Nubianization Of The Cushites, Linguistic Denigration Of Berbers, Denial Of Hamitic Identity
Nubianization of the Cushites, Linguistic Denigration of Berbers, Denial of Hamitic Identity
Nubianization of the Cushites, Linguistic Denigration of Berbers, Denial of Hamitic Identity: the Next Genocide in Africa
By Prof. Muhammad Shamsaddin Megalommatis
Speaking at the 5th Annual Conference of the Network of Oromo Studies (NOS), which took place on 27th February 2021 on Visual Technology, I exposed one more Western colonial distortion, falsification and machination; the title of my speech was: "Fake Nubia: a Colonial Forgery to deprive Cushitic Nations from National Independence, Historical Identity and Cultural Heritage".
The text of my contribution was published without the notes here:
I herewith publish the first two notes of my speech; they constitute a brief but direct denunciation of the major Western anti-African forgeries, namely
- the Nubianization of the East African Cushites and of their historical past and heritage,
- the disparagement of the Berbers, and
- the denial of the existence of the Hamites.
Although short, this text provides readers with a comprehensive insight into the evil, racist and systematic efforts of distortion of the African past by the Anglo-French and the American criminal fraudsters and biased pseudo-academics.
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HISTORY OF ACHAEMENID IRAN
Tentative diagram of the 40-hour seminar
(in 80 parts of 30 minutes)
Prof. Muhammad Shamsaddin Megalommatis
Tuesday, 27 December 2022
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To watch the videos, click here:
https://www.patreon.com/posts/history-of-iran-76436584
To hear the audio, click here:
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1 A - Achaemenid beginnings I A
Introduction; Iranian Achaemenid historiography; Problems of historiography continuity; Iranian posterior historiography; foreign historiography
1 B - Achaemenid beginnings I B
Western Orientalist historiography; early sources of Iranian History; Prehistory in the Iranian plateau and Mesopotamia
2 A - Achaemenid beginnings II A
Brief Diagram of the History of the Mesopotamian kingdoms and Empires down to Shalmaneser III (859-824 BCE) – with focus on relations with Zagros Mountains and the Iranian plateau
2 B - Achaemenid beginnings II B
The Neo-Assyrian Empire from Shalmaneser III (859-824 BCE) to Sargon of Assyria (722-705 BCE) – with focus on relations with Zagros Mountains and the Iranian plateau
3 A - Achaemenid beginnings III A
From Sennacherib (705-681 BCE) to Assurbanipal (669-625 BCE) to the end of Assyria (609 BCE) – with focus on relations with Zagros Mountains and the Iranian plateau
3 B - Achaemenid beginnings III B
The long shadow of the Mesopotamian Heritage: Assyria, Babylonia, Elam/Anshan, Kassites, Guti, Akkad, and Sumer / Religious conflicts of empires – Monotheism & Polytheism
4 A - Achaemenid beginnings IV A
The Sargonid dynasty and the Divine, Universal Empire – the Translatio Imperii
4 B - Achaemenid beginnings IV B
Assyrian Spirituality, Monotheism & Eschatology; the imperial concepts of Holy Land (vs. barbaric periphery) and Chosen People (vs. barbarians)
5 A - Achaemenid beginnings V A
The Medes from Deioces to Cyaxares & Astyages
The early Achaemenids (Achaemenes & the Teispids)
5 B - Achaemenid beginnings V B
- Why the 'Medes' and why the 'Persians'?
What enabled these nations to form empires?
6 A - Zoroaster A
Shamanism-Tengrism; the life of Zoroaster; Avesta and Zoroastrianism
6 B - Zoroaster B
Mithraism vs. Zoroastrianism; the historical stages of Zoroaster's preaching and religion
7 A - Cyrus the Great (Cyrus II) I A
The end of Assyria, Nabonid Babylonia, and the Medes
7 B - Cyrus the Great (Cyrus II) I B
The Nabonidus Chronicle
8 A - Cyrus the Great (Cyrus II) II A
Cyrus' battles against the Medes
8 B - Cyrus the Great (Cyrus II) II B
Cyrus' battles against the Lydians
9 Α - Cyrus the Great (Cyrus II) III A
The Battle of Opis: the facts
9 Β - Cyrus the Great (Cyrus II) III B
Why Babylon fell without resistance
10 A - Cyrus the Great (Cyrus II) IV A
Cyrus Cylinder: text discovery and analysis
10 B - Cyrus the Great (Cyrus II) IV B
Cyrus Cylinder: historical continuity in Esagila
11 A - Cyrus the Great (Cyrus II) V A
Cyrus' Empire as continuation of the Neo-Assyrian Empire
11 B - Cyrus the Great (Cyrus II) V B
Cyrus' Empire and the dangers for Egypt
12 A - Cyrus the Great (Cyrus II) VI A
Death of Cyrus; Tomb at Pasargad
12 B - Cyrus the Great (Cyrus II) VI B
Posterity and worldwide importance of Cyrus the Great
13 A - Cambyses I A
Conquest of Egypt and Cush (Ethiopia: Sudan)
13 B - Cambyses I B
Iran as successor of Assyria in Egypt, and the grave implications of the Iranian conquest of Egypt
