First published on 27th April 2007 in Buzzle, American Chronicle, and AfroArticles Extensively republished ever since, and recently mentioned in my article: https://www.academia.edu/43433032/Sudan_Ethiopia_Abyssinia_Egypt_Somalia_Yemen_and_the_Anti-African_Plans_of_the_Colonial_Orientalists_and_of_their_local_stooges

1. Ethiopia: a Panacea for Tyrants, a
Stiletto in Colonial Hands
Colonial schemes for the wider area of Easter Africa, from Egypt to Kenya
and from Libya to Yemen, Oman and Arabia have not come to surface but
partly; the ferocious colonial powers, France and England, wait America’s
withdrawal from Iraq in order to unleash abominable developments, which
were planned long ago, and belong to a new vicious circle of their criminal
and antihuman project of world control.
In several articles we had the opportunity to refer to the internal reasons for
which the successive, brutal, totalitarian Abyssinian rulers decided to change
the country’s name from Abyssinia to Ethiopia. However, the external reasons
for this change – that was invented by Western, Colonial Academia and
Diplomacy, and has been thus far unknown to the Abyssinian dictators – are
of far greater consequences. To some extent, we referred already to the
external reasons, when stating that Sudan, not Abyssinia, would be the
correct country to bear the name of ‘Ethiopia’, but this did not fit the Anglo-
French colonial interests that hinged on the creation of a Pan-Arabist monster
of false identity and inhuman barbarism. But this is only one aspect and one
dimension of the external reasons of the Abyssinia – Ethiopia colonial
predicament.

2. In fact, colonial schemes for the wider area of Easter Africa, from Egypt to
Kenya and from Libya to Yemen, Oman and Arabia have not come to surface
but partly; the ferocious colonial powers, France and England, assisted by de-
personified Germany, traumatized Russia, and dehumanized China, wait
America’s withdrawal from Iraq in order to unleash abominable
developments planned long ago that belong to a new vicious circle of their
criminal and antihuman project of world control.
They will attempt to draw great political and geo-strategic benefits from the
expected severe deterioration of climatologic and socio-economic conditions,
and the ensuing results will bring absolute disaster and despair to a great
number of peoples who are viewed by the colonial elites as animals to
sacrifice in the altar of their preponderance. The name ‘Ethiopia’ will play
then at a completely different dimension; this dimension we intend to reveal
here.
The Colonial Academia Dreams
In the same way we study History better if starting from Oriental Antiquity
we go down through Roman and Late Antiquity, Christian Medieval and
Islamic Times, to finally reach Modern Era, when dealing with colonial
establishments, academia, military, merchants and diplomats, one better
realizes the plans that they have mounted, if searching first for the knowledge
that they first got, before conceiving their plans, and prior to these plans’
execution.
To put it in a simple way, the colonial establishments are made of different
people; the political class takes the benefit only at the last stage. The economic
elites start making profits only after the military and the diplomats prepare a
possible situation for them. The military and the diplomats get their detailed
field information from the academia, scholars and explorers who are far more
intrepid than the colonels and the lieutenants. They collect first, they study
first, they analyze first, and – consequently – they compose first.
No one can understand the nature of the colonial phenomenon without a
prior study of the colonial academia at its earliest stage: that of its formation.
Before going for ‘in situ’ work, before composing interpretations, before
elaborating falsehood and before delineating ‘what material’ goes to their
national students (who may rise in the future to next generation academia
and diplomacy) and ‘what material’ goes to foreign students (who will go
back home to perpetuate the dependence links, without imagining what
existed in their professors’ minds as regards themselves and their Oriental,
Asiatic or African compatriots and co-religionists), they learn, they study the
subject of their choice, Assyria, Anatolia, Phoenicia, Greece, Egypt, Persia,
Ethiopia, etc.

