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Speak to us. Dr. Charles S. Fentz is a board certified family physician and currently an assistant professor of community medicine and family practice at the Morehouse School of Religion.

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He received his college education at Yale University and his medical degree at the Jefferson Medical College in Philadelphia, Pennsylvania. I might add that though he is a physician, his interest is broad and universal, for he has had a long time interest in history and in the last 13 years has studied and collected

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books in the fields of African history and culture and world mythology and comparative religion. He is the associate editor of the Journal of African Civilization and also has authored several works, among them being The Great Queens of Ethiopia.

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I'm delighted to welcome him to present our next lecture on the topic, The Osiris Factor, The Re-Arising Black Man. (audience applauding)

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- Thank you very much. It's always a pleasure and a privilege for me to stand on this podium to address the Morehouse community, as well as the wider community of ministers, pastors,

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theologians, students, professors, who have gathered together today to, as well as yesterday, through this week, to consider a tremendous crisis

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that faces the black community. I would say that my current position is Assistant Director of International Health at the Morehouse School of Medicine,

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rather than the Morehouse School of Religion. Nonetheless, some of you are familiar with me, so knew that really it is the School of Medicine rather than Morehouse School of Religion.

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Now, the image and the theme and the symbol that I took for this topic that is going to, shall we say, adumbrate, that is going to provide the context, the symbolic context,

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of what we're going to discuss today. And fundamentally, it is going to be a slide presentation, a slide lecture, because I always feel that visual imagery drives the point home,

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drives your conclusions home in a way that just pure verbiage does not, is the symbol of Osiris himself. Osiris is the first world symbol of the resurrected,

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of the God who became man, died, and was resurrected, through whom resurrection of all people, all persons, could therefore abide. He is, as I say, the first image, the first symbol of the resurrected man, literally.

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One of his forms is as a Krast, K-A-R-A-S-T, the mummified anointed form of Osiris that rises from the dead, attains divinity, and becomes a hope of rebirth and resurrection for all humanity. And that is really, as you might guess from the similarity of sound and name, the forerunner

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or the prototype of the idea of Christ. And we will talk about that very much in a minute. But before we get into the main substance of our discussion, I do want to preface what I'm going to say with a few remarks.

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And some of what I'm going to say may be surprising, but I think in a forum such as this, we've got to get down to cases. We've got to be very forthright, we've got to be frank, and we've got to kind of strip away a lot of the can't and sometimes camouflage that we bring to these occasions in order,

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as I say, to deal seriously with issues that are affecting and afflicting our community. One of the things that I have noticed, particularly in recent years, and although it isn't just recent years, but perhaps I have become more sensitive to it in recent years, is that as As a people, black people do too much hand-wringing about racism.

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Now why does Dr. Finch say that? Why do I say that we do too much hand-wringing about racism? It is if racism is very important to us. It is if we depend on racism to in a sense define who we are and what we are.

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Now let's look briefly about at racism, its genesis and how it became what it became. probably, that is modern racism as we understand it, that is the modern political, economic, social and cultural system of complete subjugation of one racial group by another, which is completely unprecedented, completely unique in the annals of human history, had its roots in the economic

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factors, in the economic movements of the 15th and 16th century. And mercantile capitalism branched out or went into Africa, took out black slaves of a total of about 100 million, more than 100 million souls were lost to Africa in order to create and sustain the plantation economy in the New World.

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These slaves were almost uniformly and became eventually uniformly black. as a way of, shall we say, justifying this unnatural, systematic, absolutely brutal exploitation of one racial group of people, a whole, shall we say, a whole idea, a whole concept about these people, a whole justification, a whole theoretical, intellectual, social, and psychological

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justification developed in order to justify this system of exploitation. One of the things, of course, is that these people were by nature subhuman. These people had no civilization. These black people, these African people who were literally cannon fodder for the slave

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system, for the plantation system, that they essentially were subhuman. They had no civilization. They had no intellectual life. They had no humanity itself.

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Therefore, it was not a crime against humanity to enslave or to make beasts of burden people who themselves were not human. This is the genesis of racism. As Marx himself said, what we think of as modern racism, or at least Marxists say that,

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has its roots in a specific or a special economic context. Economic forces of the 15th and particularly the 16th and 17th century helped shape modern racism. Now that may be the case, but the one thing that we have to understand about racism is

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that racism is very much like a cancer. A cancer, let's take an example, lung cancer. cancer is caused by a specific set of stimulating substances, of substances that cause the cancer. In most cases it might be cigarette smoke, it might be asbestos.

