My father is coming back! – Ifa resurrects him


Yes, my father is coming back and it will be via resurrection as Ifa is going to resurrect him. Just before he passed away I knew we would be physically separated and that Ifa would bring him back, but I also hoped that it didn’t have to be that way. But it was destined to happen, in May 2014. Later that year, in December 2014, I did an Ifa dida concerning this. Irosun Oturupon is the odu that Ifa revealed concerning this and offered the recommended ebo and akunlebos as soon as I could.

One reason I knew it is possible and will happen is that there exists a record in the bible of an individual named Joseph (Ajose or Jose) whose odu is same as mine, Otura Irete, and who was separated from his mother and father in circumstances almost exactly similar to mine. His father was Aku (aka Oranmiyan, Oshoosi) whose odu is the same as my father’s, Ogbe Otura (aka Ogbe Alara). Eventually, Joseph would and then actively bring about their reunion. Another record in same is of Ela (aka Orishan’la) whose odu also is Otura Irete who was born to Obalufon and Mary (Moremi). He was physically separated from we his people the Omo Oduduwa whose odu is Ogbe Otura and we were later reunited. And then there is the since fulfilled prophecy of Ezekiel 37 which I can directly relate to in ways that I’ll explain another time.

I had also spoken in December 2014 about it with Ṣolagbade Popoola (biblical king Saul, Sumerian king Etana), not knowing that he and his household had been seeking to cut off my father’s posterity forever. The hypocrite had facilitated his own reunion with his parents via reincarnation as they returned as his mother returned as his daughter Iyabo while his father returned as his son Bankole. And all the while he knew that I’m an oriṣa.

Upon fleeing from him in October 2015, the remote battles from him and his household and goons became more intense so I sought advice from Ifagbemileke Adeagbo (biblical Joab) who had been living with him but at that time was in his hometown of Iseyin in Oyo state. Ifagbemileke was aware of the very bitter enmity against me and he even once commented some time earlier “why is it that they don’t want to leave me alone?” But he didn’t know Ṣolagbade was behind it, and he consulted some babalawos there about my odu. They informed him that I needed to sacrifice the hair on my head to Eṣu as a matter of utmost urgency and offer some associated ebos as some enemies had been seriously calling my head for evil. So, I left my home in Ota for Iseyin immediately, offered the ebos, sacrificed my hair there the following day and returned home. The healing was immediate, but Ifa would later show me how Ṣolagbade’s agents took the hair and use it against me. I could waited till I got home to offer this hair at my Eṣu Agbebo altar in my compound, but given the numerous attempts at killing, poisoning and driving me mad, I decided not to wait. Who knows what would have happened during the three-hour trip if I hadn’t waited.

Also, while in Iseyin, Ifagbemileke’s father told me some things about my odu, including the message in a stanza that I had been separated from my parents but would definitely be reunited with them, once I offer the recommended ebo and akunlebos. At last, I got confirmation from an independent source that my hunches were absolutely correct. Then I eventually offered these Otura Irete ebos in my compound with Ifagbemileke’s help in February this year. However, this was delayed by one week as Ifa revealed to me that some enemies (you-know-who) wanted to kill him via accident upon embarking on the trip to Ota. I informed him and he confirmed it from another babalawo and the odu which Ifa revealed to him about it upon da’fa was Osa Ogbe.

Eight days later after he arrived, there was a serious war that day as an army of witches invaded my premises to try to spoil everything. They didn’t come physically but preternaturally and we saw them almost like shadows, while those living in that area were staring at us continuously. They were around for hours despite the various incenses and incantations that he used, but they were eventually driven away. Alas, he betrayed me.

And Ṣolagbade and his household and goons think that by preventing me from retrieving my father’s Ifa from his compound they will be able to stop the resurrection. How foolish! He doesn’t realize that my father is a very close friend of Ela. For this, I’ll give some hints about him.

