Updates…


Since 2013 the frequency with which I publish essays, respond to comments and exchange ideas with interested readers has reduced. This has been due to various challenges like dealing with conspiracies and threats issued directly and indirectly against me by those who used to be my father’s tenants – now expelled with one dead in a very shameful way – and his sisters and some other relatives, taking care of his property, and being in a mournful state.

Nevertheless, Ifá has blessed me with better clarity since the beginning of my Ifá priesthood training in February 2014 and my baptism in the following March. Consequently, I have since that time, in my opinion, been posting more precise and balanced essays like the one about the Hyksos and Ogisos .  I have also edited and updated my essays from the beginning till mid 2012, with the ones of mid 2012 to January 2014 to be treated likewise later.

Please bear with me. The updates are needed to reflect the advancements Ifá has been granting me e.g. there is another Èṣù apart from Èṣù Láàlú and he is called Èṣùmarè , the Greek term Hyksos is known intimately to the Ẹdó as Ogiso[H3] , Joshua the son of Nun is really Èṣù Láàlú, Èṣùmarè rather than Ọrúnmìlà is Ifá and la, that bàtálá is also Èṣùmarè, and so on. Also, as a result of the challenges I have developed a much more uncompromising stance concerning my efforts to expose oyinbo movements like Christianity, Islam, Judaism, Hinduism, and so on as actually pseudo-religions. This will be reflected in my essays as I try to serve you better.

Advertisements

What about the other children of Ajọsẹ a.k.a. biblical Joseph?


(Note: This essay is a continuation of “Are Ephraim and Manasseh children of Jacob or Joseph” which is better read before this one.)

When Ajọsẹ presented his two sons, Ọranfẹ (biblical Ephraim) and Mínà (biblical Manasseh) to Aku (biblical Jacob) his father, Aku claimed them as his but added that the children Ajọsẹ would beget thereafter would be Ajọsẹ’s and would “be called by the name of their brothers in their inheritance –

Genesis 48:5 And now your two sons, Ọranfẹ and Mínà, who were born to you in the land of Egypt before I came to you in the land of Egypt, are mine.6 Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance.

Given the record fertility rate of the Aku people who are called by the name of Èṣùmarè their Maker, it can be safely assumed that Ajọsẹ did beget other children. However, the eburu among the oyinbo (pale-skinned people like the Europeans, Han Chinese, Jomon, Hindus, Jews, etc) who forged the bible from original texts did not include therein their names and population. Why? Is there an eburu need to preserve their claim of twelve (12) tribes as against that of some of the real Aku people who remember sixteen (16) divisions?

If the statement “they will be called by the name of their brothers in their inheritance” implies that they are named after Ọranfẹ and Mínà, then their genealogies can be found in Mínà and in Igbo-Ọra of Ọyọ (which is of the people of Ọranfẹ) in West Africa and with the priests of Ọranfẹ. If it implies instead that they will be named after themselves, that is, become eponymous ancestors, then there is the need to find out from the priests of Òrìsà Aku the names of the offspring of Aku and what became of them. Perhaps the ẹsẹ (stanzas) of Òtúrá Ìrẹtẹ which is the odu of Ajọsẹ can be searched to know what became of him and his offspring.

Are Ephraim and Manassseh children of Jacob or Joseph?


When Ajọsẹ who had been living in Egypt brought about the re-unification of himself and Aku (biblical Jacob) his father, he presented him his two sons Ọranfẹ (biblical Ephraim) and Mínà (biblical Manasseh) whom he had begotten in Egypt and but had not yet met their grandfather. Upon meeting them, Aku claimed them as his sons rather than as grandsons.

Genesis 48:5 And now your two sons, Ọranfẹ and Mínà, who were born to you in the land of Egypt before I came to you in the land of Egypt, are mine.

This would seem quite odd, but not for Ifá. To unravel this enigma, I will be using some hunches that I am very sure of and will verify later, just as I have been doing with earlier essays on this blog (e.g. Joshua son of Nun and Èṣù Laalu, Èṣù Laalu and Èṣùmare, Satan and Osi-ẹfa, etc.).

One thing I know for sure is that the odu of Aku is Ogbé Òtúrá while that of Ajọsẹ is Òtúrá Ìrẹtẹ. I do not yet know that of Rachel the mother of Ajọsẹ and wife of Aku, so I will label it as X. I also know something about the dynamics of the relationship between these odus.