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Once you get that cancer, stopping smoking or taking away asbestos or taking away any of the other offending substances that cause the cancer in the first place does not arrest the cancer. goes on literally to consume the entire body until the body itself dies.

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Well, racism is like that. Even after you have taken away its economic underpinnings, its economic justification, its economic rationale, racism has been shown to have a life of its own such that it literally consumes the entire world.

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Even people who may not have had racialistic feelings at one time in their history have been tainted by the canker of racism. that racism is like that cancer that consumes everything, it has a life of its own. That being said, as I say, totally apart from whatever caused it in the first place.

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That being said, it is unlikely that in your lifetime or even in your children's lifetime that racism will cease, that racism will disappear, that racism will no longer be here, that we will no longer have to contend with racism. We know that such feelings, which whether they're based on ethnocentrism, whether they're

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based on religious antipathy, whether they're based on racial antagonism, have a tenacious hold on the people who expound or feel those kinds of attitudes or feel those kinds of emotions, who express those kind of attitudes, which can last hundreds of years, thousands of years, and seem to resist all attempts to do away with it.

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So we can look forward to racism continuing in one form or another in our lifetime and beyond. Which is not to say that the outward forms of racism, the outward manifestation racism which have not been modified or altered, they most definitely have been.

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We do not have any overt Jim Crow. We do not have any overt American style apartheid anymore. Racism takes countless subtle forms these days. It is a micro-racism, if you will.

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It is a racism of attitude. It is a racism of feeling. It is a racism of human interaction. And yet, it still exerts powerful effects on us in a way that can totally dominate our

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life. But let me use another parallel to perhaps understand how we have got to look at this issue. There's no question that racism has shaped the life of black people in America.

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But perhaps now we're at the stage where we have learned enough, we have experienced enough, we have developed enough so that we can begin to move to a stage where racism is no longer important to us. Racism no longer has any direct or has very little meaningful effect on our lives.

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The other example I like to get is the four horsemen of the apocalypse. famine, pestilence, death, destruction. Anyone in this room can leave this room today and in a matter of hours, days, or weeks could develop an illness which could kill that person, him or her. In a sense we always live under the shadow of

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death, do we not? Death can take us away at any moment. A life-threatening illness can afflict us at the most inopportune times and yet the vast majority of us allow ourselves to go on and lead productive lives in spite of the fact that death sort of overshadows our lives.

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We don't think about death. We don't usually dwell on death, most of us, certainly not in the so-called prime of life. We do not spend our lives being assessed with the various things that could happen to us that could lead to death.

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We know that death is ever-present. We know that life-threatening illness is always a possibility. We know we could walk out of here today and get hit by a vehicle and our lives would be snuffed out in a moment's notice.

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And yet it does not, for most of us, dominate our lives. Our lives do not depend on a moment-by-moment obsession with death. Well perhaps racism can be seen a little bit like this. Perhaps we have gotten so obsessed with racism and its impact on us that it almost incapacitates

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us. It almost doesn't allow us to move to that beyond. To move to that point where racism is, as you say, is a part of the background phenomenon. It's not going to go away.

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It's not going to be there. It's going to be there. It's going to be a part of the environment, the air we breathe. We will take it in sometimes with mother's milk literally.

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And yet, it seems to me it is possible, both individually and collectively, to reach a state where racism does not have the all-consuming power to shape our lives individually and collectively as it seems to today. Well, for example, one of my own personal reactions to Father Stallings and Father Stallings

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breaking away and forming his own church. Now there are a lot of, we could argue a lot of good reasons, a lot of reasons why that was a viable and valid choice to make. But the first thing that came out of it, well, we did this because the Catholic Church is

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racist. And then my first reaction was this, well, so what? Everything in this society is racist. The schools are racist.

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The government is racist. Churches are racist. Businesses are racist. The language is racist.

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The clothes we wear are racist. And yet, it is necessary for us, most of us, to go on living life within this context. So merely to say that I do this or I'm making this move

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because the situation is racist, in and of itself, to me, does not carry as much weight as perhaps other people lend it. Like I said, perhaps we give too much weight to racism. And really, what's behind what I'm saying

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is that instead of reacting to the situation of the world around us, we need to be more proactive. We need to move to that state where racism as it exists in effect has very minimal effect on our lives

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and how we move and how we act and how we function in this world. It's not that we have to pretend like racism doesn't exist. It's not as if I'm saying we have to wish it away.