  • He was abandoned for quite a while on the day he was born.
  • Whistling is a taboo for him.
  • Before he passed away he was rejected at various hospitals.
  • Before he passed away he developed very large sores on his skin.
  • When his body was buried some of his relatives conspired to ensure that his grave had no identification and that there is no documented proof of the burial.

Now, who is mentioned a lot in the history of the Omo Oduduwa as having been temporarily abandoned at birth, to have whistling as a taboo, to have developed sores and be rejected everywhere before dying, whose body was not buried in a marked grave but dumped behind a rock in a bush, and to have been later resurrected? I haven’t even mentioned the nudity part.

You guessed right! Obaluaye is my father.

If you want an example of Ṣolagbade’s evil against me I’ll mention one. Sometime in July 2015 I cast Otura Ogbe for myself and I informed him about it. He told me to get a chick that was not more than a week old and bring it along with a stem of the bitter leaf plant. Upon offering the ebo in his compound with Ifagbemileke’s help, I was able to get a day-old chick and brought it to him. The following day he told me to rub it around my head three times and then smash it once and hard against the ground to kill it and then give it to his Ojugbona. Along with Baba Suliya, the Ojugbona stuck the bitter leaf stem through its anus to the mouth, dipped it in epo pupa (red palm oil), and told me to stick it into the ground somewhere in a compound opposite Ṣolagbade’s. I don’t want to mention all the details because some evil-minded persons might want to use it on others. But some reading this are well aware of the purpose. He tricked me into using my hands to try to bring serious calamity upon myself. That day I had asked other babalawos if that was an Otura Ogbe akose but they claimed ignorance of such. This evil irari had been done to me a number of times before and afterward by his women via dreams. The latest was in February or March 2016 which was quite serious and left me totally morose for about five minutes but somehow I recovered. There are others I’ll mention later.

I’m destined to achieve more than Ṣolagbade and will eclipse his achievements. His role was to prepare the way for me (cf. John 1:23, 3:23-30) but he was all the while doing the opposite. No matter how much of the right hand of Ifa that he uses, he and all of his accomplices will be totally and permanently eclipsed.

No matter the level of opposition, Ifa is resurrecting Obaluaye!!!

Oyo – a schizoid history based on a delusion of grandeur


Their official history has been controversial: that Oranmiyan is their founder and that he did so when he left Ile-Ife and a Nupe king gave him some charms and told him to keep riding on his horse till he got to a place where his horse yo or “slipped” which is where he founded the kingdom, hence the name Oyo. They also claim that as ruler of Oyo he bore the title Alafin of Oyo and that therefore that makes the stool of Alafin of Oyo superior to that of the Ooni of Ife, especially as he was a son or grandson of Oduduwa. There is no record in the Ifa literary corpus of this event ever occurring and it is an uncontested fact that Oranmiyan went to Oko and bore the title Alafin of Oko.

Rather, there is a record in the odu called Ogbe Otura (also Ogbe Alara and Ogbe Jegbe) of someone named Jegbe who was a prince, a hunter and a valiant man (Salami 2000). He was the son of Olofin, a king of Ife and one day told him that he would like to engage in hunting as a profession. Then he went to see his babalawos (Ifa priests) about this as was and is still the custom of his people when intending to engage in projects. They cast Ifa for him and Ifa revealed the odu Ogbe Otura which is the odu of the Osoosi the divinity of precision and marksmanship, strategy and hunting. They assured him that he would be successful but he needed to offer sacrifice in order for his success not to be in vain. But he refused as he thought to himself that he was a very skillful marksman and that since he would be successful there was no need for him to offer any sacrifice. So he set out to begin hunting and in his first expedition he shot and killed an elephant. Then he went home to get help in transporting the animal but by the time he returned with them it was gone without a trace. This happened two more times and he was considered a liar. Then he went to see his babalawos again and offered the sacrifice, but part of it involved burning some things in the forest. While doing the latter, some weary warriors who had missed their way saw the smoke and located him and he offered to take them to his city but upon getting there he was rejected and told to found a new kingdom with his followers. His babalawos told him that he should ride his horse until it yo (slipped) and that the spot where this happened would be the place where he should found his kingdom. This happened exactly as he was told, and that kingdom that was founded by valiant men was named Oyo.