14 A - Cambyses II A
Cambyses' adamant monotheism, his clash with the Memphitic polytheists, and the falsehood diffused against him (from Egypt to Greece)
14 B - Cambyses II B
The reasons for the assassination of Cambyses
15 A - Darius the Great I A
The Mithraic Magi, Gaumata, and the usurpation of the Achaemenid throne
15 B - Darius the Great I B
Darius' ascension to the throne
16 A - Darius the Great II A
The Behistun inscription
16 B - Darius the Great II B
The Iranian Empire according to the Behistun inscription
17 A - Darius the Great III A
Military campaign in Egypt & the Suez Canal
17 B - Darius the Great III B
Babylonian revolt, campaign in the Indus Valley
18 A - Darius the Great IV A
Darius' Scythian and Balkan campaigns; Herodotus' fake stories
18 B - Darius the Great IV B
Anti-Iranian priests of Memphis and Egyptian rebels turning Greek traitors against the Oracle at Delphi, Ancient Greece's holiest shrine
19 A - Darius the Great V A
Administration of the Empire; economy & coinage
19 B - Darius the Great V B
World trade across lands, deserts and seas
20 A - Darius the Great VI A
Rejection of the Modern European fallacy of 'Classic' era and Classicism
20 B - Darius the Great VI B
Darius the Great as the end of the Ancient World and the beginning of the Late Antiquity (522 BCE – 622 CE)
21 A - Achaemenids, Zoroastrianism, Mithraism, and the Magi A
Avesta and the establishment of the ideal empire
21 B - Achaemenids, Zoroastrianism, Mithraism, and the Magi B
The ceaseless, internal strife that brought down the Xšāça (: Empire)
22 A - The Empire-Garden, Embodiment of the Paradise A
The inalienable Sargonid-Achaemenid continuity as the link between Cosmogony, Cosmology and Eschatology
22 B - The Empire-Garden, Embodiment of the Paradise B
The Garden, the Holy Tree, and the Empire
23 A - Xerxes the Great I A
Xerxes' rule; his upbringing and personality
23 B - Xerxes the Great I B
Xerxes' rule; his imperial education
24 A - Xerxes the Great II A
Imperial governance and military campaigns
24 B - Xerxes the Great II B
The Anti-Iranian complex of inferiority of the 'Greek' barbarians (the so-called 'Greco-Persian wars')
25 A - Parsa (Persepolis) A
The most magnificent capital of the pre-Islamic world
25 B - Parsa (Persepolis) B
Naqsh-e Rustam: the Achaemenid necropolis: the sanctity of the mountain; the Achaemenid-Sassanid continuity of cultural integrity and national identity
26 A - Iran & the Periphery A
Caucasus, Central Asia, Siberia, Tibet and China Hind (India), Bengal, Deccan and Yemen
26 B - Iran & the Periphery B
Sudan, Carthage and Rome
27 A - The Anti-Iranian rancor of the Egyptian Memphitic priests A
The real cause of the so-called 'Greco-Persian wars', and the use of the Greeks that the Egyptian Memphitic priests made
27 B - The Anti-Iranian rancor of the Egyptian Memphitic priests B
Battle of the Eurymedon River; Egypt and the Wars of the Delian League
28 A - Civilized Empire & Barbarian Republic A
The incomparable superiority of Iran opposite the chaotic periphery: the Divine Empire
28 B - Civilized Empire & Barbarian Republic B
Why the 'Greeks' and the Romans were unable to form a proper empire
29 A - Artaxerxes I (465-424 BCE) A
Revolt in Egypt; the 'Greeks' and their shame: they ran to Persepolis as suppliants
29 B - Artaxerxes I (465-424 BCE) B
Aramaeans and Jews in the Achaemenid Court
30 A - Interregnum (424-403 BCE) A
Xerxes II, Sogdianus, and Darius II
30 B - Interregnum (424-403 BCE) B
The Elephantine papyri and ostraca; Aramaeans, Jews, Phoenicians and Ionians
31 A - Artaxerxes II (405-359 BCE) & Artaxerxes III (359-338 BCE) A
Revolts instigated by the Memphitic priests of Egypt and the Mithraic subversion of the Empire
31 B - Artaxerxes II (405-359 BCE) & Artaxerxes III (359-338 BCE) B
Artaxerxes II's capitulation to the Magi and the unbalancing of the Empire / Cyrus the Younger
32 A - Artaxerxes IV & Darius III A
The decomposition of the Empire
32 B - Artaxerxes IV & Darius III B
Legendary historiography
33 A - Alexander's Invasion of Iran A
The military campaigns
33 B - Alexander's Invasion of Iran B
Alexander's voluntary Iranization/Orientalization
34 A - Alexander: absolute rejection of Ancient Greece A
The re-organization of Iran; the Oriental manners of Alexander, and his death
34 B - Alexander: absolute rejection of Ancient Greece B
The split of the Empire; the Epigones and the rise of the Orientalistic (not Hellenistic) world
35 A - Achaemenid Iran – Army A
Military History
35 B - Achaemenid Iran – Army B
Achaemenid empire, Sassanid militarism & Islamic Iranian epics and legends
36 A - Achaemenid Iran & East-West / North-South Trade A
The development of the trade between Egypt, Anatolia, Mesopotamia, Iran, Turan (Central Asia), Indus Valley, Deccan, Yemen, East Africa & China