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It's not like we have to pretend, not react to those definite insults collectively and personally that will happen, continue to happen in a society that still is dominated and even defined by racism, but I still think it is possible to create a, shall we say, an entity, a collective, an organ, collectively speaking, which in itself functions creatively

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and productively without being defined, without continually reacting to, without completely being, always being buffeted by the sense that racism will not allow us

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to do anything in this society. I do not accept that. I do not say that we black people can't do this or can't achieve this or can't make progress

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because of racism. I think that that is a entirely passive way of reacting to the situation in our environment. It is, if you will, almost a cop out.

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Because it isn't as if in your lifetime or in your children's lifetime, or even your grandchildren's lifetime, it's going to be any different.

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Not fundamentally. Fundamentally, there is always going to be, or for the foreseeable future, there's going to be a racist climate.

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So do you continue to take this passive, sort of passive-aggressive posture, and in the process, incapacitate yourself for any meaningful or productive or creative action. Other peoples have learned to make America work for them.

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We as a people have not. Other peoples have come to America and been able to find something in America that could work on their behalf. We have not, collectively.

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Not really, we haven't. And therefore, we have not even made the most of what limited chances we have. Now, I didn't really necessarily want to either editorialize or preach a sermon, but I had to say what I said there because it really does have a lot to do with our topic.

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And it has to do with this re-arising, Osiris being the paradigm of the re-arising black man. Because the re-arising black man, and the reason why I say re-arising black man is because this is our issue here in this week, the re-arising black man, because the black male

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or the black man, of course, is in a crisis. I mean, we all know the statistics. We can recite them chapter and verse, which shows that the black man seems to be

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almost an endangered species. And yet, I think there is still tremendous potential for a resurrection to occur, for a re-arising to occur, that the Osiris principle in humanity,

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the Osiris principle in history is not dead, far from it. In fact, the death itself is a prefigurement to life or renewed life. And I do think that there is that possibility, but it is not a possibility, it is not an actuality that is really going to, it is not there.

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It is not going to come to one. One has to strive, one has to take, one has to achieve. One has to look toward that beyond which one is. One's reach must exceed one's grasp in this situation.

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Now I would like now our first slide, please. Yeah, he's coming down here. Now, what you will see in this slide, if you will, will be a paradigm for everything

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that we're going to say here. And we will see that this is originally a slide of Osiris. Yeah, can we have that focused? [ Inaudible ]

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Yes. [ Inaudible ] That's still not focused. Yeah.

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I don't know why we're having trouble getting it focused, but we do need to get it focused so we won't get headaches. You will see that this is an Egyptian figure of Osiris. Can you continue to work on that because from here it still doesn't look focused, but we

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will go on. You will see that this figure is colored in a cold black form. This is because Osiris was called literally the black god. He had many different attributes.

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On the one hand, he was the god of grain and growing things, and we'll talk about that in a minute. He was a god of viticulture and winemaking. He was the god of the moon, according to the myth of Osiris.

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His envious brother Set killed him and cut him up into 14 pieces. It is said that his earthly reign was 28 years. This earthly reign of 28 years is a paradigm for the lunar cycle, that is, the cycle of the moon of 28 days a month, so that Osiris was also identified with the moon.

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Cutting up his body into 14 pieces is a symbol of the 14 waning phases of the moon. But above all, he was a God who became man, who ruled for 28 years, brought all the blessings of civilization to the world, was killed, died, and was resurrected. He was also the image of the land of Egypt, and the land of Egypt was called Kemet, and

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That word means black land. So he was, if you will, the black loamy soil, which was the soil of fertility, the soil of growth, the soil of life, because that is

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where all growing or living things came from, of ancient Egypt, in contradistinction to the red land, which was the desert land, the land of all sterility.

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So ancient Egypt was literally the black land because of its black loamy soil. And Osiris was the black god. But it wasn't just soil.

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Ancient Egyptians called themselves Kemiu. Kem is the strongest word in the ancient Egyptian language for black or blackness. Yu is a letter that makes for a plural.