  • Ogbé Òtúrá is a very delicate odu and those born of it are at risk of being separated from all that is dear to them, even body parts, be it via ignorance, tremendous but unjustified hatred and envy from others.
  • Many people including blood relatives, neighbours, co-workers and others they do not know covet their property and legacies and try to steal them using various means like deceit, exasperation, sorcery, etc.
  • They are also hated by blood relatives who try to humiliate him (Ezekiel 25), have an envious and spiteful elder brother (Genesis 27:41 – 28:9; Book of Obadiah) and cheating uncle (Genesis 29:25; 31:1-16).
  • This elder brother has the same odu (let us say odu Y) as Ẹdó, the eponymous ancestor of the biblical Edomites, and has a wives (or a wife) who are likely to be troublesome, have a history of troublesomeness, give plenty of trouble and disrespect to his parents, and come from troublesome families (Genesis 27:46; 28:6-9).
  • If the Ogbé Òtúrá individual is a male, he is likely to give birth to a son whose odu is Òtúrá Ìrẹtẹ and who will restore to his father all that had been lost and taken away (Isaiah 49).
  • The Ogbé Òtúrá individual is the first among the children of his parents to travel abroad, even before the odu Y elder sibling.
  • While the Ogbé Òtúrá father interacts peacefully with others as those born of this odu are created not to entertain evil thoughts about others and tries to keep himself away from trouble (Genesis 34:30), his Òtúrá Ìrẹtẹ son is more skeptical and keeps to himself as those born of this odu see people for who they really are and reports them to his father (Genesis 37:2).
  • The Òtúrá Ìrẹtẹ son is also hated just as his father and with the same intensity by those blood relatives and others who eventually live in fear that the son will expose and undo all their evil works and mend all that had been broken.
  • One of the things their enemies try to do is to separate them from each other for no cause but hatred and envy (Genesis 37).
  • Furthermore, the Òtúrá Ìrẹtẹ son is born to a woman of odu X and she stands a risk of being separated fatally from her Ogbé Òtúrá husband, especially during her second or third childbirths; if she gives birth to three children in two childbirths, one of them stands the risk of dying either during labour or at a quite young age (Genesis 35:16-20.
  • I include a third child because I know of a client for whom the odu Ogbé Òtúrá was revealed during Ifá dida, not as his personal odu which is revealed during itẹnifá (Ifá initiation/baptism ceremony). His wife had given birth to three children for him – a set of twins during one delivery and one child during another – and then left him when he was experiencing calamities; one of the twins died.
  • Thus, the Ogbé Òtúrá father is at risk of being left with just two children from his wife of odu X.
  • The cause of death of the odu X wife is something which she told nobody else but kept to herself (Genesis 31:19-35), most likely a physical ailment. The story about this is recorded in one of the ẹsẹ (stanzas) of the odu called Eji Ogbè.
  • It is also mentioned in Eji Ogbè that such a woman died with the regret of not having fulfilled a part of her destiny which is to bring five (5) children into this world, and probably nurture them to maturity.
  • The birth of the Òtúrá Ìrẹtẹ son by the odu X mother for the Ogbé Òtúrá is quick and can be described as without labour pangs (Isaiah 66:7).

Thankfully, there is proof in the bible that Rachel was separated from her children, but their number is not mentioned –

Jeremiah 31:15 Thus says Èṣùmarè: “A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.”

In the lifetime of Rachel that is narrated in the bible, the separation came about when she died and was no longer around for her two children Ajọsẹ and Benjamin, unlike that of the above-quoted verse where no death is mentioned. This contradiction can only be explained by the existence of reincarnation as Jeremiah 31:15 refers to one of two earlier lifetimes:

  • the age when her people lived and were known as Èṣùmarè (biblical Shinar a.k.a. Sumer) in the region of Mesopotamia; or
  • the earlier age immediately after the global flood, when the continents were still one.

In the next verses, especially verses 16 and 17, Èṣùmarè (biblical HaShem and Lord) whose odu is Òtúrá Ìrẹtẹ comforts her with the assurance that he will bring back her children and reunite her with them –

Jeremiah 31:16 Thus says Èṣùmarè: Refrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, says Èṣùmarè, and they shall come back from the land of the enemy.17 There is hope in your future, says Èṣùmarè, that your children shall come back to their own border.

