ETHIOPIA MEANS “SOMETHING DIVIDED” PROOF FROM THE ANCIENTS WHO COINED THE TERM. WE ARE NOT A BLACK PEOPLE.
Islam and greetings to you all.
As we Moorish American Moslems continue to blaze a trail and forge a path of theological scholarship based on actual historical facts pertaining to the doctrine of the Moorish Science Temple of America, about who we are in general, but more specifically as a whole people globally, and exactly what it is that we Moors of the Moorish Science Temple of America teach, we are discovering more and more that everything that the Prophet Noble Drew Ali brought to us is indeed all wise right and exact. We no longer have to believe any longer when faith loses itself in fruition. This particular exposition is based on one of the most constant questions that we Moors of the M.S.T. of A. persistently get asked and that is “Can you show and prove that Ethiopia means something divided? Because the etymology of Ethiopia doesn’t mean that.”
Being that we, the New Moors, are showing and proving that what Prophet Drew Ali brought to us is 100% all wise right and exact, we are the ones that are getting bombarded with the questions and with the exception of the etymology of the word Amexem and proving with data (and not with “Because the Prophet said it is”), that the flag of the Moors is 10,000 or 50,000 years, we have been able to, with complete sources and references show and prove that everything this Angelic man brought to us is indeed all wise right and exact. Now let’s dig into this. First, let us examine the etymology of the word:
late 14c., from L. Æthiops “Ethiopian, negro,” from Gk. Aithiops, perhaps from aithein “to burn” + ops “face” (cf. aithops “fiery-looking,” later “sunburned”).
Notice that it says “perhaps from aithein “to burn” + ops “face”” Based on my personal study of words and their roots, when “perhaps” is added into the tracing (etymology) of a word, it means that the etymologists are not sure of the root of that word. This means that Ethiopia does not mean “burnt face,” but that this is what it came to be known as over time of usage in that regard. In Greek mythology, “Ops” was a deity who was the wife of Saturn (Chronus). Ops is related to Rhea who is related to Cybele whose oldest depictions date back to the Chet (Hittite) region of Anatolia (modern day Turkey) to 6000 B.C. We do not believe that this is the cause of the suffix –ops however, we thought it intriguing nonetheless. The suffix –ops is placed at the end of words to describe a people connected to the noun that precedes it like Moor+ish, we have Ethi+ops. This is called an “adjectival suffix.”
The footnote of that etymological trace of Ethiop says this:
“Who the Homeric Æthiopians were is a matter of doubt. The poet elsewhere speaks of two divisions of them, one dwelling near the rising, the other near the setting of the sun, both having imbrowned visages from their proximity to that luminary, and both leading a blissful existence, because living amid a flood of light; and, as a natural concomitant of a blissful existence, blameless, and pure, and free from every kind of moral defilement.” [Charles Anthon, note to “The First Six Books of Homer’s Iliad,” 1878] 
Notice that it says “both having imbrowned visages.” This was the adjectival term used to describe the ancient Moors. Let us look at what these words define:
tr.v. em•browned, em•brown•ing, em•browns
To make brown or dusky.
The face or facial expression of a person; countenance.
So here, we see that “imbrowned visages” (Brown features) clearly shows that the Hellenes (so-called Greeks) did not see this people as a BLACK people descriptively, but as a dusky dark race of people which denotes the brown hue of skin of the Moors. What this researcher finds odd, is when you look up the word Moor in the earlier etymological dictionaries, you will see that it does not say “black”, but instead, it says “dark” as a later descriptive of the Moors. It was not until the late Greek or what is known as the “Alexandrian dialect” does the Greek name “mauvros” mean “black.” Before this time, there is no use of the word mauvros being used as a description. This only happens when the Hellenes began to commingle with the Yahwist, the people of Joshua, who falsely call themselves Jews today, around 200 B.C. To read more about this in depth, click here.