It is also known that the first king of Oyo had previously been of the rank of a community head called Baale whose status was pitied by a king called the Olufon of Ifon Orolu located east of Ile-Ife. This king then sent to him a crown to uplift his status to that of a king. Perhaps Jegbe the prince had been a Baale in his father’s kingdom, founded Oyo and became her first and self-made ruler but not with authorization from Ile-Ife. So far, there has been no record of any explanation by Oyo to deny these.

Since the northern kingdom of Israel was actually the “Oyo Empire” (Lange 2011), a comparison of Oyo’s alleged foundation with that of the former should prove useful in deciphering the facts. The northern kingdom of Israel which was of ten tribes was founded during the 10th century BCE by a certain Jeroboam of the half-tribe of Ephraim (1 Kings 11:26 – 12:33), and the Oyo Empire was founded by the Oyo kingdom who brought under their control some other Aku families all the way to the Ga in present-day Ghana (Johnson 1921). This identifies Ephraim as Oyo. Since Jegbe founded Oyo and became her first king, he must be Jeroboam. When Jeroboam became king, he moved to a place called Shechem (1 Kings 12:25) which was in Ephraim and was one of the places that Jacob, an ancestor of his and grandson of Abraham, dwelt and dominated for some time. Now, Lange has suggested that Jacob is actually Oranmiyan whose grandfather was Oduduwa, which is supported by the assertion here earlier that Abraham his grandfather is actually Oduduwa. Even the name Jacob seems to be derived from that of the orisha Aku:

  • Aku > (J)aco(b).

This implies that Shechem if actually Oko:

  • Oko > (Sh)eche(m).

Jeroboam also sought to prevent all the tribes under his control from ever returning to Judah, so he invented another spiritual system to replace Ifa and he appointed his own priests (1 Kings 12:26-33). This might have required an accompanying schizoid revision of their history as well. If true, he might have moved to Shechem in order to declare it as actual the coronation city of the Akus and thereby claim some sort of legitimacy for Ephraim and himself as the actual heir of this authority rather than Ile-Ile-Ife and the Ooni respectively. And in a display of mass schizophrenia they believed the lies even over 800 years later (John 4:19-22). So, perhaps upon the rebellion of the Aku tribes against Ile-Ife, they appointed Jegbe as their ruler and he was later given a crown out of pity following which he established his capital in Oko and rewrote their history. And the same series of events reoccurred in this age when the Akus and others moved to West Africa.

But in the same Ogbe Otura there is a similar story about a person also named Jegbe who was likewise a prince, a hunter and a valiant man. He was however a son of the Onidiko (Ruler of Idiko). He began hunting was labelled a liar just as the previous Jegbe. But this time when he was sent away with a mock crown, he led a group of warriors who had followed him and became the king of Ikoyi. His father then got to know that he had truly become a king, so he sent him a horse as a gift. Upon receiving it, Jegbe rode it to Idiko to thank his father but the inhabitants were peeved, wondering how they could simultaneously serve both father and son. So they conspired against him and had him sent to the king of Oyo, which was already in existence, for execution. However, he met with his babalawos and they told him what to do about it so that he would emerge successful. He complied and upon getting to Oyo, he was blessed and given gifts. From there he went to Idiko and the inhabitants began singing praises to him as the lies had been converted into honour for him. It can be gleaned from this story that Idiko and Ikoyi were subkingdoms under Oyo, and one might begin to wonder if this story or the previous one was made up.

