I was really impressed with your work on Buddhism in Meroe which I feel is one of your most innovative research projects.
Due to your work on the presence of Buddhists in Africa I began to wonder about the strong influence of these African Buddhists on Judaism, especially the Essenes wing of the religion which appears to practice many Buddhist inspired thought. I.E. The Way=The Middle way. The Essenes world-view being totally different and enlightened then that of the Pharisees and Sadducees branches of Judaism. Their commune structure closely parallels that of Asian Buddists in rejecting the world and it's sins for isolation akin to Asian and Indian Buddhist monasteries. The Essenes definitely were NOT "JEWS" as those today that call themselves such. Understanding that the deification of Jesus was totally an A.D. Roman injection, what Jesus preached was closer to Buddhism than any other school of religion.
However, in regards to African writing, we see how one small book written with an agenda by Constantine changed the dynamics of the whole word.
This begs the question where are the African books detailing their religious beliefs. I have deciphered hundreds of inscriptions written by Blacks but I have not found one religious text. The nearest religious text written by Blacks was written by the Olmecs. This document is LaVenta Monument !3.
The Olmec left testimony to this religious tradition in their art. These documents in sto ne indicate that the Olmec had to cult associations that of the Bird Mask and that of the Feline Mask. The Book of Chumayel, corresponds to the gylphs depicted on Monument 13 at La Venta .
. On Monument 13, at La Venta a personage in profile, he has a headress on his head and wears a breechcloth, jewels and sandals, along with four glyphs listed one above the other. The glyphs included the stone, the jaguar, and the bird emblems. Monument 13, at La Venta also has a fourth sign to the left of the personage a foot gylphs. This monument has been described as an altar or a low column.
The foot in Olmec is called "se", this symbols means to "lead or advance toward knowledge, or success". The "se" (foot) sign of the komow (cults) represent the beginning of the Olmec initiates pursuit of knowledge.
The meaning of Monument 13, reading from top to bottom, are a circle kulu/ kaba (the stone), nama (jaguar) and the kuno (bird). The interpretation of this column reading from left to right is "The advance toward success--power--for the initiate is obedience to the stone cutters cult, jaguar cult and the bird cult". The Jaguar mask association dominated the Olmec Gulf region.
Because of the lack of a general religious text written by Blacks I have had to determine the religious traditions of Black Civilizations from the decipherment of their funerary text. In the following post I will outline the religion of Blacks in ancient Mexico, the Indus Valley and the Meroitic Empire. Most of the ancient Black Civilizaions were founded by the Proto-Saharans. I discuss the historic gods of Africa and Asia in my book: Before Egypt.These ancient Gods were of Proto-Saharan origin. .
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Concepts concerning these ancient gods or great ancestors were first developed around a gigantic lake that formerly existed in Middle Africa around 8000 years ago. This is supported by the fact that the Saharan cultures have resemblances to those of Nubia. This lake was known in ancient times as Lake Tritonis.
Lake Tritonis was situated in the Libyan desert. Here as early as 7000 B.C., there was a slow transition from hunting , to cattle pastoralism. The prehistoric appearance of a great lake in Libya has recently been supported by satellite pictures of the Eastern Desert which indicate that a lake was located in the Qattara depression of northwest Egypt.
Around 10000 years ago pluvial conditions existed in the Sahara which led to the creation of numerous river beds now buried under tons of sand. Due to the abundance of streams, rivers and lakes in Proto-Saharan Africa men who were powerful, were men who could harness the powerful water of the numerous streams and rivers. Such men as these were recognized as demigods or great ancestors. For example in Sumer and Egypt gods and demigods were described as "reed-boat navigators". In Egypt some of these great men that became gods include Thoth, and Osiris.
This is supported by Dravidian and Egyptian traditions. In ancient Egyptian tradition Ptah, came from the Sahara below Egypt in Kush. He found Egypt inundated , so he performed great works of dyking and land reclamation so the land was more habitable.
The first avatar or Tirumal of the Dravidians is regarded as a fish, who showed Manu, a boat to save himself from being drowned. Tirumal,is the same as Visnu of Sanskrit literature, another name for this god is Mayavon, Mayan and Mal.
According to references in the Bhagavata Purana, a fish who is identified with the first avatar (sage), showed Manu a boat nearby to save himself from being drowned . In passing it is interesting to note that the emblem of the Pandya Kings of South India was the fish. Moreover in the Mesopotamian deluge story two Tamil words: nir 'water' and min 'fish' appear.
Moreover, it is interesting to note that the Arivar or sages of the Dravidians were also called Vellalar "lords of the flood " or Karatar "lords of the clouds". These sages earned these titles because of their skill in controlling the floods and in storing water for agricultural purposes.
According to the Olympian Creation Myth the earliest groups to appear on earth were the Libyco-Thracians. The Libyans were Proto-Saharans, as were the original Thracians, who were descendants of the Kushite and Egyptian troops established at Trace , by Sesostris (Thutmose III or Ramses II),when he conquered Asia and Europe.
Apollonius Rhodius tells us that the goddess Athene was born beside Lake Tritonis in Libya. The goddess Athene, was called Neith by the Egyptians and Nia, by the Manding and Eteo-Cretans of Minoan civilization.
The early gods of these Proto-Saharans included a serpent, the sun: Hercules, Amon/Aman/Amma, and Kush or Khons. In Egypt and Kush, both Amon and Khons were depicted as coal-black in accordance with tradition. The Kushites also worshipped a "lord of the mountains", which is analogous to Murugan, a Dravidian god in India. In India, Khrisna, Mal ,Vishnu, and Kali were usually depicted as black in color. Kali, was held to be a form of Paravati, consort of Siva. In addition the Dravidian god of the pastoral region:Mullai, was the black god Mayan, who was beloved by the milkmaids and cattle herders.
The earliest gods associated with the great hidden all powerful god were associated with the Sky. They believed in an unseen universal force called "Ko " or " Ka". As a result the Proto-Saharans offered prayers to "Ka", e.g., Egyptian Ka 'vital force', Dravidian Ka-n, Manding Kani, and Magyar/Hungarian kaan. This Ka, is also often associated with snakes,rain and the sky.
THE GOD MAA
Many of the Proto-Saharan beliefs originated during the wet African Aqualithic period. As a result their gods, who had once been great ancestors were referred to as "Fish" or "reed-boat navigators". This common god was called Maa , the man fish (of Eridu) in Mesopotamia and Syria and the ithyphallic forms, the prototype of Amon/Aman in Egypt ; and the goddess Minaksi, of Madura in South India the goddess of the fish eyes, the Malabar fish bearer of Mana and the sacred fishes of the Mapilla of the west coast of the Dekkan. In the languages of the Manding Maa, is used to refer to the ancient inhabitants of the African continent, and the invisible spirit who inhabits the water courses.In Egypt Maat, meant divine truth and justice.
Among the Proto-Saharans the name Maa, for their great ancestor/god was joined to many ethnonyms. The descendants of the Maa clan, claim descent from Maa, as evident in the name Mande, for the parent group of the Manding of West Africa. Mande means, Ma-nde or "children of Ma". Some Dravidians of South India were also members of the Mande Superclan, as illustrated in the Kannada, Telugu and Tulu, Dravidian tribes that use the terms Mande or Mandi to denote "people or persons". The Sumerians called themselves Mah-Gar-ri "God's exalted children".
The Proto-Saharans in honor of great Maa, use the term "ma", to denote greatness, for example Manding: Maga; Sumerian: Mag; and Dravidian: Ma.The ma, element was also used in the names for their rulers e.g., Menes of Egypt; the Mannan of the Dravidians; and the Mansa of the Manding.
The Mal, of the Dravidians is just another form of Ma. Mal, is the Fish. He was the prototype of the Fish god among the Pandyan-Tamils. Ama, Uma, Ammon, Amon, and etc. seems to either refer to Mal's consort.
This goddess Amon is most ancient among the Proto-Saharans.This goddess has many names including Athene or Neith, daughter of Poseidon god of the Sea (again reference to the great Fish-man); and Demeter, the mare headed patroness.
The Mother goddess Amma/Amon of Libya had her cult center at the Oasis of Siwa. In ancient Egypt Amon was depicted as a ram with spheres. The god Amon was taken to Egypt during the New Kingdom.
The god Amon
The Proto-Saharans early used the oxen with sun disc between the horns as the symbol of their God, long before the Egyptians worshipped Hathor. This god represented Amon/Amma of the Dravidians, Egyptians and Manding speaking people.
Engravings in the Sahara, dating back to Neolithic times show the solar disk with "uraei", which was associated with the worship of Ra/Re in Egypt, when worn by the ram it represented Amon of Thebes. There are depictions of this god from the Saharan sites such as Bou Alam and Zenoga. Archaeologists believe that these engravings date back to 4000 BC. This use of a ram god, with different names among the various groups indicate that the Proto-Saharans worshipped the same religion.For example among the Dogon of West Africa, the god Amma is a ram. In Yoruba Amon, means concealed the same as in Egyptian."
Amon/Athene
This worship of the ram may have resulted from the important part goat/sheep played in the Sahara as a source of food when the Sahara increasingly became more arid.
It is interesting to note that Siwa (> Siva?), was recognized as the cult center of Amon/Amma, because in the Siwa depression archaeologists have found numerous conical and pyramidal sand encrusted hills that resemble the monuments of ancient Egypt, including a sphinx which resembles a gigantic ram. Although most scholars believe these monuments in the Siwa and Farafra Oasis are natural erosional formations called yardangs, they may really be the remains of monuments built by the Proto-Saharans now encrusted with sand harden by the wind.
The mother goddess was either identified as Amon or Athene. Amon or Amen of the Egyptians was primarily a Theban god whose shrine was rebuilt around 2500 BC, when the Theban Kings defeated their northern foes. Amon became an important god in Egypt beginning with the 12th Dynasty . The priests of Amon, called their god "the King of Gods". The Egyptians recognized Amon as a primeval god. Amon is identified with the ithyphalli god Men( Maa ?)
Amon was recognized as an unseen god, because he could travel. He was also seen as an imperial god. Sesostris I, is credited with building the Temple of Amon at Karnak, near Thebes. Sesostris I, is also credited with conquering the whole sea coast of India, beyond the Ganges to the Eastern Ocean, he also conquered Europe as far as Thrace.