36 B - Achaemenid Iran & East-West / North-South Trade B
East-West / North-South Trade and the increased importance of Mesopotamia and Egypt
37 A - Achaemenid Iran: Languages and scripts A
Old Achaemenid, Aramaic, Sabaean and the formation of other writing systems
37 B - Achaemenid Iran: Languages and scripts B
Aramaic as an international language
38 A - Achaemenid Iran: Religions A
Rise of a multicultural and multi-religious world
38 B - Achaemenid Iran: Religions B
Collapse of traditional religions; rise of religious syncretism
39 A - Achaemenid Iran: Art and Architecture A
Major archaeological sites of Achaemenid Iran
39 B - Achaemenid Iran: Art and Architecture B
The radiation of Iranian Art
40 A - Achaemenid Iran: Historical Importance A
The role of Iran in the interconnection between Asia and Africa
40 B - Achaemenid Iran: Historical Importance B
The role of Iran in the interconnection between Asia and Europe
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Download the diagram here:
Iran, Achaemenid ornamental Lapis lazuli plate with a winged bull
🔊 Amalfi Coast...Italy 🇮🇹
Κοσμάς Μεγαλομμάτης, Νεργκάλ: Παγκόσμια Μυθολογία-1989
Κοσμάς Μεγαλομμάτης, Νεργκάλ: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989
Кузьма Мегаломматис, Нергал: мировая мифология, Греческая педагогическая энциклопедия, 1989
Kosmas Megalommatis, Nergal: Weltmythologie, Griechische Pädagogische Enzyklopädie, 1989
Kosmas Gözübüyükoğlu, Nergal: Dünya Mitolojisi, Yunan Pedagoji Ansiklopedisi, 1989
قزمان ميغالوماتيس، نرگال : اساطیر جهانی، دایره المعارف آموزشی یونانی، 1989
Côme Megalommatis, Nergal: Mythologie mondiale, Encyclopédie pédagogique grecque, 1989
1989 قزمان ميغالوماتيس، نرغال : الأساطير العالمية، الموسوعة التربوية اليونانية،
Cosimo Megalommatis, Nergal (o Nerigal): mitologia mondiale, Enciclopedia pedagogica greca, 1989
Cosimo Megalommatis, Nergal: mitología mundial, Enciclopedia pedagógica griega, 1989
Cosmas Megalommatis, Nergal: World Mythology, Greek Pedagogical Encyclopedia, 1989
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How would one say "absolute destiny apocalypse' in Sumerian?
This is a bit of a tricky one, for reasons I'll get into below.
For "apocalypse" (a term derived from Greek and closely associated with Abrahamic faiths) there isn't a great equivalent in Sumerian, so I'd use ninghalamma 𒃻𒄩𒇴𒈠 "annihilation, disaster". "Destiny, fate" is nam 𒉆, and for "absolute" I'd use kilib 𒆸𒆸 "totality, the entirety (of)".
But putting these together in a phrase requires some structural elements we're missing in "absolute destiny apocalypse". English allows us to string nouns together like this by just saying them in a row, but doing so in Sumerian (kilib nam ninghalamma) would end up meaning something like "the entirety and the destiny and the apocalypse", almost certainly not what you mean. I'd prefer to create a phrase like kilibninghalammanamaka "the entirety of the annihilation of destiny", written 𒆸𒆸𒃻𒄩𒇴𒈠𒉆𒈠𒅗 in cuneiform, but I'm not sure if that's exactly the meaning you're going for.
Thanks for your question, and feel free to reblog and let me know if there's a more precise phrase you'd like me to put together!
Cosmopolitan Legacy of Iran’s Qajar Dynasty
Η Πολιτική Ζωή στην Ισλαμική Περσία, του Κοσμά Μεγαλομμάτη-1987
Η Πολιτική Ζωή στην Ισλαμική Περσία, του Κοσμά Μεγαλομμάτη: Εποπτεία 119, Ιανουάριος 1987, σελ. 19-28
Political Life in Islamic Iran, by Cosmas Megalommatis: Epopteia (‘Overview’) 119, January 1987, p. 19-28
Политическая жизнь в исламском Иране, (автор:) Кузьма Мегаломматис: Эпоптея («Обзор») 119, январь 1987 г., с. 19-28
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Συνήθεις αναγνώστες μου θα παραξενευθούν επειδή χρησιμοποιώ τον όρο ‘Περσία’ αντί ‘Ιράν’ στο συγκεκριμένο άρθρο, καθώς και σε πολλά άλλα άρθρα, εγκυκλοπαιδικά λήμματα, επιστημονικ΄ά άρθρα, και βιβλία δημοσιευμένα στην δεκαετία του 1980 και στις αρχές του 1990. Αυτό οφείλεται στο γεγονός ότι ο όρος αυτός είναι περισσότερο γνωστός και αγαπητός στο ελληνόφωνο αναγνωστικό κοινό, ενώ ο όρος ‘Ιράν’ ακούγεται μάλλον ξενικός. Τότε έγραφα για να πληροφορήσω και να κατατοπίσω σχετικά με θέματα ιστορικού, πνευματικού, θρησκευτικού και πολιτιστικού ενδιαφέροντος σχετιζόμενα με το Ιράν, καθώς και για υποθέσεις επιμελώς αποκρυμμένες σε όλο τον δυτικό κόσμο, όπως επίσης και για δημιουργήσω συμπάθεια προς το Ιράν εναντίον του οποίου στρέφονταν η Δυτική Ευρώπη, το σοβιετικό μπλοκ, οι ΗΠΑ, άλλες δυτικές χώρες, και τα τρισάθλια σκουπίδια των εθελόδουλων κυβερνητών του ανύπαρκτου και ανυπόστατου “αραβικού” κόσμου. Βεβαίως και τότε γνώριζα πολύ καλά ότι ο εξεπίτηδες προτιμώμενος από την μεροληπτική, αποικιοκρατική, δυτική βιβλιογραφία όρος ‘Περσία’ είναι ολότελα λαθεμένος, επειδή το Φαρς (Περσία) αποτελεί μόνον ένα μικρό τμήμα του ιστορικού Ιράν.
