Stolen Legacy (*online book) by George G. M. James

[Pragmatic]

Stolen Legacy

by George G. M. James

[1954]



Title Page
Also by the Author
Table of Contents
Introduction
The Aims of the Book

Part I

Chapter I: Greek Philosophy is Stolen Egyptian Philosophy
Chapter II: So-called Greek Philosophy Was Alien To The Greeks And Their Conditions Of Life
Chapter III: Greek Philosophy Was the Offspring of The Egyptian Mystery System
Chapter IV: The Egyptians Educated the Greeks
Chapter V: The Pre-Socratic Philosophers and the Teachings Ascribed to Them
Chapter VI: The Athenian Philosophers
Chapter VII: The Curriculum of the Egyptian Mystery System
Chapter VIII: The Memphite Theology is the Basis of all Important Doctrines in Greek Philosophy

Part II

Social Reformation through the New Philosophy of African Redemption


Appendix
Notes
Index

YouTube - The Tekhen: Uncovering The Influence Of Ancient Egypt: Part 1 - Dr. Leonard Jeffries

YouTube - The Tekhen: Uncovering The Influence Of Ancient Egypt: Part 1 - Dr. Leonard Jeffries

YouTube - Books of Soveriegn Authority

YouTube - Books of Soveriegn Authority

Afrocentric Curriculum by Molefi Kete Asante



By "centering" their students of color, teachers can reduce feelings of dislocation engendered by our society's predominantly "white self-esteem curriculums."

Recently I spoke about Afrocentric teaching at a gathering of thousands of teachers in a large urban district. After my speech, I was pleased that two teachers wanted to share their classroom experiences with the audience.
After a trip to Africa, one teacher said he returned to his classroom of mostly African-American students and began identifying them with various ethnic groups. "You look like a Fulani boy I saw in Northern Nigeria," he commented to a young man. "You're definitely Ibo," he said to a female student. "Yes I have seen that face in the Ibo region." Turning to another student, he said, "I see Mandinka features in your face." Soon, all the children were clamoring for identification: "Me, who do I look like?" "Tell me my ethnic group," each one asked the teacher.
The other teacher remarked that she asks her students to write about their family's genealogy. The best way to approach the subject of identity and connectiveness, she suggested, is to begin with the family, because students have both personal and collective identities.
I applauded both teachers for doing precisely what all teachers should do: place children, or center them, within the context of familiar cultural and social references from their own historical settings.

The Breakthrough

The discovery of the centric idea was a major breakthrough in my educational conceptualization. It allowed me to explain what happens to white children who attend American schools, what happens to Asian children who are rooted in Asian culture and attend schools in their countries, what happens to children of the African continent who are grounded in their own culture and attend their own schools.
In my 17 journeys to Africa during the past 20 years, I have visited schools and colleges in all parts of the continent and been impressed with the eagerness of the children to learn. Back home in Philadelphia, I wanted to explore why children in Africa seemed more motivated than African-American children here. Why did Africans on the continent learn four and five languages, when in some schools African American children were often not encouraged to take even one foreign language? To say the least, I have been disturbed by the lack of direction and confidence that plagues many African-American children. I believe it is because they are not culturally centered and empowered in their classrooms.


Empowering Children Through Their Culture

One of the principal aspects of empowerment is respect. Students are empowered when information is presented in such a way that they can walk out of the classroom feeling that they are a part of the information.
The times I am able to relate a class topic to the background of a Native American, Chinese, Hispanic, or African child in a multicultural classroom make me very pleased, because I see the centering immediately register in the child's countenance. Self-perception and self-acceptance are the principal tools for communicating and receiving communication. And teaching is preeminently a communication profession.
Most teachers do not have to think about using the white child's culture to empower the white child. The white child's language is the language of the classroom. Information that is being conveyed is "white" cultural information in most cases; indeed, the curriculum in most schools is a "white self-esteem curriculum."

Teachers are empowered if they walk into class and there is an air of credibility. How do teachers empower themselves in a classroom with children of African-American or other heritages? They must use the same tools used to empower white children.
When I enter a classroom of white college students and demonstrate in the course of my lecture that I know not only the words of Ogotommeli, Seti, and Ptahhottep but also Shakespeare, Homer, and Stephen J. Gould, I am usually empowered as a teacher with my white students. They understand that I have no problem centering them within their cultural framework. The reason they understand it is simple: this is the language of the dominant culture.
The fact that an African American or an Hispanic person - in order to master the white cultural information - has had to experience the death of his or her own culture does not register with most teachers. The true "centric" curriculum seeks for the African, Asian, and Hispanic child the same kind of experience that is provided for the white child.