Black would, among the Hellenes (so-called Greeks), become the general description that became used by all who viewed any Moor with brown skin as black. A prime example of this can be found in the book “Researches Into the Physical History of Mankind: Physical ethnography of the African races” By James Cowles Prichard. It reads:
SECTION I. – Of the Barábra or Berberins.*
“THE people who inhabit the valley of the Nile above Egypt, and from that country to Senaan, give themselves the appellation of Berberi. By the Arabs they are termed Núba. The same people in Egypt, where they are well known, are called Berberins.”
“Denon has thus described them : he says, “their skin is of a shining and jet-black, exactly similar to that of antique bronzes. They have not the smallest resemblance to the Negroes in the western parts of Africa. Their eyes are deep set, and sparkling, with the browns hanging over, the nose pointed; the nostrils are large, the mouth wide, the lips of moderate thickness and the hair and beard in small quantity, and hanging in little locks.”
So we are clear based on the observations of those cited in the book above that:
- These people call themselves Berberi (Berbers)
- That the people we call Arabs today (they are not the original Arabs) have given them the term “Nuba.” Druscilla Dunjee Houston points out in her great works Wonderful Ethiopians of the Ancient Cushite Empire, that these same exact people reject the name Nuba because it denotes a slave. (So using the term Nubian is no better than using any other slave moniker as it was a name given by another people to our people and yet, our people prefer this slave designation as well.)
- That based on the description of Baron Dominique Vivant Denon (1747-1825) these people are “jet-black” but he describes their skin as “exactly similar to that of antique bronzes.” Below are several pictures of antique bronze pieces.
This is the shade “jet black” (black, white and gray are not colors but shades)
My question to the field is, how can something that is brown as bronze, be jet-black at the same time? Do you not see the trickery that has been played upon you? Do you not want to see it?
Also, I want to add this for those that teach that black somehow fades down into brown and then other colors like red and yellow. Black does not fade down to brown, it fades down into lighter shades of black, and then gray, and then white. As we see below, brown is not a shade of black or blackness on the true scale of black.
Unless we are literally claiming to be color blind, we can clearly see in the above that the color of antique bronzes (the same skin tone that the majority of Moors the world over possess) and black does not match up. No person in existence has a black shade of skin. Only the deaf dumb and blind would continue to ignore these actual facts and deny their own eyes.
Now, by the grace and guidance of Allah, and the diligent research of the Moorish American Moslems who are making this information known in this day and time, we shall reveal the true intent behind the name Ethiopia and show just how it means “something divided” by the very man who first coined the name.
The Question is asked in the Moorish Questionnaire and answered:
“89. What does Ethiopian mean? Ethiopia means something divided.”
In Chapter 47 verse 3 of the Moorish Holy Koran we cite:
“His father Ham and his family were second. Then came the word Ethiopia, which means the demarcation line of the dominion of Amexem, the first true and divine name of Africa. The dividing of the land between the father and the son.”