In the bible (2 Kings 23-29) is a record of another individual named Jeroboam who lived during the 8th century BCE, some generations after the first Jeroboam. He was a man of valour and the great-grandson of a certain Jehu who had staged a coup to become king of the northern kingdom of Israel and then passed on the throne to Jehoahaz his son who passed it on to Jehoash his grandson and then to Jeroboam. Since the Jeroboam who founded the northern kingdom of Israel is actually the first Jegbe who founded Oyo, then the later Jeroboam who became the king of an already existing kingdom is actually the Jegbe who became king of Ikoyi. But, according to the Ogbe Otura account of the latter Jegbe, he became king of Ikoyi not Oyo, and his father was the king of Idiko, both under Oyo. It is possible that Jegbe’s grandfather was the king of Oyo, that Jegbe’s father later left the Idiko throne to succeed him as the next king of Oyo, and that Jegbe later succeeded his father as the king of Oyo.

Not many Akus remember the name Jegbe and the people of Oyo do not list him as one of their kings, which is not surprising since they have tried to deceive others into thinking that Oranmiyan instead is their founder. But among the list of kings of Oyo is the name Onishile of a certain king who was so stubborn that he was struck with lightening as divine punishment and died later. Well, the first Jeroboam was also stubborn and also divinely struck and died later as a consequence (2 Chronicles 13). They must be the same and Onishile is another name or an appellation Jegbe. There is a similar but less remembered name Jerugbe (Salami 2000) of which the name Jegbe seems to be an elision (other similar Aku examples include Oodua and Odudua from Oduduwa, Olodumare from Olodu ikoko to ntan Oshumare, Yemoja from Yeye omo eja, etc.). If true, then the name Yoruba which the Hausas and Fulani call Yarriba might have been derived from it. Perhaps also they remember this name as borne by the founder of Oyo.

When the first Jeroboam founded the northern kingdom of Israel, his people of Ephraim and all the other tribes that rebelled followed him (1 Kings 12:19-20). Thus the domain of the ruler who had ruled the whole of Israel from Jerusalem was restricted to only Judah (Ife Owodaye). Therefore the Ife that was ruled by the Olofin who reigned during the time of the first Jegbe in this age that began upon the migration of the Akus and others to West Africa extended from present Ghana to the region immediately east of Ile-Ife like Ondo, Ekiti, etc. And all the areas that were part of the former Oyo Empire are of the tribes that rebelled. After the Assyrians sacked and deported them, it appears from the passage of John 4:1-42 about the Saviour’s interaction with the people of Ephraim that the Ephraimites had returned. Nevertheless, the oyinbo and some black Africans like the Habesha, Falasha Jews, etc. have been teaching that only some Ephraimites returned while the rest and the other tribes were scattered to different parts of the world, especially the oyinbo-dominated parts, to become the “lost tribes of Israel”. As these Assyrians were actually the Hausa-Fulani, and in this age they did sack Oyo, and other West African peoples like the Ewe, Ga, Gbe, etc., within the region of the former Oyo Empire do remember that they came from Ile-Ife but left due to arrogance from Oyo, these other peoples are the “lost tribes of Israel/Aku”. A major implication is that in the age of the bible, the “lost tribes of Israel” did return to their lands upon the defeat of the Assyrian Empire by Egypt in 605 CE.

Also, the -shile stem of Onishile appears similar to Shiloh, the name of the first settlement where the ark of the Covenant was housed (1 Samuel 1:3) and which was located in the territory of Ephraim. Shiloh was later destroyed like the household of Jeroboam (Jeremiah 7:12-16) due to the Jeroboam-like stubbornness of the inhabitants and the ark later taken to Jerusalem in Judah. This Ephraim-to-Judah transfer of power is seen in the transition of seniority among the eponymous ancestors of the tribes from Joseph who was the first among his brothers to wear a crown – and Ephraim who inherited this position and produced the first king, although self-made – to Judah whose portion became the coronation tribe. This has been reaffirmed in this age by the reception of consecrated crowns from Oduduwa and subsequent kings of Ile-Ife to all sub-portions of Ife Owodaye while the other tribes got none including Oyo whose own from Ifon Orolu was lost during the Fulani Jihad and whose present one is actually a mock crown as it is not consecrated.

