Sampson I. Onwuka
By
Sampson Iroabuchi Onwuka
The essay of T.F.R.G Braun 'The Greeks in Egypt' (CAH)
illustrates the presence of Greek in Egypt from ancient times till the time of
Ptolemy and based his argument on any the presence of large numbers of plates
ceramics in Greek which bear Egyptian inscriptions. The essay seems to suggest
that the Thebes of Africa (Egypt) from very early on had a profound influence
on Athenians and the Greeks in what is now Europe. It is important to state
that there was of course the usual discussion about the two Thebes from either
of the two continents which Braun dates as early as the Homeric poems and the
Trojan wars. Drawing from the Homeric epic we read from Braun's citation from
Iliad, a scene where Achilles rejects the gifts of Agamemnon, saying that, "Not
if he offered me ten or twenty times as much as now he does - not even if more
came from elsewhere - as much as comes in to Orchomenus, or to Thebes -
Egyptian Thebes, where the most treasures lie in the houses and which has a
hundred gates, with two hundred men sallying through each with their horses and
chariots - not even if he gave me as much as the sand and the dust - not even
then could Agamemnon change my mood" (IX. 379-68).
The copious re-citation of the lines above is set in order
to help readers not used to Iliad understand the near complex story of the
Iliad. In one of the settings involving the difficult relationship between the
Achilles and King 'Agamemnon', we notice this priced gift offered to Achilles
who refuses Agamemnon gifts. Of course the expansive way in which the author
speaks of Thebes may suggest that the popularity of Egypt and Thebes may have
been quite profound at the time of the Trojan Wars, enough to force an oratory
from Homer concerning the Thebes of a hundred gates. Our attention is on the
two Thebes which appear somewhere in the whole setting, and we shall discover
that Thebes of Egypt and Thebes of Greek exist, to known reason that Orchomenus
has been linked to the place. In reality, the exact location is not known for
these would be Orchomenus, but we may regard the rest of the story as a pen in
reality of the facts after the circumstances of the Thebes from the mouth of
Achilles.
Braun explaining away the quagmire indicated that in the
piece, "Orchomenus should normally go with Boeotian Thebes; the surprise
switch to Egyptian Thebes provides the only mention of Egypt in the Iliad"
he added. Braun also forced an argument
on the age of the writing since Thebes was only fable in the age preceding the
Pre-Saite 7th century B.C. It seems that earlier on the route to Egypt is made
possible through the Crete. If Braun mentions 'Boeotian Thebes' as no different
from the Orchomenus, then these people who came from Thebes of Egypt must have
traveled the route leading east from Crete. In reality the Cretans may have
stayed connected with Egypt - the land of the River as it was called, and as
far that the Athenians could remember. It may seem that the first penetration
of the Greek may started from these Thebes of Greek.
It is very important to mention the presence of the place
Boeotian (Boeotia) as they are called in much of their history and for much of
their history we may insert that Thebes has remained a forceful presence. One
cannot pretend to show that the people we might call Greeks, are not one people
by any stretch of human imagination. Greeks are no doubt citizens with the same
name or people that speak the same language. In some instances and not many,
there is a people who the Greeks called 'Barbarians' and in recent interpretation,
these people. These were settlers in Memphis - carved their names. Among these
Boeotian 'Thebes' (mainly Carians) were a people that also made up their mark
in Memphis and along the Delta States such as the Sais called 'Carians of
Caunus' - who Masson compared to Kaninu.
The occupation of these Delta States by Greeks flocking into
Africa for the second time, led to the culture of imitation and the struggle
for a better place for Greeks. This combination is seem to have given birth to
several Sea communities of mixed races and nationalities along the Western
Delta and along the Red Sea and their origins as culture and races particularly
similar with White and others from Africa and Asia, and how they survived in
Africa beginning with which are now clearly available to us from Herodotus and
his teaching. Braun however argued that the theory that there was another set
of Carians who arrived from 'Stratopeda' and were used as body guards by Amasis
seem to have been called Ioniansa and Carians. This point will relieve us of
the worry that the people we call Greek are in fact many people and such speak
independently of their history and are bound by languages from the 4th century
B.C.E.
Whereas, people who witnessed the last days of migrants
Aegean such as the Ionians and Carians describe them as people probably related
but most probably different people. If we put every available word into
perspective, there is no hiding place for the silence of Spartans in Egypt,
there is however abundant presence of the Athenians or those who may be
described as Athenians in Greek and in Western Delta of Africa. Perhaps the
writing in Greek gave birth to a form of idolizing about Greeks to be same and
similar as the Athenians where as these people are all things considered, a
league which included Spartans and pockets of others from what would have been
Italian Peninsula.
There is no doubt that the place is connected to several
myths of Greeks, particularly with arrival of Kadmus who is believed to a
Phoenician while others simply cite him as Egyptian. We remember the presence
of Dionysus who was supposed to have arisen from the thighs of Zeus and Semele
and there are other tales concerning the Boeotian Greek that make a lot of
difference with its more Western neighbors, some of which are called fictions.
It is from these myths, especially the incident of Alphabets from Danaus and
Kadman that we may begin to peel away the top soil of Greek sculptural Antique
and from the assembled materials, the evolution of Greek forces its connection
to Africa.
We remember that Corinth is very much associated with
Boeotia and like we mentioned, the area we regard as Corinth may be a name
after the 'clay' that replaced Egyptian Alabaster and limestone proper; the
Alabaster was used extensively Egypt for delicate objects involving imitation,
for sure we may have noticed that that among the Eber Medical citations of
human models and body types that was wrought in Alabaster. The problem unlike
other clays in Egypt is that it is very fit for stylized dramas of Art, not
that the Egyptians didn't cope - in fact they did fairly well with their best
forms of clay, including the Red Art used for ceramics. The types of materials
used by these Egyptians may also explain why the objects were mostly still and
disciplines of the Art was for the Egyptians so vital that a beautiful piece of
Art could lend its a damage by excessive force. Until perhaps the rise of
Corinthians before Athenians, the rise of Sculptural School of the Samos, the
Egyptians were the beginning and the end.
But then there are places, particularly Corinth and the
Aegean, were clays of all types could be obtained, are It is not clear when the shift began to
take place but it seem to have gradually happened resulting in one of the best
experimentation of sculpture with clay. It is equally obvious that the Greeks
became dominant production house in sculpture largely for the material
available and also due to the power of creating sculptural pieces with
efficiency that rivaled the Africans. It is not fair that we chose to play the
Greeks against such monumental continent of ten thousand, it is also silly to
advertise Egyptian superiority of Art and learning with due respect to Greek,
as if we are going to burst an misleading idea that is already old age.
But if this error is old is not the fault of the Africans, if the comparison is hard to avoid it is not due to the new facility of alternative explanation, it is because the influence is real.
But if this error is old is not the fault of the Africans, if the comparison is hard to avoid it is not due to the new facility of alternative explanation, it is because the influence is real.
Greeks were simply an item to be cited in History for
history sake. They never in the course of world history dominate the affairs of
man, never believed they did rather lived to affirm their faith in freedom, in
the right of choose and defense of their Aegean. In essence, the influence of
Greeks in this day and time is received from the rise of Europe and their
triumph over the Muslims. Between the Greeks and the Egyptians or any other
Africans, are several world powers including Persia and Babylon who has more
than enough to say about world history than Greeks. Greeks suggested as the
curators of civilization is through the triumph of Christianity and Rome, and
from these people, the issue of who brought civilization to Africa and the
exact history of the Greeks become problematic.
If we fail to show how the Greeks - if ever there was one -
came to be, it is all due to the faith that modern Europe and our American
places on Rome and Greek, for without these forces of Art, some of their living
will cease to have meaning in and for spite of Slave Trade. It had to be Greeks
and Romans that brought the civilization to Africa and to Egypt. It must be Europe
that brought Thebes of Greeks to Africa, it was perhaps the same Indo-Europeans
that brought elements of fire to the 6th cataract and some of them were the
indigenes of the lost Atlantis nation that has often proved a burden for
Athens, and when all respect is given to Greek and the Athenians, they were
only as good as the 5th century on wards and among them were the Boeotian
Thebes of Orchomenus.
Yet above the covers of Greek in Ancient History, there was
always the grips with a house of history built of paper and from paper, for
here on we may be tempted to consider this paper construction as a piece of Art
no different from Sculpture and from sculpture we look at the earliest extant
materials from Greek which is the Python Apollo, the Adonis of some artistic
weight and begin to connect a standing object to a sitting object, begin to
observe that Athena was not always seated and her image is formed elsewhere.
There is then the image of a standing king, another with hands Akimbo and
others with clasped hands. These art like the Greek society that followed last
were all incarnations of older Arts scattered around the world, older and the
more available are among these Egyptians, then and now students who of the
ever-evolving world Art.
It is not wrong to blame this whole thing on the European
search of identity to the degree that when we met such people as the 'Apollo'
after the Hapi (Polis), we wonder at origin, how a piece of art dated to fourth
century BCE would have by magic outcome existed in the 6th century BCE not to
talk of Art at least a 1000 years older than Greek. It is no wonder that the
oldest and most lifelike pieces of Apollo that reached Greek as an Art-form
were discovered in Corinth and around Boeotia. We may cite the presence of the
word Daphne in faraway lands, that the use of the word and the implication of
the term Daphne in term of Delphi, suggest a beginning which is insubordinate
to the Greeks, and from Braun we move to state that, "Elephantine, as we
shall see, served as the base from which Greeks and non-Greeks set out on the
Nubian expedition of 591 B.C. Daphne cannot fail to be identical with Tell
Defenneh, excavated in 1886." (CAH)
It is clear that an early contention by this author
(myself), that Delphi refers to mother or divine mother is a now an undisputed
fact given this theory by Braun. The Delfi or Delphi oracles were represented
with a Cow or mother Cow which tend to represent creation, so also the
Defenneh, which gives in to the possibility that both Delphi (Greek, Igbo,
Hebrew word for a Cow is Eefi 'ehfi', efi, heifer, respectively) and Daphne
referring to a daughter in Greek may have a
lot in common. Assuming these two are not the same, there is always the
case about the Greek 'daphne' daughter (pronounced daa'nyee) with the Nigerian
Igbo language, for instance, in Igbo 'Ada-nne' ;(pronounced ahdaa-nne or in
some dialect 'ehda-nne' - written ada-nne) literally means 'mother's daughter'.
But Daphne or Defenneh is actually Africa seems to clearly indicate that the
Aegean states such Athenian (Atens), Ionians, Thebes, facing the East - Samians
(Samos Islands) West of the Delta States Africa, are probably an extension of
Western district of Lower Egypt and a replica of Delta States in Lower Egypt.
Defenneh is probable the same as Nefer-nneh, and this last is my addition since
the word 'nefer' in Egypt refers to devotions or worshipers and by way of
Ne-erid or Nymph in current Egypt.
Braun also mentioned that "Here there were fragments of
Greek painted pottery from the late seventh century, found in two rooms of a
massive square building, either a fort or a store-house, dating from the reign
of Psammeticus I. In the sixth century non-Egyptians made their homes there.
Jeremiah fled to Daphne - Hebrew Tahpanes - with a Jewish contingent to escape
the Babylonian captivity in 582. Here he proclaimed (43; 6-7; cf.46) to his
fellow-refugees the coming Babylonian conquest..." this was no doubt
Africa and nowhere else. Majority of Greek materials discovered in Defenneh is
suggested to have taken place that dates from 570 B.C, pretty much in the 6th
century which was the tail end of second to the last great migration of Greeks
- particularly Carians to Memphis and the long Egyptian resistance to Carians
and Greeks marrying Africans, but it happened that the Memphis caved in to the
long and eventually exhaustive career of inter-marriage between Greeks, Asiatic
and African Women and the outcome is matter of one's judgment but Africans are
no longer the center of their own history and culture by modernity of 19th
century.
But strictly speaking, the Greeks were not that dissimilar
from Africans (Egyptians) of the Western Delta and may have also began their
journey from Western Delta but they originally came from the Ist and 2nd cataract
of Aswan (Elephantine) where the names Thebes (Thebes), Yavana (Aswan), Iona
(Oanas; possible a kind of house/s or Temple/s by a Sea Side); Athens (Aten),
Boeotian (Buto), Daphne (Tell Defenneh), Eleusian/Eleufian (Elephantine), Abyss
(Abydos), Mare (Marea, Merenre), and with Carians and Memphis Egyptian was the
new name Karomemphitai.
Braun mentioned that "The hieroglyphics inscriptions
sometimes give an Egyptian name for deceased, but sometimes a name which might
be Antolian. Th base of a status of Neith from Sais gives the genealogy of a
certain Pedineith who was evidently the son of a Carian man, KRR, and of an
Egyptian woman, Neithemhat." We need to inject that the word 'Neith' and
Neithermhay' almost suggest a general term for a woman. This relationship
between these Greeks, Hittites, Anatolians and Egyptians, reproduced in Braun's
terms at least seven different groups of people, many of whom came from
different parts of Europe occupying the known precinct of the culture of Egypt.
Marrying Egyptian women or descendants thereof - Greeks, Hittites, Anatolians,
etc. - and becoming one of the seven classes of Egypt was a way to state their
claim on the continent, but conducted their lifestyles outside what is perhaps
Egyptian of the day. This migration into Africa brought cultures that didn't
quite respect 'Egyptians Lore’s' and some of these cultures paid the price for
it. It is these times that a certain people now informally identified as
Dorians began to emerge from Egypt, and may have been part of the rebel against
the restored Egyptian Pharaoh Psammaticus
II
Kadmus (Kadmus) is ultimately African either of a direct
Egyptian descent or Phoenician who were mainly Egyptian Sea Fearers and not a
separate nation. But he is also known as a Phoenician. If we care to suggest
that the presence of large Egyptian materials in Greek is probably due to the
quality of clay that was available in that area, that these clays made
'lifelike' objects -Kouros, seem easier to work with it we are not making any
mistakes. It is commonsense to indicate that Phoenicians were just the first of
these Greeks who may settle in Athens or Aegean, and were supremely interested
in plates and ceramics. In one instance, T.F.R.G Braun, mentioned in his essay
that there was a group of people who are called interpreters, that "The
'interpreters', supposedly descended from those taught by the first Greek and
Carian mercenaries...and forming
Some of them ended up making fun of the language and the
foreign dialect. Such act of translation and interpretation at the 6th through
5th century B.C were so late that no doubt that the attempt at the two
languages seem to have arrived from common heritage. The name alone may justify
a connection to its counterpart in Africa, saving for the more supreme fact
that besides the Apollo imitation of Hapi statutes of Egypt, there is also
Thebes and its Temples.
It will amount to nothing if we cannot compare these
Egyptian terms such as 'Nuit-Hapi' which Dr. Ben translated or lifted its Greek
translation as 'Nilo-polis', to Igbo language. We may have noticed that the
word 'Hapi' which should be 'api' for polis or horns, like the horns of Africa,
referring to a junction of two rivers. Apis in Greek is Polis as in Horns, and
the emphasis in on Philae which is a megapolis or necro-polis after a certain
Trajan. We may have also noted that the term hapi which is api in Kimit or
Kemit, also refers to polis or Pillars as in Pillars of Phillae, who according
Dr. Ben in this concert and in consonant with other examples, is dedicated to
lower and upper Egypt. We are beginning to unravel the forgotten ancestors of
some of the Greek cities and towns and some of the Greek cultures surrounding
priest and not kings, which these Greek cultures began as a borrowed hiatus of
the elder states and Temples of Sais, Philae, and Thebes in Africa. When we
behold the claims of Polis as Pillar, we do not hide form the Kemit words
'Nuit-Hapi' (Nilo-Polis; Point of the Nile), for sure we shall encounter these
words such as 'nui' as a form of water - that is 'nii' in regular instances,
that perhaps Dr. Ben's error in the book or the errors of translators of the
word 'nui' is derived from the inscription found at the Temple of Philae called
Inui (inuu) - translated as 'Pillars of Philae' where as it may just be
referring perhaps to the Temple itself and not particularly the Pillar. For the
word Pillars in English we must think of the term 'Hapi' or 'api' Kemit for
horns as the same or synonymous with ..., which for Greek is 'Hapis' and 'apis'
Buto is the capital of Lower Egypt and was also called Pe or
Po. It is sort of hard to deny that there is no connection between the Africans
of Lower Egypt and the Africans of Upper Egypt. By the fact of the presence of
Buto in Lower Egypt than Upper Egypt, we experience a situation. If we have
Aswan in the Upper Egypt which is the beginning of the first cataract and we
have Thebes around the second (2nd) cataract and Buto towards the 6th (sixth)
cataract, it becomes impossible to connect with Braun's description of
Orchomenus as Boeotian Thebes. The people - if they so exist - exist to the
degree that the appearing of Kuoros and the other lifelike imitation of the 6th
style, seem to have begun its journey from Thebes or as Thebans, or at least
may have become those who were essentially part of Theban arrivals in Aegean.
Apparently, we may survive with the suggestion that yawan is
as much the same thing as Aswan, may in fact elaborate that those who the
Indians regarded as Yonas (Ionas) may well be different from Yavana, and prove
of this is the people we call Ionas - who are not a tribe is also different
from people associated with Yawan as the Hebrew speak of them. Together in
terms of the Thebes of Africa, we are easily at home with the theory that the
Yavanahs are the same Yawan as the same as Aswan which is the 1st cataract of
Egypt. One of the books that leads a pair of eyes on the conception Iona as
similar to Yawan (Aswan; Awan) and perhaps lost within definition of Greek and
the land ruled by Prester John which is Ethiopia is from a book by Robert
Silverberg ‘Realm of Prester John’. From this book he compared a name Yeuh-li Ta
Shin as the first name associated with Prester John largely from the account of
Otto Freiberg
A.D.H Bivar in ('The Indus Lands; CAH) levitates on this word Yavanas in terms of
classics from Sanskrit, "Other passages from the Mahabharata link the
Kambojas with the Bahlikas 'Bactrians', the Yavanas 'Greeks' , the Sakas
(Indo-) Scythians and 'Grandharans'. Likewise in Asoka's Third Rock Edict the
Kambojas are coupled with the yonas 'Greeks' and the gamdharas 'Gandharans'.