It is clear that Amon or Amen, was the ancient god of the Kushites/Proto-Saharans because Ammenemes I or Ameny I of the 11th Dynasty was from the southern state of Ta-Seti, the first Nome (city/state) of Egypt. Ammenemes means "Amon is in front".
Sesostris I (Thutmose I), probably helped establish Amon worship in Europe and Asia , because as he expanded his Empire he left colonies in all the lands he conquered. Sesostrasen Osiritasen of the 12th Dynasty, is suppose to have established colonies along the Danube river and the Black Sea. Strabo (Bk.3), said that Sesostris I, is suppose to have conquered Palestine, Syria, Mesopotamia, Armenia, Iberia and Colchis.
Before the Egyptians conquered Greece the worship of Amon had already been established in the region. It was the Garamante Manding speaking tribe who took Amon worship to Greece. In Appollonius Rhodius iv.1310, we discover that the goddess Athene was born beside Lake Tritonis in Libya. Plato, identified Athene of Athens with the Libyan god Neith. Athene was worshipped by the Manding and other Western Saharans including the Linear A people of Minoan Crete. Athene is always associated with the god Amon. Moreover the Manding concept of N'ama as a dynamic spirit among the other Mande tribes point to an earlier worship of Amon, before the Mande accepted Islam. The Bambara call their ancestral god Gnia or Nia, this has affinity to the Greek term for the Libyan god called Neith. It is interesting to note that in the Linear A inscriptions we find mention of the goddess Nia= Neith. Moreover, some South Indian worship Amma = Amon. The priest of this cult are called Chom or Khonrini, the Greeks called them Gymnosophists. This Chom, of the Dravidians has affinity to Khon, the leading Kushite god.
The goddess Neith or Athene was known by many names. Some names related to Athene include Anaitis, Nanaia > Tanit of the Phoenicians; Nama in Albania; and the Sumero-Dravidian Ninni-Istar "the wild cow". indus Valley Gods The Proto-Dravidians and Sumerians had common religions. For example in the Sumer pantheon the emblem for Inanna, was the date palm, while Ninsun, Dumuzi, Anu and Ishkur were associated with bulls. The Dravidian equivalent to Anu, or bull worship was Anu-Rupa or Siva. The name of this clan in India was called Anu. Many of these Dravidians were also established in Armenia.
In India we find the "men with horns". This term was given to Dravidian dignitaries who had crowns made of animal horns. This type of horned figure appear on many Harappan seals, as do serpents. The wearing of animal horns on crowns may date back to the time of Sesostris, because many Egyptian headdresses included horns.
In ancient Sumer, the goddess of the marriage rites was Ur. The goddess Ur, has analogies to the Dravidian cult of the goddess Paravati, in Siva temples.
Dumuzi
The Sumerian god Dumuzi, may be a great ancestor of the Tamil. Prof. Muttarayan has suggested that the word Tamil, may be an evolute of Dumuzi, the name for the Sumerian moon-god. Originally Tammuz/Damuzi was supposedly a king of Uruk. According to Sumerian tradition Dumuzi lived in the neither world.
The Harappan gods were represented as animals on seals. The Unicorn seal depicts Mal (Vishnu or Kataval). The castrated bull on some Harappan seals was probably the goddess Kali. Siva was probably the short horn bull on some Harappan seals, while the elephant represented Ganesha or Pillayer.
The Dravidian people are the descendants of the Harappan people They call Ganesha: Pillayar. They recognized Pillayar as the shrewdest of animals. He is associated with Harvest time, abundance and good luck.
In the neither world of the Harappans there was a place called "lapis luzuli mountains".The Dravidian speakers founded the Harappan civilization and wrote the Indus Valley seals. The miners from the Indus Valley controlled the lazurite ores of Badakhshan and Afghanistan. The Dravidians exported these metals to Mesopotamia.
Lapis lazuli is found in metamorphic limestone or dolomite. This material was used to make many prestige items in the ancient world. The riches source of lapis lazuli was Badakhshan . Other lazurite deposits are found in the Himalayan region, and the southern end of lake Baikal in Soviet Union. These centers of lapis lazuli were the central factor in Dravidian colonization of Central Asia.
The Sumerian story about Dumuzi,probably records the expansion of the Proto-Saharan tribe from Mesopotamia into Central Asia that later became the Tamil. Dumuzi, was suppose to have been exiled from the Sumerian city of Erech or Uruk, by the "demons" of either of these cities. The phonetic laws operative in Dravidian offer no problem in deriving Tamil from Dumuzi.
The marriage of the Dravidian cult goddess Paravati, in Siva temples to insure effectively the fecundity and prosperity of the Dravidian people is analogous to the holy marriage of Dumuzi and Inanna, the Sumerian mother-goddess. The Telugu, call the Dravidians aravaalu "noise makers". This noise made by the Tamils, may have been ritual wailing , one of the major features of the Dumuzi cult in Sumer.
The possible ancient exile of people from Sumer to Proto-Dravidian sites would explain the genetic unity of the Sumerian and Dravidian languages. Interestingly, the Sumerians called themselves proudly sag-gigga"the black headed people". In Tamil gig, means black. This points to analogy between Sumerian and Dravidian. During the reign of King Asoka, of India the Dravidians were called Kalinka, which appears to be an evolute of Sumerian (sag) gigga .
The Sumerians obtained lapis lazuli from the Harappo-Dravidians. S.Kramer, in the Sumerians, claimed that the Indus Valley was called Tilmun/Dilmun by the Sumerians.
The association of Hercules with arrows clearly indicate that he was related to the Kushites who used the bow. Thus Hercules is identified with Khrisna and Mal of the Dravidians. Black Gods adopted by the Greeks
According to Greek traditions the father of Athene or Neith was Poseidon or Potidan "he who gives drink, the wooden mountain". Poseidon was the god of the sea, his symbol was the trident.
The identification of Poseidon, with a "wooden mountain" or boat(i.e., a boat on the ocean is like a mountain on the sea) suggest that Poseidon, is another name for the Fish, that showed Manu or Maa the boat that saved mankind from the ancient great flood. The identification of the trident ( which also has affinity to the serekh sign of kingship in Egypt and Ta-Seti), and the Fish emblem of the Pandyan Kings show the spread of the Maa worship from Middle Africa to India. The agreement of Poseidon's name Potidan with Pandyan suggest that this god was popular among the Proto-Dravidians.
The identification of the Fish, with Maa and Manu, suggest that while the Fish or Poseidon was the inventor of boats, Maa or Manu built dams that controlled the water levels in areas settled by the Proto-Saharans where they cultivated their crops.
It is interesting to note that when Eudoxus of Cyzicus visited the coastal regions of Kush, Strabo reports that he called this area Posidonius. This is interesting because the ancient people of Abyssinia and Somalia, were said to be Icthyophagi, who worshipped the god Poseidon.
Siva, was probably introduced into India by the Kushana and Tamilitti Dravidian speaking tribes as they fled from Southeast Asia and China, through Tibet into South India. The symbol of Siva are three eyes (the all seeing), tiger skin, armed with a battle axe riding on a bullock.
This indicates that Siva was the god of a people that had conquered the worshipers of Mal (as bullock and fish) and also Murugan (who was symbolized by the Tiger) the god of the mountains. Siva's riding of the bullock, suggest defeat of the mother goddess (worshipers) and rise of a patriarchal clan system as a result of the many wars the Dravidians had to fight against the Indo-Europeans, Altaic speakers and Sino-Tibetan speakers in China and Central and Southeast Asia.
Kanakasabhai believes that Siva worship, came from the Himalayan region. He said that "His [Siva's] abode was the snowcapped mount Kailas situated north of the Himalayas, near the sources of the great rivers Ganges, Indus and Brahmaputra. His greatest feat was the destruction of Tripiura or the "three castles" which were the strongholds of Asuras who had caused mush annoyance to the celestials. He married Par[a]vati, the daughter of the king of the mountains" .
Siva is also sometimes analogous to the fish god Mal. In South India, Siva is referred to as the "Great Fish", and is represented by Fish signs.Throughout Tamilnadu tridents are found in association with Siva temples.
Among the Dravidians the god of youth is called Kumara or Skanda in the Puranic literature. Kumara is said to be the son of Siva. This Kumara is analogous to the Egyptian god Horus, the son of Osiris.
The above evidence indicates that just as theorized by Diop many of the Proto-Saharan gods were really great ancestors, e.g., Dumuzi, Mal and etc. This proves that except for these great ancestors the Proto-Saharans had a great god which they saw as being far away from them , but firmly in control of events on earth.
Anta Diop has shown that the structure of kinship depends much on the material conditions of life. This rule/theorem can be tested by the Proto-Saharans.
As outlined earlier the Proto-Saharans lived an idealized life where there was abundant food resources until at least 3000 B.C. This situational experience led to the development of a semisedentary lifestyle. After 4000 B.C., as outlined in the previous chapter the Proto-Saharans began to raise cattle in addition to collecting grasses for food. Because of the successful use of first goats/sheep and later cattle, this animal began to represent their gods. This abundance of food led to a Proto-Saharan cosmology imbued with optimism.
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Although archaeology has provided us with many interesting details of Meroitic civilization, we know very little about the Meroitic people and their religious beliefs, because of our former inability to read the Meroitic script (Taylor 1991: 51). .
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I discuss the Mrotic religion in my book: Meroitic Writing and Literature. We have had to make inferences about the religion of the Meroites because of our inability to read Meroitic text. Millet (1984:111) noted that: "....[W]ithout the evidence of the still unintelligible written documents, we find ourselves in the awkward position of making inferences about Meroitic religion from cultural behavior, rather than, as most historians can, drawing conclusions about cultural values from religion".
But now that we know the cognate language for Meroitic: Tokharian, we can now illuminate the interesting religion of the Meroites.
The Meroitic text help us to understand the social values of the Meroites. These text make it apparent that the Meroites wanted to be known by their piety and generosity to the gods.
As a result the Meroites left many monuments and offering tables\tablets expressing their devotion to their gods. The Meroitic inscriptions on the stela and offering tablets were written to indicate that the departed Meroite wanted to secure a blessed life in the afterworld.
