Paekche's Principle - The Great Secret Of Asia

1

PAEKCHE’S PRINCIPLE
THE GREAT SECRET OF ASIA
BAYEMY BIYICK
2

Copyright © 2014, 2018 Bayemy Biyick.
paekchesprinciple@gmail.com
facebook.com/paekchekemetafrica/
Paekche-Kemet-Africa-Yamato/Japan is your YouTube Channel
Author’s royalties will be devoted to culture restoration and educational programs.
All rights reserved. No part of this book may be reproduced, stored, or transmitted by any
means—whether auditory, graphic, mechanical, or electronic—without written
permission of the author, except in the case of brief excerpts used in critical articles and
reviews. Unauthorized reproduction of any part of this work is illegal and is punishable by
law.
ISBN: 978-2-9560696-0-7 (sc)
ISBN: 978-2-9560696-1-4 (e)
Because of the dynamic nature of the Internet, any web addresses or links contained in
this book may have changed since publication and may no longer be valid. The views
expressed in this work are solely those of the author and do not necessarily reflect the
views of the publisher, and the publisher hereby disclaims any responsibility for them.
3

Rev. date: 6/13/2018
4

To my ancestors,
To my parents.
5

PROLEGOMENA
The research program
The Paekche’s principle is a holistic theory with an entirely new content, argued and in
total contradiction with the historiography currently in force in Asia. It was made public
from July 2014 and sent for their information, or publication, to various high ranking
governmental bodies and a handful number of universities in China, Japan, Russia, South
Korea, Taiwan, the United Kingdom and the United States of America.
For technical reasons, I postponed its publication for 3 years: in fact, science journals’
boards of review requested between two and three years to complete the tasks related to
the Paekche’s principle. As it was closely related to what is at stake in contemporary
cultural and geopolitical issues, I finally destined it to the general public after having it
detailed for better understanding.
Nearly two decades were necessary for collecting, classifying, prioritizing, refining,
modeling and systematically analyzing data from a wide range of sources and works over
the last 4,000 years of the Asian continent (around 2,000 BCE to 1945), then over a
period restricted to the sole region of the Northeast (from the 4 th to the 7 th century AD).
For the deciphering of long series of historiographic data, analytical tools and original
evaluation grids were specially designed. They are indebted to the techniques borrowed
from the science as practiced in Africa: mathematics (statistics and geometry in
particular), public finance, physics, anthropology, ethnology, etc.
The classical African humanities and their ancestral scientific contents were essential
assets to pull from the darkness of history, and bring back to daylight, the brilliant
kingdom of Kudara (listed by classical history under the name of “Paekche”); finally to
restore its admirable people to the place which is theirs in Asia: the place of honor.
That said, the Paekche’s principle would never had taken shape without the existence of
the will left behind by the Black-Asians themselves before their disappearance. These
speeches embody the powerful, circumstantial and deeply moving narrative of their story,
the drama that they lived as their world was disappearing. 1,300 years later, these
messages finally reveal, to the distant descendants that we are, success’ key cultural
factors to organize and activate in order to get the Black world out of the darkness and
fog which it has not yet emerged from. Simple, clear and very structured, perfectly
organized both in Northeast Asia’s natural spots and in Japan’s ancient texts, this
discourse from beyond the grave takes on the most unexpected forms as the Paekche’s
6

principle demonstrates it. This method of transmitting information at a very long distance
through space and time is remarkable in many respects, as for instance it has made the
persecutors the best and unintentional protective of the proofs of their abominable
crimes.
The triggering factor for this vast research program was a personal project for an original
literary series centered on the Korean culture. I wished to reproduce it as I experienced
and understood it, without ever having lived in Korea…
Given the many contradictions between the official histories of Japan, China and the
Koreas; the many improbabilities in South Korea’s history; the impossibility for Asia to
relate outside the rest of the world in general, without mention of the African presence in
particular; in the presence of an abundance of “finished cultural products” without any
rational process of their constitution by present-day White-Asian peoples from their own
paradigms, I resolved to determine for myself the precise reason for so many
inconsistencies.
As for any other researcher, at first the kingdom of Paekche did not exist. No more than a
small backward “Korean” kingdom, ruled by “incapable and prodigal kings” according to
ancient Chinese texts. At the end of a gigantic treatment of information, as you will
discover it, African scientific research would reach conclusions unpublished and
completely opposed to the classical theory.
This research program is financed entirely from personal and private funds.
Putting into perspective
In 1959, Erik Zürcher published the doctoral thesis “The Conquest of China: The Spread and
Adaptation of Buddhism in Early Medieval China”, bringing the Chinese scientific world out of its
torpor… But Zürcher and his remarkable works remained trapped in the spatiotemporal
phenomenon highlighted by the Paekche’s principle and constructed by the Chinese
historiographers from the 7 th century AD, at the latest. It is this historiographical illusion
that I have named the “Tang China’s Hologram”.
Such a scholarly name refers to the work of falsification by Chinese historiography until
the 7 th century AD, at least. This strategy is already applied with mastery under the Hans
in the 3 rd century BCE, until the Tang Dynasty (618-907). This systematic rewriting of
historical facts is the dark side, the second part of a political, military and ideological
conquest unlimited in violence. It is directed against the Black-Asian realms which
territories have been now decreed “Chinese”, and other states outside that northern area.
7

These kingdoms are the only and unique procreators of the rich and powerful civilization
that would sow the whole Asian continent from the Kemit kingdom of Xia (2,100-1,600
BCE), and of which there remains today only a pale copy.
Proceedings of the International Conference on the [Realm of] Campa [or Champa] and
the Malay World in August 1990 at the University of California, Berkeley by the Center
for Southeast Asia Studies (UCB, Usa) and the International Office for Campa in their
introductory notes, summarize the striking features of the ancient history of Cambodia’s
present territory: “We know only the main historical facts of Campa, because we are only informed about it by a
limited number of texts written in China or Vietnam, by epigraphs with dating sometimes uncertain and by some
chronicles written in modern cam.
The sources in Chinese characters that have come down to us have generally been drafted long after the events of
which they speak, so they are often rather imprecise, not very explicit, and sometimes contradictory. On the other
hand, their editors only refer to the Campa when their own country has been in contact with it, which limits the
information that can be drawn from these texts, the content of which is also sometimes questionable. Epigraphy is not
as abundant as in Cambodia, and it remains incomplete, either because the stelae have disappeared, or because the
inscriptions were hammered after the Vietnamese conquest. On the other hand, if it gives information on the religions
practiced in Campa, it is less prolix about its history. Finally, the lack of dating of certain epigraphs which would have
been of great help to the historian, continue to fuel quarrels over their antiquity, which hampers their use. As for the
chronicles in cam writing, they are quite recent and they only deal with the history of the Campa after the 15 th
century. Moreover, they are almost exclusively interested in Panduranga and remain practically silent on the history of
the principalities or kingdoms that occupied the North of the old Southern Campa. Thus, although they are of great
interest, the information they give is limited in time and space.
As we can imagine, the materials that have reached us sometimes pose more problems than they solve. It should not be
surprising, then, that the present historians of Campa should exercise great caution.”
Such findings could be extended to the history of other states in the Southeast and
Northeast Asia.
Almost all official Asian national histories, particularly in the Southeast and the Northeast
Asia, are based on an ancient period of legends and myths. These accounts find their
correspondences in ancient Chinese texts and testimonies. Following the example of
Vietnam, these founding myths are a good substitute for the existence of the Black-Asian
kingdoms victims of genocides. Once the populations are massacred and their traces
erased, all that remains is to occupy the symbolic space of these territories. Thus would
be invented the legendary kingdoms of Van-Lang and Au Lac as ancestors of Vietnam 1 ;
for Cambodia would be imagined the realm of Funan (50 or 68-550) becoming later
Chen-la (about 630-802) which would give place to a real Khmer empire at the beginning
of the 9 th century.
Thus, the invaders appropriated specific civilizations of this end of the first millennium
8

BCE, quickly renamed for example: “Vietnamese bronze of art”, “Sa Huynh culture” of
earthenware jars or “Dong Son civilization” on the basis of their sole presence on the soil
of modern Vietnam. However, some remarkable objects (bronze drums, for example) that
make up these civilizations of the Bronze Age (1,000 BCE-100 AD) and Iron Age (1,000
BCE-200 AD) are scattered throughout Southeast Asia, down to South China, Malaysia
and Maritime Southeast of Indonesia and the Philippines.
Then, this legendary historical period ends on a surprisingly precise date marking the
birth of what seems to be the first real formal state. In the case of Vietnam, Nam Viet was
founded in 208 BCE under the Chinese Han Dynasty with the conquest of Au Lac by the
Chinese general Zhao Tuo (Triêu-Dà). The whole thing is in harmony with the ancient
Chinese texts. An essential element in historical chronology, this first date could be
compared to the end of a genocide, which is a prerequisite for the physical occupation of
the living space.
The population of the Asian continent is predominantly black with negroid features until
the beginning of the 3 rd century BCE, before the Han Dynasty came to power. Long
before this period, invasions of Black-Asian kingdoms and massacres of their populations
— the native peoples of Asia — by white invaders multiplied in the region of Southeast
Asia. This is committed by peoples such as Lac Viet; Tay Au, ancestors of the Tay, Nung,
Choang of present-day Vietnam; The Kinh; The Meo, Miao-Yao (Hmuongs); all arriving
from Southern China through the mountains. The conquered territories became colonies
of “China”. Its culture is adopted and its administrative organization applied for an
average of 1,000 years. Then came the time of revolts against China’s central power as of
the 10 th century.
These colonies forge a new cultural identity by borrowing all the elements of the blackasiatic
civilization. To do so, they borrowed its history, culture, Buddhism, lifestyle,
costumes, and so on, ceaselessly mimicking their victims, but without ever referring to
them or mentioning them. All references to these negroid traits of the first inhabitants,
which were attested both by ancient texts and by direct Chinese testimonies 2 until the 14
th century, are concealed or erased.
European ethnologists and linguists such as P. Wilhelm Schmidt, Georges Maspero,
Sylvain Levi, Georges Condominas, and other founders of the Ecole Française
d’Extrême-Orient would make an ethnic classification according to criteria (language,
physical and morphological characteristics, myths, tales, songs, etc.) that vary from one
school to another. This resulted in questionable language families such as: “Indonesian”,
“Malaysian”, “Austronesian”, “Austro-Asian”, “Melanesian”, “Malayo-Polynesian”,
9

“Proto-Indochinese” etc. They are divided into three groups and their “cultural areas”
equally artificial: “Minorities of the deltas of the South”, “Proto-Chinese”,
“Highlanders”. The peoples of the region thus “rethought” by modern science are finally
credited with all the qualities and paternity of African civilization now left orphan.
In the 7 th century when the Chinese Sui Dynasty was born in 581, the Asian culture
deployed by the states in Northeast Asia remains of African essence in its foundations
and paradigms. Kemit and scientific authentic Buddhism, once a basic spirituality, has
lost much ground against its politico-magico-religious version fabricated and imposed by
China on subjugated peoples and vassal kingdoms.
In the 9 th century, a black-Asian kingdom hitherto unknown and concealed by Chinese
texts behind the mythical kingdoms of Funan (50 or 68-550) and Chenla (630-802) was
destroyed and gave way to a Khmer Empire. That of Lin-yi (created in 192 AD), another
Chinese historiographic creation, which had forged alliances with the Funan, would
precede an important black-Asian kingdom of Campa, a center for the flourishing of the
African cultures of the southern subcontinent, soon confronted with the expansionism of
the Viets of the Dai Co Viet. From this period of wars and the absence of epigraphs
probably destroyed by the Viets, the documentation — for the period from the end of the
9 th century to the middle of the 11 th century — was totally dependent on Chinese and
Vietnamese annals.
From the 11 th century onwards, the last black-Asian kingdoms in Southeast Asia, such as
the Campa or the mone of Dvaravati in the peninsula between the Bay of Bengal and the
South China Sea, are strongly destabilized by the Viets and the Khmers, or about to
disappear.
In this localized geography, a breeding-ground for a new identity that is to be
distinguished from its Chinese origins, would take root multi-ethnic nations such as
Annam (future Vietnam); Sukhothai (Ayutthaya, then Siam and finally Thailand), or
Cambodia.
In the middle of the 18 th century with the end of the Campa, the Black-Asian peoples
have almost all disappeared. The entire region of Southeast Asia is predominantly white,
like “China” which had already been emptied of almost all its native Black peoples by
the 2 nd century AD, at the latest.
In the 20 th century, following the principle of nationalities in force in Europe, these
nations of Southeast Asia now independent established states and nationalities as they are
10

today: Thailand, Vietnam, Laos, Cambodia, etc.
Of the 600 to 900 million Black-Asians, to say the least, that inhabited and culturally
shaped the continent until the 7 th century AD, nowadays there are only hordes in the
Southeast carrying bundles on their heads, frightened, ostracized and kept off-the field of
national identity and consciousness. In the Northeast, Black people had almost all
disappeared by the end of the 7 th century. Today these founders and only developers of
the African civilization of Asia later labelled “Asian” live wild in the mountains of
Southern Thailand, in the forests of Laos, Cambodia or Vietnam. Isolated, the Andaman
people survive on their islands in the South of present-day India.
A state machine structured for the Black people genocide and the overthrow of their civilizational rule all over
Asia
Since ancient times, the heightened national pride of Han ethnicity — now the Chinese
— and its racial ideology of the “splendor of the middle” remained a geopolitical fiction.
A political dream far from the historical and demographic reality of a multi-ethnic Asia
dominated by a civilization of African foundations and development.
Resolute to realize it, applying its concept of the racial superiority of the Han people to
the surrounding “barbarian” nations, from the middle of the 3 rd century BCE “China”
would not hesitate to plan, organize and execute on a continental scale — or to have
carried out by or in the company of back-up troops from vassal and accomplice kingdoms
(such as Shilla of present-day South Korea) — the total destruction of dozens of peaceful
principalities and black-asian kingdoms, the genocide of hundreds of millions of people,
the appropriation of all their immaterial and material wealth, and the repopulation of
lands thus emptied of everything be alive. Such a process has been studied here only
during its last thousand-year period of time: from 300 BCE to 668.
Entire nations would be razed to the ground and suppressed from both oral traditions and
written history. More often, hundreds of grandiose cities would be emptied of their
industrious population in a few days… Soon the prey of a perennial tropical forest, they
would be engulfed by the dense forest where most would disappear forever. Some would
be found by chance by some travelers from Europe, very surprised to identify far from
the African lands such imposing “negro” cities, endowed with gigantic edifices, colossal
statues of negroid Buddhas before which prostrates a white population. They were
perplexed to the relevant questions from those Europeans as to the origins of this
characteristic culture. Some of these edifying stories of 18 th century English travelers
populate the “The Origin of Pagan Idolatry - Ascertained from Historical Testimony and Circumstantial Evidence”
about the transformations of all times that affected the original spirituality of Wsir
11

(Osiris) throughout the world. Published in 1816 by George Stanley Faber, the second of
the three volumes teaches us, for example in chapter V, page 339, that “Buddha-
Gaudameh is acknowledged by the Cingalese [Sri-Lankan] to be the same divinity as
Somono-Kodom or Pooti-Sat of Siam [Thailand] and Pegu [… with a great variety of
spellings and pronunciations…]. Throughout the Burma Empire [Myanmar], the temples
of Buddha are of a pyramidal form […]. There is another of these statues […] in the plain
of Virapatnam, Mr. Gentil, who published his travels in the year 1779, says, that it
exactly resembles the Somono-Kodom of the Siamese. Its head is of the same form; it has
the same features; its arms are in the same attitude; and its ears are exactly similar. He
made various inquiries concerning it: and the answer, which he universally received, was,
that it represented the god Baouth, who was no longer regarded, since the Brahmens had
abolished his worship and made themselves masters of the people’s faith. What the
French traveler writes Baouth is evidently […] Buddha: and the tradition respecting the
divinity seems necessarily to imply, that the worship of Buddha was established in India
prior to the superstition of the Brahmenists. Very frequently however the only
representation of Somono-Kodom is a large black stone. […]. The practice of
representing Buddha, either by colossal images or by large black stones is of considerable
importance […].”
I estimate that the arrival of European and American imperialism (since the Jesuit fathers
in the 16 th-17 th centuries such as Matteo Ricci in China, Alexander of Rhodes in
Vietnam, Roberto de Nobili in India; commercial and military expeditions of the 19 th
century) has hasten the last stage of the whitening of this Black-Asiatic civilization in
order to produce, in the face of the imminent danger of colonization, the illusion of a
genuine cultural power.
Started well before the Han Dynasty (206 BCE-220 AD), in the middle of the 3 rd
century BCE, this political, strategic and systematic plan of racial extermination would
continue for at least a thousand years across the Asian continent. It followed and evolved
according to a pattern today scientifically identified, characterized, detailed and
reconstituted by the Paekche’s principle for a case in point: the late kingdom of Kudara.
Split by the Sea of Japan into two territories, Kudara owned as many governments and
occupied Western Japan and the whole of today’s South Korea. “Reconstructed” by
Chinese historiography after its total destruction in 660, it becomes the kingdom of
“Paekche” founded by a “handful of tribes known as Mahan…”
The classical history of ancient Chinese texts presents this state as two different and
enemy kingdoms: Paekche and Wa kingdoms…
12

In the middle of the 15 th century, the Chosun Dynasty of Korea (1391-1910) was
rewarded by the Ming Dynasty of China (1368-1644) for its ancestors’ participation in
the genocide of these Black people, the majority population in Kudara kingdom.
Chosun’s King Sejong (1397-1450; r. 1418-1450) thus received all the scientific and
cultural treasures stolen from their victims exterminated 800 years earlier in order to
“build” the well-known Korea 15 th century’s golden age. Thus, the reign of King Sejong
is an era of numerous and spontaneous “innovations” in all areas.
Under the denomination “Paekche”, Korean historiography would make Kudara “its own
ancestors” and would appropriately embrace all that symbolic and cultural heritage of
black-Asia’s origin. That African civilization of Asia today constitutes for both North and
South Korea the core of their founding myths and their culture. For South Korea, it
represents the totality of inventions, iconographic creations, dress or protocolary
traditions whether of royal or common nature, everything been presented as inherited
from the Chosun Dynasty.
When it comes to these tribal founding myths and their archetypal father figures, my
comparative analysis quickly unveils strong similarities between their common
ingredients — which invariably are heaven and the sun —, their attributes and this wellknown
African scientific founding myth dedicated to Wsir (Osiris), who is also Hr
(Horus), and recited by Herodotus of Halicarnassus in the Book II (Euterpe) in Volume II
of his notable The History to be found later in the Paekche’s principle. We consequently
much better understand Wanne J. Joe’s words in page 43 of his A History of Korea Civilization,
Vol. 1. Traditional Korea, A Cultural History. “According to Koguryo’s founding legend, Chumong,
the founding father of Koguryo “came out of an egg as the sunlight shined upon it.” The
ancestors of the six tribes of Kaya were transformed from six golden eggs. The mythical
births of the Pak, Sok and Kim tribes of Silla are stories of similar ingredients, and the
Tan’gun legend in which the son of the heavenly god consorts with the bear woman can
be seen in this light also.”
In the mid-18 th century, as James H. Grayson reminds us in his Korea A Religious History that
there were numerous famous travel accounts in which to find such collections of world
mythology. He cited the Abbé Antoine Banier’s (1673-1741) La Mythologie et Les Fables
Expliquées par l’Histoire (1738). Drew on the Jesuit accounts of Korea, it was specially devoted
to religion and included an account of the legend of Ko Chumong, founder-monarch of
Koguryo. The Origin of Pagan Idolatry Ascertained from Historical Testimony and Circumstantial Evidence,
another notable book published in 1816 by George Stanley Faber (1773-1854) recounted
for readers this legend of Ko Chumong.
13

Grayson rightfully concluded that “even though stories such as these were well known in
the early 19 th century among students of folklore and mythology, by the end of the
century virtually all knowledge of Korea and its religions had disappeared from Western
books […] with one exception to this trend: the two-volume work by Père Charles Dallet
(1829-1878), Histoire de l’Eglise de Corée (1874).”
In part A of its appendices, Grayson’s Korea A Religious History lists the foundation myths of
the ancient states drawn entirely from Samguk yusa and translated by its author in English
“… as close as possible to the words of the original text.” The Myth of Tan’gun is
followed by The Foundation Myth of the State of Northern Puyo; The Foundation Myth
of Eastern Puyo; The Foundation Myth of Koguryo; The Myth of Pak Hyokkose,
Progenitor of Silla; The Myth of Sok T’arhae, Sok clan Progenitor.
From my analysis of those tribal and clans’ myths, I could conclude as follows.
All clans and states were purposely and artificially rooted in civilization through a myth
or legend describing the birth or arrival of their founder who was always of a divine
origin. For instance, Tan’gun is the offspring of Hwanung, son of the Lord of Heaven,
and a Bear woman. Others characters are born from eggs, following the African model of
Wsir (Osiris). Despite their shamanistic characteristics (i.e. birds and other ornithological
motifs such as totemic animals), the tribal myths of the peninsula are of African origin 3 .
They owe their features to the civilization of these ancient Black realms destroyed by the
Han and other peoples later named “Chinese”. Those states were located in the northern
and western parts of the territory which would be used to forge China’s history and
presented as the geography of the Northern and Southern Dynasties’ kingdoms (420-
589). Grayson wrote that “Pak Hyokkose derived his surname Pak (gourd) from the egg or
gourd from which he was born.” This is, without any doubt, a clear reference to Wsir
(Osiris) as described in all Black peoples’ scientific myths and by ancient Greek scholars
who studied in Africa.
While strongly related to the African myth of Wsir (Osiris), these tribal legends from their
storytelling and structure were consciously composed so as to chronologically and
religiously organize a hierarchical order between those ancient states and clans.
Consequently, by the wish of the divinity alone, Koguryo kingdom founded by Ko
Chumong appears superior to the Northern and Eastern Puyo kingdoms. By referring to
Hyokkose (progenitor of Silla) the myth of Kim Alchi (Kyongju Kim clan progenitor)
indicates submission of its clan to the Yi, Chong, Son, Ch’oe, Pae and Sol clans which
progenitor is Hyokkose of Silla.
14

The Wei Shu 4 and the Ch’ien Han Shu 5 or History of the Former Han Dynasty being the major
historiographical sources for the conception of those tribal legends, they were probably
written after the collapse of the so-called “barbarian” Black Northern Dynasties
(Northern Wei (386-535), Western Wei (535-557), Eastern Wei (534-550), Northern
Zhou (557-581)) of the Northern and Southern Dynasties era (420-589). During that
period, they occupied almost two thirds of a territory which felt under the control and
would be established for the first time in history as China by the Sui Dynasty (581-618).
Thus, both China and Korea could hardly trace their roots earlier than the 6 th century CE
as professed by the classical theory: 21 st century BCE for China; 24 th century BCE for
Korea.
The aforementioned major historical documents also enable the confirmation that at least
until the end of the 6 th century and the disappearance of the Black Kingdom of Northern
Zhou Dynasty in 581, the institutional and spiritual driving forces along with cultural
paradigms in force in the northern territories were African by essence 6 . As proven by
the Paekche’s principle, numerous strong spiritual, cultural and political relationships
between the Kingdom of Kudara (or Paekche) and these Northern Dynasties existed, and
are to be found within the classical theory itself. These kingdoms and their peoples were
in fact culturally related and shared the same civilization across the continent, from
Kudara westwards to the Southeastern region and the vast sub-continent already named
“Eastern Aethiopia” by the times of Homer in 8 th century BCE.
This corroborates my theory for a forged China’s historiography, the sinicization a posteriori
of these conquered Black kingdoms of African essence. My argumentation for starting
China’s history from Sui Dynasty (581-618) is thus reinforced. China has never been “unified”, it
was rather established for the first time as a state in 581 by the Sui Dynasty on the ashes of these Black Northern
dynasties and other warring neighboring Southern Dynasties.
In the case of Korea, I estimate that the institutionalization of such legends and myths are
to be located at dawn of the Chosun Dynasty. King Sejong (r. 1418-1450) and his
administration not only borrowed from the Black kingdom of Kudara (Paekche) all its
spirituality, culture, science, technologies and writing system (today in use in both North
and South Koreas). They rewrote the whole ancient history of the peninsula and that of
its peoples (Puyo, Koguryo, Silla, Paekche) by borrowing these Black Northern
Dynasties’ myths originating from Africa. Such artificial theological works, while
predating Chosun Dynasty, were conducted in order to provide genuine and reliable roots
to Korea’s origins and history. These ancient documents would again be the main source
of inspiration for the early 20 th century Korean historiography.
15