Ephraim was the eponymous ancestor of Jeroboam and his fellow Ephraimites, i.e. Oyo, but the people of Oyo claim that a certain Shango was this ancestor. They add that a fire-breathing divinity who uses thunderbolts is this Shango. But in Ile-Ife, Aramfe (alsoOranfe, usually shortened to Ora or Ara) is the name they call this divinity.

  • Is Ephraim actually Shango?
  • Is Shango actually Oranfe?
  • Is Ephraim actually Oranfe?

Ephraim was a grandson of Jacob who took him as one of his sons rather than a grandson. However, this name is doubtful because the –im suffix is a linguistic device of the Jews used to indicate a plural noun. When removed the result is Ephra which is the same as Phra, the name of one of the divinities of ancient Egypt. According to Egyptologists, this divinity was also called Ra (or Re) and associated with fire, suggesting that Ra is Ara. Even the name Phra seems to have been derived from a reversal of Aramfe: Ar(am)fe > Efra > Ephra(im). So, it can be argued that the divinity Aramfe was venerated in ancient Egypt and Ephraim is his orisha enikeji who was born in there and became the eponymous ancestor of the Ephraimites who, upon rebelling against Ile-Ife, became known as Oyo. But there is still the issue of the name Shango.

According to Sumerologists, Sanga was the title of those in charge of the temple/religious workforce (Pongratz-Leisten 2012). In some black African groups, Sangoma is the title of traditional healers and priests. Both are similar to Shango, but Aramfe is not associated with such. However, the first Jeroboam was in charge of the workforce of the house of Joseph (Ephraim and Manasseh) before the rebellion, and was appointed thus by Solomon, then the reigning king of all the tribes, who noticed his industriousness and decided to promote him from his previous position as a “servant” of his (1 Kings 26:-29). In the palaces of the Akus are a set of officers of the sixth grade who are called Iwefa (also Iba-afin) of which there are three principals (Johnson 1921). The Otun-Iwefa (usually shortened to Otun-efa) is one of them and is a priest of the divinity in question. What if Jeroboam’s function as a servant of Solomon was as the Otun-efa? If yes what if an alternate title of this post was Shango or another Sangoma-like title? If yes, then Jegbe not Aramfe is Shango and his people schizophrenically initially associated but later and perhaps gradually and posthumously equated him with Aramfe perhaps because he founded Oyo just as Aramfe birthed them and he was a priest of Aramfe, or he equated himself with Aramfe. Support for this is seen in the Aku name for thunderbolts which the divinity uses: in both Oyo and Ile-Ife it is called Edun Ara not Edun Shango.

There is also a settlement called Igbo-Ora that falls under Oyo and is the twinning capital of the world (http://news.bbc.co.uk/2/hi/africa/2253845.stm), and this divinity is known to have fathered many twins (cf. Mark 3:17). The translation of Igbo-Ora seems to be “grove of Ora” which suggests that that is the location of his and the Ephraimites’ actual home – the seat of Oyo has been moved more than once, just like that of the northern kingdom of Israel (c.f. 1 Kings 12:25, 16:23-29).If true, then the twinning trait might possibly be traced to the Y chromosome that he passed down to his offspring, which is good news for geneticists. Since in Ile-Ife the name Aramfe is used for this divinity more than the name Shango and there is a hill there sacred to him, perhaps the people of Oyo deliberately discarded the name Aramfe in favour of Shango in a schizoid attempt to dissociate themselves from and deny Ile-Ife (cf. 1 Kings 12:26-33).