E.Benveniste, in his discussion of the Asokan Greco-Aramaic inscription from
Kandahar, suggested that it may have been addressed to the Yonas and Kambojas
in that region, though no mention of such peoples is made in the text."
In the context of Ionians and Greek, 'Absent Voices; The Story
of Writing systems in the West'; 2004' by Rochelle Altman, also mentioned that
the "Homeric name for the Ionians is Yawon (es)". The W represents a
digamma (literally, double - gamma, the name given the graph in the 1st century
BCE); the graph is a reflected Phoenician "Vav". The Phone and symbol
fell into disuse by the third century BCE. Like a "vav" a digamma
could have been pronounced v as in "vest' for as in "fest", or
whu as in "woo" - depending upon locale and dialect. The Hebrew word
for Greece is "Yavan" - which is a literal phonetic transcription of
"Yawon" with the digamma pronounced v. Persian transcribes the name
as "yuana". And she described eikon as the 'image'.
Even if this is the fact after the Art discovered from these
places, there is a higher understanding in terms of the penetration of these
areas and why there is a renewed tendency towards doubting their connection to
the Greek culture at any useful length. But the issue is not much a question of
doubt as it is a matter of the Art and Architecture and its history.
Braun also mentioned that some of the Hieroglyphics show
obvious Carian influence but th format was Egyptian. This was a culturally
assimilated group whose origins are not without the expulsion of Hykkos -
assuming the translations is correct - and the foundation of Minos and Mycenae,
both of whom were Egyptian Pharaohs of the First Kingdom, are well documented .
The Middle kingdom and artifacts of the mother of Amosis I had been discovered.
Amosis I (Ahmense) and his brother, Tyrone (Kamose), who probably didn't
survive the war with Asiatics, conducted the expulsion of 'Asiatics'
(foreigners) as the Egyptians called them in Kemit, from Avaris and from Lower
Egypt. On their way out of Africa and through the Palestine 'Land of the Bible'
to anywhere but Africa, these Asiatics - who may include among a certain breed
called Apiru and a certain others called Hykkos - attacked Egyptian garrisons
in Palestine and Middle East, perhaps raided small religious provinces such as
Ugarit and Ai en-route to anywhere but Egypt.
With the documentary evidence of history and eventual era of
Palestine Archeology will seem to suggest that the destruction of the 24 lands
of Canaan by Israelis and Joshua may have already suffered from dangerous assault
by these disappearing lots from Africa. In any case, the story of Joshua
destroying the Hittites, the Amorites, Canaanites, Perizzites, Hivites
(Awites), Jebusites, parts of Negev, parts of Jordan and Jericho (Joshua 12;
7-24) may take place possibly a century or two after these Hykkos left Egypt.
Palestinian school of Archeology believe that these people may have constituted
a first full assault of the land of Palestinian and that Exodus possibly
happened more than once and if Joshua 13; 1-7 mentions the five cities of the
Philistines who came after the age of Ramses III (1186-1155 BCE), the writer
would have written the book sometime later. Then the people of Indo-Europeans
around the Canaan and along with the, whereas these Hykkos are precisely related
to Afro-Asiatics and Afro-Europeans of Red Sea and Arabian Desert….
Amosis (Ahmes) is one
of the greatest Pharaohs of Egypt and if there was an intermediary between him
and Thutmosis I, it will the father of Thutmosis I possibly on the same rank with his
grandson/great grandson 'Thutmosis III' in humanity and devotion to Egypt, he
was also faithful in many of his endeavors as Pharaoh. Late British Museum
Curator and Editor of Cambridge Ancient History, I.E.S Edwards, also named a
certain Amenemses I as one of the Greatest Pharaohs. Amenemses I (Amenemhuet)
was not only a master sculptor in his younger years; he was also an
accomplished technician interested in details. Amenemses I supervised a lot of
national projects under the Pharaoh Sesostris and eventually became Pharaoh
himself. The Story of Sesostris I as Pharaoh seem to suggest that a certain
Sesostris associated with Amenemses (Amenemhuet) was probably not a Pharaoh,
but this could not have been the case since Amenemses mistaken as Amenemheut
are two different people and above all, there was a Menemheut preceding the
father of Sesostris I.
These men had only a brief moment in their life and after so
many years their character still show and like the legendary Sesostris III, and
a personal favorite Pharaoh 'Userkaf the Pure', they left too soon. Of course,
the culture would seem now to make sense that Egyptians were severely religious
people who may or may have wondered at the whole purpose of life, may and may
not noticed that ended too quickly. We shouldn't overlook great pyramid
builders and Pharoah such as 'Zozer', Senefu, Cheops, then there is of course
the strictly military Thutmosis III (mislabeled 'Napoleon of Egypt'), Ramses II
(mislabeled the greatest pharaoh), Painky or Py, and Shabako (tyrant), and
expeditionary as in Necho II (who survived the most turbulent years of Egypt),
and queen Hatshepsut among others of familiar history.
So the Carians, and those described as Ionians and Dorians
were plainly immigrants from Aegean, and their long association with this Western Delta, leads us to believe that they
saw in places further off the fields of Greek a type of clay, Kouros (Kouroi),
that made sculpture much more easier. Although the town that will become
famous, Corinthians, had a long standing history, it is the Kouros that will
make them popular. The rest of the stories about the tenuous connection between
Samos Islands and Egypt, about the arrival of Solon, Pythagoras, to Naucratis,
and Thales, Polycrates, Miletus, travels and studies in Egypt and Africa need
people interested in the whole business to study for them.
The Kouros is a fine reason why sculpture took on an added
form in the Aegean. If the clay over there was described as the best for
sculpture, the works of Apollos and his image standing Polis or Hapi may be
reason why the correlation between Greeks and Egyptians started earlier along
the lines of Apollo which I think is the same as the word ‘Polis’ or a Pol,
meaning standing upright, an Art performed with image of man as model. The Apis
Bull would not be mistaken as a Apis Bull, hence a bull with horn is Apis, a
synonyms for a pole or pillar, or referring to a standing object. There were
also concerned about eikon, meaning the body of the man or the image of man,
and like Karikon - (Kari-ikon) which is not Kouros, which is the term that has
made errors about the interpretation of early Greek male nude Art. We must
clearly indicate that the term eikon in Greek which refer to the image -
particularly image of man, is not a term that can only be found in Greece
alone. There is a term in Igbo that refers to man or to men, and this term is
called 'ikom', meaning men.
This word is different from 'iko' which is Igbo for English
term cup. These words are also different from Igbo word 'iiko' refering to
promiscuity. For instance, 'ikwa iko' literally has to do with fornication. If
the Igbos also called foreigners 'ndi siesi', with particular emphasis on
'siesi' meaning they came 'from elsewhere' - as if to give meaning to the word
'else' or 'else’s', we can suggest that a form similarity exist between the
word 'Asiatics' foreigners in Kemit and
'si-esi' in Igbo referring to foreigners (ha siesi), then in spite of the 't'
in the Asiatics, we may not be far from each other in the root meaning of Asia,
or far from each other in comparative philology of Igbo to Greek in terms
Hyksos. These Hyksos, in terms of Igbo words such as 'iikoh' meaning
'fornication' or 'promiscuity', may be so considered are comparatively similar
and perhaps the same in meaning, and in respect to everything said so far about
these Hykkos, the term - now with Igbo - may define ‘hykkos’ as perhaps
'foreigners' known for promiscuity and infidelity. This new facility will
likely throw the Egyptian society into a severely religious society. It may be
the case that they were no different from Christian others or Muslims, or
perhaps Jew, whose extreme religious views described others as infidels.
That a certain group of foreigners were also described as
'Asiatics' suggest a period of transgression that became common transfixed in
history by the Egyptian attitude towards a promiscuous people that were popular
in Babylon and in latter ages and may have also influenced this nude persuasion
of a young Apollo. Perhaps this was not the case, perhaps there was something
else, a form of rebel against the restriction or free and maddened Artistic
persuasion. But we cannot pretend that the effective destruction of
civilization wrought by a self-loving 'hedonistic' called 'Sea People', almost
to suggest a people without name like 'foreigners', does not spare a second
look at the possibility that the rise of Greek Art and the rise of the Ionian
league and boy loving Trojan Heroes are not unrelated to these people. Their
spate on hate for even Israel and Arab others in Palestine, was not without a
social ire that lasted for nearly a thousand.
Yet again, we have a third word in Igbo meaning 'ikom', for
instance 'ndi ikom' meaning 'men' should in no wise be different from the word
'ikon' or 'eikon' in Greek for men, or for image of the man 'eikon' and in
modern tongue 'icon'. But to make sure that comparative relational between
Hebrew and Igbo and Igbo and Greek is not taken for granted in this case, we
may try some new examples. For instance, Greek for wine is 'mayim', Hebrew
'mayim' (some claim it is close to hayim(?)), and Igbo for word for English
word 'wine' is 'm'mayi' or 'm'miyi'. There is something happening here since
Egypt in terms of what we know of it also seem to indicate the mayim or mai, is
wine. This Igbo words are different from others for water (mini, miyi), river
(iyi) plus demonstrate that the maternity of these word for wine in Igbo,
m’mayi or m’miyi. Such example also brings the issue of 'water' which we have
used elsewhere as an example. In the circumstance we may have in Igbo 'miri' or
'm'mini' or 'm'miri' for water and in Greek we have 'meios' for water and we
have similar sort of word for 'meios' 'mii' for Phoenician and we have in
Hebrew 'mew' for water.
What is also happening in the above statement is that
Egyptians also use the term 'miri' (after Dr. Ben. 'mirit') for water. For
instance the Kemit will say 'mirit nihit' for Lower Nile - that is also
translated 'Mirit Quisat' for Upper Nile. Dr. Yosef Ben-Yochannan example in
his book (Africa; Mother of Western Civilization; 1971) states it like this
"mirit qimait" > 'of the Upper Nile Nubia', "mirit
mihit'' > 'lower Nile, Kimit'. It is all correct since it may also refer
to White Nile and Blue Nile. At least in Igbo (miri) and in Kimit 'Kemit'
(mirit) all refer to water/s, yet in Igbo, the word 'ocha' 'ucha' refer to
'white' or 'bright' and whereas 'ihi' 'ihii' (sometimes izhii) may mean first
or (ihii) hidden - possible hidden and probably not the corollary for 'mihit'.
But then the comparison between Greek and Igbo, between Igbo and Hebrew and as
in many cases 'Kemit, Kimi/t', should arm us with enough faith in the fact that
Igbo using 'iyi' for rivers and Igbo using 'anyim' for sea or 'big river' or
'osimiri' for 'sea' or 's(t)ream', or even 'oshu-anyim' for 'ocean' cannot
possible differ from similar Egyptian such as 'Nii' for Nile, 'Nui' is
occasionally used for the Nile but it mainly refers to Abyss 'or water deep of
Abydos where a certain Osiris is supposed to rule.
The Greek term 'zoa' 'zoon' which appear in Revelation, does
not just refer to the animals seated according to their order in God's
presence, it refers to what we know too well in English as a 'zoo', while the
second Greek term 'zoon' is closer to the word 'zone'. Apparently Greek 'zoa'
'zoon' has to do with the zoo in English. In Hebrew there is a term that is
also similar to the above mentioned. It goes by the saying 'zoh' 'zor', as we
have the example 'zoha', which in the particular context of the book spoken
here means quite an assortment of names and places and title names of God (Zoha
for Hebrew). In Igbo, we have a word that is quite close in sound and meaning
to these languages and these words and it goes like this, 'ozo' which refers to
(1) a title (2) a zone, and then there ohzu 'coffin for the death' or corpse.
In the circumstances of zoo, zone, and title (ozo) we may use the example a
sentence in terms of illustration, for instance, ozo aha, meaning 'title names'
in Igbo, may also appeal to the rest of us as zoha, referring to title names of
God. Yet in Igbo, as in Greek, as in English, we may look 'zone' as a word that
is just the same with the Igbo word 'ozo'. For example, 'ozo rice' in Igbo
means 'rice zone' - usually said in a general market. The third word in Igbo
'ohzu' may be used in the following way 'ohzu okuko' 'ohzu madu' and; a whole
body of dead chicken; 'a whole body of human being'.
The Twilight of Ancient Egypt….First Millenium B.C.E, by
Karol Mysliwiec, discourses the discovery of Serapeum, (Sacred Apis Bull; 1998;
2000) "Though Apis had originally been connected with the Memphite god
Ptah, his cult quickly spread throughout Egypt and became of one of the most
important in the religion of the land." In respect to the texts “The
Pyramid texts identity the Phallus of Apis with that of the King so as to
assure the latter continued potency in the afterlife. Pharaoh was traditionally
called Mighty Bull, and this epithet was often included in the royal
titular. This association doubtless
sprang from the fertility cult practiced by tribes of hunters in the Nile
Valley before the emergence of the Egyptian State"
The Apis bull is the Serah-Apis, which is a derivative of two names such Aseri-Apis, that is the Bull with the horns or the chosen bull. The bull as a Phallus which from Hebrew and Igbo means ‘Idol’, is maintained as a term similar to what is rooted in the meaning of the Temple. That the "Apis was not the only Sacred bull worshiped in Egypt. Not far from Memphis, at Heliopolis on the opposite bank of the Nile, the archaic period saw the cult of the Mnevus bull, who was regarded as the herald of the Sun god Atum. Towards the end of the dynastic period, in the fourth century B.C.E, another rival of Apis appeared in the form of the Buchis Bull, whose home was at Hermonthus (modern Armant) in Upper Egypt, and who was identified with the local god Montu"
The Apis bull is the Serah-Apis, which is a derivative of two names such Aseri-Apis, that is the Bull with the horns or the chosen bull. The bull as a Phallus which from Hebrew and Igbo means ‘Idol’, is maintained as a term similar to what is rooted in the meaning of the Temple. That the "Apis was not the only Sacred bull worshiped in Egypt. Not far from Memphis, at Heliopolis on the opposite bank of the Nile, the archaic period saw the cult of the Mnevus bull, who was regarded as the herald of the Sun god Atum. Towards the end of the dynastic period, in the fourth century B.C.E, another rival of Apis appeared in the form of the Buchis Bull, whose home was at Hermonthus (modern Armant) in Upper Egypt, and who was identified with the local god Montu"
Charles S Finch (Imhotep the Physician; Archetype of the Great Man') affirms that the Serpuem is dedicated to the god Serapis. He argued that the Romans identified Christianity with the worship of Seraphis (Serapis), an argument which many not are exactly correct. But he went to suggest, that "Imhotep and Seraphis were closely associated and this latter represented a late syncretization of Osiris and the divine Apis bull of Memphis who was a form of Ptah." Three main places that were worshiped included (1) Memphis (2) Philae (3) Thebes and seem that from earlier on the word for Pillars is similar to the word for Temples.
Before we move on to the rest of the story, it is fitting to
suggest that in Kemit as in Greek as in Hebrew as in Igbo and to some degree
English, there is a word that refers to 'mother' which connect them all. This
word in English is 'nee' or in Igbo 'nne'. We shall begin with Kemit 'Neith'
which has excess t and h of the consonants as in dialects, and refers to the
three forms of goddess; the Sekhmet, the image of Isis, and the image of
Nephythys. These are perhaps mothers of Egypt or thereabout. It is common sense
to also suggest that their names may require the status of the word mother;
'Neith' and the goddesses are perhaps 'title mothers'. In retrospect, we may
also argue that Neken or Neiken as old Khemit; suggest a lot to the rest of the
word 'mne' - as if the letter m is derived from 'nn'. In Igbo the word for the
mother is 'nne' and grandmother is 'nnenne' (nene) and these terms are not that
far from the 'nee' for mother in English and Classic Greeks used terms such as
'nee' or 'ne' for mother. Older English use nee for a woman before she married,
and in Hebrew we may say 'nena' for the 'grandmother', a word which also appear
in Spanish 'nina' (nena) ; grandmother. In Igbo, the term for a grandmother is
'nnenne' as he mentioned, but the 'nnenna' in Igbo refers 'mother of the
father'.
The exercise of these words leads us into another word which
is primary to our course. This is word we must consider is the 'Mnevis Bull'
that is sometimes referred to as a 'sacred cow'. This cow is fraternally associated
with the creation myth in Egypt and similar - if not same as a Cow. It is
possible to say that this creature is not a cow. In Igbo, there is a word for a
certain hybrid of cow and bull by name 'efi' and the mother is called 'nne
efi'. There is nothing misplaced about nne-efi in Igbo as 'mother cow' but the
word for 'mother cow' in Igbo is perhaps borrowed as 'narmer', but it does
appear that the Igbos know their left and right about this hybrid of bull and
cow, which the Igbos by tradition use for offering. There is nothing displaced
about the term 'mnevis' in terms of Latinized version of 'nei-efi' in relation
to Igbo 'nne-efi'. Efi is Igbo is not directly a cow but a kind of cow that is
quite rare these days. The term efi in Igbo may also lead us to understand the
reason why the Greeks has 'Delphi' as a mother cow and why the Temple is
associated with 'Aten'. I one used Hathor as a word that have started its
journey as 'atum', but in terms of what I know consider obvious Igbo retention
in some Greek words and Kemit, there is nothing wrong in speaking of 'atu' from
igbo perspective since in line with these creatures in Igbo atturro (Sheep -
not Taurus), Ebule (Bull), Mkpi (Ram), Ewu (goat), efi (cow/bull hybrid), and atu as a version of these creatures also
compares very well.
According to the information that Braun provided us on the
relationship between Egyptian and Architecture and what became Greek, he tried
to show that in Art, visual Art, Egyptian influence on "Greece was
immediate and profound" and this is "especially true of
sculpture." This point does not impress new found ground and the facts are
not new. It is common historical opinion that those who began the movement of
what is considered Greek Art came from Egypt, the question that naturally
follow this line of reason is not when but who, and now we can also go beyond
the question of Art. Braun compared all the Neo-Hittite and Assyrian statutes
that were visible at any history and particularly the 6th and 5th century B.C,
does not measure up to Egypt at any time of its history.
