Egyptian Mystery System, Curriculum, Order, Diodorus, Clement of Alexandria

The Curriculum of the Egyptian Mystery System.
1. The Education of the Egyptian Priests According to Their Orders.
From Diodorus, Herodotus and Clement of Alexandria, we learn that there were six Orders of Egyptian Priests and that each Order had to master a certain number of the books of Hermes/Thoth/Nri/Orunmila. Clement has described a procession of the Priests, calling them by their Order, and stating their qualifications, as follows:

Illustration of The Order of The Singer Odus

First comes the Singer Odus, bearing an instrument of music. He has to know by heart two of the books of Hermes/Thoth; one containing the hymns of the Gods, and the other, the allotment of the king's life.

Followed by the Horoscopus, carrying in his hand a Horologium or sun-dial, and a palm branch; the symbols of Astronomy. He has to know four of the books of Hermes/Thoth, which deal with Astronomy.

Then comes the Hierogrammat, with feathers on his head, and a book in his hand, and a rectangular case with writing materials, i.e., the writing ink and the reed. He has to know the hieroglyphics, cosmography, geography, astronomy, the topography of Egypt, the sacred utensils and measures, the temple furniture and the lands.

Followed by the Stolistes, carrying the cubit of justice, and the libation vessels. He has to know the books of Hermes/Thoth that deal with the slaughter of animals.

Next comes the Prophetes carrying the vessel of water, followed by those who carry the loaves. The Prophetes is the President of the temple and has to know the ten books which are called hieratic, and contain the laws and doctrines concerning the Gods (secret-theology) and the whole education of the Priests. The books of Hermes/Thoth are 42 in number and are absolutely necessary. 36 of them have to be known by the Orders which precede, and contain the whole philosophy of the Egyptians.

The remaining six books must be known by the Order of Pastophori. These are medical books and deal with physiology, male and female diseases, anatomy, drugs, and instruments. The books of Hermes were well known to the ancient world and were known to Clement of Alexandria, who lived at the beginning of the third century A.D.

Illustration of The Order of The Horoscopus

DIODORUS
Diodorus Siculus, Diodoros Sikeliotes) (fl. 1st century BC) or Diodorus of Sicily was a Greek historian. He is known for writing the monumental universal history Bibliotheca Historica, much of which survives, between 60 and 30 BC. It is arranged in three parts.

The first covers mythic history up to the destruction of Troy, arranged geographically, describing regions around the world from Egypt, India, and Arabia to Greece and Europe.

The second covers the Trojan War to the death of Alexander the Great. The third covers the period to about 60 BC. Bibliotheca, meaning 'library', acknowledges that he was drawing on the work of many other authors.

Diodorus' universal history, which he named Bibliotheca Historica was immense and consisted of 40 books, of which 1–5 and 11–20 survive: fragments of the lost books are preserved in Photius and the excerpts of Constantine Porphyrogenitus.

It was divided into three sections. The first six books treated the mythic history of the non-Hellenic and Hellenic tribes to the destruction of Troy and are geographical in theme, and describe the history and culture of Ancient Egypt (book I), of Mesopotamia, India, Scythia, and Arabia (II), of North Africa (III), and of Greece and Europe (IV-VI).

Illustration of The Order of The Hierogrammat

In the next section (books VII–XVII), he recounts the history of the world from the Trojan War down to the death of Alexander the Great.

The last section (books XVII to the end) concerns the historical events from the successors of Alexander down to either 60 BC or the beginning of Julius Caesar's Gallic Wars.

(The end has been lost, so it is unclear whether Diodorus reached the beginning of the Gallic War as he promised at the beginning of his work or, as evidence suggests, old and tired from his labours he stopped short at 60 BC.) He selected the name "Bibliotheca" in acknowledgment that he was assembling a composite work from many sources. Identified authors on whose works he drew include Hecataeus of Abdera, Ctesias of Cnidus, Ephorus, Theopompus, Hieronymus of Cardia, Duris of Samos, Diyllus, Philistus, Timaeus, Polybius, and Posidonius.

His account of gold mining in Nubia in eastern Egypt is one of the earliest extant texts on the topic and describes in vivid detail the use of slave labour in terrible working conditions.

Illustration of The Order of The Stolistes

He also gave an account of the Gauls: "The Gauls are terrifying in aspect and their voices are deep and altogether harsh; when they meet together they converse with few words and in riddles, hinting darkly at things for the most part and using one word when they mean another; and they like to talk in superlatives, to the end that they may extol themselves and depreciate all other men.

They are also boasters and threateners and are fond of pompous language, and yet they have sharp wits and are not without cleverness at learning." (Book 5)

In addition to the education contained in the 42 Books of Hermes, the Priests gained considerable knowledge from the selection and examination of sacrificial victims, and the strict bodily purity which their priestly office imposed.

In addition to the Hierogrammat and Horoscopus, who were skilled in theology and hieroglyphics, a Priest was also a Judge and an interpreter of the law. This led to a select tribunal, which made the Egyptian Priest the custodian of every kind of literature. We are also told that the Science of Statistics was cultivated to the greatest perfection among the Egyptian Priests.

(Diodorus I, 80; Clement of Alexandria; Stromata 6, 4, p. 756; John Kendrick's Ancient Egypt Bk. I, p. 378–379; Bk. II, 85–87; Aelian, Var. Hist. 14, 34; Clement of Alexandria: Stromata 6, 4, p 758: John Kendrick's Ancient Egypt Bk. II p. 31–33).

Illustration of The Order of The Prophetes

2. The Education of the Egyptian Priests in—A. The Seven Liberal Arts. B. Secret Systems of Languages and Mathematical Symbolism. C. Magic.

A. The education of the Egyptian Priests in the Seven Liberal Arts. As has already been pointed out, in connection with Plato and the Cardinal Virtues, the Egyptian Mysteries were the centre of organized culture and the recognized source of education in the ancient world.

Neophytes were graded according to their moral efficiency and intellectual competence and had to submit to many years of tests and ordeals, in order that their eligibility for advancement might be determined. Their education included the Seven Liberal Arts and the virtues. The virtues were not mere abstractions or ethical sentiments, but positive valours and the virility of the soul. Beyond these, the Priests entered upon a course of specialization.

B. The education of the Egyptian Priests consisted also in the specialization in secret systems of language and mathematical symbolism.