The people of Oyo also claim that Shango was a grandson of Oranmiyan and he had a twin brother named Ajaka, but they also admit that Oranmiyan had a father with the same name. To resolve this they add that both are different individuals. Now, Jacob was a son of Isaac and he took Ephraim his grandson as one of his sons. Isaac is derived from the name Ajaka: Ajak(a) > Isaac; and, going by the information in the bible about this family, the bearer never had a grandson of the same name and Ephraim had a brother called Manasseh. While there is no mention in the bible of these brothers being twins, it seems they were as their grandfather did something that is peculiar to Aku culture about twins. The Akus name the firstborn of a set of twins Taiwo (or Taiye; short for To aye wo) which means “have the first taste of the world”, and name the second Kehinde which means ‘”s/he who cones next” or s/he who lags behind”. The belief is that Taiwo is actually the junior who is sent out by Kehinde to assess the state of the world they are coming into and Taiwo, upon being born, reports back to the elder by crying. Through this lens Jacob’s action in elevating Ephraim over Manasseh can be understood as both must have been twins. This proves that Oranmiyan had among his grandsons a set of twins whom he regarded as sons, Aramfe and another who was not named Ajaka. Among the West African peoples that used to be under the former Oyo Empire is a Gbe-speaking people called Mina, a name similar to Manasseh and most likely borne by their eponymous ancestor. Therefore, Oyo lied about Ajaka being the twin brother of their eponymous ancestor.

Another trait that links Oyo to Ephraim is the speech marker in the form of an absence of the /sh/ sound. For instance, words like shop and shall are pronounced sop and sall, especially in the Ekun Osi district, while the reverse is the case in the Epo district where same and salt are pronounced shame and shalt (Johnson 1921). Such is termed by linguists as shibboleth, after a word used by some non-Oyo tribes of the Israelites to identify some stubborn Ephraimites whom they sought to execute (Judges 12:1-6). Of all the shibboleths listed by these linguists (http://en.wikipedia.org/wiki/Shibboleth) this one is curiously excluded as if it does not exist even though it has been written about by Johnson (1921). The Oyo people are the only ones in the world who possess it, and the only other known mention of it is in the bible, which implies incontrovertibly that the people of Ephraim and of Oyo are the same. It is sad that even though with colonization and the introduction of the bible to the people of Oyo they have ignored the implications of this link.

So, Oyo is Ephraim and the history they claim is a revisionist attempt at overthrowing Ile-Ife and disowning their eponymous ancestor to satisfy their schizoid egos.

Bibliography

Johnson, Samuel. The history of the Yorubas : from the earliest times to the beginning of the British Protectorate. Edited by Obadiah Johnson. Lagos: C.M.S. (Nigeria) Bookshops Lagos, 1921.

Lange, Dierk. “Origin of the Yoruba and “The Lost Tribes of Israel”.” Anthropos, no. 106 (2011): 579-595.

Pongratz-Leisten, Beate. “Sanga.” In The Encyclopedia of Ancient History, 2013. John Wiley & Sons, Inc., 2012.

Salami, Ayo. Yoruba Theology and Tradition: The Genealogy. Lagos: NIDD Publishing and Printing Limited, 2000.

A disambiguation of the origins of man based on onomastic evidence from the Ifa literary corpus and the oral history records of the Aku people


Abstract

Many historians posit that the origins of modern man are traceable to the continent of Africa. This is supplemented with the genealogical data from the bible, especially the biblical table of nations, in addition to biblical and Mesopotamian accounts of the great deluge. But it is problematic as the widely accepted interpretations of these data are in conflict with empirical evidence from molecular anthropology, archaeology and geology, and the growing arguments of black Africans that the interpretations have been biased against them. An onomastics-based attempt is made to demonstrate the potential of comparing information from these two sides with that from the Ifa literary corpus of the Aku people and their oral history records, which includes details of the origins of man and the great deluge, in resolving these conflicts. Overall, the results indicate that not all humans descended from a single woman and that widely accepted anthropological studies are riddled with fallacies in favour of and for the promotion of white supremacy and privilege over and against black Africans. They also show that the Ifa literary corpus and the oral records of the Aku people are rich repositories of information quite useful in gaining clarity about human origins and world history, and that an overhaul of anthropological studies is via the lens of the anthologies of the intended victims of the oyinbo protagonists is urgently required.