As we have all seen, the etymology of Ethiopia is inconclusive, based on the professional etymological breakdown of the word Ethiopia. It would be redundant for us to go into the definition of perhaps as the etymologists use which proves they simply do not know, they are going by popular usage. When the Etymologists claim to not know, then we must then turn to the ancient Greeks who coined the name for the clear and obvious meaning. We find in Strabo’s Geography, Volume one (published in 7 BC), where he is analyzing the words of Homer’s Iliad and what Homer had to say about the blameless Aethiops. We cite:
“The same mistake is made by those who say that Homer is not acquainted with the isthmus that lies between the Egyptian Sea and the Arabian Gulf, and that he is in error when he speaks of “the Ethiopians that are sundered in twain, the farthermost of men.” Men of later times are wrong when they censure Homer for saying that, for it is correct. Indeed, the reproach that Homer is ignorant of this isthmus is so far from being true, that I affirm not only that he knows about it, but that he describes it in express terms, and that the grammarians beginning with (p. 113) Aristarchus and Crates, the leading lights in the science of criticism, even though Homer speaks of it, do not perceive that he does. The poet says: “the Ethiopians that are sundered in twain, the farthermost of men.” About the next verse there is a difference of opinion, Aristarchus writing: “Abiding some where Hyperion sets, and some where he rises”; but Crates: “abiding both where Hyperion sets and where he rises.” Yet so far as the question at issue is concerned, it makes no difference whether you write the verse one way or the other. For Crates, following the mere form of mathematical demonstration, says that the torrid zone is “occupied” by Oceanus and that on both sides of this zone are the temperate zones, the one being on our side, while the other is on the other side of it. Now, just as these Ethiopians on our side of Oceanus, who face the south throughout the whole length of the inhabited land, are called the most remote of the one group of peoples, since they dwell on the shores of Oceanus, so too, Crates thinks, we must conceive that on the other side of Oceanus also there are certain Ethiopians, the most remote of the other group of peoples in the temperate zone, since they dwell on the shores of this same Oceanus; and that they are in two groups and are “sundered in twain“ by Oceanus. Homer adds the words, “abiding both where Hyperion sets and where he rises,” because, inasmuch as the celestial zodiac always lies in the zenith above its corresponding terrestrial zodiac and inasmuch as the latter does not by reason of its obliquity extend outside the territory of the two Ethiopias, we must conceive that the entire revolution of the sun takes place within the width of this celestial zone, and that his risings and his settings take place herein, appearing differently to different peoples, and now in this sign and now in that.”
Now, let us briefly examine Oceanus. Oceanus was a pseudo-geographical feature in classical antiquity, believed by the ancient Greeks and Romans to be the world-ocean, an enormous river encircling the world. Any research into Oceanus will yield this knowledge. So we see that Oceanus is not an actual place, but a mythical designation. To be fair, it very well could be a mythical designation to an actual place based on the understanding of the world during that time. Either wa, Homer knew that on each side of this mythical ocean, could be found those kissed by the sun having embrowned visages. When we dissect the above paragraph of Strabo’s break down of Homer’s poem, we plainly see that the Ethiopians are rendered by Homer as “sundered in twain.”
: to break apart or in two : separate by or as if by violence or by intervening time or space (transitive verb)
: to become parted, disunited, or severed (intransitive verb)
Examples of SUNDER
- a family sundered by scandal
- during the cold war, east and west berlin were sundered by an impenetrable wall> 
And then there is the word twain which means “two”. Let us examine its definition:
Now I want to you to look at the meaning of “demarcation” which is the term that the Prophet used:
de·mar·ca·tion also de·mar·ka·tion (dmär-kshn)
The setting or marking of boundaries or limits.
A separation; a distinction: a line of demarcation between two rock strata.
So it is clear that like Oceanus, “Æthiops” is an eponymous name representing the ancient Moors who are, according to Homer, split up in two. In this nom de guerre (A fictitious name; a pseudonym), we clearly see the intent of Homer’s rendering and that is to say that there is an invisible demarcation line that divides the people whom he called “Æthiops” to represent the people on either side of that line. This brings us back to the above quote by Strabo:
“For Crates, following the mere form of mathematical demonstration, says that the torrid zone is “occupied” by Oceanus and that on both sides of this zone are the temperate zones, the one being on our side, while the other is on the other side of it. Now, just as these Ethiopians on our side of Oceanus, who face the south throughout the whole length of the inhabited land, are called the most remote of the one group of peoples, since they dwell on the shores of Oceanus, so too, Crates thinks, we must conceive that on the other side of Oceanus also there are certain Ethiopians, the most remote of the other group of peoples in the temperate zone, since they dwell on the shores of this same Oceanus; and that they are in two groups and are “sundered in twain” by Oceanus.”
In verse 4 of Chapter 47 of the Moorish Holy Koran, the Prophet goes on to say:
“The dominion of Cush, North-East and South-East Africa and North-West and South-West was his father’s dominion of Africa.”