From the analysis of these tribal myths and legends, I have been able to establish the
following correspondences:
- Wsir (Osiris) and His Son Hr (Horus) became Tan’gun and Tan’gun wang’gom (in The
Myth of Tan’gun); Hae Mosu and Hae Puru (in The Foundation Myth of the State of
Northern Puyo and The Foundation Myth of Koguryo); Tongmyong Songje or Ko
Chumong the first ancestor of Koguryo, a kingdom also known as Cholbon Puyo (in The
Foundation Myth of Koguryo); King Hyokkose (in The Myth of Pak Hyokkose,
Progenitor of Shilla), T’arhae nijilgum (in The Myth of Sok T’arhae, Sok clan
Progenitor); Kim Alchi (in The Myth of Kim Alchi, Kyongju Kim clan Progenitor).
- Isis — who is Wsir’s (Osiris) wife and sister, and Hr’s (Horus) mother — became a
Bear woman (in The Myth of Tan’gun) who experiences Immaculate Conception exactly
like in the African version of the myth. I must remind the reader that it is a strongly
established historical fact that this concept of Immaculate Conception is an African
cultural creation and a critical element within Black people’s spirituality around the
world 7 . Isis also appears under the traits of a girl named Yuhwa, the daughter of Habaek
(in The Foundation Myth of Koguryo) […] giving birth to an egg after meeting Hae Mosu
(in the Koryo pon’gi 8 ), or after meeting Tan’gun (in the Tan’gun-gi 9 ). A child came out of it
and was called Chumong.
The kingdom that would survive this continental campaign of extermination of the Blacks
is Yamato 10 , the insular part of this two-headed state of Kudara located on both shores
of the Sea of Japan.
Yamato of Kudara is the only one of the Black-Asian kingdoms who possesses socioeconomy,
infrastructure, civil, naval and ground military organizations capable of
confronting China and all its allies simultaneously, and deploying in long-lasting military
campaigns at several thousand kilometers from its bases, in enemy territory and for
several years.
Unable to attack it head on, China would weaken it from within frontiers, sowing
division, feeding rivalries and appetite for power and enjoyment of material goods in the
minds of clans of the Yamato archipelago, until the coup d’état of the year 645.
This “Isshi Incident” would aim at the elimination of the most powerful of the Black
clans, founders of Yamato state: the Soga clan. It is the nobility of origin of imperial
princesses until 645. Accompanied by members of the court, manufacturers and scholars,
craftsmen and merchants, men-at-arms and the people, these powerful and prestigious
16

Black-Asian clans, originating from the peninsula (today called South Korea), decisively
settled between the 3 rd and the 7 th century by hundreds of thousands every year to
found all the institutions of a state of which today’s Japan is, directly and without
interruption, the historical and political, cultural, social and symbolic continuity.
Unfailing links of the two-headed state of Kudara with the Creator Spirit and the
founding ancestors, the spiritual foundation and unique holders of the sacred power, the
Sogas are in charge of spiritual rites and the guardians of the Vital Force of the political
power of the imperial family with whom they form the two sides, symbolic and real, of
the nation’s power. With the assassination of Soga no Iruka in 645 and the death of his
father Soga no Emishi, on the same day disappeared the symbolic fraction of the political
power incarnated by Empress Kogyoku (594-661; r. 642-645 and 655-661) then in
power. As a sign of resistance and protest, she immediately abandoned a throne which
had since been emptied of all power. It was not until a few years later, under Saimei
reign’s name, that she would command a vast military campaign in defense of Kudara’s
mainland then the victim of a planned genocide perpetrated by China and Shilla, a small
kingdom neighboring Kudara and ancestor of the South-Koreans.
Changing the Sogas into “ambitious schemers”, “power-hungry”, “usurpers” of imperial
dignity, “Korean immigrants”, the official Chinese-inspired history would make events in
Yamato the consequence of an ideological confrontation between religions, “local
Shintoism” against “Buddhism of the foreigners”. After the elimination of the latter, this
culminated in the “major Taika reforms” for “the adoption of a more advanced Chinese
model…”
In Yamato, the allies of China and masterminds of the betrayal of their ancestors are:
Nakatomi no Kamatari (614-669) of the Nakatomi clan and Prince Naka no Oe (626-
671), one of Empress Kogyoku’s own sons, who succeeded her as Emperor Tenji (661-
671). The attendance of scholars and politicians such as Minabuchi no Shoan (?-?), Min
(?-653) and Takamuko no Genri/Kuromaro (?-654) — who stayed respectively 32 years,
24 years and 33 years in China of the Sui and Tang dynasties — and the very important
influence of whom they received was decisive for the occurrence of these fatal events.
They are the ones who would cause the leaders of the Soga clan to be assassinated in 645
in the middle of an official ceremony when Empress Kogyoku herself was receiving a
high ranking diplomatic delegation from Kudara mainland. After the Sogas and other
recalcitrant clans were eliminated, the way was free to seize the power.
The Taika “reforms” of 645 — which should rather be called the “Taika revolution”, as
17

they were both so sudden and of great magnitude — would have the principal role of
erasing all the spiritual, legal and political institutions of Kudara. They would replace
them by the religious, administrative, retrograde political system called “Chinese”. From
these events dates, among others elements, the massive introduction of the Chinese
language and Chinese politico-magico-religious Buddhism in Japan. Emperor Tenji would
continue the heavy military engagement initiated by his mother for the defense of the
continental territory, and even the neighboring and immense kingdom of Koguryo
(today’s North Korea, plus four times that size to be located inside today’s China) subject
to attacks from China.
Given its assets in terms of defense industries, techniques and advanced technologies,
skilled people and quality equipment, and the power issued from their combination, the
“defeat” of Yamato against China and its allies allows me to question the true nature and
quality of the implication of Emperor Tenji in this unique war. Two major consequences
of this treason would mark the history and illustrate the new historical trajectory of
Yamato, future Japan.
On his deathbed, Emperor Tenji would confer the surname Fujiwara on his friend
Nakatomi no Kamatari. The Nakatomis, now the Fujiwaras, would take the place of the
founding clans of Yamato. They would link up with the imperial family to whom they
now and for a long time would supply imperial princesses, while occupying key political
positions.
The dramatic disappearance of the Black founding clans and the genocide of the Kudara
continental and Black population (or Paekche) would create a deep split into both the
imperial family and the Yamato island society. This fracture would pave the way for the
civil war of 672, the so called “Jinshin War”, triggered by the struggle for power within
the imperial family. Prince Oama, brother of Emperor Tenji, who was promised the
throne, would attack his nephew Otomo (son and successor of Emperor Tenji) who would
die after a few months of reign. Oama would become Emperor Tenmu, succeeding his
brother and nephew.
The kingdom of Paekche, an archetype of ethnic genocide, and historical and cultural spoliation
The case of Paekche (or Kudara mainland) is exemplary in many ways.
Chronologically, it was one of the last Black peoples of Asia to disappear. His drama thus
concentrates: all the strength and learning experience of a cultural, political and military
concept, the methodological and practical know-how of the “Chinese” millennial Nazism,
18

the essence of an institutional crime perpetuated over the centuries by the “Chinese”
state.
Before this research program, the black kingdom of Paekche did not exist in history.
There were no trace of it anywhere. Neither in the official states’ archives, nor in the
collective memory. Thus there were neither crime nor genocide to investigate. Yet my
works would bring it back to life, and Paekche would prove to be a powerful and prolific
civilization unparalleled in the history of Asia. Modern Japan, though its heir, is but a
distant reflection of it.
From the scientific and research point of view, and for all these reasons, Paekche
appeared to me as a formidable intellectual challenge. In fact, in the event of conclusive
investigations, Paekche would had become the possibility of a powerful and complete
demonstration of this phenomenon of ethnic, racial and scientifically organized
extermination on a continental scale by the central power of China.
Before it was destroyed by China and the auxiliary army of Shilla between 658 and 660
and its estimated 15 to 25 million inhabitants that have been exterminated, before its
science and sacred texts were washed away and its existence completely erased from
both official history and collective memory, the black kingdom of Paekche, the founder
of present-day Japan with whom it formed a single state, was the most brilliant, powerful,
influential and prosperous civilization in Asia history. In this respect, and until now, it
remains unrivaled. Its original name “Kudara” in Japanese is faithful to “Kemet”,
ancestral Africa, or the “Land of Black people” and embodiment of Wsir (Osiris),
guardian of the Throne of the Creator Spirit. It would be changed into “Paekché”, then
the Koreans would transform this Black people into “Korean ancestors”. They would be
even less ashamed to “koreanize” the whole culture, science and African artistic genius
of this unique Black people in history.
This originality and the exceptional technical difficulty of this research, as well as my
scientific conclusions, make it possible to assume a parallel destiny between Kudara “the
Land of the Black people” and all the other black-Asian kingdoms of the continent, and
to extend to all of them these conclusions of the Paekche’s principle, as regard the modus
operandi, their tragic fate and the ideological, religious, political and military motivations
that presided over it.
The successful obliteration of these genocides resides, among other causes, in the
simultaneous and, more often, later re-creation of a new “history” in all respects
consistent with China’s imperialist ambitions: sinocentrification of space and time
19

through total suppression of the victims from historical memory; appropriation of all their
native cultures by the simple use of forgeries (sinization of major intellectual works,
names of scholars, scientific knowledge, spirituality, etc.) and chrono-historical
arrangement of the reality by anti-dating and post-dating of historical documentation
related to “barbarian” peoples, etc.
Their populations being genocided, all the Asian kingdoms of a millennial African culture
as well as their highly technical and spiritual civilization, by these make-up and false
entry, were labelled “Chinese”, “Vietnamese”, “Thai”, “Cambodian”, “Indian”, etc. and
imbedded as such into the official history of China and the respective countries. China,
just like others, can then claim a “Chinese” and “very ancient” civilization while being
unable to provide any scientific basis for it, while prohibiting free scientific research on
the “Chinese” antiquity period.
An astonishing historiographic stability
Paekche’s principle introduces the revealing force of African science into a
historiography of Asia where legends and insubstantial statements serve as irrefutable
proofs.
The answer to the question why only a few Japanese historians questioned the
strangeness of some historical data is to be located in at least three directions.
1* A peculiarity of cultures in today’s Asia is that, for perfect mind and social control of
individuals, the importance of interpersonal relationships is somewhat higher than
elsewhere in the world. It is the channel of communication to handover at least 90% of
all culture under symbolic non-verbal forms of information, and 99% of critical information to
transcend the essence of national culture and the profound nature of local paradigms.
This relativizes, for foreigners, the emphasis on learning Asian languages and cultures,
even at university level, where the essential information content is very low, or at zero
level in the case of the Koreas. One of the purposes for such cultural programs under
government patronage is essentially to create, with the country and culture concerned,
emotional and interpersonal bonds capable of distorting the critical judgment of the
foreigner in the last resort.
2* I would evaluate the volume of research articles centered on the antiquity (up to the 8
th century) to 1% of the total devoted to the history of the Northeast region, against more
than 75% for the contemporary period (from 1945 to this day). This rate could be even
lower than 1% for the rest of Asia.
20

Known as very difficult, antiquity studies are a matter of experts with very specialized
skills. Thus, the Japanese school of human sciences reigns supreme, both for the very
high quality of its research programs and for the number of researchers at the highest
level. Their monopoly fills the abyssal vacuum in South Korea and China in the
humanities. While they are the most demanding in terms of research and theoretical
expertise, far ahead of hard sciences, it is nevertheless the environment which is
abundant in the least performing students rejected from competitive scientific exams. The
result is: on the one hand, a large quantity of poor quality works difficult to attribute to
doctors in history (Ph.D.); on the other hand, this situation hard to believe where the
finest scientific knowledge of all the areas of the history of Korea is undoubtedly the
absolute monopoly of foreign scholars !
3* Constructed from Chinese ancient documents which very low scientific value I
demonstrate, the history of Asia is a political issue and subject to superstitious behavior at
the level of the entire population. This quasi-religious status is the place from which the
classical version of history derives its all-mighty power, and which the Paekche’s
principle questions deeply and throughout its breadth.
It is on the basis of this official documentary foundation, which my theory seeks to unveil
the true value, imposed on the White-Asian peoples dominated by the successive Chinese
kingdoms and later the Chinese empire, that various imaginaries and national identities
would be constituted, and the official national histories written without having distance.
Or adopting a critical and rational approach.
The issue of the genocide of Black-Asian people, epicenter of the 21 st century Asia’s geopolitics and
historiography
The genocide of Black-Asian people, the founder and sole developer of the so-called
“Asian” civilization, is the cornerstone of China Empire’s progressive edification. It is
also the epicenter of the geopolitics of contemporary Asia.
The continuing crimes against the indigenous Black peoples of Asia until definitive
disappearance have made the official Asian history a major socio-political stake. Any
questioning having the immediate effect of revealing an endless series of crimes left
unpunished.
As the first inhabitants and civilizing peoples of the continent, the recent and brutal
disappearance of the Black people of Asia has left the question of the legitimacy of land
occupation and the appropriation of natural resources and cultural values built up over
21

millennia hanging over newcomers’ head like a sword of Damocles.
The final settlement of territorial disputes, in the South China Sea and beyond, between
China and its neighbors (peoples of Chinese origin today claiming other national
identities) on the ownership and exploitation of natural land and sea resources cannot
happen without a return to the question of the existence and brutal disappearance from
the region of their victims. They were the first occupiers, solely responsible for the
preservation of such a rich nature and the abundance of its natural resources. These
Black peoples would have been the only ones able to bring in irrefutable proofs and to
justify a legitimate property on these lands and seas.
Conclusion
Given the distance allowed by the last 4,000 years of the history of the Africans, and that
of Black people in general; in the light of the background of the peoples surrounding
them (genocides, 13 centuries long ongoing slavery by Arabo-Muslims; genocides, a halfmillennia
slavery and ongoing “colonization” by the Europeans; millennial continental
genocides by the Chinese; all perpetrated on the largest scale) and at least the one and a
half billion victims to be deplored over the past 20 centuries, it is clear that the total
crushing of 21 st century Africa through an aggressive presence under any excuse, the
proliferation of American, European and Chinese military bases and geo-economic
maneuvers on the commodity markets announce an unprecedented colonial reconquest of
Africa and the onset of the definitive extinction of the black race.
1,200 years before Quobna Ottobah Cugoano and Olaudah Equiano’s “Sons of Africa”,
an 18 th century abolitionist society of the black community in London; 1,300 years
before the panafricanism of Henry Sylvester Williams, William Edward Burghardt Du
Bois, Marcus Mosiah Garvey Jr. or Francis Koffi Kwame Nkrumah, the peoples of
African civilization in Asia had a strong historical awareness of their existence, their
cultural kinship and the danger of extermination which threatened them. They fought on
all fronts for their preservation and their survival. Their leaders were determined
commanders of armies faithful to their Black-Asians ancestors, the progenitors of
Civilization. Empress Kogyoku-Saimei of the Yamato kingdom, born Princess Takara,
last Japanese regent to remain faithful to the founding ancestors, ranked among the most
intrepid of these heads of state.
The path in history of Black people and the 21 st century African youth, the mission of
the mothers and daughters in particular, is to take a leading position in order to —
decisively and by all means — bring to a complete halt such a process of extermination
22

of their children and the destruction of their nation.
Bayemy Biyick
Theoretical researcher – Geocreativity Analyst.
23

PAEKCHE’S PRINCIPLE
NEW AND GENERAL OVERVIEW OF THE ANTIQUITY IN THE NORTHEAST ASIA
The Case of the Peninsula: Three Kingdoms of Koguryo, Paekche and Shilla
(IV century - VII century AD)
©BAYEMY BIYICK
June 16 th , 2014.
UDC Index : 94(510) 0,02 - 94(510) 0,03 - 94(519) - 94(520) 0,01
Abstract.
Given the lack of questioning from actual historiography on the three ancient kingdoms of the peninsula Koguryo,
Paekche and Shilla, I shall be proposing the following postulate called Paekche’s principle. This theory demonstrates
that the current version of this ancient period of history is a hologram. Its unique objective is the covering of the
genocide of Paekche people by Tang China, and imposing its supremacy.
After totally destroying Paekche state (in Japanese “ Kudara” or “ Country of Black people” , perfect reflection
of their ancestors’ “ Kemet” or “ Country of Black People” now called “ Africa” ), neither a living being nor a clue
were left behind by Tang China’s armies and their Shilla’s auxiliary troops…
Fortunately African linguistics, as well as analysis of Sokpulsa Temple’s area, Shilla King Munmu marine tomb and
other related historical places, support that Paekche was of Kemet, of African origin. They created between 280 and
24

350 an alphabet renamed “ Hunmin Chongum” in 1443 and later “ Hangul” , thus spurring the most brilliant African
civilization outside Africa, the greatest in Asia’s history.
Structured as a general and effective history law, Paekche’s principle reintroduces the role of Kemet’s culture and
people as essential and critical in the inception of civilization in North-east Asia during the first thousand years, at least,
of the current era.
This Paekche’s principle also provides a framework within which to solve the major scholarly controversies such as for
example; the identity of the Paekche women and men, nobles, militaries, engineers, craftsmen and common people,
genitors of powerful clans and founders of Japan’s kingdom during Yamato’s Kofun and Asuka eras (250-710 CE);
Egami Namio’s Horse Riding Warriors theory; the essence of the Kofun period’s keyhole-shaped burial mounds to be
found in today Japan’s Kansaï region; geometry and mathematics found in some Unified Shilla temples’ architecture
discovered by Yoneda Miyoji; Kwanggaet’o Stele (jap. ); the authorship of the so-called “ Hangul” alphabet;
and numerous other issues within history of the Koreas, China and Japan left without irrevocable answers.
Finally, Paekche’s principle enables me to address today’s Japan-China geostrategic tensions by pointing out and
identifying their original source and true nature, in order to advocate the imperative condition for these countries to
normalize their relations.
It is generally accepted that the ancient kingdoms of Koguryo in 372 and Paekche in 384,
respectively received civilization through ideograms, Confucianism and Buddhism from
China. Civilization subsequently entered from northern Koguryo and was transmitted to
the Shilla kingdom around 527. Then civilization traveled southward, by the monks of the
peninsula, to the archipelago of Yamato from 552. Shilla albeit belatedly civilized, thanks
to its ambitions, catches and surpasses Paekche and Koguryo. After three hundred years
of incessant warfare between the three rivals Koguryo, Paekche, and Shilla, it ends with
the conquest of the first two kingdoms by Shilla in 660 and 668. Shilla thus completed the
unification process of the Three Korean Kingdoms, opening an era of unparalleled
cultural and economic prosperity, until its collapse in 935. Finally in the year 1443, the
Hangul alphabet was created by King Sejong of the Korean Chosun Dynasty (1392-
1910), and enacted in 1446. [1] to [5].
Some researchers have questioned the following: these official dates of the “adoption” of
Buddhism [6][7][8] and its historical and ontological twin-links with Confucianism in this
ancient peninsula. [6]. The invention of the writing system known as Hangul is still the
subject of great controversy.
Given the lack of questioning from actual historiography on: the meteoric rise of Shilla in
all areas, the basic ideology of this unification, the characteristics of Buddhism and
Chinese culture of the time, the identity of monks who were the main transmitters
throughout Asia to Yamato, the precise and real nature of the Buddhist temples built in
the whole northeastern Asia, the activities that were conducted within them, or the
25

considerable and long-term political and military commitment provided by Yamato
(Japan) to support Paekche and Koguryo between 660 and 668; I shall be proposing the
following postulate.
This assumption is called “Paekche’s principle”; together with its four main theoretical
proposals it is sufficient for the attainment of a simple but consistent theory. This theory
demonstrates that the current version of this ancient period of history, here called
“classical theory”, is a hologram.
Analogous to that technical process, the classical theory is the result of a clever
construction from historians of the Tang Dynasty combining two apparent sources.
1- The kingdom of Paekche, the main object, was consciously stripped from its features,
distorted and its reality erased from history.
2- The reflection of the original Paekche civilization (adorned with its own unique social,
political, cultural and spiritual qualities for the needs of this creation) was renamed Shilla.
Under this principle, there is a single kingdom: Paekche. The real Shilla kingdom had little
existence outside what it was before 527, a very conservative aristocracy yet lavish.
Although allies, Shilla was used by Tang China. On the opposite side of the political
chessboard, was a very confident and domineering Tang Dynasty. Shilla never had the
time to develop any socio-political and cultural contexts, be able to understand and
embed the inheritance of social, physical, technological and industrial sciences,
humanities and spirituality that are inseparable from the authentic Kemit Buddhism. As
soon as the fruits of the Paekche civilization were squandered, the agony seized Unified
Shilla. The bursting of the kingdom in numerous petty fiefdoms focused on clans’
interests guaranteed a rapid and definitive implosion.
The Tang Dynasty thus forcefully closed more than three centuries of an intense rivalry
between two civilizations of African origin on one hand, and of Chinese origin on the
other. This opposition brought into conflict Sui (581-618) and Tang (618-907) dynasties
with three competitors Koguryo, Paekche and Yamato (Japan) determined to follow a
different path in culture, even opposite in many ways, from the Chinese model. This
coalition arose from successive alliances gradually built by Koguryo, Paekche, Yamato,
and episodic cultural allies in “Chinese” territories (Northern Wei (386-534) and Eastern
Chin’s (317-420) kingdoms). By choice of its society, without borders with China, and
for its continental position, the kingdom of Paekche was long the strategic pivot of this
political and cultural coherent whole.
26

Following the military defeats of Sui against Koguryo, leaving its voluntary isolation,
Shilla was pushed against neighboring states by Tang China who finally planned the total
annihilation of Paekche in which the population would have been wiped out and the
surrounding areas destroyed after its defeat in 660. Meanwhile, Tang China imposed its
cultural and military domination through successive stages up to the disappearance of its
most formidable enemy from the collective memory, popular imagination, and official
records so that no trace of it remained.
This symbolic obliteration by Tang China’s historiographers would take the form of the
current history. A side of ancient history, crowning China’s worldview and its “superior”
culture upon the surrounding “barbarian” states. This triumphant power maintained five
centuries of silence before leaving apparent documents from the 12 th century. The only
documents available to date on this period of the Three Kingdoms are: Haedong Kosung Chon
(Biographies of Eminent Buddhist Monks of Korea) [9], Samguk Sagi (History of the Three
Kingdoms), and Samguk Yusa (Memorabilia of the Three Kingdoms) [10].
This quota is in line with the strict political control of knowledge, popular culture, and a
freeze on development of basic sciences and their practical applications.
The political and strategic initiative of the Tang Dynasty and their successors
encountered at least two significant events, yet remained without effect to repercussions
that could had been fatal to it.
* The construction of Pulguksa Temple and Sokpulsa Grotto, a hundred years after the
fall of Paekche, whose sole purpose was to encourage the Shilla people to find and follow
the way of Paekche.
* The reappearance in 1443 of the alphabet called Hangul, which original creation would
have occurred between 280 and 350 AD.
After presenting the central pillar of this historic assembly by Tang China (1), this article
will discuss the following: I shall introduce the real issues and forces of this period (2), and
I shall be able to arrange these elements in a thread of significant events deleted from
history (3). Then I shall present the centralized information control system developed and
applied by the military, scholars and policy makers of various Chinese dynasties (4). It
will then be time to address the question of the validity of my assumption (5), and finally
to draw some meaningful conclusions (6).
1) THE TOTAL ABSENCE OF SOURCE: A HISTORICAL ODDITY.
27