The Meroites were very concerned about the afterlife. They left in their tombs funerary literature and grave goods to assure for themselves everlasting life. The Meroite elites and royals were buried under pyramids. The walls of chapels associated with the pyramids include reliefs reflecting Egyptian scenes and vignettes from the Book of the Dead, at Begrawiyah North and Jebel Barkal (Yellin 1990).
Other well-to-do Meroites were buried in small brick superstructures. In the attached small chapel the offering table and funerary stela was sometimes housed (Taylor 1991:53).
The Meroitic mortuary offerings reflect many objects the Meroite would use in the afterworld. They inscribed or painted ba statues, stela and offering tables with cursive Meroitic. The utilitarian items of every-day use by the Meroites were placed in the tomb., while the ba statuettes and stela were often placed outside the tombs.
The offering tables were used to make libations in behalf of the deceased after his interment. They were made of sandstone and shaped either rectangular or square. The tables measured anywhere between ten and fourteen inches in length, with a recessed center surrounded by a raised border. The offering tablets and funerary stela often include carved designs and inscriptions. The inscriptions were in Meroitic. The most popular designs on the tables include loaves of bread, and the mortuary gods Anubis and Nephthys.
The artifacts found near the tombs of rich Meroites include ba statuettes. The ba statuettes often made in the shape of humans with folded wings, were usually placed in front of the tomb (O'Connor 1993). It was made in this way to represent the free and mobile nature of Ba, which was suppose to sore into the sky. The Ba was recognized as a soul, which possessed mobility. The term Ba represented the ability of the deceased person's spirit to move from the grave and implore the gods for passage and protection of the Kha to the underworld.
The Meroitic funerary imagery indicates that the Meroite sovereigns identified with many Egyptian deities including Amon, Osiris and Isis. Four gods dominated the Meroite religion: Osiris, Isis, Aman and Apedemak. Osiris and Isis command the Meroitic funerary universe. The Meroitic temple cult was centered on Aman, Apedemak and Isis.
We learn from the Tañyidamani stela that Aman (Amon/Amun of the Egyptians) was recognized as the supreme creator god and progenitor of the king (Winters, 1999). It appears that Isis, was responsible for giving the dead person's Kha or abstract personality of man, permission to leave the tomb for paradise. Osiris, was the god who guides the deceased person's Kha, to one of the many afterworlds mentioned in the Meroitic funerary tablets.
The Meroitic funerary inscriptions have the following order: 1) the Invocation to Isis and Osiris the Meroites gods of the dead ; 2) the Name of the deceased; and 3) the obituary.
THE MEROITIC SPIRITUAL FORMS
Obviously the Meroitic language in the funerary texts include many Egyptian cognates. For example: Meroitic Egyptian ig Khi khat 'body, external body, spirit' g Kha ka 'the abstract personality of man' Ug Kho, Khe khu 'a shinning or translucent spirit soul. The Khu, was suppose to reside in heaven when a man dies. In the Meroitic inscriptions there is constant mention of the khi; kha; kho and the Ba 'soul'.
The Kha was seen as the supreme offering of the deceased. It was to be taken along the ate (path), to be judged by Isis and Osiris as eligible for rebirth. The ate was the path taken by the Kha's ascent to rebirth.
In the archaic Meroitic text we find mention of the mlo, 'inner heart'. The mlo is often referred to as the mlo ol 'grand inner heart'. The heart of the departed Meroite was therefore weighed for goodness.
The Meroitic texts indicate that the mlo was suppose to determine if the Meroites piety was great enough to guarantee his Kha's transmigration. It would appear from the Tañyidamani text that the Good of a man was believed to be contained in the inner heart. The migration of the inner heart from the tomb full of the deceased person's Kha, was meant to elevate the Good Meroite to a high status. This indicates that the deceased Meroite was suppose to be free of wrong doing and a full supporter of the divine order, if s/he was to enter the afterworld kingdom of Osiris.
Thusly the mlo ol, was recognized as a guide down the grand path (ate) to a new vivification of the deceased. The mlo ol, was the guide, sent ahead of the Kha, to insure the departed person's rebirth. This was necessary because if the deceased person's Kha and mlo ol were found to be full of n(a)ne (Goodness), s/he was granted a revitalized soul and rebirth.
It would appear that a major function of the škh was to also prop up Good. The škh was therefore often made an offering to the Meroite gods.
It appears from the Meroitic funerary text that the (Kho), would remain with the body until its flesh decayed, then it would wither away, leave the tomb or hunt it. The deceased person usually requested that Isis and Osiris escort this Kho, safely to one of the Meroite afterworlds.
In the funerary inscriptions we also find much mention of the Ba or Be. I have interpreted the term Ø ba #, as 'soul'. The ba, united the conception of the Kha, and the Khe/Kho. The best place to find this term in the Meroitic funerary literature include the Tañyidamani, Armina West and Karanog steleas.
In the Tañyidamani stela, for example, the Ba,Am and Kha, had to play specific roles. In the ancient Meroitic text the term am meant 'spirit soul' (Winters, 1999). In the late and transitional Meroitic text there is very little mention of the am. The Kho replaced it.
In the Tañyidamani stela , line 146, we discover that the ŝkh (spirit body) and the kha , were to be released from the body to protect his soul. Upon release the Ŝkh was to prop up Goodness. It was also suppose to be an offering to the Meroitic gods.
The spirit body of the King was to sustain Good at the burial site. For example the Ba of Tañyidamani was to remain at Jebel Barkal (Tañyidamani stela, lines 33-34) for a period of time continuing to serve Aman, while it represented a talisman of blessing for the pilgrims that visited his tomb. According to the Tañyidamani stela ,line 139, the Ba was a gift to Aman (Winters, 1999). This may explain the placement of the Meroitic carved items such as the ba statues and funerary tablets outside the Meroite tombs. (Adams 1977: 377-378) Placement outside the tomb probably tolerated the ba's effortless access to flight.
In the late Meroitic text. The Ba, was no longer forced to stay at the tomb. In these inscriptions it is made clear that the Ba, retired in B(a)ne.
THE GODS
Many Meroitic gods were formerly worshipped in Egypt. These gods include Isis, Osiris, Mash, Bes, Nephthys and Anubis. Other Meroitic gods were of Meroitic origin. These gods include Apedemak and Sebewyemeker (Sbomeker). Sebewyemeker is believed to have been recognized as the creator god by some southern Meroites. The Lion-god Apedemak was the warrior god.
In the steleas and offering tables of the Meroites we find mention of the various characteristics of their gods. But there are two sacral inscriptions, which provide us with important information about the Meroitic gods, which we will discuss in detail below.
AMAN
The principal god of the Meroites was Amun or Aman. Aman had been worshipped by the Kushites since the Kerma dynasty. The long worship of Aman by the Kushites may explain his high standing throughout the Meroitic Empire (O'Connor 1993:79). This would explain the establishment of large Aman temples at Jebel Barkal and Meroe.
The center of Aman worship was Napata. Aman, the hidden god was closely connected to Meroitic kingship. as a result there are Aman temples in Meroe City, Napata and Kawa.
Millet (1984:116-117) believes that the Meroitic king was probably recognized as a "trusted and privileged paramount agent of the gods than either their brother or their servant". The Meroitic inscription on the other hand make it clear that both the Meroite king and commoners all recognized themselves as the ŝ 'servant’, 'patron' of the gods.
Napata was the main religious center of the Kushites. Jebel Barkal was both the companion site of Napata , and the sacred mountain of the city of Napata. It was identified as the holy southern abode of the god Amon. Jebel Barkal, was considered the southern most center for Amun/Amon worship in north Africa. Reisner excavated this rock outcrop between 1913 and 1916.
Aman had long been worshiped by the Kushites. The Kushites/C-Group people of Kerma first worshiped Amun long before the founding of the temple of Aman at Jebel Barkal.. Many of the Meroitic kings were buried at Jebel Barkal after 300 B.C.(1). The Egyptians called Jebel Barkal, dw w Ʒ b 'holy mountain'. At the foot of Jebel Barkal, the Egyptians erected the great temple of Amon in the 15th century B.C.
Aman was recognized by the Kushites as a supreme creator god, the god of the Sun, and progenitor of the king. In addition to Aman, the Kushites also worshipped the Egyptian gods Isis and Osiris. The goddess Isis watched over the rites of metamorphosis, while Osiris was suppose to lead the dead to paradise.(2).
Aman was also referred to as Amani and Amnpe or Amanape. The term Amanape probably should be interpreted as Amn p-ne or 'Aman the foundation (of Good)'. The Meroites often called the god Aman, Amani. Amani was recognized as the creator of the Kushites and supporter of all existence in the inscriptions from Armina West (Trigger 1970).
The Meroites recognized Aman as a god that 'inclined' man towards good. Aman was also considered a guide to the rebirth. The Meroites believed that Aman had the ability to make his s 'patron, supporter', a sign of honor. In the Armina West inscription (Trigger 1970), we see the following passage: Si ye qo wi-ne nt-ne Amni se-ne-a bo y /or/ 'Content to live everlasting bowing in reverence to Amani, (who is) supporting (now) all existence'.
ISIS AND OSIRIS
The most popular gods in the Meroitic texts were Isis and Osiris. On the offering tables we also find the goddess Nephthys and the god Anubis depicted pouring libations for the departed.
Among the Meroites Osiris was recognized as the maker of merit. He was also the guide to the Meroitic afterworld.
It would appear that Wos-i (Isis) was responsible for giving the dead person's Kha, the right to leave for paradise while she watched over other aspects of the metamorphosis of the Meroitic King into the Kha, Ba, Khi, and Am.
Wos was responsible for the deceased person's transmigration. It was Isis who authorized a new vivification for the departed. In Armina West stela no. 1, Side B, lines 14-15 (Trigger 1970), we discover that: (14) Te s-ne Wos p e y ke /or/ 'Bring the new vivification Isis, give (its) foundation, make (its) authorization'. (15) S-ne-l qe te h no ne-i hre. 'The new vivification to give birth to the Kha anew, in truth and dignity'.
The Napata inscription-statue no.75, gives us some very interesting information about Isis. Napata statue no.75 is made of black granite. This statue depicts Isis on a throne nursing Horus.(3). This Meroitic piece is found in the Berlin Museum (Inv. no.2258).