In terms of Greek, the author mention that the Greeks
"who came in numbers to Egypt in the mid-seventh century were much
impressed by Egyptian life-size statutes. These obviously inspired the Kouroi
that appear from now on in the Greek homelands, carved out of island
marble." He argued as well that that in as far as the imitation of Art
between Egyptian and Greek Art is concerned, "The resemblances are
striking; a similar stance, clenched hands at the sides instead of the
outstretched ones of the figurines.", that the difference between Egyptian
Art and Greek Art is that Egyptians wore 'wigs' and 'Aprons' the Greek Kuroi
'are naked.' Of course, the author may have mentioned this point as a great
point to consider in terms of the difference between Greek and Egypt, but fails
to hint that the earliest art forms which the Athenians learned from Egypt is
in many ways than one, the image of Apollo and statute of the standing polis
which was copied in everywhere and with every imagination from Egypt and
Africa. The nature of copy work suggest that the Greeks and the people that
ruled had to interest whatsoever in doing anything different, may also mean
that the people who led the foundation for Aegean Arts such as Corinth and
Athens, didn't begin these projects with the view of doing it separately.
Greek Delphi oracles is the oracles of the 'mother cow' and
in its meaning is the letter 'D' which replaces the pyramid or place of
worship, exposing the root of the word 'Delphi' as 'elfi' (efi/efik) for Cow in
Greek. There is also Hebrew 'heifer' with excessive 'h' letter for a cow or a
certain hybrid verity not unlike their Igbo counterparts. Igbo for cow is efi.
We may gradually begin to argue that the role of Cow is Temples of Aten or Ptah
as the earth-mother is not the different from Athenian Temples of Zeus and the
Delphi oracles. There is a movement from the Apis Bull of Greek to a Mnevis
Bull as in Egypt, both of which may have started as a response to the necessity
of accommodation.
But these Temples of Athens; Acropolis, Jupiter, Zeus, were
all characterized with excessive 'Polis' (Pillars'). They came from directly
from Egypt without question and the Greeks are not that different from Thebes
in Africa and so on. What started this hint of difference between Greeks,
Italian Islanders and Egypts, is the history of the African continent which
evolved along the lines of the goats and bulls, cows and cattles, used in
offering. All for reasons which as far Egyptian Temples are concerned we may
notice that as you move from the Upper Egypt to Lower Egypt till the Point of
the Nile (Nuit/Nui Hapis) popular for the Pillars of Philae, we notice a
disappearing hint of originality. Like the rest of the Greek society, their
intention was to duplicate the pieces of Art that came from Africa and with
that intention goes another one that these life forms were perhaps intended for
profit, was begun by these African themselves, of the resources that are
available and in respect to the claim that the Greeks 'who came in numbers in
the mid-seventh century were much impressed by Egyptian life-sizes statutes'
would.
Citing Diodorus, Braun related the story of "Theodorus
of Samos, the most celebrated architect and statue-maker of the sixth century,
with his brother (or more probably his father) Telecles, learned a technique
from Egypt which enabled them each to make a vertical half of the same statue
independently, the one in Samos and the other Ephesus. When brought together
the two halves fitted perfectly." And in the formal words of Diodoros, we
can write about the discipleship of most followers of Samos Island, for
instance Pythagoras. His later years at the island is riddled with the growing
needs for letter and behaviorial tendencies of his fellowers and their interest
in nature.
By Braun and Diodorus, there is nothing to take away from
the statement above that the styles and technics which are used in Ephesus and
in Samos Island were taken from Egypt. There are no mistakes that what is known
as in Saite and in Egypt could not have been discovered in Aegean, in Ephesus,
and in Samos, without these methods and these art forms being taught by
Egyptians themselves. The process must have been so thorough that it was
relatively clear that the toast of artist like the Theodorus of Samos simply
had to learn his new Art forms using measurements in Africa.
The characteristics of Ephesus includes the oldest Temple
called 'Temple of Artemis' and it is one of those wonders of the world whose
monuments are an ode to the Delphi oracle and it was home of some of the
remaining Carians who were very few in number at the 5th BCE, who were
eventually taken out of the process. It was one the first Ionian cities to have
fallen to the Achaemenides. As far as
Samos, there is no short coming on the influence of Egypt on Samos that a Tomb
painting at Siwa Oasis on the Tomb Siamun is dated to 5th century B.C, with
Greek hairdo and Egyptian dress does not mean that Siamun was as new to the 5th
century as the oldest Temple of Samos does proclaim.
But the Art mirrors the period of commonsensical between Artist
from Samos living in the Oasis of Siwa, paying their respect to Saimun, all of
them devoted to Ammon and to Thebes. It is also striking that Siamun came
fromThebes area and were mainly chiefs of La, some of who may have arrived
there through the depression of Cyrene. It is this connection between the Tomb
of Siamun and Siwa Oasis, between Siwa Oasis and the Thebes, between Thebes and
Ammon, between Ammon and Samos, can better vistas on how constitute some of the
Grecian Aegean if not much of it can be made. When we consider the fact that
there a Libyan Desert connecting to Egypt, the issue about the Greek presence
in Africa becomes a matter of Greek states as unintended states till the coming
of Persians.
Samos Island of Greek is popular for any number of things.
It is most commonly known for the first intact Apollo. Samos is one of the
first places in Greek that contain the earliest extant Kouros of Apollo.
Pythagoras, Aristachus, and Epicurus, were among the Greeks associated with
Samos Island, and according to the Egyptians Priest, these were also people who
came to be trained in Africa. There is no hiding that a tenuous relationship
between the Athenians and the Samians, where the Athenians were reasonably
Greek but their position in 'oasis of Western Desert' which East of the Greek
Islands slightly makes them outsiders.
Herodotus speaks of the 'Samains of the Aeschrionian tribe'
living along the Islands of the East ('Blest' (?)) and in the Tomb of Pharaoh
Saimon, there is the painting that looks adapts to Greek in hairstyle but
adapts to Egyptian in style in rendition. The Oasis is controlled by the
Libyans. There in fact a second phase of the Greek Art and Philosophy. We are
talking in terms of Magna Grecian which has been since the last century, a
theme within the theme of Greco-Europe art and civilization. Apparently, there
is no such Magna Grecian as we now conceive of it, for sure all effort to
uncover the left and right of some of these
It is not complicated to say that Greeks took 'what they
learned from the Egyptian' and we shall discover in many part of world history
and philosophy, there is first and fore mostly the beginning of these Arts from
'Wooden Statute' called 'Xoanon' and this example of the earliest Greek
imitation of African Arts has always served its purpose in many ways than one.
"Xoanon, the Early Wooden Statute still so like the
original tree-trunk, caught up with that stage in sculpture (where the
Egyptians had stopped) in which the artist could carve the left leg of a statue posed as though it were about to
take a step forward, now with the Archaic smile, which soon appeared on the
lips, they were to make progress, stage by stage, towards that living
perfection which no people before then had been able to attain. But before a
new art could emerge, composed of these three elements (proto-mycenaean
survivals, the Barbaric Dorian contribution and the lessons learned from the
ancient Assyrians and Egyptians) Greece had to enter a new phase of human
society."(Larousse Encyclopedia of Pre-Historic and Ancient Art)
All these amount to something quite reasonably accurate that
a shift in cultural emphasis took place between the Egyptian and the Greeks and
the shift took place gradually and not over night as
Americans, here that we get a first hint of what and how
these individuals that took the yearly attempt of the people to move on with
their cultures and the way of life. Every so often an institution will dedicate
itself to sorting out the problems of African history and culture that enables
it. Apparently this was one the few, to the degree that much of the effort put
up by other may have gone the distance of impregnating the specific culture or
opinions available. In the realms of these understanding, such nuances like
body types and bone fragment began to make their own case about Africa. The
danger associated with these tales about the cultural moonlight in Africa is
that it went unchallenged for many decades, largely because of lack of native
experts of African History bordering on opinion express which by circumstance
of the age, mingled with facts that were no longer ease with the more religious
past and in kind, the world. In the instance, we look at the argument about
some of the languages in Africa and some of the theories about the 'Physical
assessment' of peoples of Africa, for instance the Bushmen theories and
theories about of Kenya. This institution reply on accounts of the visitors to
the continent largely for the general fact that....
The fascination with great hordes of migration like
Israelites in Moses and Joshua’s time, sweeping down on their enemies after the
departing Egypt and Africa, the fascination with a conquering group of people
who move expeditiously through many countries of the world, could not have
failed to inspire the themes of migrations as a conquest model in presenting
Africa in the current age and time. Thus, it may be inferred that and
overcoming many cities and countries as the Bible did indicate was only expected
to be naturally embroidered into the fabric of discoveries which tell their own
stories. It cannot be exempted from the cultural probability of seething with
confidence the search for archeological materials which should have been
objective enough, which by article of faith and the story concerning the Exodus
may force the new evidences of artifacts and archeological materials to kneel
to the grasps of faith.
As such the meaning behind biblical archeology is that the
initial masters on the school of Archeology were towing a certain line, line
already made available to them via the teachings of the Bible in spite of the
influence of modernity in Europe and America. As such a dimly lighted
documentary fact of Exodus may by incident to themes of migration and conquest,
may have occupied the general fancy of the historians from Christian background
and eventually led biblical Archeologist of mostly Christian background to draw
all kinds of conclusion about Middle East and Palestine. That from Biblical
accounts and Biblical influences of the faithful, among who are Africans, the
conclusions are not suffered to reasons and objective review on the problems of
Biblical translations and interpretation teeters on the verge of heresy and
rebelling.
In fact the likes of W.F Albright and his students, John
Bright, et al, followed the conservative model in describing the ruins of the
ancient city of Ai, where in the Bible, Joshua and the Israelites essentially
brought Ai and the culture to an end in route to the Promised Land. W.F
Albright account of how Christianity essentially manifested itself is best
illustrated in what should be called his ‘Magno-opus’ ‘From Stone Age to
Christianity’, where enough emphasis on the movement of the Israelites from the
Egypt into the land of the Bible is selected side by side the Archeological
discoveries of his time. The issue that challenged his assumptions is indigene
to the history regarding the nature of the Hebrew movement from Egypt to Israel
the promised land. He was also motivated by how the eventual arrival or
settlement in what is now Israel.
The influence of Biblical Archeology in narrating modern
African history is so much that it takes a will of iron to get things going as
the willingness to read further than necessary and bring into light some of the
information about Africa and Africans. In essence the theories of Ham, Shem,
and Japheth have already taken roots in Christian imaginations. It was only a
question of time that the Biblical imaginations of the Ham, Shem, and Japheth
managed to compose a new history of the world without the world knowing it.
This is not so easy a point to overlook, it is however easier to overstate
given the article of faith and imprinting in our cultural minds whose recent
Europe feeds Africa as Christianity came from Europe to Africa. Whereas, the
theological history of Christianity 1being the Acts of the Apostles who saw
Christ to the schism in the church between the Eastern and Western, is a foot
note to early church leaders, many of whom where Africans or where known to
have studied in Africa. The Character of these Early Christian fathers is
African in meaning including the breaking point associated with the
Cappadocians and Nicaea Creed. All
theologians agree that Africa gave Christianity its character, which does not
mean that Europe in later ages played so small a finger in pushing the
bandwidth of the church, rather enforces the argument that history of Africa
from 18th century CE concerns the return of Christianity does not replace it
the past.
In many shades of similar meaning, we may regard the
inference as part of the argument that these intellects came from Europe and
then moved in to Africa, and it may seem logical that the movement of people
one part of the world.
W.F Albright (Archeology of Palestine; 1949; 71) citing the
work that he did along his mates in Palestine, gave a brush stroke of the
familiar names in sciences, archeology and history that enabled the creation of
the school of Biblical Archeology and eventually Archeology of Palestine.
Historically, Albright is the individual who is believed to have turned
Archeology into a science, with emphasis on Clay, linguistic inscriptions and
Artifacts. In one similar argument, it has been suggested that it was Petrie
Flinders (William Petrie Flinders) who began to record the difference between
plates, arguing that it could be used to remotely designate an area or a
civilization long forgotten or past. It is history that Flinders developed this
method based on already existing forms of arrangement through pottery. Yet his
scientific approach proved totally useful in the hands of Albright who not
showed that a difference between a hill and dung exist, that there is such a
thing as a 'Tell' which may be history of materials left over. This seemed improbable at first.
The idea of evolving language of the Bible and how it
fitters (fits) through the lines of historical argument, make all kinds of
argument recent that it is quite wrong to presume that any culture of Ancient
world would have bequeathed Jews their culture saving the Greeks. But only
through the nose of History can much be made about the origins of these names
in Greece, some of the names have their own meaning only in Africa and in the
North. In fact the very definition of Judaism in the attempt to stem the He
mentioned "For example, close to the Hebrew language of Biblical tradition
is the millennium earlier Ugaritic poem of Ball from ancient coastal city of
Ugarit in the fourteenth and thirteenth centuries BCE. Almost every element of
the story of Baal's Battle with most finds a reiteration somewhere in the
Bible...."
In all realities, the images of a Ra as Ram and images of
Baal as Bull seem unjustified given the themes of life in compromise of stars,
epistemic and astrology two millennia after the Pyramids of Snefu. The later
version of world learning, especially with Egyptians and Babylon are to be
fairly grasped as a material for study free from the myth of Creation which is
a more grasping myth than the images of worship and more revealing than the
names which are used the names of God in later years. It is for the purposes of approach to
interpreting world history now that the history of the past assumes pivotal
importance in separating the limits of the dialectic on world history.
Gaston Maspero, Auguste Mariette, Karl Richard Lepsius,
Shiagarelli, James Breasted, Howard Carter, Flinders Petrie, David Roberts,
George Andrew Reisner, and one of the greatest, Jean Francois Champollion. Of
course these men were mainly French and German, but their intrusion into Africa
began in the context of two stimuli, one of which is the broaching of Egyptian
gates by Napoleon and the French expedition, and then the hunt for gold which
occupied the minds of the early diggers. These early Egyptologists are very important since they
brought the world of Palestine Archeology much closer than ever. In redeeming
Acts of Petrie Flinders whose work of Pottery and Plates, we are not surprise
that his presence as part of the original group of Biblical Archeologist was to
set a lasting standard on the future studies of Ancient History. But Ancient
History revolves around key sources; it torches Asia and the Indo-Europeans of
Turkey but gradually as we depart the areas of speculations into avenues of
success we
Although these days, some of the methods used by Flinders
are no longer useful, but the lasting influence of these cultures and the
Europeans of some authority who enabled the early studies on African history
saw these stories from an entirely different perspective and created a world
history from the limits of samples available for the rest of them. It made it
possible for us to see through the Stethoscope of the cultural and intellectual
history of the world. But as far as
other law offices are concerned, there is much to be said about the early years
of these European giants, how and when they appeared in the country. There is a
persuasion of the fact that Mastabas at Saqqara and Royal houses in Egypt
including, there is Professor G.A Reinser, J-P Lauer 'Tombs', Alessandro
Barsanti who famously excavated King Unas. It’s not a record of deeds performed
by Archeologist from those early days till now rather we can say for sure that
people had a profound influence on the lives of people and the cultures of the
people that came calling intact, Emile Amelineau in 1879-98 and then Sir
Flinders Petrie who discovered the first mummy at Meidum.
Petrie Flinders like W.F Albright were especially known for
their interest in Palestine Archeology. It was the occasional forays of the
French activist and scientist re-stating their interest in Egypt that led to
the rise of Petrie Flinders who crossed over from Palestine Archeology and the
Studies in the Land of the Bible to Alexander and then to Egypt further afield.
It was in the course of this whole effort that he was able to cast enough light
on the subject of pottery. While the famous Albright continued with his work in
Palestine, the likes of Petrie and his new ways of sorting out the plates and
archeology leading to the actual dates of these sites brought a whole great
world of Europeans into Egypt. One of the more important forces from that era
is the man by name J-L Lauer who worked on the tombs of Pharaohs and who tried
to understand the steps of the mortuary of Egypt and made important
contribution towards dating the pyramids and the tomb. That the pyramids were
perhaps considered sanctuary for the ‘Gods’ may have come as a reaction from
the temples preserved for the keeping of the Pharaoh. It is not a reason that
he is mentioned by virtually every Egyptian Historian, particularly those
interested in Pharaoh Temples. J-P Lauer spent almost sixty years in Egypt and
was kindly spoken by the great I.E.S Edwards. There is meaning to the word
I.E.S Edwards - not in so are far as his books are concerned but how the
efforts of these pioneers involved extreme labors of love and in the end, there
was changes in their persons and ideas of the world.
For many years the efforts to retool the studies of Africa
fell into the hands of Black leaders, some of them were mostly interested in
the Seminary work and helped to encourage the create of the then the Africans in England and their
Mulattos widened the gap on the search of anything authentic about the
Continent. But the most deciding forays into African historical past and
legends were carried by Franco-phon Africans - both in West Africa and in
Diaspora. It was not a co-incidence that by the middle of the 20th century,
that a Franco-phone country, Senegal, produced Cheikh Anta Diop one of the most
outstanding African historian of the last Century. Diop was undaunted by the
works of Gaston Maspero, Auguste Mariette, Karl Richard Lepsius, Shiagarelli,
James Breasted, Howard Carter, Flinders Petrie, David Roberts, George Andrew
Reisner, and one of the greatest, Jean Francois Champollion. Of course these
men were mainly French and German, but their intrusion into Africa began in the
context of two stimuli, one of which is the broaching of Egyptian gates by
Napoleon and the French expedition, and then the hunt for gold which occupied
the minds of the early diggers.
