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Stolen Legacy, by George G. M. James, [1954], at sacred-texts.com
The purpose of this appendix is to present a brief analysis and summary of the arguments, conclusions and inferences which relate to the subject matter which has already been treated. It is also hoped that it will serve the secondary purpose of simplification.
Argument I. Greek philosophy was stolen Egyptian philosophy.
Because history tells us that (i) The teachings of the Egyptian Mystery System travelled from Egypt to the island Samos, and from Samos to Croton and Elea in Italy, and lastly from Italy to Athens in Greece through the medium of Pythagoras and the Eleatic and late Ionic philosophers. Accordingly, Egypt was the true source of the Mystery teachings and therefore any claim to such origin by the ancient Greeks is not only erroneous but must have been based upon dishonest motives.
(ii) History also represents the early life and education of Greek philosophers as a blank and their chronology as a matter of speculation. Consequently it has given the world the opinion that the Greek philosophers, with the exception of the three Athenians, might never have existed and might never have taught the doctrines alleged to them. In other words History represents the Pre-Socratic philosophers as questionable in existence and under those circumstances they could neither produce philosophy nor claim its authorship, except by questionable and dishonest methods.
(iii) The compilation of Greek philosophy appears to have been the idea of Aristotle, but the work of the alumni of his school. The movement was unauthorized by the Greek Government which always hated and persecuted philosophy, because it was Egyptian and foreign. The organization, control and operation of the Mysteries gave the Egyptians the right of ownership to philosophy, and therefore any claims by the ancient Greeks to philosophy must be considered as illegal and dishonest.
Argument II. So-called Greek philosophy was alien to the Greeks.
Because (i) the period of Greek philosophy (Thales to Aristotle) was a period of internal wars among the city states themselves and external wars with their common enemy, the Persians. The Greeks were victims of perpetual internal strife and perpetual fear of annihilation
by their common enemy. They had no time which they could devote to the study of nature, for this required the riches and wealth of the leisure classes: but they were too poor to engage in such a pursuit. This is one of the reasons why the Greek philosophers were so few and why the Greeks were unacquainted with philosophy.
(ii) The Greeks did not possess the native ability essential to the development of philosophy. The death of Aristotle, who had inherited a vast quantity of books from the library of Alexandria through his friendship with Alexander the Great, was also followed by the death of Greek philosophy which soon degenerated into a system of borrowed ideas known as eclecticism. This system contained nothing new in spite of the great treasure of knowledge which they had obtained through Alexander's friendship with Aristotle and his conquest of Egypt.
(iii) The Greeks rejected and persecuted philosophy owing to the fact that it came from an outside and foreign source and contained strange ideas with which they were unacquainted. This prejudice led to the policy of persecution. Hence Anaxagoras was indicted and escaped from prison and fled to Ionia in exile. Socrates was executed; Plato fled to Megara to the rescue of Euclid; and Aristotle was indicted and escaped into exile. This policy of the Greeks would be meaningless, if it did not indicate that philosophy was alien to Greek mentality.
Argument III. Greek philosophy was the offspring of the Egyptian Mystery System.
Because complete identity had been found to exist between the Egyptian Mystery System and Greek philosophy with the only exception of age in relation of parent to child. The Egyptian Mystery System antedated that of Greece by many thousands of years. The following are the circumstances and conditions of identity:—
(i) Complete agreement between the Egyptian, theory of salvation and the purpose of Greek philosophy, i.e., to make man become Godlike by virtue and educational disciplines.
(ii) Complete agreement of the conditions of initiation into both systems, i.e., preparation (in gradual stages of virtue) before every initiation.
(iii) Complete agreement in tenets and practice.
(iv) History tells us that the remains of the Ancient Grand Temple of Luxor have been traced to the banks of the Nile in the ancient city of Thebes, a short distance from Danderah, now called upper Egypt. It also tells us that this Grand Temple was constructed by Pharaoh Amenothis III who began it, and Rameses II who completed it. At the
time of Greek philosophy, the Mystery System of Egypt was the only such system in the ancient world, and therefore its Grand Lodge was the only such Grand Lodge in existence. It was the seat of government, having organized the ancient world into a universal or catholic brotherhood with jurisdiction over all minor lodges and schools wherever they were. And whether we call it the Mysteries or Greek philosophy or Free Masonry, the system was one and all branches came out of that one and were subordinate to it.
