing the Creations of Ra and of Striking Down Apophis’ [the serpent of evil and chaos], but it contains writings from other sources as well. Since there is no single text which presents a composite of and ancient Egyptian concept of creation, an effective grasp of it is possible only through gathering and synthesizing passages from several sources.” (Pg. 3)
He states, “Praise poetry is a mode of verbal celebration of both the secular and the sacred which is a distinct and undeniable African institution and achievement. Although other peoples in other times engaged in poetic praising, it was and is not as pervasive or vital to the secular and sacred as in Africa. And the fact that praise poetry of both kinds… songs of praising and glorifying’… was so pervasive and vital to ancient Egypt reinforces the truth of its African rootedness.” (Pg. 13)
He observes, “Although there are other moral narratives in ancient Egyptian sacred wisdom, none is so clear, beautiful, and definitive as the Book of Khun-Anup. This book is called ‘The Eloquent Peasant’ by traditional Egyptologists, However, I have chosen to call it by the name of the man who is its central character … What follows is a series of nine petitions made by Khun-Anup for justice and righteousness or, as the Egyptians called it, ‘Maat.’ … Maat was the foundation of both the natural and social order. Its core concept is rightness in nature and righteousness … in human society. Although traditional Egyptologists translate ‘Maat’ mostly as ‘justice’ in this narrative, I translate it mostly as righteousness.’” (Pg. 29)
He asserts, “Certainly one of the most important and well-written kinds of sacred literature of ancient Egypt are the Books of Wise Instruction. Although some traditional Egyptologists would argue that the instructions are more secular then sacred, evidence does not support such a contention… The Books of Wise Instruction are as sacred as any of the other books of the Husia, for the main focus is on Maat and the moral and spiritual obligation each person has in preserving and practicing it in and for the community… He or she was judged by it and granted long life on earth as well as eternal life in Amenta (paradise), or death and non-existence based on this.” (Pg. 39)
An example of one such instruction: “Do not order your wife around in her house when you know she keeps it in excellent order. Do not ask her ‘where is it’ or say to her ‘bring it to us’ when she has put in in the proper place. Watch her carefully and see how well she manages. How happy is your house when you support her… every man who wishes to master his house must first master his emotions.” (Pg. 57)
He reports, “The Books of Contemplation … contain three forms of contemplation: lamentations, prophetic assertions and meditations on death and eternal life. These books reflect a skepticism, sadness and contemplative posture born of the collapse and transformation of the social order and the resultant chaos and loss of cultural center this brought.” (Pg. 75)
He says, “As stated earlier, the heart of ancient Egyptian ethics and spiritual striving is Maat. Ancient Egyptian ethics and spirituality, like all African ethics and spirituality, have and stress a practical dimension. Righteousness is real only in personal and social practice. Maat, then, is a social as well as spiritual task for which the reward is an enjoyable and beautiful life in the community on earth and a spiritual life in the heavens as a living god… In a word, Maat is both a personal and social task and the promise and reward for completing it.” (Pg. 91)
He explains, “The Books of Rising like Ra are singularly and together the oldest written record of the dawn of structured moral consciousness. They represent Africans leading the human rupture with the animal world and establishing not only an ethical standard of social behavior but posing the possibility of resurrection, ascension and transformation into a living god. In this section, I have given these books titles different from those most traditional egyptologists have assigned them… Rising here refers both to resurrection and ascension in the heavens. And transformation is achieved through having lived righteously, becoming one with God and then becoming a living god oneself.” (Pg. 101)
This book is an excellent and user-friendly way for readers to approach these ancient documents.
Dr. Maulana Karenga (born 1941) is an author, political activist, and is Chairman of the Africana Studies Department at CSU Long Beach; he is perhaps best known as the creator of Kwanzaa, which he developed in 1966.