Going chiefly by the book 'Palestine Archeology', we may
begin to cite the presence of an Egyptologist by name Sir Gaston Maspero
(Egyptian Antiquaries) and Mariette Pasha as very important to the Palestine
Archeology, but the effort they mounted helped to focus archeology in Palestine
along the lines of a (1) Tell (2) Huyuk (3) Tepe, and towards the Guft
(Coptus), some Archeologist began to train Arabs, particularly under Resiner,
that is George Andrew Reisner who excavated Samaria. The discovery of Ancient
Palestine is believed to have started with the Swiss Dominican 'Felix Schmidt’
in 1480 during his (Fabri) Journey into the Middle East and Mediterranean. His
Journeys took place at the time that the Muslim of Mediterranean which Muslims
dominated - Moors to be sure - was waning in 1480. The same man made forays
into the forbidden areas of Venice and then continued on his route to the land
of the Bible. There were others who would follow in in his footsteps and in
1483, visiting Jerusalem and in fact Palestine took on added meaning. Then there was the German Physician, Leonard
Rauchwolff in 1575, attempted the natural history of Palestine, interest in
Architecture and Archeology - started with the drawings of Johann Zuallart
(1586), made more 'accurate' by Johann Van Kootwyck (Dutchman) 1650, Travelogue
- Roman, Pietro della Valle 1639, including the description of the areas
concerned by
From the age of Linguistic Theory and Language connection of
Zeoga, the study of archeology and stories concerning archeology took on an
added meaning. French Jesuits in (1679), the French Jesuit, Michael Nau, English Protestant (1703) Henry
Maundrell, The real revolution according to is Adrain Reland and his book on
'Palestina ex monumentis veteribus. illustrata) Palestine Illustrated by
Ancient Monuments.
But not until the turn of the 19th century of the French
revolution and Napoleon, did anything of useful value come to bear. Ulrich Jasper Seetzen (1805 - 7) German, the
Swiss, Johann Ludwig Burckhardt (1801-12), Englishman, C.L Irby, James Mangles
(1817-18). Seetzen (Transjordan) - he discovered 'Caesarea Philippi' and 'Amman
and Gerasa (Jerash)’ searching for the Tomb of Aaron, Burckhardt; discovered
'Petra'? First to record (Arab names) correctly (became Muslim in the process)
and set a lasting standard for people seeking better knowledge of Palestine
Archeology. Irby and Mangles -
discovered (English) 'Arab el-Emir' then came the flood of others such as
Edward Robinson -, Eli Smith- and the
words of Swiss Taitus Tobler, 1867 (after Albright, that) that "The words
of Robinson and Smith alone geography from the time of Eusebius and Jerome to
the early nineteenth century" gave Palestine Archeology a new meaning.
European authorities (1) Pere F.M Abel and Albrecht Alt, on
Biblical Archeology, but according to W.F. Albright praised Robinson indicated
that the triumph of Europe as an authority in these places gave the place a new
and hopeful meaning to the eventual survival of the continent and it was until
Edward Robinson that the popularity of the Palestine as an area of Study took
on an added meaning. Albright however mentioned that he accomplished very
little by way of archeology that it was until F. De Saulcy that modern
Architectural carving began, although with some degree of disappointment, he
set a new foundation for his archeologist. Charles Warren - elsewhere did what
many before him has done and then set to even accomplish a connection between
the Biblical Schools and the influence of the some of the towns in the Middle
East and how Archeology leads the way.
The cross over from Palestine School of Archeology to Egypt
using dating system as developed in 19th century was affected to a great extent
- and in fact - perfected by Petrie Flinders.
These schools of Archeology and Egyptologist which includes Gaston
Maspero, etc, brought these interesting approaches to history of Africa and the
world, and may archeology a bearable subject to the weight of the experts who
still cultivate the place and the people who lived this history.
In terms of the excavation which took roots in 1913, we may
look at the Bliss (2) Samaria (1924), the Gezer excavation of (1902-9) and
Bliss-Macalister Early Pre-Israelite ? - 1500 B.C.E
Bliss - Macalister
(A) Early Pre-Israelite ? 5000 B.C , c. 3000 - 1800
(B) Late Pre-Israelite c.1500 - 800 C. 1800 - 1000
(C) Jewish C. 800 - 300 c. 1000 - 587
(D) Seleucidan c.
300 Fourth - First centuries
J.L Starkay (died early), Petrie Flinders associate and
company
B. Maisley - found Jewish cemetry 3rd and 4th century.
Female Archeologist (a) Dorothy Garrod (b) Gertrude Caton
Thompson (c) Heffy Goldman (4) Kathleen kenyon
P.18 Palestinian 'Tell' differ in some respect from
'Mesopotamian tells', all derived from Babylonian 'tillu'.
c/c I.E.S Edwards and Herodotus.
In terms of the Methods
(A) Sir Mortimer Wheeler - 'Archeological Results' was used
by Kathleen Kenyon and the result was
"brilliant"
(B) The other method is Reisner Fisher.
(18) Hanna
(19) Falasha-Isha
(20) (1) Hayim (2) Thet (3) Heifer (4) Huzot (5) Hasidic (6)
Hayatou (7) Habba (8) Hebrew (9) Hosi
(10) Heze (11) Hezi (12) Huzi (13) Hagadah
Influence of Wellhausen Julius Wellhausen, led to new
emphasis on the land of the Bible descended from protestant
Catalyst (French Revolution) 1812.
"...speaking of Eli Smith '...had received a German
training in Semitic languages under Gesenius and Rodiger in geography under the
incomparable Ritter..."
Then the Gezer excavations..
hundred of extant volumes (1) Thanks to Josephus (2) The
Apocrypha (3) New Testamenmt (4) Mishnah (5) Palestine Gemara were written in
Hebrew Aramaic
(1) Greek Papyri (lagides/Ptolemies)
(2) Nabataen Inscriptions
Herodians replaced the Maccabaeus (143 - 135 B.C) in 37 B.C
p.161, Petrie and the Tombs
"The Red and
brown sandstone cliffs, between which Petra nestles, are limited with tombs,
many of them are monumental in the fullest sense of the term. Among these
magnificent Mausolea two stand out by their splendor; el-khazeh and Qasr
Far'on. Both may be dated in or immediately after the reign of the greatest
Nabataean King, Aretas IV Philo-demus (c.9 B.C - A.D 40), who played with
respect to Jerusalem. The Research of such eminent historians of Architecture
as Wiegard, Wulzinger,a nd Horsfield has conclusively proved that the Principal
rock town monuments with architectural facades were Mausolea devoted to the
memory and cult of the dead"
P.216,
Uqal? covering the hard Syria
natura non facit
saltum 'there is a continuity'
Gezer (djezzer), he however suggested that it was Levites...Cities in John XXi and I
Chronicle VI
Discovery - Canaanite literary text at Ugarit (Ras Shamrah)
on the coast of northern Syria....
The second influence on these groups of early modern
historians of Africa came from what is now the Middle East, many of these names
historians and archeologists entered Africa through Middle East, and for them,
world history began with their entrance into Egypt. The Middle East or
Palestinian School of Archaeology (Biblical Archaeology), proposed several
argument about the study of the land of the Bible, models which worked their
miracles in Europe, especially in Germany where the theories of Aryan Conquest,
Swabian 'migration' and Nomad 'Infiltration', were historical models that
enabled a synthesis of the Continent of German and of Europe. These Models then
and now are quite popular and historically relevant in dealing with areas of
history not well known. But it would amounted to something if we say that this
same themes of Migration, Infiltration, and Conquest Models, held their grounds
in the effort at interpreting the Archaeology and History of the land of the
Bible, the major instances being the advent of a certain 'Sea people' who as
history said were defeated by African Seamen and their leader, Ramses III.
There was also the story about Exodus, concerning a people who later became
Israel, how and when Israelite left Africa (Egypt) and how they managed to
settle in what is now Palestine. There was the harder bone of contention
between the applicable models for the geographical sweep of Israelite in land
of Palestine in the years of Joshua, who as Biblical account indicated,
conquered several lands leading to the 'promised lands' and the necessity of
defending the nearly won territories of these Israelite. The result is a long
series of efforts by both parties to make the necessary relevant
But of course, this was a mere overture. The earliest
interpretation of African history swayed so far to the right to the other sides,
for instance the Arabs who occupied much of it and the Europeans found
themselves strangers in God's own Continent, Africa. The differing schools of
interest among the earliest led the way to ultimate solutions about the
Continent, were those who brought their disciplines, and in the end, read
themselves into a glorious history from their was well brought into light. The
reason why these areas of study are important is that they affected the study
of Anthology. In this case, Anthropology involves one of the best studies of
man and his environment. As least from the minds eyes of the observer.
Afrocentric Argument
Osiris and Dionysius are names that come readily in mind in
comparative cultural significance with this version of Mayan living. In matters
concerning the sacrifice of the beloved or the victim to the god of the
underwater, these Mayans are as much concerned about overcoming misfortune as
perhaps other cultures of the people in question. And from the above example,
there is some degree of understanding about writings in the Indian tradition
carefully rehearsed, and as such we read of the great man Collins say that “His
image stood above the altar – he wore a bird’s sign that he was a wind god, a
red beak surmounted by a crest, the painted yellow, the tongue lolling. On his
neck was a jewel the shape of a butterfly and he wore a feather mantle, red,
white and black. Gold socks and his sandals golden. Forty days before the
festival the merchants bought a slave, the most beautiful youth, they could
find, and dressed him as Quetzacoatl with butterfly Jewel, feather mantle and a
diadem of his head flowers were brought him and exquisite food. He went through
the city dancing and singing. For Forty days he was the god and the people
crowded to adore him. Nine days before the forty were ended, two priests came
bowing to him and said ‘there is an end to dancing and singing. Nine days hence
you must die’. ” And the human offering for sacrifice was given a drink that
was mixed with Chocolate and Blood.
The above scenes copied from real life incidents concerning
the attempt to assuage the anger of the gods of Mexico need to be further
understood as a way of coming to grasp with much of the learning about the
culture called Mexico and their Mayans. But this ceremony has masked something
entirely different, it gives reason to dwell on the facts that the idea of 40
days of weeping may in ceremony be associated with Osiris beginning sometime in
November 13th, and it supposed to last for 40 days leading to a time in
December. After that is period of 9th days where the so called solar stars are
celebrated and the Bull who is not just an animal but sometimes a human being
is laid and killed or in terms of eminent disasters intended to assuage the
anger of the divinity or the Gods.
These unfortunate creatures are usually celebrated as a
model of Egyptian divinity no more than a celebration of rebirth which may have
lost its meaning from earlier one. There is nothing in the immediate theories
that defeat the arguments that Christians who attacked Egyptian and Osiriad
cult center in Alexander and Abu Roash, were not unaware of the disastrous
departure from would been ordinary ceremony marking a period in Egyptian
history. These Christians were not unaware of the death of Much more immediate is the connection of
these people who make this atoned departure
This description of the lines ceremony above and the
confounding death of the young male, show no shame in being compared to say
Biblical poetry along the part of Jephthah and his only daughter, or the idea
of Isaac as the son of Abraham to be sacrificed. However revolting the
connection may seem, it is a trial of facts to suggest that a relationship
exist between the revealing images of the Bible as well the instances of Near
East people of Phoenicia and their ritual of killing and sacrificing their
children to Moloch (Molech). It is a trial of ideas that the beginning and then
a separation between these cultures.....story of burnish of the ‘Idea of
Biblical Poetry; Parallelism and Its History’ a master commentary by James
Kingel, whose work is a bit severe on Psalms and its prosody to Ugaritic. But
in terms of the themes of Mayan drama, we cannot fail to recognize memises of
Western and Near Eastern tradition of Dionysus – whose probability co-incised
with the coming of Danaius of Egypt who brought civilization and wine making
after the birth of his son Bachus ‘Bakhchos’ to Minos and Mycene (Greece). This
name has been linked to Phoenicians, Phrygians, and Lydians as its origin, but
it in Attica that the ‘arrival of Dionysus’ seems to chime in their history
with the invention of wine and death of a certain Icarus. What the Greeks
taught was the Invention is merely an introduction.
The evolution of Alphabet from Egyptian and Phoenicians seem
to belong to this age in Greece following a civil war. The myth circulates about
living and dying, personified in real time during the days of Hadrian and his
lover Antonius. The young male had to die to save the emperor so to speak from
a accursed death, showing that these men in Rome in such late hours of history
like the older generations of theirs, practiced ‘bakcheia’ – a form of
‘returning’, which is noted by the cunctation to the god of wine ‘Dionysus’
mistaken as Bachus (a family), born from the tie of Zeus and Semele as they
say, died like Osiris by the envy of the Titans. Here the women are treated as
lacking the ability to save their loved ones. Details on this practice appear
in the Mayans and their selected practice of sacrifice, where evidence seems to
occur in the “mixing of the blood of ‘Bakchios’ with fresh-flowing tears of the
nymphs,” (Timoneus, PMG fr.780)
This term nymph is to be recognized elsewhere as a word that
is not different from 'nefer' which
means 'devoted' or worshipers. This author has used several forms of analogy to
explicate on the meaning of the word
nymph and not only that, he has made some basic arguments about Dionysus, In
Igbo to mention, there is no lacking of the word 'nefe' and in many parts of
the same thing it means 'worshipers', for instance ndi-nefe chukwu, is easily
the same thing as 'those who worship God'.
Thomas Thompson in his book 'Messiah Myth' attempted to show
the Near Eastern roots of Jesus and David as representing the myths of the
'conquering Holy warrior', that is the theme of single and ultimate warrior
whose suffering and death was as redeeming an act as one redeemed from sin
which only complete in the sanctuary with the slaying of the sheep. To the
author the issue of holy warrior who takes the flights and ascension to calm
the chaotic waters seem to have influenced the Jews and Israelite, especially
the issue of sanctuary where the redeemer or the single redeemer is explicated.
For this reason, Thompson compared Yahweh of Israel to Dionysus, Baal and
Tammuz of Ancient Akkadian and Greek mythology. He went on to suggest that a
comparative relationship exist between the sacrifice of bull in the altar of
God in an open place and the Israeli culture of later years. While he is not
the first to compare Baal to Yahweh, he is entirely wrong since the history
regarding the evolution of Yahweh as a word and a God among the Israelite and
El as we discover in the Middle East, what he is essentially projecting is
wrong and cannot be inspires. Greeks and their Dionysus, Greeks and their
Barkti or Bachus for Latin is so well compared with much of Judaism that it
seems that the Jews learnt the whole thing from them.
What this point about Tammuz of Ancient Akkadian and the
Greek mythology seem to benefit the rest of us, is through the connection
between Tammuz to Dammuz as stated by the James Frazer that these words seem to
actually mean the same thing. What we may also see from the comparative
relationship to Tammuz and Dammuz is that the presence language of structure
which gave birth to Tammuz and Dammuz, and we noticer a shift for instance a
shift seem to have occured between Tammuz and Dammuz, from the use of t as a
letter to the use of d as a letter preceding what looks like 'ammuz'. The
relationship between Ancient Sumerian
writings and those of Babylon can be isolated through particles such as letters
t and d, that 'ta' and 'da', and are letters that must have risen independently
of speaker-community and speech bearers. These also connect to the word Shemuz
or Shemuzo which is Egyptian calender name for April or at least connected to
April/Aries leading to May. Shemuzu is a name that is interesting because of
its association with Zeus, Ze (tzetze) Zodiac (head of the Zodiac/April).
Vassos Karagheophis 'A view from the Bronze Age'(1976),
hinted on sanctuary in the Chalcolitic times and Mycenians "They begin in
Chalcolithic times (at En Gedi) and continues into the Early, Middle and Late
Bronze Ages when they begin to influence and be embodies in more substantial
temples buildings. This type of sanctuary, called a Bama, featured two types of
cult object, a standing stone, the Mazzebah and a wooden upright, the Asherah
which had cultic associations with the 'Tree of Life'". In the
cirumstances of the 'tree of life' as a symbol of Babylons and Assyrians, we
may indicate that the Babylonians used it a form of 'tree of life' very late in
thier career and it was Nebuchadnezzer I and II, that made extensive used on
the hanging gardens. These hanging gardens not only had friezes that they were
built from real life plants but they also had plants that were mast in the middle
of the Palace.
Greeks temples...
S.R.F Price 'Ritual and Power; The Roman Imperial Cult in
Asia Minor'; 1984' has emphasized the "Hellenistic Cities and their
Rulers" P.24, "the imperial cult is often seen simply as a
continuation of this sytem of honours. While it is true that there are many
common characteristics of ruler cults in
the Hellenistic and Roman periods, to speak of 'continuation' implies an
unacceptable reification of ruler cults", where of the honor, remembrance
of the so called individuals is given an honor.
The King gets the 'cult' and 'Queen' too in Roman Sociey - approved for
honor by the people - where incense are burnt whole to these idols as if the
God is alive. The Cult of private individuals are also available, there was
also compromises on the part of the subject where Plutarch warned that such
connection between the...could led . Party to Rome and inco-operation of its
god - were nolonger the case in many places -
More abiding is which is his adress to Sardis and result of
the culture of compromise, the relationship between the city/state government
and honorand, differ from religious practices for the body, but Romans had
problem with the Jews who simply did not compromise at all that
The foundations of the a people city, like in
"Dynosius" of Ephesus, we disocover that the Altar of Augustus like the Portico of 'Zeus'
in the main square, Athens, are designed with two principal things at heart,
that forms part of the worship process through which idols take the place of a
dead ancestor. In one language, it may seem clear that
'Temple of Artemis, Sardis. Mid-Second Century A.D",
The Royal portico of Roma, all have a place in the front where the royal gents
are 'dyked' and then alter of "living' dead, for instance the 'Temple of
Adada' ...a Temple not unlike the Temple of Adapa of Persia, is built. The
legend of Adapa about the fallen ones or the fallen.....
We approach Roman Architecture through Sardis. We arrive at
"Royal Portico of Greek" and we are friends with the same
descriptions as with 'Yahweh' - but without the holy of holies - but it has
been taken dates back.