3. These years of formation, before the first trip to focus area, matter a lot today,
and mattered even more before 200 years when original sources had not been
accessed, read: deciphered. This stage of formation of the academics, who will
later ‘export’ their system to their military, diplomats, merchants and political
elite, is very critical indeed. Imaginary perception, sentimental attachment to
misperceived realities, and imaginative composition of data create an
explosive amalgamation in which local realities almost do not exist at all. It is
not by accident that it all started at the times of Romanticism. That current,
artistic, literary and philosophical, left an irrevocable and irreversible stamp
on the entire World History, Its repercussions and ramifications have never
been properly studied.
‘Romanticist perception’ sounds nice, but its real face lies at the Bottom of
Hell. It consists in a really inhuman juxtaposition of one’s dream about an
unknown ‘other’ and the real life of the ‘other’; romanticist perception means
that for the sake of one’s dream about the ‘other’, the ‘other’ will have to be
culturally and nationally dispossessed and alienated.
What were the tools of the execrable ‘dreams’ of the romanticist times’
colonial academia? The first-hand information they all got was Classical
Greek and Latin. The French, who wished to study "Persia" in the 1780s, the
English who desired to delve into the past of "Egypt" in the 1810s, the
Germans who decided to understand the Assyro-Babylonian past in the
1870s, the Italians who engaged themselves in learning the "Sabaean" (not
'Yemenite'!) and Abyssinian antiquities in the 1910s, the Polish who were
committed to learn the secrets of the Ethiopian (i.e. Sudanese) past in the
1940s, they all studied first Latin and Ancient Greek, before embarking on
learning (and eventually deciphering) Oriental Languages. In doing so, they
never rejected the ‘earlier’ acquired, unreal image they had made of the
subject they studied, and in the knowledge of which they had meanwhile
advanced.
Their romanticist view remained integral and unadulterated; and this created
a terrible shock, first to them, and second to the Asiatic and African peoples
that they visited in order to ‘rediscover’ the unreal images that they had first
got through their Greco-Roman readings.
The terrible shock was due to their romanticist reading of the Ancient Greek
and Roman sources; if one reads Dio Cassius, Strabo, Flavius Josephus,
Apollodorus, Pausanias, Plutarch, Arrian, Pliny, Herodotus, Xenophon,
Aeschylus, and Homer and thinks that he is going to encounter – in his
forthcoming travel to the Orient – situations and images, which he thinks that
he saw through the pages of the aforementioned so-called "classics", one
makes a double mistake.
First, he will not meet the situations, landscapes, environments, behavioural

4. systems, buildings and daily proceedings described by the ancient authors.
These Western Europeans scholars failed to simply think that their world, late
18th and 19th century Western Europe was very different than Roman
Europe. They did not understand for a single moment that in the same way as
nobody could ‘see’ Julius Caesar’s Gaul in 19th century France, it would be an
oxymoron to search for ancient Greek and Roman authors’ images of the
ancient world in the contemporaneous Ottoman Empire, Qadjar Iran, Gondar
Abyssinia, etc.
Second, they never questioned their own understanding of the literature they
read. Because you read, you do not necessarily understand, and more
importantly, you do not understand correctly and accurately. Ancient Athens
was not an ideal city, as more recent bibliography unveiled; the city did not
have a proper sewerage system, and the streets were awfully malodorous.
Herodotus could not truly ‘know’ ancient Egypt, despite his descriptions,
because he was treated as a foreigner and could not possibly be initiated into
the Isis mysteries as an Egyptian. If he had been, he would have kept
everything sealed, due to the oath he would have given.
Delacroix’s readings did not help him, while painting the Death of
Assurbanipal (Sardanapalus, as he was able to call the Assyrian Emperor
through his posterior, Greek, name alteration), but up to the point of
finalizing an image that could have possibly taken place in an Ottoman
palace, harem or castle. However, his painting certainly has no place in
Assyria – in the real Assyrian Antiquity that he did not know through his
irrelevant, historically indirect, and posterior sources.