Illustration of The Order of The Pastophori

(i) It would appear that there were two forms of writing in use among the Egyptians:

(a) The demotic, believed to have been introduced by Pharaoh Psammitichus, for trade and commercial purposes; and

(b) The hieroglyphics of which there were two forms, i.e., the hieroglyphics proper, and the hieratic a linear form, both of which were used only by the Priests, in order to conceal the secret and mystical meaning of their doctrines. (Clement of Alexandria: Stromata Bk. V. c. 4 p. 657; Plutarch, De Iside et Osiride Bk. II, p. 374; John Kendrick; Ancient Egypt, Bk. II, p. 84; 119, 336, and 245).

(ii) We are also informed that the mystery system of Egypt employed modes of spoken language which could be understood, only by the initiated. These consisted not only of myths and parables; but also of a secret language called Senzar. (Ancient Mysteries: C. H. Vail, p. 23).

(iii) We also understand that the Egyptians attached numerical values both to letters of words and to geometrical figures, with the same intention as with their use of hieroglyphics, i.e., to conceal their teachings. It is further understood that the Egyptian numerical and geometrical symbolism were contained in the 42 Books of Hermes, whose system was the oldest and most elaborate repository of mathematical symbolism. Here again, we are reminded of the source of the number philosophy of Pythagoras. (Ancient Mysteries: C. H. Vail, p. 22–23; Clement of Alexandria: Stromata Book V, c. 7 and 9). End of part 1 of 2. Next blog 31/03/19.

Thurstan Shaw, Igbo, Menes, Egypt, Flood Myths, Sargon the Great

Charles Thurstan Shaw: Shaw's excavations at Igbo-Ukwu, Nigeria revealed a 9th-century indigenous culture that created sophisticated work in bronze metalworking, independent of any Arab or European influence and centuries before other sites that were better known at the time of discovery.

Plate      1AA

He was awarded the C.B.E. in 1972 for his contributions. In 1989, he was made a tribal chief in Nigeria.

In addition, Shaw worked on expanding communications about African archaeology; in 1964, he founded the West African Archaeological Newsletter, which he edited until 1970; from 1971-1975, he edited the West African Journal of Archaeology.

Shaw was encouraged by Louis Leakey to go to the Gold Coast (later Ghana) to work in archaeology. He arrived on 15 September 1937 and started as a tutor with the Cambridge Education Committee. He was appointed Curator of the Anthropology Museum at Achimota College, holding that post until 1945. During this time he conducted the first archaeological excavations in Ghana at Dawu near Accra. He served at the Cambridge Institute of Education from 1951–1964.

During the 1950s, Shaw helped found and organize the collections of the Ghana National Museum and established the archaeology department at the University of Ghana. These were part of the national institutions being developed as Ghana moved toward revived independence. They supported the study and preservation of the nation's rich heritage within its borders.

Plate       1BB

In 1959, Shaw was invited by the antiquities department of Nigeria to perform an excavation at Igbo-Ukwu, where numerous ancient bronzes had been found by a villager.

Shaw's excavation revealed bronze pieces that were evidence of a sophisticated Igbo civilization from the ninth century.

They marked the most developed metalworking culture of the time. The Igbo were working at this site centuries before the development of other bronze-working sites in what is now Nigeria.

Shaw returned to the town in 1964 and conducted two more excavations. These revealed extensive bronzes, as well as thousands of trade beads, evidence of a commercial network extending to Egypt. He also found evidence of ritual practices related to burials and sacred sites.

Plate 1aa (above - Igbo Ukwu): Various pictographs of Sumer can be seen on this bronze stand: a hand curving to the right of the observer is the letter A. The ‘hand’ is the syllabic sound KAD: meaning A-KAD! The forehead double concentric circle is the emblem of Sargon the Great, cf. plate 1bb, (directly above) Pre-Cuneiform Sumerian letters: concentric circle (Sharu) plus Man (Gin) = Sharru-Gin anglicized as 'Sargon'.

Plate       1CC

Plate 1cc (left): Igbo Ukwu – two copper rings joined into a Vesica Pisces. No one could explain this symbol until now.

The Sumerian symbol in plate 1dd (below), middle, shows it to be the pictograph for the word NER (part of the name of Sumerian king NARMER (who annexed Egypt in 3,100 BC and was known there as MENES). Menes later conquered his home state Magan which the Sumerian inscriptions on NOK artifacts reveal to be Nigeria (as illustrated in plate 11a).

MENES, as Waddell reveals, was the rebel Crown Prince of Sargon the Great, who in opposition to his father moved to Egypt, established himself as King and returned to overrun his father’s kingdom, thus creating Upper and Lower Egypt. Menes’ title AKA is the Igbo mystical word MGBA AKA (circle with a dot in the centre – the Mother-Goddess enveloping the Son/Egyptian NUN enveloping the SUN-God). It is Sargon’s concentric circle!

Plate       1DD

That the first dynasty of Pharaohs of Egypt was from Nigerian royal families, is evident from the fact that quite a number of them bore Nigerian tribal royal titles.

L.A.Waddell who translated early Sumerian/Egyptian and Indian inscriptions of Sumerian king lists insists that Sumerian king lists dovetails into Egyptian and Indian King-lists and that the first dynasty of Egyptian Pharaohs from the lineage of the Nubian (Black African), Menes (3100 BC), all used Sumerian titles. It is easily recognizable that the titles in question are titles of existing Nigerian royal houses!!

The titles showed that many of the first Pharaohs came from the royal houses of Eri, Attah Gani/Gana and Dunu Oka, from the Kwa and Fulani tribes. Sumerian kings, as well as Egyptian Pharaohs, generally bore titles like Eri, Qa/Kwa, Attah, Dunu, Duru, Gani, Gana, Uru, Urashi, Asa, Aka, Aha, Kwush (Akwu Nshi)! Egyptologists are silent about this, but Waddell insists that these kings mostly used titles rather than personal names and that the titles can be read in the memorial seals left behind by these Pharaohs.

Plate      1EE

Menes was called Aha or Aka, a title which in Igbo tradition implies that he was a dwarf (Aka Ushi) and a goddess worshiper (for it is the Igbo astronomical symbol of the dot enclosed in the circle).

The 2nd king after Menes used the title Attah. The 3rd Pharaoh of the Menes dynasty used the title Gani Eri; the 4th used the title - Bag Eri, and the 5th used the title Dan in Egyptian seals, translated as Dun Du in Indian king lists of the same kings from a common heritage of humanity.