Introduction

One of the most discussed topics via the mass media in the world today is the origin(s) of mankind, and the prevailing consensus is that the African continent is the birthplace. This is due in no small part to the endless unearthing of the earliest bones and tools from same. There are also the consistent results of genetic analyses of various human populations which show that the oldest human genetic sequences are possessed by the dark-skinned peoples of Africa (Kaessmann and Paabo 2002). But before the prevalence of this position was a contrary view propagated by those fair-skinned peoples like those who call themselves Semites and the Indo-Europeans who have the bible as their holy book. They alleged from the book of Genesis of the bible that the earliest humans were fair-skinned like themselves and that dark-skinned Africans were the offspring of an individual named Ham who was victim of a curse that resulted in their devolution from fair- to dark-skinned, thus making them the youngest of human families. They also claimed to be the descendants of Japheth and Shem of the Table of Nations in Genesis 10 of the bible.

As scientific inquiries like those described earlier and awareness of the existence of other dark-skinned peoples outside Africa increased, the bible devolution proponents adjusted their position, asserting that the dark-skinned Africans whom they labeled Afro-Asiatic who had physical features similar to theirs like thin lips and straight noses and practiced the same bible religions – Christianity, Islam and Judaism–are the Hamites. They also added that the other dark-skinned Africans are sub-human and of lower evolution while they are the ones who reached the level of intelligence needed to dominate the world (Sanders 1969). Moreover, one of their popular claims is that we all descended from a single woman whom they label Eve (Cann, Stoneking and Wilson 1987)who, according to the book of Genesis, is the first woman (Genesis 2:18-3:20), and that there was a population bottleneck due to a global flood of which somebody called Noah, his unnamed wife, and his three sons named Shem, Ham and Japheth from this woman were the sole survivors (Genesis -9:19).This is the prevailing view which the fair-skinned ones have been promoting using their dominance of the global mass media. Voices of protest have however been on the increasing rise due to its very obvious racist connotation and inconsistencies and inconsistencies (McCarty and Stauffer 2006)with studies in molecular anthropology, archaeology and geology.

For instance, molecular anthropology studies have indicated that the Fulani of northern Cameroon have not always been situated there but did migrate thereto from Asia and/or Eurasia (Cruciani, et al. 2002). This seems to be a confirmation of the position of the bible proponents that Ham’s portion of the earth is Africa and that all his children except Canaan migrated there from Mount Ararat in Turkey where the flood survivors allegedly emerged from the ark (Genesis 8:4). However, the Fulani have admitted that the West African people called Aku who claim to be heirs of Oduduwa and thus call themselves Omo Oduduwa (Offspring of Oduduwa)and of whom those in western Nigeria are known as Yoruba are the Canaanites who originated from Mesopotamia (Johnson 1921). If the Aku truly began their journey from Mesopotamia, then the claim of the fair-skinned that they have always been in Africa, more precisely West Africa, is false. Curiously, this testimony from the Fulani which was published in 1812 by Sultan Muhammadu Bello, the son and successor of Uthman Bello the founder of the Sokoto Caliphate, which was copied in in the early 19th century Clapperton, an European, has not been denied by his fair-skinned ones.