Centering the African-American Child

The centric idea gave me some idea of what happened to African-American children whose culture has been ravaged by racism, discrimination, harassment, and the Great Enslavement. These children, with cultural handicaps, are forced to compete with students whose ancestors have not suffered such devastation.

What centers the African-American child? I began working with this question many years ago when I observed what happened to the African-American child in the large school systems of northern urban communities. Being brought up in Valdosta, Georgia, during the era of segregation, I had been nourished and nurtured by teachers who had mastered the nuances and idiosyncrasies of my culture. This is something that teachers often seem unable to do in many urban schools.

Of course, segregation was legally and morally wrong, but something was given to black children in those schools that was just as important in some sense as the new books, better educated teachers, and improved buildings of this era. The children were centered in cultural ways that made learning interesting and intimate.

African-American children who have never heard the Spirituals; never heard the names of African ethnic groups; never read Paul Lawrence Dunbar, Langston Hughes, and Phillis Wheatley nor the stories of High John de Conqueror, Anansi, and the Signifying Monkey are severely injured in the most fragile parts of their psyches. Lacking reinforcement in their own historical experiences, they become psychologically crippled, hobbling along in the margins of the European experiences of most of the curriculum.

While I am not nostalgic for the era of segregated schools, we should remember what was best in those schools and use that knowledge to assist in centering African-American children. Through observations, inquiry, and discussions, I've found that children who are centered in their own cultural information are better students, more disciplined, and have greater motivation for schoolwork.

A neighbor of mine often speaks to elementary classes in one of the most economically devastated communities in Philadelphia. He tells the young children, "You're going to be somebody." Later, the children are often heard saying to their peers, "I am going to be somebody."
It sounds so ridiculously corny to say this, but many of these children have never been touched at their psychological centers, never been reached in their cultural homes. They see school as a foreign place because schools do foreign things. Of course, many students master the "alien" cultural information, but others have great difficulty getting beyond the margin in which they have been placed.


A Dislocated Culture

When it comes to facing the reality of social and cultural dislocation, teachers are on the front lines. They are among the first in the society to see the devastation that has occurred to the African-American child's spirit. If they've been teaching for more than 20 years, they have seen more and more students who seem to have been dislocated culturally, socially, and psychologically.

I contend that the movement of Africans from the continent of Africa was the first massive dislocation. The African person was physically separated from place, from culture, and from traditions. In the Americas, the African person was punished for remembering Africa. Drums were outlawed in most of t he colonies soon after the arrival of large numbers of Africans. And since the drum was an instrument intimate to the cultural transmission of values and traditions, its disappearance was one of the great losses in the African-American psyche. Physical movement became in reality a precursor to a more damaging dislocation and decentering.

Numerous educational, social, religious, and political structures and institutions have tried to minimize the dislocation. But the despair has intensified since the '60s because of questions of equity and lack of economic opportunities. Schools are affected inasmuch as their students are filled with the emptiness of their own self-dislocation.

Indeed, schools have often contributed to the dilemma by encouraging African-American children to concentrate on mastering only information about the majority culture. These children may learn, but, without cultural grounding, the learning will have destroyed their sense of place. Increasing numbers of children abandon, in their minds, their own cultures in order to become like others culturally, hoping this will bring them closer to the white norms.

Schools also reinforce feelings of limited self-worth and cultural dislocation by ignoring the historical contributions of African-Americans or devaluing their culture. The teacher who teaches American literature and does not refer to one African-American writer is doing a disservice to students of all cultural backgrounds. Equally so, the teacher who teaches music and does not mention one composition by an African American is de-centering the African-American child and miseducating the rest of the children.

Certainly some schools and teachers do better than others. And, in some cases, the child will get a sense of the importance of African and African-American contributions to human knowledge. But, for the most part, the African-American child fails to find a sense of identification with the information being presented.

The rise of cultural manifestations in the clothing, concepts, and motifs of African Americans is a direct result of the Afrocentric movement. Growing from a sense of the necessity for relocation, the reawakening within the African-American community portends positive developments on the educational level.