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So that word Kemiu means the blacks, the blacks. So the ancient Egyptians, their name for themselves was the blacks. Osiris himself was originally a Nubian god,

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a god who came out of the Sudan according to E.A. Wallace Budge. And we see here as in other pictures, The image of Osiris, the model of Osiris was,

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as we can see very clearly, a black Nubian. He represented the highest and finest divine man, the man who died and was resurrected. So therefore, the potential for all growth,

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the potential for all resurrection, the potential for all re-arising. He was a paradigm for all that on many different levels of symbolism.

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Can we have the next slide, please? Now, from the point of view of anthropology, humanity itself begins in Africa from 4 million years ago. 4 million years ago, the first what we call hominid type,

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that is pre-human ancestor, emerges in Africa, in Africa alone. And from that time, 4 million years ago, all the way down to the development or origin

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of Homo sapiens sapiens, that is modern human beings, about 200,000 years ago, that evolution occurred in Africa, or at least that line that leads to human beings occurred in Africa.

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As C.A. Aramburg says, "It is in Africa and Africa alone that you can find the fossils that show you in unbroken sequence the origin and evolution of humanity itself in Africa, beginning 4 million years ago

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and culminating 200,000 years ago in Africa with the emergence of Homo sapiens sapiens. Therefore, all human beings who live on this planet today, all 5 and 1/2 billion human beings that live on this planet

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today are descendants of Africa. They are branches of humanity, a human trunk that emerges in Africa and then out of Africa moves into the other inhabitable continents of the world

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and undergo variations that give us the races of the world. All peoples, all peoples come out of Africa. As one anthropologist said, we are all Africans under the skin. The reason why I'm showing you these footprints

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is these are the famous Laetoli footprints. These Laetoli footprints are 3 and 1/2 million years old. They are found in Laetoli, Tanzania, 3 and 1/2 million years old.

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So proof positive that human beings or pre-human ancestors walked upright 3 and 1/2 million years ago. The original black people, the original, these are footprints most likely of a black family,

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a family because these original people by definition would have had to been black. Why do we say that? Because the area in which human beings emerged

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was an equatorial land. It was an equatorial land in which people were subjected to the rays of the sun, the equatorial rays of the sun in order to protect themselves and their skin

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from the cancerous effects those ultraviolet equatorial rays, they had to develop the melanin-producing capability in the skin. And that melanin-producing capability protected their skin from cancer, which would otherwise

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have affected the unprotected skin. So again, early humanity, by definition, would have had to have been dark brown or black if only to survive. And here are mute but eloquent testimony to the emergence.

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This is actually almost as if it will a snapshot of human beings walking across the African landscape some three and a half million years ago. So humanity itself begins in Africa. So all humanity goes back to Africa.

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So if humanity is going to ever achieve peace on earth, peace in the world, it will have to come to terms with its origins in Africa. Africa is the mother of humanity. The rest of humanity has been separated, or almost, if you will, has separated itself

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from its mother, from its primal context. Only when humanity as a whole comes to terms with this birth in Africa, with Africa as its mother, will there be any possibility of peace between the peoples of the world. Can I have the next slide, please?

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This is an artist selection, an artist description of this first family, so to speak. As you can see, the man, the father, leading his family across this landscape

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in what is now Western or Central Tanzania. Three and a half, actually three and three quarters million years ago. So we can see that when we're talking about

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the literally the original man, that original man by definition was African. He would have had to have been, therefore, black in color, if only because, only because nature demanded it.

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Nature demanded it. There would have been no possibility of survival if he had been anything else but black. Could I have the next slide, please?

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This is-- these are actually modern human beings who have been made up theatrically to look like Homo erectus. Homo erectus is the first-- is the nearest

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in the hominid line to modern human beings. appeared about one and a half million years ago, died out about 300 to 200,000 years ago, very close to us, also in Africa, they emerged.

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It was from Africa that they went elsewhere into the world. They would have looked very much like this. They were very close to us in stature. They were very close to us in skeletal morphology

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and even brain size. Their largest homo erectus brains are about 1200 cubic centimeters, and the lowest limit of normal for human beings

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is about the same thing. They are not modern human beings, they're not Homo sapiens, they are not us, but they are very close to us

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and they are ancestral to us, also in Africa, also representing a continuing line out of Africa or in Africa in the human line of evolution. Could I have the next slide, please?