Dun Du can be said to be an abbreviation of Dunu Idu. Gani Eri was called Shar Eri, meaning King Eri. This title was first borne by the father of Menes, whom Waddell identifies as Sargon the Great (Shar Gani) the first king of Akkad in Sumer.

Plates 1ee (right): Igbo conical hat Okpu-agu worn by local chiefs, initiates, and king-companions in the Eri cultural dressing (Eri is reputed as the Deluge survivor immigrant/Igbo version of Noah, who brought culture).

Plate 1ff (below): The design of the Igbo Eri hat is featured as the Sumerian pictograph for the word ERI! Next to it is the Sumerian letter BU, which stands for the “Serpent Land” where Akkad is located. BU is obviously the Sumerian spelling (or Waddell’s faulty transcription) for the word EBO (also spelt IGBO).

In addition, according to the Yoruba and Igbo, parallel traditional myths, Nri in Igbo, Orunmila in Yoruba, Thoth in Egypt and Hermes in Greece, left with them divination systems, in order for them to be able to communicate with the gods in the spiritual realm.

Plate        1FF

The foundation of analysis in Ifá is a systematized graphic translation of the results of the random presentation of the divination objects, among which the chain (o`pe`le`) and palm nuts (ikin) are the most prestigious. 

To divine with nuts, the priest holds sixteen ritually sanctified palm nuts in his or her palms, shakes them well, and takes out a bunch with the right hand. If two nuts remain in the left palm, the diviner makes one short vertical fingertip imprint on the fine sand spread out on the divination tray. If one nut remains, two imprints are made.

Illustration of Ifa Divination Binary Codes and Clifford Algebra

If more than two or none remain, no sign is imprinted. When a chain of eight, hollowed, half-divination nutshells, attached four each to two sides of a string is the preferred instrument, the divination process is a little different. The diviner holds up the string and then drops it on the small divination space in front of him or her. The presentation of each throw is transcribed on the tray. 

A nut that falls with its “concave inner surface upward” indicates two imprints; one that falls with the convex side up indicates one imprint. Producing readable inscriptions is obviously faster with the chain method. In either method the priest reads the imprints, top-down, right side first, to identify which of the sixteen basic units of Ifá graphemes (odù ifá) is presented.

The Head at the top of Ifa Divination Tray
depicts Orunmila's (Nri/Thoth/Hermes) Head.

Identifying the units clues the diviner as to which stories to tell to illustrate the problems revealed by the divination God and to decipher what ritual sacrifices or behavioural changes to prescribe. 

The casting, imprinting, and narrating process typically starts after the client has whispered his or her purpose into some tokens, which could be money, mixed up with the divination objects. The sign revealed and the illustrative stories told must bear some allegorical semblance to the problems the client wants to solve.

Virtually all Ifá scholars agree on the names, visible appearance, and order of the characters that make up the basic notation system (the graphemes): Ogbè is in the first position, Òye`kú in the second, and Òfún in the sixteenth. In practical counselling, the basic units must double to produce a diagnosis and/or prognosis.

A pattern that signals Ò?ye?`kú on the right and Ogbè on the left is named Òye`kúlógbè—it is Ogbèye`kú if the other way round—and one that shows Òfún on both sides is Òfún Méjì (Doubled Òfún). The inscriptions issue from a grid that is systematically structured so that naming errors can be fixed with little effort.

The foundational role of the inscription system in Ifá divination distinguishes it as a “literate” learned means of inquiry—Ifá is commonly called aláko`wé, the scribe or literate one— and not a seance or other kind of intuitive, magical, or “gifted” fortune-telling.

Plate     1GG

The practitioners’ lengthy and rigorous training further enhances Ifá’s image of honest dedication and discipline.

References to the profession in everyday speech extol honesty and straightforwardness. The saying “a kìí sawo ká puro?´” (“the person sworn to the divination profession cannot and should not tell lies”) attests axiomatically to the diviner’s truthfulness.

Plate 1gg, hh, ii: Two symbols of two Sumer’s cities – plate 1gg, (right) The Grail Cup called UDU or DU in Sumerian. Plate 1hh(below: The actual Sumerian Grail Cup excavated in Igbo!

In Igbo Eri tradition, an earthenware pot/cup called UDU/UDUDU is the emblem of the spiritual authority of the king and must be possessed by every reigning Eri/Nri king. Thus Sargon/Nimrud was an Eze Eri/ Eze Nri! Nimrud was also called Bakkus – ‘god of Wine’.

Perhaps this was the Grail Cup he drank from before his death and canonization! Plate 1ii (beneath): These decorated canine teeth recovered from Igbo Ukwu, can be seen to be a physical representation of the lower Sumerian pictograph in plate 1gg.

It is the Sumerian emblem and pictograph for the sound and the city of URUK (a city ruled by Gilgamesh, but founded by Nimrud), as well as of Uruk’s mother state, UR (as recorded by Waddell). Sargon is noted in history as having conquered.

Plate     1HH

Though the account of Noah in the Hebrew Bible has long been the most studied flood story by scholars, in the 19th century Assyriologist George Smith translated the first Babylonian account of a great flood.

Further discoveries produced several versions of the Mesopotamian flood myth, with the account closest to that in Genesis found in a 700 BC Babylonian copy of the Epic of Gilgamesh.

The known versions of the Mesopotamian flood myths have as their protagonists Atrahasis (in the 18th century BC Atrahasis Epic), Ziusudra (in the 17th century BC Sumerian Flood Story), and Utnapishtim (in the 7th century BC Epic of Gilgamesh).

The Sumerian King List relies on the flood motif to divide its history into preflood (antediluvian) and postflood periods. The pre-flood kings had enormous lifespans, whereas post-flood lifespans were much reduced.

The Sumerian flood myth found in the Deluge tablet was the epic of Ziusudra, who heard the gods' plan to destroy humanity, in response to which he constructed a vessel that delivered him from great waters. In the more detailed Mesopotamian accounts of the flood, the Gilgamesh flood myth and the epic of Atrahasis, the highest god Enlil decides to destroy the world with a flood because humans have become too noisy.

Plate      1II

The god Ea, who created humans out of clay and divine blood, secretly warns the hero Utnapishtim of the impending flood and gives him detailed instructions for building a boat so that life may survive.