It has been shown that these peculiar type building should
show the following (a) Imperial room (b) End of Colonnaded avenue (c) vertibule
(d) Temple (e) Curative building (f) Theatre (g) Sacred Spring (h) Building for
Sacred dreams (J) Vaulted undercroft, etc, which displays what is required to
remained the "A different option
was taken at Cyrene in North Africa where the Caesareum consists of a large and
open area sorrounded by Porticoes, one of which was probably replaced by a
colonnaded hall in the first century A.D"
.......................
Epic of Gilgamesh, there is something about the highest
point of Architecture and Gilgamesh, and in the Epic of Gilgamesh, we learn of
there is always the hint of Osirian myth of death and return and a false sense
of life and the grappling with the afterlife that is outside the basic
understanding of God per se. What Afrocentric has unleased from the rest of us
is the fact that things are no always what they seem, which is not exactly like
the saving inn
What Afrocentric - the most centric of all centric - may
tend to offer is that education is applying what we have learnt. Education may
have also influence our way of life, but for education to truly triumphed, it
must review itself and try to put....
Etiologically there is a reason why people do what they do
and why they live between the short and glorious life and the longer life with
so degree of resignation and fulfilling. This reason may or may not be found in
Bible or in the familiar tales about the Bible. The Bible mentions the peoples
of world, the answer should not be found in sacred writings or in our case the
Bible book of Genesis, 1-11. But the reason why people act and how they act are
part of the eye witness testimonies of our recent world, and for that passing
of the mortal souls, the answer will always be in the future, defying
everything known to us. The reasons are things that the authors added to
clarify their position on these Acts and provide a hint rationale, it is a
rationale that may part of what happened and may not be.
First of Modern Historians Herodotus did not himself escape
the tradition of writing for the generation...this much is known is his opening
commentary that "what Herodotus the Halicarnassian has learned by inquiry
is here set forth; so that the memory of the past may not be blotted out from
humankind by time, and that great and marvelous deeds done by Greeks and
foreigners, and especially the reason they warred against each other may not
lack renown (LCL).....This translation follows Daryl D. Schmidt and the
quotations appeared in David P. Moessner 'Jesus and the Heritage of Israel'
where he raised questions of Luke and the 'Former Account oh Theophilus'
In all of history beings are eager than several authors who
made it possible for them to return to a period in their past and feed on the
culture and lifestyles. The styles and the language of the author are point
that tend to mirror the influences of the writer, reflect his elegy and
credibility altogether. When these areas are investigated readers yield to the
natural curve of history and for this, great deals are often made about the
authenticity of these events as they appear from several account and greater
deals are made about the condition leading to the translation and expansion of
any given piece of work...and however difficult these things are, it is not
beyond readers to investigate any form of truth or another presented by the
author.
Here the role of language is of great importance since it
lends with words that can be link the present to the past, from the past we
dive the ashes of the forgotten. It is once asserted that some archeological
materials discovered from beneath the Earth or from a small hill called Tell by
Archeologist, seem to show some degree of inscription which bear stamps of
common everyday languages. The truth is held in many ways than one that there
is a culture of
Some historians may have said that the deeper the level of
these artifacts as they revealed through digging, the more iconic these
inscriptions found in the plates and ceramics, and the more religious. There is
also the particular case of the smaller and more archaic writing dsicoveredf
variously among the older versions of world.
These writings, they become more religious and to some degree more
poetic. One author indicated that after a while, a level perhaps several
degrees below the subduced state, the writings become markings and then deeper,
the markings assume the shape of Signs and then the signs are religious
writings that imitatte life with strong neve for the nature and for the stars.
The transition does not always follow this route but the role of language is
not to be taken lightly in the dicing in of older and more religious base
writings of ancient past.
It is not uncommon that societies such as Greek and Roman
has left a wealth of it their past experience, and it seems clear that it happened
because of the role of writing - which is no different from any form of
inscription, which is the only thing that tells of the past and when left
beneath the earth, makes all the about a people - not only on how lived but
also how they faired. Herodotus may be remembered for his instance of the
necessity of writing as a form of testimonials, but he was nowhere near where l
remaining canons of great history and master pieces.
These societies also accredited their writers memorials
worth the whole length and it is also notably that they returned favors on
authors whose testimonials formed the basis of historical reviews, why and how
some societies came into existence, how and why they rose and above why they
fail. Not long ago, the English historians 'Edward Gibbons took the inspiration
almost literally and set out to study the classics on Rome, and after whole
decade in Libraries across Rome and Italy, he composed one of the better books
on Rome, 'Rise and Fall of the Roman Empire'.
But then there is a long line of debutants such as Evagoras
and Xenophanes, and in Xenophane we recall the familiar opening lines about
Socratis, that he has "...often wondered by what arguments those who drew
up the indictments against Socrates could persuade the Athenians that his life
was forfeit to the State" (Memorabilia 1.1.1.,LCL). It is not just what
these words reflect about the times of these great men and women, but what the
writing in of itself suggest about the language of the people and the culture
of the people. It is not surprising to find that Evagoras 'The Life of
Isocrates', Plato 'Apology for Socrates', Ives, Plutarch "Famous Lives',
are biographies lacking in symbolism but pre-occupied with a sense of the
ineluctible.
Reading the old testament, that they were already existing
cities of Moab and Ammonites in Genesis, equally mentioned, the formular for
the conflict and resolution could not have been missed by anyone using formula
- but in order to work from such formula, one need to have an adequate reserve
of history which given the size of the volume involved would yield something
reasonbly larger than normal writing. (1) The People did evil in the sight of
Yahweh, (2) God delivered from oppression (3) the people cried out to Yahweh
(4) Yahweh sent a hero and deliverer than (5) The land had peace all the days
of the Judge's life
What of the Psalms, the massive repetition and even
Ugaritic, in all the Poetry from ANET - is nothing is more rewarding, does and
probably remotely close to the Psalms, that
The Power of the Psalm is such it deals on the question of
one's own life and meaning are in it explained. Those portions or people spoke
of life....after deals with Egypt had. The Mesopotamia and Syria, (Sumerian and
Babylonian) myth of Gilgamesh but in Genesis, there was no mention of such
place. Assuming Genesis did not precede -, it would have had strong element of
life after death. It is possible that Moses knew about life after death - If it
possible that the first version of Genesis - had been in existence - (possibly
in older version) but in it is equally possible that the earliest composition.
(1) Chapters (5-8) the siege of Jericho and Ai, (2) Battle of Gibeon and South
(Chapters 9-10) (3) Presence at Shechem (Chapters 8; 30 - 33) (4) Battle
against North (Chap. 11; 1-14) (5)
Presence in Megiddo and Taanach (Ch.12;21).
It is Psalms that the idea of Hell/Hades and Odyssey entered
(his pictures) Israel and writing, The
impression to a good writer is in the culture and particularly for Greeks reach
from several, it is easy to assess why writing at least in Near and Europe had
been considered a divine assignment, that "historians are servants of
Divine providence" Diodoros
Hebrew 'Sema David' may have been translated 'branch of
David' and I have once translated it as 'from the house of David' using Igbo language
'si ama David'. But there is something else and we can suggest that the word
'sema David' refers to 'tree of David' - ultimately the branch of the tree of
David. There is a Greek legend about the invitation of Pythagoras to Island of
Samos, introduced what was called the Greek 'sonoma'. This 'sonoma' was a form
of law which involves the 'right way' or the 'right direction' as perhaps
derived from law. In fact the meaning of the word 'sonoma' in Greek simply
means 'right way' or 'right tradition'. There is a lot to be said about this
Sonoma in terms of other languages of the world for instance Igbo. In Igbo, the
word 'usoro' refers to a 'pattern', 'usoro-oma' is Igbo for the 'right way'.
Whereas 'usoro-onu' could also mean pattern of speech, for instance 'usoro-onu'
is Igbo for the imitation once speech
Osisioma 'good tree' and in the sense connection 'Osisioma
David' means in Igbo 'good tree or good branch of David'. The connection of the
Hebrew word 'sema' as a 'branch of a tree' to 'osisioma' in Igbo for a good
tree is essentially revealing in its relationship to Classic Greek 'sinoma' for
a good tree or good trees. Some version has it as 'sonoma' . For instance,we
may notice the word 'synoptic' 'synopsure' 'synchronization' 'sync' are terms refers
to view points that converge into one, so to speak pillars of several essence
that collapse into one. In many words of the same reason, sync - no more than
'syn', all as a way to assuage the connection between Igbo and Greek. U'soro is
Igbo for pattern or behavior group, a word that may not be that that far from
sorority, which is particle in origin but definitely a new title given to it
from a theme derived from elsewhere.
Hupsistos in Greek is also translated 'high one' but with
Igbo we can clearly breakdown this word into two separate words 'Hup and
Sistos', and we can begin to spy the 'hup' which has similar terms in Latin
'yup' or English 'up' and then there is 'sistos' and the word 'sister' which is
possibly derived from the branches of the same tree. There is 'opsis' for a
view with a fork on its tail, which represents a tree which also represents
three view point and in terms of opsis and point, it may refer to a point. We notice that 'hupsistos' in Greek is
similar but probably not the same as 'opsis' in
Greek. The difference between these two sets of words are known to have
descended from a kind of knoledge or appreciation of knoledge, it is in fact a
term quite strong enough for different points of view and may have its meaning
redeemed elsewhere in Igbo language.
Prove of these terms include Ceratopsis, opsis for horn, as
in what comes out or what protrudes out. Amanitopsis is from Aminita-opsis, the
horns of plants 'Craterellus'. Another example which may shine light on opsis
is the term Bathyopsis.
I was watching a film classic 'Blade Runner' by Ridley Scott
and there was the quotation from the Poet William Blake> "the fires of
orcs". The citing is not issue, the problem with the quotation is the
identity of the quotes. For insatnce, 'fire' in may be written as 'pyre' or
'pire' and show some degree of connected with the English version of the said
and similar term in either of the two languages. When we discover the
particular version of the statement 'fires of orcs' we may begin to imagine the
outlook for the similar term 'fires of orcs' in Greek. Whatever may be the
direct corrollary of the statement from these statement, we may imagine that
the word or words in question will always carry the roots of the words such as
a Pyre and the orcs within the given meaning of the similar and main issues
raised. It is here that the connection between "the fires of orcs"
and the Igbo facility begin to make sense once and over all.
We may suggest that the only way to thrown some lime on the
outcome of the translations "the fires of orcs" is to go beyond
"fire" and "pyre" comparison and place into the
circumstance the direct meaning of the word "orcs' in just about as mcuh
English as the words pyre in Greel will seem to show. What does the word 'orcs'
mean? There is no real concensus of what 'orcs' may mean as intellectual
property or Item.
Some people it is an old European word 'ocrs' which they say
refer to a Dragon and others say it refers primarily to an cient fire spitting
reptile. Others have suggested that 'orcs' is an old amphibian creature that is
a cross breed of dragon and the snake. In all reality, it is believed that this
old snake and amphibianf creature spits
fires. With Igbo language we can actually show that 'fires of orcs' may not be
that different from 'pyres of orcs' which is close to the Igbo word 'ire oku'
meaning 'tongues of fire''thongs of fire'. It is a practical view that the word
Dragon in of itself and at least applying a reduction of the theory 'fires of
orcs' may be reason why education must involve open and new avenues for
discoveries in the overall learning of the subjects.
Another major departure in ancient 'cult' practice was a
departure from 'land' 'local estaury' to house from to cult center/s and
geographical location to places of import that included all of the life style
of the "Santuary of Asclepius, Perganum. Mid Second Century A.D (J.B
Ward-Perkins, 'Roman Imperial Architecture (1981) "A Temple at Adapa was
dedicated to the Divine Emperors and the City but the Temple belonged to the
deity, Aphrodite, whose cult statute is mentioned."
The rise of objects - idols in the vise of heroes - go back
to the Pharoahs - is article of history maintained through representation and
through the works (that) of Art, some of them seriously insufficient, Legend of
Adapa, where the Hero loses his chance for immortality are littered all over
the Mediterranean history and throw all kinds of light on why Gilgamesh refused
to attain immmortality and in other books, Gilgameshu is believe to have joined
the immortals in Dilmun. For Dilmun, we protend that Dilmun as a place for
immortals may not in fact be any where
on Earth, that it may suggest that a word such as 'Dilmun' is closer to the
Igbo word for "world of the dead" > Ala Ndi-nmuo. Where as
Ndi-nmuo in Igbo refers to the 'ghost', the 'dead' and those 'living dead'? in
the world of the dead. And when we read of Gilgamesh joining the 'immortals in
the world of the living', we may be speak of a happy death, a kind of oxymoron
of his death that he died. The word 'Die' in of itself retains a
In Igbo we must mention that 'Ndi darada' means 'The
Fallen'. The Fallen in this case can mean those who failed and those theme that is not different from themes we
discover in Egypt 'Adapa', the Sumerian version is also called 'Adapa', the
Persian called the 'process 'Adapa' in honor of their fallen heroes, and in Roman
Adada, we are closer to the root of word 'The Departed' and the 'Dead', all
eloquent archieve of its past, each levity of word showing hints of the sound
words 'dada' 'darada'
In fact the Roman Temple of Adada may look as if it
represents some of what was presumed Kurgan and Indo-European in origin and it
respects The idea of the Fallen. hw word the Naphal; Naphilim - which should be
different from the Nephil - which should mean 'Nephilim' , both of which should
has to do with Nepher or Nefers, worshippers or angels as in nymphs, nefetiti
(devoted to Teti) as with Kemit, and with Igbo, ndi nefe; the devoted, the
worshipper. There is also the instrument of 'faith' in the limiting fraction of
'nefe', the fe, fefe, fay, referrence a theme about 'Faith' as verb become
noun. These nefers are perhaps believed
to have fallen for reasons other backslidding from 'Faith', and in this case,
but may or may not be the case at all, for sure, we may look at the Bible's
allusions of the Nephilim as Angels who had sex with mortals and had giants as
a product a bad translation, since these Angels are no more than Nefers/Nefelim
(worshippers as their name implies) who may have fallen from grace. But like
Adam and Eve in charge of a garden or sacred temple, the fall of these people
was probably a human - if not domestic affair
We notice that a hint of the meaning St. Paul statement
'those who has fallen from faith'. There is no need ....
Once more it is convincing to note that 'Nephilim' of the
Bible refers to a fall - perhaps from grace - of a Priestly Nefer-Rah (Priest of Divinity) common with Egyptians or male nymphs
(Priest), whose meaning 'nefe' is given to over to Angels and recently mistaken
as naphal. The Temple that best
describes the whole thing is the temple of
The Epic of Baal and
Epic of Atrahasis are historical.
There is the issue of Adam and Eve and the problems of human
choice and all matters of immortality, all choosing between a short and
glorious life but the individual fails. There are several version of the Legend
of Adapa, and they appear in about 14 Semitic languages. The earliest version
of the Adapa are found in Egypt dating back to the time of Amenephis III.
As if the Gods played a hand in the affairs of man or choose
what side to belong, and in terms of Epic of Gilgamesh is not to illiustrate
the....
................................
Afrocentric Argument with respect to India
The question then and now is whether the use of Igbo
language as a language pretty much the
same as Classic Greek, very much as Hebrew, may in fact
While we may yet discuss the themes of the Bible and the
teachings about the Sanctuary, we may now show some faith in some of the basic
claims regarding Greek and Hebrew. Hebrew in terms of world history so to speak
began in the 13th century before Christ, and so to speak began as an immitation
of local languages of Ugarit and the Canaanite. It became a matter of time the
language of the society, and may have began its intellectual life in the
composition of a great master in Egyptian affairs, trained in the highest court
in Africa and they called him Moses. It is no co-incident that the writings of
the Egyptian Kemit (Keme)and their Alphabets forms were also known to Moses (an
Egyptian name) who spent many years in the wilderness. That 13th century or
even 14th before Christ is quite important since the Hykhos or Asiatics, who
occupied the lower part of Egypt centuries after the Great flood, were forced
out of Egypt and out of Africa and some of them drowned in the sea of Reeds.
From that 15th century, the sophistry of world language took on an added
meaning and to that sophistry, was added the common grounds for changes in the
world languages.
It was also during this period that Minos of far away
country, began to yield some inscriptions most of which are entirely Egyptian.
The vestment of Pharoah's and the regalia of their priesthood, the obsidian
disk of the wife of Minos, discovered through archeology were proven as
Egyptian. The foundations of Mycenian culture with enough priestly vestment
were both discovered through modern archeology and through Greek legend as
Egyptian. There are sprinkles of Phoenician artforms and funery architecture,
but these Phoenicians are known through history to be nothing but Egyptians.
Throughout their whole existence, the Phoenicians never went to war against
Egypt, and not only the Phoenicians, the Mycenians, and the Babylonians. Much
of the fighting against Egypt by the Lydians and Carians were in the brief
years of the 12th century, following the incident of Carians who were claimed
to have fought as allies of an Egyptian enemy in the Iliad. But the Carians
like the Greeks themselves, never in their whole existence fought Egyptians and
the Nubains, saving of course the atrocity of Spatans who waged war against a
keel of Egyptian Mercenaeries and lost some after 450 bce.
The strange connection is best grasped from a more original
point that the Greeks believed that their ancestors were the masters of the
world and that pride made them look down of non-Greek. In all comic reality,
this most revered ancestor and origin, was Egypt. It was Egypt that laid the
foundations of their society and in many serious war involving Egypt and say a
later day force such as Assyria and Persia, Greeks, Phoenicians, and Carian,
sacrificed themselves to save Memphis but Cambyses using land than Navy,
managed to hold off both sides and defeated Egypt. In as much the defeat and
oppression of the Priest of Edfu in lower Egypt and in the Early years of
Persian Empire, led to the departure of Priest and Masters of Art from Memphis
Egypt into Greece (were they were accepted)did not totally affect the Saite
Kings, we may say that the presence of Egyptian santuary in Nasuitis, in
Kittim, and in Yawan (iona), may have started with Egyptian immigrants sometime
after the reign of Shabako, who according to Manetho, captured the false
Pharoah Bochoris and burnt him alive.