In that lifetime, Rachel would have been married to Aku and upon her reunification with her children they would have also been reunited with Aku their father. In Isaiah 49, especially verses 19 to 21, is a bible passage detailing how which clearly indicates that Èṣùmarè would not just reunite them with their parents who must have been baptized but would have multiplied them as well – perhaps grandchildren and great-grandchildren. It is probably also referring to an earlier age when the reunification occurred.

Isaiah 49:19 “For your waste and desolate places, and the land of your destruction, will even now be too small for the inhabitants; and those who swallowed you up will be far away.20 The children you will have, after you have lost the others, will say again in your ears, ‘the place is too small for me; give me a place where I may dwell.’21 Then you will say in your heart, ‘who has begotten these for me, since I have lost my children and am desolate, a captive, and wandering to and fro? And who has brought these up? There I was, left alone; but these, where were they?’”

Additionally, it can be seen in verses 20 to 21 that the children who are the people of Aku had multiplied in the absence of their parents such that upon reunification the latter were pleasantly surprised.

Putting all these together, the reason Aku declared to Ajọsẹ that Ọranfẹ and Mínà were his children becomes obvious –

  • Ọranfẹ and Mínà were actually created as /destined to be sons of Aku their Ogbé Òtúrá father to be brought to this world by Rachel their odu X mother. Consequently, in begetting Ọranfẹ and Mínà, Ajọsẹ the Òtúrá Ìrẹtẹ son of Aku and Rachel was used by Èṣùmarè to ensure that Rachel fulfilled her destiny of bringing more than two children to this world and to reunite them with Aku their actual father.

Ajọsẹ must have clearly understood all their roles, including what his father was doing, hence the absence of any biblical record of his surprise and/or objection. Moreover, it is possible that odu X of Rachel is Eji Ogbè because of the existence of the story of a woman like her in it. I hope to verify this later.

Note: The odus of those who do evil to Ogbé Òtúrá and Òtúrá Ìrẹtẹ individuals do not portend evil. It is just that the evil doers choose to do evil. Individuals have the gift of free will – although some people manipulate others via “remote control” to do evil and/or humiliate themselves – and thus have the option of making choices based on truth and love or lies and selfishness. For instance, an Òtúrá Ìrẹtẹ individual is a storyteller, a historian, in the likeness of Ẹla the Saviour, and thus makes lots of correct observations and must tell the stories of his observations or else s/he will have no rest of mind. Consequently s/he has to speak the truth but must be wary of gossip. S/he also has to avoid avariciousness in response to the hardship he will go through from age seventeen to thirty. The Ogbé Òtúrá individual, if male, will have his nakedness seen by lots of members of the opposite sex and have lots of sexual intercourse with them who willingly and feely give themselves to him. He is destined to have more than one wife and perhaps even concubines else he will have many girlfriends. Thus, according to his odu, if he gets carried away with all the sex, his wife might stop supporting him thereby giving way for others (especially terrible witches even among his blood relatives) with purely evil intents to feast on him and strip him naked, and his trans-atlantic and trans-saharan slavery-like nakedness will be exposed to all evil doers. If the individual is female, she would not mind being one of the wives in a polygamous marriage, but must be wary of fornicating before marriage as doing so will result in being used and dumped by men. Ogbé Òtúrá individuals need to take care of their eyes as there is the tendency to get physically blind, especially as they age. Moreover, they are at risk of suffering from spiritual blindness which manifests as a tendency to be deceived with the lies of pseudo-religions of the oyinbo (whites) like Christianity, Islam, Judaism Hinduism, and so on, with the result that the divinities who are led by bàtálá punish them by letting the aforementioned evil doers feast on them. However, the divinities love them very much and will return to the evil doers their horror and wipe them out once the Ogbé Òtúrá individuals return to bàtálá their Maker.

My father slept (2)


Since the passing away of my father I have been mournful and fighting a war with those who fought against him. Among his enemies are some women, blood relatives, who, out of envy, decided to do everything evil they could think of to try to humiliate and make life miserable for him and his household, to quench their lives, steal his home and get him a most disgraceful burial.

I have spent a lot of time thinking about using this platform to write snippets about his story, which is not yet over, so that others can learn therefrom. As with other essays on this blog, but with more intensity, the longer I have delayed the longer I have been restless. So I will now write, and it will be under this title “My father slept” as a series.

What is the story of Òrìṣà Aku?