George Smith, who discovered and translated the Epic of Gilgamesh:
In the c. 6th century BC Book of Genesis, the god Yahweh, who created man out of clay, decides to flood the earth because of the sinful state of mankind.

It is also Yahweh who then gives the protagonist Noah instructions to build an ark in order to preserve human and animal life. When the ark is completed, Noah, his family, and representatives of all the animals of the earth are called upon to enter the ark. When the destructive flood begins, all life outside of the ark perishes.

After the waters recede, all those aboard the ark disembark and have Yahweh's promise that he will never judge the earth with a flood again. He causes a rainbow to form as a sign of this promise. In Hindu mythology, texts such as the Satapatha Brahmana (dated to around the 6th century BC) and the Puranas contain the story of a great flood, "Pralaya", wherein the Matsya Avatar of the Vishnu warns the first man, Manu, of the impending flood, and also advises him to build a giant boat.

In Plato's Timaeus, written c. 360 BC, Timaeus describes a flood myth similar to the earlier versions. In it, the Bronze race of humans angers the high god Zeus with their constant warring. Zeus decides to punish humanity with a flood.

Plate        1JJ

The Titan Prometheus, who had created humans from clay, tells the secret plan to Deucalion, advising him to build an ark in order to be saved.

After nine nights and days, the water starts receding and the ark lands on a mountain.

However, the only continent on the planet that has two Mega-Lakes, Chad and Congo is located in Africa.

Therefore, the probability of the flood stories originating from Africa is 90% more credible than others. In addition, without even taking into account all artefacts and other evidence presented to support this assertion, the two mega-lakes, and their proximity to the Ethiopian Sea (Atlantic) makes Africa very susceptible to catastrophic flooding or floodings. This makes the claims of the Bible flood story's  Uniqueness, bordering on balderdash and piffle.

Plate 1jj (above): The highly dilapidated scull of the monarch buried in the city under the present town of Igbo Ukwu, probably still partially preserved because of the huge copper presence in the tomb. Plate 1kk (below): one half of the Copper Crown worn by the monarch into the grave. It bears Sargon’s emblem of the quadrangle.

Plate      1KK

However, the double horns on it spell MEN/MAN, as in plate 1gg above. The quadrangles spell SHAR. Together they spell MEN SHAR (according to Waddell).

Sumerian can be read from right to left and vice versa. SHAR MEN Means EMPEROR MENES! (Egyptian records claim that Menes died in an expedition to Upper Egypt.) Plate 1ll (below): Igbo Ukwu Sun seal worn by a monarch.

Pharaoh Dan/ Du Dunu was said to have called his grandfather, Gani Eri/King Eri, by the title “Shukunni, the Great Ukush, the Gut/God”. This obviously translates into Igbo as, “Chukwuani/Chukwuini/Chukwunna – God of the Earth/God in the Tomb/God the Father, Great Aka Ushi”! Aka Ushi implies this Immortal God is dwelling in the circular Womb of the Mother.

It is also a collective term for all Ape-men. Aka Ushi is nurtured in the pyramidal womb of the Earth Goddess, which the Igbo call Akwu, ‘Nest’ (Egyptian Akh/Akhet is a term for the pyramid) - the Igbo concept of the Earth-Mother as the Womb that incubates the embryo and harbours the dead. Ancient Igbos were buried in huge step pyramids the size of single-storied buildings.

Plate       1LL

The Nsude pyramids (plates 5aa, bb) are added evidence that Igbo land is the land of Egyptian mythology, the origin of its culture and civilization and the home of its gods.

Osiris wears traditional Igbo double plumes with his Igbo conical hat and carries the Igbo flail (fly whisk) and metal staff – all part and parcel of the traditional Igbo regalia of kings and Nze na ozo initiates.


Plate 1mm (below): Igbo Ukwu rider on a saddled horse. The horse-rider wears the Igbo/Sumerian Eri conical hat.

The saddled horse was a Sumerian invention and gift to the world. The horse’s eye is the concentric circle symbol of Sargon. The Palm frond symbol on the rider’s face and horse’s body is the Sumerian symbol of their goddess or writing, Nisaba who, as Sumer’s texts claim, tutored the inhabitants of Akkad.

The Palm Tree is the Sumerian Tree of Life (Axis Mundi). The rider holds a traditional Igbo drinking horn. Nimrud was the Wine-god Bakkus and was characteristically called ‘Lord of the Tree of Life’. This then was an emblem of Nimrud! Plate 1nn (beneath): Fish is a Sumerian pictograph for KHA.

Plate    1MM

Ape-man is the Igbo forest god AD/ADU – Sumerian Adites/Hindu Adythas! Both form the generic word KHA-D or KHA-ADU – the generic origin of the Sumerian words AKKAD and AKKADIAN.

Plate 1o (further beneath): The breastplate was worn by the monarch to the grave with some of his many beads. Hindu kings dressed this way in the national epics.

Armed with these findings, the Catherine Acholonu Research Center, Abuja, Nigeria, hereby call on the British Museum authorities to release for autopsy and proper dating, the remains of the monarch whose partially decayed bones were excavated in Igbo Ukwu in 1950 by Thurstan Shaw.

The monarch’s bones were partially preserved through contact with rows of copper wires adorning his arms and legs. He wore a copper crown engraved with the official emblem of Sargon the Great, a forehead Sun-disc, a breastplate of copper and regalia strung with one hundred and eleven thousand coloured carnelian beads! Other emblems of Sargon the Great and his royal line taken from Igbo Ukwu were: a Roped Bronze Vase.

The roped design consists of quadrangles – the official emblem of Sargon the Great; an altar stands with the image of a man and a woman standing back to back.

Plate      1NN

The man bears two other Sargon emblems on his forehead and on his belly button, one of which is a double concentric circle. The cache of goods excavated in Igbo Ukwu would fill two museums.

A few of the artifacts are located in Nigerian museums, but the bulk of them are hidden away in the British Museum and Nigerians are not allowed to access them.

The civilization in question, like all other Sumerian civilizations in Nigeria, is outside the living memory of the natives of Igbo land and only exists in long-forgotten folklore.

The excavated city of Akkad was found four to five meters deep beneath the foundations of buildings of the present town of Igbo Ukwu. Natives still dig up grooved pottery and bronze wares while digging cisterns in every part of the town, as well as in the neighbouring town of Oraeri up to this very day.