Before Delacroix, the way for misconception errors had been opened by the
Classicists; Nicolas Poussin painted a great number of Ancient Greek
mythological scenes in landscapes that were never Greek, but authentically
French and Northern European! The ‘northern sky’ of Nicolas Poussin never
covered Greece!
The two lethal errors were never dealt with, and they were perpetuated,
because of a dreadful lack of self-criticism, self-questioning and self-reserve.
Even worse, they helped produce a third error far worse than the first two,
because it was reflected on others: other nations, peoples, states, civilizations.
If you want to misperceive something, it is your right, and as long as you
keep the misperception for yourself, the ‘other’ is not disturbed. But if you
want to impose your misreading and your misconception on others, and more
particularly on the people who live in the area you have shown an interest in,
then you turn to an invader, a racist, a dictator, first at the cultural, academic,
intellectual and educational levels. Then, later, you bring your military,
businessmen (euphemistically called "investors") and diplomats to the
unfortunate place and thus you extend your tyranny over the local nation to

5. socio-economic, political and military levels. This is not an error; this is called
Crime against the Mankind and it consists in full justification of the
forthcoming, total and final extermination of France, England and America.
Ancient Ethiopia: A Wonderful Past transfigured to Colonial Nightmare
What was the image that the Orientalists got through their "classical" readings
about Ancient Ethiopia? This would need a Ph. D. dissertation to analyze, but
certainly here we can present the basic axes. Before that, we re-publish here a
modern English translation of Herodotus’ excerpts from his third book
(entitled Thalia) written around 440 BCE (translation by George Rawlinson:
http://classics.mit.edu/Herodotus/history.3.iii.html). It refers to the Table of
the Sun, which is an important topos of the Ancient Greek literature about
Ethiopia, a point of great imaginative attraction and endeavour.
To help the average readership easily understand the topic, we note that
Cambyses (Kamboudjiya) was the Iranian Achaemenid Emperor, who at the
end of the 6th century BCE (around 525) invaded Egypt and advanced further
to the South, attempting to extend his control until Ethiopia (Sudan).
Icthyophagi (lit. Fish Easters) are most probably to be identified with the
Blemmyes / Bejas or a related, Cushitic, nation dwelling in Egypt’s and
Sudan’s Eastern desert, between the Nile and the Red Sea coast. Elephantine
is a Nile river island at Aswan (southern or Upper Egypt).
"After this, Cambyses took counsel with himself, and planned three
expeditions. One was against the Carthaginians, another against the
Ammonians, and a third against the long-lived Ethiopians, who dwelt in that
part of Libya which borders upon the southern sea. He judged it best to
dispatch his fleet against Carthage and to send some portion of his land army
to act against the Ammonians, while his spies went into Ethiopia, under the
pretence of carrying presents to the king, but in reality to take note of all they
saw, and especially to observe whether there was really what is called "the
table of the Sun" in Ethiopia.
Now the table of the Sun according to the accounts given of it may be thus
described:- It is a meadow in the skirts of their city full of the boiled flesh of
all manner of beasts, which the magistrates are careful to store with meat
every night, and where whoever likes may come and eat during the day. The
people of the land say that the earth itself brings forth the food. Such is the
description which is given of this table.
When Cambyses had made up his mind that the spies should go, he forthwith
sent to Elephantine for certain of the Icthyophagi who were acquainted with
the Ethiopian tongue; and, while they were being fetched, issued orders to his
fleet to sail against Carthage. But the Phoenicians said they would not go,
since they were bound to the Carthaginians by solemn oaths, and since
besides it would be wicked in them to make war on their own children. Now

6. when the Phoenicians refused, the rest of the fleet was unequal to the
undertaking; and so it was that the Carthaginians escaped, and were not
enslaved by the Persians. Cambyses thought it not right to force the war upon
the Phoenicians, because they had yielded themselves to the Persians, and
because upon the Phoenicians all his sea-service depended. The Cyprians had
also joined the Persians of their own accord, and took part with them in the
expedition against Egypt.