Several of my readers may be astounded because I use the term ‘Persia’ instead of ‘Iran’ in this article, as well as in many other articles, entries to encyclopedias, scholarly articles and books published in the 1980s and the early 1990s. This is due to the fact that this term is better known and preferred by the Greek-speaking readership, while the term ‘Iran’ sounds rather foreign to them. At the time, I was writing in order to inform and enlighten about historical, spiritual, religious and cultural topics pertaining to Iran, as well as about matters carefully hidden throughout the Western world, and in order to generate sympathy for Iran against which Western Europe, the Soviet bloc, the USA, other Western countries, and the wretched, docile and useless rulers of the non-existent “Arab” world had formed an alliance. Of course, even then, I was fully aware of the fact that the term ‘Persia’, which is intentionally supported by the biased colonial Western scholarship, is wrong; this is so because Fars (Persia) is only a small part of historical Iran.
Некоторые из моих читателей могут быть удивлены тем, что в этой статье, как и во многих других статьях, записях в энциклопедиях, научных статьях и книгах, изданных в 1980-х и начале 1990-х годов, я использую термин «Персия» вместо «Иран». Это связано с тем, что этот термин более известен и предпочитается грекоязычной читательской аудиторией, а термин «Иран» звучит для них довольно чуждо. В то время я писал, чтобы информировать и просвещать по историческим, духовным, религиозным и культурным темам, касающимся Ирана, а также по вопросам, тщательно скрываемым во всем западном мире, и чтобы вызвать симпатию к Ирану, против которой Западная Европа Советский блок, США, другие западные страны и жалкие, послушные и бесполезные правители несуществующего «арабского» мира образовали союз. Конечно, уже тогда я полностью осознавал тот факт, что термин «Персия», намеренно поддерживаемый предвзятой колониальной западной наукой, неверен; это так, потому что Фарс (Персия) — лишь малая часть исторического Ирана.
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Educational-Intellectual De-Westernization for Africa: Rejection of the Colonial, Elitist, Racist and Profane European Concepts of 'University' and 'Academy'
In a previous article published under the title "Beyond Afrocentrism: Prerequisites for Somalia to lead African de-colonization and de-Westernization", I expanded on the diverse misconceptions, oversights, errors and problems that existed in the early discourses of the African Afrocentric intellectuals who wanted to liberate Africa from the colonial yoke but did not assess correctly all the levels of colonial penetration and impact, namely spiritual, religious, intellectual, educational, academic, scientific, cultural, socio-behavioral, economic, military and governmental. You can find the article's contents and links to it at the end of the present, second part of the series.
What matters mostly is not the study and the publication of Assyrian cuneiform texts, but the reestablishment of the Ancient Mesopotamian conceptual approach to Medicine as a spiritual-material scientific discipline; "a large collection of texts from the Assyrian healer Kisir-Ashur's family library forms the basis for Assyriologist Troels Pank Arbøll's new book. In the book entitled Medicine in Ancient Assur - A Microhistorical Study of the Neo-Assyrian Healer Kiṣir-Aššur, Arbøll analyses the 73 texts that the healer, and later his apprentices, scratched into clay tablets around 658 BCE. These manuscripts provide an incredibly detailed picture of the elements, which constituted this specific Mesopotamian healer’s education and practice". https://humanities.ku.dk/news/2020/new-book-provides-rare-insights-into-a-mesopotamian-medical-practitioners-education-2700-years-ago/
Contents
Introduction
I. Centers of education, science and wisdom from Mesopotamia and Egypt to Constantinople and Baghdad: total absence of the Western concept of "university"
II. The Western European concept of "university": inextricably linked to the Crusades, colonialism and totalitarianism
III. De-colonization for Africa: rejection of the colonial, elitist and racist concepts of "university" and "academy"
Introduction
As I stated in my previous article, the most erroneous aspects of the African Afrocentric intellectuals' approach were the following:
a) their underestimation of the extremely profound impact that the colonization has had on all dimensions of life in Africa,
b) their failure to identify the compact nature of the colonial system as first implemented in Western Europe, then exported worldwide via multifaceted types of colonization, and finally imposed locally by the criminal traitors and stooges of their Western masters in a most tyrannical manner, and
c) their disregard of the fact that the multilayered colonization project was carried out indeed by the colonial countries in other continents (Asia, Eastern Europe, Latin America, etc.) as well, being thus not only an African affair.
To the above, I herewith add another, most crucial, element of the worldwide colonial regime that the African Afrocentric intellectuals failed to identify:
- its indivisibility.
In fact, you cannot possibly think that it is possible to reject even one part of the evil system (example: its Eurocentric pseudo-historical dogma, the promotion of incest and pedophilia, the sophisticated diffusion of homosexuality or another part) while accepting others, namely 'high technology', 'sustainable development', 'politics', 'democracy', 'economic stability', 'human rights', etc. Of course, this relates to the element described in the aforementioned aspect b, but it is certainly very important for all Africans not to make general dreams and not to harbor delusions as regards the Western colonial system that they have to reject as the most execrable and the most criminal occurrence that brought disaster to the Black Continent (and to the rest of the world) for several centuries.