On the history of the Three Kingdoms spanning more than three hundred years, there is
no documentation from the Three Kingdoms, Koguryo, Paekche and Shilla. In the
specific case of Paekche, there is no information whatsoever on the kingdom between
384, the official date of acceptance of Buddhism, and 526 (4 th year of the reign of King
Song).
The only documents available today, and continuously used as reference in fundamental
research, were written almost six centuries after the destruction of Paekche, on the basis
of various archives and records from the China’s Tang Dynasty and in very close
following of the procedures and canons of its historiographers: Haedong Kosung Chon
(Biographies of Eminent Korean Buddhist Monks) compiled by the monk Kakhun in
1215; Samguk Sagi (History of the Three Kingdoms) by the Confucian and notoriously anti-
Paekche Kim Pu-sik (1075-1151), written in 1145; Samguk Yusa (Memorabilia of the Three
Kingdoms) by the Buddhist monk Ilyon (1206-1289), written in 1279.
Those authors, however very limited in material, recounted with ease facts, many times
distant from them of almost 9 centuries, without revealing their sources or providing
references. As is the case of the Liang Dynasty Haedong Kosung Chon edited in 519.
2) A CENTRAL ISSUE: THE CHOICE BETWEEN TWO MODEL CIVILIZATIONS.
I) The nations. The following kingdoms, including China, were undergoing cultural and
political improvements. They were more or less advanced and equivalent:
* The various kingdoms and successive dynasties of multiethnic “ China” experienced
chronic instability until the Sui Dynasty in 581;
* Koguryo, a militarized and very structured society with warrior traditions, were initially
influenced by “Chinese” culture;
* Paekche, an industrious land with no direct access to “China” and the rest of the
continent by land, had early developed business ties and maritime links to the neighboring
tribal confederation of Kaya, Yamato archipelago, South of China and South-east Asia;
* Being a sort of Paekche and Koguryo combination, surrounded by the the Pacific
Ocean, Yamato aimed at controlling its archipelago and maintained cultural, economic,
political, and military ties with all these states. Given its continental position, openness to
culture, and critical role in the foundation of Yamato’s state and institutions, more than
only a high-profile and strategic ally, Paekche is Yamato’s twin-state, the model kingdom
to go along with.
28

* The kingdom of archaic social structures controlled by an ultra-conservative
aristocracy, Shilla does not emerge before the 6 th century and deliberately kept long away
from the cultural, political, and military battle of this period.
II) The elements of a distinctive civilization: Pharaonic Kemet ( km.t ) known today as “ Africa” . The
spiritual and scientific founding elements of today’s civilization, namely law, knowledge
of the matter (mathematics, general and quantum physics, chemistry, medicine, surgery,
etc …) environment (history, geography, geophysics, etc..) and the cosmos (astronomy,
cosmology, etc..) are rooted in Kemet civilization. They are in consistency the same as
those of the Three Kingdoms’ era, then encapsulated in the Maat, the earlier spiritual
tradition much older than the historical Buddha. Under Pharaoh Djoser (2,778 BCE, 3 rd
Dynasty of the Old Kingdom), all these elements of civilization, such as stone
architecture, theoretical mathematics, and the golden section were fully mastered from
the beginning of the 28 th century BCE at least. Led by Imhotep said “the Builder”, the
great scholar deified 2,300 years later by the Hellenic people (Greeks). [11].
Following the sacred and legal texts [12] to [17], and ancient scholars from Hellenic city-
States [18] to [23], the contemporary research finally testified of this high knowledge
[24] to [40]. After borrowing from Kemit scholars their explanatory and predictive
cosmological theoretical concepts, “modern” quantum physics has recently confirmed the
relevance of the scientific and rational cosmological texts of Pharaonic Kemet
civilization. [41] to [43]. Faced with the challenge of complex thought and to break the
deadlock of the Cartesian Western thought [44][45], the Universe sciences today, as a
must, foresee the return to metaphysics and the totalizing and universistic (of the
Universe) epistemology of the Kemit world. [41][42][46][47].
That knowledge used to be the primary concern of economic, political, cultural
relationships, and wars between these Asian nations. Many ancient texts attest to that.
[48][49][6][7][50].
Access and control of this very complex science knowledge, ready-to-use know-how, and
industrial developments in science, technology and applications of a level that was never
seen before in Asia, as well as their spiritual corollary, quickly became the only
possibility of survival for each of those realms.
For example, the oil drilling rig or the differential system currently used today are from
those applied industrial technologies of the Yamato, Paekche and Tang Dynasty (618-
907). A technology that would not appear in Europe or the United States of America until
the mid-19 th century.
29

III) The couriers and integrators of that civilization. The men mastering and carrying on that
knowledge were Kemit people originating from Kamito-Ethiopian 11 space, the Indus
Valley (Dravidians), and the territories between the Wei River and the Yangtze, mainly
China’s current regions of Henan and Hubei. I shall call them all “Kemits” by reference
to what is important here, namely their mental world and its cultural, linguistic, scientific
and spiritual identity markers. [51] à [57].
At least three major events pushed them to Yamato and the dead end of the Pacific
Ocean.
- Adverse climate change on the land of Kemet.
- The Assyrian invasion of Kemet (scholars’ “Ancient Egypt”) in the middle of the 7 th
century BCE, and the destruction of the city of Wst (Thebes) by Persians in 525 BCE.
While the heart of civilization was repatriated to its original source of the Inner Seas
region, (today’s region of the Kongo, Rwanda, Uganda, Tanzania, etc.), this war caused a
new dispersion eastward into present Iraq, Iran, Afghanistan, Pakistan, and India.
- The long-lasting violence and racial discrimination against dark skinned populations (by
nomadic ones from Central Asia) progressively drove them out of the Indus Valley
(today’s Pakistan location). Then made them continue their migration towards present
day southern India and Sri Lanka, up to China where Chinese populations culturally
related to Kemits had settled as early as the Xia Dynasty (2100-1600 BCE).
This decentralized dispersion of Kemit people, with their mastered scientific and
technical knowledge embodying an even more ancient spiritual tradition, continued for
centuries. They traveled by land routes, privileged by the classical theory, and also via sea
routes. The Kemits journeyed the caravan routes of Central Asia of north and south edges
of the Taklamakan Desert and the northern slopes of the T’ien-shan Mountains leading to
Ch’ang-an and Luoyang in China’s Central Plains, then to central and southern China.
Plus the existing shipping routes that connected Satavahana, Maurya, Gupta and Kushan
empires (all in today’s India location) to China through Southeast Asia, continuing to
coasts of the peninsula, and finally to the shores of Yamato archipelago.
In this regard, the oldest geographical documentation appears in the Ch’ien Han shu and
reflects a sea route from the province of Kuang-tung to the north-eastern coast of the
Indochina region, and finally to Huang-chih on the east coast of Satavahana Empire
during the reign of Emperor Wu of the Former Han Dynasty (140-87 BCE). [58]. In the
Hsi-yü chuan (Record of the Western Regions [or region of Black kingdoms]) of the Hou Han
30

Shu, it is reported the arrival in China via [the Kemit kingdom of] Jih-nan (today’s
Vietnam location) of an envoy of the Roman Emperor Marcus Aurelius Antoninus
Augustus (r. 161-180) in 166 during the 9 th year of the reign of Emperor Huan.
The ancient presence of the Kemit people in Asia and their knowledge of the region
suggest that they were aware of the archipelago of Yamato and the entire Three
Kingdoms’ peninsula since the first China’s Xia Dynasty. Samguk yusa indicates a scholar
named Mukhoja (the Black Barbarian) curing a princess during the reign of Shilla King
Nulchi (r. 417-458). During the 3 rd year of the reign of King Michu (r. 262-284) Ado,
another Master, was taken to the royal palace where he saved from a persistent sickness
Duchess of Songguk, long insensitive to any medication. Relieved and generous, the king
rewarded him and accepted his request to build temples and spread Buddhism.
Given the rapid pace of further development of Paekche, the presence of Kemits in the
Three Kingdoms and Yamato should predate the 1 st century AD, at the latest.
3) HALF A MILLENNIUM OF SUSTAINED AND WIDESPREAD SOCIAL, ECONOMIC, POLITICAL AND
MILITARY DEVELOPMENT.
It should be noted that the expansion of the kingdoms of the peninsula always
corresponded to periods of insecurity, instability or dynastic collapse in “China”, lasting
until 618 AD.
By 390, Koguryo is at the top of its military power and — in this respect only —
dominated Northeast Asia until the first third of the 7 th century. However this classic
exclusively military vision made of permanent wars between the Three Kingdoms, until
the disappearance of Koguryo and Paekche in favor of Shilla, is questionable.
It is certain that the first meetings of the peoples of the region with Kemits were of great
emotional and cultural shock, and the subject of deep questioning. The vast majority of
these Kemits traveling alone or in small autonomous groups were largely scholars and
masters of weapons, combat instructors. [6]. Principally warlords, they mastered both the
exact sciences in theory and in practice, as well as they could draft laws, write poems,
establish geographical charts and stars systems, heal the sick, and speak multiple
languages to teach this knowledge. The scholars knew the Confucian Five Classics.
Craftsmen and architects created and carved any useful instrument for daily existence
and built without limitation other than the will and resources of their hosts. They placed
above all and themselves, their ancestors and the “Spirit Creator that came by Itself to
Existence.” [14]; (the 27 th to 22 nd centuries BCE Kemet state’s “ Ritual (or Effective) Formulas
for the Emergence of the Justified Deceased in the Divine Light of Râ”). With their knowledge and
31

experience, they were decisive in the armed forces and the institutional bodies of those
states in their early socio-political evolutionary process.
For example, the Nihon shoki in 610 (Suiko, 18) relates the arrival in Yamato of the Kemit
Dancho (579-631), master of weapons and well versed in the Confucian Five Classics,
sent by the king of Koguryo, Yongyang (590-616). He would develop methods of making
paper, colors, ink or cereal grinding machines, and would play a significant role in the
emergence of the civilization of Asuka.
In general, after a century of hesitation and internal political strifes between pro and anti-
Kemits, the adoption of deep social and state reforms crowned social acceptance of a
much more egalitarian foreign values. Slavery was abolished or at least marginalized, the
elective system generalized, and fundamental human rights established gradually. Access
to this education and new knowledge for the benefit of the greatest number of people was
encouraged and organized in monumental “temples”, or “Halls of Life”. This teaching in
conjunction with spirituality was structured along the lines of “Kushite standards” (Kush
kingdom was located in today’s Sudan): comprehensive and long-term studies in temples
of studies, for the benefit of all social strata, in order to acquire the crucial basics of
knowledge: social or interpersonal skills, manners, and savoir-faire or expertise.
These towering temples were centerpieces of this kind of civilization. They were the
privileged places for the transmission of knowledge and its development. They also
amassed heavy long-term investments from the kingdom. Constructed and managed by
the Kemits, they were placed under the patronage of the Yamato imperial family,
Paekche and Koguryo royal families, whose members come regularly to spend long hours
of astonishment and satisfaction in contact with students and researchers. Many
princesses, princes and rulers of Paekche, Yamato, Koguryo, and even Shilla are wellknown
to have abandoned their royal or imperial status to undertake research in the
temples of studies.
Revolutionary by its nature and scope, its extent and spiritual framework valuing each
other’s humanity, this cultural paradigm shift quickly paid off. I do evaluate these
reforms to be already effective in the middle of the reign of King Goi (234-286) of
Paekche around 250, and at any rate before the end of 290 and the following reign.
At the heart of an efficient economic system and a prosperous nation operates a system
for the transmission of knowledge and information in the language of the country, with an
effective system of writing. Assisted by its Kemit grammarian and logician scholars —
they possessed a fount of knowledge and mastered phonetics by this habit, for instance,
32

of transcribing polysyllabic technical terminology of Sanskrit — Paekche possessed the
engineering required to manufacture communication without outside help.
I do estimate that at the heart of these major reforms implemented by Paekche rulers is
the creation of a “technological object” applied as an original, geometric and logical,
simple and very practical — but not new — “Hangul” alphabet (Hunmin Chongum or
Proper Sounds to Instruct the People, as renamed in the 15 th century by the Koreans),
for the rapid transmission of the new knowledge on a large scale. Its creation might have
taken place between 280 and 350 AD.
Reformed in a lean social structure (more egalitarian), the Paekche society were
cultivated and flourishing vigorously. With abundant harvests (biochemistry,
mechanization, irrigation systems) and a better organized state tax system (skilled and
motivated personnel, statistics, redesigned cadastral plan, etc.) the kingdom was thriving.
It could easily modernize its army (new alloys, more powerful weapons, with longer
range and greater accuracy, reengineered intelligence administration, cost-effective
logistics, etc…), experiment with innovative military strategies, and shape its foreign
policy accordingly.
This widespread of Paekche’s technical, industrial and technological advancement,
applied to weapon systems, strategies and tactics of war, is the only possible explanation
of a series of battles won against Koguryo. Paekche’s last victory ended with the
destruction of the capital of Koguryo and the death of King Kogugwon in 371.
Since 313, Koguryo was the regional benchmark for military power. Paekche, five to
seven times less extensive, less militarized (to the extent of being dependant on Yamato’s
military support) and centered on the trade and knowledge, won these victories at the
heart of the vast enemy’s territory.
The military defeat was the demonstration for Koguryo that a new world was taking
shape. It also was a questioning to its social structure and cultural model.
Thus, the year 371 was a turning point in Northeast Asia’s history. This was the sign that under penalty
of slump now any military domination must be coupled with a cultural and industrial
power of equal importance. Therefore co-existed two powers complementary by nature:
Koguryo in one hand, Paekche coupled with Yamato in the other.
From 372, King Sosurim of Koguryo (r. 371-383) adopted the Kushite cultural and
economic model of Paekche already in force in Yamato (erection of temples of studies,
33

adoption of scientific authentic Buddhism and Taoism sharp decline, scientific, economic
and military cooperation between the three kingdoms, etc..) and away from the Chinese
model. His successors Kogugyang (r. 384-391) and Kwanggaet’o (r. 391-413) continued
this process of Koguryo kushisation upon Paekche’s model with the construction of nine
temples of studies and research in the capital Pyongyang and its outskirts.
Koguryo then certainly enjoyed science and expertise developed in Yamato in terms of
industries and military logistics, or even agriculture (rice crop). Koguryo intensified its
commercial and cultural relations with Paekche, and Kaya tribal confederation for
natural resources such as iron.
Exchanges between Yamato and the mainland (Paekche, Koguryo, Northern Wei, etc…)
were intense in all areas and were carried out in both directions. In the archipelago as in
the peninsula, political opponents to Africa’s science and spirituality were outvoted and
defeated. Guided by their Kemit masters such as Heja and Kakka, the Yamato imperial
entourage, Prince Umayado better known as Prince Shotoku (574-622) and aristocracy
try their utmost to understand the physical sciences, the principles of the Nature and the
Universe. The major benefits generated for the society, the state and defense industries in
particular, encouraged development of many temples of studies and research of Kushite
model at national scale. The colossal architectural techniques made in Paekche, the
effectiveness of chemistry, the new medicine, and the power of new weapons have
convinced even the most skeptical who are now part of the process. In Yamato, Kemits
arrive in large numbers from the kingdoms of Paekche, Koguryo, “China”, and even
Tibet for building purposes, and various techniques and craftsmanship teachings.
During antiquity, battles took place between those different realms. However, they were
exaggerated by the classical theory in frequency and intensity. Affirming that until the
emergence of Shilla, these conflicts were often limited in duration and scope. The
obvious reason is that war requires a political objective to serve identifiable business
interests. In addition, it was very expensive in men, material, social and cultural capital.
Very often those losses were irreparable. The administration and supervision of the new
territories were often of recurrent and higher cost than their conquest.
Thus the classical theory of a Koguryo’s expansion to the extreme south of the peninsula
in 475, despite such artifacts as the Koguryo Jungwon stelae, was unlikely. Such an
analysis seemed built to justify the forthcoming Shilla’s conquests and to validate the
premise of “barbarian” or retarded peoples. The argument for deterrent wars, generally
moderated, lies in the convergence of political, cultural and economic interests of the
belligerents.
34

Paekche (scientific and cultural power in full growth) and Koguryo (confirmed military
giant protecting Paekche from any ground attack from the north) were better off building
an objective alliance combining their respective comparative advantages. It is possible
that this objective community of interest was extended to Shilla. The Hwangnyungsa
Temple, which construction began in 553 for spiritual protection against the Hostile Nine
Kingdoms, could be seen as an evidence for such a policy. It is spread over nine floors,
symbolizing said enemies of Shilla. Yet neither Paekche nor Koguryo belonged, in total
contradiction with the classical theory.
This architectural choice to materialize the enemies with a nine-storey building is a direct
reference to the “bow”, a metaphor used for the enemies of the Great Ethiopian Alliance
named the Nine-Bows. The arch is also the posture that the liturgical texts of the Nile
Valley gave to the deity Seth and the above-named enemies. [59][60]. One of the oldest
representations of the Nine-Bows is a seated statue of Pharaoh Djoser (3 rd Dynasty of
the Old Kingdom) crushing them with his foot.
Despite exceptions, such as the very questionable destruction of Paekche’s capital by
Koguryo in 475, I believe that this alliance of interests between Koguryo and Paekche
lasted at least until the end of the 6 th century, with the end of the “Chinese” North and
South Dynasties (420-589) and the arrival of the Sui Dynasty establishing China.
The Sui Dynasty soon wished to regain control of the peninsula and launched several
attacks against Koguryo. The last victory of Koguryo led to the fall of Sui in 618. The
Tang Dynasty, which succeeded, learnt the lesson and considered to operate otherwise.
That is when Shilla went down in history.
If the classical theory decides the year 527 for the arrival of Buddhism in Shilla, it is
however reasonable to assume that Kemits reached that kingdom from the early centuries
with the same intentions as to Paekche, Koguryo and Yamato. The Shilla aristocracy
certainly preferred to maintain its privileges and the socio-political status quo.
It was in this context that military and political experts from Tang China — but probably
preceded by those of Sui — would encourage Shilla changes and finance the
development of the kingdom (sent and greeted military experts, scientific and technical
cooperation, “Buddhist” symbolism and Tang China’s political structure adoption, etc.) in
exchange for material goods and later control of the peninsula.
The objectives for cooperation were obvious for Tang China: it raised Shilla’s military
35

power in the fastest possible way by conquering neighboring territories (Kaya, etc.),
encouraged territorial extension to the Han River Basin, and finally attacked Paekche.
That is what happened.
The 6 th century was the time of intense diplomacy, as it could have been for the likely
marriage of King Mu (r. 600-641) of Paekche with Shilla King Chinpyeong’s daughter.
The latter received a considerable technical, cultural, and scientific support (building
temples of studies - as for the Hwangnyongsa’s, led by the great Paekche architect Abiji,
sending and training artisans, teachers and engineers, etc.) from Paekche who used them
to restrain Tang China’s aggressive diplomatic and political strategy and make Shilla a
more controllable and reliable ally. Shilla established ties with all kingdoms of the region.
But nothing was made to last…
The battles increased in number, ever more deadly. The battle was also intense between
Paekche and Shilla’s diplomats within Yamato and Tang China imperial courts.
Beset on all sides, the territory of Paekche — at least four times the classical theory’s
assumption — was significantly reduced. However, military attacks continued. This was a
war of different nature: the goal was not the conquest of the territory itself, as Paekche
was not a military power in the true sense. It was a cultural and industrial power, a more
egalitarian society with an indigenous writing system and a spirituality that challenged
Tang China’s civilization model.
While Koguryo protected its northern border from a ground attack, Paekche still resisted.
Then the army of Tang China came into play. Paekche found itself caught in the crossfire
between Shilla’s ground army and naval forces of Tang China. All the mountains and
rivers were blocked. Nothing and nobody from Paekche would escape. It would be a
massacre described in simple and unambiguous terms in the Nihon shoki’s (Chronicles of
Japan) sections XXVI.11 and XXVI.18, and the following sections of the Book of
Empress Saimei. [48][49].
This dramatic last scene looked exactly like another eight-century-old story as recounted
by the Chinese historiography treatise Shih-chi (Historical Records) written around 100 BCE by
Ssu-ma Ch’ien (145-90 BCE).
Taking advantage of the unrest during the Warring States period in “China”, the Ancient
Chosun kingdom continued development until the Qin (249-207 BCE) and Han (207
BCE-220 AD) Dynasties came back to power. The overthrow of Ancient Chosun power
in 190 BCE by refugees fled to the Hans would be finalized by the forced return of the
36

oldest kingdom of the peninsula into “Chinese” fold in 109 BCE by Emperor Wu-ti (r.
141-87 BCE) of the “Chinese” Han Dynasty. Then followed the establishment of the
Lolang commanderies, strategic places for the control of Han “China”’s northeast border
and the peninsula itself. This was the last of those colonies that was taken by Koguryo
King Mich’on in 313.
The conquest and destruction of Paekche programmed by Tang China are not only those
of a territory secondary to the scale of the region, but especially the crushing of what it
symbolizes: the advent of a powerful Knowledge civilization nearby Tang China.
The leaders from Paekche, Koguryo and Yamato had in mind those historical facts as
well as what was at stake: to preserve at all costs their way of life. This set of facts is
therefore the explanation for:
* The relentless pursuit by Paekche of the war of national liberation, nearly three years
after the fall of the capital Sabi and the capture of the royal family by Tang China (and
even up to eleven years until 671 for three of its provinces). They would be numerous to
join the defense of Koguryo;
* The request from Paekche for military support in men and weapons to Yamato in 660
(and later a request from Koguryo to Yamato from March 662) in the probability of a
ratio of power inversion in the battlefield;
* The strong, determined and immediate political commitment from Yamato Empress
Saimei (594-661; 1 st r. as Kogyoku 642-645; 2 nd r. as Saimei 655-661) requiring
significant and long-term engagement of both ground and marine forces — up to 2,000
kms from home — to defend Paekche and, from March 662, to help secure the Koguryo
south and west boundaries; after her death, she was followed in this by the Crown Prince
Naka no Oe and following regent Emperor Tenji (626-671; r. 661-671);
* The making of such a politically risky decision from Yamato, then going through
institutional reforms, and knowing the likely extension of the conflict on its soil;
* The role of Koguryo as Paekche’s protective buffer preventing any Tang China
invasion through the north and its vast territory, and making the anti-Paekche coalition’s
task the most difficult.
The exceptional movement of war refugees to Koguryo and Yamato reflects the unique
character of this war.
37

