The Kemetic view of time differs in some ways from the Bantu-Kongo, but corresponds in a number of respects. Three relevant Kemetic conceptions of time are nHH, sp tpy, and wHm mswt. These describe the Kemetic conception of the pre-conditions of the advent of the universe, the emergence of space time, and the invocation of that occasion as a paradigm of cultural renewal.
nHH, or the Kemetic idea of eternity or infinity is characterized by four basic forces: formless and boundless matter, infinite potential, absolute darkness, and the unknown. Jacob H. Carruthers states that “The idea of infinity as the pre-beginning condition is related to the…notion of boundlessness. Here, time emerges from the Eternal never ending, never beginning, never distinct infinity.” (Carruthers, 1984, 60-61).
sp tpy, literally “first occasion” (Carruthers, 1984, p. 58), represents the emergence of the physical universe and the beginning of space-time. That is to say that sp tpy represents the origin of the universe as a spatial-temporal phenomenon. However in addition to this, sp tpy also represents the initiation of a process resulting in the ultimate manifestation of the constituent elements necessary to establish optimal conditions for living. As Carruthers states, “The conditions, properties and processes that are necessary for existence, the good life and eternity came into being for the first time…. Thus, we may say everything came into being sp tpy.” (1984, p. 58).
Similar to musoni and kala on the Dikenga, nHH and sp tpy represents two distinct phases of cosmogenesis (Obenga, 2004). nHH is a state of infinite possibility, one which precedes actuality. It is the state of formlessness, possessing within it the potentiality of all form, giving rise to the universe at sp tpy. Thus these two stages of the Kemetic concept of time represents the state preceding and subsequent to musoni (the big bang) (Fu-Kiau, 1994), in addition to the continued unfolding of the universe as represented by kala.
wHm mswt, literally the “repetition of the births”, was the hr name of the “Twelfth Dynasty” ruler imn m HAt or Amenemhat, who initiated a period of national restoration and renewal (Carruthers, 2007). As niswt (the title of rulers in kmt) Amenemhat’s hr name explicated his descent from Hr or Hrw, and the attendant charge to restore the unity and greatness of the nation. Amenemhat conceptualized this restorative process of reclaiming the great works of antiquity, and building upon those to restore mAat to the land. This charge is clearly expressed in the text that Carruthers calls the “Good Speech of Neferti” (called the Prophesies of Neferti by the Egyptologists) which states “mAat, with respect to injustice, is in her place. Cast out Isft.”
Given its orientation towards restoration and reclamation, wHm mswt, is similar to the point of luvemba on the Dikenga. It acknowledges a process of decline, and thus articulates a process of renewal and restoration as a social mandate to correct this condition. Thus wHm mswt is situated as a social processes directed towards the restoration of order (mAat) in the land. The juxtaposition of mAat to isft is highly instructive of the potential circumstances that occasion the invocation of wHm mswt as a necessary social corrective. It suggests the ascendence of, or rather the descent into isft as a condition of societal decline, wherein mAat is posed, not only as an opposing ideal, but as the natural order of things.