In the present article, I will however stay close to the fundamental educational-academic-intellectual aspects of colonization that African academics, intellectuals, mystics, wise elders, erudite scholars, and spiritual masters have to take into account when considering how to reject and ban from their educational and research centers the colonially imposed pseudo-education and the associated historical forgeries, such as Eurocentrism, Hellenism, Greco-Roman world, Judeo-Christian civilization, etc. In part IV of my previous article, I explained why "Afrocentrism had to encompass severe criticism and total rejection of the so-called Western Civilization". Now, I will take this issue to the next stage.
I. Centers of education, science and wisdom from Mesopotamia and Egypt to Constantinople and Baghdad: total absence of the Western concept of "university"
You cannot possibly decolonize your land and de-Westernize your national education by tolerating the existence of 'universities' on African soil or anywhere else across the Earth. Certainly, this word is alien to all Africans, because it is part of the vocabulary or the barbarian invaders (université, university, etc.), who imposed it without revealing to the African students the racist connotation, which is inherent to this word.
Actually, the central measure taken and the principal practice performed by the inhuman Western colonial masters was the materialization of the evil concept of 'university' and the establishment of such unnecessary and heinous institutions in their colonies. This totalitarian notion was devised first in Western Europe in striking contrast to all the educational, academic, scientific systems that had existed in the rest of the world.
Since times immemorial, and noticeably in Mesopotamia and Egypt before the Flood (24th – 23rd c. BCE), institutions were created to record, archive, study, comprehend, represent, preserve and propagate the spiritual or material knowledge and wisdom in all of their aspects. From the Sumerian, Akkadian and Assyrian-Babylonian Eduba (lit. 'the house where the tablets are completed') and from the Ancient Egyptian Per-Ankh (lit. 'the house of life') to the highest sacerdotal institutions accommodated in the uniquely vast temples of Assyria, Babylonia and Egypt, an undividable method of learning, exploring, assessing, and representing the spiritual and material worlds (or universes) has been attested in numerous texts and documented in the archaeological record.
About Education, Wisdom, and Scientific Research in Ancient Mesopotamia:
About Education, Wisdom, and Scientific Research in Ancient Egypt:
There was no utilitarian approach to learning, studying, exploring, comprehending, representing and propagating knowledge and wisdom; in this regard, the human effort had to fit the destination of Mankind, which was -for all civilized nations- the epitome of all eschatological expectations: the ultimate reconstitution of the original perfection of the First Man.
Learning, studying, exploring, assessing or concluding on a topic, and representing it to others were parts of every man's moral tasks and duties to maintain the Good in their lives and to unveil the Wonders of the Creation. The only benefit to be extracted from these activities was of moral and spiritual order – not material. That is why the endless effort to learn, study, explore, assess, conclude and represent had to be all-encompassing.
The same approach, attitude and mentality was attested among Cushites, Hittites, Aramaeans, Iranians, Turanians, Indians, Chinese and many other Asiatic and African nations. It continued so all the way down to Judean, Manichaean, Mazdaean, Christian, and Islamic times as attested in
a) the Iranian schools, centers of learning, research centers, and libraries of Gundishapur (located in today's Khuzestan, SW Iran), Tesifun (Ctesiphon, also known as Mahoze in Syriac Aramaic and as Al-Mada'in in Arabic; located in Central Mesopotamia), and Ras al Ayn (the ancient Assyrian city Resh-ina, which is also known as Resh Aina in Syriac Aramaic; located in North Mesopotamia);
b) the Aramaean scientific centers and schools of Urhoy (today's Urfa in SE Turkey; which is also known as Edessa of Osrhoene), Nasibina (today's Nusaybin in SE Turkey; which is also known as Nisibis), Mahoze (also known as Seleucia-Ctesiphon), and Antioch;
c) the Ptolemaic Egyptian Library of Alexandria, the Coptic school of Alexandria, and the Deir Aba Maqar (Monastery of Saint Macarius the Great) in Wadi el Natrun (west of the Nile Delta);
d) the Imperial school of the Magnaura (lit. 'the Great Hall') at Constantinople (known in Eastern Roman as Πανδιδακτήριον τῆς Μαγναύρας, i.e. 'the all topics teaching center of Magnaura');
e) the Aramaean 'Workshop of Eloquence', which is also known as the 'Rhetorical school of Gaza' (earlier representing the Gentile tradition and later promoting Christian Monophysitism);
f) the Judean Rabbinic and Talmudic schools and Houses of Learning (בי מדרשא/Be Midrash) that flourished in Syria-Palestine (Beit Hillel and Beit Shammai) and in Mesopotamia (Nehardea, Pumbedita, Mahoze, etc.); and
g) the Islamic schools (madrasas), centers of learning, research centers, observatories, and libraries of Baghdad (known as House of Wisdom - Bayt al Hikmah/بيت الحكمة), Harran (in North Mesopotamia, today's SE Turkey), al-Qarawiyyin (جامعة القرويين; in Morocco), Kairouan (جامع القيروان الأكبر; in Tunisia), Sarouyeh (سارویه; near Isfahan in Iran), Maragheh (مراغه; in NW Iran), Samarqand (in Central Asia), and the numerous Nezamiyeh (النظامیة) schools in Iran, Caucasus region, and Central Asia, to name but a few.