Achieving Success Through Congruence

The role of the teacher is to make the student's world and the classroom congruent. Language, examples, and concepts must be relevant. As all teachers know, this is a risky maneuver because relating classroom experience to outside experience depends to a large degree on the teacher's ability to know the student's cultural location as well as the subject. One does not have to constantly maintain congruence to be successful, however; one needs only to have an openness to the possibility that the student who is not of European ancestry may need to be centered in a particular way. Such centering techniques as examples from history, from books, from real life situations may also be helpful to other students.

Of course, the choice of examples is as important as knowing that you should have some centering devices. I once knew a white teacher in California who thought that he was being aware of his Mexican-American students by referring to an incident with "wetbacks" along the Texas-Mexico border. He thought the students would understand that he was trying to bring them into his discussion on the politics of the third world. When the students complained to him and the principal, the teacher was shocked and still could not see his mistake.

Therefore, teachers must read information from the cultures of their students. Should teachers have Cambodian students, then they must know something about Cambodians. Should teachers teach African-American students, then they must read information from African-American Studies. This means that teachers must examine their lesson to see that they do not contain pejoratives about African Americans or other ethnic groups. Otherwise, they will not be empowered with the class.

Ideally, an Afrocentric program should be infused throughout the class period, not merely tagged on or added as a once-a-month feature. Resources for teaching with an Afrocentric approach are available from two major sources: African World Press of Trenton, New Jersey, and the GRIO publishing company of Philadelphia. Materials include books for all grades, informational packets, Afrocentric Kits, bibliographies, and sample lesson plans.

Toward Multicultural Classrooms

What do the principles of an Afrocentric approach look like in the classroom? In the Hatch Middle School in Camden, New Jersey, Principal Jan Gillespie and her teachers have organized the Molefi Asante Multicultural Academy. Utilizing the resources of the students' families, the academy's emphasis is on centering the children, treating each person's heritage with respect, and studying to learn about each other as a way to knowledge about self and the world.

Beyond raising the level of self-confidence among its students, the academy has become a training ground for teachers interested in building respect for cultural diversity as a way to empower teachers. Students often do what they see their teachers doing and, consequently, as the best teachers soar like eagles, their students soar with them.

Our society is a composite of many ethnic and racial groups, and all students should be able to converse about the cultural diversity of the nation. Thus, both content and process are important in an Afrocentric approach to teaching. By combining the best elements of the centering process reminiscent of the segregation era with the best of today's more sophisticated techniques and equipment, we might find a new synthesis in our ability to teach children.

YouTube - "The idea of the 'barbarous negro' is a European invention"

YouTube - "The idea of the 'barbarous negro' is a European invention"

Why the Crab
Has No Head


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It was Nzambi Mmpungu who made the earth and the sky.

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EGYPT
Schist or slate
H: 9.56 cm. W: 12.3 cm
Provenance: no indication
Predynastic
Naqada II. Mid 4th millennium B.C. c. 3500-3300 B.C.
*(archeology )

And after that, my children, she made the Guineafowl and the Crocodile, the Turtle and the Gazelle. She made the Leopard and the Lizard.


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And still she was not finished.

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She took one whole day to make the elephant, and that was heavy work.

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Setekh
Set in KV34
The sun was setting that same day when Nzambi began on yet another animal.

" I will call this little one Crab, " she decided. Shaping a tough shell for the body and for each many-jointed leg. She made not just two legs, or four, but eight of them. Ai, but she was tire by the time she finished the last leg!

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"Little Crab," she said to the new creature, "I will finish you tommorow. Come back in the morning when the sun has risen, and I will give you a fine head." And Nzambi went to lie down on her sleeping mat.

Crab was so exited! "Tomorrow! A fine head!" he whispered to himself. "It took Nzambi only one day to make Elephant, but it takes her two days to make me."

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Which was not exactly true, my children. You can see that, and I can see that, but Crab was too proud to see truth that day. He told each animal he met to come and see him get his head the next mourning.

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" Warthog! Buffalo! Come tommorow mourning to the house of Nzambi and see the fine head she will give me. She is taking all night to prepare it." Which was not exactly true, my children. You can see that, and I can see that, but Crab was too proud to see truth that day.

"Bushbuck! Guineafowl! Come tommorow mourning to the house of Nzambi and see the fine head she will give me. "No doubt"! I shall have a mane like Lions~..., and curlin' horns like Kudu's! And surely a long~...graceful neck like Giraffe's. How grand I'm going to be!"
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He scurried away importantly, walking almost sideways with pride!

*(crab nebula)

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The next morning at sunrise, there was a great crowd at the house of Nzambi!