What Noble Drew Ali is expressing, and it becomes clearer in relation to Strabo’s breakdown of Homer’s mythical people based on what Homer actually said and meant by the people he named “Æthiops”, is that the two branches of our people (Cushites and Hamites) that existed upon either side of this pseudo-geographical line called “Oceanus” by Homer for his myth, and also why our people cannot be Ethiopians; because you cannot divide a “race” in two just because they may live on two sides of a mythical place. This is the same type of terminology that is used in Federal Directive 15 when it gives the definition of Black ethnicity it says:
“Black. A person having origins in any of the black racial groups of Africa.”
The question then becomes how can there be different black “racial” groups if so-called blacks are one race? What then defines or gives us a standard for “race” or “racial”? If you go to the link I have provided to Federal directive 15 above, you will notice that this type of definition is not used of any other ethnicity but so called black people. From this, you all should be able to decipher the European psychology and how they are trying to keep us blind to our own selves. They essentially never got rid of what Ethiopian means, they just disguised it in the definition of “black” people. When you research into the “negro law of South Carolina” By South Carolina published in the year 1848 we see a most interesting definition for Negro in chapter 1 section 4:
“The term negro is confined to slave Africans, (the ancient Berbers) and their descendants. It does not embrace the free inhabitants of Africa, such as the Egyptians, Moors, or the negro Asiatics, such as the Lascars. ”
You, the reader, can clearly conclude based on your own eyes (and please cross reference this information as well), especially for you all who fight the Moorish Science Temple of America for our rejection of this “black” identity which is nothing more than the English word for the Spanish word “Negro” that they branded upon our people (if you call yourself black you call yourself negro and nigger), was used exclusively to denote the Moors (in the etymological dictionary, Berber is the second definition of a Moor) on this land whom the pale skin nations of Europe governing this portion of the Americas, identified the Moors whom they branded by the slave label “negro” as descendants of the “ancient Berbers.” The main Berber languages are considered a direct branch of the ancient Egyptian which means it would be a Hamite language. The Berbers represent the Hamitic stock and it was these Berbers that were called Moabites by the early Christian writers of which this researcher presents in the upcoming essay on the Moabites.
So now that you know what is meant when it is said in Strabo’s breakdown of Homer’s poet by the “territory of the two Ethiopias.” Let us examine further. Strabo says later in this writing that:
“when Homer says, “For Zeus went yesterday to Oceanus, unto the noble Ethiopians,” we must understand both words in a more general sense, “Oceanus” meaning the body of water that extends along the entire southern belt, and the “Ethiopians” meaning the people along this same extent; for upon whatever point of this belt you fix your attention, you will be both on Oceanus and in Ethiopia.”
Now, Strabo, in refutation of Crates (Crates of Athens died 268–264 BC), kept saying “Our Ethiopia.” By this I conclude that, the Greeks are speaking of North Africa and the Berbers (Barabra) there, whom they would first come in contact with in their travels southward to Africa and name that land Mauretania (land of the Moors (Moors second home? also considered as a translation)) after the people they met there by this name. This is verified when Strabo says:
“For all those who have made coasting-voyages on the ocean along the shores of Libya, whether they started from the Red Sea or from the Pillars of Heracles, always turned back, after they had advanced a certain distance, because they were hindered by many perplexing circumstances, and consequently they left in the minds of most people the conviction that the intervening space was blocked by an isthmus; and yet the whole Atlantic Ocean is one unbroken body of water, and this is particularly true of the Southern Atlantic.”
“along the shores of Libya, whether they started from the Red Sea or from the Pillars of Heracles.” That is, from Arabia and East Africa, to North Africa where the pillars of Hercules lie. In trying to understand the claims of Homer and others who agree with this mythical demarcation line, Strabo says:
“For what difference does it make whether we say: “On our side of Oceanus there are two groups of Ethiopians, some in the east and some in the west,” or, “both in the east and in the west”?”