As soon as the Icthyophagi arrived from Elephantine, Cambyses, having told
them what they were to say, forthwith dispatched them into Ethiopia with
these following gifts: to wit, a purple robe, a gold chain for the neck, armlets,
an alabaster box of myrrh, and a cask of palm wine. The Ethiopians to whom
this embassy was sent are said to be the tallest and handsomest men in the
whole world. In their customs they differ greatly from the rest of mankind,
and particularly in the way they choose their kings; for they find out the man
who is the tallest of all the citizens, and of strength equal to his height, and
appoint him to rule over them.
The Icthyophagi on reaching this people, delivered the gifts to the king of the
country, and spoke as follows:- "Cambyses, king of the Persians, anxious to
become thy ally and sworn friend, has sent us to hold converse with thee, and
to bear thee the gifts thou seest, which are the things wherein he himself
delights the most." Hereon the Ethiopian, who knew they came as spies, made
answer:- "The king of the Persians sent you not with these gifts because he
much desired to become my sworn friend- nor is the account which ye give of
yourselves true, for ye are come to search out my kingdom. Also your king is
not a just man- for were he so, he had not coveted a land which is not his
own, nor brought slavery on a people who never did him any wrong. Bear him
this bow, and say- 'The king of the Ethiops thus advises the king of the
Persians when the Persians can pull a bow of this strength thus easily, then
let him come with an army of superior strength against the long-lived
Ethiopians- till then, let him thank the gods that they have not put it into the
heart of the sons of the Ethiops to covet countries which do not belong to
them.'
So speaking, he unstrung the bow, and gave it into the hands of the
messengers. Then, taking the purple robe, he asked them what it was, and
how it had been made. They answered truly, telling him concerning the
purple, and the art of the dyer- whereat he observed "that the men were
deceitful, and their garments also." Next he took the neck-chain and the
armlets, and asked about them. So the Icthyophagi explained their use as
ornaments. Then the king laughed, and fancying they were fetters, said, "the
Ethiopians had much stronger ones." Thirdly, he inquired about the myrrh,
and when they told him how it was made and rubbed upon the limbs, he said
the same as he had said about the robe. Last of all he came to the wine, and
having learnt their way of making it, he drank a draught, which greatly
delighted him; whereupon he asked what the Persian king was wont to eat,
and to what age the longest-lived of the Persians had been known to attain.

7. They told him that the king ate bread, and described the nature of wheat-
adding that eighty years was the longest term of man's life among the
Persians. Hereat he remarked, "It did not surprise him, if they fed on dirt,
that they died so soon; indeed he was sure they never would have lived so
long as eighty years, except for the refreshment they got from that drink
(meaning the wine), wherein he confessed the Persians surpassed the
Ethiopians."
The Icthyophagi then in their turn questioned the king concerning the term of
life, and diet of his people, and were told that most of them lived to be a
hundred and twenty years old, while some even went beyond that age- they
ate boiled flesh, and had for their drink nothing but milk. When the
Icthyophagi showed wonder at the number of the years, he led them to a
fountain, wherein when they had washed, they found their flesh all glossy
and sleek, as if they had bathed in oil- and a scent came from the spring like
that of violets. The water was so weak, they said, that nothing would float in
it, neither wood, nor any lighter substance, but all went to the bottom. If the
account of this fountain be true, it would be their constant use of the water
from it which makes them so long-lived. When they quitted the fountain the
king led them to a prison, where the prisoners were all of them bound with
fetters of gold. Among these Ethiopians copper is of all metals the most
scarce and valuable. After they had seen the prison, they were likewise shown
what is called "the table of the Sun."