At Yamato arrived a great number of Paekche refugees. The annals noted during the
winter of the year 666 the “presence of more than 2,000 Paekche women and men
installed to the east and maintained at the expense of Yamato state since 663, without
distinction between them of their black or white race”. Many of these Paekche were
quickly appointed key positions in Yamato’s state apparatus as experts in the army, in the
health system or legal administration.
An anti-Unified Shilla sentiment quickly took shape so much so that no influent
emissaries sent every year by Unified Shilla would exceed Chikushi, at the borders of
Yamato before 690 (Jito 4. Shinmun 10.) when they were finally received in Naniwa and
the imperial court. It was only in 709 that an emissary of Unified Shilla, Kim Shinbok,
could meet a ministry of Yamato, Fujiwara-no-Fuhito (658-720), in the government
palace for the first time. All documents of the time tend to show that Japan spoke of
friendly relations with Shilla only under Fujiwara-no-Kamatari (614-669) and his son
Fuhito, during the Hakuho period of art (670-710). [61].
Needless to say that the continuation of war on the diplomatic field between Paekche
refugees and continental government of Unified Shilla undoubtedly contradicts the
classical theory of unification of the peninsula, and even a pre-existing ideology of that
kind. In addition, such facts as: the role of Tang China largely exceeding that of mere
Shilla’s tactical military support; Shilla’s proven submission to Tang China, as reported
by eyewitnesses of the so-called war of unification, in Nihon shoki’s sections XXVI.18 and
the following sections of the Book of Empress Saimei [48][49]; the war of 732 that later
opposed Parhae (born from Koguryo’s ashes) to the Unified Shilla/Tang China coalition
and after which a peace agreement was reached between Tang and Parhae — of which
Unified Shilla is excluded at the initiative of Tang China — thus exacerbating tensions
between Unified Shilla and Parhae until their collapse; King Mu of Parhae (r. 719-737)
emphatic claim in his letters to the Emperor of Japan of direct parentage of his state with
the former kingdom of Koguryo which the territory it occupies and where traditions and
customs of the ancient kingdom of Puyo are perpetuated; his successor, King Mun (r.
737-793) who called himself Koguryo kukwang, King of Koguryo [62]; the brief
establishment of a kingdom of Later Paekche from 892 on the ruins of the Unified Shilla;
or even later, the very long integration in time of two national identities after the
reception of Parhae’s people into Koryo society (935-1391) [63] are other examples that
contradict the theory of a unification process. Rather they suggest the existence of
several distinctive and deep-rooted ancient peninsular national identities that I think in
line with a North Korean disputed theory refuting the notion of “unification” by Shilla to
that of a first national unification of the Later Three Kingdoms by Koryo. That North
Korean theory therefore speaks of “Later Shilla” in its “process of partial integration”
38

instead of “Unified Shilla”. [64].
4) A MILITARY AND IDEOLOGICAL CONTROL OF KNOWLEDGE BY CHINA.
In drafting the ancient documents related to the period of the Three Kingdoms,
historiographers of Tang China had at least three objectives.
- Approving China’s everlasting superiority and power by sinicization of all African
science and culture intertwined with authentic Buddhism, and denaturing that spiritual
tradition. Therefore it was transformed into a “Buddhist religion” with a clergy under
state control.
- Deleting completely the Kemit kingdom of Paekche from history; same for the Kemit
people and their science by ignoring as well as erasing them from annals and historical
documents.
- Historically justifying Shilla’s legitimacy and documenting it.
a) Capture, alteration and monopoly of Kemit knowledge. For this, they would rely on the fruits of a
previous policy that began with the fall of the Han Dynasty, under the Three Kingdoms
(220-280).
This was a systematic and sometimes violent policy for appropriation of Kemit science
and spirituality — embodied by books full of science, technology, and spiritual texts in
Sanskrit and Pali, and by scholars who knew them by heart — which continued at least
until the Southern Song Dynasty (1127-1279). [65].
During the period of the Three Kingdoms, Sun Ch’üan of the State of Wu seized the
southern territory of the Han. Between 225 and 230, Lü T’ai then the prefect of Chiachou
and Kuang-chou sent Chu Ying and T’ang T’ai “as goodwill ambassadors” to the
[Kemit] 12 kingdom[s] of Funan (50 ou 68-550) (today’s Thailand, Cambodia and
Vietnam location) and Lin-yi [Campa] (today’s Centre and South Vietnam location). Lü
T’ai would send “representatives” during the Chin period 4 times, the Southern Sung
Dynasty would send them 3 times, that of Liang 9 times. The monks Seng-ch’ieh-p’o-lo
(Sanghabhara) and Man-t’o-lo-hsien (Mandrasena) began translation works of Buddhist
texts within the Translation Section called Funan-kuan. [66].
Travel diaries of monks Hui-sheng and Sung-yün have reached us through the Pei-Wei Seng
Hui-sheng shih hsi-yu-chi (Record of the Travels of the Northern Wei Monk Hui-sheng in the
Western Regions [regions of Black kingdoms]). By order of Shih-tsung, they remained in
39

Central Asia and the Gupta Empire in 518 and brought back four years later 170
Buddhist texts. [67].
Other examples are the voyages of Hao ch’ien listed in chüan 2 of the Chi Shen-chou san-pao san
kan-t’ung hu (Collected Record of Miracles Concerning the Three Jewels in China) and in
chüan 14 of the Fa-yüan chu-lin (The Dharma Garden and Pearl Grove). [68]. He was sent by
Emperor Wu of Liang (502-549) with 79 men to seek “an icon of Buddha that he saw in
a dream.” Arrived in [the Kemit kingdom of] Sravasti, they required from the king that he
gave them the so designated item. In 511 after surfing tens of thousands of li and
encountering much events, they brought the sandalwood icon to Yang-tu.
Traveling from the Indus Valley (Today Pakistan’s location) and continental regions
further south, through bypass roads of the Himalayas, caravans and Kemits were
expected on these under military control trade routes that ensured a direct connection
between the petty kingdoms of Central Asia and Ch’ang-an, the cosmopolitan capital of
“China”.
During the 5 dynasties and 16 barbaric kingdoms of the Northern “China” period (304-
439), that system to capture knowledge reached a new dimension through kidnappings by
the “Chinese” military troops of many intellectuals who knew by heart the canonical
texts, or polyglot scholars such as the Buddhist community admired figure Tao-an and the
famous translator Kumarajiva (344-413) [victims of Lü Kuang’s expeditions ordered by
King Fu Chien (338-385; r. 357-385) of Former Ch’in]. To the south, the Emperor Hsiao
Wu (362-396; r. 373-396), the first Buddhist ruler of Western Chin erected Buddhist
temples inside palaces and even revered the great masters. The hostages and captives
were led to Ch’ang-an, Luoyang, Jiankang, capitals of Western and Eastern Chin
dynasties (265-420), or even Liang-chou, major centers of cultural exchange and where
frantic translations of African sciences and spirituality took place.
They were forced there to supervise the work of hundreds of “Chinese” or
non-”Chinese” translators, editors, transcribers, proofreaders, along with copyists teams
on countless Buddhist canonical texts. They started with those of the most important
concepts and sutras later related to influential schools of thought, such as Saddharmapundarika
Sutra (Lotus Sutra) or “Universal Truth”, Avatamsaka Sutra (Flower Garland Sutra, known as
Hwaom Sutra in the Koreas) or “Interdependence Phenomena”, Diamond Prajnaparamita Sutra
or “Diamond Perfection of Wisdom”, Nirvana Sutra, Vimalakirtinirdesa Sutra, or the Vinaya set of
rules for monastic community practices; or with others having similarities with Taoism
such as Dhyana mental exercises (hence the transcripts “Chan” in Chinese and “Zen” in
Japanese).
40

Of the thousands of original canonical texts, it would soon remain only their very rough
translation or reinterpretation in “Chinese” by translation experts such as Dharmaraksha
(239-316), or Zhu Fonian. Yet for example during the year 402 Kumarajiva (344-413),
whose highly-skilled historical character served as a certificate of authenticity for such
translations, in correspondence with the monk Shi Huiyuan (334-416) worries about
“Chinese” written language that constitutes a dam between them and resort to an
interpreter is thus inevitable. [65]. Consequently how could he ensure the accuracy of
translations by his famous scribes Seng-jui (352-436) and Seng-chao (374-414) far more
complex than private correspondence, not to mention the work of more than eight
hundred other technicians? How could he ensure the transposition of a completely new
and different knowledge and experience of the Nature and the Universe, and even
opposite to local paradigms? What value to give for example to the Lotus Sutra commentaries
published for the first time in 432 by Chu Tao-Sheng (360-434), and Vimalakirtinirdesa Sutra
by the same author?
The use of legends such as the cremation of Kumarajiva whose tongue untouched by fire
would had attested to the accuracy of his work of translation, undermines the scientific,
historical grounds, and credibility of this titanic political enterprise.
Some of these translations served as ideological basis to sutra dogmatism and the
foundation of sects such as San-lun, Ching-t’u, Ch’eng-shih, or T’ien-t’ai and thus
occupy a special place in the constitution of Chinese Buddhism.
So from the 1 st century Buddhism, from Central Asia to Yamato, is based on a corpus of
Buddhist scriptures (sutras, sutras commentaries, commandments, treatises, etc.)
purposely distorted and reconstructed during these gigantic translation projects under
“China”’s imperial patronage. Numerous of monks were sent and returned from the
“Chinese” kingdoms behind the Himalayas into Maurya (322-185 BCE), Satavahana
(230 BCE-220 CE), Kushan (30-375), Gupta (320-550) empires and following
[particularly the basin limited by today’s Pakistan, the Indus Valley, the foothills of the
Himalayas and southern Tajikistan] with thousands of rare canonical texts of which there
remains only the Chinese interpretation.
Among the political objectives of successive dynasties were: * the protection of Chinese
society and Taoism from a “barbarian” culture; * the sinicization through translation and
interpretation of all these sciences, technologies and Buddhism of African origin; (and in
doing so) * the monopolization of all this knowledge heading for the Pacific and the
peninsular Three Kingdoms, the Khitan kingdom and the Yamato archipelago; *
strengthening the prestige of China culture for a more powerful political leverage towards
41

those neighboring states.
The keystone of the whole system would be based on at least two forces.
1- Military or political control of territories crossed by the Kemit people (Central and
South-east Asia, “China”) forced to bypass around the Himalayan barrier, or of areas
where Buddhist flourished. As it could be noted with the Kemit Northern Wei Dynasty
(386-534), cities of Ch’ang-an and Liangzou very popular with the Kemits. Such power
was coupled with a monopoly on maritime trade in the Eastern Chin Dynasty.
2- Control of intellectual competition within “Chinese” society and its subordinate
kingdoms. Thus appeared a proliferation of sects and schools of thought, or philosophical,
for each of known Buddhist scripture or corpus (sutra, sutra commentary, commandment,
treatise, etc…) such as San-lun, Hua-yen, Chan, Tien-tai, etc.
From an intellectual point of view, it is of utmost confusion. Politically, it was a total
success: the African spirit of science and original Buddhism had been eliminated. A
structured and motivated clergy of patriarchs, monks and novices took their places in
“temples”, religiously speaking. The Buddhico-Taoist mix of genres is so successful that a
sect — T’ien-tai — was created by Huisi (515-577) and Zhiyi (538-597) to sort out the
whole scriptures using a hierarchical classification and review of the multiplicity of the
canonical texts and doctrines. In the early 10 th century, any philological exercise attempt
was doomed to failure.
These “Chinese” sects and their thinkers share strong ideological and political proximity
to the imperial court whose direct and vital economic and financial support far precedes
that of generous private donors. They were shared between two orientations: the study of
texts or meditation.
Dominated by the lineage of the “Chinese” patriarch Fa-hsiang (495-580) [and ordained
disciple of Hui-kuang (486-537), the founder of the Ti-lun sect], under the patronage of
the royalty and aristocracy, the current for the texts studies moved from the second half
of the 7 th century to Shilla with 5 schools: 1. Yolbangjong/ Nirvana Sutra sect founded
by Podok (fl. 650) at Kyongboksa monastery; 2. Popsongjong/ Madhyamika Sutra sect
established by Wonhyo (617-686) to the Punhwangsa monastery; 3. Kyeyuljong/ Vinaya
sect founded by Chajang (608-677) to the T’ongdosa monastery; 4. Popsangjong/
Yogacara sect founded by Ch’inpyo (fl. 740) to the Kumsansa monastery; and 5.
Hwaom/ Avatamsaka Sutra sect established by Uisang (620-702) to the Pudoksa
monastery. The latter is the largest sect before the arrival in late 9 th century of the “Nine
42

Mountains” Son sects.
Prosperous and diverse, the current of meditation that has survived the year 845 Tang’s
anti-Buddhist persecutions, instated in Unified Shilla. Thanks to the 3 rd generation of
disciples of “Chinese” patriarch Ma-tsu Tao-i (709-788) or Shih-t’ou Hsi-ch’ien (700-
790) who installed to following monasteries: Porimsa monastery (Mt. Kiji) founded by
Toui (d. 825); T’aeansa monastery (Mt. Tongni) created by Hyech’ol (784-861);
Shilsangsa monastery (Mt. Shilsang) established by Hongchok (826 fl.); Gulsansa
monastery (Mt. Sagul) of Pomil (810-889); Pongnimsa monastery (Mt. Pongnim) of
Hyonuk (787-869); Hungnyonsa monastery (Mt. Saja) of Toyun (797-868); Songjusa
monastery (Mt. Songju) of Muyom (799-888); Pongamsa monastery (Mt. Huiyang) of
Tohon (824-882); Kwangjosa monastery (Mt. Sumi) founded by Iom (870-936). [69].
More differentiated and radical than in China, the rivalry between the “Hwaom” sect of
texts (from the Chinese Hua-yen sect) and the “Son” sects of meditation (from the
Southern China’s “Chan”) opposed to any reference to writing, exemplifies this tension
between theory and practice, a theme at the heart of Buddhist thought up to the end of
the Korea Chosun Dynasty (1392-1910). [69].
The figurative representation of historical Buddha Sakyamuni is symptomatic to these
proactive transformations of African spirituality. From a slender dark skinned Kemit
figure of Sudanese trait, wearing traditional braids — symbol of Kemit people’ alliance
— of various length, or wooly hair like those statues or statuettes of the Kemit mone
kingdoms of Dvaravati (today’s Thailand location) and Funan (today’s Thailand,
Vietnam, Cambodia location), or Yamato (Japan) until the 7 th century AD at least, the
historical Buddha gradually asiatized his physical traits and gained weight.
b) Dressing up of nations and spirituality. Under Tang Dynasty historiography, through a postdating
of at least 300 years after the inception of their cultural development, the various
kingdoms regressed into uncivilized countries in demand for external support. All ancient
texts refer to the presentation to sovereigns of collars, parasols, banners, gilded bronze
Buddha images, canopies or scrolls of sutras ( Nihon shoki’s Kimmei Annals). [48][49].
Delighted and awed, some sovereigns would go as far as demand for artists and workers
responsible for these wonders (“Paekche Annals” of the Liang-shu — Book of Liang).
The oldest sources of the Three Kingdoms do not go back beyond the 5 th century for
Koguryo (Kwanggaet’o Stele erected in 414) and the 6 th century for Paekche (The stone
slab from the tomb of the Paekche King Muryong dating 523-526 bearing account of the
ritual acquisition of territory from the god of the earth) and Shilla (commemorative stelae
43

of territorial annexation by King Chinhung erected between 561 and 568).
If for Koguryo (Commemorative inscriptions of 566 in primitive logographics on
fortifications in Pyongyang) and Shilla (Namsan Sinsong Pi stelae erected in 591, or Five
Stelae of the New Citadel on Mt Nam) evidence of a development of national system of
transcription exist, for Paekche there is no trace of stele bearing registration of any script.
It may be noted extraordinary disruptions concerning such inscriptions. Before Unified
Shilla, stelae evoke royal funeral eulogies, commemorations of territories annexations,
fortified towns, ditches or embankments constructions; references to Buddhism are quite
rare. As soon as Koguryo and Paekche disappeared, entries are saturated with reference
to Buddhism, to the exclusion of secular themes. [6].
“China” became the sole source of culture, or its unique place of passage, from which
Koguryo, Paekche, Yamato, and Shilla could access knowledge through “Buddhism” and
ideograms. During the reign of King Kunch’ogo (r. 346-374), Paekche Pongi and Paekche
Annals of the Samguk sagi reported for the year 375, a historical and graceful transmission
of “Chinese” ideograms by a mysterious character. “Since the founding of the Paekche
kingdom, there has never been a method to record history by some alphabet whatsoever.
[In] this year [Paekche] has welcomed scholar Ko Hung and for the first time there were
written records. Unfortunately, Ko Hung does not appear in any archive and nothing is
listed to his ancestry”.
This Buddhism was supposed to be accepted by the people due to its glorification through
the prestige of “Chinese” culture. As for Buddhist studies, the monks would go to
“China” only.
Now detached from their source in the physical sciences, cosmology, biology or
mathematics, the concepts born from scientific knowledge development such as nonduality,
the void, the universe, perceptions, the interdependence of phenomena, infinity,
space or consciousness lost intellectual interest and disappeared behind a abstruse and
new Chinese exegesis. This exegesis was steeped in references to geomancy, magical
rites, fetishists and other Taoist spells already in vogue in the Han Dynasty at the turn of
the 3 rd century.
The great temples, once centers of education, scientific research and technical
applications, became places of worship… In the hope of achieving “enlightenment”,
devotees prostrated before portraits of Buddha and bodhisattvas that sat prominently
inside temples. At the heart of the divide between sects in Shilla kingdom, Pomil, one of
44

the Son masters of the first generation, might have recreated the myth of enlightenment
of the historical Buddha who, unsure as to the fruitfulness of his experience of the
Ultimate Truth, might have visited the Grand Patriarch Chinkwi — unknown in Buddhist
sutras — from whom he then received the seal of certification to enlightenment. [69].
Enlightenment or access to objective truth cannot therefore in any case be achieved by
the text alone, but from mind to mind with the subjective approval of the master of his
disciple’s experience. Therefore direct transmission outside the writings and the
authentifying fact or action overrides the Ultimate Truth itself.
Those Kemits who worked there, once intrepid warlords, ambitious and wise state
figures, emeritus professors and spiritual masters were transformed into simple monks
engaged in “evangelization” to Paekche, Koguryo, up to Yamato. A hierarchical, formal
and complex system of procedures for the monastic life, of meditation practice and texts
for maintaining orthodoxy of thought, from master to disciple were formed between
them. Lineages descending from a patriarch or a theoretician of the sect were also formed
between them. Their names were sinicized, koreanized, japanized and their physical traits
were ignored or disguised, but mostly erased.
Search of enlightenment, through the study of the discipline or monastic rules and
meditation (ways known to certainly lead back from master to disciple up to Sakyamuni
Buddha), and finally through the study of texts (now sacred but deemed with more
uncertain origins), was now the ultimate goal for any believer willing to follow the “way”
of Buddha.
All elements of design were then available for the formation of the classical theory.
c) Shilla adorned with all virtues of Paekche. The complete destruction of Paekche, records, and
ancient archives of the Three Kingdoms, amplified by five hundred years of silence and
collective memory suppression, resulted in the publication of a few references, like Samguk
sagi. It was commissioned in 1145 by the Korean King Injong (r. 1122-1146) and
consistent with the Chinese historiography treatise Shih-chi (Historical Records) written around
100 BCE by Ssu-ma Ch’ien (145-90 BCE), and as well as Samguk yusa.
With Chinese ancient texts and the Japanese Nihon Shoki, these are the only references
available for any scientific research on the Three Kingdoms period. After that fivehundred-year-long
oblivion, these two publications were the last set of documents of an
ingenious mechanism executed several centuries earlier.
45

Samguk yusa, for example, fully plays that role as certifier through the many legends
featuring and promoting a dragon (quasi-exclusive to Shilla) - quintessential symbol of
Chinese imperial power - as protector of Buddhism (temples construction and restoration,
spread of the “Scriptures” are mentioned) and the nation (legend of Shilla King Munmu
mutating post-mortem as a dragon to protect the land against enemies from the east coast,
facing Yamato). The prosperity and security of Shilla were purposely intimately linked to
the belief in Buddhism. Buddhism itself was protected by a minor dragon, elder progeny
of the imperial dragon brought from Tang China by the monk Chajang, a central figure in
Shilla politics realm.
By publishing Samguk sagi and Samguk yusa, the Confucian Kim Pu-sik, Buddhist monk Ilyon,
and their royal sponsor were probably unaware of affixing their seal on the suppressing of
origins of their Koryo Dynasty (935-1391) history and culture.
Subjected to analysis, such a Paekche-like-kingdom costume is too large for Shilla. With
its strong Buddhist institutions (royal and social identification to authentic Buddhist
values, “Hwarang” paramilitary organization, central Bodhisattva Maitreya cult, etc.),
Shilla was constructed as a reflection of the missing Paekche from which it borrowed
everything. This apparent institutional system of Shilla, efficient and already mature,
could not be socially and politically elaborated within the timeframe of a century and a
half. The total absence of documents on Paekche kingdom itself, its dogmatic bashing by
Chinese ancient texts and the classical theory, and particularly the social, economic,
ideological, political and cultural general and rapid slump of Unified Shilla are compelling
evidence. Moreover, Pulguksa, Sokpulsa (Sokkuram) and other temples studied from
1939 by the Japanese architect Yoneda Miyoji (1907-1942) actually crystallize and
display the remainings of technical developments and industrial expertise of the kingdom
of Paekche. [70].
The first hundred years of prosperity and abundance of Unified Shilla were the outbreak
of last buds of Paekche civilization. Its investment and savings mold for teaching and
creative research being already gone, so the next stage was not surprising. Lacking a
culture of this kind, Unified Shilla cannot pursue the Paekche’s tradition. Stubborn
funding of temples’ construction, massive imports of luxury goods, exacerbating rituals
and beliefs, the lifestyle of extravagant pleasures as described by Hsin Tang Shu (New
History of Tang) increase both public debt and national deficit, and the indebtedness of
even wealthier households. There is a scarce of artists and engineers, dead or being
returned to the neighboring states, whether Khitan or Yamato. Rivalries between Unified
Shilla’s aristocrats continue through the erection of smaller temples and buildings from
which have abruptly disappeared these systematic references to the geometry and the
46

laws of the Universe.
Facing facts and History, this classic ideal named Shilla would fizzled out, and fail. In the
9 th century, Unified Shilla would return to its true nature of an ultra-conservative
kingdom and compilation of insignificant clan interests. Then it would collapse under the
indifferent gaze of the Chinese military and political strategists who were more concerned
about the rise of the Khitan kingdom.
The peninsula was finally under control, as expected.
5) THE VALIDITY OF PAEKCHE’S PRINCIPLE.
The question of the validity of the Paekche’s theory is supported by archaeological
evidence and exegeses examining weaknesses of the classical theory. These concrete
evidence also allow a more fruitful understanding of facts of the time.
1- Recent discoveries in China and Inner Mongolia providing solid archaeological
evidence, as to the possible existence — was defended and argued from 1983 by Kamata
Shigeo [71] — of other channels and basins of establishment of authentic Kemit
Buddhism in China and the rest of East Asia other than those indicated by the classical
theory.
2- Research and works by Tamura Encho [61] on the influence of Shilla Buddhism on
Yamato between 622 and 710 where that analysis establishes an intimate link between
the Hwarang organization and the Bodhisattva Maitreya cult, the Buddha of the future.
Next, his research helps to establish a direct link between the disappearance of Paekche
and that of the statues of Maitreya. Then, it allows me to demonstrate the virtual
impossibility that an organization of Hwarang-type and its central cult of Maitreya had
been deeply embedded in Shilla. Finally, this research from Tamura Encho highlights
items of Maitreya statues sent from Shilla to Yamato where no Shilla monk was listed. As
a conclusion, it comes to the fact of a very quick stop of seated and leg crossed over the
knee bodhisattva statues production, similar to Maitreya. This was immediately after the
conquest of Paekche and Koguryo by Shilla. The research from Tamura Encho is based
on studies from Seiichi Mizuno about images of Prince Siddhartha sitting and in
meditative position in ancient China. It is also indebted with those of Ko Nakayoshi on
statuettes sitting with leg crossed over a knee extant in Korea today [in the 20 th century].
The validity of the Paekche’s principle also reflexively relies on this theory’s efficiency
and the convergence of at least two of its proposals here following:
47