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The whole Impala family was there because they were always very curious~...() The Monkeys came ready to laugh at Crab, no matter how grand a fool` he was bout` to cut! Lion came cause` he had heard that Crab dared to compare his new head to Lion's onw magnificent head. Vulture showed up in case there might be food, and the Lizards arrived when the sun was warm on the wall where they liked to bask.

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All these animals made such a fuss'! F`whew! All that scufflin` and stamping and snortin` and hootin' and growln`just about woke the flesh off anybody skin I tell ya!

It wasn't to long after, Nzambi soon woke up and came outside to see bout' all that stampin' and snortin' and hooting and growin` cause it just about woke the flesh right on' up off of her I tell~...

"Aiii! Why are you all here?" she asked when she saw the crowd.

"Crab invited us!" eeked the youngest Bushbaby, who was quite thrilled by the whole occasion. "Where is the marvelous head you have made for him?"

"And where is Crab?" rumbled Nzambi in return.

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"Make- a - way! Come`en through~... said Crab as he strolled through the legs of the animals, still feeling all full himself as usual. He sooo sure he hardly walk straight, kinda slanted. "Hemm Hemm~...I have come for my fine head, Nzambi, as you promised."

But Nzambi looked sternly down at Crab. This little creature was not even completed yet, and already he thought he was more important that all the others in the whole brand - new world. She frowned and folded her long and slender black arms across her chest. Then she slowly shook her head.

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"Auhh Auhh, Crab," spoke Nzambi in her usual strong, but peaceful way. "I think you are fine the way you are." Now that was perfectly true, my children. And Nzambi went back into her hut to meditate about how many stripes she could bless Zebra with the next day.

So Crab never did get a head. To this day, whenever he wants to see he has to poke his eyes out from his body.

And he still walks sideways, only now it is from embarrassment instead of pride.

"Through knowledge, death can never approach to closely"
Egyptian Proverb of Per-bast

Peace be upon you


Set in KV34 Set (also Setekh, Seth, etc) was originally a god of strength, war, storms, foreign lands and deserts in Egyptian mythology. He protected desert caravans but also caused sandstorms. He was one of the Ennead and a son of Nuit and either Seb or Re. He was usually the husband of Astarte or Anat (in Semitic mythology) or the Egyptian goddessNephthys (with whom he was the father of Anubis). He was closely associated with the god Ash.

One of the more common epithets was that he was 'great of strength'. In one of the Pyramid Texts it states that the kings strength is that of Set. The Pharaoh himself was the heir to the two 'brothers' and united the offices of Horus and Set or of Upper and Lower Egypt.

Set protected the sun (Re) as he journeyed through the land of the dead during the night. Most notably, he fought and killed Apep, the evil serpent of darkness who attacked Re each night.

Later, when his brother Osiris became a much more important god, Set gradually became thought of as his opposite. A new myth cycle developed in which Set kills Osiris in their struggles (see Legend of Osiris and Isis), so he became the god of evil.

He was also seen to be in contrast to Horus, who was a god of the sky, so his breath was responsible for the worms. Metal ore was called the "bones of Set" because they came from the ground. In the 3rd millennium BC, Seth (replacing Horus) became the patron god of the pharaohs, but as the story of Set's murder of his brother became popular, Horus was switched back.

Set is sometimes incorrectly thought of as being a jackal-headed god. He is depicted as having square ears, a forked tail and a curved snout. Some people believe the animal represented was an aardvark, a type of pig, or another as-yet-unidentiifed beast. In addition to the already mentioned animals, Set was associated with gazelles, donkeys, crocodiles and hippopotami.

The Greeks later linked Set with Typhon because both were evil forces that attacked the main gods, though they are not otherwise very similar. See also: Legend of Osiris and Isis; Temple of Set.

The Memphite Theology

illustration from

Egyptian Mysteries

Egyptian Mysteries
Egyptian Mysteries

; p.10 (Thames & Hudson, Art and Imagination Series)The Memphis theology is based around Ptah (equivalent to the Greek Hephaistos, the divine blacksmith), (shown above on the left), who himself becomes the primordial fire and gives it substance. This cosmological system was developed at Memphis, when it became the capital city of the kings of Egypt. Ptah is the creator-god of Memphis, and during the long period the city served as the capital of Egypt it was known as Het-ka-Ptah or "House of the Soul of Ptah". Ptah is one of several Egyptian deities attributed with a myth about fashioning creation. Ptah, as the god Ta-tenen (the primordial mound), creates in the so-called "Memphite Theology" the world, its inhabitants, and the http://www.kheper.net/topics/Egypt/Ka.htms of the other gods. Reference is again made to the Ennead, this time with Ptah at its head.