(v) The identity between the Egyptian Mysteries and Greek philosophy is also established by the fact that when the Roman Emperors Theodosius and Justinian issued their edicts closing down the Egyptian Mysteries, the effect was the same upon the philosophical schools in Greece, for they had to be closed. Things which are affected equally by the same cause are themselves equal.
Argument IV. The Egyptians educated the Greeks.
Because History supports the following facts:—
(i) The effects of the Persian conquest upon Egypt
(a) Removed immigration restrictions against the Greeks.
(b) Opened up Egypt to Greek research and (c) encouraged students from Ionia and elsewhere to visit Egypt for the purpose of their education.
(ii) The effects of the conquest of Alexander the Great upon Egypt
(a) It was the custom of ancient armies when invading countries to search for treasures in libraries and temples. Accordingly it is believed that Alexander and his friends who accompanied him ransacked the Library of Alexandria and other libraries and helped themselves with books. It is also believed that this was how Aristotle got the vast quantity of books alleged to his authorship and how he acquired exaggerated fame.
(b) The Library of Alexandria was taken over by the Alumni of Aristotle's school and converted into a research centre and University, for the education of the Greeks who were compelled to use Egyptian Professors, on account of linguistic difficulties and other reasons.
(c) Apart from the looting of libraries and the conversion of the Library of Alexandria into a University for their education, the Greeks had another way of adopting the culture of the Egyptians. The Ptolemies used to commandeer useful information from the Egyptian High Priests, and we are told that Ptolemy I Soter commanded the High Priest Manetho to write a history of religion and philosophy of the Egyptians and this was done and the volumes became the chief text books in the University of Alexandria.
(iii) The Egyptians were the first to civilize the Greeks
History tells us that the Greeks received the influence of civilization from three sources: colonizers first from Egypt, colonizers secondly from Phoenicia and colonizers thirdly from Thrace. It also tells us that these colonies were under the government of wise men who subdued the ferocity of the ignorant populace, not only by means of civil institutions, but also by the strong chain of religion and the fear of the Gods. Those colonizers were Cecrops from Egypt, Cadmus from Phoenicia and Orpheus from Thrace.
Argument V. The doctrines of Greek philosophers are the doctrines of the Egyptian Mystery System.
The proof of this proposition is really one of the main purposes of this book and hence chapters five and six have been devoted to this purpose. The Egyptian teachings were expressed in symbols of various types and therefore their origin can be established by reference to the particular symbol in question. In these chapters therefore mention has been made not only of the names of Greek philosophers and the doctrines which have been ascribed to them; but also the necessary references to the particular types of symbology, in proof of their Egyptian origin. These have been given in the Summary of Conclusions as follow:—
1. The early Ionic philosophers have been credited with the doctrines that (a) all things originated from water (b) all things originated from the boundless or primitive chaos and (c) all things originated from air. But these doctrines could not have been those of the Ionic philosophers; since we find the same ideas expressed in the first chapter of Genesis, where we are told that at the beginning the world was in a state of chaos, without form and void (boundless); and how the spirit of God (air) moved upon the waters and separated them from dry land and earth from sky; and how step by step, living things came out of the waters and how finally, through the breath of life (air) man came into existence. Genesis is the first book of the Pentateuch whose date has been placed to the Eighth Century B.C.: a time when the early Ionic philosophers did not even exist and who therefore could not have been the authors of these doctrines. Similarly, the authorship of Genesis has been ascribed to Moses, who Philo tells us was an Egyptian Priest, a Hierogrammat, and learned in all the wisdom of the Egyptians. But the age in which Moses lived must be associated with the Exodus of the Israelites which he conducted in the 21st Egyptian Dynasty: 1100 B.C. in the reign of Bocchoris. But the creation story of Genesis coincides with the creation
story of the Memphite Theology of the Egyptians, which takes us back to between 4 and 5 thousand B.C. This means that the doctrines of the early Ionians arose neither at their time (the fifth century B.C.), nor at the time of Pentateuch (the eighth century B.C.), nor yet at the time of Moses (the eleventh century B.C.), but at the time of the Memphite Theology (between 4 and 5 thousand B.C.) and therefore definitely point to Egyptian origin.