It was in the time of Bochoris that a lamb they said,
predicted the ruins of Egypt by Assyria, a claim Cyrus attempted to
appropriate. The art forms of Greek was from these days a question of
immitation of Saite Kings or Egypt, especially the squating images of
Mentuemhat and Bes, which received several incarnation of the whole, emanating
from the half torso work of Shoshenq I and his Chiefs of Ma, and of the Leaders
of Libu, in Western part of Africa. These tribes of Mashwesh or Omeshwa, tribes
of preshaw, occupying 12 Delta States over the coast of Africa, gradually
landed in Indus Valley, or at least colonized the place. The language also made
it that far, for it seems that the Mauri civilization of Africa, the
ressurrection of the Kushan in Africa and then India in much later years, led
to the spread of the Egyptian Heratic language or the Aramaic, from parts of
Indus Valley into Mian land India and from there to the further ends of Asia
and North America.
What we know very well about say Indian Sanskrit for
instance, is that that the language began as a basic for hymns sometime in 1200
Bce, that the language reached its final form until 2nd century after Christ is
very questionable. The reason for such doubt emanate from the view that,one, the
nature of world languages and the constituent Alphabet of the 12th BCE was far
from complete and refined, so far that older versions of world languages is
mainly understood by degree of the changes that has taken place in a given
language, especially when the language is noted from its very crude versions of
even 12th and 13th century to essentially new and well developed Alphabets of
the years of Assyrian and Persian domination. The comparative evolution of
spoken languages and written forms of it, may do us a great good if incorporate
the rise of Architecture or portraits of any just kind in any part of world,
portraits which Archeology of modern day has more than brought to life.
It is no small matter that the images of 'lady of Byblos'
known as Imaa't or Imaa, which appeared once in Africa as a gift from the
Babylonians and Phoenicians, a gift that was intended to endear the long held
relationship between these two people and culture, seem to have been a
prototype of older versions of goddess such Ishtar and Ashera, assuming the two
are not one. Of the goddess associated the most with Babylonians and
Phoenicians is called Hathor; lady of merchants. The relationship between
Hathor and Imaat of later years, seem to indicate a parsimony of language or
translation, where one form of female goddess is the same as the other and
serve a great purpose in all things evident,....It was a matter of time, as
perhaps 'Art imitate life', that the posture of Imaa appeared all over the Near
East and as far as Indus Valley.
We have briefly mentioned the Bubasite Portals of Tanis and
Sais in Africa were not only evident in , that the Art Forms of Greek began as
a form of immitation, not that the Art in Greek before 650 BCE was of little
importance, rather the burst of perfection in the 5th century was not so far a
work of perfection as it was a matter of immitation. Of course we are dealing
with what happens with the nature of Art and Masters of Art and Languages
initiating their Art. The implied view is that the spread of languages from 6th
bce onwards, was essentially to the breakdown of political structures in the
Near and Middle East. The presence of the open air sanctuary may also account
for the changes that take place. The spread of human portraits also added to
the convenience of the language and the writings has which proved itself in the
main.
The relationship between the images of Lady Byblos called
Imaa or Imaa (as opposed Ba'alat which means lord)and the Queen Maya of India
is that both are known through Art to be holding a kind of tree in their hand.
In essence the image of Lady Maya giving birth so to speak to Buhda, while at
the same time clutching a branch of a tree, suggest that the image may have
been designed as a statement for the evolution of an Indian civilization in 2nd
century Bce. We are talking about the second century before Christ, at a time
when most of the development in the 22 Alphabet has been made and new forms of
writing has also taken place. We are eager to also indicate that the spread of
Aramaic from Near East and Africa, into parts of Asia, Indus Valley and beyond,
is better understood by what happened to India in terms of sculpture and
religion. That is when and what happened to Indian language such as 'varieties
of Brahmi' and the early and late Mauryan type, and how the Sunga variety of
those centuries leading to the birth of Christ and beyond, yielded a prototype
of the Gupta centuries later.
Afrocentric Argument with respect to India
The question arises as to what the leaf in the hand of Lady
Mayan seem to indicate? Whether or not the Image of the Queen was intended as
play at the evolution of Gupta from Kushan or Kushan from Mauryan. If the
images of Buhda, squating and comtemplating, seem to have manifested itself in
the 2nd century, we are likely to doubt or at least believe against the fact
that the evolution of the scupture of Budha in the 2nd century before Christ,
co-incided with the rise of Kushans, who trace their ancestral link to Arians,
and who essentially began this particular form of sculptor.
If George Buehler is to be taken into context here, his
positions about Indian languages and the settling of the so-called Indian
Brahmi, in parts of Ceylon around the 5th century Bce, and the consequent
expansion of the Brahmi into deeper parts of India, we may now indicate that
his position on 'Western Variety of Gupta' and the consequent departure of a
branch of Gupta such as the Eastern, into Chinese and Turkestan script, are
reasonably acccurate. For sure, the evolution of writing of the societies such
as Chinese and Mandarian, seem to chime almost exactly with the reigning
civilization of the time in many parts of South East Asia. One of the most
powerful being the Gupta, which evolved as a reaction to the cultural necessity
of Indian Art and civilization, built from the Kushan umbrella but wedded
essentially to Sunga and from the amalgam of Kushan and Sunga, a proper Indian
civilization ultimately emerged - for instance the Gupta. Why the piont is need
to be further demonstrated, we move to also place the Art forms of the 3rd and
2nd in India as the first and formal art forms anywhere on the soil, that the
presence of Lady Maya of India in so late a period of the 2nd century before
Christ, suggest that the Architectural bandwidth of India is so new to the
world, that the consequent language of their epitome race and civilization such
as Sanskrit is also new to the world.
That the images of Buhda, the sculpture exposing his upper
torso and abdomen, his image showing Buhda squating in full comtemplation, is
no less an immitation of the older images of Bes at Bubasit in Africa, of older
works of art in Memphis and in parts of Greek, all of which appear mainly in
the second century at a time of the Kushan. Kush and their empire seem now far
from hundrum reality, but the praise for the the high culture and the ruling
class at the time of Assyrian intervention in Egypt, suggest that with the sea
came the expansion of a people, and with the people came the expansion of their
language and the Art form to the ends of the world.
For sure we may say that Lady Mayan holding the Tree of Life
and giving birth to an image of Budha suggest that the arrival of the artist
and art forms from elsewhere. It is not complicated, that the spread of Indian
high culture and language from Africa is also recent. In some sense, a strong
connection essentially exist between the escetic lifestyle of the Egyptians in
the centuries leading to the birth of Christ, including body piecing and
kneeling on hot coals, and the rise of Budha in India. The Budhist priest and
the Budhiist temples are noted for extreme escetic lifestyle, such that the
later periods of Jain and Hindu seem a watershed period. In all reality the use
of names and the invocation of divine name in Hindu practice, the illustration
of the Budha temples with those with female structure suggest something else
entirely. However comforting the names of Indian gods and goddess seem to be,
their meaning may be close to the roots in Africa, and can be well understood
as initially domestic in essence and eventually - if not ultimately divine.
It may not seem that simple or conclusive that Maya as Queen
of India and Budha may have come from a whole different era, but in terms of
the connection between the Art forms and evolution of the language and
religion, the influence of Jain Art and the HIndu of the civilization, we may
add a statement by Sir Banister Fletcher in his book 'A history of
Architecture', that "A female holding the bough of a tree in an upraised hand,
which becomes a familiar figure in later periods, first appears in Buddhis
work; the origins of the motif are mysterious, but may represent Queen Mayah
holding a branch while giving birth to the Budha".
Sir Banister also indicated that the "painted wall decoration
was widely used, and ranged from purely architectural forms to the very
elaborate and beautiful 'genre' paintings on the cave walls at Ajanta, which
provide provide invaluable social and architectural records of the period,
together with the various sculptured bas-beliefs depicting scenes from the
daily life of teh time through the story of Budha". But it must also be
noted that several groups and several studies confirm that in central Indian
monuments (e.g) Sanchi and Ajanta, female images are very present, and become
so stylized that they loose their forms, and from the loss of form, a new
language and name for the image that once appeared in the 2nd century, and from
that image of female goddess, all forms of female goddess were adapted and pertuated.
The language may also
help to trace the direct invfluence of the some of the languages in the context
of other languages of the world and in terms of the ......
In all likelihood, we
may appreciate a language such as Sanskrit as a version of Aramaic, on the
context of what Sanskrist still retain in its dictionary after so many years.
Since the perfection of the language is without precedence, we may also
indicate that places such as Canaan (Kaninu) and Kush, possess a serious
similarity with Indus Valley across the African channel of the Red Sea, such
the language of India for instance would not be surprisingly close to what now
remain of the African languages from old Tangier to Tripoli, and beyond Tripoli
to deeper parts of Africa such as the Bantu or Batu inside Nigeria and the
Cameroons. What would have divided these people from each other will the land
on the other side of the South Arabia?
One of the few
surprises of the later part of say 6th before Christ was the influence of Neco,
King of Egypt, initially deposed and eventually made Pharaoh through the help
of the Assyrians. Neco was the Pharaoh who made very elaborate reforms of
Egyptian Architecture and Navigation. It was Neco who according to 2 Kings 23;
29 fought Josiah in 609 BCE and wounded him in a battle and Josiah himself died
from the wounds something later. Neco was also on his way to battle the
Babylonians over Carchemish, and the battle may have also been decided in his
favor.
This claim is based on the fact that Nebuchadnezzar II,
return two decades later to confront Egypt and Assyria over Carchemish. But the
Greatest effort of Neco as Pharaoh over Egypt and eventual lord of West Asia,
was the remolding the map of the Red Sea. It was Neco that sent the Phoenician
Sea and Hanno, across the straights of Africa. It was Neco that made it
possible for Egyptian and African Ships to land successfully in a mini port
along the Red Sea. The main point being the fact that these travelers and sea
Navigators such as the Phoenicians and the Babylonians, continued their
expansion through the open Sea, such that the Phoenicians themselves were no
strangers to lands before the Red Sea, beyond the Arabian Sea and beyond the
Seas called Indian Sea. As at the 6th century, these people were no strangers
to many parts of the world.
Much of that
popularity about Greeks and their society, may have led our generation into
thinking that beyond what the Greek language tells us about the Bible and the
early translation from Hebrew is nothing or pre-existing matter. The history of
world as presented to us by Herodotus and Diodorus, and many Greeks writers
occupy the central theme of world history, as if these people were the very
nostril through the world breath. In reality, these people and writers are not
without recognition in major histories of the world, they are recognized since
their history count as a great attempt in coming to grasps with world history.
The Bible is another weapon which has influenced much of
everything we from older times until now. In we indicate that names that are
believed to be names of God, are not really names of God, the closest the world
will likely get will be Greek and Latin, languages that still hold enough card
to verify such claims about God. The other likely avenue of knowledge will be
the Hebrew whose influence through the Bible and through a certain Jesus also
called Christ is very substantial. In reality, the names of God and the names
of Jesus may have only being partly understood because of how Christians view
the Hebrew language and because of what is recently thought of Greek, a
language that was that dominant in the time of Christ.
Ultimately, the name of Jesus and name of God may have
started as a pattern of mistranslation and then became the form of meaning over
time. At no point can we say that the view about Christ is wrong or that those
who called God Jehovah or Yahweh are wrong, rather these names are so well
received that if care is not taken, we may presume that God has a name that is
known to us. Jesus is the son of God no doubt, and his title and anointing as
Christ means that he is the chosen one; the Lamb of God; the anointed. In his
time, Christ himself spoke a language that was not far from Aramaic and like
many people, he lived in Samaria and no Jerusalem. Many accounts exist about
the birth of Christ, especially the Gnostic who made very special emphasis on
who that Christ was. It is that that theme of Isaiah - especially 53 -
concerning Christ was a late addition to the Bible.
''''''''''''''''''''''''''''''''''''''''''''''''
Cambridge Ancient History.
Page 242-3
Proto-Dynastic Egyptian - beginning of the Bronx Age in the
Aegean of 3rd Millennium.
Proto Dynastic Egyptian in the Mycenaean Bronze Age seem
misleading and in view of history of false.
"For the second Phases of E.M., however, we are on
surer ground; here we have Minoan Stone vases closely imitating Egyptian-types
of the IVth to VIth dynasties and in the subsequent E.M III Phase Minoan
Signets bear designs almost certainly influenced by those on Egyptian scarabs
of the VIIth to Xth Dynasties. The Marble female figurines so characteristic of
Early Cycladic (but not easily given a precise place within that period) seem
to be contemporary with E.M III in Crete, where they are sometimes imported and
imitated in other materials.
Middle Minoan shows more and precise cross-contacts with
Egypt. Scarabs of Dynasties XII to XII (and also a Babylonian cylinder-Seal of
the time of Hammurabi) have been found associated with M.M I a pottery at
Platanos in the Cretan Messara, a XIIth Dynasty Scarab at Psycho had M.M. II
hieroglyphs scratched upon it; a XIIIth Dynasty Scarab was at Cnossus
associated with early M.M II pottery; and an fine M.M II vase was found in a
XIITH Dynasty tomb at Abydos in Egypt"
p.243
"The beginning of M.M III is not closely definable,
Chronologically, but the new features of material culture that are
characteristic of this 'new era' in Crete, with their suggestions of Near Eastern origins, may not be unconnected with
the widespread disturbances which is another direction resulted in the
Hykos conquest of Lower Egypt. Certainly
such Egyptian objects as turn up within M.M III in Crete belong to the Hyksos
period. The expansion of Minoan influence in the Aegean islands at this time
makes it reasonable to seek at this time makes it reasonable to seek at this
still early date the historical counterpart of tradition's 'thalassocracy of
Minos' and by a slight backwards extension to recognize in the myth of Europa's
transit from Syria to Crete (where she became the mother of Minps) a
p.244
With respect to language
Remote recollection of real Near Eastern origins for the
development of M.M. III. If such an early origin for legend is surprising, it
need not therefore be considered untrue.
Aegean Bronze Age
Late Minoan, beginning of the Egyptian was Kingdom
"As will be argued in another Chapter there is a case
for interfering the arrival in Greece at this time of new rulers from abroad,
such as are indeed ascribed by legend to the beginnings of the first heroic
age. Some of these immigrant founder heroes are of origins too improbable to be
fictitious - Danaus, for example, from Egypt; Cadmus from Syria. The only
probable juncture for such immigration which can be recognized in the
archeological record is are the transition from M.H to L.H; while in terms of
external history no time is as likely as the period of the expulsion of the
Hyksos overlords from Egypt. It seems more than fortitudinous co-incidence that
the heroic era of Athens, according to the 'Marmor Parium', begin at 1582 B.C.,
and that Danaus is in that document placed at least in some century."
Archeology of that 'era' suggest Mycenae triumph over Greece
p.245
"Late Helladic II and the Late Minoan III of Cnossus
represent the closest assimilation of the civilization of the two areas, to be
followed by a new divergence as the mainland takes the lead (in L.H.III) after
the destruction of the Cnossus palace at end of L.M.II. The dating of this
Cardinal event in Aegean history about 1400 B.C. is again only appropriate. The
latest datable Egyptian object in Crete in a context before the destruction is
a seal of Queen Tiy (consort of Amenophis III pottery, who reigned 1417 - 1379
B.C) from a Chamber tomb at Hagia Triada. The earliest Egyptian cross-link
'after' the destruction is a scarab of the same queen found at Mycenae with
Late Helladic III pottery.
...........................................................................................................................................
legend of Gilgamesh,
The famous Babylonian story of Gilgamesh, explores this
theme,
''''''''''''''''''''
Ralph Waldo Emerson once asserted that the ‘Language is the
archives of history, and if we say it, a sort of tomb of Muses….The etymologist
finds the deadest word to have been once a brilliant picture. Language is
fossil poetry’ and by that Emerson meant to suggest that understanding the core
meaning of words in any language or any language is one way of accessing
history. It is through writing that anything that is history has come to us,
‘Instructions of Amenhenhaut I’ as composed posthousmly by his son Sesostris I
from memories and real life instructions, mentioned in terms of the Pharoah
that 'living life make them forgotten but it is writing that made remembered'.
''''''''''''''''''''''
S.R.F Price 'Ritual and Power; The Roman Imperial Cult in
Asia Minor'; 1984' has emphasized the "Hellenistic Cities and their
Rulers" P.24, "the imperial cult is often seen simply as a
continuation of this sytem of honours. While it is true that there are many
common characteristics of ruler cults in
the Hellenistic and Roman periods, to speak of 'continuation' implies an
unacceptable reification of ruler cults"
where of the honor, remembrance of the so called individuals
is given an honor. The King gets the
'cult' and 'Queen' too in Roman Sociey - approved for honor by the people -
where incense are burnt whole to these idols as if the God is alive. The Cult
of private individuals are also available, there was also compromises on the
part of the subject where Plutarch warned that such connection between
the...could led . Party to Rome and inco-operation of its god - were nolonger
the case in many places -
More abiding is which is his adress to Sardis and result of
the culture of compromise, the relationship between the city/state government
and honorand, differ from religious practices for the body, but Romans had
problem with the Jews who simply did not compromise at all that
The foundations of the a people city, like in
"Dionysius" of Ephesus, we discover that the Altar of Augustus like the Portico of 'Zeus'
in the main square, Athens, are designed with two principal things at heart,
that forms part of the worship process through which idols take the place of a
dead ancestor. In one language, it may seem clear that
'Temple of Artemis, Sardis. Mid-Second Century A.D",
The Royal portico of Roma, all have a place in the front where the royal gents
are 'dyked' and then alter of "living' dead, for instance the 'Temple of
Adada' ...a Temple not unlike the Temple of Adapa of Persia, is built. The
legend of Adapa about the fallen ones or the fallen.....
We approach Roman Architecture through Sardis. We arrive at
"Royal Portico of Greek" and we are friends with the same
descriptions as with 'Yahweh' - but without the holy of holies - but it has
been taken dates back.