The whole Memphite theology is preserved on a slab of basalt now exhibited in the Egyptian Sculpture Gallery. It was composed at a very early date, and committed to stone during the Twenty-fifth Dynasty by the order of the Nubian king Shabaka. The Shabaka Text (c. 710 BC) which was intended to preserve "a work of the ancestors," this text is alternatively known as The Memphite Theology, and based upon the generative power of God's thought and speech. The Shabaka Text is perhaps the earliest record of theistic creation in existence.
Unfortunately, this Shabaka Stone was subsequently used as a nether mill-stone and much of the text has been lost. The document known as the Bremner-Rhind Papyrus includes, among other religious texts, two monologues of the sun-god describing how he created all things.
As with all the Egyptian theologies, the Memphite religion was also political, justifying the primary status of the new capital. Ptah, the principal god of Memphis, had to be shown to be the great creator-god, and a new legend about creation was coined. But it was also important to organize the new cosmogony so that a direct breach with the priests of Heliopolis might be avoided. Ptah was the great creator-god, but eight other gods were held to be contained within him, including some of the Heliopolitan Ennead and the Hermopolitan Ogdoad. The Heliopolitan Atum held a central position, and the Hermopolitan Nun and Naunet were also included.

The Shabaka Text enumerates Ptah's eight hypostases or qualities as "the Neterw who have come into existence in Ptah". Ptah himself incarnates the primordial Eight, and then becomes Tatenenn, 'the earth which rises up', an evocation of the primordial hill. "He who manifested himself as heart, he who manifested himself as tongue, in the likeness of Atum, is Ptah, the very ancient, who gave life to all the Neterw." Tongue means speech, or in later philosophical idiom the logos. Ptah conceived the world intellectually before creating it 'by his own word'. The heart and the tongue 'have power over' all the other members, since the tongue describes what the heart conceives. Thus Ptah re-creates the Great Ennead, and gives rise to all the qualities of things, through the Desire of his heart and the Word of his tongue.

Ptah's name means "Creator". He is depicted as a mummified man with only his hands free to grasp a sceptre composed of the symbols of life (ankh), power (was), and stability (djed). He is also typically shown wearing a skullcap and standing on the plinth-shaped hieroglyph that is part of the name for Ma'at, the goddess of fundamental truth.
The Memphite theology, like the Theban religion, is based on a primordial triad of deities. In this case we have Ptah who is accompanied by Sekhmet, the great lioness whose name means 'the powerful', and Nefertum, 'the accomplishment of Atum', thus making up the first causal triad.

There are also interesting parallels here with the Hindu trinity, viz.
Ptah - creator (Brahman)
Sehkmet - destroyer (Shiva)
Nefertum - preserver (Vishnu)
In another, although related context, Sehkmet has always seemed to me quite a bit like Kali. Ptah therefore would have a connection with Shiva (as the spouse of Kali).
The monotheistic element is interesting here as well. In the Memphite Theology it is said of Ptah:

'He who made all and created the gods.' And he is Ta-tenen, who gave birth to the gods, and from whom every thing came forth, foods, provisions, divine offerings, all good things. Thus it is recognized and understood that he is the mightiest of the gods. Thus Ptah was satisfied after he had made all things and all divine words.

(Ancient Egyptian Literature, Volume I: The Old and Middle Kingdom translated by Miriam Lichtheim)
We have here a strongly developed theism, which gives the lie to the oft-asserted statement that Akhenaten was the first monotheist. Ptah constitutes a creator figure, in contrast to Atum is more of an Emanator. Yet this was still within the same overall tradition (albeit with a different deity). There was no cultural break such as Akhenaten attempted. An analogy could be made between, say Kashmir Shaivism (emanationist) and the Vaishvanite (which is more dualistic and devotional). Or like the difference between the God of Mystical vs Legalistic Judaism.

Emanationism is more prone to a philosophical based mysticism in which human growth is the key issue, while creation based is more on a creator who gives laws that you must follow.

The Hermopolic creation story (in which everything emerges from the primordial Eight or the Nun) is more prone to left-hand path belief systems since there is no pre-existent God, and the Theban seems like it would be purely mystical, with it's abstract symbolism.