He wrote in the Introduction to this 1984 book, “A primary aim of this volume is to provide a brief representative selection of ancient Egyptian sacred literature which can serve as a readable and enjoyable reference for those interested specifically in ancient Egyptian and African sacred literature in general whether sacred or secular… it represents a contribution to developing a definitive African sacred text which will serve as a moral or spiritual guide and reinforcement in the same way other sacred texts do for their
adherents and believers…
“I have organized ‘The Husia’ into seven sections which represents the various kinds of texts I found in my research, i.e., books of creation, prayers and sacred praises, moral narrative, wise instruction, contemplation, declarations of virtues and ‘rising like Ra.’ As there is no single Egyptian sacred text, it was necessary not only to collect writings from various sources and attempt to impose some order on them, but to give the writings a name, also. The title of this text, ‘The Husia,’ is taken from two ancient Egyptian words, which signify the two divine powers by which Ra... created the world, i.e., ‘Hu,’ authoritative utterance, and ‘Sia,’ exceptional insight. Thus, I have put the two together to express the concept ‘authoritative utterance of exceptional insight.’ … In preparing this volume, I have made necessary use of the existing translations and studies in English and French and am thus indebted to them. However, I often disagree with their conceptual conclusions on many passages and the words they used to express them.” (Pg. xiii-xiv)
He explains in the first chapter, “‘The Book of Knowing the Creations.’ This book takes its title from ‘The Book of Knowing the Creations of Ra and of Striking Down Apophis’ [the serpent of evil and chaos], but it contains writings from other sources as well. Since there is no single text which presents a composite of and ancient Egyptian concept of creation, an effective grasp of it is possible only through gathering and synthesizing passages from several sources.” (Pg. 3)
He states, “Praise poetry is a mode of verbal celebration of both the secular and the sacred which is a distinct and undeniable African institution and achievement. Although other peoples in other times engaged in poetic praising, it was and is not as pervasive or vital to the secular and sacred as in Africa. And the fact that praise poetry of both kinds… songs of praising and glorifying’… was so pervasive and vital to ancient Egypt reinforces the truth of its African rootedness.” (Pg. 13)
He observes, “Although there are other moral narratives in ancient Egyptian sacred wisdom, none is so clear, beautiful, and definitive as the Book of Khun-Anup. This book is called ‘The Eloquent Peasant’ by traditional Egyptologists, However, I have chosen to call it by the name of the man who is its central character … What follows is a series of nine petitions made by Khun-Anup for justice and righteousness or, as the Egyptians called it, ‘Maat.’ … Maat was the foundation of both the natural and social order. Its core concept is rightness in nature and righteousness … in human society. Although traditional Egyptologists translate ‘Maat’ mostly as ‘justice’ in this narrative, I translate it mostly as righteousness.’” (Pg. 29)
He asserts, “Certainly one of the most important and well-written kinds of sacred literature of ancient Egypt are the Books of Wise Instruction. Although some traditional Egyptologists would argue that the instructions are more secular then sacred, evidence does not support such a contention… The Books of Wise Instruction are as sacred as any of the other books of the Husia, for the main focus is on Maat and the moral and spiritual obligation each person has in preserving and practicing it in and for the community… He or she was judged by it and granted long life on earth as well as eternal life in Amenta (paradise), or death and non-existence based on this.” (Pg. 39)
An example of one such instruction: “Do not order your wife around in her house when you know she keeps it in excellent order. Do not ask her ‘where is it’ or say to her ‘bring it to us’ when she has put in in the proper place. Watch her carefully and see how well she manages. How happy is your house when you support her… every man who wishes to master his house must first master his emotions.” (Pg. 57)
He reports, “The Books of Contemplation … contain three forms of contemplation: lamentations, prophetic assertions and meditations on death and eternal life. These books reflect a skepticism, sadness and contemplative posture born of the collapse and transformation of the social order and the resultant chaos and loss of cultural center this brought.” (Pg. 75)
He says, “As stated earlier, the heart of ancient Egyptian ethics and spiritual striving is Maat. Ancient Egyptian ethics and spirituality, like all African ethics and spirituality, have and stress a practical dimension. Righteousness is real only in personal and social practice. Maat, then, is a social as well as spiritual task for which the reward is an enjoyable and beautiful life in the community on earth and a spiritual life in the heavens as a living god… In a word, Maat is both a personal and social task and the promise and reward for completing it.” (Pg. 91)
He explains, “The Books of Rising like Ra are singularly and together the oldest written record of the dawn of structured moral consciousness. They represent Africans leading the human rupture with the animal world and establishing not only an ethical standard of social behavior but posing the possibility of resurrection, ascension and transformation into a living god. In this section, I have given these books titles different from those most traditional egyptologists have assigned them… Rising here refers both to resurrection and ascension in the heavens. And transformation is achieved through having lived righteously, becoming one with God and then becoming a living god oneself.” (Pg. 101)
This book is an excellent and user-friendly way for readers to approach these ancient documents.
March 22, 2012
Excellent reference book!
December 28, 2013
Excellent book - thought provoking!
February 7, 2021
Masterpiece! A hidden gem
Buy this book right now
Buy this book right now
February 25, 2024
This is a great foundational reading for anyone interested in the Ancient Egyptian influence on other religions. It makes a great devotional reading. I enjoyed it and plan on reading it again.
September 26, 2015
A must read.
Displaying 1 - 8 of 8 reviews