It is obviously clear that Homer’s Oceanus simply is a mythical demarcation line that deals with water and earth, and Ethiopia is a demarcation line that deals with people on the land on either side of Oceanus. Strabo concurs in contradistinction to the purpose of this note when he says:
“And this is the meaning also of the words: “On his way from the Ethiopians he espied Odysseus from afar, from the mountains of the Solymi” — which is equivalent to saying “from the regions of the south”; for he does not mean the Solymi in Pisidia, but, as I said before, he invents a people of the same name whom he depicts as occupying the same position relatively to the sailor on his raft and the people to the south of him (who would be the Ethiopians) as the Pisidians occupy relatively to the Pontus and to the Ethiopians that lie beyond Egypt.”
“Since, then, Oceanus stretches along the entire southern sea-board, and since the cranes migrate in winter to this entire sea-board, we must admit that the Pygmies also are placed by mythology along the entire extent of that sea-board. And if men of later generations restricted the story about the Pygmies to the Ethiopians next to Egypt alone, that would have no bearing on the facts in ancient times. For nowadays we do not use the terms “Achaeans” and “Argives” of all who took part in the expedition against Troy, though Homer so uses them. Now what I contend in the case of the Ethiopians that are “sundered in twain” is similar to this, namely, that we must interpret “Ethiopians” as meaning that the Ethiopians extend along the whole sea-board of Oceanus from the rising to the setting sun.”
The above alone is pretty much clear and definitive, that Strabo, interpreting Homer, literally has come to the conclusion that Æthiopians are merely people living on either side of a pseudo-geographical line (Oceanus) and thus, Homer’s use of the phrase “sundered in twain” which literally means “SPLIT UP IN TWO” was one that he invented to describe the ancient Moors on either side of this land. Just like the pseudonym (false label, misnomer) “Black”, as is used today by the unsuspected masses, that name stuck with the people regardless of what their tribal and national names were. At that time, the whole of Africa was called Libya and all Libyans were called Moors.
On the claim of Ethiopia(ns),we find further explicatory accounts in the works of other writers as well. According to the book “Blameless Ethiopians and others”, by J.W. Gardner, we cite:
“There is general agreement that from Homer onwards references in Classical writers to Ethiopia and the Ethiopians are almost never to modern Ethiopia or to the highland peoples who were the ancestors or predecessors of present-day inhabitants of the Ethiopian plateau. Homer’s Ethiopians are indeed almost in the realm of Märchen; gods visit them, or are reported among them when they absent themselves from Olympus; they are σχατοι νδρν [blameless], and without fault or blame; and their only human visitor is Mene-laus. But they are not perhaps wholly fairy-tale. Some Ethiopians fought on the Trojan side in die war (under their king Memnon, son of Tithonus and Eos), and the lost Aethiopis, from the Epic Cycle, will have dealt with this. The notorious disjunction of Eastern and Western Ethiopians has a factual ring about it; and Ethiopians might be found in West Africa as well as in East, as Hanno discovered in his voyage in the early fifth century B.c., and in India as well as Africa; for the name, it seems, may be applied to dark-skinned people generally. References in Aeschylus similarly typify the extent of knowledge, or ignorance, of highland Ethiopia in the Classical Greek world. Ethiopians are to be found where the sun rests his horses, on the ‘red sea’ and ‘the lake by the ocean’; and East Africa is joined to North India, so that the Arabian Sea is a lake.” [emphasis mines]
It should be clear to anyone reading this that, Prophet Noble Drew Ali has come and informed us of the truth and provable facts about our people and the false labels given them by the European writers of antiquity and modern times. The Moslem doctrine teaches us that true masterminds can trace themselves back through the ages and thus they know, the truth. How did the Prophet know this? Is the question starting to being asked by many as the light of scholarship is being shone upon the information brought to us by Prophet Noble Drew Ali. Why are we just now, in the year 2016 (this author was first discovered this in 2011), figuring out the exact meaning to the word Ethiopia? Why haven’t any of your “Leaders”, your “Messengers” your “Master Teachers”, and “God as man” in general, relay this vital information that would have set us forward 50 years?