3- An original definition, review and interpretation of a geographic area here named as
the “Sokpulsa Pentagon” extending from the southern tip of Mt. Toham — southeast of
the South Korean city of Kyongju — to the edge of the Sea of Japan. This Sokpulsa
Pentagon is the space defined by Pulguksa Temple, Sokpulsa Grotto better known as
Sokkuram, the marine tomb of King Munmu (626-681, r. 661-681), Kamunsa Temple,
and Mujangsa Temple.
4- The date of creation of the alphabet known today under the name “Hangul” and its
reappearance in 1446 by enactment.
1- Recent publications by Chinese archaeologists have reported discoveries of bas-reliefs
of Buddha at Mt. K’ung-wang, [a suburb of the city of Lianyungang south of Shandong
Peninsula, along the Yellow Sea]. Near the last great bend of the Yellow River, another
discovery in a mausoleum of Ho-lin-ke-erh, Inner Mongolia, revealed a Buddhist wall
picture. [7]. These were dated to the Late Han period (25-220). [7]. To this I could add:
the crowned characters of a stoned grave at I-nan in the Shandong; the white elephant
with six tusks in a painting in Shen-hsien; in the Sichuan, haloed Buddhas carved into the
rock of the cliff tombs of Ma-hao and Shih-tzu-wan in Mt. Lo; or even the trinity of a
Buddha and two Bodhisattvas of Mt. P’eng.
These exceptional discoveries highlighted the reality of Buddhist spirituality accompanied
by scientific, technical and practical knowledge in Inner Mongolia, the Sichuan, the
Shandong and surrounding areas before the end of the Han Dynasty.
They allow to consider diffusion paths dismissed or ignored by classical theory first. The
foremost are ancient sea routes going through Southeast Asia. This inability by sea,
denoted by Kamata Shigeo (because of the more later dating of Buddhist sculptures listed
in East Asia), is resolved through the Paekche’s principle by the discovery of: a massive
and organized destruction of large parts of history and culture, the unveiling of Kemit
cultural centers in central and south-east Asia, in China and their old, tight and critical
relationships with the kingdoms of Koguryo, Paekche, Yamato, Shilla, Khitan, Jürchen,
etc… until at least the entire first millennium of this era. I can link these facts to the
presence on the other side of the Yellow Sea in Paekche area, in Mt. Tan, of a cliff image
of Maitreya considered very old; and south of the South Korea Chungchong province to a
four-faced giant stone Buddha discovered in 1983 at Mt. Ye. Similarly, Kamata Shigeo’s
doubts about the reliability of such dating to the second half of the second century of
some artifacts by Chinese researchers, through the Paekche’s principle, could be
removed.
48

Other routes would had enabled bypassing the Central Plain of China and reach the
peninsula and Yamato through Inner Mongolia after Lan-chou and Yin-ch’uan. After
Mongolia, Ta t’ung, Chang-chia-k’o, Ch’eng-teh, Chin-chou, and finally the northern
territory of Koguryo. Or by camel through the northern route along the desert of Pa-t’anchi-lin.
[7].
These findings support the near certainty of a scientific, cultural, and spiritual Kemit,
African heritage and an erratic distribution, independent from a central authority of any
kind. Bound to increase, these findings outside China’s Central Plain and the territory of
the Hans lead to a necessary reconstruction of the history of Buddhism. [6][72].
2- Tamura Encho wrote:
“[…] The article on the introduction of Buddhism into Japan in Nihon shoki was taken from
the book called Origin of the Gangoji Temple and List of Assets. Although there is no historical
evidence that indicates that priests when to Japan from Shilla, there is information
indicating that images of Buddha were sent to Japan from Shilla during the Japanese
history of art Asuka-Hakuho periods (622-710). It is noticeable that images of Buddha
from Paekche are clearly indicated as of Sakyamuni and of Maitreya, but the images
from Shilla have no description as of their kinds. However, it should be noticed that the
images of Buddha were sent to Japan from Shilla, in spite of no priest having gone to
Japan. An admiration of Sakyamuni and an interest in his life-story were held by the
Japanese through the Asuka period. Sakyamuni before his attainment of enlightenment
was the center of attention very early in Japanese Buddhism. His biography came to be
known through such Jatakas (the stories of Prince Siddharta) as Bussho-kyosan and Taishi-Zuio-
Honky-kyo. Images of Prince Siddhartha were made in the form of seated images in
meditative pose in the ancient China. Seiichi Mizuno in his study states that the pattern of
the seated images in meditative pose, holding up the one hand on the cheek and laying
the one leg on the other knee, of the Chuguji Temple and the Koryuji Temple appeared
first in the caves of Yun-Kang in Shansi, China. In the 6 th cave, the scene of Prince
Siddhartha parting from horse, Kanthaka, is carved representing a passage of life-story of
Sakyamuni… Seated images in meditative pose and its background scene during the
Northern dynasties (386-581) may be considered to be based on the stories in Busshokyosan.
On the other hand Kako-Genzai-Ingako which remains in Japan describes Prince
Siddhartha’s deeds as follows: the Prince meditates when he sees a deceased, when he
sees a dead, when he sees a monk, and when he is to transform himself into a monk and
so on. And corresponding to this story, a picture of the Prince sitting in meditative pose is
drawn on a page of this Buddhist scripture. Since suffering and thinking were thought to
be a characteristic of Prince Siddhartha, seated images as well as pictures of the Prince in
49

meditative pose seemed to be regarded adequate to describe the Prince. All of seated
images in meditation pose were regarded to be the images of the Prince in meditation,
from the Northern Wei Dynasty during which this pattern of image first appeared, until
the Sui Dynasty during which its popularity declined. On the one hand, images of
Maitreya were designated in the form of sitting with crossed legs during the Northern Wei
Dynasty (386-534), and in the form of sitting on a stool after the last decade of the
Northern Chi Dynasty. Seated images in meditative pose became regarded as those of
Maitreya only after the Northern Chi Dynasty (550-577), or at least sometime after the
Eastern Wei Dynasty (534-550) and the last decade of the Northern Wei Dynasty. Thus
seated images in meditative pose, such as Maitreya, were introduced first into Paekche,
Koguryo and Silla from China. These are the main points of Mr Seiichi Mizuno’s study.
From a table drawn with Ko Nakayoshi’s study on the seated images with one leg on the
other knee which exist today in Korea, we learn that seated images with one leg on the
other knee were found in Paekche, Koguryo and Shilla, as well as Maitreya worship
spread in those three kingdoms. Second, they were small-scaled images produced as
objects of worship for individuals and appropriate to be called the images of the Prince.
Third, there were produced mainly during the last half of the 7 th century (within a
century from the era of Emperor Kinmei to the era of Emperor Kotoku). With one
exception, all images were produced during the time when the peninsula were still
divided. Hence it can be inferred that the production of seated images with one leg on the
other knee rapidly decreased after the unification of the three kingdoms. This sudden
decrease seems to indicate that change occurred in Maitreya worship in that period.
Maitreya worship in Koguryo and Paekche is hard to clarify because the available
information is so limited. However, it is possible to some extent to discuss the Maitreya
worship in Shilla. The Maitreya worship in Shilla cannot be discussed without
consideration of the Hwarang system that is known as a social organization (of youth of
aristocracy to be fighters in case of national emergency) and an education center. It is
said that Hwarangs was the incarnation of Maitreya whose worship formed a bond
between them, and whose goal was to realize an ideal land freed from war, famine and
other hindrances according to the Maitreya Incarnation sutra. Evidence indicate that the
type of images that was regarded by the Hwarang organization to be appropriate for
Maitreya Bodhisattva was the form of seated image with the one leg on the other knee in
meditative pose. If it cannot be said that all the 21 seated images in meditative pose of
Shilla analysed were associated with the Maitreya worship by the Hwarang organizations,
most of them were produced within a century beginning with the era of King Chinhung
establishing the Hwarang system to the time of Kim Yushin when Shilla conquered its
neighbours, after which time the production of seated image in meditative pose
50

decreased. All these seem to support the idea that the Hwarang organizations and the
seated image in meditative pose had an intimate relationship.” [73].
This enables me to strongly suggest that:
1) Both Paekche’s destruction and this sudden decrease in production of the seated
image in meditative pose at the time of Shilla’s conquests are highly correlated;
2) There is no evidence of a later regain in neither images production nor Maitreya cult in
Unified Shilla, as Hwarang organization and Maitreya cult as for their connection is a
certitude for all scholars, including this author;
3) Shilla therefore is hardly a nation where this could be found: a Hwarang-type
organization and in which were rooted the related Bodhisattva Maitreya cult. Otherwise,
Hwarang and Maitreya cult socio-political role was so tiny in Shilla kingdom that they
were swept off after both Paekche and Koguryo conquests.
3- Constructed from 751 on Mt. Toham, overlooking the Sea of Japan, Pulguksa Temple
and Sokpulsa artificial cave have been subject to extensive scientific research only from
the 20 th century and the Japanese colonization. After its construction, the cave was
forgotten before reappearing 500 years later in the Samguk yusa. In the pilgrim Shihan
Chong notebooks who went there in 1688, Sokpulsa is named “Sokkuram” cave, merely
changed as an annex of Pulguksa Temple.
For these two monuments, there is no source. Only such documents as “Record of
Generations of Sages Who made Successive Constructions of Pulguksa Temple”, written
in 1740 by the Venerable Tong’un or “Traces of Pulguksa Temple”, published in 1708 by
the Venerable Paengnyon, try to trace the history. Their accuracy is disputed by many
historians. [74]. Their references as to the origin of both Pulguksa and Sokpulsa are two
passages in the Samguk yusa Ilyon, the author, himself admits to be ignoring which one is
correct.
I here estimate that the [colossal] personal fortune of a government officer to fund this
particular project or, once again according to the Samguk yusa, its completion at the expense
of the people in the mid-8 th century Unified Shilla kingdom — that I found was
financially ailing — are all improbabilities hard to rally. The chapters and legends
devoted to King Kyongdok under whose reign the facts may had taken place, are not
convincing.
51

I shall therefore examine the facts enumerated in these ancient texts and build a new
thesis.
The analysis will be based on readings and measurements taken by Yoneda Miyoji to
Pulguksa and Sokpulsa. It will result from a double movement: the confrontation of old
data with the peninsular history of the time — as rectified by the Paekche’s principle; the
filter of those old data through the canons of African classical humanities.
This new interpretation begins with a precise geographical delimitation of the studied
area. It defined by an irregular geometric area hereby named “Sokpulsa’s Pentagon” and
delimited by five specific locations, each contributing their part to this analysis and
conclusions. They are: Pulguksa Temple, Sokpulsa artificial cave, Shilla King Munmu
marine shrine, Kamunsa Temple and Mujangsa Temple site.
This geographic definition from the perspective of the Paekche’s principle leads to the
following conditions. The location of each one owes nothing to chance. Taken as a
whole, no place can be considered and analyzed in isolation from the others at the risk of
an irrelevant result. Considered as the backbone of the space defined above, Pulguksa
and Sokpulsa in particular rely on the conjugated strength of the three other places which
symbolism and message they concentrate and combine. This results in a simple and
consistent thought that I hope to produce closer to the intentions of their authors.
As a preamble and in spite of their profound symbolism and architectural feats, Pulguksa
Temple and Sokpulsa Grotto are not works of art. They have no contemplative function
and are related to the severity and profoundness. The story that they tell actually make
them architectural exceptions, unique in Asia. Whatever the intellectual efforts, these
two constructions do not allow fruitful exegesis within the Korean culture and history.
The studies of some temples situated in the colonial territory of Korea such as Sokpulsa,
Mangdoksa, Sanchonwangsa or Chonganimsa made by the Japanese architect Yoneda
Miyoji from 1939 show a mastering of geometry and mathematical tools in a specific
cultural expression of African nature and civilization. The sudden disappearance in
Unified Shilla of this architecture, from the 9 th century, is undeniable evidence of an
external technical input into the peninsular thought.
However, Pulguksa and Sokpulsa are both justified and directly related to the destruction
of the Kemit kingdom of Paekche. Their sponsors and architects are of Paekche
descendants, witnesses of the annihilation of Paekche, or some moral legatees.
52

Architectural techniques, mathematical principles — and particularly their symbolic
interrelations, are permanent markers of such a classicism —, implemented geometric,
cosmological and spiritual symbolism, the organization of this knowledge inside Sokpulsa
Temple and the overall effect have no universal aspect. They carry the unique imprint of
Kemet, African civilization and its understanding of the local and cosmic universe. This
fingerprint is illustrated by the application of mathematical and geometrical
interrelationships that produce a distinct cultural signified. Replicated outside of the
original cultural context, these techniques, principles and interrelations lose their ability
as significant as it is the case for monumental architecture (Parthenon, etc.) of the
Hellenic cities, for example.
From the beginning, African sculpture, architecture, painting, music, interpersonal
relationships, writing forms or spirituality always perform this function to recall the path
in culture of the nation — a duplication of the trajectory of the distant universe — for the
well-being of the society and any individual’s spiritual elevation, to reflect on earth the
cosmos’ critical realities to comply with in order to remain in motion on that ideal cultural
path.
Failure to sign or missing signs of ownership on the part of the architect or sponsor
support the theory of an African origin for the project. Their identity being irrelevant thus
strongly enhances the conveyed message.
African classical canons and civilization are therefore essential tools as to conduct the
following analysis and clarify the meaning of what is expressed in those places.
The renovation works done on Sokpulsa Grotto, since the Chosun Dynasty (1392-1910)
to the 1960’s, and their deplorable results show a persistent gap of knowledge and
technical expertise with that existing in the 8 th century. These damages however will not
affect the following interpretation exercise.
Characterized by this way, Sokpulsa Grotto produces a two-layered message.
Around 1796, near the site of Kosonsa Temple were Wonhyo (617-686) was abbot, a
fragment of stelae, then bearly used as a beans mortar, was identified as a work by the
famous calligrapher Kim Saeng. A student of the “Chinese” master Wang Hsi-chih (307-
365). The place of discovery is the site of Mujangsa Temple. Samguk yusa said after he
unified the Three Kingdoms, to end the conflicts, Shilla King Munmu (r. 661-681) buried
his helmet as a sign of peace at this location, hence “Mujangsa” (Helmet Buried Temple).
In doing so, he would have required the cast of such a helmet, for making useful tools for
53

agriculture, and asked the Shillas to renounce violence. Seen in the context of Shilla’s
dependence vis-à-vis the industry and culture of Paekche, this pacifist inclination difficult
to conceive from a warrior takes on a new meaning.
The cultural, economic, and technological consequences for their kingdom of Shilla from
destroying Paekche, by King Munyeol and his son Munmu were not perceived until it
was too late. The Paekche’s principle, on this point, showed that the foundation and
structuring institutions for social culture, science, industry, spirituality, and political
ideology development was on Paekche side. Munmu successors’ policy proves he was
one of the very few and the last of Shilla regents to understand that the kingdom would
not survive long after the disappearance of Paekche. Therefore, he would ask his son
Shinmun (r. 681-692) to build Kamunsa Temple. And, at his death, have his remains
cremated and the ashes to be scattered in the sea from a rock, Taewangam marine
sanctuary, facing Yamato. Such last will can be seen as a healing gesture of sincerity, and
a standing invitation towards Paekche people living in Yamato to return home. It is also a
promise and a commitment of King Munmu to conform Unified Shilla to the values of
Paekche, if only for its own survival.
As the military campaign against Paekche was completed, King Munmu worked to
restore diplomatic and especially industrial and commercial relationships with Yamato.
The other objective of this policy of Munmu was, whatever the cost, to reason and bring
back to Unified Shilla those Paekche scholars and scientific elite who sought refuge in
Yamato in order to lay the foundation of reliable academic systems and national
industries. I earlier mentioned the great difficulty this was.
In this context, one must understand Kamunsa Temple not like this religious building
magnified by classical theory but a place for research, teaching and dissemination of
knowledge of Paekche model. Munmu certainly received from his father Munyeol this
strong advice to follow such a path without deviating. Munmu also certainly ordered his
son and successor King Shinmun to continue this unabated endeavor. Alas. For example,
one of Munmu’s wishes on his deathbed made to Shinmun was to honor a Paekche man,
from Ungju (today’s Kongju), named Kyong Il with the title of “High Priest”. Shinmun
would change it to the lower “Nation Elder”. [50]. These disobedient successors and, as a
result, unkept promises of King Munmu are part of the reasons for building Pulguksa
Temple and Sokpulsa Grotto.
It was impossible for me to assign to Pulguksa any function wider than the following.
This problem seemed to be that I was looking for something that, in fact, did not exist.
54

The purpose of the creation of Pulguksa is to be linked to the political and social
circumstances at the time of the construction of these two buildings.
Pulguksa seems to have been built as a medium of exchange, a diversion, or even both. In
any case, and for reasons difficult to determine within the frame of the Paekche’s
principle, Unified Shilla’s authorities of the time were hostile to the initial project, namely
the construction of Sokpulsa Grotto. An agreement was reached after the addition of
Pulguksa Temple. If Sokpulsa with no doubt represents the heart of the whole Sokpulsa
Pentagon, yet I lean towards the following version.
The original project was presented as the construction of a magnificent temple, Pulguksa,
and a remote and modest artificial cave, Sokpulsa, minored enough so as to not arouse
suspicion. The project was approved at the condition it is financed from the resources of
the promoters. Importing over very long distance capital and technical know-how, with
subsequent constraints of all kinds arising, are the major explanation to the quarter
century dedicated to the construction of Pulguksa and Sokpulsa. Indeed, manual and
mechanized sculpture of very high precision on the hardest rocks (granite, etc.) coupled
with mathematical applications — and still by far superior to that of the 21 st century —
was mastered in Africa at least 20 to 25 centuries before Sokpulsa. The vast majority of
gigantic or minimalist sculptures of Kemet (outdoors or inside museums in today’s Egypt)
testify that. This culture of theoretical, technical and technological expertise on the most
solid matter was largely retained by Kemits during migrations worldwide. Just over two
thousand years, it still provides the technical basis of the temples built in Asia. Bhaja and
Karle Caves, or Khajuraho complex are such examples. No need for “hundreds of years
of work in suffering” as claimed by some authors. [75].
Clever way of diversion, Pulguksa protects Sokpulsa from hostile inclination to perform
its function. The fact that Samguk yusa credited an Unified Shilla government officer with its
construction is an undeniable evidence of effectiveness. That is the role of Pulguksa
Temple.
Sokpulsa is neither an artistic work nor a place dedicated to religious practice, or even a
place to gather. At the time of its construction, temples available for devotees in Unified
Shilla were “as numerous as the stars in the sky.” Sokpulsa was designed and organized
to be in range of mind for a great number of Unified Shillas of all social conditions in
order to grasp the artificial cave’s direction and meaning. A deep knowledge of the exact
sciences, architecture, or canons of Buddhism, etc. was not required. Principles of
African classical architecture effectively favor the project and its objectives. My analysis
will therefore focus on the historical and symbolic materials intended for the Unified
55

Shillas.
Purposely a technical prowess, Sokpulsa Grotto concentrates all doctrine and Buddhist
faith. The core of this construction, what is relevant, is paradoxically the Unified Shilla
observer. It is him and his social context that gives meaning to the building as it was
intended. As the message recipient, he could apprehend the truth within this personal
message without any intermediation. Any analysis of Sokpulsa ignoring people of Unified
Shilla and their environment is doomed to failure.
Although absent from its stone made structure, they are Sokpulsa’s heart and reason. To
the Unified Shilla who enters, it is announced that he is the Buddha. Any form, each
reflection around is the message that is intended to him. The author is here irrelevant, as
he does not create but recalls the original cultural path only.
Built in contrast with the Unified Shilla’s contemporary society, Sokpulsa is first of all an
admonition and a harsh criticism directed to Unified Shilla people, leaders and
commoners alike, against their excessive rituals, references to esoteric theories, lack of
practice of virtues and their principles in everyday life. The marked presence of apostles
intimates a return to authenticity and simplicity of the origins. This is thus a clear warning
to Unified Shilla kingdom as to the orientation into which it pledged: denaturation of the
original Buddhist spirituality; proliferation of enslaving beliefs and worship of statues,
animals, minerals or plants; a costly way of life; etc. This new approach is deemed
hopeless, even fatal.
It is very likely that Sokpulsa was erected consecutively to failed temptations to address
the Unified Shillas through other ways.
Here to its simplest expression, Buddhism is wholly, main figures and canons,
concentrating under this dome. Every Unified Shilla citizen cannot stop from seeing it as
an expression of his favorite sutra, or from recognizing buddhas or bodhisattvas on lines
and stone fine reliefs of any statue. In opposite direction to the pronounced exuberance,
extravagance, and prodigality en vogue in Unified Shilla kingdom during Sokpulsa’s
construction, architectural and sculptural ensemble brings Buddhism back to the origins
using finesse, simplicity and subtlety pushed to extremes, unvarnished.
Sokpulsa becomes the reference, because out of reach in regard of its techniques, form
and symbolism, that must lead to copy making discouragement and stop unbridle erection
of religious temples in Unified Shilla. It is a call to an earlier spirituality consistent with
Paekche tradition and science. It is also an obstacle to the “concentration of land
56

ownership and tax benefits for monasteries”. [76].
Any woman or man is born of the Spirit Creator, possesses its powers of creation and
action, and used them without submission to an intercessor or a clergy. The Unified Shilla
citizen is identifiable with the central Buddha which bodhisattvas, arhats and apsaras are
only manifestations. They are personifications of virtues, moral postures, and will
contained in the self that put Knowledge within reach of mind. The shackles of rites and
orders is turned down as suggested by the imprecise carving of the faces of the Elevenfaced
Avalokitesvara.
The unified shilla believer overwhelmed by doubt and distress, at halfway arriving behind
the central Buddha, remarks in the inflection of the slender fingers of a character the
mudra of fearlessness and regains courage and confidence. He toured the enlightened and
fearless Buddha. The Unified Shilla women and men as from now realize that Knowledge
enables to overcome ignorance and fear. By facing the trials of everyday life through the
practice of one’s vertus for others’ benefit, you become a wise woman or man who builds
one’s life without any artifice. Laws were passed in 806 and 834 to prevent this “luxury
living”. [3]. It was already too late.
After the Unified Shilla citizen went around the Buddha, then it is worth specifying the
message through benchmarking sculptures with Mahayana texts, scrutinizing gestures and
facial expressions, detailing the various attributes of the character of each personage
around the Buddha, and even identifying the Buddha itself.
The philosophical concepts of the life-saving spider and the cave or grotto as a place for
out of the darkness, ignorance, date back to the Inland Seas regions’ civilization of Great
Ethiopia 13 several thousand years ago. It is this Ethiopia that was regarded by the
Hellenes (ancient Greeks) as the source of their traditions. From there, the allegory
remained in temples of studies in Pharaonic Egypt, originally a colony of Ethiopia where
numerous students from Hellenic city-states — such as Pythagoras of Samos (590-530
BCE), Solon of Athens (640-558 BCE), Heraclitus of Ephesus (540-480 BCE), Eudoxus
of Cnidus, Anaximander, Archimedes of Syracuse, Thales of Miletus, among others —
came to study hard sciences, law, arts, philosophy, industry, political science and art of
war; four centuries after the vandalizing of the holy and scientific cities of Wst (Thebes),
Men-nefer (Memphis) and after the fire of Civilization was brought back to Africa in
Inner Seas’ region again. One of those foreign students, Plato of Athens (428-347 BCE),
who studied in Iwnw (Heliopolis) with the Negro-egyptian Priest Sa Knum Nefer (known
as Seshnuphis) and in Men-nefer (Memphis) with the Priest Khnum Nefer (known as
Khnumphis) borrowed this concept of the cave in the Allegory of the Cave in the Book
57