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These are pictures of what the first Homo sapiens might have looked like. Homo sapiens being modern human beings appearing 200,000 years ago,

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again in East and Southern Africa. These are cave paintings of people today we call the Bushmen. Their more proper name is San or Khoisan or name, or the Kung of the Kalahari Desert.

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They represent the oldest human beings, they are the surviving remnants of the oldest modern human beings on this planet, whose their ancestors go back about 200,000 years.

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As Alan Wilson said, "Basically, we are all Kung, "because we are all descended from these people. No matter what race you are, no matter where you live, you are descended from people who look like this.

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And these are their cave paintings, which themselves are 20 to 30 or even 40,000 years in Southern Africa. Can I have the next slide, please?

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These are the, this is a modern day picture of the kum, or the san, or the so-called Bushmen. We know this from the work of Rebecca Cann, that the earliest human beings had to, again,

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modern human beings, homo sapiens sapiens, emerged in Africa. We also know this from the fossil evidence. Fossils showing modern Homo sapiens

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are 130,000 years old in Africa, ages older than any other fossils of human beings anywhere else in the world. So these people, although they are now very few in number,

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leading marginal lives in the Kalahari Desert, still represent the oldest human beings on this planet. And as you can see, these are K'un men. And this is what ancestors, black ancestors,

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would have looked like 200,000 years ago. And ultimately, it would have been these men, women, people looking like these individuals 50,000 years ago, moving into different environments,

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different climates, undergoing adaptations in different environments that would have given rise to the different races we have today. Could I have the next slide, please?

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These are again people very allied to the K'un called the Pygmies, which is not their true name. Their true name is the T'wa. Again, with the K'un or with the San, they represent the oldest people on this planet.

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In fact, there are remnants of them all over Asia. In India, in Southeast Asia, in Indochina, in the Indonesian archipelago, in the South specific, the aboriginal peoples look like them and look like the K'un. They're called Negritos. People think that Asia is essentially was the first, they think Asia, they think

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Mongoloid people, Chinese, Japanese. Well, if you're talking about the first people in Asia, the first aboriginal people, the people who were in Asia before anyone else, you're talking about people today we call Negritos, Pygmies, or even the K'un Bushmen. Looking very, all of them are very closely related.

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Every inhabitable continent, by the way, and including America, was inhabited very early, if not first, very early by black African types. Can I have the next slide, please?

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And you can see these pigbeys representing, if you will, the oldest original men of the Homo sapiens species. Homo sapiens is what we belong to, all of us in this room. Those last two pictures are examples of men,

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black men who represent the, literally the fathers and progenitors of us all. This comes from an Eastern Airlines advertisement. And again, I'm sorry for the fact

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that this is still a little blurred, but it says before there was American history, there was black history. History begins in Africa.

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History proper begins in Africa. Not only does humanity originate and emerge and evolve in Africa, but civilization itself does. and therefore history itself does,

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as this advertisement sort of indicates. Could I have the next slide, please? These represent the Anu. This is an Anu.

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An Anu was the oldest type of Egyptian. The ancient Egyptians themselves came from the Sudan or from Nubia, also from the Sahara Desert. The first pharaonic civilization,

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the first pre-Egyptian pharaonic civilization was the kingdom of Ta Seti. The kingdom of Ta Seti was itself in Nubia or the northern Sudan.

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And in fact, so prestigious was this civilization even after it passed from the stage of world history that Egypt named its southern regions Ta Seti in naming it for this civilization

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that gave it birth out of Africa. Ta Seti is about 4,500 years BCE, before the common era, nearly 6,500 years ago. This is an Anu, look, an Anu man.

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Look at his face. Look at his profile. Look at his features. We know that this is a African type, a black African type.

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Egypt was not and never has been in the Middle East, as people are fond of saying, or as individuals are trying to say now as a way of getting around these black African origins,

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Egypt was not a mixed civilization. It was a black civilization, black Sub-Saharan civilization from beginning to end. Any more than the one million or two million blacks

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that live in England now say anything about English civilization. We know that English civilization was a European civilization. And the fact that 1 million blacks live in it says nothing, does not make England, English civilization, a mixed civilization. So because you find at various times in Egyptian history, you may find some non-African, Asiatic, or

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European types in there, it does not have, says nothing about the fact that this was originally and fundamentally and subsequently a black African civilization. Could I have the next slide, please? This is the Sphinx.