Also, last of all, they were allowed to behold the coffins of the Ethiopians,
which are made (according to report) of crystal, after the following fashion:-
When the dead body has been dried, either in the Egyptian, or in some other
manner, they cover the whole with gypsum, and adorn it with painting until
it is as like the living man as possible. Then they place the body in a crystal
pillar which has been hollowed out to receive it, crystal being dug up in great
abundance in their country, and of a kind very easy to work. You may see the
corpse through the pillar within which it lies; and it neither gives out any
unpleasant odour, nor is it in any respect unseemly; yet there is no part that
is not as plainly visible as if the body were bare. The next of kin keep the
crystal pillar in their houses for a full year from the time of the death, and
give it the first fruits continually, and honour it with sacrifice. After the year
is out they bear the pillar forth, and set it up near the town".
Herodotus’s excerpts presents Ancient Ethiopians in an admirable and lovely
way, but this is due to the politics Herodotus was involved in! Writing almost
85 years after the events that he narrated, siding with the anti-Macedonian,
anti-Iranian alliance made up by Athens, Sparta, and some Egyptians,
Herodotus wished to depict the Ethiopian friends of his Egyptian allies in the
best possible way! Excerpts like this, if interpreted out of their historical
context, can lead to severe misunderstandings. The Table of the Sun was a
table of offerings, and we have excavated many of them in Northern Sudan.
In a way, the same practice survived Christianity and Islam, and anyone

8. visiting Sudan today (or in the 19th century) can see Sudanese in Ramadhan
opening the gates of their houses, and placing on tables various assortments
of foods and fruits for any passenger to pick up and eat. Myopic Western
Christian Orientalists could never bother to search for historicity in the
modern behavioural system of the Sudanese. They did not find the exotic
image that they had firsyt created out of the above Herodotus’ excerpt, and
they felt alien in that country when they went to visit monuments and explore
antiquities.
Driven by their dreams, the Orientalists kept the unreal picture of Ethiopia
that they had made in their dark libraries unchanged. The modern Sudanese,
as they did not reflect anything from the aforementioned passage to the
modern European Orientalists, were a useless element for the Western
colonial academia. They kept them far from their researches and endeavours,
and as they were Muslim, they kept them far from their dreams, As these
dreams were not based only on Herodotus but on Late Antiquity and Middle
Ages literature about Christened Ethiopia, the dream of a Christian country at
the southern confines of Mediterranean Egypt would not come true unless
they devised a certain plan to ‘save’ Ethiopia from its own population that
was supposedly lost in Islam.
In the same way Western colonial powers viewed the secession of Egypt from
the Ottoman Empire as the beginning of the end of the main political rival to
Europe, they envisaged the re-Christianization of Sudan as the beginning of
the end of Islam.
In the same way no one can find French and British literature about their anti-
Ottoman, late 18th, 19th, and early 20th century plans, one cannot identify a
single document stipulating the Western European Dream about a Christian
Sudan in the future. However, we do not need to find a text to solidly identify
policies. Through various attempts, different policies, parallel developments,
and systematic coordination, the colonial academia offers a convincing
documentation for any political analyst, who would try to retrace hidden
intentions and to identify secret dreams. Of course, these dreams are not
secret for Western students of Orientalist seminars, simply they are covered
by silence when African and Oriental students are present. They would
immediately understand that the colonial academia dreams are pending
nightmares for the indigenous populations of many countries stretching from
the Nile’s estuary to the Horn of Africa.
Axes of historical sources about Ethiopia used by Orientalist colonial
academia
The colonial Orientalist academia dream of ‘Ethiopia’ was made following
readings that revolved around the following axes:

9. 1. Herodotus’ narrations about a superb, exotic and most attractive country at
the southern confines of Upper Egypt. The alliance between some anti-Iranian
Ancient Greeks, some Egyptians, and Sudan’s Cushitic Ethiopians against the
Achaemenid Iranian Emperor Cambyses was a wonderful dream for the
colonial academia that wished to reproduce it in the 19th century – as a farce –
mounting a scheme against the Sultan, and getting many rulers involved:
Greeks premiers, Egyptian Khedives, and the pseudo-king Menelik of
Abyssinia. In the same insane way Herodotus attempted to depict Cambyses
as hyperbolic, out of proportion, and demented, 19th century French and
British newspapers depicted the Sultan as paranoid. The villainous colonial
gangsters of France and England ludicrously believed that they were at the
same wavelength with Herodotus. This was an outrage.