2. The Eleatic philosophers have been named as (i) Zenophanes who was a satirist (ii) Zeno whose treatment of space and time led to a reductio ad absurdum and (iii) Parmenides who alone deserves notice. He has been credited with the definitions of Being and non-Being, which he expressed as 'that which is' and 'that which is not'. In other words, nature or reality consists of two properties, i.e., a positive and a negative. But Parmenides introduced no new doctrine, when he defined the principle of opposites. This principle was used by Pythagoras in his theory of numbers; by Socrates in his proof of the immortality of the Soul; by Plato in his Theory of Ideas and the distinction between phenomena and noumena; and by Aristotle in his definition of the attributes of Being. In all these instances it has been shown that the doctrine of opposites originated from the Egyptian Mystery System, in connection with which Gods were represented as male and female, and temples carried double pillars in front of them to indicate positive and negative principles of nature.
3. The late Ionic philosophers have been named as (i) Heracleitus who taught that the world was produced by fire, through a process of transmutation; and that since all things originate from Fire, then Fire is the Logos.
(ii) Anaxagoras, who taught that Mind or Nous is the source of life in the Universe and
(iii) Democritus, who taught that atoms underlie all material things; that life and death are merely changes brought about by variation in the mixture of atoms, which do not die because they are immortal. Now, taking these doctrines in the order in which they come, their Egyptian origin has been fully established.
(a) The doctrine of Fire has been traced to the Egyptians, whose Mystery System was a Fire Philosophy and who worshipped the God of Fire in their pyramids. The word pyramid is a Greek word, whose derivative pyr means fire. This doctrine takes us back to the pyramid age in Egypt 33 hundred B.C. when, of course, the Greeks were unknown.
(b) It must be noted that the doctrine of the Logos has been identified by Heracleitus with the doctrine of Fire. This is as it should be,
because (c) in the doctrine of the created Gods which has been ascribed to Plato, Atom the Sun God or Fire performs the function of Demiurge in creating the Gods.
(d) Similarly in the doctrine of the Unmoved Mover ascribed to Aristotle, the Fire God Atom while unmoved and sitting upon the Primeval Hill, creates the Gods by commanding them to proceed from various parts of His own body. In this way Atom also became the Unmoved Mover. This makes it clear that the Logos of Heracleitus is identical with the Demiurge of Plato and the Unmoved Mover of Aristotle. The function of Atom as Demiurge and the method of His creation are found in the Memphite Theology of the Egyptians. Here
I would like to suggest that students who are interested in tracing the influence of Egyptian philosophy upon Christian thought, should read this portion of my book together with the first chapter of St. John's gospel. The problem of permanence and change is also traced in the Creation story of the Memphite Theology in which eternal matter is represented by chaos, and change by the gradual formation of order.
(e) The doctrine of Mind or Nous, has been ascribed not only to Anaxagoras, but also to Democritus who spoke of it as being composed of fire atoms distributed throughout the universe and Socrates who has been credited with the teleological premise: that whatsoever exists for a useful purpose is the work of an Intelligence. This doctrine has been traced to the Egyptian Mystery System, in which the God Osiris was represented by an Open Eye; signifying not only omniscience, but also omnipotence. All Masonic lodges carry this symbol with the same meaning today.
(f) The doctrine of the atom has been ascribed to Democritus, who does not define but describes its properties. It is the basis of life; it is immortal and does not die; and when many of them are mixed in certain ways the result is a radical change. These properties coincide with the properties of Atom the Sun God and the Demiurge in creation, who created other Gods from various parts of himself. He was the basis of life and giver of life. But Atom the Sun God occurs in the creation story of the Memphite Theology and shows the Egyptian origin of the atom.
4. The system of Pythagoras seems to have been so comprehensive that nearly all subsequent philosophers have copied ideas from his teachings. Interpreting nature in the form of mathematics, Pythagoras is credited with teaching the following doctrines:
(a) The properties of Number include opposite elements: odd and even, finite and infinite, and positive and negative. This principle of
opposites was copied by and used in the teachings of Heracleitus, Parmenides, Democritus, Socrates, Plato and Aristotle.
(b) The doctrine of Harmony, defined as the union of opposites. This idea was copied by and used in the teachings of Heracleitus, Socrates, Plato and Aristotle.
(c) Fire (central and peripheral) was taught to be the basis of creation. This doctrine was also used by and in the teachings of Heracleitus, Anaxagoras, Democritus, Socrates and Plato.