This indicates a thriving civilization in its time. The Igbo Ukwu bronze casting method differs from other Nigerian Bronzes in the use of Tin, a technique employed by the Sumerian Chaldeans; and in the use of the lost wax method.

Igbo Ukwu bronze is also in a class of its own in the delicacy and exquisitely ornate nature of its designs. We have identified the locations of other lost cities of Pre-Historic and Pre-Deluge Sumer in various parts of Nigeria, as well as various landmarks that feature in Sumerian literature and mythology.

Plate        1OO

Sumerians sought to duplicate landmarks from their original homeland in their new places of abode. Accordingly, the Niger-Benue confluence rivers of their Olden Texts gave way to the Tigris and Euphrates confluence rivers in their new cities in Babylon and Mesopotamia.

We Invite the International Media
These discoveries call for the redefinition of the parameters of Knowledge, a remapping of the course of human civilization and, I daresay, a re-writing of our history books.

Accordingly, the Researchers of the Catherine Acholonu Research Center are inviting the international media to a series of world Press Conferences in Abuja, New York, London, Dubai, New Delhi and Beijing to enable us to demonstrate our findings to the world. Dates will be communicated in due course.

End of part 10 of 10. The next blog  24/03/19. The Curriculum of the Egyptian Mystery System, including, The Education of the Egyptian Priests According to Their Orders. incorporating Odus, Horoscopus, Hierogrammat, The Stolistes, Prophetes, and Pastophori.

Lake Mega-Chad, Sahara, Africa, Herodotus, Igbo, Ikom Monoliths

Lake Mega-Chad and the Rise of Egypt and the Maa Civilization
You can not support a Northeast African origin for contemporary Negro-Egyptian speakers. A complete literature review of the history of the climatic conditions in the Sahara and Northeast Africa over the past 20ky indicates that the Negro-Egyptian speakers originated in the Sahara.

Lake Mega-Chad

You have not fully understood N. Drake’s work on the geography of Africa. As a result, you have failed to recognize that there were varying periods of “arid Sahara” and “Green Sahara”.

As outlined elsewhere there were two different African populations before the origination of Negro-Egyptian speakers: the Khoisan and the Pgymies. The Khoisan expanded out of Africa 40+kya, while the Pgymies probably began to exit Africa 22kya.

The Negro-Egyptian speakers probably originated in the Chad Basin near the MegaChad Lake. During the Holocene a giant lake, known as Lake Mega-Chad (LMC), extended over more than 350,000 km2 in southern Sahara.

8,000 Years old Dufuna Boat

NOTE: In fact, many Greek philosophers including the father of European history, whom we will literarily refer to as Herodotus, attested to the fact that ancient Africa Possesses an Inland Sea.

These assertions by Herodotus and others were quickly dismissed until modern scientific methods via satellite proved otherwise. It is generally accepted that a lake Megan-Chad once existed in ancient Ethiopia, and not Africa as we call her today.  Ancient Africa was divided into four parts; Ethiopia Proper, Ethiopia Inner, Ethiopia, Egyptos, and the Atlantic Ocean used to be called the Sea of Ethiopia. In the eyewitness account attributed to Herodotus, he simply mistook Lake Mega-Chad for an Inland Sea. An elementary but honest mistake on his part and others.

The Dufuna Boat, the second oldest boat in the world, 6000 BCE, was uncovered in 1994, in the Town of Dufuna North-Eastern Nigeria bordering modern-day Chad. During the time of Lake Mega-Chad, modern-day Chad would have been completely buried under Lake Mega-Chad. Since the

A Map Depicting Ancient Nigerian Civilisations in Which Nok was  referred to as MA-GAN

The Dufuna canoe was discovered by a local Fulani herdsman in 1987, and the canoe was excavated by a combined team of Nigerian and German archaeologists in 1994 at Dufuna. It has changed the course of history for those who knew about it. Dufuna is a village along the Komodugu Gana river in Fune local government area of Yobe State, Nigeria.

The boat was dug out from a depth of five meters beneath the earth's surface and measured 8.4 meters in length, 0.5 meters wide and about 5 cm thick varying at certain parts of the surface. The age of the boat has been put at about 8000 - 8500 years old (6000 - 6500 B.C.E.), thus, becoming the oldest boat in Africa and second oldest on earth. It predates the Egyptian Solar Boat by over 2000 years.

13,000 years old Iwo-eleru Skulls, incorporating pre-historic and ancients skulls

The canoe belongs to the Late Stone Age period (Neolithic Age), when humans ceased to roam the face of the earth hunting to become herdsmen and cultivators and in the process becoming modifiers of their environment, with complex social structures, in response to new problems and ways of dealing with situations. But more importantly, "the canoe has shown that people in the Niger area had a history of advanced technology and that they had mastered the three major items of Neolithic culture which included the fashioning, standardization, and utilization of tools according to set traditions.

"It gives concrete evidence of transportation by seas as well as providing evidence of some form of long-distance commercial activities indicative of existing political and economic structures."

Nok or MA-GAN Statues

Lake Chad is the remnant of a former inland sea, palaeolake Mega-Chad. At its largest, sometime before 5,000 BC, Lake Mega-Chad was the largest of four Saharan palaeolakes and is estimated to have covered an area of 400,000 km2 (150,000 sq mi), larger than the Caspian Sea is today. It was near these sites that the Aqualithic and Ounanian cultures existed.

The Chad Basin covers an area of approximately 2,434,000 square kilometres, equivalent to 8% of the total area of the African continent. The Chad Basin is surrounded by high mountain ranges which rise up to the highland of the North Equatorial Plateau.

The Negro-Egyptian speakers lived in the plains and mountains around the Lake. During the LGM there were many settlements in the Chad Basin and Highland regions of the Sahara. On the plains, they founded the Maa civilization. The Maa civilization may have originated in the Bodélé Depression. The Bodélé is the deepest part of the basin. It was around 155 meters above sea level. Between 4,410 and 5,280 BP, the Lake Mega-Chad started to contract.

The oldest archaeological sites found after the desiccation of Lake Megachad date to about 4,000 BP. This corresponds to the migration of Maa people into Upper Egypt, as illustrated by the rise of Amma/Ammon/Ammun worshipers in Egypt.

Plate     6AA

While Saharan Africa was well-watered during the rise of the Aqualithic and Ounanian cultures was well watered Northeast Africa was not. Ethiopian Plateau was arid between 17,000-10,000 years ago. This is why we see the rise of the Aqualithic and Ounanian cultures---the homelands of the Negro-Egyptian speakers in the Sahara--- not Northeast Africa.