About Iranian, Aramaean, Judean, and Christian schools, centers of learning, research centers, and libraries:
About Islamic schools (madrasas), centers of learning, research centers, observatories, and libraries:
All these centers of learning did not develop the absurd distinction between the spiritual and material worlds that characterizes the modern 'universities' which were incepted in Western Europe. Irrespective of land, origin, language, tradition, culture and state, all these temples, schools, madrasas, observatories, and libraries included well-diversified scientific methods, cosmogonies, world perceptions, approaches to life, interpretations of facts, and considerations of data. Sexagesimal and decimal number systems were accepted and used; lunar, solar and lunisolar calendars were studied and evaluated; astronomy and astrology (very different from their modern definition and meaning which is the result of the Western pseudo-scientific trickery) were inseparable, whereas chemistry and alchemy constituted one discipline. These true and human centers of knowledge and wisdom were void of sectarianism and utilitarianism.
Viewed as moral tasks, search, exploration and study, pretty much like learning and teaching constituted inextricably religious endeavors. Furthermore, there was absolute freedom of reflection, topic conceptualization, data contextualization, text interpretation, and conclusion, because there were no diktats of theological or governmental order.
In brief, throughout World History, there were centers of learning, houses of knowledge, libraries, centers of scientific exploration, all-inclusive schools, but no 'universities'.
II. The Western European concept of "university": inextricably linked to the Crusades, colonialism and totalitarianism
Western European and North American historians attempt to expand the use of the term 'university' and cover earlier periods; this fact may have already been attested in some of the links that I included in the previous unit. However, this attempt is entirely false and absolutely propagandistic.
The malefic character of the Western European universities is not revealed only in the deliberate, absurd and fallacious separation of the spiritual sciences from the material sciences and in the subsequently enforced elimination of the spiritual universe from every attempt of exploration undertaken within the material universe. Yet, the inseparability of the two universes was the predominant concept and the guiding principle for all ancient, Judean, Christian, Manichaean, Mazdaean, and Islamic schools of learning.
One has to admit that there appears to be an exception in this rule, which applies to Western universities as regards the distinction between the spiritual and the material research; this situation is attested only in the study of Christian theology in Western European universities. However, this sector is also deprived of every dimension of spiritual exercise, practice and research, as it involves a purely rationalist and nominalist approach, which would be denounced as entirely absurd, devious and heretic by all the Fathers of the Christian Church. As a matter of fact, rationalism, nominalism and materialism are forms of faithlessness.
All the same, the most repugnant trait of the Western European universities is their totalitarian and inhuman nature. In spite of tons of literature written about the so-called 'academic freedom', the word itself, its composition and etymology, fully demonstrate that there is not and there cannot be any freedom in the Western centers of pseudo-learning, which are called 'universities'. The Latin word 'universitas' did not exist at the times of the Roman Republic, the Roman Empire, and the Western Roman Empire. The nonsensical term was not created in the Eastern Roman Empire where the imperial center of education, learning, and scientific research was wisely named 'Pandidakterion', i.e. 'the all topics teaching center'.
The first 'universitas' was incepted long after the anti-Constantinopolitan heretics of Rome managed to get rid of the obligation to accept as pope of Rome the person designated by the Emperor at Constantinople, which was a practice of vital importance which lasted from 537 until 752 CE.
The first 'universitas' was incepted long after the beginning of the systematic opposition that the devious, pseudo-Christian priesthood of Rome launched against the Eastern Roman Empire, by fallaciously attributing the title of Roman Emperor to the incestuous barbarian thug Charlemagne (800 CE).
Last, the first 'universitas' was incepted long after the first (Photian) schism (867 CE) and, quite interestingly, several decades after the Great Schism (1054 CE) between the Eastern Roman Empire and the deviate and evil Roman papacy.
In fact, the University of Bologna ('Universitas Bononiensis'; in Central Italy) was established in 1088 CE, only eight (8) years before the First Crusade was launched in 1096 CE.
It is necessary for all Africans to come to know the historic motto of the terrorist organization that is masqueraded behind the deceitful title "University of Bologna': "Petrus ubique pater legum Bononia mater" (: St. Peter is everywhere the father of the law, Bologna is its mother). This makes clear that these evil institutions (universities) were geared to function worldwide as centers of propagation and imposition of the lawless laws and the inhuman dogmas of the Western European barbarians.
At this point, we have to analyze the real meaning and the repugnant nature of the monstrous word. Its Latin etymology points to the noun 'universus', which is formed from 'uni-' (root of the Genitive 'unius' of the numeral 'unus', which means 'one') and from 'versus' (past participle of the Latin verb 'verto', which in the infinitive form 'vertere' means 'to turn'). Consequently, 'universus' means forcibly 'turned into one'. It goes without saying that, if the intention is to mentally-intellectually turn all the students into one, there is not and there cannot be any freedom in those malefic institutions.
'Universitas' is therefore the inauspicious location whereby 'all are turned into one', inevitably losing their identity, integrity, originality, singularity and individuality. In other words, 'universitas' was conceived as the proper word for a monstrous factory of mental, intellectual, sentimental and educational uniformity that produces copies of dehumanized beings that happen to have the same, prefabricated world views, ideas, opinions, beliefs and systematized 'knowledge'. In fact, the first 'students' of the University of Bologna were the primary industrial products in the history of mankind. Speaking about 'academic freedom' and charters like the Constitutio Habita were then merely the ramifications of an unmatched hypocrisy.