(d) The immortality of the soul and The Summum Bonum. This was taught by Pythagoras in the form of a transmigration of the soul. It was also taught by Socrates as the purpose of philosophy through which, the soul feeding upon the truth congenial to its divine nature, was enabled to escape the wheel of rebirth and to attain the final consummation of unity with God. All the doctrines of Pythagoras have been shown to originate from the Egyptian Mystery System. Number possesses opposite elements and the principle of opposites belongs to the Egyptian Mystery System in which it was represented by male and female Gods. Harmony being a blending of opposites, needs no further reference, and Fire likewise takes us back to the Egyptian Mystery System which was a Fire Philosophy and its Initiates Fire worshippers. Finally, the purpose of philosophy was the salvation of the soul. This was accomplished by methods of purification offered by the Egyptian Mysteries, which lifted man from the mortal to the immortal level. This was the Summum Bonum, The Greatest Good.
5. Socrates (A) His life and (B) His doctrines (C) His indictment, condemnation and death (D) His farewell conversations.
A. In his life he voluntarily adopted secrecy and poverty, in order that he might avoid the temptation of riches and be enabled to cultivate the virtues required by the Mysteries.
B. All his doctrines likewise associate him with the Egyptian Mysteries.
(i) His doctrine of the Mind or Nous as Intelligence which underlies creation, was represented in Egyptian temples, just as in modern Masonic temples, by the "Open Eye of Osiris", indicating omniscience and omnipotence.
(ii) His doctrine of self knowledge: "Man know thyself" was copied directly or indirectly from among the inscriptions which appeared on the outside of the Mystery temples in Egypt.
(iii) His doctrines of Opposites and Harmony were a testimony of the custom of the Mysteries to demonstrate the principle of opposites in nature by pairs of male and female Gods and also by double pillars in front of temples.
(iv) His doctrines of Immortality, Salvation of the Soul and The Summum Bonum were a summary of the theory of salvation as was taught by the Mysteries. Socrates himself explained it. The purpose of philosophy was the salvation of the soul by a process of purification which lifted man from the mortal level and raised him to the immortal. This was an attainment, this was the Summum Bonum or Greatest Good.
C. His indictment, condemnation and death are circumstances which also show his association with the Mysteries. He was indicted for the introduction of foreign Gods and the corruption of Athenian Youth and was condemned and put to death. The foreign Gods were the Gods of the Mysteries and his submission to martyrdom was due on the one hand to the prejudice of the Athenian authorities, while on the other hand, to his virtue of courage, required by the Mysteries.
D. His farewell conversations also show his membership with the great Egyptian Order. There are two accounts of these conversations: one by Crito and the other by Phaedo. Crito describes the brotherly behaviour of a band of faithful friends and Neophytes who visited him daily while he was in prison awaiting his execution. The purpose of these visits was to secure the escape of a brother; but their efforts were in vain, for he refused to yield to their entreaties. Phaedo mentions that the theme of the other conversation was the immortality of the soul in which Socrates endeavoured to give them some proofs by his application of the principles of opposites. We are also told that towards the end of the conversations, and just before he drank the poison, Socrates requested Crito to pay for him a certain debt which he owed. These conversations reveal the following facts:—
(a) The brotherly love of the visiting Neophytes in their attempt to secure the escape of their brother Socrates.
(b) A final class was conducted by Socrates on the doctrine of immortality: the central doctrine of the Egyptian Mysteries and
(c) A final request of Socrates to have a debt paid for him and
(d) These conversations constitute the earliest specimen of Masonic literature. All four of which facts point to membership in the Egyptian Mystery System. It was a Universal Brotherhood and required the cultivation of brotherly love. Its central teaching was the immortality of the soul, and it also required all Initiates to practice the virtues of justice and honesty and therefore to pay their debts.
E. It is believed that Socrates did not commit his teachings to writings. This was also in obedience to the secrecy of the Mysteries.
6. Plato
(A) His early life and education as in the case of all other philosophers
are unknown to history, which represents him as fleeing from Athens after the death of Socrates and after twelve years during which time he visited Euclid at Megara, the Pythagoreans in Italy, Dionysius in Sicily and the Mystery System in Egypt, he returned to Athens and opened an Academy, where he taught for 20 years.
(B) His doctrines which are scattered over a wide area of literature consisting of 36 dialogues are disputed by modern scholarship. The pupils of Socrates especially Plato are supposed to have published his teachings, and it is not known how much of this vast literature belongs to Plato and how much to Socrates. The doctrines of Plato have all been traced to Egyptian origin.