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You see in profile what the Sphinx looked like, and you can see that the Afrikoid type is clearly betrayed and are clearly marked in this stone, this colossal stone figure. In fact, Napoleon, when he came and saw the broad, flat, "Negroid" nose on the Sphinx, he proceeded to blow it off.

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The nose is now, even today, is in the basement of the Cairo Museum. Can I have the next slide, please? Again, because of its fuzzy, you can't see that this is actually Kufu. Let's move on because that's not really a good slide.

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This is Djoser, the pharaoh of the Third Dynasty. What we're going to see from here on out is, if you will, a kaleidoscope or a montage of black African faces from ancient Egypt. Whenever you look at coffee table books of Egyptology, they always like to show you those

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Egyptians having the most, the less Negroid, the least Negroid features and the most Caucasoid looking features. And so there is a misleading impression that when we're talking about Egypt, we're not talking about anything that's black.

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So we're going to show you some alternative faces of ancient Egypt as a way of correcting this impression. Impression that is fostered, of course, by not only the media, but Hollywood itself. No, the ancient Egyptians did not look like Elizabeth Taylor and they did not look like

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Charlton Heston, not at any time. And again, this is Djoser, important pharaoh of the Third Dynasty. He was the pharaoh under whom Imhotep served. Could I have the next slide, please? This is again another picture of, this is a profile of Djoser, and again, in this view or this profile, the black African-ness of Djoser comes through unmistakably. The full

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nose and thick lips. Can I have the next slide please? Again, some more kaleidoscopic faces of black men from ancient Egypt. Black kings, black pharaohs, black builders, black civilization builders from ancient Egypt. Ruling ancient Egypt, keeping African ancient Egyptian civilization alive for

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So four million years. Can I have the next slide, please? 4,000 years, excuse me. Let me not get my facts.

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4,000 years of unbroken black civilization. Again here, another montage of black African pharaoh faces. Can I have the next slide, please? This is Amenhotep III from the 18th dynasty.

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Can I have the next slide, please? And you can see that ancient Egyptians, contrary to what people say that, well, ancient Egyptians always represented themselves as red.

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They did not always represent themselves colored in the painting themselves red. And so what? The Maasai, the ancient Egyptians

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were known for dyeing their bodies with red ochre dye, just like the Maasai and the Rendil of East Africa do today, where the men dye their hair and their bodies with red ochre dye.

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That does not make them red men. It means they are black African men who used dye and paint for festive reasons, for cultural reasons, for ritual reasons,

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the same way with the ancient Egyptians. And even so, still, as we see here, Amenemhet III, an important pharaoh of the Middle Kingdom, shown in his true natural cold black color.

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Can I have the next slide, please? Again, another, I'm not even sure who this pharaoh is, but again, the African coloring is unmistakable. Can I have the next slide, please?

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This is the famous Tutankhamun. Tutankhamun shown again in his true and natural color. There are those who would like to say that the reason why Tutankhamun was colored this way

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is that it is, quote, "symbolic," unquote. In fact, there is always a tendency whenever Egyptians are shown painted black to say that the reason why they're colored this way is

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that, quote, "it is symbolic." Again, all this does is beg the issue. It does not get down to cases, and we may discard it, and we may dismiss it.

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Could I have the next slide, please? This is Akhenaten, the famous Akhenaten. There's several things we can say about Akhenaten. First of all, his features are unmistakably

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of the Afrikoid or Negroid type, both in terms of nose, nasal flaring, the fullness of lips, and also the prominence of the lower jaw,

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what we call prognathism. Here is the first monotheist in the history of the world, 150 years before Moses. This is the first individual.

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Now, Moses, neither he nor really Moses created monotheism, because the ancient Egyptians, from time immemorial, referred to God as the one. In fact, they talked about Ra, an Amun-Ra,

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as they called him Ra-wa, W-A or U-A, Ra the one. And that goes all the way back to the very beginning of Egyptian history. So the ancient Egyptians understood the concept of one God.

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Now what the deities or what they called the netters were, the deities, were the active powers of God, the attributes of God, the active energies of God, the emanations of God. What distinguished Akhenaten from his predecessors is that he is the first.