2. The corpus of Ptolemaic Egypt’s historical records testifying to mostly good
neighborhood and alliance of the Ptolemaic rulers of Alexandria with their
counterparts of Ethiopian Meroe.
3. The references of Manetho to the Ethiopian dynasty of Egypt. The
Ptolemaic historiographer wrote in Greek and his enumeration of Ancient
Egypt’s 30 dynasties was always an attractive reading for Europeans. The
"Ethiopian dynasty" of Egypt consists in a series of Cushitic rulers of Ancient
Sudan, who at an earlier stage than the Kings of Meroe, ruled from Napata
(today’s Karima, 750 km south of the Egyptian – Sudanese border), and with
the help of the Theban clergy of Ammon, they extended their authority far in
the North, merging today’s Northern Sudan and Southern Egypt, only to be
routed by expelled by Assarhaddon and Assurbanipal, the Assyrian
Emperors who invaded Egypt three times (671, 669 and 666 BCE). For a brief
period of just a year, Taharqa had merged all the area between today’s
Khartoum and the Nile Delta….
4. The references of Manetho to the Libyan dynasty of Egypt, which was put
in place by the Assyrians first as tributary administrators of Egypt, which was
a province of the Assyrian Empire; this dynasty became later independent.
The following historical points, which are directly related to the Libyan
dynasty of Egypt, excited the romanticist imagination of the Orientalist
colonial academia:
- the alliance made between Psamtik (Psammetichus) I and some Greek states
in the late 7th c. BCE,
- the Ancient Egyptian need for, and cooperation with, the Greek and Carian
mercenaries at Naucratis (7th – 6th c. BCE), and
- the expedition to Napata (capital of the Ethiopian dynasty that had ruled
Egypt) by Psammetichus II (595-589 BCE), whereby Carian and Greek
mercenaries participated.
Few people today understand that, back in the 19th century, the evil French
and English colonial Orientalist academia, military and diplomats literally

10. viewed themselves as a historical 'replay' or as 'return' (or even as 'genuine
and rightful descendants') of the Greek mercenaries, mythically and
fallaciously identifying Psammetichus I, Nechao II, and Psammetichus II with
Mehmet Ali (the apostate Albanian soldier of the Sultan whom Napoleon
initiated into the Satanic French Freemasonry and appointed as local ruler –
Khedive of secessionist "Egypt" – nominally subservient to the Sultan but
essentially enslaved to Colonial Freemasons) and his worthless descendants.
Even fewer people today realize that the aforementioned historical diagram is
in fact fully reflected in the criminal, colonial and racist involvement of the
Anglo-Egyptian authorities in the Sudan during the 1880s. That shameful
page of African History is characterized by the following parallels:
- Muhammad Ahmad al-Mahdi and his Sudanese patriotic liberators
'represent' Taharqa and the Napata (Karima)-based Ethiopian dynasty;
- the Egyptian viceroy puppet of the English Tawfik Pasha (1879-1892)
'represents' Psamtik (Psammetichus) II; and
- the English colonial gangsters (the homosexual Charles Gordon, Garnet
Wolseley, and Herbert Kitchener) 'represent' the Ancient Greek and Carian
mercenaries.
Simply, the repetition proved to be a mere farce, because before 2600 years,
the Ancient Greek and Carian mercenaries acted as per the orders of the then
pharaoh, whereas before 140 years, the fake viceroy (Khedive) Tawfik Pasha
governed the fake state of Modern "Egypt" as per the orders of his alien,
European, colonial masters. In reality, all forms of Modern Egyptian state are
a filthy and disgusting excrement dropped on the illustrious Ancient
Egyptian past and heritage.