The Toumai man of Chad and the Ugwuele man of Nigeria - both border nations - make a final case for a West, rather an East African origin of Mankind. A Nigerian location of Eden implies a Nigerian location of Sumer and vice versa.

Plate       6BB

As if these are not shocking enough, we find that a sizable number of ancient inscribed Stone monoliths discovered in 1970 in the virgin forests, villages and under the ground in the Niger Delta region of Nigeria (in Cross River and Akwa Ibom States) bear the faces of apes (plate 6aa above)!

Plate 6aa (above): Ikom monoliths, Cross River State, Nigeria. Were these ape-men in the self-portraits, the authors of the monoliths that bear their images? Plate 6bb (right):

Igbo Ukwu – Serpent bearing an EGG or a SEED in its mouth aligns with the claim by the Kings of Sumer that their Land is “Edin Land”, for it can only be an allusion to the Serpent of the Garden of Eden who gave Eve the SEED she ate to bring about the birth of humans (Homo Sapiens).

This seal in Igbo Ukwu simply implies that the Agade civilization was an offshoot of Adamites of Eden, with the cooperation of the Adite Ape-men of plate 6aa.

The Egyptian Book of the Dead claims that Ape-men called Khemennu were the Primeval Ancestors of Humanity as well as the Scribes of the Duat in Heliopolis and that their symbolic number was eight.  The eight-pointed star is the symbol of their Khemennu city or Khammasi city (in Sumerian). Nigerian monoliths actually bear the eight-pointed star of the Khammasi/Khemennu gods of Sumer and Egypt.

The Khemennu scribes of Ikom – who needless to say - are the same Khemmenu Primeval Ancestors of Sumer and Egypt actually share this symbol with Nze na Ozo god-men and Initiates of Igbo land (see plate 8, beneath)! Plate 7 (below): The Khemennu eight-pointed star symbol on the Ikom monoliths confirms them as Khemennu scribes of the Duat.  Plate 8 (beneath):

Plate        7

The eight-pointed Star symbol of the Sumerian Khamazi (Egyptian Khamesh)city of Priests, City of the god Thoth and his ape-men scribes!

What this suggests is that the Ape men authors of the monoliths were intelligent beings. Perhaps humanity may need to search into the actual family of apes for its real ancestors!

This opinion, though seemingly outlandish, is borne out of the fact that several cases of recorded oral traditions of internal migrations of various Nigerian peoples into the Lower Niger Delta claim that migrants encountered intelligent ape-men aboriginal residents with tails, who traded with, or resisted the advance of the migrants.

As unscientific as this may sound, the tails indicate that Homo Erectus was more ape than man! Yet he was intelligent enough to write on a rock, as recorded in the Nigerian monoliths and in the famous Hindu Ramayan epic, where the ape Hanuman is depicted as an intelligent ape-man who could write verses on stone – a Sumerian/Nigerian story never-the-less!

Hanuman was probably the Egyptian god Thoth, the leader of the Primeval Ancestors of The Book of the Dead - the Khemennu ape-men of Sumer in Eden.

Plate          8

We Call on the British Museum Authorities.

For over three years, we have been studying the pottery and bronze inscriptions on the hundreds of artefacts and potsherds excavated by Thurstan Shaw at Igbo Ukwu.

Has demonstrated that they are mostly letters found in orthographies of almost every ancient Middle Eastern civilization.

The direction of borrowing is more than obvious. The result of this study is carefully catalogued in our latest publication in the series.

The Lost Testament of the Ancestors of Adam – Unearthing Heliopolis – The Celestial City of the Gods of Egypt and India (2010).

Plates 5aa, below Ancient Igbo Step-pyramids (Sumerians called them Ziggurats) in Nsude, Udi, Enugu State, Igbo, Nigeria.

They were photographed by British anthropologist G. I. Jones before they were razed into a sand heap by British colonists and missionaries (!930s). Published Online in G.I. Jones Photo-Archives and in Catherine Acholonu, The Lost Testament of the Ancestors of Adam (2010).

Plate      5AA

The Igbo tradition of building step-pyramids of graves of kings and heroes of renown died with the coming of Christianity. rats) in Nsude, Udi, Enugu State, Igbo, Nigeria. 

They were photographed by British anthropologist G. I. Jones before they were razed into a sand heap by British colonists and missionaries (!930s). Published Online in G.I. Jones Photo-Archives and in Catherine Acholonu, The Lost Testament of the Ancestors of Adam (2010).

The Igbo tradition of building step-pyramids of graves of kings and heroes of renown died with the coming of Christianity and Colonists. And they left tears, sorrow and blood, their regular trademark, including demolishing the only evidence of step pyramids South of the Sahara desert.

The cache of goods excavated in Igbo Ukwu would fill two museums. A few of the artefacts are located in Nigerian museums, but the bulk of them are hidden away in the British Museum and Nigerians are not allowed to access them.

NOTE: All bronze and copper artefacts listed here are courtesy of Thurstan Shaw as published in various texts by himself and by the National Commission for Museums and Monuments, as well as in Catherine Acholonu et. al. They Lived Before Adam, Abuja, 2009; The Lost Testament of the Ancestors of Adam, Abuja (2010). Catherine Acholonu.

End of part 9 of 10. Next blog 18/03/19. Were the remains of the body buried under one of the Nsude pyramids, which have been sitting in the British Museum for over 85 years gathering dust, that of Sargon the Great?

Sumerians, Adam, Igbo, Dravidian, African, Niger-Congo, Mande

Eden of the Sumerians
All Sumerian kings and emperors bore the proud title “King …Emperor of Eden (Edin) Land”. Their oldest creation stories are the same creation stories in Biblical Genesis, except that Sumerians preserved all the practical, astronomical and scientific details that are lacking in Genesis, as well as the names and identities of the Gods of Eden: the coming of the Biblical Nephilim, the genetic manipulation (creation) of Homo Erectus to bring about Homo Sapiens (Adam).

Plate       10

In the past two decades, Science has proved the Sumerians right in every detail through Genetics, Linguistics, Paleontology, and Archaeology.

The Human Genome Project has proved that Adam was an offshoot of a Pre-Adam human ancestor dwelling in the Nigeria-Cameroon area of West Africa (see Plate 10 above). Before 300,000 B.C. Plate, 10 - Recent Mapping of the Human Genome Project result released online by National Geographic shows Nigeria and Chad as the origin of Human Kind (See Google Maps).