It has been shown that these peculiar type building should
show the following (a) Imperial room (b) End of Colonnaded avenue (c) vestibule
(d) Temple (e) Curative building (f) Theatre (g) Sacred Spring (h) Building for
Sacred dreams (J) Vaulted undercroft, etc, which displays what is required to
remained the "A different option
was taken at Cyrene in North Africa where the Caesareum consists of a large and
open area surrounded by Porticoes, one of which was probably replaced by a
colonnaded hall in the first century A.D"
Another major departure in ancient 'cult' practice was a
departure from 'land' 'local estuary' to house from to cult center/s and
geographical location to places of import that included all of the life style
of the "Sanctuary of Asclepius, Pergamum. Mid Second Century A.D (J.B
Ward-Perkins, 'Roman Imperial Architecture (1981) "A Temple at Adapa was
dedicated to the Divine Emperors and the City but the Temple belonged to the
deity, Aphrodite, whose cult statute is mentioned."
The rise of objects - idols in the vise of heroes - go back
to the Pharaohs - is article of history maintained through representation and
through the works (that) of Art, some of them seriously insufficient, Legend of
Adapa, where the Hero loses his chance for immortality are littered all over the
Mediterranean history and throw all kinds of light on why Gilgamesh refused to
attain immortality and in other books believe to have joined the immortals in
Dilmun. For Dilmun, we protect that Dilmun as a place for immortals may not in
fact be anywhere on Earth, that it may suggest that a word such as 'Dilmun' is
closer to the Igbo word for "world of the end" > Ala Ndi-nmuo.
Whereas Ndi-nmuo in Igbo refers to the 'ghost', the 'dead' and those living to
dead. The Epic of Baal and Epic of Atrahasis are historical.
There is the issue of Adam and Eve and the problems of human
choice and all matters of immortality, all choosing between a short and
glorious life and the individual fails. There are several version of the Legend
of Adapa, and they appear in about 14 Semitic languages. The earliest version
of the Adapa are found in Egypt dating back to the time of Amenephis III.
As if the Gods played a hand in the affairs of man or choose
what side to belong, and in terms of Epic of Gilgamesh is not to illustrate
the....
Epic of Gilgamesh, there is something about the highest
point of Architecture and Gilgamesh, and in the Epic of Gilgamesh, we learn of
there is always the hint of Osirian myth of death and return and a false sense
of life and the grappling with the afterlife that is outside the basic
understanding of God per se. What Afrocentric has unleased from the rest of us
is the fact that things are no always what they seem, which is not exactly like
the saving inn
What Afrocentric - the most centric of all centric - may
tend to offer is that education is applying what we have learnt. Education may
have also influence our way of life, but for education to truly triumphed, it
must review itself and try to put....
Etiologically there is a reason why people do what they do
and why they live between the short and glorious life and the longer life with
so degree of resignation and fulfilling. This reason may or may not be found in
Bible or in the familiar tales about the Bible. The Bible mentions the peoples
of world, the answer should not be found in sacred writings or in our case the
Bible book of Genesis, 1-11. But the reason why people act and how they act are
part of the eye witness testimonies of our recent world, and for that passing of
the mortal souls, the answer will always be in the future, defying everything
known to us. The reasons are things that the authors added to clarify their
position on these Acts and provide a hint rationale, it is a rationale that may
part of what happened and may not be.
First of Modern Historians Herodotus did not himself escape
the tradition of writing for the generation...this much is known is his opening
commentary that "what Herodotus the Halicarnassian has learned by inquiry
is here set forth; so that the memory of the past may not be blotted out from
humankind by time, and that great and marvelous deeds done by Greeks and
foreigners, and especially the reason they warred against each other may not
lack renown (LCL).....
This translation follows Daryl D. Schmidt and the quotations
appeared in David P. Moessner 'Jesus and the Heritage of Israel' where he
raised questions of Luke and the 'Former Account oh Theophilus'
In all of history beings are eager than several authors who
made it possible for them to return to a period in their past and feed on the
culture and lifestyles. The styles and the language of the author are point
that tend to mirror the influences of the writer, reflect his elegy and
credibility altogether. When these areas are investigated readers yield to the
natural curve of history and for this, great deals are often made about the
authenticity of these events as they appear from several account and greater
deals are made about the condition leading to the translation and expansion of
any given piece of work...and however difficult these things are, it is not
beyond readers to investigate any form of truth or another presented by the
author.
Here the role of language is of great importance since it
lends with words that can be link the present to the past, from the past we
dive the ashes of the forgotten. It is once asserted that some archeological
materials discovered from beneath the Earth or from a small hill called Tell by
Archeologist, seem to show some degree of inscription which bear stamps of
common everyday languages. The truth is held in many ways than one that there
is a culture of
Some historians may have said that the deeper the level of
these artifacts as they revealed through digging, the more iconic these
inscriptions found in the plates and ceramics, and the more religious. There is
also the particular case of the smaller and more archaic writing discovered
variously among the older versions of world.
These writings, they become more religious and to some degree more
poetic. One author indicated that after a while, a level perhaps several
degrees below the subdued state, the writings become markings and then deeper,
the markings assume the shape of Signs and then the signs are religious
writings that imitate life with strong nerve for the nature and for the stars.
The transition does not always follow this route but the role of language is
not to be taken lightly in the dicing in of older and more religious base
writings of ancient past.
It is not uncommon that societies such as Greek and Roman
has left a wealth of it their past experience, and it seems clear that it
happened because of the role of writing - which is no different from any form
of inscription, which is the only thing that tells of the past and when left
beneath the earth, makes all the about a people - not only on how lived but
also how they fared. Herodotus may be remembered for his instance of the
necessity of writing as a form of testimonials, but he was nowhere near they l
remaining canons of great history and master pieces.
These societies also accredited their writers memorials
worth the whole length and it is also notably that they returned favors on
authors whose testimonials formed the basis of historical reviews, why and how
some societies came into existence, how and why they rose and above why they
fail. Not long ago, the English historians 'Edward Gibbons took the inspiration
almost literally and set out to study the classics on Rome, and after whole
decade in Libraries across Rome and Italy, he composed one of the better books
on Rome, 'Rise and Fall of the Roman Empire'.
But then there is a long line of debutants such as Evagoras
and Xenophanes, and in Xenophane we recall the familiar opening lines about
Socrates, that he has "...often wondered by what arguments those who drew
up the indictments against Socrates could persuade the Athenians that his life
was forfeit to the State" (Memorabilia 1.1.1.,LCL). It is not just what
these words reflect about the times of these great men and women, but what the
writing in of itself suggest about the language of the people and the culture
of the people. It is not surprising to find that Evagoras 'The Life of
Isocrates', Plato 'Apology for Socrates', Ives, Plutarch "Famous Lives',
are biographies lacking in symbolism but pre-occupied with a sense of the
ineluctable.
Reading the old testament, that they were already existing
cities of Moab and Ammonites in Genesis, equally mentioned, the formular for
the conflict and resolution could not have been missed by anyone using formula
- but in order to work from such formula, one need to have an adequate reserve
of history which given the size of the volume involved would yield something
reasonbly larger than normal writing. (1) The People did evil in the sight of
Yahweh, (2) God delivered from oppression (3) the people cried out to Yahweh
(4) Yahweh sent a hero and deliverer than (5) The land had peace all the days
of the Judge's life
What of the Psalms, the massive repetition and even
Ugaritic, in all the Poetry from ANET - is nothing is more rewarding, does and
probably remotely close to the Psalms, that
It is Psalms that the idea of Hell/Hades and Odyssey entered
(his pictures) Israel and writing, The
impression to a good writer is in the culture and particularly for Greeks reach
from several, it is easy to assess why writing at least in Near and Europe had
been considered a divine assignment, that "historians are servants of
Divine providence" Diodoros
By 3000 BC, Byblos was found. According to legends, Byblos
was founded by Egypt Diodoros and if Diodoros is quoted, Babylonians lay their
antigue roots in Egypt. Tyre and Sidon is believed to have been founded by
Egypt about the same time. In fact, the Phoenicians who are eagerly consumed by
many divisions that occured in that part of the world, were harbingers of
Egypt, almost always under their command. It is no exaggeration that the
Phoenicians were probably the founders of many theme nations throughout the
region of Mesopotamia and at the behest of Egypt travelled to deeper past of
the World. Ephesus, Corinthian, are among the Greek nations that honor
Poseidon, and in terms of terms of the Temple of Poseidon at Linzur (Lindzur),
it is Cadmus more than Minos or his grandson 'Ido-Mino' Kings of Crete, that is
celebrated. Cadmus also has also played his part from early years of the Greek
Culture and it’s said that the common foundation of had a son called Phinix,
and brought him to Crete in his earliest visit of the area.
Like other nations that emerged from Egypt they were strong
to assert themselves after a while, and lent countenance to those needed their
services...especially in terms of Navy. They invented alphabet, at least we
presume they did and never rose to power of empire until sometime in the 7th
century BCE. It was sensible that they didn't since we probably believed
themselves to founder the very many nations in the near east.
In a sense, these tribe of professional were perhaps earliet
explorers, capable of asserting their freedom, but never actually did, and
lived in close proximity to Egypt in spite of troubles.
Donald Harden's book..."The Phoenicians" spoke of
catacombs and funerary architecture as similar to Egypt, and he equally spoke
of an unusual relationship between Egypt and Phoenicia which is not so certain.
That their name Phoenix seem to be in reference to the bird, and that Phoenicia
is not unrelated to the Kaninu/Canaan.
These writing, it is therefore ocnsidered divine to write on
matters on social as well national import...... God was considered degenerate
and ungenerous, that they were no rules.
This is the was of the Epicurus who became famed as a party
of Neophytes opposed to the Stoic that believe that God's had a hand in human
affairs. The question foremost in many minds of the people of the past is which
group can be considered the direct inheritors of...Greek tradition. It was the
Greek tradition that more than
It is redaction of the E.A. Speiser, in his much acclaimed book 'Genesis' by Anchor
Bible Series, made significant point about the early use of Hebrew and the
teachings of the Bible. He also observed that much of Hebrew language has
changed over the years, where instances of typing and type errors ultimately
manifest. For instance in his opening 'note on transliteration' he noted that
"No distinction is made between the Hebrew stops b, g, d, k, p, t, and
their respective postvocailic variants, which are technical spirants. While it
would be simple enough to alternate b;V, p;f, and t;th, there are no convenient
counterparts for g, d, K."
Speiser went on to say that "..., the spirant forms are
relatively late developments within Hebrew itself, certainly later than Moses;
hence a more precise transcription might do justice to the dialect of Ezra, but
would be an anachronism in the speech of Abraham". In all probability, we
can form a better view of changes in Hebrew language through the written
stories Bible and through the many years of its linguistic development by
following the forms of writing behind any of the history in the Bible.
E.A Spieser goes to say in his 'note' that for instance
"Our Isaac is far cry indeed from Heb.Yishaq. But as long as we retain
some of the traditional spellings, we might as well keep all others rather than
cause still greater confusion." We however taken aback by the commentary
that foreign names in the Bible inspire a kind of "complication'. It is
the view in this case that illustrate the near difficulty in showing the
continuation of Hebrew in all its forms to be the outcome of many years of
commentray and revision, some of which explain the evotution of the Hebrew
society over a long period of time, and at large, why.
(Another carrot in the ( Tablets I, Column iv, line 16 ff.,
ANET P.75) The dress episode (the clothing of Enkidu) by the courtesan.
Spieser made reference to the Nephilim as adjunct of Greek
or as stories derived from sources.... is spared the contagious detail of
remonstrating that Greek culture is much later by making useful refference to
"Hittite texts containing translations of Hurrian myths'. The Myths he
speaks of relates the parallel relationship between the creationist story and
the stories of the rotation of the moon around the Solar axis and the Uranid
Cycle. The gods after the course of the moon took on a whole different meaning.
"The one fact beyond serious dispute is that the home of the Patriachs of
Genesis was in the district of Haran, and not in Ur".
We cannot fail to agree with Spieser that in terms of names
of the popular individuals cited in the book of Genesis and as far as the
Cities mentioned are concerned, that we notice that these cities were existing
at the time of Abraham - or at least these places existed as a City. SInce
these Cities were at least existing at the time of Abraham and at the time the
patriach it was within reason to suggest that these places were not in any way
inter-connected. He identified Salem with Jerusalem making a due respect to 'Ps.
LXX vi. 3; also the Targum' and his
point is sustained in the contention that these 'Varieties of Religion'
represent a kind of Canaanite myth about the beginning of the earth and the
about the evolution of the men or women who became God. Where as the argument
that the
"El-Elyon.
"Both elements ('El and El' yon) occur as names of specific deities, the
first in Ugaritic...and the second in Phoenician ; the Aram. inscriptions from
Suji. Combines the two into a compound through appellatives at first
("god" and "supreme" respectively), both are thus attested
also as personal names of deities. Elsewhere in the OT (Old Testament), el is
used as a literary or Poetic synonym for Elohim ; 'eloyons' occurs either
separately (Isa XIV 14; PS ix 3) or as divine epithet (P.S vii 18, X1 vii`3,
I+xviii 56)" This whole notions of El in Ugarit and El in Canaan is a
point well rehearsed that it is almost impossible to overwork the process and entirely within reason to overlook it in
either the history of the Palestine or the evolution of the culture. The
relationship between these 'terms' El in Canaan and El in Hebrew has also given
meaning to other forms of interpretation regarding the Israeli tradition and
when we consider the presence of the Melchilzedek in the bible book of Genesis,
we are no llongerat the threshold.
The Kenites and Kenizzites were tribal groups, El in
Canaanite in origin and writing in Genesis, B . Vauters (The Canaanite
Background of Gen. 49; 1955)
How the world history and languages are that different from
each other may be a question of serious investigations and correction. It is
not impossible to indicate that much good has been done to the history of the
world through languages, but we must add that some degree of damages has also
taken place in the world. There is a possibility that adequate changes and
resources are that evident in just about everything that we know and know too
well, but we must indicate that just because certain cultures of the world
speak Greek does not mean they are Greek. Just because we speak English in
Africa or Arabic in some parts of its North, should not mean that these people
are English and Arabic.
The rate at which this happens nowadays is much higher than
any time in the past, and as such we mislead ourselves in believing the same
story about ancient history and rest of what the word consider its influence
and so on. In addition to this the firm believe is that nothing in terms of the
psychology of the current languages of the world may make enable our understanding
on how one language changes over time, and how it is clearly wrong to compare
two languages from two separate eras. In spite of how hard the very language or
languages of the world can be conscripted a less accessible, there is nowhere
the present can accommodate the past. It is must be a matter of eras, or
comparative eras, given the relative rates of breakdown of the languages of the
world.
If we have meaning within the history of the language and
languages of the world concerned, we have to use the local languages of what is
perhaps available to come to grasp with a possible nature of changes that may
taken place in a particular language, such that history as we perceive it
today, may be a question of the interpretations of what was passed on as
history per se, stories which changes with time - such that current histories
of world as no more than languages, subjected to applications of personal
views, wider of the perceptions of such stories and time, shifted from the base
and the construct of the original history, and confounded to the problems of
translation.
Where languages in a
certain time is used to interpret history of a certain era, history that is not
language, language that is a different kind of history. For sure, the mistake
is every that evident in the history of Africa and languages. For sure these
languages of African have much of what we know as languages of the world, yet it
is impossible to narrate African history from modern perception largely because
of ‘mechanical’ facility of history and language, which by its nature acquires
all kinds of vista enroute to a different argument and rendition. The same is
not far form African languages, for we know that African languages in the way
we understand it today, has suffered its rate of breakdown and changes, we have
also highlighted the compromises the languages of Africa had to make in order
to partake in the great debates of the world. We must not now loss our focus on
why the attempts at appropriating everything Africa-both in language and
culture-may now become a mere descent of newer languages of the continent such
as Arabic.
It is not deliberately, that African languages are glued to
a pattern that may offer occasional insight into the issues of the society’s
evolution and so on, such that we now force our view on the continent in the
context of available information, which sometimes misleads. Where we know that
Arabic is 10th century language emanated from older roots of Berber and some
African languages of the Nabataea. To be sure, the Berber are themselves new
arrivals on the frontiers of Africa, to very sure, we can only talk about
Nabataea in terms of Nubia, which is Northern Nubia. Elements of Latin cannot
miss the presence in Nabataea, a claim that compels modern neogrammarians to
assume that Latin provisioned for what became Nabataean language. Yet one is
older, for we know that Phoenicians are noted through history as part of the
Major block of Canaanite languages and history, a category of languages that
are separated from Africa in such a way that Phoenician and other Canaanite
languages are adapted to Asia and Asiatic. That mean that Afro-Asiatic
languages in nominal arrangement of the family tree and above all, can only be
accepted as Asian in context, perhaps a hint of Euro-Asia, where many languages
of the Asia Minor and beyond as now excluded from Africa. What we may clarify
is that Phoenicia and Northern Nubia all parts of Africa, that Ugarit and Syria
which only a hundred miles from first cataract are part of Africa, and that
much of Egypt would not have been different from these groups where it not the
location of Egypt inside a continent called Africa.
In hindsight, the history of these African as passed to
through us is already in default abnitio, and from that default, there is no
degree of error of the languages of Africa, of Greenberg and company, ipso
facto. If we can for a moment suspend the temptation of adapting modernity to
the languages of the world and its history, perhaps, only perhaps we may have
saved what is what saving about the spread of say Bantu people or the purported
migration of their language.
Priest of Edfu and the Script.
As such it is safe to exact that Aramaic was perfected in
Susa through the help of Thebes and their Edfu. Aramaic was perhaps the
tributary language to Ceylon as ruled by Persia under Darius, and Darius and
company forced the cohesion of India from the language of the People. It may
seem to indicate that a running commentary between the arrival of the Priests
of Edfu and Persia may suggest a verifiable .