5. Historical sources of the Roman Times, involving Strabo and his narration
of the Roman explorations of the Nile river sources whereby he had
personally participated, Plutarch, Pausanias, Flavius Josephus, and Pliny to
mention the most extensive ones. To these textual sources, one should add
various epigraphic sources in Greek and Latin, bearing evidence to the good
Roman – Ethiopian relations, which have been corroborated through common
architectural works (Talmis / Kalabsha temple) and joint control of border
regions (Dodekaschoenus).
6. Late Antiquity and Early Medieval Times Greek and Roman literature.
Heliodorus Aithiopika recreates a fabulous, idyllic atmosphere that fascinated
wide readerships in the past. The extensive commerce between Rome and
India had contributed to some geographical confusions; the entire area south
of Thebes of Egypt (Luqsor) until India was at times called either Ethiopia or
India. This hyperbolic use of the two geographical terms involved lands like
today’s Egypt, Sudan, Eritrea, Abyssinia, Djibouti, Somalia, Kenya, Tanzania,
Yemen, Arabia, and Oman. Cosmas Indicopleustes (‘navigator to India" as his
name means) in his ‘Christian Topography’ referred extensively to Adulis

11. (near today’s Massawa in Eritrea) and other parts of this huge, real but
hyperbolic ‘India’ or ‘Ethiopia’.
7. Last but not least, the relatively scarce mentions of the Old Testament and
the New Testament to Kush and Ethiopia. For the Ancient Hebrew authors of
the Biblical texts, and for the Septuagint (72 Jewish Elders who traveled to
Alexandria invited by Ptolemy II) who translated the Hebrew text to Ancient
Greek, the Hebrew term "Kush" had to be translated to Aithiopia in Greek,
and this meant exclusively the area of today’s northern Sudan. The Ethiopian
prince, a court official of the Ethiopian (i.e. Ancient Sudanese, Meroitic) queen
(Kandake/Candace), who traveled to Palestine and believed in the stories of
Jesus’ disciples, constituted, for these colonial Orientalist scholars, a full
corroboration of the supposed Old Testament "prophecy" as per which
‘Ethiopia will stretch out her hand to the Lord".
As these colonial Orientalist forgers used Christianity for the purposes of
their Freemasonic schemes, they interpreted the aforementioned Biblical
verse, by stupidly identifying the ‘Lord’ with … Jesus! This was a Satanic
interpretation of the Bible and an evil adjustment of the Biblical text to the
criminal colonial purposes of the Orientalist Freemasons. For the 19th century
colonial academia, it was therefore 'awkward' how Sudan was not Christian!
Then, they thought how not only Sudan but the entire hyperbolic Ethiopia
(the region between Southern Egypt and the western coast of today's India)
would become Christian and Western 'again'! When they later excavated
monuments bearing evidence to the Christian Ethiopia, and to the formation
of three Christian Sudanese states, namely Nobatia, Makuria and Alodia, they
could not accept the reality; they could not take it in! Narrations about
Frumentius’ trip to Adulis and Axum, Abyssinia’s Christianization, and
Ezana’s attack and destruction of Meroe enriched the colonial Orientalists'
minds with new ideas and evil thoughts about potential ways by which
Eastern Africa would become 'again' a huge Christian state from Alexandria
to the Horn region, and all this under one name: Ethiopia.
The colonial plan implementation will be the subject of a forthcoming article.
Note:
The picture represents a (saved during the Nubia Salvation UNESCO project)
wall painting from (Christian Sudanese state) Nobatia’s cathedral at Faras
(near today’s border between Sudan and Egypt); the subject reflects the
Biblical narrations about Three Young Men in the Furnace.
By Prof. Dr. Muhammad Shamsaddin Megalommatis
Published: 4/27/2007