TRANSLITERATION OF NAPATA STATUE NO.75
1. ALE E QE S-NE E QE E TER. 2. TK Ŝ W-NE SOH-NE ATe RE. 3. KE-B E-NE TeNE KEL HENEL. 4. TeM WI-NE S E Y-S-NE-I D I. 5. PQ ODE NE-I PL-E-TO NENO-B. 6.TeNE KL NE I PL MK L-TONE. 7. ATER LK-E BO KE TEM OTE. 8. TO E W-NE EK-TE R L-TE E TE. 9. Ŝ D TeM OTE NE WOŜ NE-TE W-NE. 10. W E O I TE LO-NE-TE NEK EL. 11. S S N S LI-NE-L NO. 12. KED D-NE ATeR-E ŜB. 13. TeL-NE Te W WI-NE PL-E. 14. Te S-NE WOŜ PE Y KE. 15. S-NE-L QE Te H NEI HRE. 16. S-NE KE K-NE...WOŜ QO. 17. Ŝ-NE AB ENE...TO.
TRANSLATION OF NAPATA STATUE NO.75
"(1) Give noble renewal (Oh Isis) to the new vivification. Give renewal--give (its) erection. (2) Reflect (on) the patron (and) guide good prosperity (on the) good path indeed. (3) Desire (patron) the bestowal of a rebirth to resound in Henel.(4) (4) (Goodness) come(s) into being as an Object of Respect (for) the patron. Give existence to the new vivification. Go (now) and give (it) leave. (5) Fashion wonderment (and) order (Oh Isis)--you will commence (to make wonderment) in abundance. (6) The good Supporter even go(es) to wipe out much non-existence. (7) The hero to behold all. Act (now) to bear approbation.(5) (8) You give guidance and nourishment. This (is done) by transmigration--give (its) existence. (9) The disciple indeed to reflect (on) Isis the good,(she) puts ( on you guidance). (10) (Isis) lead(s). She commences to arrange your transmigration. Arrange now the gifts. (11) The patron (of Isis) s/he (is) to be exalted, like new. (12) Spread the bequeathal of the hero in a pile. (13) Rise to arrange and guide (us to) honor (Oh Isis). Much praise go(es) forth, (14) Isis (is) to also bring authorization for the new vivification. (15) The new vivification to give birth to the Kha anew in truth and dignity. (16) The Patron has permission to realize (it)...Isis (is) to make it (happen) (17) (For) the good patron, the ancestor, (and) the Commander...."
APEDEMAK
The second most popular god in Meroe was Apedemak. He is associated with the Apedemak temple at Musawwarat-es-Sufra. Arnekhamani built this temple (Millet 1984; Török 1984). At Musawwarat we find the first references to Arensnuphis and Sebewyemeker, two other gods worshipped by the Meroites.
The most interesting Meroitic text concerning Apedemak is found on the votive tablet of Tañyidamani which is now found in the Paris Museum. On this votive tablet Tañyidamani is depicted on the obverse side , and the god Apedemak on the reverse side.
On the reverse side of the Tañyidamani votive tablet the god Apedemak is depicted wearing a short apron and hemhem crown. On this votive tablet Apedemak also wears armlets, bracelets, a collar and pectoral. Inside a panel in front of Apedemak we find a cursive Meroitic inscription.
The inscriptions in the panel on the reverse side of the votive tablet of King Tañyidamani make it clear that the king acknowledged the important role the god Apedemak played in his life. These inscriptions can be read either from right to left or top to bottom. Reading from right to left we read:
TRANSLITERATION OF REVERSE SIDE OF VOTIVE TABLET OF KING TAÑYIDAMANI
1. w e to 2. q tel 3. w to si 4.tone m-k 5. d.[l]..r-i 6.te i
TRANSLATION
1. You (it is Apedemak who) gives guidance. 2. Revitalize support (for me King Tañyidamani). 3. You guide (me) to satisfaction. 4. (And ) much reverence (for your patron). 5. Give (it) amicably (to me). 6. May (it go forth).
Reading this same inscription top to bottom we find the following:
TRANSLITERATION OF THE REVERSE SIDE OF THE VOTIVE TABLET OF KING TAÑYIDAMANI .
.
1. w q b-to d-te. 2. e te to m ne l. 3. toe i skr-i.
TRANSLATION
1. (Oh Apedemak) Guide and Make Honor (for your patron). 2. Give here your (full) measure of Good indeed. 3. (It is) thou (Apedemak who) give(s) leave to eminence (for your patron).
MASH
Mash or Mŝ was a local Meroitic god. The Meroites believed that Mash was able to bestow on his ŝ (patron) honor, atonement, rebirth and dignity. In the Armina West stela 1, Side B, lines 11-12 (Trigger 1970), we discover that: (11) Mŝ e-ne (6) p-si se kes-ne-a. 'Mash give(s) him contentment and (he) will support justice (for the patron)'. (12) Te Mŝ e-ne p-ŝik r kes-ne ye. 'This Mash (is) to give him gladness, certainly justice go(es) forth'.
In the Tañyidamani stela I have translated ms, as Mash, the name of the Meroitic sun god. Mash is often referred to as: Mŝ li-ne 'The exalted Mash'; or Mŝ ne 'Mash the Good', in the Tañyidamani stela.
MEROITIC AFTERWORLDS
The Meroites were very interested in the migration of his spiritual forms to everlasting life in the afterworld. In the Meroitic text we find mention of numerous afterworlds where the Meroite hoped to perpetuate his continual existence. These afterworlds were sought by the righteous Meroite as a reward for the good deeds he had done on earth.
It appears that each spiritual entity had its own afterworld in which it hoped rebirth and or a new vivification. In the Meroitic inscriptions the dead often requested that the Kho, be sent to Khenepi or Khrph.
Khrph (Kharapakha), is frequently mentioned in the archaic Meroitic inscriptions. According to the Tañyidamani stela, line 55, the Am was to unlock rebirth in Khrph-n 'Good Kharapakha'. The new vivification of the deceased was to take place in Khrphn, where he would be protected from harm (Tañyidamani stela, line 138) (Winters, 1999).
Khenepi is often found in late Meroitic text. A reading of Meroitic texts indicate that Khenepi, may have been a stop-over point for the Ba or Be 'the soul' and Kho on their way to their final resting place.
There is also mention of an afterworld called Khenel. The Ba, would usually remain near the tomb while the Kho, immigrated to a place called Henel.
In stela #2 from Armina West, line number 12 (Trigger 1970), we read the following: Te po ke-ne do tl khenepi pi sit k b Khe kes 'To announce in a lofty voice the acquisition of the extreme limits of Khenepi, be content to reflect on the Ba, the Khe emigrates'.
In stela #1 from Armina West, side B, line number 13 we also find a similar phrase: Tepo ke-ne do te Khenepi 'Announce in a lofty the acquisition of the extreme limit of Khenepi'.
There is also mention in the Meroitic inscriptions of a place called Bane. It would appear that Bane, was probably the place where the Ba spirit of the deceased person dwelled after death if it left the grave. The object of the Meroitic obituaries were probably aimed at getting the Ba of the dead to migrate to Bane rather than hunt the grave.
In conclusion the Meroitic text help us understand the social values of the Meroites. They aid us in understanding the popular and elitist views of the Meroitic religion and deities.
The funerary manuscripts of the Meroites explain the legacy of Meroitic religion on succeeding cultures in Nubia. They manifest a religion that although modeled after many Egyptian religious ideas , include many elements that were of Meroitic origin.
The Meroites establish a major emphasis on the afterlife. They believed that the spirit forms of the departed should be provided sustenance and mobility. The deposit of libations and articles used by the deceased while he was alive in the tomb illustrate that the Meroite believed the spirit entities should be provided sustenance in the afterlife.
The spirit entities of the Meroite requested passage to everlasting life in one of the afterworlds in the Meroitic funerary literature. This desire for the Kho, Ba, and other spirit forms to find rebirth in the afterworld, explains the Meroitic social emphasis on the mobility of a person's spirit forms in the Meroite's quest for continual existence.
Meroitic funerary texts make it clear that the Meroitic people did not want the dead to hunt their tombs. On the other hand, the Meroites believed that the Good done by the deceased person during his lifetime should remain in the tomb and provide blessings to the devotee that offered libations at the grave of the departed. In this way every Meroite tomb was a holy interment.
This would explain the placement of the Meroitic offering tables outside the tomb. It is apparent that the placement of the Meroitic offering tables outside the tomb of the departed was meant to benefit spiritually both the deceased and the devotee. In Meroitic culture it appears that devotee and or pilgrim to the tombs of Meroite monarchs and elites were suppose to offer alms\ libations to the Meroite gods. In this way both the living and the dead gained increased righteousness.
END NOTES
1. Timothy Kendall, "Kingdom of Kush", National Geographic, (November 1992) pp.96-125.
2. Charles Bonnet, Kerma: Territoire et Metropole. Paris: Quartre lecons au College de France 1986: 45-46.
4. P. Lenoble and N.D.M. Sharif, 'Barbarians at the gate? the royal mounds of El Hobagi and the end of Meroe', Antiquity 66: 626-635.
5. F. LI. Griffith, Meroitic Inscriptions Part II: Napata to Philae and Miscellaneous. London: Offices of Egypt Exploration Fund, 1912, plate III.
6. This passage could also read: 'To desire the bestowal of a rebirth to wear the h and give (it) goodness'.
REFERENCES
Adams, W.Y. 1976, 'Meroitic North and South'. Meroitica 2,Berlin: Akademie-Verlag.
Dafa'alla,S.B.1993, 'Art and Industry: The Achievements of Meroe'. Expedition 35 (2): 15-27.
Griffith, F.L.1911, Karanog. The Meroitic Inscriptions of Shablul and Karanog. Philadelphia: Eckley B. Coxe Jr Expedition to Nubia. Vol.VI.
Hakem,A.A. 1981, 'The Civilization of Napata and Meroe'. In: General History of Africa: Ancient Civilizations II, (Paris: UNESCO) pp.298-325.
Haycock, B.G. 1978, 'The Problem of the Meroitic Language', Occasional Papers in Linguistics and Language Learning, no.5: 50-81.
Hintze, F. 1979, 'Beltrage zur Meroitishen Grammatik', Meroitica 3, Berlin: Akademie-Verlag.