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He is the first to say that there is not only one God, but there is only that the other multiplicities of gods or multiplicities of deities that are represented must be done away with. So not only do we have one God as an idea, but one God as a central focus of worship. Not only monotheism, but monolatry. 100 to 150

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years before Moses, the idea of one single exclusive deity appears on world history with this black man, Akhenaten. And I'm not saying he's black just because I'm saying it, the picture tells us what he looks like, where he comes from, who he was related to, what his ethnic derivation was.

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Now there are those who say the reason why he has these features is because he had an endocrine disorder. So again it shows you, when faced with the unmistakable and irrefutable evidence of the black African origins of these black civilization builders of 6,000 years ago, these black men

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who are introducing philosophical ideas and theological concepts that changed world history all the way up into our present day, changed world history all the way up to our present day because what it means, of course, therefore, is Judaism, Christianity, Islam owe their debt to this black man in Egypt 4,500 years ago, 3,500 years ago.

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So my question is, as John Henry Clark once says, why is it that black people, but black men in particular, why don't they think well about themselves? Why do they have low self-esteem? Why do they hate themselves and one another?

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Why do they commit acts of violence to one another, up to and including physical destruction of one another? It has to do, of course, with a fundamental ignorance about who they are and where they come from, came from.

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An ignorance, of course, that was directly and deliberately and systematically imposed. So the idea of the religion, this building, if you will, where we're sitting in here is a monument to this black man. This building that we're in, every time you go into a church, it is a monument to this

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black man right here. It is the idea of one God, one exclusive God, was his contribution to world history and world theology. So when we talk about the re-arising black man, we talk about the Osiris factor, we see

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that ideas that come out of the ancient northeast African cultural worldview resurrect and reincarnate and reawise in ways that we are only completely unaware of. So when we talk about Judeo-Christian tradition, we're not talking about something that was imposed on black people, that was given to black people.

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It is something that comes out of the black, Northeast African, and therefore black cultural and metaphysical and symbolic and philosophical framework. Can I have the next slide, please? Again, this just shows you a...

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If you want to, these next couple of slides will show you, if you want to go into Africa today and see what ancient Egyptians looked like then, these are the types that you would look at. This is a Maasai warrior from East Africa.

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You can see his hair is painted red, is dyed red. You can see that his features are very similar, if not identical, to the same features that you see on the monuments and the inscriptions. Could I have the next slide, please?

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And this Ethiopian Doniquil warrior from the Afar triangle in Ethiopia, his hairstyle, his facial features are so characteristic, it is as if he has stepped, one of the ancient Egyptian monuments has come alive and he has stepped, living from the monuments, into a living reality.

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So absolutely classic is his features and his face when you compare them to the same features and face that you would see on the ancient Egyptian monuments. So this is who you have to look at when you want to see, well, what do the ancient Egyptians look like?

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You don't go watching reruns of Charlton Heston movies or Elizabeth Taylor movies. They cannot tell you anything about the ethnographic reality of ancient Egypt. They can tell you absolutely nothing. Can I have the next slide, please?

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An older black man of Nubia. The people who today live in Egypt, the people who today live in Egypt, if you want to go to Egypt today and see the people who are the direct remnants of the ancient Egyptians, the ancient civilization builders, you have to go to southern Egypt and look at the Nubians

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because they are the ones that are least mixed or least ethnographically deviated from the ancient Egyptian type. And the reason why I like this picture is because it's one thing that the ancient Egyptians and ancient Africans have always revered.

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They revered old age and they revered wisdom. Because the idea is that just living in this world long enough, just having the experience of life entitled you to a certain amount of wisdom and therefore entitled you to a certain amount of deference just because of your age.

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Because you had things that you learned and experienced just surviving long enough in in this world that was of value to the generations to come. So these were the people, this was the man who would be considered closest to the ancestors.

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He would be the priest. He would be the one who talked directly to the gods because by virtue of his age and his wisdom and his experience, he was closest to the gods,

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he was closest to the ancestors, and therefore was entitled to all the deference that he could command. And he looks again as if he has,

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it's almost like a time warp. You could go back 4,000 years ago and see a scene almost exactly like this in ancient Egypt. Could I have the next slide, please?

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And it wasn't just in Africa. You know, people get the idea that the Suez, the Isthmus of Suez, there was some kind of impermeable hermetic seal around ancient Egypt or Africa. We always hear ad nauseam, ad infinitum about everyone who invaded Africa.

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It is as if when black people got to that point, they developed some paralysis of the lower limbs and couldn't move across the desert, move across the island. [BLANK_AUDIO]