Egypt |
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The Ethiopians say that the Egyptians were one of their colonies which was brought into Egypt by the deity Osiris. The Greek writer Herodotus repeatedly referred to the Egyptians as being dark-skinned people with woolly hair. "They," he says, "have the same tint of skin which approaches that of the Ethiopians." The opinion of the ancient writers on the Egyptians is more or less summed up by Gaston Maspero (1846–1916) when he says, "By the almost unanimous testimony of ancient historians, they [the Egyptians] belong to an African race which first settled in Ethiopia on the Middle Nile: following the course of the river they gradually reached the sea." "The Greek writer, Herodotus, may be mistaken," Cheikh Anta Diop tells us, "when he reports the customs of a people. But one must grant that he was at least capable of recognizing the skin color of the inhabitants of countries he visited." His descriptions of the Egyptians were the descriptions of a Black people. At this point the reader needs to be reminded of the fact that at the time of Herodotus's visit to Egypt and other parts of Africa (between 480 and 425 B.C.) Egypt's Golden Age was over. Egypt had suffered from several invasions, mainly the Kushite invasions, coming from within Africa, and starting in 751 B.C., and the Assyrians' invasions from Western Asia (called the Middle East), starting in 671 B.C. If Egypt, after years of invasions by other people and nations was a distinct Black African nation at the time of Herodotus, shouldn't we at least assume that it was more so before these invasions occurred? If Egypt is a dilemma in Western historiography, it is a created dilemma. The Western historians, in most cases, have rested the foundation of what is called "Western Civilization" on the false assumptions, or claim, that the ancient Egyptians were white people. To do this they had to ignore great masterpieces on Egyptian history written by other white historians who did not support this point of view, such as Gerald Massey's great classic, Ancient Egypt, The Light of the World, (1907) and his other works, A Book of the Beginnings and The Natural Genesis. Other neglected works by white writers are Politics, Intercourse, and Trade of the Carthaginians, Ethiopians, Egyptians, by A.H.L. Heeren (1833), and Ruins of Empires, by Count Volney (1787). In the first chapter of his book, Dr. Diop refers to the Southern African origins of the people later known as Egyptians. Here he is on sound ground with a lot of support coming from another group of neglected white writers. In his book Egypt, Sir E.A. Wallis Budge says: "The prehistoric native of Egypt, both in the old and in the new Stone Ages, was African and there is every reason for saying that the earliest settlers came from the South." He further states: "There are many things in the manners and customs and religions of the historic Egyptians that suggests that the original home of their prehistoric ancestors was in a country in the neighborhood of Uganda and Punt." (Some historians believe that the biblical land of Punt was in the area known on modern maps as Somalia.) European interest in "Ethiopia and the Origin of Civilization" dates from the early part of the nineteenth century and is best reflected in a little known, though important, paper in Karl Richard Lepsius' Incomparable Survey of the Monumental Ruins in the Ethiopian Nile Valley in 1842–1844. The records found by Lepsius tend to show how Ethiopia was once able to sustain an ancient population that was numerous and powerful enough not only to challenge but, on a number of occasions, to conquer completely the populous land of Egypt. Further, these records show that the antiquity of Ethiopian civilization had a direct link with civilization of ancient Egypt. Many of the leading antiquarians of the time, based largely on the strength of what the classical authors, particularly Diodorus Siculus and Stephanus of Byzantium, had to say on the matter, were exponents of the view that the ancient Ethiopians, or at any rate, the Black people of remote antiquity were the earliest of all civilized peoples and that the first civilized inhabitants of ancient Egypt were members of what is refereed to as the Black race who entered the country as emigrants from Ethiopia. A number of Europe's leading writers on the civilizations of remote antiquity have written brilliant defenses of this point of view. Some of these writers are Brice, Count Volney, Fabre, d'Oliver, and Heeren. In spite of the fact that these writers defended this thesis with all the learning at their command and documented their defense, most of the present-day writers of African history continue to ignore their findings. In 1825, German backwardness in this respect came definitely to an end. In that year, Arnold Hermann Heeren (1760–1842), Professor of History and Politics in the University of Gottengen and one of the ablest of the early exponents of the economic interpretation of history, published, in the fourth and revised edition of his great work Ideen Uber Die Politik, Den Verkehr Und Den Handel Der Vornehmsten Volker Der Alten Weld, a lengthy essay on the history, culture, and commerce of the ancient Ethiopians, which had profound influence on contemporary writers in the conclusion that it was among these ancient Black people of Africa and Asia that international trade was first developed. He thinks that as a by-product of these international contacts there was an exchange of ideas and cultural practices that laid the foundations of the earliest civilizations of the ancient world. The French writer Count C. F. Volney, in his important work, The Ruins of Empires, extends this point of view by saying that the Egyptians were the first people to "attain the physical and moral sciences necessary to civilized life." In referring to the basis of this achievement he states further that, "It was, then, on the borders of the Upper Nile, among a Black race of men, that was organized the complicated system of worship of the stars, considered in relation to the productions of the earth and the labors of agriculture; and this first worship, characterized by their adoration under their own forms and national attributes, was a simple proceeding of the human mind."3 Over a generation ago African American historians such as Carter G. Woodson, W.E.B. Du Bois, Willis N. Huggins, J. A. Rogers, and Charles C. Seifort read the works of these radical writer-historians and began to expand on their findings. This tradition continued and is reflected in the works of present day Black historians such as John G. Jackson's Introduction to African Civilizations (1970), Yosef ben-Jochannan's Black Man of the Nile (1972), and Chancellor Williams's The Destruction of Black Civilization: Great Issues of a Race From 4500 B.C. to 2000 A.D. (1971). Until the publication of James G. Spady's article, "Negritude, Pan-Benegritude and the Diopian Philsophy of African History," in A Current Bibliography on African Affairs, volume 5, number 1, January, 1972, and the recent interview by Harun Kofi Wangara, published in Black World magazine, February, 1974, Dr. Cheikh Anta Diop was known to only a small group of Black writers and teachers in the United States. For over seven years his books were offered to American publishers with no show of interest. Now two of his books will be published in the United States within one year. The Third World Press in Chicago is preparing to publish his book, The Cultural Unity of Negro Africa. All of his books were originally published by Presence Africaine, the Paris-based publication arm of the International Society of African Culture. Egyptology developed in concurrence with the development of the slave trade and the colonial system. It was during this period that Egypt was literally taken out of Africa, academically, and made an extension of Europe. In many ways Egypt is the key to ancient African history. African history is out of kilter until ancient Egypt is looked upon as a distinct African nation. The Nile River played a major role in the relationship to Egypt to the nations in Southeast Africa. During the early history of Africa, the Nile was a great cultural highway on which elements of civilization came into and out of inner Africa. Egypt's relationship with the people in the South was both good and bad, depending on the period and the dynasty in power. In his chapter called, "What were the Egyptians?," Dr. Diop explains the rise and fall of Egypt's Golden Age and the beginnings of the invasions, first from Western Asia, that turned this nation's first age of greatness into a nightmare. This was the period of the Hyksos, or Shepherd Kings. During this time seventy Jews, grouped in twelve patriarchal families, nomads without industry or culture, entered Egypt. These Jews left Egypt four hundred years later 600,000 strong, after acquiring from African people all of the elements of their future religion, tradition, and culture, including monotheism. Whosoever the Jews were when they entered Africa, when they left, four hundreds later, they were ethnically, culturally, and religiously an African people. In this part of his book, Cheikh Anta Diop leaves no room for argument.
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