VII of The Republic. [77].
The concept continued to flourish eastward up to the peninsula where it was used to build
myth of famous Buddhist Shilla monks such as Uisang (625-702) and Wonhyo (617-686)
who are also freed from the darkness in a cave.
Second, Sokpulsa is a reminder of a Shilla King Munmu unfulfilled promise by his
successors, and an alarm signal.
On his deathbed, in fidelity to his father and this strategy to ensure the Unified Shilla
people with a secure future, King Munmu asked to be cremated and the ashes scattered
in the waters of the Sea of Japan. For eternity and in line with his political action, he
made to the Paekche people of Yamato a stirring call to reconciliation and to the
neighboring state an invitation to better relationships. From that, given technical
constraints for an ideal conservation of the stone structure, partly resulted the choice for
Sokpulsa location towards true or symbolic last resting place of King Munmu.
One hundred years after Paekche’s destruction, King Munmu wills were still not held.
King Shinmun has not at all tried to model Paekche’s patterns, the following regents even
less. King Munmu’s allies were not fairly honored or rewarded. The following kings
continued on this policy. The influence of Tang China on Unified Shilla persisted. The
Paekche refugees by their kinship in Yamato had not returned home, still. The wealth of
the nation was rapidly draining and minds were becoming weaker than ever… Sokpulsa
was the alarm reporting to Unified Shillas it was now or never to move backward, and
place their country on the right track.
Hidden considerations also came into play.
That the Grotto’s Buddha is not exactly pointing at the rock of the marine sanctuary, but
coincides with the skyline at the exact coordinate of the rising sun at winter solstice is
symbolically crucial. The Unified Shilla observer reaching the cave knew it was turned
towards Munmu’s shrine, and by extension, towards Paekche people and Yamato. This
should have been obvious without the need for compass. The Shillas initiated into the
mysteries of authentic Kemet’s spirituality, as for them, would discern Sokpulsa ultimate
message: the Rebirth of the Being, the Victory over Darkness and the Triumph of Love.
At the symbolic level, the choice of the location for building Sokpulsa artificial grotto
owes nothing to chance. Some great scholars of the time did not fail to notice such a fact.
58

Works in historical comparative linguistics by the Kemit engineer and researcher Jean
Claude Mboli [78], and other research in spirituality, languages and others areas of
investigation on the Black African cradle of the civilization of Kemet (Ancient Egypt), by
the Kemit researcher Dibombari Mbock, have a special significance in this peninsular
location.
With Toham Mountain (pubic triangle), the Sea of Japan (uterine waters), and the
Buddha statue symbolizing Hr (Horus similar to His progenitor Wsir (Osiris)) facing the
horizon point of the winter solstice, one can establish a direct parallel with the last scene
of the Papyrus of Ani, or Ritual and Effective Formulas for the Emergence of the
Deceased Justified in the Divine Light of Râ.
With the Flood and Freedom, Love is the central theme. It is evoked by the lunar white
color associated with As.t (Isis) and the dovecote pyramidal white roof. “The white color
is that of the birth, of the Sun that reappears after crossing the DwA.t (Duat), the
underworld. It embodies the innocence, the moment following the weighing of heart at
the court of Wsir (Osiris)… The white dovecote and white-powder-made up mourners
are evidence of it.”
African linguistics clarifies the meaning of this tradition making good account of a
journey, a path, that of the initiate, image of the Sun, in the underworld. The birth of the
Sun to the East is the “emergence” of the initiate, assimilable to a birth. [79].
The final scene of the Papyrus of Ani evokes birth, childbirth.
The hippopotamus features T3 wr.t (Ta Ouret - Thoueris), the Goddess associated with
the Nwn (Nun), Primordial Ocean and patron goddess of pregnant women and young
children. Papyrus stems, heraldic emblem, stand behind it. In the attitude of the initiate at
the end of her journey [80], she holds a torch that accompanied the mystic through
initiation and was never shut down. [81]. This is the course of the Sun, which ends in the
morning with the birth. [82]. Her presence on this scene refers to childbirth. Behind T3
wr.t (Ta Ouret - Thoueris), a cow comes out of a hill, actually a mountain planted with
papyrus. It is the Mother goddess Hw.t-Hr (Hathor), which later became the Greek
Aphrodite and the Roman Venus. Hw.t-Hr (Hathor) got ahead of the figure of As.t (Isis)
that would eventually impose itself. The mountain is an allusion to Mount Venus or pubic
triangle symbolized by the baetyls, pyramidal black stones.
From their hieroglyphic transcription — or Pr. Bilolo Mubabinge’s “ciKam ideographic”
transcription —, up to etymological and homonymic matches within Ethiopian languages,
59

words such as: mountain, valley, morning, night, boat, duck (ciKam ideographic
determinative of the phoenix which is “anas” from which would be coined “anastasius”,
resurrection), water, and sun all refer to images of childbirth; as well as the Virgin As.t
(Isis), ascension, light (Sun), to appear to, the crossing, sacred, holy, child, to go out,
mold, stomach, etc.
Under the dome of Sokpulsa Grotto, the Buddha on his lotus is, like Plutarch wrote,
“Harpocrates [Hr or Horus] conceived by Wsir [Osiris] after the return of his corpse set
into pieces and who was depicted as a solar child, appearing on a lotus.” [83]. “The
sacred iconography of the Nile Valley displays the divine child arising from a lotus
flower. In Kemet, the lotus flower is called “nen-nufer”, after which come the Arabic
“nïnüfar” and the French “nénuphar”. The Kemit researcher Diene Thiao brightens the
etymology of this word: “Let’s break up the word Nennufer into two simple words
Nenufer. Taking the hypothesis that “ fer” is the Serere word which means to start and
knowing that “ Nenu” means “ the Egg of” then the translation of Nennufer is “ the egg of the
beginning”. [84]; such considerations go perfectly with the Hermopolitan cosmogony and
endogenous traditions of Black people to the extent that, as already noted by the Kemit
scholar Amadou Hampaté Bâ about the “nenuphar” : “In the Mande, the lily flower
symbolizes the virgin who is waiting to be fertilized. As such, it is compared to a cosmic
cup ready to be filled. The first rains of the year are considered a heavenly seed that fills
the cup. For the Fulani and certain sects of Mandingue religions, the flower symbolizes
love; it has a close analogy with conception. The Fulani and Dogon consider the flowers
of lily as a symbol of breast milk (…) The lily also symbolizes the pure birth and stainfree
morality. The Fulani legend makes the Salatiguis to invoke ancestors’ water lily
whose seeds were brought from Egypt by ancient diasporas. Heli and Yooyi women wore
around the neck a lily flower garland and decorated the braids of their hair with this
flower.” [85]. Moussa Lam, another Kemit researcher, commenting on the remarks of
Hampaté Bâ adds: “The cosmic implications of the water-lily are perfectly illustrated in
Egypt by a version of the cosmogony of Hermopolis and a bronze of Lower Egypt
showing the young sun-child emerging from a lotus.” [81].
The Sun emerging from the lotus is Harpocrates, the child Horus, a late Hellenized form
of Horus (Hr) in the city of Alexandria. The lily flower attached to the figure of Isis (3s.t)
and Hathor (Hw.t Hr) symbolizes the virgin waiting to be fertilized in the traditions of the
Mande (Hampaté Bâ). It depicts the lap of the Divine Mother, where the Child-king
Horus (Hr) is sitting and found in representation on a lotus flower. The image of the lotus
and the nursing mother merge perfectly and fall within the same symbolism born on the
banks of the Nile and brought to Europe by the Ethiopian chivalry. The “Cosmic cup” of
the tradition of Mande could symbolize the Holy Grail. [81].
60

The halo behind the Buddha of Sokpulsa reinforces the thesis of his assimilation to Hr
(Horus) and Wsir (Osiris), gods of Kemet. Indeed, this halo (the same as those of the
saints of the Abrahamic religions) is a late copy of the Negro-Egyptian cartridge and the
vulture headdress holding in its talons the ciKam ideogram “rn” which means “name”.
Oblong, surrounding the names of gods or rulers, the cartridge reflects the sense of “being
charred”, “being burned” and the notion of “zenith”.
Phonological and etymological correspondences between dozens of African languages
validate their genetic relatedness with the ciKam ideogram “rn” or “name”. They thus
attest to the relevance of a powerful semantic field including concepts such as: name,
fame, praise names, charcoal, to be burned, darkness, to be carbonized, igniting, to fire,
and other terms.
The Kikongo “zinini” which would be at the origin of the word “zenith” refers to the
highest position of the sun. [79].
The ciKam ideogram “nhh” is the Kikongo “nkaaka” which means “ancient”, “ancestor”,
or “wise”. These epithets are those of Hr (Horus). In Bassaa, “nkaka” is the pilgrim, “the
one who travels, who walks.” This pilgrimage is identified with the route of the Sun. Hr
(Horus) is thus the One who “walks His way, who is the Way.” The Eton also says “zen”
(way), the bakoko “nzen” (way), the Yacouba “zena”, etc. These are all words to
connect to the ciKam ideogram “rn” (name) which has multiple language
correspondences in African languages : “rina”/ “jina” (Kimbundu), “li-ina”/ “i-zina”
(Kitabwa) “zen”/ “zin” (Yemba), “din”/ “dèn” (Mbo’o), “dina” (Duala), “din”
(Mwaneka), “zina” which also means reputation, be burned, be carbonized (Kikongo).
This relationship between the themes of the name, path/ zenith, blackness is confirmed by
the Badwee “kuum” (reputation, fame, glory) and Bassaa “kum” (calling someone by
his/her name). [86].
The Hausa “rana” which means “sun” enable to associate the theme of the “name” to the
Sun. This relationship is explained by the concept of ascent of the name that would
become the apotheosis in the Roman tradition of the funeral ritual. This concept of ascent
certified by African linguistic genetics is shown in a scene from the Papyrus of Ani by the
ba-bird in flight over the deceased and holding in its talons a cartridge that represents the
name or reputation of the deceased. The concept of ascension described by the anabolism
(from the Greek “ana”, from bottom to top) is embodied by waterfowl or “anatidés”
(from the Latin “Anas”), duck, swan, goose. Above, I emphasized that the duck is a
determinative figure of Wsir (Osiris). “Anas” thus forms “Anastasius” or resurrection. “-
61

Ana” is the generic term for the child in the languages of the Kongo Basin. [87]. This is
the foundation of the zenith thematic field.
This environment around Sokpulsa materializes the theme of the Valley. Vocalized
“kolongo” in Swahili, the ciKam ideogram Hr (Horus, symbol of Civilization) refers to
the theme of the Hole in the ground to plant seeds and also to Hw.t-Hr (Hathor) by the
theme of the Hole and the locution “bn”. The Kibondei (Tanzania) translates “kongolo”
with “valley” and it refers to “mold”, “template”. The valley is the Castle of Hr (Horus),
the precondition for any civilization (settlement, agriculture birth, etc.). The meaning of
“template” in Kibondei must be associated with Wsir’s (Osiris) coffin as told in the myth
devoted to him. It recounts a delivery akin to giving birth to a child. This child is always a
Wsir (Osiris), image of the Sun. This is the corpus chosen by the Akkadian priests to
stage the birth of Sargon of Akkad “… She put me in a basket of reeds which she sealed
the opening with asphalt …”. The reed basket would become the wicker basket that
would lead the child Moses to his destiny. This basket represents the lead sealed coffin
containing the dead body of Wsir (Osiris) that the conspirators would throw in the Nile
River.
Tanzanian languages translating “korongo” (l> r) into “heron”, “stork”, “crane”, the link
between Hw.t-Hr (Hathor) with bnw (Phoenix) is clear. The phoenix is a bird that is
reborn from its ashes. It features the deceased when he completes the journey of
initiation, and merges with Wsir (Osiris) in the sacred liturgy of the Kemet city of Iwnw
(Heliopolis). The assimilation of Wsir to the solar context and Râ is realized through the
figure of the phoenix appeared during the Middle Kingdom period and representing the
defunct form of the Sun god called to rebirth. The bird bwn matches the Greek bounós
“hill of ground” that later become “phoenix” by the passage of “b” to “ph” (bnw>
bounos> phoenix).
The mountain is the one that ends the Papyrus of Ani and from which emerges Hw.t-Hr
(Hathor) in the form of the cow. The link between the image of the mountain and the
valley is strong.
The Togo-kan (Dogon) “gòó” meaning “to look over the horizon”, “to go/ get out” which
is in Bassaa “pam” that equals “to go/ get out”, “to arrive”, “to reach”; referring in Eton
to “pámâ” meaning “to bring out”, “to move out”, “to free” (a captive). All words that
would form “Pamyle”. Hw.t-Hr (Hathor) is the woman named Pamyle in Plutarch’s
“Treaty of Isis and Osiris”. The theme supported by these matchings is that of the
Judgment with the Koyo “i-pama” meaning “to exonerate”, “to acquit”, the Bassaa
“pemhànà” or “to return a verdict”. The Bassaa “ma-pemèl ma jop” means “sunrise”.
62

The same vocabulary tells why Pamyle, the character described by Plutarch found the
child Wsir (Osiris) by a well (kolongo). According to the Kinyamwezi “i-pèèmbò”
meaning “pit” or “hole in the ground”, it is an image of female private parts to which
refers the mountain (Mount Venus). In Nzébin “pene” is “vagina”, “the woman’s organ”,
a term that refers to the theme of the Stone “bnbn” (benben), the sacred black stone of
Iwnw (Heliopolis).
By linguistic correspondences, the “bnbn” is related to the cave, it illustrates a mound.
That is to say a “heap”, a “pile” of which the highest form is the Great Pyramid of Giza.
[60][79].
The Negro-Egyptian “bn” is forms such as: the Proto-Chadian “bun” meaning “hole in
the ground”, the Wolof “beneben” meaning “hole”, the Eton “mbèl” for “vagina”, the
Duala “mbenda” for “law”, the Lingala “ebandeli” meaning “start”, “beginning”. [88].
Those correspondences help to understand the origin of most of the myths related to the
passage or birth in religions called “revealed”.
In Kikuyu (Kenya), “nyaga” is “whiteness”, “light”, “brightness”; such a theme is
represented by Hw.t-Hr (Hathor). In Bamanan (Mali and West Africa) “jéda” is “white
color” and “jèden” is “child of everyone”; in Duala “jédù” means “east”. These
relationships indicate a sound link between the white color, the image of child and the
sunrise. Such a connection is brighten with the crown “hedjet” (the white one) to which
Diodorus Ciculus would apply the epithet “umbilicated”. It is formed from “ombilic”
(“umbilicus” or navel) which means in Greek “omphalos”. The same word refers to the
black stones or baetyls that abounded in the temples around the Mediterranean Sea.
“Thus Jupiter-Lapis or Phrygian goddess are worshiped in the form of a conical black
stone, like that of Mecca and the Mosque of Algiers, Buddha [was] also represented by a
pyramid”. [88].
The crown “hedjet” is an image of the navel or omphalos which is called “kumba” in
Kikongo, “nkumba” in ciLùba, “jumbax” (k> j) in Wolof in relation to waders that form
the theme of bnw (Phoenix) which is also linked to the black stone. In Pende “nkumbi”
means “ibis”, in Bamanan “kuma” means “ibis”, in Dogon “kuma” is “the crowned
crane”. The Kikongo “kumbi” means “heap” or “pile”, thus clarifies the link with the
Primordial Mound (bnbn).
Inside the Sokpulsa dome, the circumambulatory path around the Buddha sitting on lotus
embodies the initiatory journey. This is a clear evocation of the processions that believers
performed in the perimeter around the Mediterranean Sea around the “bnbn”, the black
63

stone pyramid originated from Kemit cults in temples in Iwnw (Heliopolis), the omphalos,
the navel, etc.
The river, as well as water, is an essential element in the African initiation ritual. The
proto-Bantu “*dìbà” means “deep water”, “pond” while the ciLùba “dìba” is “sun”. The
Duala “idiba” is “day” which establishes a link between the Sun and the river. [43][89]
[81].
The Papyrus of Ani, or Ritual and Effective Formulas for the Emergence of the Deceased
Justified in the Divine Light of Râ, therefore describes a journey, that of the initiate —
image of the Sun — in the underworld. The birth of the Sun to the East is the
“emergence” of the initiate, assimilated to a birth. In the Ethiopian languages, birth is
considered a delivery which in practice akin to giving birth to a child. This child is always
a Wsir (Osiris), image of the Sun. [60][79].
Above comparative linguistic data show all its importance to the position of the Buddha
in relation to the horizon. Geometric and topographic measurements should confirm that
the statue is oriented exactly at the point of sunrise on the day of winter solstice. If not, it
had such an orientation 1,300 years ago. In the astronomical and astrological sense, “this
is the moment when, arrived at the peak of its slope, the reborning sun goes through the
door of higher places for passing to superior signs from inferior signs.” [90]. All inspired
from Kemito-nubian traditions, “mythological traditions […] designated the sun which at
the time of winter solstice […] was featured in their astrological charts as a child suckled
by a chaste virgin, and then became, winner over the Constellation of the Snake that
disappeared from the heavens.” [90]. This “door” through which the sun goes at the
winter solstice is an image of the god Seth — Wsir’s brother and symbolic force of
Disorder — from the tradition of the Nile Valley. [81].
At symbolic level, this pass through the solstice featuring the birth is the door of the white
dovecote at the foot of the mountain in the Papyrus of Ani. [81].
Linguistics, astronomy, astrology, solar-child Buddha on a lotus, its precise orientation to
the ascension appearance point of the sun, Sokpulsa Grotto on the mountain facing a
large stretch of water, all refer to the original Kemit concept staged here : the Birth of
Wsir (Osiris) — Cardinal Principle of the Resurrection — and His victory over His
brother the god Seth and the forces of Disorder, the (re)birth of each human as a potential
spiritual being.
The architecture of Sokpulsa reinforces my demonstration.
64

Designed like a dome, it evokes the Primordial Egg, the cosmic Egg of African
cosmologies. Pr. Théophile Obenga described it as the Initial-Egg, the Mother-Egg that
contains the Breath of Life at the dawn of the world. Of the bird bnw (Benu), emblem of
fire and rebirth from which would much later be modeled the Greeks’ phoenix, which
appeared in Iwnw (Heliopolis) as a demiurge [60], here is what Herodotus said “… if one
believes the Heliopolitans, he shows himself in their country every five hundred years
when his father dies … He goes, say the Egyptians of Ethiopia [Grand Kongo traditional
territory, or today’s Central Africa], comes to the Temple of the Sun with the body of his
father, that he carries wrapped in myrrh, and gives him burial in this temple. Here is how:
he forms the myrrh in a egg-shaped mass, weight of which he believes capable of
carrying, lifts it and tries if it is not too heavy. Then when he has finished these tests, he
hollows out that egg, introduces his father in it, then block up the opening with myrrh:
this egg is then the same weight as when the mass was complete. When he has, I say,
locked him up, he carries it in Egypt in the Temple of the Sun.” [22].
In the Temple of Iwnt (Denderah), Osiris Sokaris’ image took the shape of an egg that
was enveloped into sycamore leaves so Wsir (Osiris) reborn again. Wsir (Osiris) was
identified with the egg, the circle of life and death. When the god Seth killed Wsir, he
wrapped Him in a shroud and gave the body the shape of an egg from which was reborn
Wsir. Thus, the egg became a symbol of resurrection.
Finally, Sokpulsa Grotto on the lands of Paekche is the symbolic equivalent of an obelisk.
Attesting to this are African linguistic correspondences (between “spear” and “column”)
…, as well as the association proposed by Obenga between the obelisk and the system of
the world described by the Dogon (Mali), or even the link between the image of obelisk
and Wsir (Osiris).
Actually, being a geometric and architectural landmark topped by a pyramidion, the
obelisk existed in no other culture outside Africa. Between the obelisk and the pyramid,
there is a common origin: the word “bnbn”, the sacred stone of On (Iwnw, “On”,
Heliopolis, the city of the Sun-god Râ). The obelisk is consequently the Primordial
Mound that arose from primeval chaos where the bird bnw, the Phoenix tied to Wsir
(Osiris) and Râ in Iwnw (Heliopolis), landed on.
These observations therefore help to identify with certainty the Buddha of Sokpulsa,
actually Hr (Horus), the child-king similar to Wsir (Osiris) with the obelisk by the means
of the Phoenix and Obenga’s theory which equally applies the “bnbn” (sacred black
stone dedicated to the Phoenix) to both the obelisk and the pyramid.
65

The fact that the Ankh cross, symbol of life and energy, shares the same ciKam
ideographic signs with the obelisk is a fact of utmost importance. It instructs us about the
most critical function of Sokpulsa Grotto. As for all obelisks transplanted in Europe or the
Americas, its role is the following: the purification of Mother-Earth from the genocide
perpetrated in Paekche kingdom, and cosmic order restoration.
This feature joins the themes of Love and Birth explained above. [86b].
4- The “Hangul” alphabet’s anterior dating between 280 and 350.
Classical theory, after King Sejong in the first section of “ Hunmin Chongum” (Proper Sounds for
The Instruction of the People) and the scholar Chong Inji in his postscript “ Hunmin Chongum haerye”
(Commentaries on Proper Sounds for The Instruction of the People), tells us that it was invented in 1443
by Chosun Dynasty King Sejong (1397-1450; r. 1418-1450), and promulgated by him in
1446. It should be noted that the first texts that were published with the new alphabet
long before any Confucian text, except one, were Buddhist compilations which were
among the most important texts of the time.
In 1459, the preface by King Sejong presenting the Hangul alphabet appeared in the
introduction of the first volume of Worin Sokpo (The Buddha’s Biography and Eulogy), edited by his
son, King Sejo (r. 1455-1468). This was the compilation of two voluminous Buddhists
works. The first, Sokpo Sangjol (Detailed Articles of the Record of Sakyamuni) by the then publisher
Prince Suyang, is a biography of Buddha Sakyamuni and appeared in 1447. The second,
by King Sejong himself, is a panegyric of hymns and praises entitled Worin Chongang Jigok
(Songs of the Moon’s Imprint on a Thousand Rivers) and comparing the Buddha’s enlightenment on
beings to the reflections of the moon on rivers. The style of Hunmin Chongum, the book
presenting the alphabet, is also modeled from Buddhist canonical scriptures. [69].
Originating from an anti-Buddhist neo-Confucian regent in the early years of his reign,
the volte-face is masterful.
Worin Sokpo’s Korean and Chinese versions of the foreword, through careful characters
selection — it printed in 108 and 54 characters respectively as well as attaining the page
n°108 [Like the 108 scales (1 + 8 = 9) of the snake Uroboros representing all the stars in
the universe; Uroboros, like the soul of the world that envelops all and gives birth to all
that exist, a symbol of the work that has neither beginning nor end; Uroboros, alchemical
and cosmic symbol, emblem of the same ideas as the philosophical egg of the alchemists;
Uroboros, symbol of beauty and harmony of the universe, it is the sign of wet matter
without which nothing can exist. It is a permanent reference to Wsir (Osiris), the Kemet’s
66