When European explorers, traders and missionaries began to arrive, from the late 16th century CE, at the portion of West Africa which stretches from present-day Ghana to Nigeria west of the Lower Niger River, they met there a people whose common origin is Ile-If. As they interacted with them they tried to note their name and were able to gather that these people whose way of life is Ifá called themselves Aku. Even during the trans-Atlantic slave raids, those that the British re-settled in present-day Sierra Leone never forgot their identity till date as Aku. However, the European could not get from them the meaning of and reason for the name as the bearers had forgotten.

Another observation of the European was that the Aku had a unique way of greeting which is

ku X,

where X is the third party or the situation or period being referred to e.g. ar (morning), al (night), asan (noon), ojo (rain), and so on. It is characterized by the presence of the verb ku which occurs as the root of Aku. This seemed to them and to some Aku who were trained by the Europeans to be the most logical source of the name. However, quite a number of the Aku have till date been unable to come up with the translation of ku as used in the greeting as the answer could have been useful in deriving the meaning of Aku. Depending on tone, ku can be translated as the verbs “die” or “remain”.

This method of deriving the name of a people from their mode of greeting is nonetheless strange and, to the best of my knowledge, does not occur anywhere else on this planet. Usually, a people are named (i) after their founder and the term used to describe such a person is eponymous ancestor, or (ii) the circumstance of their foundation. An example of (i) is the do people who are descendants of their founder whose name is do. An example of (ii) is the subgroup of the Aku known as Awori which means “the plate has sunk” and which was derived from their decision to settle where a spinning plate that had been floating on a river and which they had been following sunk for the last time upon which they joyfully proclaimed to themselves “Awo ti ri!” meaning “the plate has sunk”.

Since the Aku say that their founders are Irunmls, usually translated as gods, who made them in their likeness them under the authority of Ifá, the Word of the Almighty Being known as Olódùmarè, the condescending Europeans immediately dismissed this as a likely place to search for the source of the name Aku. Instead they argued that it was a myth that the Aku developed from Islamic feedback – Islamic missionaries had arrived before the Europeans. They also discarded the other option of seeking out their eponymous ancestor for similar reasons, especially as the Aku have certain ancestors who were deified and were thus known as Òrìṣàs. If the Europeans had probed further with objectivity and fairness, they would have tried to compile a list of the names and profiles of all the Irunmls and Òrìṣàs.

It turns out that there is a deified ancestor known as Òrìsà Aku who is still actively propitiated in Irefin quarters of the Iṣan kingdom of Ekiti which is situated at the eastern section of the land of the Aku. The ritual activities of the devotees of this Òrìsà have been noted briefly by Andrew Apter, a Professor of Anthropology at the University of Chicago, in his paper titled “Notes on Orisha Cults in the Ekiti Yoruba Highlands. A Tribute to Pierre Verger,” and who seemed unaware that he had come across information that is very useful in unravelling the mystery of the name Aku and the origin of the Aku people. Obviously, Òrìsà Aku must be the eponymous ancestor of the Aku, and objective researchers would do well to go to Irefin and get from the devotees of Aku his oríkì (colloquial praises) and stories of his exploits.

As asserted on this blog, Aku is the name that the eburu (mischievous beings of the underworld) among the oyinbo re-lexified to Yaʿaqov, Yaʿqūb, Yaʿăqôb, Yakub and Jacob for the texts of their pseudo-religions (Christianity, Islam and Judaism) and the associated languages. Since there are quite a lot of references in the bible about the people of Aku having a remnant left after bouts of persecutions, trials and punishments (Isaiah 10:22; Romans 9:27), it is not farfetched to conclude that the root -ku of the name Aku means “remain” and that Aku is translated as “the remnant”. Another similar name is Aiku (longevity; not dying) which is short for names like Aikulọla (longevity is honour/wealth) and has -ku translated as “die” but I am not aware of any Òrìsà with this name. There is also a royal title of the Jukun people of the Middle Belt region of Nigeria and of the former Kwararafa Empire, Aku of Wukari, who are related to the Aku and who also migrated from the Horn of Africa and Southern Arabian region at the same time with the Aku in the latter half of the 1st millennium CE. However, I do not yet know what their Aku means, and it applies to a royal title not the people.

I have tried to provide linguistic evidence over and over again that the biblical name Jacob is a mutation of Aku. Those who are not sure of which side to take on this matter, that is, to believe or not to believe, can take a trip to Irefin in Ekiti and enquire about Òrìsà Aku. If they do not want to believe, they can at least get information that would be useful in confirming whether or not he is the source of the name Aku.