To establish a useful parallel between medieval times in Western Europe and modern times in North America, while also bridging the malefic education with the malignant governance of the Western states, I would simply point out that the evil, perverse and tyrannical institution of 'universities' definitely suits best any state and any government that would dare invent an inhumane motto like 'E pluribus unum' ('out of many, one). This is actually one of the two main mottos of the United States, and it appears on the US Great Seal. It reflects always the same sickness and the same madness of diabolical uniformity that straightforwardly contradicts every concept of Creation.
One may still wonder why, at the very beginning of the previous unit, I referred to "the racist connotation, which is inherent to" the word 'universitas'; the answer is simple. By explicitly desiring to "turn all (the students) into one", the creators of these calamitous institutions and, subsequently, all the brainless idiots, who willingly accepted to eliminate themselves spiritually and intellectually in order to become uniformed members of those 'universities', denied and rejected the existence of the 'Other', i.e. of every other culture, civilization, world conceptualization, moral system of values, governance, education, and approach to learning, knowledge and wisdom.
The evil Western structures of tyrannical pseudo-learning did not accept even the 11th c. Western European Christians and their culture an faith; they accepted only those among them, who were ready (for the material benefits that they would get instead) to undergo the necessary process of irrevocable self-effacement in order to obtain a filthy piece of paper testifying to their uniformity with the rest. Western universities are the epitome of the most inhuman form of racism that has ever existed on Earth.
As a matter of fact, there is nothing African, Asiatic, Christian, Islamic or human in a 'university'. If this statement was difficult to comprehend a few centuries or decades ago, it is nowadays fully understandable.
III. De-colonization for Africa: rejection of the colonial, elitist and racist concepts of "university" and "academy"
It is therefore crystal clear that every new university, named after the Latin example and conceived after the Western concept, only worsens the conditions of colonial servility among African, Asiatic and Latin American nations. As a matter of fact, more Western-styled 'universities' and 'academies' mean for Africa more compact subordination to, and more comprehensive dependence on, the Western colonial criminals.
It is only the result of pure naivety or compact ignorance to imagine that the severe educational-academic-intellectual damage, which was caused to all African nations by the colonial powers, will or can be remedied with some changes of names, titles, mottos and headlines or due to peremptory modifications of scientific conclusions. If I expanded on the etymology and the hidden, real meaning of the term 'universitas', it is only because I wanted to reveal its perverse nature. But merely a name change would not suffice in an African nation's effort to achieve genuine decolonization and comprehensive de-Westernization.
Universities in all the Arabic-speaking countries have been called 'Jamaet' (or Gamaet; جامعة); the noun originates from the verb 'yajmaC ' (يجمع), which means collecting or gathering (people) together. At this point, it is to be reminded that the word has great affinity with the word 'mosque' (جامع; JamaC) in Arabic. However, one has to take into consideration the fact that the mere change of name did not cause any substantive differentiation in terms of nature, structure, approach to science, methods used, and moral character of the overall educational system.
Other vicious Western terms of educational nature that should be removed from Africa, Asia and Latin America are the word 'academy' and its derivatives; this word denoted initially in Western Europe 'a society of distinguished scholars and artists or scientists'. Later, in the 16th-17th c., those societies were entirely institutionalized. For this reason, since the beginning of the 20th c., the term 'academia' was coined to describe the overall academic environment or a specific independent community active in the different fields of research and education. More recently, 'academy' ended up signifying any simple place of study or training company.
As name, nature, contents, structure and function, 'academy' is definitely profane; in its origin, it had a markedly impious character, as it was used to designate the so-called 'school of philosophy' that was set up by Plato, who vulgarized knowledge and desecrated wisdom. In fact, this philosopher did not only fail to pertinently and comprehensively study in Ancient Egypt where he sojourned (in Iwnw; Heliopolis), but he also proved to be unable to grasp that there is no knowledge and no wisdom outside the temples, which were at the time the de facto high centers of spiritual and material study, learning, research, exploration and comprehension. He therefore thought it possible for him to 'teach' (or discuss with) others despite the fact that he had not proficiently studied and adequately learned the wisdom and the spiritual potency of the Ancient Egyptian Iwnw (Heliopolitan) hierophants and high priests.
Being absolutely incompetent to become a priest of the sanctuary of Athena at the suburb 'Academia' of Athens, he gathered his group of students at a location nearby, and for this reason his 'school' was named after that neighborhood. It is noteworthy that the said suburb's name was due to a legendary figure, Akademos (Ακάδημος; Academus), who was mythologized in relation with the Theseus legends of Ancient Athens. Using the term 'school' for Plato's group of friends and followers is really abusive, because it did not constitute an accredited priestly or public establishment.
In fact, all those, absurdly eulogized, 'Platonic seminars' were informal gatherings of presumptuous, arrogant, wealthy, parasitic and idiotic persons, who thought it possible to become spiritually knowledgeable and portentous by pompously, yet nonsensically, discussing about what they could not possibly know. It goes without saying that this disgusting congregation of immoral beasts found it quite normal to possess numerous slaves (more than their family members), consciously practiced pedophilia and homosexuality, and viewed their wives as 'things' in a deprecatory manner unmatched even by the Afghan Taliban. This nauseating and execrable environment is at the origin of vicious term 'academy'. And this environment is the target of today's Western elites.