Hoffman, I. 1981, Material fur eine Meroitische Grammatik. Veroffenthchungen der Institute fur Afrikanistik und Agyptologie der Universitat Wien, No. 16. Wien.
MacIver, D.R. and Wooley, C.L. 1909, Areika. Philadelphia University Museum. Philadelphia.
O'Connor,D.1993, Ancient Nubia: Egypt's Rival in Africa. Philadelphia: The University Museum of Archaeology and Anthropology University of Pennsylvania.
Taylor, J.H. 1991, Egypt and Nubia. Cambridge, Mass.: Harvard University Press.
Török, L. 1984, 'Meroitic Religion: Three Contributions in a positivistic Manner', Meroitica, 7 :156-182.
Trigger, B.G. 1970, The Meroitic Funerary Inscriptions from Armina West. New Haven, Philadelphia.
Windekens van, A.J. 1941, Lexique etymologique des dialectes. Louvain.
Windekens van. A.J. 1979, Le Tokhrien confronte avec les autre Langues Indo-Europeenes. 2 vols. Louvain.
Winters, C.A. 1984, 'A note on Tokharian and Meroitic'. Meroitic Newsletter, no. 23: 18-21. Winters, A.A. 1988, 'The Dravidian and Manding substratum in Tokharian'. Central Asiatic Journal, 32 (1-2): 131-141.
Winters, C.A. 1989, 'Chiekh Anta Diop at le Dechiffrement de l'ecriture Meroitique', Revue Martiniguaise de Sciences Humaines et de Litterature, no.8: 141-153.
Winters, C.A. 1990, 'The Dravido-Harappan Colonization of Central Asia'. Central Asiatic Journal, 34 (1-2):120-144.
Winters, C.A. 1991, 'Linguistic Evidence for Dravidian influence on Trade and Animal Domestication in Central and East Asia', International Journal of Dravidian Linguistics, 20 (2): 91-102.
Winters, C.A. 1998, 'Meroitic Funerary Text (Part 1) ', Inscription Journal of Ancient Egypt, 1(1), 29-34.
Winters, C.A. 1998a, 'Meroitic Funerary Text (Part 2) ', Inscription Journal of Ancient Egypt, 1(2), 41-55.
Winters, C.A. 1998c, 'Is Tocharian a Dravidian Trade Language?', PILC Journal of Dravidian Studies, 8 (1), 1-12.
Winters, C.A. 1999, 'Inscriptions of Tanyidamani', Nubica et Aethiopica, IV/V, 355-388.
Yellin,J. W. 1990, 'The Decorated Pyramid Chapels of Meroe and Meroitic Funerary Religion', Meroitica, 12: 361-374.
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. This decipherment Harappan seals (Winters, 1984a, 1984b, 1987a, 1985, 1987b, 1989) shows that they do not contain the names and titles of their owners. They are talismans, with messages addressed to the Harappan gods requesting blessings. This is in sharp contrast to the Mesopotamian seals which were used for administrative and commercial purposes.
The Harappan seals illustrate that the Harappan Believer wanted from his god 1) a good fate; 2) spiritual richness; 3) virtue; 4) humility; and 5) perserverance. They were protective amulets found in almost every room in the city of Mohenjo-Daro. A Unicorn seal, note the manger under the head of this god
The Harappan writing was read from right to left. Above we can see the average Harappan seal and its talismanic formula: 1) depiction of Diety X (in this case Maal/Mal) as an animal, and then the votive inscription was written above the Deity.
The manger, under the head of Maal is made up of several Harappan signs. It reads Puu-i- Paa or " A flourishing Condition. Thou distribute (it)".
The Harappan seals were often found by archaeologists in a worn condition. The fact that the seals often had holes drilled in the back, suggest that the seals were tied with string and hung around the neck or from belts.
The importance of the Harappan seals as amulets is attested too by the popularity of wearing totems among the Dravidians. During the Sangam period (of ancient Dravidian history), the warriors and young maidens wore anklets with engraved designs and or totemic signs. Moreover at the turn of the century, in South India, it was common for children to wear an image of Hanumen around their neck; while wives wore a marriage totem around their necks as a symbol of household worship.
It is also interesting to note that K.K. Thapliyal in Studies in Ancient Indian Seals, found that many Indian seals from the 3rd century BC to the 7th century AD , portray animals, with an inscription above the animal ( just like in the case of the Harappan seals) which were indicative of the religious views of the owner of the seal. This evidence supports our finding that the Harappan seals were worn (or carried) by the Harappans to help them remember the Harappan man's goal, to obtain guidance from his deity.
In the Harappan worldview animals were used in many cases to represent characteristics human beings should exhibit. As a result the bird was recognized as a symbol of the highest love, due to its devotion to its offspring ; and the elephant due to its strict monogamy symbolized the right attitude towards family life and social organization.
The principal Harappan gods are all depicted on the Harappan seals. The main god of the Harappans was the unicorn. The unicorm probably represented Maal ( Vishnu or Kataval). This god was held in high esteem by the coherds and shepards. Other Harappan gods were represented by the water buffalo, humped bull, elephant, rhino, tiger and mythological animals.
The crescent shaped horns of the oxen or castrated bull on some Harappan seals may represent the mother goddess "Kali". The lunar crescent shape of the oxen's curved horns recalled the lunar crescent which was the primordial sign for the mother goddess.
Siva was probably represented by the the short horn bull. The elephant on the Harappan seals may have represented Ganesa/Ganesha the elephant headed god of India. In the "Laws of Manu", it is written that Ganesha is the god of the 'shudras', the aboriginal population of India. The Tamilian name for the elephant god is 'Pillaiyar, palla and veeram'. The hunter figure on Harappan seals wearing the horned headdress and armed with a bow and arrow may have been Muruga, the son of Uma.
Pillayar, is considered the shrewdest of animals. He is associated with Harvest time, abundance and luck. The appearence of mythological animals on the Harappan seals may refer to Pillayar or Ganesha in one of his many transformations.
In summary , my decipherment of the Harappan seals indicate that the seals and copper plates/tablets are amulets or talismans. They are messages addressed to the Dravidian gods of the Harappans, requesting for the bearer of the seal the support and assistance of his god in obtaining aram (Benenolence). As a result, each animal figure on the seals was probably a totemic deity, of a particular Dravidian clan or economic unit that lived in the Harappan cities. As a result, eventhough the Harappans had different gods, each god was seen by his follwers as 1) a god having no equal, 2) a god having neither Karma, and 3) as a god who is the ocean of aram.
The Harappan believed that man must do good and live a benevolent life so he could obtain Pukal (fame), for his right doing(s). Through the adoption of benevolence an individual would obtain the reward of gaining the good things of life--the present world--and the world beyond. In general, the Harappan seals let us know that the Harappans sought righteousness and a spotlessly pure mind. Purity of mind was the 'sine qua non', for happiness 'within'.
Further Reading
Winters, C.A. (1984a). "The Inspiration of the Harppan Talismanic Seals", Tamil Civilization, 2 (1), pp.1-8.
Winters, C.A. (1984b). "The Indus Valley writing is Proto-Dravidian", Journal of Tamil Studies, no.25, pp.50-64.
Winters, C.A. (1985). "The Proto-Culture of the Dravidians, Manding and Sumerians", Tamil Civilization, 3(1), pp.1-9.
Winters, C.A. (1985b). "The Indus Valley and related scripts of the 3rd millenium BC". India Past and Present, 2(1), pp.13-19.
Winters, C.A. (1987). The Harappan script, Journal of Tamil Studies, no.30, .
Winters, C.A. (1987b). The Harappan writing of the Copper Tablets, Journal of Indian History, 62, .
Winters, C.A. (1989). A grammar of Dravido-Harappan Writing, Journal of Tamil Studies, 35, 53-71.
Winters, C.A. (1989b). "Tamil, Sumerian and Manding and the Genetic model", International Journal of Dravidian Linguistics, 18(1).
Winters, C.A. (1990). The Dravidian language and the Harappan script, Archiv Orientalni, 58, 301-309.
Winters, C.A. (1991). The Proto-Sahara. In The Dravidian encyclopaedia (Vol. 1, pp. 553-556). Trivandrum, India: International School of Dravidian Linguistics.
Winters, C.A. (1994). Afrocentrism: A valid frame of reference, Journal of Black Studies, 25 (2), 170-190.
Winters, C.A. (1996). Foundations of the Afrocentric ancient history curriculum, The Negro Educational Review, 47 (3-4), 214-217. Winters, C. (2012). Dravidian is the language of the Indus writing. Current Science, http://www.currentscience.ac.in/Volumes/103/10/1220.pdf
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The Olmec religion or cult associations provide the best example of Mande: Malinke-Bambara cultural influences among the Olmecs. The best source of information on the Malinke-Bambara religion is G. Dieterlen (1957) Essai sur le religion Bambara , and my book: Atlantis in Mexico. Dieterlen makes it clear that the Mande culture was transmitted within the Komow : traditional secret society of the Mande.
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The two main deities of the Mande were Bemba and Faro. Bemba was the invisible Creator of mankind. Faro, was the visible god who was recognized as androgynous (male-female). The symbol of faro was twins. As a result, in traditional Malinke-Bambara society twins represented the two fold nature of Faro
We learn from the Dieterlen that the first Bambara-Malinke ancestors transformed into Birds and hyenas (Felines). This tradition led to the origin of the two major Mande cult associations Kuno (Bird) and Nama (Feline), gyo/jo ‘cult associations
The Nama (feline) initiatory society was organized to maintain order within society. The members of this jo were to insure ceremonial unity and defeat sorcery The leader of the Nama Jo , wear mask which combine totems of komo, horns and the mask represented immense spiritual power according to Zahan Dominique (1974), The Bambara .
The Komo was administered by sculptor-smiths. Their role was to guard society from people committing antisocial acts and protect people from malevolent spirits.
The leader of the Jo cult association was the Komo-tigi ‘chief of the komo’ . The Komo, teaches initiates ‘leadership’, self-sufficiency, military prowess and scientific knowledge.
The komo acculturated the Mande children. Thusly the children in the komo were called tigi-denw: ‘children of the tigi’ . The children often served as tigi-tuguw “carriers of the torches’.
The children belonged to the ntomo or n’domo . The ntomo association was charged with making the initiates “noble”.