This corroborates our thesis illustrated in They Lived Before Adam (2009) where we demonstrated with paleontological and archaeological evidence that 7 million years old Toumai man of Chad – ancestor of Homo Erectus - known scientifically as Sahelanthropus tchadensis – a relative of the Ape-man - who was discovered in 2002 by French Professor Michel Brunet, was the direct ancestor Ugwuele man who lived in Igbo land before 500,000 B.C. all the way to the Late Stone Age (see plate 9bb, beneath).

Plate         9AA

Plate 9aa (above)  Seal of Pharaoh Khamasesshi with Sumerian/Igbo/Egyptian semiology script.  Plate 9 bb (below): Early Stone Age (before 500,000 BC – the rough stones), Middle Stone Age and Late Stone Age (300,000 – 100,000 BC – the very smooth and less smooth) stone implements recovered from the Ugwuele caves of Early Men in Abia State, Igbo land, Nigeria 1970, lodged at the University of Nigeria Archaeology Museum (photo by Catherine Acholonu).

Argument Against The Assertions That The Igbo Tribes Evolved Into Homo-Sapiens Independent of Other Races In Africa Or Elsewhere: The Khoikhoi ("people people" or "real people") or Khoi are a division of the Khoisan ethnic group of south-western Africa, closely related to the Bushmen (San). They have lived in this area for about 30,000 years. Khoikhoi is sometimes spelled KhoeKhoe.
The ancestors of the Dravidians spoke a Niger-Congo language.

Plate        9BB

B.B. Lal ("The Only Asian expedition in threatened Nubia: Work by an Indian Mission at Afyeh and Tumas", The Illustrated London Times, 20 April 1963) and Indian Egyptologist has shown conclusively that the Dravidians originated in the Saharan area 5000 years ago.

He claims they came from Kush, in the Fertile African Crescent and were related to the C-Group people who founded the Kerma dynasty in the 3rd millennium B.C. (Lal 1963)

The Dravidians used common black-and-red pottery, which spread from Nubia, through modern Ethiopia, Arabia, Iran into India as a result of the Proto-Saharan dispersal.

B.B. Lal (1963) a leading Indian archaeologist in India has observed that the black and red ware (BRW) dating to the Kerma dynasty of Nubia, is related to the Dravidian megalithic pottery. Singh (1982) believes that this pottery radiated from Nubia to India. This pottery along with wavy-line pottery is associated with the Saharo-Sudanese pottery tradition of ancient Africa.

Aravaanan (1980) has written extensively on African and Dravidian relations. He has illustrated that the Africans and Dravidian share many physical similarities including the dolichocephalic indexes (Aravaanan 1980,pp.62-263; Race and History.com,2006), platyrrhine nasal index (Aravaanan 1980,pp.25-27), stature (31-32) and blood type (Aravaanan 1980,34-35; RaceandHistory.com,2006). Aravaanan (1980,p.40) also presented much evidence for analogous African and Dravidian cultural features including the chipping of incisor teeth and the use of the lost wax process to make bronze works of arts (Aravaanan 1980,p.41).

Dravidian Girl

There are also similarities between the Dravidian and African religions. For example, both groups held a common interest in the cult of the Serpent and believed in a Supreme God, who lived in a place of peace and tranquility ( Thundy, p.87; J.T. Cornelius, "Are Dravidians Dynastic Egyptians", Trans. of the Archaeological Society of South India 1951-1957, pp.90-117; and U.P. Upadhyaya, "Dravidian and Negro-African", International Journal of Dravidian Linguistics 5, no.1).

There are also affinities between the names of many gods including Amun/Amma and Murugan. Murugan the Dravidian god of the mountains parallels a common god in East Africa worshipped by 25 ethnic groups called Murungu, the God who resides in the mountains. There is physical evidence which suggests an African origin for the Dravidians.

The Dravidians live in South India. The Dravidian ethnic group includes the Tamil, Kurukh, Malayalam, Kananda (Kanarese), Tulu, Telugu and etc. Some researchers due to the genetic relationship between the Dravidians and Niger-Congo speaking groups they call the Indians the Sudroid (Indo-African) Race (RaceandHistory,2006).

Dravidian languages are predominately spoken in southern India and Sri Lanka. There are around 125 million Dravidian speakers. These languages are genetically related to African languages. The Dravidians are remnants of the ancient Black population who occupied most of ancient Asia and Europe.

A Dravidian young girl

The major grain exploited by Saharan populations was rice, the yam, and Pennisetum. McIntosh and McIntosh (1988) have shown that the principal domesticate in the southern Sahara was bulrush millet.

There has been considerable debate concerning the transport of African millets to India. Weber (1998) believes that African millets may have come to India by way of Arabia. Wigboldus (1996) on the other hand argues that African millets may have arrived from Africa via the Indian Ocean in Harappan times.

Both of these theories involve the transport of African millets from a country bordering on the Indian Ocean. Yet, Weber (1998) and Wigboldus (1996) were surprised to discover that African millets and bicolor sorghum, did not reach many East African countries until millennia after they had been exploited as a major subsistence crop at Harappan and Gujarat sites.

This failure to correlate the archaeological evidence of African millets in countries bordering on the Indian Ocean and the antiquity of African millets in India suggest that African millets such as Pennisetum and Sorghum must have come to India from another part of Africa.

Modern-day San Bushman

To test this hypothesis we will compare Dravidian and African terms for millet. Winters (1985) has suggested that the Proto-Dravidians formerly lived in the Sahara.

This is an interesting theory because it is in the Sahara that the earliest archaeological Pennisetum has been found.

Millet impressions have been found on Mande ceramics from both Karkarchinkat in the Tilemsi Valley of Mali, and Dar Tichitt in Mauritania between 4000 and 3000 BP. (McIntosh & McIntosh 1983a,1988; Winters 1986b; Andah 1981) Given the archaeological evidence for millets in the Sahara, leads to the corollary theory that if the Dravidians originated in Africa, they would share analogous terms for millet with African groups that formerly lived in the Sahara.

The linguistic and anthropological data make it clear that the Dravidian speaking people were part of the C-Group people who formed the backbone of the Niger-Congo speakers. It indicates that the Dravidians took their red-and-black pottery with them from Africa to India, and the cultivation of millet.