Consequently, any use of the term 'academy' constitutes a straightforward rejection of the sacerdotal, religious and spiritual dimension of knowledge and wisdom, in direct opposition to what was worldwide accepted among civilized nations with great temples throughout the history of mankind. In fact, the appearance of what is now called 'Ancient Greek Philosophy' was an exception in World History, which was due to the peripheral and marginal location of Western Anatolia and South Balkans with respect to Egypt, Cush, Syria-Palestine, Mesopotamia, Anatolia, and Iran. In brief, the Ancient Greek philosophers (with the exception of very few who were true mystics and spiritual masters and therefore should not be categorized as 'philosophers') failed to understand that, by exploring the world only mentally and verbally (i.e. by just thinking and talking), no one can sense, describe, and represent (to others) the true nature of the worlds, namely the spiritual and the material universes.
Plato and his pupils (his 'school' or 'academy') were therefore ordinary individuals who attempted to 'prove' orally what cannot be contained in words and cannot be comprehended logically but contemplatively and transcendentally. All the Platonic concepts, notions, ideas, opinions and theories are maladroit and failed efforts to explain the Iwnw (Heliopolitan) religion of Ancient Egypt (also known among the Ancient Greeks as the 'Ennead'). But none of them was able to perform even a minor move of priestly potency or any transcendental act.
Furthermore, I have to point out that the absurd 'significance' that both, the so-called Plato's school and 'Ancient Greek Philosophy', have acquired in the West over the past few centuries is entirely due to the historical phenomenon of Renaissance that characterized 15th-16th c. Western Europe. But this is an exception even within the context of European History. Actually, the Roman ruler Sulla destroyed the Platonic Academy in 86 BCE; this was the end of the 'Academy'. Several centuries later, some intellectuals, who were indulging themselves in repetition, while calling themselves 'successors of Plato', opened (in Athens) another 'Academy', which was erroneously described by modern Western university professors as 'Neo-Platonic'. All the same, the Roman Emperor Justinian I the Great put an irrevocable end to that shame of profanity and nonsensical talking (529 CE).
The revival of the worthless institution that had remained unknown to all Christians started, quite noticeably, little time after the fall of Constantinople (1453); in 1462, the anti-Christian banker, statesman and intellectual Cosimo dei Medici established the Platonic Academy of Florence to propagate all the devilish and racist concepts of the Renaissance and praise the worthless institution that had been forgotten.
I recently explained why the Western European Renaissance and the colonial conquests are an indissoluble phenomenon of extremely racist nature; here you can find the links to my articles:
It becomes therefore crystal clear that Africa does not need any more Western-styled universities and academies; contrarily, there is an urgent need for university-level centers of knowledge and wisdom, which will overwhelmingly apply African moral concepts, values and virtues to the topics studied and explored. Learning was always an inextricably spiritual, religious, and cultural affair in Africa. No de-colonization will be effectuated prior to the reinstallation of African educational values across Africa' s schools.
Consequently, instead of uselessly spending money for the establishment of new 'universities' and 'academies', which only deepen and worsen Africa's colonization, what the Black Continent needs now is a new type of institution that will help prepare African students to study abroad in specifically selected sectors and with pre-arranged determination and approach, comprehend and reject the Western fallacy, and replace the Western-styled universities with new, genuinely African, educational institutions. Concerning this topic, I will offer few suggestions in my forthcoming article.
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Beyond Afrocentrism: Prerequisites for Somalia to lead African de-colonization and de-Westernization
Introduction
I. Decolonization and the failure of the Afrocentric Intelligentsia
II. Afrocentric African scholars should have been taken Egyptology back from the Western Orientalists and Africanists
III. Western Usurpation of African Heritage must be canceled.
IV. Afrocentrism had to encompass severe criticism and total rejection of the so-called Western Civilization
V. Afrocentrism as a form of African Isolationism drawing a line of separation between colonized nations in Africa and Asia
VI. General estimation of the human resources, the time, and the cost needed
VII. Decolonization means above all De-Anglicization and De-Francization
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Cosmas Megalommatis, Gilgamesh - World Mythology, 1989
Κοσμάς Μεγαλομμάτης, Γκιλγκαμές: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989
Кузьма Мегаломматис, Гильгамеш: мировая мифология, Греческая педагогическая энциклопедия, 1989
Kosmas Megalommatis, Gilgamesch: Weltmythologie, Griechische Pädagogische Enzyklopädie, 1989
Kosmas Gözübüyükoğlu, Gılgamış: Dünya Mitolojisi, Yunan Pedagoji Ansiklopedisi, 1989
قزمان ميغالوماتيس، گیلگمش : اساطیر جهانی، دایره المعارف آموزشی یونانی، 1989
Côme Megalommatis, Gilgamesh: Mythologie mondiale, Encyclopédie pédagogique grecque, 1989
1989 قزمان ميغالوماتيس، جلجامش: الأساطير العالمية، الموسوعة التربوية اليونانية،
Cosimo Megalommatis, Gilgameš: mitologia mondiale, Enciclopedia pedagogica greca, 1989
Cosimo Megalommatis, Gilgamesh: mitología mundial, Enciclopedia pedagógica griega, 1989
Cosmas Megalommatis, Gilgamesh: World Mythology, Greek Pedagogical Encyclopedia, 1989
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