God. [43][25].] — reveal a clear intention to establish connection between this alphabet
and its true source, the heyday of Paekche society and its citizens of Kemit origin.
I can seriously consider the existence in the 15 th century of numerous detailed
documents on Paekche civilization in the Ming China’s archives, along with written and
reliable statements from witnesses of highest importance. This information on Paekche
civilization and all erased African sciences and authentic Buddhism were certainly
brought to the attention of King Sejong and his advisers.
The fate of Chosun kingdom, key geostrategic and military lock of Ming China territory,
was frozen for long. Aware of this situation, instructed of Paekche’s experience in which
an alphabet was to play a major role in the emancipation of the society, King Sejong as a
statesman willing to give to his kingdom a chance to be freed bet on the release of such
an instrument of liberation. The irony of history is that Hangul writing, forgotten for
centuries, was finally formalized instead of Chinese language by decision of Japan in
1894, and then taught in elementary schools from 1895 and used by the press from 1896
in a largely illiterate Korean society.
This can be considered the major reason for multiple trips by Sin Suk-chu (1417-1475)
“who had an extremely sophisticated understanding of Chinese phonological science”
[92] and Song Sammun (1418-1456) into Ming China court from 1445 “and other
unspecified occasions”, by order of King Sejong. Meetings mentioned by him in the
preface of Hongmu chong’un yokhun concerned many scholars such Huang Zan or Ni Qian.
Also it concerned a host of unusual consultants “as insignificant as Buddhists and Daoists
and rank-and-file soldiers”. Sin Suk-chu could therefore only lament that “none of these
scholars clearly understood rime studies, and could distinguish for [him] the delicate
points of tonal rules and of consonants and rimes tables.” [92]. This must remind us that
rimes tables entered into practice in China between the 9 th and 10 th century and were
entirely based on phonological processes developed by the Kemit population from
Himalaya region.
Beyond the incongruity, as professed by classical theory, of this determination to the
“creation” of a quickly forgotten alphabet, and instead of dismantling the Chosun
Dynasty legally repressive social structure stiffened into castes, I consider it unlikely that
— in the context of invention — the authorities of King Sejong’s Chiphyonjon scientific
council, for such phonological techniques and grammar logics related to their Korean
language only, had been so impotent or even helpless.
Under Paekche’s principle, the enigma of King Sejong’s reign takes on a new meaning.
67

Answering to classical theory’s paradoxes apparently entrenched and to questions, some
raised by scholars, is possible.
In such a fiercely anti-Buddhist Korean society, what could had been the motivations of
neo-Confucian regents Sejong and Sejo as for translating and publishing Buddhist texts
well before the Confucian classics? The people mentioned in the preface of Hunmin Chongum
were they his contemporary subjects only, or the Korean historical people that was born
eventually in the early 20 th century? What explanation for the promotion of such an
alphabet and Buddhism in times of a hostile ideological and political Confucian
environment? How to reconcile King Sejong’s public Neo-confucianism to his private
thoughtful Buddhism which led him to the building of a temple within the royal palace?
Why did King Sejong’s knowledge institutions — such as the well-known Chiphyonjon
council — need to model those of Paekche and Tang Dynasty’s era in science for
economy and daily life improvements? And so on…
With this reappearance of this alphabet later renamed Hangul, simultaneous translation of
Buddhist texts is therefore neither the “aberration”, the “miracle” nor “historical
anomaly” touted by scholars of classical theory.
These ephemeral endeavors of Hangul promotion and translations did not go much
beyond the small circle of the elite. They are the enterprise of regents Sejong and Sejo
supported by close relatives and a few devotees, monks and intellectuals. The adoption of
Hangul nearly five centuries later, first as a national symbol of liberation from Japanese
colonial rule, showed these two decisions from King Sejong — within an ideologically
and socio politically intolerant environment, and of a fierce ostracism — as evidence of a
successful bet on History. Or even a political stroke of genius.
This intimate and direct encounter of Sejong with Africa and authentic Buddhism, a
thousand miles away from corrupted, institutionalized, aristocratic, politically and socially
marginalized Buddhism of his time, certainly changed his heart and mind. Therefore,
being closer to the ancient tradition made his Buddhist practice less religious than
pragmatic, deeply impacting his politics and life approach. Thus, he could partly unlock
Ming China’s knowledge blockade in order to improve people’s life.
In fact, as illustrated by the fruitless wanderings of Sin Sukchu, it is no surprise that since
Paekche kingdom, scientific and technical knowledge has steadily declined throughout
the region. Only the so-called “barbarians” such as the Khitans seem to perpetuate the
tradition of excellent scientific research. The immense influence of the Khitan intellectual
world would rub off on major editorial Buddhist projects across Northeast Asia for
68

centuries.
In this respect, the Khitan Tripitaka 14 published in 1053 is already distributed to Koryo 15
kingdom (935-1391) in 1063. The Koryo Tripitaka was published in 1087 before perishing
during Chinese invasions in 1232. “The influence of Khitan Buddhism on…” the New
Complete Catalog of Various Religious Scriptures, “its supplementary pitaka…” by Uichon (1055-
1101) “…was tremendous.” It was published in 1090, and was exclusively composed of
treatises and commentaries which were written on books of all three categories. Two
hundred years later, this Khitan Tripitaka’s authoritative position would mark today Korea’s
Tripitaka Koreana of a considerable imprint. The latter now preserved in South Korea was
reviewed, corrected, and republished from 1236 to 1251 by the Tripitaka Publications
Bureau to replace the Koryo Tripitaka. Editorial quality of the Khitan Tripitaka is such that the
chief editor Sukee, for the reconstruction of the Koryo Tripitaka into Tripitaka Koreana, made it
his absolute reference for both volumes’ collation and errors correction, even to the point
of excluding volumes of Chinese and Korean versions which Khitan exegetes had
departed from two hundred years earlier. In fact, the Khitan Tripitaka had radically departed
from the Song China Dynasty’s Kaipao Printed Tripitaka, published in 983, which relied upon
the Tang Dynasty’s Annotated Catalog of Kaiyüan published in 730. [91].
The significant and sudden improvements achieved under Sejong’s reign in medicine,
agriculture, music, mechanics, etc. were closely related to the knowledge from Paekche’s
scholarly texts and their translation in Hangul. In fact, “innovations” of that period such
as the sundial or water clock are more than a thousand years behind the technical and
industrial know-how of Paekche times.
Indeed, following Mbock Dibombari’s research works, this mortar shaped clepsydra for
measuring time in the temples of the Nile Valley, is the same calathos (from the Greek
“kalon”, itself borrowed from the Bamanan “kolon”, it evokes the idea of “book”,
“carbon”, “life”, in Great Ethiopian languages) placed on the head of the god Serapis,
prelude to the character of Jesus-Christ, and created on the model of Wsir (Osiris) by the
Ptolemaic Dynasty in colonized Ancient Egypt during the 3 rd century BCE. The calathos
is a symbol to be associated directly to the face and the head as gourd or container of all
knowledge. Related with the Sun, it is an image of the Ethiopian people’s Alliance with
the Wolof “kàl” meaning “cathartic alliance”.
Associated with DHw.ty (Thot) regarded as the master of time, the water clock was
probably invented in the Middle Kingdom. Its proportions measured in inches correspond
to the formula 18x12x24 using multiples of 6, a figure associated with DHw.ty (Thot) and
the lunar eye. This time measurement is to be directly related to the royal cubit, the
69

object behind architecture, the golden section, the meter unit and any measure around us.
These scientific instruments, reflecting the same tradition and cultural specificity, shall be
restored into the semantic field of all languages of today’s Africa. Thus the Hellenized or
Latinized words “ cosmos” or “ universe” (from the Bambara “Komo”, the Bassa “mbok”,
the Lingala “moko”, etc.), “ royal cubit” (from the Kitabwa’s “boko” meaning “cubit” or
“hand” and from all the languages of the Kongo Basin; pronounced “mk” or “mbok” or
“boko” in ciKam ideographics), “ book” (from the ciLùba “mbuku”, the Kikongo “buku”,
the Zulu “ibhuku”, etc.), “ mortar” (from the Kikongo “kuma”, the Duala “eboki”, the
Bakossi “è-bwog”, the Bassa “mboki”, etc.) are the elements of the same semantic
universe and the same concept. “Kuma” in Kikongo equals to “universe”, “mortar”,
“reason”, “space”, “time”, “temperature”.
Any idea of measurement is associated with the morpheme “mbok” (“komo” in
Bambara, later renamed “cosmos” by Hellenic peoples (ancient Greeks)), the smallest
unit of language which is the universe, the unity, the cosmos and especially the tradition
of the peoples of the African continent.
Thus the royal cubit “boko” and mortar “eboki” (clepsydra) carry this culturally marked
principle. Like all things that exist, Kemit nomenclators named them a few thousand
years before the existence of the Korean Chosun Dynasty (1392-1910). [89][78][59][93].
From the mathematical viewpoint by Pr. Théophile Obenga, the Negro-Egyptians knew
the “cone” geometric figure called “iwn”, “iun”. Perfume cones were worn on the heads
at banquets…
They calculated the inclination of the slope of a cone (conical pillar) that they equated
with the pyramid (Problem no. 60 of Scribe Iamessu Papyrus 1650 BCE, known as
“Bremner Rhind Papyrus”). The concept “truncated cone” existed beforehand and
technologically became “clepsydra” or water clock. The clepsydra is nothing less than, in
terms of its geometric shape, a truncated form of basin, that is to say an inverted rightangle
truncated cone (the large base is at the top, the small one is below).
The water clock is the oldest world clock. It was invented by Negro-Egyptians at the
beginning of the 18 th Dynasty by the astronomer Amenemhat who created this “splendid
instrument in honor of King Amenhotep I …” (inscription traced on his Iwn tomb,
Thebes). Called “dbh”, “debeh” in the epitaph of Amenemhat, its ciKam ideographic
determinative sign clearly indicates the truncated vase.
From its design and structure, the Ipet Sout (Karnak) clepsydra of Amenhotep III (1408-
70

1372 BCE) located in the Cairo Museum (No. 37525) highlights the following points.
a) Negro-Egyptians knew how to calculate the volume of a truncated cone.
b) Clepsydras existed a long before the arrival of the first Greek students on African soil.
Indeed, the conclusions of the geometric study of Greek papyrus of Oxyrrhynchos from
the 3 rd century by Otto Neugebauer showed in 1931 that the existence of clepsydras of
precise graduations dated back to the New Kingdom (1507-1085 BCE); from that period
their characteristic dimensions (a height of 18 fingers, a small radius of 12 fingers at the
base, a large radius of 24 fingers) are exactly the “harmonious” Negro-Egyptian
standards that the Greek papyrus of Oxyrrhynchos slavishly copied; such a reproduction
proved the pre-existence of all the theory before the Greeks.
c) Negro-Egyptians had set down, analyzed and solved the complex technological
problem of the flow of water in a clepsydra during the 12 hours of night whose duration
varies depending on the season. Namely, knowing the volume of the truncated vase to
operate a side nozzle located at the base and which allows to produce a regular,
continuous spurt of low flow so that the flow of water in the container can take place
accurately.
Ludwig Borchardt in his 1920 study of the Negro-Egyptian clepsydra established the
velocity (v) of the flow of water as v = v2gh (“g” is the acceleration of 9.81 m/s due to
gravity, and “h” is the height of water above the orifice). [34].
As for Sokpulsa Grotto, exclusive reference to Kemet, Africa, is unavoidable.
The commitment of King Sejong to authentic Buddhism at the expense of neo-
Confucianism is therefore an act of gratitude for the African scientific and spiritual
tradition.
6) CONCLUSION.
I have attempted to shed light on the antiquity of North-East Asia, and the deceased
Paekche kingdom in particular, so as to release a general, efficient and operative history
law.
This equation is entirely based on the common factor to the whole region, the missing
link: the ancient, active and decisive presence of Kemits in large number in all state
bodies of the kingdoms of Paekche, Yamato, China (whether unified or not) and
71

Koguryo.
After trying to demonstrate that the classical theory — by ignoring the Paekche
civilization, by erasing from records and collective memory statesmen, and eradicating
women and men of spirituality, science and letters of Kemit culture who were essential
and decisive in the inception and takeoff of civilization in Asia — has been trapped in a
holographic universe, designed, developed and implemented by Tang China’s strategists
and their successors during a thousand years or more, I can retain the following :
1- This historical period was a decisive milestone for the building of free nations,
independent states, and more humanized cultures. One of those choices was the creation
of an accelerator of economic and cultural development for the benefit of Paekche
people between 280 and 350: the alphabet later renamed as “Hangul” writing.
2- Paekche’s principle invalidates the status of China’s ancient documents as reliable and
precise, as the sole or main sources for scientific research, impartial and sound
understanding of Asia’s northeastern history in general, and its antiquity period in
particular.
3- The sudden reappearance of this Paekche’s alphabet, as well as numerous scientific
knowledge elements dating of Paekche times are evidence of the existence in the 15 th
century — in the archives of the Chinese Ming Dynasty — of documents of the highest
importance. They reflected Paekche’s cultural and scientific achievements and the
creation of an information processor, an ancient alphabet of Hangul-type at the source of
the meteoric rise of Paekche kingdom.
It is these sophisticated cultural traditions, and an unequaled and the broadest scientific,
technical, architectural, musical, artistic inheritance — stolen by China and Shilla after
the extermination of the Paekche people from 658 — which are exhibited nowadays by
South Koreans as “their ancient culture”, heritage of their ancestors of the Chosun
Dynasty.
4- King Sejong’s religious conversion and deep attachment to the authentic Kemit
Buddhism were acts of gratitude to the Paekche people and Kemet or African
civilization. In contrast to a corrosive and sterile neo-Confucianism and a Koryo
aristocracy’s decadent sinicized Buddhism, Paekche’s culture and science enabled King
Sejong to start a golden age until now never equaled in the history of Korea. The
numerous legends of the classical theory on the time contribute to the misunderstanding
and denigration of a King Sejong certainly frail, but of remained unrivaled political
72

intelligence and wisdom in Korea history.
5- Paekche kingdom cannot be maintained as part of the history of Korea. Paekche (or “Kudara” in
Japanese or “Country of Black people”, in memory of their ancestors’ “Kemet” or
“Country of Black People”) is a constitutive part of the general history of Japan on one
hand, and must be included into Africa’s history on the other hand.
All evidence converge to demonstrate that Paekche is ontologically a Kemit civilization.
Paekche’s major paradigms, cultural symbols unveil their meaning only within African
universe, copy of the Grand Universe. The few Paekche survivors “of black and white
races” found refuge in Yamato (today’s Japan) in total rejection of Unified Shilla, and
without any intention to return.
The starting point for contemporary Korean national identity would be the people and/or
the kingdom of Koryo (935-1391) from which the substantives “Korea” or “Korean”
applied to the people and/or territory have their full meaning. This is also the position of a
recently developed and disputed North Korean theory on Korean identity.
6- Only a fierce desire to exterminate and steely resolve could explain the detailed plan
of complete eradication of which Paekche kingdom and its inhabitants were the object.
Thus, breaking the emergence of a powerful African civilization at the gates of China and
preventing any rebirth of this kind seemed to have been among the essential motivations.
7- This murderous madness was only matched by Yamato’s long and intensive military
and political commitment to safeguard its twin-state Paekche, and Koguryo.
These strongly opposed Yamato and Tang’s strategic policies have confirmed for me the
decisive role of Paekche as a platform for scientific innovation and cultural cooperation
in the region.
8- Such a geopolitical and strategic context would be the illuminating and decisive factor
by which to redefine, reinterpret and better understand for example: the nature and
evolution of the power play at Yamato imperial court among clan supporters of Paekche,
Sui and Tang China; the process that led to the “adoption” for the Taika Reforms in 645;
the Isshi Incident and the voluntary and immediate withdrawal from the throne by
Empress Kogyoku; the Jinshin Civil War ( ) and succession dispute of 672; the
exact nature and meaning of ancients documents such as: the year 712’s Kojiki (Records of
Ancient Matters), the 720’s Nihon Shoki (Chronicles of Japan) and particularly its foundation myths,
the 727 to 814’s Shoku Nihongi (Chronicles of Japan Continued), the 721 to 965’s Nihongi Shiki
73

([Scholars’] Personal Notes on the Chronicles of Japan), now lost; the 787 to 822’s compilation of
Buddhist tales and miracles Nihon ryo i-ki (Japanese Chronicle of Miracles); other related ancient
documents such as the year 815’s Shinsen Shojiroku (New Compilation of the Register of Families and
Theirs Titles) and other compilations of clan registers; some very detailed official documents
such as the year 713’s Fudokis (Monographs of a Region) of Hamari, Izumo, Hitachi, Hizen, Bungo, etc.; the
end of Nara/ beginning of Heian periods’ twenty volume of poetry Manyoshu (Volume of Poetry
to 10,000 generations); archaeology findings of all kinds; the socio-political grounds of interclans
competition around Yamato’s imperial family; the precise origins and identity of
these Soga clan, Katsuragi clan, Heguri clan, Hata clan, Yamato no Aya clan, Ki clan,
Funa clan; etc.
9- The context and the reasons of this extermination of the Paekche people and their
civilization are the original source of mutual distrust between Japan and China, two
nations with ontologically contrary and incompatible paradigms.
This genocide is the triggering factor of a deadly clash started almost 1,400 years ago
between Tang China and Yamato. Gaining in psychological intensity with each armed
conflict (660s, 1274, 1281, 1592, 1598, 1894, 1931, 1937), that mortal combat continues
unabated between modern states of Japan and China, regardless of any international
geostrategic context.
Without a sincere return to ancient political and cultural issues and their scientific understanding, the
two nations will continue this battle until total destruction of one of the protagonists.
10- Regarding the antiquity of Northeast Asia, until 668 and the fall of Koguryo:
a) The continuous pooling of intellectual and cultural resources, their disinterested,
decentralized, intensive and multi-directional dissemination are markers of a long lasting
alliance of Paekche with Yamato and Koguryo.
This state of affairs was only possible through independent intellectual and spiritual
resources flowing freely from one kingdom to another. The heart and mind of these
Kemit scholars traveling individually or in small groups, historically and ethnically
distinct from these countries would remain the safest place for the true African
civilization. This is the reason why, between Yamato, Koguryo and Paekche, ancient
texts do not withhold or make no mention of any debt of a kingdom to another. Logically,
motivations for a given kingdom to “bringing” civilization to the neighboring ones are
also untraceable.
74

b) Political, economic and military alliances as part of a common civilization between the
kingdoms of Paekche, Yamato and Koguryo;
c) During the so-called unification wars from 660, several-year-humanitarian relief and
unconditional, intensive, and continuous military support from Yamato in favor of the
kingdoms of Paekche and Koguryo. Even at the risk of an extension of conflict on its
soil;
d) The war of extermination planned and conducted by Tang China and Shilla against
Paekche;
e) The continuation of hostilities between Unified Shilla and the kingdom of Parhae (born
from Koguryo ashes) long after 668;
f) The actual and symbolic destruction of Paekche by Shilla and Tang China;
are reasons to argue that :
i) For the period, the kingdoms of Koguryo, Paekche and Shilla cannot be considered — solely for the
geographic shape of a peninsula that their territories formed — as elements of a unique, coherent,
homogenous and identifiable cultural and political entity under the terms “Three Kingdoms of Korea”, “Ancient
Korea”, “Korean Peninsula” or “Unified Shilla”. Following the above demonstration, such national
identities and concepts were non-existent.
ii) If by the law they comprised three separated states with their institutions and their
respective governments, in fact the kingdoms of Koguryo even more Paekche and Yamato
especially acted as if forming a single entity, a single nation following the same destiny freely by them chosen, working
in an indisputable solidarity to survive without the sea, desolate areas and mountain ranges can hinder continuity of land
of such a three-nation alliance.
Shilla and Tang China then formed a second and a third distinct states.
iii) Given the previous point, here follows the impossibility for future generations to
establish with certainty, or for any gloomy project, historical continuity between the
triplet (Koguryo, Paekche, Shilla) and the nowadays North and South Koreas on the one
hand; secondly between ancient belligerents (Koguryo-Paekche-Yamato, Shilla) and
contemporary nations (Japan and the Koreas, North and South).
iv) It logically results from the previous sections ii) and iii) on one hand, and from the
demonstration of the existence of the Tang China’s Hologram on the other hand, that
75

modern China while in historical and/or institutional continuity with Tang Dynasty cannot
in any case rely on its links with ancient Tang Dynasty to establish, or justify, actions in
connection with these ancient times and involving directly, or indirectly, ancient
belligerents Koguryo, Yamato and Paekche taken as an alliance or separately in one
hand, and Shilla in the other hand.
The persistent and widespread reference to a historiography based on legends and bogus
facts, as well as the construction and upgrading of collective imaginaries based on this
Chinese holographic vision, inconsistent and erroneous — which was developed in that
ancient decisive period as for the constitution of present cultures and nations in Asia in
general, and for those of its northeastern region in particular — are suicidal.
Without change in historical perspective, I believe it is certain that no viable solution can
result from confrontations between Japan, China, North Korea and South Korea.
In closing this paper, I must thank my masters Ngo BIHONDA Esther, Ngo NYOGA
Pauline and Ngo NOB Esther to whom I am indebted for the cultural and scientific
heritage, in particular the African classical humanities, used to generate the Paekche’s
principle.
© Bayemy Biyick, 2014.
Important: The following concepts and terms, “Sokpulsa’s Pentagon” and “Tang China’s
Hologram”, are original and cannot be used outside the Paekche’s principle.
76

SELECTIVE BIBLIOGRAPHY
By order of appearance.
[1] ECKERT Carter J., LEE Ki-baik, LEW Young Ick, Robinson Michael, Wagner
Edward W. Korea Old and New: A History. Ilchokak Publishers for Korea Institute, Harvard
University Press, 1990.
[2] HAN Woo-keun. The History of Korea. Translated by Lee Kyung-shik. Edited by Mintz K.
Grafton. The Eul-Yoo Publishing Company, Seoul Korea. 1971.
[3] JOE Wanne J. A History of Korea Civilization, Vol. 1. Traditional Korea, A Cultural History. Chungang
University Press. 1972. P.151
[4] LEE Ki-baik. A New History of Korea. Translated by Edward W. Wagner with Edward
Shultz. 1990.
[5] Encyclopedia of Asian History. Under the auspices of The Asian Society. Editor in chief,
Ainslie T. Embree, vol 1, 2, 3 & 4. Charles Scribner’s Sons, New York. Collier Macmillan
Publishers, London, 1988.
[6] INOUE Hideo. The Reception of Buddhism in Korea and Its Impact on Indigenous
Culture. From his “Chosen ni okeru bukkyo juyo to shinkan nen” [The Reception of
Buddhism in Korea and The Conception of Spirits] in Nihon Bunka kenkyusho kenkyu hokoku
[Research Bulletin in the Japanese Cultural Center] 13 (1977), pp.45-69. Translated by
Robert Buswell in Introduction of Buddhism in Korea, Vol III. New cultural Patterns. Edited by Lewis R.
Lancaster and C.S. Yu, 1989. Asian Humanities Press Berkeley, California.
[7] KAMATA Shigeo. The Transmission of Paekche Buddhism to Japan. From his
“Kudara Bukkyo no nihon denrai” in Mahan paekche munhwa (Mahan Paekche Culture), 7 (1984), pp.6-
71 in Introduction of Buddhism to Korea, New Cultural Patterns. Translated by Tokuno Kyoko. Pp.143-
160. Edited by Lewis R. Lancaster & C.S. Yu, 1989. Asian Humanities Press.
[8] KODAMA Daien. Serindia and Paekche Culture, “Chuo ajia to Kudara bunka”,
[Central Asia and Paekche Culture]. Translated by Tokuno Kyoko. Mahan Paekche Munhwa 7
(1984), pp.85-105 in Introduction of Buddhism to Korea - New Cultural Patterns. Edited by Lewis R.
Lancaster and C.S. YU. Asian Humanities Press, Berkeley, CA. 1989.
[9] LEE Peter H. Lives of Eminent Korean Monks: The Haedong Kosung Chon. Harvard
Yeching Institute Studies, N°25. Cambridge: Harvard University Press, 1969.
77