And understanding of the traditional, pre-Islamic religion of the Malinke-Bambara allows us an intimate understanding of the Olmec religion.
The principal Olmec cult associations was that of the bird and the feline. This religious tradition of the Olmec, passed on to the Maya, are mentioned in the Book of Chumayel, which maintains that the three main cult associations that are suppose to have existed in ancient times were (1) the stone (cutters) cult, (2) the jaguar cult and (3) the bird cult. In lines 4-6 of the Book of Chumayel , we read that "Those with their sign in the bird, those with their sign in the stone, flat worked stone, those with their sign in the Jaguar-three emblems-".(Brotherston 1979).
The Olmec left testimony to this religious tradition in their art. These documents in sto ne indicate that the Olmec had to cult associations that of the Bird Mask and that of the Feline Mask. The Book of Chumayel, corresponds to the gylphs depicted on Monument 13 at La Venta .
. On Monument 13, at La Venta a personage in profile, he has a headress on his head and wears a breechcloth, jewels and sandals, along with four glyphs listed one above the other. The glyphs included the stone, the jaguar, and the bird emblems. Monument 13, at La Venta also has a fourth sign to the left of the personage a foot gylphs. This monument has been described as an altar or a low column.
The foot in Olmec is called "se", this symbols means to "lead or advance toward knowledge, or success". The "se" (foot) sign of the komow (cults) represent the beginning of the Olmec initiates pursuit of knowledge.
The meaning of Monument 13, reading from top to bottom, are a circle kulu/ kaba (the stone), nama (jaguar) and the kuno (bird). The interpretation of this column reading from left to right is "The advance toward success--power--for the initiate is obedience to the stone cutters cult, jaguar cult and the bird cult". The Jaguar mask association dominated the Olmec Gulf region.
In the central and southern Olmec regions we find the bird mask association predominate as typified by the Xoc bas relief of Chiapas, and the Bas Relief No.2, of Chalcatzingo. Another bird mask cult association was located in the state of Guerrero as evidenced by the humano-bird figure of the Stelae from San Miguel Amuco.
The religious orders spoken of in this stela are the Bird and Jaguar cults. These Olmec cults were Nama or the Humano-Jaguar cult; and Kuno or Bird cult. The leader of the Nama cult was called the Nama-tigi (see Nama chief Illustration 7 Stela No.5 Izapa) , or Amatigi (head of the faith). The leader of the Kuno cult was the Kuno-tigi (Kuno chief see Illustration 6 Stela No.5). These cult leaders initiated the Olmec into the mysteries of the cult.
Among the Olmecs this flame signified the luminous character of knowledge. The Kuno priest wears a conical hat(see Illustration No.6). The evidence of the conical hat on the Kuno priest is important evidence of the Manding in ancient America. The conical hat in Meso-America is associated with Amerindian priesthood and as a symbol of political and religious authority . Leo Wiener (1922, v.II: p.321) wrote that: "That the kingly and priestly cap of the Magi should have been preserved in America in the identical form, with the identical decoration,and should, besides, have kept the name current for it among the Mandingo [Malinke-Bambara/Manding] people , makes it impossible to admit any other solution than the one that the Mandingoes established the royal offices in Mexico".
Acculturation of children was an important part duty of the Olmec priesthood. As a result we find many examples of children being provided knowledge by the priest.
The Olmec child is very evident in Olmec art. To the Olmec childhood represent the primitive state of mankind, when man was pure and ignorant of nature. Thus the child in Olmec art represents the human being when he left his creator’s hands: uncircumcised and androgynous.
Adults respected children very much. This view is supported by the motifs on Altar No.5 of LaVenta. On this monument we see a personage emerging from the stone altar with the glyph po gbe ‘Pure Righteousness’ on his headdress. He is carrying a babe in his arms resting on his lap.
. On the other side of the monument we see two personages, each with a different helmet style. These scenes suggest that the Olmec child was to learn wisdom, this is illustrated by the animated conversation between the child and the priest.
On the right-hand side we see a priest and a child again. This time the priest has a snake on his helmet. Instead of carrying the child on his lap in this scene, the child is carried on the personage’s side and wearing a jaguar mask. This indicates that once the child completed the initiation he was recognized a individual to be respected capable of giving advise to adults.
These examples from Olmec iconography make it clear that the Olmec religion is exactly the same as the pre-Islamic religion of the Malinke Bambara.
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Once again we find ourselves back where we started because Africans failed to either write or preserve what was written, leaving all of the available text on African religion being written by Europeans. Of course, if these text describing African religion are European albino derived, then we have the same problem of having to read between the lines to distinguish truth from the usual E.A. injected deceptions, half-truths and out right lies. Mostly, they allowed the most primitive to be retold while the most advanced censored into extinction.
As example, this tale tells the origin of the Bushmen, from the European interpretation.
ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN
IN the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth from which game proceeded and killed the young. The blind man, feeling and smelling them, said, "They are not game, but cattle."
The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.
When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. "Look here!" said the other, "you must throw the ointment into the fire, and afterwards use it." He followed this advice, and the flames flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: "Here, take the kirri (a knobstick), and run to the hills to hunt there for honey."
Hence sprung the race of Bushmen.
Most of the African traditional stories are like this.
Posts: 4693 | From: Saturn | Registered: Apr 2012
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quote:Originally posted by Narmerthoth: Once again we find ourselves back where we started because Africans failed to either write or preserve what was written, leaving all of the available text on African religion being written by Europeans. Of course, if these text describing African religion are European albino derived, then we have the same problem of having to read between the lines to distinguish truth from the usual E.A. injected deceptions, half-truths and out right lies. Mostly, they allowed the most primitive to be retold while the most advanced censored into extinction.
As example, this tale tells the origin of the Bushmen, from the European interpretation.
ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN
IN the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth from which game proceeded and killed the young. The blind man, feeling and smelling them, said, "They are not game, but cattle."
The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.
When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. "Look here!" said the other, "you must throw the ointment into the fire, and afterwards use it." He followed this advice, and the flames flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: "Here, take the kirri (a knobstick), and run to the hills to hunt there for honey."
Hence sprung the race of Bushmen.
Most of the African traditional stories are like this.
You have a valid point Africans do not collect and distribute their own stories. This is sad because it always allow Europeans to tell us only what "THEY" think we need to know.
posted
^ Exactly! And THIS is the source of my frustration with African history and why I choose to examine Asian history in an attempt to build parallels to what must have occurred in Africa.
I admit, I am very jealous of how Asians (China/Korea) managed to avoid the hell hole Africa has become.
-------------------- Selenium gives real life and true reality Posts: 4693 | From: Saturn | Registered: Apr 2012
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posted
Africa is on the rise it's not a hell hole except in particular places on the large continent. You have to embrace your Africaness as I have. Watch the next 10 years
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by the lioness,: Africa is on the rise it's not a hell hole except in particular places on the large continent. You have to embrace your Africaness as I have. Watch the next 10 years
When you're at the bottom of the pit, the only way forth is up!
African is me. From my view, those presently in Africa are not African but some sad European Albino (E.A.) programmed mutation.
You are a Russian Jew and just because you bum-rushed Israel like the Boers did S.A., does not make you an African.
Posts: 4693 | From: Saturn | Registered: Apr 2012
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quote:Originally posted by Narmerthoth: ^ Exactly! And THIS is the source of my frustration with African history and why I choose to examine Asian history in an attempt to build parallels to what must have occurred in Africa.
I admit, I am very jealous of how Asians (China/Korea) managed to avoid the hell hole Africa has become.
I was not jealous of Asian History but after Ivan van Sertima and Jacob H. Carruthers refused to acknowledge my research and existence (for years Carruthers and his cohorts at the Association for the Study of Classical African Civilizations, pretended that I was dead) I began to seriously research Dravidian history between 1985-1994, and did not do any research on African civilizations, again, until 1994.
I only returned to writing on Afrocentric themes in 1994, after Hunter Adams and Ivan van Sertima couldn't support many of the themes in The Baseline Essay Project - Portland Public Schools, and researchers discovered that Hunter was not a Physicist--but a janitor at Argonne National Lab. They could not support much of the work in the essays because they had learned it from me, during years on "friendship' in the late 1970's.
In fact, Hunter's research on the Dogon was based on my translation of the French sources. Their failure to be able to support the research in the Portland Essays gave the Euronuts the ammunition to claim Afrocentrism was groundless.
I love researching Dravidian history because most professional Dravidian linguists and anthropologists love their history and support researchers interested in their history. As a result of my research I have published tens of articles on Dravidian studies and a number of essays in the Dravidian Encyclopedia.
This is not the case among Afro-Americans. Here, you are only respected as a scholar by Afro-Americans and Africans, when the Academe or whites generally, ok your research.
Sad indeed we be.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by Narmerthoth: ^ Exactly! And THIS is the source of my frustration with African history and why I choose to examine Asian history in an attempt to build parallels to what must have occurred in Africa.
I admit, I am very jealous of how Asians (China/Korea) managed to avoid the hell hole Africa has become.
I was not jealous of Asian History but after Ivan van Sertima and Jacob H. Carruthers refused to acknowledge my research and existence (for years Carruthers and his cohorts at the Association for the Study of Classical African Civilizations, pretended that I was dead) I began to seriously research Dravidian history between 1985-1994, and did not do any research on African civilizations, again, until 1994.
I only returned to writing on Afrocentric themes in 1994, after Hunter Adams and Ivan van Sertima couldn't support many of the themes in The Baseline Essay Project - Portland Public Schools, and researchers discovered that Hunter was not a Physicist--but a janitor at Argonne National Lab. They could not support much of the work in the essays because they had learned it from me, during years on "friendship' in the late 1970's.
In fact, Hunter's research on the Dogon was based on my translation of the French sources. Their failure to be able to support the research in the Portland Essays gave the Euronuts the ammunition to claim Afrocentrism was groundless.
I love researching Dravidian history because most professional Dravidian linguists and anthropologists love their history and support researchers interested in their history. As a result of my research I have published tens of articles on Dravidian studies and a number of essays in the Dravidian Encyclopedia.
This is not the case among Afro-Americans. Here, you are only respected as a scholar by Afro-Americans and Africans, when the Academe or whites generally, ok your research.
Sad indeed we be.