Ptah as the divine craftsman also recalls Judaeo-Christian themes of God fashioning the world, making Adam out of clay, etc. I leave it to the reader to decide whether this similarity is due to diffusion (the Memphite ideas filtering through to the rest of the Mediterranean world) or archetypal convergence (the same symbol or motif reappearing)



Setekh. Who is Setekh? What is Setekh? Where is Setekh? Definition of Setekh. Meaning of Setekh.
Stolen Legacy Index
The George Ortiz Collection: Egypt
Nebulae - Crystalinks
Afrocentric Curriculum, Asante
Kheper - metamorphosis and evolution
ANCIENT EGYPT : The Logoic philosophy of the Memphis Theology
http://www.booksshouldbefree.com/dow...-h/14400-h.htm
http://www.booksshouldbefree.com/dow...-h/14400-h.htm

[Nfant_De_Mileu]

Thank you for the drop of Stolen Legacy!!! I have been wanting to purchase this book to add to my library but it is not in the budget right now.

[Im The Truth]

Hard copy available at RBG Store => Stolen Legacy by George G. M. James - $11.99 : The RBG Store | RBGStore.com

[NIShakur]

Thank you so much for the contribution. I too have been trying to get my hands on that book...where did you get your copy from, I would love to obtain the hard copy as well!

[Pragmatic]

Stolen Legacy: How the African Continent gave its culture to the Western World.

"As mentioned elsewhere,. . . . the Egyptian Mysteries and the philosophical schools of Greece were closed by the edicts of Theodosius in the 4th century A. D. and that of Justinian in the 6th century A. D. (i.e., 529 ...long before White Supremacy); and as a consequence, intellectual darkness spread over Christian Europe and the Graeco-Roman world for ten centuries (*the dark ages); during which time, knowledge had disappeared. As stated elsewhere, the Greeks showed no creative powers, and were unable to improve upon the knowledge which they had received from the Egyptians (Hist. of Science by Sedwick and Tyler p. 141; 153; Zeller's Hist. of Phil. Introduction p.31).

During the Persian, Greek and Roman invasions, large numbers of Egyptians fled not only to the desert and mountain regions, but also to adjacent lands in Africa, Arabia and Asia Minor, where they lived, and secretly developed the teachings which belonged to their mystery system.

In the 8th century A. D. "The Moors", ie., "natives of Mauritania in North Africa", invaded Spain and took with them, "the Egyptian culture which they had preserved." Knowledge in the ancient days was centralized i.e., it belonged to a common parent and system, i.e., the Wisdom Teaching or Mysteries of Egypt, which the Greeks used to call "Sophia".

As such, the people of North Africa were the neighbours of the Egyptians, and became the custodians of Egyptian culture, which they spread through considerable portions of Africa, Asia Minor and Europe.

During their occupation of Spain, the Moors displayed with considerable credit, the gradeur of "African culture and civilization".

The schools and libraries which they established became famous throughout the Mediaeval world; Science and learning were cultivated and taught; the schools of Cordova, Toledo, Seville and Saragossa attained such celebrity, that they "like their parent Egypt", attracted students from all parts of the Western world; and from them arose the most famous African professors that the world has ever known, in medicine, surgery, astronomy and mathematics.

But these people form North Africa did more than merely distinguish themselves in Spain. They were really the recognized custodians of African culture, to whom the world looked for enlightment. Consequently, through the medium of "the ancient Arabic language", philosophy and the various branches of science were disseminated: (a) all the so-called works of Aristotle in Metaphysics, moral philosphy and natural science (b) translations by Leonardo Pisano in Arabic mathematical science (C) translation by Gideo a Monk of Arezzo in musical notation. (Sedgwick and Tyler's Hist. of Science C. IX).

In addition, the Moors kept up constant contact with the Mother Egypt: for they had established Caliphates not only at Baghdad and Cordova, but also at Cairo in Egypt. (Europe in the Middle Ages by Ault p. 216-219). Just here it would be well to mention that all the great leaders of the great religions of antiquity were "Initiates of the Egyptian Mystery System": from Moses, who was an Egyptian Hierogrammat, down to Christ.

It should also be of interest to know that European scientists like Roger Bacon, Johann Kepler, Copernicus and others obtained their science through Arab or Berber sources. It is also noteworthy that through Arab or Berber sources. It is also noteworthy that throughout the Middle Ages, European knowledge of medicine came from these same sources. (James p.40)

"Stolen Legacy: The Greeks were not the authors of Greek Philosophy, but the people of North Africa, commonly called the the Egyptians were".


Peace be upon you

[TureBandele]

Thanks for the drop.