(i) The Theory of Ideas, which he illustrated by reference to the phenomena of nature, is a distinction between the Ideas or noumena and their copies the phenomena; and between the real and unreal, by the application of the principle of opposites, which was manifested by the Egyptian Mystery System by male and female Gods and pairs of pillars carried in front of Egyptian temples.
(ii) The doctrine of the Mind or Nous has also been traced to the "Open Eye" used in Egyptian temples and modern Masonic lodges to symbolize the omniscience and omnipotence of the Egyptian God Osiris.
(iii) The doctrine of the Demiurge and created Gods have also been traced to Atom the Sun God in the creation story of the Memphite Theology of the Egyptians.
(iv) The doctrine of the Summum Bonum or Greatest Good has been shown to be identical with the theory of salvation of the Egyptian Mystery System. The salvation of the soul was the purpose of philosophy, whose methods of purification lifted the individual from the level of a mortal and advanced him to the level of a God. This goal was the Summum Bonum or Greatest Good.
(v) The doctrine of the Ideal State whose attributes have been compared with the attributes of the soul and justice which are contained in the allegory of the charioteer and winged steeds, points to Egyptian origin because the allegory has been traced to the Judgment Drama of the Egyptian Book of the Dead.
(vi) The doctrines of virtue and wisdom have been shown to have originated from the Egyptian Mystery System which required ten virtues in order to subjugate the ten bodily impediments.
7. Aristotle
1. The life of Aristotle is one of discrepancies and doubts.
(i) While like other philosophers, history does not know any thing about his early life and education, yet it tells the strange story that he
spent 20 years as a pupil under Plato, that he never went to Egypt and that Alexander the Great gave him the money to secure the vast number of books which are attached to his name. But history also tells us that Plato was a philosopher and that Aristotle was a scientist and consequently we are forced to ask the question: why should a man like Aristotle waste 20 years of his life under a Teacher who was incompetent to teach him? These circumstances have led to the suspicion that Aristotle must have spent the greater part of those 20 years in advancing his education in Egypt and in accompanying Alexander the Great on his invasion of Egypt, when he got the opportunity to ransack the library at Alexandria and carry off all the books which he wanted. The story of history does not make much sense; but unfortunately throws a cloud of darkness over the life of Aristotle.
(ii) Another discrepancy is to be found in connection with three lists of books said to belong to him, but which differ in source, in date and in quantity, (a) His own list which must receive the date in which he lived: the 4th century B.C. This contains the smallest number of books. (b) A list from Hermippus of Alexandria two centuries later, i.e., 200 B.C. containing 400 books and (c) A list from Arabian sources, compiled at Alexandria, three centuries later, i.e., 1st century A.D. containing a thousand books. One is forced to ask the questions: Did Aristotle write a thousand books in his life time? How has his small list increased after his death to 400 after the lapse of two centuries, and to one thousand after the lapse of five centuries? These circumstances make the authorship of Aristotle very doubtful, for it is incredible that a single individual could write a thousand books on the various fields of science in a single life time.
2. The doctrines of Aristotle have all been shown to originate from the Egyptian Mystery System
(i) The doctrine of Being in the metaphysical realm has been explained as the relation between potentiality and actuality, which acts according to the principle of opposites. The Egyptians were the first scientists to discover the principle of duality in nature and therefore represented it by male and female Gods and by pairs of pillars in front of their temples. This is the source of this doctrine.
(ii) In the proof of the existence of God, Aristotle used two doctrines, (a) Teleology, showing purpose and design in nature as the work of an Intelligence and (b) the Unmoved Mover. Both doctrines have been traced to the creation story of the Memphite Theology of the Egyptians where it is shown that creation moved from chaos to order and indicated the work of an Intelligence; and also where Atom the Demiurge and Logos while sitting unmoved upon the
[paragraph continues] Primeval Hill projected eight Gods from various parts of His body and thus became the Unmoved Mover.
(iii) The doctrine of the origin of the world, according to Aristotle, states that the world is eternal because matter, motion and time are eternal. This same view was expressed by Democritus in 400 B.C. in the dictum ex nihillo nihil fit (out of nothing, nothing comes), indicating that matter is permanent and eternal. The same view has been traced to the creation story of the Memphite Theology of the Egyptians in which chaos or primitive matter is represented by the Primeval Ocean Nun out of which arose the Primeval Hill. These are supposed to have always been in existence.