[10] HA Tae-hung & MINTZ K. Grafton. Samguk Yusa (Ilyon) [ Legends and History of the Three
Kingdoms of Ancient Korea]. Seoul, Yonsei University Press, 1972.
[11] Papyrus du Scribe IAMESSU, [ Méthode Correcte d’Investigation de La Nature pour Connaître Tout
Ce Qui Existe, Chaque Mystère, Tous Les Secrets], connu sous le nom de “Papyrus Bremner-Rhind”.
- British Museum No.10188. Texte traduit du ciKam idéographique (négro-égyptien
pharaonique) par Raymond O. Faulkner, Bibliotheca Aegyptiaca III, Bruxelles, 1933.
Edition de la Fondation Egyptologique reine Elisabeth.
[12] The Ancient Egyptian Pyramid Texts. Translated by Raymond Olivier Faulkner. Aris et
Phillips, 1969.
[13] The Ancient Egyptian Coffin Texts. Translated by Raymond Olivier Faulkner. Aris et
Phillips, 2004.
[14] Le Livre des Morts Des Anciens Egyptiens. [Formules Rituéliques (ou Efficaces) pour l’Emergence du Défunt
Justifié dans la Lumière Divine de Râ]. Titre rectifié en accord avec la traduction du Pr. Jean
Charles Coovi Gomez. Traduction complète par Paul Pierret d’après le Papyrus de Turin
et les manuscrits du Louvre, Ernest Leroux Éditeur, 1882.
[15] The short form of the Book of Am-Tuat and the Book of the Gates. Translated by E. A. Wallis
Budge. London; Kegan Paul, Trench, Trübner & Co, 1905.
[16] The Papyrus Ebers. Translated from the German version by Cyril P. Bryan with an
introduction by Pr. G. Elliott Smith. Geoffrey Bles, 22 Suffolk Street, Pall Mall London
SW, 1930.
[17] La Charte du Manden Kalikan [Charte du Mandé ou Kurukan Fuga] sur les droits de l’Homme et les
libertés individuelles proclamée en 1222 par Sogolon Diata KEITA, fondateur de
l’Empire du Mali, et ses pairs.
[18] PLATON. Le Timée (Études sur) par Th. Henri Martin. Tome Ier. Ladrange Libraireéditeur,
Paris, 1841.
[19] _________. Le Banquet. Phèdre. Traduction, notices et notes par Emile Chambry. GF
Flammarion Frères. Paris, 1964.
[20] _________. Sophiste - Politique - Philèbe - Timée - Critias. Édition établie par Emile Chambry.
GF Flammarion. Paris, 1969.
78

[21] DIODORE de Sicile, [Bibliothèque Historique] Histoire Universelle. Tome premier, Livre
I et III. Traduit en françois par l’Abbé Terrasson de l’Académie française. Ed. Chez de
Bure l’aîné, Paris. Avec Approbation et Privilège du Roy, 1737.
[22] HERODOTE. Histoire. Traduit du grec par Larcher. Tome II, Euterpe Livre II. Avec
des notes de Bochard, Wasseling, Scaliger, Casaubon, Barthélemy, Bellanger, Larcher,
etc. Librairie-Éditeur Charpentier, Paris, 1850. LXXIII; p.173.
[23] STRABON. Géographie - Traduction Nouvelle par Amédée Tardieu. Librairie de L.
Hachette et Cie, Paris. 1867.
[24] CHAMPOLLION Le Jeune. Lettres Écrites d’Egypte et de Nubie en 1828 et 1829. Collection
complète, accompagnée de trois mémoires inédits et de planches. Firmin Didot Frères
Libraires, Paris, 1833.
[25] BERTHELOT Marcellin. Les Origines de l’Alchimie. George Steinheil éditeur, Paris. 1885.
pp.58-63.
[26] Le Peuplement de l’Egypte Ancienne et le Déchiffrement de l’Écriture Méroïtique - Actes du Colloque tenu au
Caire du 28 Janvier au 03 Février 1974. Unesco. Publié par l’Organisation des Nations Unies pour
l’éducation, la science et la culture. Unesco Paris, 1978.
[27] REVILLOUT Eugène. Les Origines Égyptiennes [Kamito-éthiopiennes] du droit civil romain, nouvelle
étude faite d’après les textes juridiques hiéroglyphiques, hiératiques et démotiques, rapprochés de ceux des Assyro-
Chaldéens et des Hébreux.
Avec un 1er supplément fait sur les contrats Égypto-araméens d’Eléphantine, un index alphabétique des questions
juridiques, économiques et historiques, un index alphabétique des noms propres et des Addenda. Librairie Paul
Geuthner. 1912.
[28] DIOP Cheikh Anta. Nations nègres et culture: De l’Antiquité Nègre Égyptienne aux Problèmes Culturels
de l’Afrique Noire d’aujourd’hui. Présence Africaine. 2000.
[29] _________________. Civilisation ou barbarie : Anthropologie sans complaisance. Présence
Africaine. 2000.
[30] _________________. Antériorité des civilisations nègres: Mythe ou vérité historique. Présence
Africaine. 2001.
[31] __________________. Alerte sous les Tropiques. Articles 1946-1960. Culture et développement en
Afrique Noire. Présence Africaine. 1990.
79

[32] BARDINET Thierry. Les Papyrus Médicaux de l’Egypte pharaonique. Traduction intégrale et
commentaires. Penser la Médecine. Fayard. 1995.
[33] OBENGA Théophile. La Philosophie africaine de la période pharaonique -2780-330 avant notre ère.
Paris, L’Harmattan, 1990.
[34] _______________. La Géométrie égyptienne - Contribution de l’Afrique antique à la mathématique
mondiale - Avec 199 figures et illustrations. Travaux de l’Institut d’Égyptologie Cheikh Anta Diop,
Cahier n°1. L’Harmattan, Paris; Khepera, Gif-sur-Yvette, 1995.
BORCHARDT Ludwig. Die Altägyptische Zeitmessung, in Die Geschichte der Zeitmessung und
der Uhren, Ernest von Bassermann-Jordan, Berlin, Walter de Gruyter, vol. I, 1920.
NEUGEBAUER Otto, Zür ägyptischen Bruchrechnung, in “ZÄS”, 64, 1929, pp.44-48.
________________. Die Geometrie der ägyptischen mathematischen Texte in “Quellen und Studien
zur Geschichte der Mathematik, Astronomie und Physik”, Berlin, Bd. 1, Abb. B, pp.413-
451 nombr. illustr. dans le texte et in fine.
________________. Über den Scheffel und seine Teile, in “ZÄS”, 65, 1930, pp.42-48, 3
tableaux.
________________. The Exact Sciences in Antiquity, New-York, Dover Publications, 2e édit.,
1969, XVI-240 p. Voir chap. IV : “Egyptian Mathematics and Astronomy” (pp.71-96).
[35] _______________. L’Egypte, la Grèce et l’École d’Alexandrie : histoire interculturelle dans l’antiquité aux
sources égyptiennes de la philosophie grecque. Editions L’Harmattan, 2005.
[36] _______________. La Stèle d’IRITISEN ou le premier Traité d’Esthétique de
l’Humanité in ANKH N°3 Juin 1994, pp.28-50 .
[37] _______________. Aristote et l’Égypte ancienne in ANKH N°2 Avril 1998, pp.8-18.
[38] _______________. L’hématome du Rocher in ANKH N°8-9, pp.96-97 1999-2000.
[39] BILOLO Mubabinge. Les cosmo-théologies philosophiques d’Héliopolis et d’Hermopolis. Essai de
thématisation et de systématisation (Académie de la Pensée Africaine, Sect. I: La Pensée de
l’Égypte et de la Nubie Anciennes, Vol. 2), Kinshasa/ Libreville/ Münich, 1986.
[40] OMOTUNDE Jean Philippe. L’Origine négro-africaine du savoir grec, tome 1. Menaibuc. 2000.
80

[41] MBOG BASSONG. Les Fondements de la Philosophie Africaine. Kiyikaat Editions. Montréal,
2014.
[42] MBOG BASSONG. La Religion Africaine. De la Cosmologie Quantique à la Symbolique de Dieu.
Kiyikaat Editions. Montréal, 2013.
[43] MBOCK Dibombari. Ousiré, le Dieu entre nos mains, Tome 1. Kiyikaat Editions. Montréal,
2013.
[44] MORIN Edgar. La Voie. Pour l’avenir de l’humanité, Paris. Editions Fayard, 2011 p.49, in Le
Savoir Africain, Essai sur la Théorie Avancée de la Connaissance de Mbog Bassong . Kiyikaat Editions.
Montréal, 2013. pp.21-27
[45] Dialogues avec Edgar MORIN, Hubert REEVES et MOUNIER-KUHN, in L’intelligence
de la complexité, Edgar Morin et Jean-Louis Le Moigne, Paris. L’harmattan, 1999, pp.191-
192. Collection Cognition et Formation.
[46] MBOG BASSONG. La Pensée Africaine, Essai sur l’Universisme Philosophique. Kiyikaat Editions.
Montréal, 2012.
[47] ________________. Le Savoir Africain, Essai sur la Théorie Avancée de la Connaissance. Kiyikaat
Editions. Montréal, 2013.
[48] Nihon Shoki. [Chroniques du Japon depuis les temps anciens jusqu’en 697]. Traduction
W. G. Aston, 1896. Japan Society London. Kegang Paul, Trench Trubner & Co. Limited.
[49] Nihon Shoki Dundoku, Tokyo Nihon Koten Zensh Kenkkai, 1933.
[50] SUH Kyung-soo - KIM Chol-choon. Korean Buddhism: A Historical Perspective in
Buddhist Culture in Korea. Korean Culture Series 3 by International Cultural Foundation, 1982. Chun
Shin-yong, General Editor. The Si-sa-yong-o-sa Publishers Inc., Seoul Korea.
[51] WINTERS A. Clyde. Dravidian Is The Language of The Indus Writing in Current
Science, Historical Notes, Vol. 103 NO. 10, 25 November 2012.
[52] _________________. The Dravidian Language and the Harappan Script in Archiv
Orientalni, Vol.58 / 1990. Quarterly Journal of African, Asian and Latin American Studies. Academia Praha.
[53] _________________. The Far Eastern Origin of The Dravidians in Journal of Tamil
Studies pp.65-91. 1985.
81

[54] _________________. The Inspiration Of The Harappan Talismanic Seals in Tamil
Civilization. Vol. 2, N°1, pp.1-8.
[55] _________________. Possible Relationship Between Manding and Japanese in Paper
in Japanese Linguistics. Vol. 9, pp.151-158, 1983.
[56] OHNO Susumo. The Genealogy of Japanese Language. Tamil and Japanese in Gengo
Kenkyu 95 (1989), pp.32-63.
[57] _____________, SANMUGADAS Arunasalam & SANMUGADAS Manonmani.
Worldview And Rituals Among the Japanese and Tamils. Gakushuin University. Kenkyusha Printing
Co. 1985.
[58] FUJITA Toyohachi; Sir Charles ELIOT, 1921 in Serindia and Paekche Culture,
“Chuo ajia to Kudara bunka”, [Central Asia and Paekche Culture] quoted by KODAMA
Daien. 1989.
[59] MBOCK Dibombari. KM.T : Les Voies du Retour. Vol. I, Lulu.com. 2014.
[60] ________________. Nkaâmbok. Le Livre de l’Ascension. Lulu.com. 2014.
[61] TAMURA Encho. The Influence of Silla Buddhism on Japan during the Asuka-
Hakuho Period. [Including studies by Ko Nakayoshi and Seiichi Mizuno]. Translated by
Hakunin Matsuo in Buddhist Culture in Korea. Korean Culture Series 3 by International Cultural
Foundation, 1982. Chun Shin-yong, General editor. The Si-sa-yong-o-sa Publishers Inc.,
Seoul Korea. [Authorization and copyrights from Kodansha, Ltd Japan for extent
quotation in the Paekche’s principle.]
[62] GRAYSON James Huntley. Korea A Religious History. Clarendon Press, Oxford. 1989.
[63] SONG Ki-ho. Several Questions in Historical Studies of Balhae in Korea Journal, vol. 30,
no.6, june 1990.
[64] INSTITUTE for RESEARCH in SOCIAL SCIENCE [Sahoe Gwahagwon],
Democratic Popular Republic of Korea, Ed., Joseon jeonsa [A Complete History of Korea],
vol. 6 (n.p., n.d.), p.29. cited by SONG Ki-ho. Several Questions in Historical Studies of
Balhae in Korea Journal, vol. 30, no.6, june 1990.
[65] ZÜRCHER Erik. The Conquest of China : The Spread and Adaptation of Buddhism in Early Medieval
China. 3 rd Edition, Ed. Koninklijke Brille. Leiden 2007 (1 st edition,1959). Pp.246-248.
82

[66] SUGIMOTO Naojiro, 1956; YAMAMOTO Tatsuro, 1939, 1966; HKSC, Taisho. in
KODAMA Daien. Serindia and Paekche Culture, “Chuo ajia to Kudara bunka”, [Central
Asia and Paekche Culture], 1989.
[67] NAGASAWA Kazutoshi, 1971, 1979; UCHIDA Ginpu; FUNAKI Katsuma, 1950. in
KODAMA Daien. Serindia and Paekche Culture, “Chuo ajia to Kudara bunka”, [Central
Asia and Paekche Culture]. 1989.
[68] Pr. NAKAYAMA Shoko in KODAMA Daien. Serindia and Paekche Culture, “Chuo
ajia to Kudara bunka”, [Central Asia and Paekche Culture]. 1989.
[69] SHIM Jae-ryong. Korean Buddhism: Tradition and Transformation. Korean Studies Series N°8.
Jimoondang Publishing Co. 1999.
[70] YONEDA Miyoji. “Influence of Cosmology on the Floor Plans of Ancient Korean Architecture”;
“Mathematical Consistency in Construction Plans Predating the Chosun Dynasty”; “The Azimuth as Seen in Korean
Architectural Relics”; “Construction Plans of Sokkuram”. Jodai Kenchiku no Kenkyu, Kyoto: Kyoto
University, 1944.
[71] KAMATA Shigeo. “Bukkyo bunka no hatten” [Development of Buddhist Culture]
in his Chugoku bukkyoshi vol. 2 (Tokyo: Tokyo daigaku shuppankai, 1983).
[72] YEN Wen-ju, 1981; KANG Lien-yün, SHIH Po-wu-kuan, 1981; TANG Yung-tung,
1938; CHANG Heng (78-139) in KAMATA Shigeo, The Transmission of Paekche
Buddhism to Japan. 1989.
[73] SEIICHI Mizuno; KO Nakayoshi in TAMURA Encho, The Influence of Silla
Buddhism on Japan during the Asuka-Hakuho Period, 1982.
[74] YU Hong-june. Smiles of the Baby Buddha. Appreciating the cultural heritage of Kyongju. Changbi
Publishers Inc. 1999. Pp.48-49.
[75] COVELL Jon Carter. Sokkuram Astonishing Roots, in Korea Journal, vol. 20 N°9, Sept. 1980.
[76] AHN Kye-hyon. Buddhism in the Unified Silla Period in Assimilation of Buddhism in Korea,
Religious Maturity and Innovation in the Shilla Dynasty. Edited by Lewis R. Lancaster and C.S. Yu,
1991. Asian Humanities Press, Berkeley, California.
[77] PLATON. L’Etat ou la République. Traduction, Georges Leroux. Garnier Flammarion,
2002.
83

[78] MBOLI Jean-Claude. Origine des Langues Africaines. L’Harmattan. 2011.
[79] MBOCK Dibombari. KM.T : Le Sens du Nom. Les Mémoires des Peuples Noirs. Lulu.com. 2014.
[80] APULEE. Les Métamorphoses ou l’Âne d’Or, précédé du Démon de Socrate. Nouvelle traduction
par J.A. Maury. Jean François Bastien, Paris, 1822.
[81] MBOCK Dibombari. Kongo. Nouvelles Recherches sur les Sources Négro-africaines de la Civilisation
appelée Égyptienne. Lulu.com. 2013.
[82] MBOCK Dibombari. Les Filles de Sitifaani. Lulu.com. 2014.
[83] BALTRUSAITIS Jurgis. Essai sur la Naissance d’un mythe, la Quête d’Isis : Introduction à
l’Égyptomanie. O. Perrin, 1967. p.36 in MBOCK Dibombari. Kongo. Nouvelles Recherches sur les
Sources Négro-africaines de la Civilisation appelée Égyptienne. Lulu.com. 2013, pp.159-160.
[84] THIAO Diene. Parodie de l’Histoire, L’Egypte Révélée. Inlibroveritas, 2012, pp.162-163 in
MBOCK Dibombari. Kongo. Nouvelles Recherches sur les Sources Négro-africaines de la Civilisation appelée
Égyptienne. Lulu.com. 2013. p.284
[85] LAM Aboubacry Moussa. Les Chemins du Nil, Les Relations entre l’Egypte Ancienne et l’Afrique
Noire. Editions Présence Africaine, 2000, pp.57-58, in MBOCK Dibombari. Kongo. Nouvelles
Recherches sur les Sources Négro-africaines de la Civilisation appelée Égyptienne. Lulu.com. 2013. p.284
[86] MBOCK Dibombari. La Philosophie Égyptienne du Christ. Lulu.com. 2014. pp.24-28.
[87] ______________. La Passion d’Osiris. Le Christ Avant Jésus. Les Mots du Mbòk en Egypte Antique.
Lulu.com. 2014, pp.106-114.
[88] DE ST PIERRE Bernardin. La Chaumière Indienne; Oeuvres, Paris, 1818, tome IV, p.271,
in Kongolo. Cent Pierres et Neuf Ventres par MBOCK Dibombari. Kiyikaat Editions. Montréal,
2013. p.81.
[89] MBOCK Dibombari. Kongolo. Cent Pierres et Neuf Ventres. Kiyikaat Editions. Montréal,
2013.
[90] REBOLD Emmanuel. Histoire Générale de la Maçonnerie basée sur ses Anciens Documents et les
Monuments Élevés par Elle depuis sa Fondation en l’An 715 av. J.-C. jusqu’en 1850. A. Franck Libraire.
Paris, 1851. pp.303-304
84

[86b] MBOCK Dibombari. La Philosophie Égyptienne du Christ. Lulu.com. 2014. Pp.279-288.
[91] AHN Kai-hyon. Publication of Buddhist Scriptures in the Koryo Period in Buddhist
Culture in Korea. Korean Culture Series 3 by International Cultural Foundation, 1982. Chun Shinyong,
General Editor. The Si-sa-yong-o-sa Publishers Inc., Seoul Korea.
[92] LEDYARD Gari. The International Linguistic Background of the Correct Sounds for
the Instruction of the People in The Korean Alphabet: Its History and Structure. Ed. Kim-Renaud
Young-Key. Honolulu University of Hawaii Press. 1997.
[93] MBOCK Dibombari. La Passion d’Osiris. Le Christ Avant Jésus. Les Mots du Mbòk en Egypte Antique.
Lulu.com. 2014.
© Bayemy Biyick, 2014.
85

ABOUT THE AUTHOR
Bayemy Biyick is a Kemit theoretical researcher. He was born and grew up in Africa’s
region of Cameroon. Later, he lived in Europe within Asian communities.
Parallel to research activities, he develops a program for the reconstruction of Black-
Asian kingdoms destroyed by China during the antiquity, as well as a related literary
series.
He was graduated in business management, Paris II-Sorbonne Universities, speaks several
languages and practiced about twenty different professions.
He is the author of a detective novel Menaces Fantômes [Ghost Threats] to be published.
86

ENDNOTES
1 The annals written in 1272 by Lê Van Huu dealt with the history of Vietnam only from
Triêu-Dà (Zhao Tuo), Chinese general and founder of Nam Viet in 208 BCE.
2 “… the inhabitants of the Campa are black skinned, with deep eyes, straight and
prominent nose, curly hair ...” Wenxian tongkao, Ethnographie des peuples étrangers à la Chine,
[Ethnography of peoples outside China], encyclopedia of history and institutions completed in 1317
by Ma Dualin and translated into French by Guignes in the 18 th century.
3 Kemit scholar Eugène Wonyu Ndon Lolog from Cameroon provides an accurate
presentation of African scientific myths: “All the African myths of man’s origin start
either from an egg, a spiral or a nothingness which undergoes vibrations due to cosmic
energies, which transform this egg or spiral into movements first closed, and then
unfolding to open by dropping an androgynous couple: man-woman, which fertilized by
the contribution of these new energies give birth to an offspring.”
4 A compilation of records, principally about the “barbarian” [Kemit] Northern Wei
Dynasty (386-534), which was completed in 554. It is a primary source not only for
Chinese history but for the history of other nations, such as Korea.
5 A record of the first half of the Han Dynasty (206 BC-CE 8) it was written sometime
during the Sung Dynasty (420-479) of the Northern and Southern Dynasties period.
6 My theory is that at dusk of the Black realms and their peoples’ cultural influence in
the 6 th century CE -- despite its official status been seriously challenged by this
perverted and sinicized form of Buddhism forged from the 1 st century CE in Kushan
Empire (20-280) (today’s Afghanistan) and spread by the Han and following dynasties --
authentic and scientific Buddhism remained the dominant spiritual and political source of
inspiration.
7 The same concept of Immaculate Conception appears in the 21 st chüan of the Chulin-ch’uan
included in a well-known Buddhist encyclopaedic work, the Fayüan chulin (Forest of Gems
in the Garden of the Law) compiled by the Tang monk Tao-shih and completed in 668. It
is composed of 100 chüan divided into five sections. It is said to have been written as a
Buddhist response to the piety of the Emperor Kao-tsung (r. 649-683) who erected
special temples in every province to offer petitions for the safety and prosperity of Tang
China’s empire.
87

8 Original record of Ko[gu]ryo is no longer extant record of the history of the Kingdom
of Koguryo. It may be the same as the Kuska, a record of the reigns of the kings of
Koguryo compiled before the year 600.
9 Record of Tan’gun or Tan’gun kogi (Ancient Record of Tan’gun) is an ancient work which
has not survived. Presumably it gave a history of Tan’gun and his descendants, the rulers
of Ancient Chosun. The Tan’gun-gi is mentioned in the geographical section for P’yongyang
in the Veritable records for the reign of King Sejong of the Chosun Dynasty. It is possible,
according to some scholars, that it may be the “old book” referred to in the Myth of
Tan’gun as it is quoted in the Samguk yusa.
10 One of the denominations of ancient Japan; state’s founding era and historical period
(250-710) of the same name.
11 If the last 3 names know the favors of contemporary research, this Paekche’s principle
indifferently uses the terms “Kemet” (Km.t) or country of Black people, “Pharaonic
Egypt,” “Ethiopia” or “Africa”. They refer to the same people, their “black” complexion
as described by Hellenic ancient historians, unitary and continental culture, language and
space. Apart from “Egypt” whose evocation by the historian Herodotus in “History”
refers to the specific region of the Nile delta.
12 An embassy under the leadership of K’ang T’ai and Chu Ying had stayed in Funan
from 245 to 250. K’ang T’ai noted in his report that “… the inhabitants are ugly, their
hair is curly and the men walk around nude. They were not thieves at all. Their plates for
food were in silver. They paid taxes in gold and silver, pearls and perfumes. They had
books and archival libraries.”
The Jinshu (History of the Jin Dynasty) evokes “the swarthy populations” of Campa.
13 Region between latitudes of the Sudans and Zimbabwe.
14 Tripitaka: this Sanskrit word signified three baskets (pitaka). Tripitaka then refers to
the three categories of Buddhist literature: the sutras, commandments, and theoretical
treatises.
15 Ancestral kingdom of today’s North and South Korea and the Korean people.
88