The evidence makes it clear that the genetic evidence indicating a Holocene migration to India for the Dravidian speaking people is wrong. The Dravidian people given the evidence for the first cultivation of millet and red-and-black pottery is firmly dated and put these cultural elements in the Neolithic. The evidence makes it clear that genetic evidence cannot be used to effectively document historic population movements. There is mtDNA data uniting Africans and Dravidians.

Mande Terracotta Sculpture

Linguistic Evidence: 1.1 Many scholars have recognized the linguistic unity of Black African (BA) and Dravidian (Dr.) languages.

These affinities are found not only in the modern African languages but also that of ancient Egypt. These scholars have made it clear that lexical, morphological and phonetic unity exists between African languages in West and North Africa as well as the Bantu group.

1.2 K.P. Arvaanan (1976) has noted that there are ten common elements shared by BA languages and the Dr. group. They are (1) simple set of five basic vowels with short-long consonants;(2) vowel harmony; (3) absence of initial clusters of consonants; (4) abundance of geminated consonants; (5) distinction of inclusive and exclusive pronouns in first person plural; (6) absence of degrees of comparison for adjectives and adverbs as distinct morphological categories; (7) consonant alternation on nominal increments noticed by different classes; (8)distinction of completed action among verbal paradigms as against specific tense distinction;(9) two separate sets of paradigms for declarative and negative forms of verbs; and (l0) use of reduplication for emphasis.

1.3 There has been a long development in the recognition of the linguistic unity of African and Dravidian languages. The first scholar to document this fact was the French linguist L. Homburger (1950,1951,1957,1964). Prof.

Indus Valley Symbols

Homburger who is best known for her research into African languages was convinced that the Dravidian languages explained the morphology of the Senegalese group particularly the Serere, Fulani group. She was also convinced that the kinship existed between Kannanda and the Bantu languages, and Telugu and the Mande group. Dr. L. Homburger is credited with the discovery for the first time of phonetic, morphological and lexical parallels between Bantu and Dravidians

1.6 By the 1970's numerous scholars had moved their investigation into links between Dr. and BA languages on into the Senegambia region. Such scholars as Cheikh T. N'Diaye (1972) a Senegalese linguist and U.P. Upadhyaya (1973) of India have proved conclusively Dr. Homburger's theory of unity between the Dravidian and the Senegalese languages.

1.7 C.T. N'Diaye, who studied Tamil in India, has identified nearly 500 cognates of Dravidian and the Senegalese languages. Upadhyaya (1973) after fieldwork in Senegal discovered around 509 Dravidian and Senegambian words that show full or slight correspondence.

1.8 As a result of the linguistic evidence the Congolese linguist Th. Obenga suggested that there was an Indo-African group of related languages. To prove this point we will discuss the numerous examples of phonetic, morphological and lexical parallels between the Dravidian group: Tamil (Ta.), Malayalam (Mal.), Kannanda/Kanarese (Ka.), Tulu (Tu.), Kui-Gondi, Telugu (Tel.) and Brahui; and Black African languages: Manding (Man.),Egyptian (E.), and Senegalese (Sn.)

Translation from English, Dravidian, Senegalese and Mading to Yoruba and Igbo by S A Akinyemi

6.1 Dravidian and Senegalese. Cheikh T. N'Diaye (1972) and U.P. Upadhyaya (1976) have firmly established the linguistic unity of the Dravidian and Senegalese languages. They present grammatical, morphological, phonetic and lexical parallels to prove their point.

6.2 In the Dravidian and Senegalese languages there is a tendency for the appearance of open syllables and the avoidance of non-identical consonant clusters. An accent is usually found on the initial syllable of a word in both these groups. Upadhyaya (1976) has recognized that there are many medial geminated consonants in Dravidian and Senegalese. Due to their preference for open syllables final consonants are rare in these languages.

6.3 There are numerous parallel participle and abstract noun suffixes in Dravidian and Senegalese. For example, the past participle in Fulani (F) -o, and oowo the agent formative, corresponds to Dravidian -a, -aya, e.g., F. windudo 'written', windoowo 'writer'.

Translation from English, Dravidian and Senegalese  to Yoruba and Igbo by S A Akinyemi

6.4 The Wolof (W) -aay and Dyolo ay, abstract noun formative corresponds to Dravidian ay, W. baax 'good', baaxaay 'goodness'; Dr. apala 'friend', bapalay 'friendship'; Dr. hiri 'big', hirime 'greatness', and nal 'good', nanmay 'goodness'.

6.5 There is also analogy in the Wolof abstract noun formative suffix -it, -itt, and Dravidian ita, ta, e.g., W. dog 'to cut', dogit 'sharpness'; Dr. hari 'to cut', hanita 'sharp-ness'.

6.6 The Dravidian and Senegalese languages use reduplication of the bases to emphasize or modify the sense of the word, e.g., D. fan 'more', fanfan 'very much'; Dr. beega 'quick', beega 'very quick'.

Above we provided linguistic examples from many different African Supersets (Families) including the Mande and Niger-Congo groups to prove the analogy between Dravidian and Black African languages.

Goddess Ashoka the Great Indus Valley

The evidence is clear that the Dravidian and Black African languages should be classed in a family called Indo-African as suggested by Th. Obenga.

This data further supports the archaeological evidence accumulated by Dr. B.B Lal (1963) which proved that the Dravidians originated in the Fertile African Crescent.

Agricultural Evidence: One of the principal groups to use millet in Africa are the Northern Mande speaking people (Winters, 1986).

The Northern Mande speakers are divided into the Soninke and Malinke-Bambara groups.

Holl (1985,1989) believes that the founders of the Dhar Tichitt site where millet was cultivated in the 2nd Millenium B.C., were northern Mande speakers.

To test this theory we will compare Dravidian and Black African agricultural terms, especially Northern Mande. The linguistic evidence suggests that the Proto-Dravidians belonged to an ancient sedentary culture which existed in Saharan Africa. We will call the ancestor of this group Paleo-Dravido-Africans. End of Alternative but parallel point of views to that of Professor Achonolu.

The idea is to present our followers with other but also credible researches parallel to Prof. Achonolu's as well as broadening your knowledge about other reliable but different assertions. End of part 8 of 10. Next blog on 13/03/19. We will be talking directly to our ancestors by translating the symbols they left behind on their objects, tombstones, shrines and occultist artifacts.