(iv) The doctrines of the attributes of nature, according to Aristotle, states that nature consists of motion and rest and that the motion moves from the less perfect to the more perfect by a definite law. I suppose the law of evolution. This teaching however did not originate from Aristotle for the problem of motion and rest permanence and change were not only investigated by the Eleatic and later Ionic philosophers, but by the Egyptians in whose creation story, the Memphite Theology, nature is shown to move from chaos by gradual steps to order. Certainly the doctrine of the attributes of nature came from the Egyptians.
(v) The doctrine of the soul, according to Aristotle, states that the soul is a radical principle of life which is identical with the body, and possesses five attributes, being sensitive, rational, nutritive, appetitive and locomotive. Other philosophers have defined the soul (a) as material and composed of fire atoms (b) as a harmony of the body through the blending of opposites, and (c) as the breath of life in the creation story of Genesis. The true source of Aristotle's doctrine of the soul has however been traced to the philosophy of the soul found in the Egyptian Book of the Dead. There we find the soul explained as a unity of nine inseparable souls in one just like the Ennead a God Head of Nine in One, with necessary bodies. In this Egyptian philosophy, the attributes of the soul of the physical body have been found to coincide with those described by Aristotle, and it therefore shows the Egyptian source of Aristotle's doctrine, which relates to a small fragment of the Egyptian philosophy of the soul.
Argument VI. The Education of the Egyptian Priests and the Curriculum of the Mystery System show that Egypt was the source of Higher Education in the ancient world, not Greece.
The first idea that we get from chapter seven is the fact that the Institution of Holy Orders originated from the Egyptian Mystery
[paragraph continues] System, where African Priests were organized into various Orders and trained according to their rank. This made the priesthood the custodians of learning until the dawn of the modern age and pointed to Africans as the first professors in Higher Education. The second idea that we get is that the Seven Liberal Arts also originated from the Egyptian Mystery System, because these subjects formed the basis of the education of the Priests, who in addition, had to be versed in the 42 Books of Hermes and to specialize in Magic, Hieroglyphics, secret language and mathematical symbolism. The third idea that we get is that the Curriculum of the Egyptian Mystery System was coextensive with the needs of the highest civilization of the ancient world. Its text books consisted of:—
(i) The 42 Books of Hermes.
(ii) The therapeutic use of the Seven Liberal Arts, for the cure of man's soul.
(iii) The applied Sciences and Arts as revealed by the monuments such as sculpture, painting, drawing, architecture, engineering.
(iv) The social Sciences appropriate for trade and commerce, such as geography, economics and ship-building.
Argument VII. The Memphite Theology contains the theology, philosophy and cosmology of the Egyptians and is therefore an authoritative source of doctrinal origin.
Chapter VIII attempts to show that the Memphite Theology of the Egyptians is the source of (i) Greek philosophy by showing that the separate doctrines of philosophers are portions of the teachings contained in it and also the source of (ii) modern scientific hypotheses by showing that (a) the Nebular Hypothesis and (b) the assumption that there are nine major planets of the solar system have originated from Atom the Egyptian Sun God or Fire God who has been shown to be identical with the atom of modern science. It is because of this great revelation, i.e., the identity of Atom the Sun God of the Egyptians with the atom of modern science that I have recommended the Memphite Theology as a new field of scientific research, and magic the scientific method of the Mysteries as the key to its interpretation. My second reason is the fact that the Memphite Theology is the first Heliocentric theory of the universe, and my third reason is the fact that the history of philosophy is the history of science.
IX. The New Philosophy of African Redemption
Chapter IX deals with the New Philosophy of African Redemption, the aim of which is mental and social redemption, by converting the world to the New Philosophy that the Black people of North Africa
gave philosophy to the world, but not the Greeks; and by refusing not only to worship Greek intellect, because it is a process of miseducation, but also refusing to submit any longer to missionary policy. The New Philosophy of African Redemption is a necessary escape of the Black people from their social plight caused by a false tradition concerning them which has been set in motion by (a) Alexander the Great (b) Aristotle and his school and (c) Emperors Theodosius and Justinian whose edicts abolished the Egyptian Mysteries: the Greatest Educational and Ecclesiastical System that the world has ever known and established Christianity as its perpetual rival.