Clyde, Narmertot is talking about learning from the East Asian history, China/Korea etc., the genius of Kim Il-Sung etc, but your reply is oblivious to that. You turned it into CLyde Winters history again.
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by Narmerthoth: ^ .... I admit, I am very jealous of how Asians (China/Korea) managed to avoid the hell hole Africa has become.
LOL, you are fascinated by shadows.
Today's China and Koreas are European clone colony's which have wiped out their authenic philosophers and placed in Karl Marx or George Washington. Keep looking at East Asia as they implode from the load of their cultural baggages and inferiority complexes. You see the coming war?
In any event please show me one 3000 year old temple from China or Korea or Manchuria...
Still waiting..
Posts: 7419 | From: North America | Registered: Mar 2009
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posted
^ The proliferation of martial arts in Asia, as well as their detailed research on every form of foodstuff (herbs, animal, tree and fruit), and the human anatomy, I feel is an important aspect of why Asians, although OCA dominate, are not as psycho as you E.A.'s. However, with the present assimilation of European values among Asian societies, many aspects of these OCA offsetting practices are being forgotten by today's Asian young which may in time, render Asians as psychopathic as their albino European cousins.
E.A. assimilation by non-European people of color is akin to leaping off a cliff.
-------------------- Selenium gives real life and true reality Posts: 4693 | From: Saturn | Registered: Apr 2012
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Religion is the art of searching for a God you will never see in your entire life. That is why it requires texts written for political control of populace.
African Spiritualities from Nigeria evolved to the Ancient Egyptian Religion. We never needed texts to relate with the Spiritual. Does a baby need texts to talk to the Mother? In African Spiritualities, nobody is forced to profess Faith. Even if there were slaves in Africa, they were never forced to profess Faith in Sango, Ogun or Obatala. But European and Arab slavers forced slaves to profess faith in Christian and Islamic deifications.
Please stop looking for African ancient religious texts. Rather, connect with the present.
Nobody puts the name of the Creator in texts for you to experience. They will put God, Allah, Jehovah, Yahweh, etc. because they are non-functional names to conceal the the name that can function for you to be free and link to your inner self.
Religious Texts should not be seen a hallmark of Civilization. Rather, they should be seen as a means by which people satisfy their lower nature.
Posts: 384 | Registered: May 2012
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quote:Originally posted by jantavanta: Please stop looking for African ancient religious texts. Rather, connect with the present.
Nobody puts the name of the Creator in texts for you to experience. They will put God, Allah, Jehovah, Yahweh, etc. because they are non-functional names to conceal the the name that can function for you to be free and link to your inner self.
Religious Texts should not be seen a hallmark of Civilization. Rather, they should be seen as a means by which people satisfy their lower nature.
Quite right, the one thing Africans show no need of is Religion/Spirituality - they add it as they go.
Mami Wata (Mammy Water) is venerated in West, Central, and Southern Africa, and in the African diaspora in the Americas. Mami Wata spirits are usually female, but are sometimes male. (Originally this deity was a White female), clearly showing Africans incorporation of Europeans into their pantheon.
However, as usual, Africans missed the point. Long gone were the day of religion for sustenance of the soul:
For thousands of years, the main purpose of religion has been to legitimize rule, and to galvanize populations into cohesive entities for building things and fighting wars of conquest.
What normal man would willingly go out, day in and day out, to slaughter other men?
But convince him that his god commands it, and he will do it, day in, and day out.
Same thing with huge building projects:
Every single ancient monument, all around the world, had a religious purpose.
(i.e. the Pyramids were tombs for the dead in the religious afterlife to insure proper conduct and comfort).
Pyramids took twenty years to build, and were extremely expensive. No way they would be tolerated if not for the religious mandate.
Posts: 22721 | Registered: Oct 2005
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quote:Originally posted by jantavanta: Please stop looking for African ancient religious texts. Rather, connect with the present.
Nobody puts the name of the Creator in texts for you to experience. They will put God, Allah, Jehovah, Yahweh, etc. because they are non-functional names to conceal the the name that can function for you to be free and link to your inner self.
Religious Texts should not be seen a hallmark of Civilization. Rather, they should be seen as a means by which people satisfy their lower nature.
Quite right, the one thing Africans show no need of is Religion/Spirituality - they add it as they go.
Mami Wata (Mammy Water) is venerated in West, Central, and Southern Africa, and in the African diaspora in the Americas. Mami Wata spirits are usually female, but are sometimes male. (Originally this deity was a White female), clearly showing Africans incorporation of Europeans into their pantheon.
However, as usual, Africans missed the point. Long gone were the day of religion for sustenance of the soul:
For thousands of years, the main purpose of religion has been to legitimize rule, and to galvanize populations into cohesive entities for building things and fighting wars of conquest.
What normal man would willingly go out, day in and day out, to slaughter other men?
But convince him that his god commands it, and he will do it, day in, and day out.
Same thing with huge building projects:
Every single ancient monument, all around the world, had a religious purpose.
(i.e. the Pyramids were tombs for the dead in the religious afterlife to insure proper conduct and comfort).
Pyramids took twenty years to build, and were extremely expensive. No way they would be tolerated if not for the religious mandate.
True. That's why the true believer never acknowledges belief in a religion. They seek unity with whomever they consider to be their Creator.
The true believer seeks unity with man and God. Religion seeks to characterize people into groups opposed to the "other".
This is why Jesus destroyed images and symbols of religion in the temple, and implored the believer to understand you can worship anywhere even upon a rock. Jesus encouraged people to find true peace through prayer and meditation.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by Clyde Winters: True. That's why the true believer never acknowledges belief in a religion. They seek unity with whomever they consider to be their Creator.
The true believer seeks unity with man and God. Religion seeks to characterize people into groups opposed to the "other".
This is why Jesus destroyed images and symbols of religion in the temple, and implored the believer to understand you can worship anywhere even upon a rock. Jesus encouraged people to find true peace through prayer and meditation. [/QB]
Muslims believe Jesus was a messenger of God
But they don't believe he was the son of God and they don't believe he was crucified or resurrected.
True or false?
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by Clyde Winters: True. That's why the true believer never acknowledges belief in a religion. They seek unity with whomever they consider to be their Creator.
The true believer seeks unity with man and God. Religion seeks to characterize people into groups opposed to the "other".
This is why Jesus destroyed images and symbols of religion in the temple, and implored the believer to understand you can worship anywhere even upon a rock. Jesus encouraged people to find true peace through prayer and meditation.
Muslims believe Jesus was a messenger of God
But they don't believe he was the son of God and they don't believe he was crucified or resurrected.
True or false? [/QB]
True.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by Clyde Winters: True. That's why the true believer never acknowledges belief in a religion. They seek unity with whomever they consider to be their Creator.
The true believer seeks unity with man and God. Religion seeks to characterize people into groups opposed to the "other".
This is why Jesus destroyed images and symbols of religion in the temple, and implored the believer to understand you can worship anywhere even upon a rock. Jesus encouraged people to find true peace through prayer and meditation.
Muslims believe Jesus was a messenger of God
But they don't believe he was the son of God and they don't believe he was crucified or resurrected.
True or false?
True. [/QB]
So to clarify, I assume that what you believe also, Jesus was a messenger of God but he wasn't the son of God and was not resurrected, correct?
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by Narmerthoth: Hehhehe Wouldn't that be exactly the same thought as Ashkeanzi Jews?
That would be exactly the same thought as both Muslims and Jews generally have.
With respect to their view of Jesus Christ, Christianity stands alone
Islam rejected the personified Sun-Godman Christian view , which was created by The Esoteric-Jewish Essene (followers of Isa) proto-Christians. Instead it opted for the Prophet Moses template of normative Judaism, which Prophet Mohammed patterned himself after. Moslem means Moses-like.
Posts: 384 | Registered: May 2012
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quote:Originally posted by jantavanta: Please stop looking for African ancient religious texts. Rather, connect with the present.
Nobody puts the name of the Creator in texts for you to experience. They will put God, Allah, Jehovah, Yahweh, etc. because they are non-functional names to conceal the the name that can function for you to be free and link to your inner self.
Religious Texts should not be seen a hallmark of Civilization. Rather, they should be seen as a means by which people satisfy their lower nature.
Quite right, the one thing Africans show no need of is Religion/Spirituality - they add it as they go.
Mami Wata (Mammy Water) is venerated in West, Central, and Southern Africa, and in the African diaspora in the Americas. Mami Wata spirits are usually female, but are sometimes male. (Originally this deity was a White female), clearly showing Africans incorporation of Europeans into their pantheon.
However, as usual, Africans missed the point. Long gone were the day of religion for sustenance of the soul:
For thousands of years, the main purpose of religion has been to legitimize rule, and to galvanize populations into cohesive entities for building things and fighting wars of conquest.
What normal man would willingly go out, day in and day out, to slaughter other men?
But convince him that his god commands it, and he will do it, day in, and day out.
Same thing with huge building projects:
Every single ancient monument, all around the world, had a religious purpose.
(i.e. the Pyramids were tombs for the dead in the religious afterlife to insure proper conduct and comfort).
Pyramids took twenty years to build, and were extremely expensive. No way they would be tolerated if not for the religious mandate.
Europeans were seen as people with Mami-Water/Mame de l'eau Spirit. I had a friend who wanted to date very fair-complexioned girls because, it was believed that they were from "the water", and could bring good riches to their husband!
As a teenager preparing to enter Secondary School, our exam-tutorials teacher told us that he did not go to Church,because the more one goes to Church,the more one would would sin.
Later on, I read some where that Religion could be the heart of the heartless and the feeling of the unfeeling (apart from being the sigh of the oppressed)
Posts: 384 | Registered: May 2012
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quote:Originally posted by Narmerthoth: ^ What does the Talmud say about Jesus, resurrection or punishment?
I don't know
Sorry. I forgot that would be like asking a Freemason to openly speak of, Look To The East and show the secret handshake.
Posts: 4693 | From: Saturn | Registered: Apr 2012
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quote:Originally posted by jantavanta: I had a friend who wanted to date very fair-complexioned girls because, it was believed that they were from "the water", and could bring good riches to their husband!
Yes - that would be in line with naming your son "Goodluck" Jonathon.
Africans sure are quirky quaint, you hardly know they're modern adults.