But Edfu was located in Thebes where the Ma or meshwesh
tribes of Libya were the ruling Hegemony. It is possible that the influence of
Persia at Susa and in Ninevah reached Indus Valley - perhaps in relation to the
priests of the former centuries - the Arrai Magi - who according to history arrived in India in
Ancient times. Persian sources mentioned these Priest of Edfu who built Ninevah
and Susa, and prove of that was Egyptian Cartouches, bearing Egyptian writing
and insignia on the lintel of....The Major place of import which was the home
of these Arrian (Aryans) which
J.M Cook (The Persian Empire; 1983) "...the Achaemenids
used Elamite as a chancery language and invented a new script for their own
language" and this script was used to convey a language that was called
Aramaic. But Aramaic was not Persian, it was used by Persians and helped to
standardize the spoke language of the general East, the East, Middle East and
Far East. Since J.M Cooks also argued that Darius helped the priest of Edfu to
gain their footing (?), that he eventually 'transfered' their 'services to Susa
and Ninevah'. Some of these Priest refused to join Darius and paid a great
price. It was a custom among the Egyptians priest to defy death if need be in
other to preserve National Secrets. Yet the detailed and elaborate presence of
Egyptian Art, in Ninevah and Susa, show a culture that was a much a breeding
ground for much of the cultural influences of the yesteryears, and mcuh of the
general theory of industrial
Arguing from Olstead's (History of the Persian Empire: 1948)
and R.N Frye (Heritage of Persia), it is safe to assert that these Egyptian
Priests were well compensated and probably recognized. There is need to also
establish that the claim that Persia invented a new script in course of the
Darius era is perhaps not accurate and amounts to speculation. We are certain that
the language called Aramaic was the Koine used in the domain of Persia, but it
seems that Aramaic was developed from pre-existing material since the Priest of
Edfu were to help widen the communication for the
invented may not true. It is within meaning to suggest that
Seleucids they said, interupted travel from Egypt to India.
If one is willing to give more attention to this statement, we may realise that
the beginning of the conflict between the Seleucids and The Egyptians was based
on the growing strenght of the
The error is to
interprete the blockage of Red Sea by Thebians to be the role of Arabs.
This fact contends that from Aden to India -, the route were
eventually negotiated the route
Indian convoys (Cass. Dio. 54.9) sent to Augustus, that
passed through the Greeks and Levant Merchants. Many of these routes subtended
in mainly in Africa. From Egypt to India, about 120 Ships sailed every year.
(Plin. HN6. 101, 12.84)
.........................................................................................................................................
The Origin and Development of the Latin Alphabets by Rex
Wallace, "the author of the Latin alphabets reject the Etruscan signs
"caesetum'
(Rho)
(Iota)
(Kappa)
introduction of the alphabet to italy, through Roman
historian - Tacitus (Annals II.14) Latium from Arcadian (Greek Evander)
Pliny the Elder (Natural Histories 7.56.193) pointed to
Estrucan
The Greek writers plutarch (Romulus 6.1)
Dionysus of Halicarnassus (Roman Antiquities 1;84.5)
Bucharo cups (votive offering of Satricum and Rome) for
instance the one Gabi (Salveford tita)
630 B.C (650 - 600)
Veii and Caere - alphabets.
"Close inspection of this inscription (see fig.4)
reveals that the rune read as h = N, actually has an additional branch (non
vertical line) running from the right staff (vertical line) downward to the
left staff, intersecting the branch of the "h". Slightly to the right
of its center, so that the rune actually has the shape H=d2. With a re-ordering
of the sides, the inscription can therefore be read as
Side A; makija (left to right)
Side B; marida (left to right)
iala (right to left)
This reading yields makija marinde Alla, "Alla decorated the Sword"
vimose chapel
Side A
(Alla mere nmegha) (nmaagha Alla mere) (Sword Alla made)
Tune Stone
1, (left to right) ekwiwazafter woduri
2, (right to left) dewitada halaiban; worahto
(ek Wiwazafter. Woduri -/de witandah -laiban ; wor hto
"I, Wiwaz, in memory of widundaz the breadward (i.e.,
lord, Chieftain ) wrought (this)"
The peripheral features as the right to left
(sign, symbol, script; An exhibition on the origins of
writing and the Alphabet'
(a) Phobetism, the rebus principle, determinatives (d) Early
pictographic elements
Mycenaean, Chinese, Mayan,
'Phoeneticism, the rebus principle, determinatives, early
pictographic elements, elitist scribal castes, large sign inventories; and
morphological multivalency'
Alexander (Cro Magno Europe) Marshuk,
"Similar relationship are found in other languages. For
examples, English "to write" reflects the etymology of (---) in its
correspondena to old High German rizan "to scratch", and Modern German
einritzen, "to incise". Elmer Antonsen (Chapter 9) also notes that the word ("rune")
is derived from an Indo-European root
meaning "to sratch, dig, or make grooves" Modern German 'schreiner',
"to write", from Latin scribere is the cognate of modern Icelandic Sk
Urukrifa, which in oLd Icelandic meant "to scratch" or "to
write" and in Egyptian the same verb ZS3 meant both "to paint"
and "to write"
The impact of writing
Diringer believes "represented an immense stride
forward in the history of mankind, more profound in its own way the discovery
of fire or the wheel; for while the latter have facilated man's control over
his physical environment, writing has been the foundation for the development
of his consciousness and his intellect, his comprehension of himslef and the
world about him, and in the very widest sense possible, of his critical spirit
- indeed, of all that we today regard as his unique heritage and his
"raison d'etre"
..............................................................................................................................................
Aswan as Yawan
There is a story about a certain Esarhaddon who as they
mentioned, once claimed that "the kings in the midst of the Sea, all of
them from the land of Yadnana (Cyprus), the land of Yaman, to the land of
Tarsisi Tartessus) threw themselves at my feet." We this we can claim we
some degree of knowledge that the land of Yaman is not that dissimilar from
from the land of the Yawan or the land of Yavan and Esarhaddon was a property
of the 7th century preceding the 6th. We have to show that the language that
the socalled individual used cocnerning those who will be called Greeks, does
in fact refer to the Greeks and not some other people. The history of the
Greeks in terms of the word Yawan is quite difficult in recent times to
understand unless we demarcate the use of the word Greek which started in the
4th century BCE from the use of other words Iona and the use of Yawan, for
sure, if history is allowed to dominate ouor view of the whole we can suggest
that understanding what Historians meant by Yawan or Yavan, or what Historians
and Esarhaddon of Assyria means as 'land of Yawan', perhaps the history of the
Greeks several people and not one people will make sense. In the end when Yawan
or Yavan is compared to Aswan we may longer why there is a degree of
opposition.
We regard the introductory episode as correct on several
condition that the four sons of (1) Yawan; Elisha (Aliashiya; Cyprus) (2)
Tarshish (Tartessus) (3) Kittim (Kitiom/Citium) and Rodanim (Rhodes) can be
traced to their dominate area of domicile. Citium was a Phoenician City (2)
Yamani names - among the descendants of Nebuchadnezzer. When we compare these
statements in light on what is found in world history, we may not noticed that
the place we are speaking about is Aswan which is close to Thebes of what is
the first Cataract of Africa. We may also indicate that the product of this era
is without reason directed towards the culture that may given birth to the
Greek. This story dovetail the ones associated with the sons of Noah among whom
was a certain Japhet believed to have given birth to Indo-European descendants.
But as we now conceive that the names Aswan, Awan, or Afar as not that
different from each other to the degree that it is also possible to argue that
the connection between Yafar (Japher, Japhet) and the word names Yawan, or land
of Yawan or Aswan are not to be overlooked.
A.D.H Bivar in ('The Indus Lands; CAH) levitates on this word Yavanas in terms of
classics from Sanskrit, "Other passages from the Mahabharata link the
Kambojas with the Bahlikas 'Bactrians', the Yavanas 'Greeks' , the Sakas
(Indo-) Scythians and 'Grandharans'. Likewise in Asoka's Third Rock Edict the
Kambojas are coupled with the yonas 'Greeks' and the gamdharas 'Gandharans'.
E.Benveniste, in his discussion of the Asokan Greco-Aramaic inscription from
Kandahar, suggested that it may have been addressed to the Yonas and Kambojas
in that region, though no mention of such peoples is made in the text."
In the context of Ionians and Greek, 'Absent Voices; The
Story of Writing systems in the West'; 2004' by Rochelle Altman, also mentioned
that the "Homeric name for the Ionians is Yawon (es)". The W
represents a digamma (literally, double - gamma, the name given the graph in
the 1st century BCE); the graph is a reflected Phoenician "Vav". The
Phone and symbol fell into disuse by the third century BCE. Like a
"vav" a digamma could have been pronounced v as in "vest' for as
in "fest", or whu as in "woo" - depending upon locale and
dialect. The Hebrew word for Greece is "Yavan" - which is a literal
phonetic transcription of "Yawon" with the digamma pronounced v.
Persian transcribes the name as "yuana".
"And eikon was described as the 'image' .
comparing old classics to Hebrew
....................................................
Maurice Pope - The story of Decipherment 'Coptic hermatic
Tract (Asclepius 24), path of the Apocalyptic "Egypt, O Egypt, all that
will remain remain of your religion will be words carved on stone tor ecord
your piety and stories that not even yourr posterity will believe. Scyth or
Indians or such Babrbarians will inhabit the land of Egypt/ Deity returns to
heaven, leaving Man to die, and Egypt will become a wilderness empty of men and
gods alike. And you, too, O most sacred River Nile, I tell you of what is to
come. Inundated with blood you will burst your banks. Blood pollutes and
descecrate, your divine water. There will be more tombs than living men. The
few who survive will be recognized as Egyptian by their speech alone. In all their
acts they will be foreigners"
We shall begin here with the story of Sir William Jones
(1746-1794) extract from the ‘Third Anniversary Discourse, On the Hindus’ to
the Asiatic Society. “The Sanskrit language, whatever be its antiquity, is of a
wonderful structure, more perfect than the Greek, more copious than the Latin,
and more exquisitely refined than either, yet bearing to both of the, a
stronger affinity, both in the roots of verbs and the forms of grammar, than
could possibly have been produced by accidents; so strong indeed, that no
philologer could examine them all three without believing them to have spring
from common source, which, perhaps, no longer exists; there is a similar
reason, though not quite so forcible, for supposing that both the Gothick and
Celtic, though blended with a very different idiom, how the same origin with
the Sanskrit, and the old Persian might be added to this family, if this were
the place for discussing any question concerning the antiquities of Persia” It
is impossible to deny that since this proclamation was made by Sir William
Jones, that a great of evidence to prove his point has nor more than surfaced.
It may also seem to us that the inclusion of Persia to the list is now more
than justified. But the case of Persia and the Sassanid may not directly be
linked to Sir William Jones, it started long before his birth, elder by 200
years.
I for one would have wished that this man was alive today.
For sure it will make some sense to persuade him to look at North Africa as the
Anacalypsis as Godfrey Higgins did and perhaps he would have glanced as other
languages of Africa, for instance the Luo of Kenya, the San of East Africa, and
in deep West Africa, he would have recognized in the Igbo language, a
similarity to Sanskrit not unlike the three mentioned, and added them to that
family. Perhaps he would have looked at these languages and other Africans
languages such the Swahili and may have drawn his own conclusion. The evolution
of these African languages is article of history but slowly and steadily, the
history perceived lost like several African languages lead into the further
discovery of African history and its past. We are dragging all the elements of
African pieces together.
Surely as more
evidence of linguistic comparison between East Africa and South Africa, between
North and West Africa, the old African languages and its history will
self-ensemble. There is no easy ways of making this kind of breakthrough by Sir
William Jones except through long and steady patience of studying these words
in their own of context and nativity, in their environment and from the
recurrent themes of some words in the language. If it written down, more than
half of the job is done but like other things about Africa, the written records
are no longer – no small thanks to late Islam and later Christianity and no
small thanks to Europe and the problems of slave trade.
In comparing one African language to another, it sometimes
begins with obvious words that connect without problems between say Igbo and
Persia, and from there, more studies are conducted on the subject. In my way of
speaking I will like to indicate that Igbo then and now – now and afterwards,
should be included in any philologist portfolio seeking to better understand
Indo-European language. That as much I doubt the historicity of Indo-European
language and cultural history as myth-made to us, that facts from Ferdinand
Saussure as from the Hittite stamp as in Proto-European or Indo-European
language does not betray the inadequacy of Indo-European language as a branch
in of itself. That in the precinct of cultural history away from actual history
there’s nothing to compel the easy citations of a group of precious others, who
went from Middle East to Asia, and from these places into Europe with facts few and far between. The only thematic
corrigenda from this part of the world is from the Palestine region which
historians now and then has more than linked to Canaan. Whereas, now unlike a
70 years ago, Canaan was excluded from North Africa and Africa considered a
history on its own.
That as long we can historically trace the foundation of
Hittite to the Egyptians and show that the emphasis on Archeology has always
reduced the language of the Hittite to Kemit, and that the and its relationship
to Egypt and Persia, and their relationship to Sanskrit and Aramaic.
When I consider that the America Taxonomist Joseph Greenberg
has Jewish roots and has reasonable knowledge of Hebrew, I tend wonder why he
didn’t make the connection between Hebrew and Igbo languages. Perhaps he
noticed a few pair of words that combine against each to show some similarity;
it will seem that the exclusion of say Igbo from Semitic languages, or after
Greenberg, Afro-Asiatic languages, is not oversight.
Benus/Venus....V instead of B
We may have heard of the seriously Indo-European term
'Neaderthal' and may have learnt over the years that it came from the German
word 'Thal' meaning 'ground' and the village where the skull was found
'Neander', hence the Neaderthal. There is something to also behold in that word
'Neaderthal', for sure in Igbo there is a word that is similar to the term
ground or foundation and that word is 'Nto-ala'. We may suggest that the
argument that the history of a word explain its antiquity is true, that we are
lucky to suggest that the Igbo word 'ala' meaning land in English, show that as
the later connections of the same words or concerning the same words, there is
something within the meaning of the 'nto-ala' in Igbo for 'foundation' and deep
earth crust and the German and proto-English word 'thal' refering to a depth of
a valley. Given the word 'valley' in English as a side discuss from the main,
we may still inject that the word valley can not be that different from the
Igbo word for ground or ground beneath the earth called 'ali'. The only
difference is the presence of the letter v in English.
It is also common sense to try a couple of more examples
that a word such as valley involves v from the beginning and may apply to the
word Venus which historically refer to a high ground or the shadow cast on high
mountain. It may also amount to something if we add that the letter 'b' and the
letter 'v' are letters which are clearly new in English and may have started
its journey from letter b. The difference is the issue of dialect and the
people that brought the version of the language from the Middle East to Europe,
sometime in the early Christian years or more lately after the years of the
Muslim rule. There is the word in Igbo that we may look at very closely and we
can suggest that it closely resembles the English word venus in meaning and in
history and it is 'enu' in Igbo, refering to a high mountain such as 'enu-gu' a
hill and like 'benu' in Igbo meaning 'high place' 'high mountain' and be-ali,
meaning 'low ground' in Igbo. We suggest that both the word 'benu' and
'be-ali>bali' are similar words in English refering to venus and valley,
that the similarity is through the course words in question 'enu'/'elu
'ani'/'ali'and difference is the presence of the v instead of b letters.
Heaven - Belu, Heluva or Heluve is close to the Igbo for
Heaven 'Elu-igwe', Helen, Venus and Heaven, benus - similar words, similar
meaning, probably different
Helen or Helos or Helois, Helu,
Heaven, Heavenu, elu-igwe,
eleven, eleben,
Heaven and Eleven as in elu
The argument is not new that language discovered from where
else may not be useful like inscriptions on a plate or pottery which Flinders
James and company made famous, can tell us about a people and about forgotten
ancestors. It is not that discovery of antiques or special objects such as gold
and precious stones through archeology is not as important or that Bronze and
Iron Ages less significant but recovering history, but there is something
revealing about inscriptions buried deep into the earth only to be discovered
thousands of years later. If the history of a people mentioned elsewhere is not
recovered in Arts, it is language - if we can understand that make them any
useful. In terms of the few reach of information that is available to us, there
is need to recall that historically, the Observation of Venus began sometime
after 1575 B.C and not the previous 1675 B.C.E as once feared. The date is
decades away with the arrival of Cadmus (Kamose) in search of his sister in
Crete taken by Zeus and the foundation of Icarus - possibly refering to the
copper-square (Bronze Cauldron) that he erected in Lindus. Cadmus was persuaded
by the Delfi oracles to forget about the search of his sister - whose African
name is possibly Semele - and to settle in Crete. The Temple that erected in Crete was dedicated to Poseidon
where as Zeus' built the first Temple of Athen in Lindzur. The women who
managed the Delfi Oracles (whose symbol was the Cow) were among the first
virgins of Athena after Danaus. We must understand that the murder of the 50
sons of Ayguptus by the 50 daughters of Danaans saving Linzur (Lindzur) - one
of the daughters - betrays the story of...
The observation of Venus began within the same time and also
the introduction of the Alphabets to Greek took place at this time. That a
relationship exist between the 50 daughters of Danaus - so to speak - and the
introduction of the alphabets by the so called Danaus at the same time the
coming of Cadmus arrived in search of his sister proves a story that can be
understood in context of the language of the time. The Theory that Zeus brought
alphabets to the Greeks is correct, the story that Danaus (whose probably not
man but a name refering to the 50 daughters) introduced Alphabets to the Greeks
is also correct, the story that it was Cadmus who brought the alphabets to the
Greeks is also correct, the story that it was the Phoenicians who introduced
the letters to Greek is correct, the story that it was the Egyptians who
brought the language to the Greeks is correct, the story that the Alphabets
were invented at Dephi is leading to the correct facts about Delphi Oracle and
the Temple of Athens but probably not correct - it may have been re-invented as
in the case of K Egyptian consonants and beginning of the letter A consonants
in Athen are therefore, all of this will make sense if we understand the root
meaning of the words that that being applied, all of which converge into one
single source and collapse like pillars into the supremacy of the words 'Zeus'
and its differential meaning.
As we have mentioned, if we understand the root of the word
Zeus for instance which through the many instances of Zen, Enzu, Tzetze, and
Igbo 'Eze' that this name is a title refering to the Chief - perhaps a Chief
Priest.