I will say this, teachings of the Prophet Noble Drew Ali, as it is being expounded on now, is missing from the literature of the Afrocentric and other even Islamic scholars; it is missing from the Nation of Islam, It is missing from the 5%ers/Nation of Gods and Earths, it is missing from the Hebrew Israelites, it is missing from the Christian and Al-Islamic Mohammedan denominations; it is however, condensed into a small compendium that makes up chapter 47 of the Holy Koran of the Moorish Science Temple of America, the Moorish Questionnaire (101’s) and the Moorish Literature. When will our people awaken? How can you claim to be awake when you have literally let another man define your existence and have lead you to believe that your skin is black when it is clearly a brown to light olive tone?
These rhetorical questions at times baffle me as a researcher who bears witness to how our brightest scholars reject the clear psychological implications that were branded upon our people’s minds and instead, promote the very brand (Black, Negro, and Colored) in speech and in works. It is truly baffling to me. Chancellor Williams in his seminal but also polemical book Destruction of Black Civilization on page 23 in the footnote says:
“The term “black” was given a rebirth by the black youth revolt. As reborn, it does not refer to a particular color of any particular person…Those who hate the term but hold the majority of leadership positions, feel compelled to use it to protect leadership roles.”
So even he knew that there was no such thing as a black people with black skin as we have been led to believe. He even admitted that there were people who “hated” the term and yet, they still used it to protect their roles of leadership which is the self-same thing that is happening today! The camera crew on 125th street is banking on keeping you black to protect their own pseudo-leadership positions.
Peace and Love
Sheik Way-El, Grand Sheik and Divine Minister
Moorish Science Temple of America
Subordinate Temple Atlantis
 http://www.etymonline.com/ (The basic sources of this work are Weekley’s “An Etymological Dictionary of Modern English,” Klein’s “A Comprehensive Etymological Dictionary of the English Language,” “Oxford English Dictionary” (second edition), “Barnhart Dictionary of Etymology,” Holthausen’s “Etymologisches Wörterbuch der Englischen Sprache,” and Kipfer and Chapman’s “Dictionary of American Slang.”)
 Ibid, etymon
 Researches Into the Physical History of Mankind: Physical ethnography of the African races By James Cowles Prichard (1837) pg. 172
 Wonderful Ethiopians of the Ancient Cushite Empire, Druscilla Dunjee Houston, pg. 34
 (Vol. I) Strabo Geography Book I Chapter 2 pp.111-115
 (Vol. I) Strabo Geography Book I Chapter 2 pp.111-115
 The negro law of South Carolina By South Carolina. State Agricultural Society, State Agricultural Society of South Carolina (1839- )
 Online Etymological dictionary defines Moor (n.)
“North African, Berber,” late 14c., from Old French More, from Medieval Latin Morus, from Latin Maurus “inhabitant of Mauritania” (northwest Africa, a region now corresponding to northern Algeria and Morocco), from Greek Mauros, perhaps a native name, or else cognate with mauros “black” (but this adjective only appears in late Greek and may as well be from the people’s name as the reverse). Being a dark people in relation to Europeans, their name in the Middle Ages was a synonym for “Negro;” later (16c.-17c.) used indiscriminately of Muslims (Persians, Arabs, etc.) but especially those in India.
 Berber: Online Encyclopedia Britannica http://www.britannica.com/EBchecked/topic/61465/Berber
 The world of El Cid: chronicles of the Spanish reconquest By Simon Barton, pg. 57
 The Cambridge ancient history: The High Empire, A.D. 70-192.
 Blameless Ethiopians and others by J.W. Gardener (1977)
 Destruction of a Black Civilization, Chancellor Williams, footnote pg. 23