Posts: 22721 | Registered: Oct 2005
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quote:Originally posted by Narmerthoth: Hehhehe Wouldn't that be exactly the same thought as Ashkeanzi Jews?
That would be exactly the same thought as both Muslims and Jews generally have.
With respect to their view of Jesus Christ, Christianity stands alone
Islam rejected the personified Sun-Godman Christian view , which was created by The Esoteric-Jewish Essene (followers of Isa) proto-Christians. Instead it opted for the Prophet Moses template of normative Judaism, which Prophet Mohammed patterned himself after. Moslem means Moses-like.
Did blacks write Deuteronomy?
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by jantavanta: I had a friend who wanted to date very fair-complexioned girls because, it was believed that they were from "the water", and could bring good riches to their husband!
Yes - that would be in line with naming your son "Goodluck" Jonathon.
Africans sure are quirky quaint, you hardly know they're modern adults.
Chinese American cellist
Mike is like Yo Yo Ma saying "the Chinese are idiots"
Posts: 42918 | From: , | Registered: Jan 2010
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quote:Originally posted by Narmerthoth: Hehhehe Wouldn't that be exactly the same thought as Ashkeanzi Jews?
That would be exactly the same thought as both Muslims and Jews generally have.http://www.egyptsearch.com/forums/icons/icon14.gif
With respect to their view of Jesus Christ, Christianity stands alone
Islam rejected the personified Sun-Godman Christian view , which was created by The Esoteric-Jewish Essene (followers of Isa) proto-Christians. Instead it opted for the Prophet Moses template of normative Judaism, which Prophet Mohammed patterned himself after. Moslem means Moses-like.
Did blacks write Deuteronomy?
its possible
Posts: 861 | From: usa | Registered: Apr 2015
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quote:Originally posted by Narmerthoth: Hehhehe Wouldn't that be exactly the same thought as Ashkeanzi Jews?
That would be exactly the same thought as both Muslims and Jews generally have.
With respect to their view of Jesus Christ, Christianity stands alone
Islam rejected the personified Sun-Godman Christian view , which was created by The Esoteric-Jewish Essene (followers of Isa) proto-Christians. Instead it opted for the Prophet Moses template of normative Judaism, which Prophet Mohammed patterned himself after. Moslem means Moses-like.
Did blacks write Deuteronomy?
Just back from weekend. Not an easy question to straightforwardly answer, because the Old Testament texts were written by different authors in layers over a period of time, influenced by political events e.g. Invasions.
But I can say Black People contributed. Why, because the Black Hebrews in Egypt translated their texts into Greek called the Septuagint, following the Macedonian Greek invasion of Egypt around 332BC. Descendants of these Black Hebrews exist today as Falasha Jews in Ethiopia.
Deutoronomy is an old testament text which originated from the translation
Posts: 384 | Registered: May 2012
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quote:Originally posted by Fourty2Tribes: Why assume that Hebrews were all one race?
. You are confusing "RACE" with "ETHNICITY".
The ancient lands the Amorite Hebrews conquered were already peopled by many kingdoms and peoples; including the people who later became known as Phoenicians, as well as the Europeans and Mediterranean Islanders that Rameses III allowed to stay.
The Bible in the course of detailing Moses many Genocides, lists some of these tribes and peoples that Moses or God commanded to be murdered.
Also please remember that the Anatolian Amorites were comprised of many tribes also, amount them the Aram Tribe, whose language Jesus would have spoken.
On the other hand "RACE" as defined by European Albinos, is limited to: Black, Dravidian Albinos in Europe, or Mongol.
Strangely, Dravidian Albinos in Europe, choose to group Dravidian Albinos in India, and Albinos in China and Africa with their constituent populations. Rather than their own BRANDING of "WHITE" as they call themselves.
Of course if we followed those silly people; European Blacks would be a race, Asian Blacks would be a Race, Pacifican Blacks would be another race, Australian Blacks would be another race, American Blacks would be yet another race. As ALL of those people have been in-situ LONGER than have Dravidian Albinos been in Europe.
Posts: 22721 | Registered: Oct 2005
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posted
^For the "Would-be" Bible scholars, consider this passage in sussing-out the nature of the Hebrews, and at the same time - when certain Bible passages were written.
Ezekiel 16:3 - And say, Thus saith the Lord God unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.
Firstly - in spite of Albino media being replete with mentions of Hittites, there were actually NO SUCH PEOPLE!
THE VERY FIRST MENTION OF HITTITES IS IN THE KING JAMES BIBLE!
The term "Hittites" is taken from the King James Bible (first published in 1611), which is a translation of a translation etc. of the first Bible, The Greek Septuagint, plus the Greek new Testament. The Hebrew words in question translate as the "Children of Heth". But this is a Canaanite group in the Bible.
.
The salient point here is that if the first mention of "Hittites" is in the 1611 King James Bible, then that passage HAD to be "composed" AFTER 1611. So is the Christian Bible really ancient?
Btw - Hittites is probably a confusion with the Hatti people of CENTRAL Anatolia.
The Hebrews (Amorites) came from SOUTHERN Anatolia, so that passage seems to say that over time, all non-Anatolians were driven from Jerusalem.
Certain Bible passages bear-out that Hebrews practiced "Ethnic Cleansing". Posts: 22721 | Registered: Oct 2005
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posted
Try this for some confusing and blatantly Demagogic writing.
Deuteronomy 7 - King James Version (KJV)
7 When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
2 And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly.
5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
6 For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.
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20 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.
2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,
3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;
10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
13 And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.
15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
16 But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee:
Posts: 22721 | Registered: Oct 2005
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quote:Originally posted by Mike111: [b]The term "Hittites" is taken from the King James Bible (first published in 1611), which is a translation of a translation etc. of the first Bible, The Greek Septuagint, plus the Greek new Testament. The Hebrew words in question translate as the "Children of Heth". But this is a Canaanite group in the Bible....
.
The salient point here is that if the first mention of "Hittites" is in the 1611 King James Bible, then that passage HAD to be "composed" AFTER 1611. So is the Christian Bible really ancient?
^I am certainly no Bible scholar, but those passages seem to be the "Play-book" for the Albinos conquest of the Americas.
I see DIRECT correlation between those passages, and this written account of the annihilation of the Black California Indians.
quote:Originally posted by the lioness,: Wait a minute King James was black or white?
He,he,he,he: Such a degenerate Troll.
King James did NOT write the "King James Bible".
History of the King James Bible
Because of changing conditions, another official revision of the Protestant Bible in English was needed. The reign of Queen Elizabeth had succeeded in imposing a high degree of uniformity upon the church. The failure of the Bishops' Bible to supplant its Geneva rival made for a discordant note in the quest for unity.
A conference of churchmen in 1604, became noteworthy for its request that the English Bible be revised because existing translations “were corrupt and not answerable to the truth of the original.” King James I was quick to appreciate the broader value of the proposal and at once made the project his own.
By June 30 1604, King James had approved a list of 54 revisers, although extant records show that 47 scholars actually participated. They were organized into six companies, two each working separately at Westminster, Oxford, and Cambridge on sections of the Bible assigned to them. It was finally published in 1611.
Not since the Septuagint, had a translation of the Bible been undertaken under royal sponsorship as a cooperative venture on so grandiose a scale. An elaborate set of rules was contrived to curb individual proclivities and to ensure its scholarly and nonpartisan character. In contrast to earlier practice, the new version was to preserve vulgarly used forms of proper names in keeping with its aim to make the Scriptures popular and familiar.
The impact of Jewish sources upon the King James Version is one of its noteworthy features. The wealth of scholarly tools available to the translators made their final choice of rendering an exercise in originality and independent judgment. For this reason, the new version was more faithful to the original languages of the Bible and more scholarly than any of its predecessors. The impact of the Jewish upon the revisers was so pronounced that they seem to have made a conscious effort to imitate its rhythm and style in the Old Testament. The English of the New Testament actually turned out to be superior to its Greek original.
Two editions were actually printed in 1611, later distinguished as the “He” and “She” Bibles because of the variant reading “he” and “she” in the final clause of chapter 3, verse 15 of Ruth: “and he went into the city.” Both printings contained errors. Some errors in subsequent editions have become famous: The so-called Wicked Bible (1631) derives from the omission of “not” in chapter 20 verse 14 of Exodus, “Thou shalt commit adultery,” for which the printers were fined £300; the “Vinegar Bible” (1717) stems from a misprinting of “vineyard” in the heading of Luke, chapter 20.
The remarkable and total victory of the King James Version could not entirely obscure those inherent weaknesses that were independent of its typographical errors. The manner of its execution had resulted in a certain unequalness and lack of consistency. The translators' understanding of the Hebrew tense system was often limited, so that their version contains inaccurate and infelicitous renderings. In particular, the Greek text of the New Testament, which they used as their base, was a poor one. The great early Greek codices were not then known or available, and Greek papyri, which were to shed light on the common Greek dialect, had not yet been discovered.
A committee established by the Convocation of Canterbury in February 1870, reported favorably three months later on the idea of revising the King James Version: two companies were formed, one each for the Old and New Testaments. A novel development was the inclusion of scholars representative of the major Christian denominations, except the Roman Catholics (who declined the invitation to participate). Another innovation was the formation of parallel companies in the United States to whom the work of the English scholars was submitted and who in turn, sent back their reactions. The instructions to the committees made clear that only a revision and not a new translation was contemplated.
The New Testament was published in England on May 17, 1881, and three days later in the United States, after 11 years of labor. Over 30,000 changes were made, of which more than 5,000 represent differences in the Greek text from that used as the basis of the King James Version. Most of the others were made in the interests of consistency or modernization.
The publication of the Old Testament in 1885 stirred far less excitement, partly because it was less well known than the New Testament, and partly because fewer changes were involved. The poetical and prophetical books, especially Job, Ecclesiastes, and Isaiah, benefited greatly.
The revision of the Apocrypha, not originally contemplated, came to be included only because of copyright arrangements made with the university presses of Oxford and Cambridge and was first published in 1895.
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quote:Originally posted by the lioness,: [qb] Wait a minute King James was black or white?
He,he,he,he: Such a degenerate Troll.
King James did NOT write the "King James Bible".
I never said he did. I asked you if King James was black or not.
So stop trying to divert with the copy and paste. If you are too scared to answer the question I'll bring in Mindovermatter
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