The conflict with archaeological studies is just as bad. An example has to do with the Edo kingdom of West Africa whose ancient name is Idu, whose kings bear the title Oba, and who migrated to their present location from a place of now obscure memory. In 2013 a paper was published announcing the discovery in Mesopotamia of an ancient kingdom called Idu (van Soldt, et al. 2013). The study gave the names of some of her kings as Ba’ilanu, Abbi-zeri and Ba’auri. A comparison of the first parts of these names Ba- and Abbi- reveals a curious similarity with Oba: (O)ba > Ba and Oba > Abbi. Also, the Edo people are neighbours of the Aku who are the Canaanites, and the Oyo tribe of the Akus has been identified by the anthropologist Dierk Lange (Lange 2011)as of the biblical lost tribes of Israel. The ancestor of the Aku [Aku > (J)aco(b)?]who inherited their present homeland along the former Slave Coast in West Africa is Oranmiyan and his twin brother is the ancestor of the Edo. If the Aku who are the Canaanites are really the biblical Israelites, then (1)the identities and origins of the Jews, Palestinians and Arabs who are all fair-skinned must be questioned, especially as molecular anthropology studies have revealed that Africans like the Aku have almost no Neanderthal DNA unlike like the fair-skinned ones who possess it in abundance; (2) the suggestion by Lange that other tribes of Israel mixed with the Akus must be questioned as it would have resulted in the Akus carrying a lot of Neanderthal DNA; (3) the Edo must be the biblical Edomites aka Idumeans and they must have migrated to Edom in the Levant from Idu of Mesopotamia.

Then there is the issue of the definition of the northeast extent of the African continent by geologists most of whom are fair-skinned. They have acknowledged that the landmass called the Arabian Peninsula used to be part of Africa but then separated leading to the formation of the Red Sea (Swartz and Arden Jr 1960). But they do not mention anything about the southwest extent of Asia prior to this separation. The oral histories of some West African peoples that they migrated thereto c.5th century CE from southern Arabia and the region of Ethiopia and the Horn of Africa (Lange 2011) appears to be a confirmation of that the width of the sea separating the Arabian and Africa plates used to be much shorter and easier to cross until less than two thousand years ago. An example is the Borgu people who say someone who died for the sins of the world led them across a river on dry ground away from their enemies who were in hot pursuit and when they had finished crossing the river became much wider and their enemies perished therein. Curiously, it tallies with the Arab account of the development of the Bab al-Mandab (Gate of Grief), a strait that connects the Red Sea with the Gulf of Aden and the Indian Ocean where many of their brethren perished. And it implies that the separation is quite recent rather than millions of years ago as claimed by those geologists. Today, this Arab account is suppressed as legend and any document where it is mentioned in detail seems impossible to find.

An interesting implication of the geological continuity of Africa and the Arabian Peninsula is that the regions of Syria-Palestine region all the way to Mesopotamia which are all geographically continuous with the Arabian Peninsula are all part of Africa. And the acknowledgement by Sultan Bello and Arab historians prior to the 10th century CE, i.e., before the emergence of Archeology, Anthropology, History and Geology as we know them today, that the progeny of Ham originally came from Mesopotamia (Lange 2011), would thus be a confirmation of this geography.

Onomastic Analysis

Onomastics is a tool that has been used successfully by anthropologists of repute like Lange in putting together the jigsaw puzzle of the origin stories of man by comparing all proper names like toponyms and anthroponyms. Since the Aku allegedly once lived in Mesopotamia and then Canaan, they should have records of their time there which might prove useful in verifying the bible accounts of the origin and genealogy of mankind and associated scientific data. Such records of the Aku are found in the literary corpus of their spiritual system called Ifa which has 256 divisions each with over a thousand accounts.

A useful place to illustrate the potentials of an Ifa-based view of the origins of man is the bible account of a popular extinction event, the great deluge which covered the whole earth. Such is recorded from different perspectives in various odus including Owonrin Osa, Otura Ika, Irete Ogbe, Oturupon Oyeku. In one of such, Ifa teaches that Olodumare the Supreme Being used the flood to wipe out a group of errant beings who had been destroying this planet and other planets, but some survived. Another set of beings which we call humans were created after this flood, similar to the previous set of beings but lacking their level of esoteric abilities. This account was narrated by Solagbade Popoola who is the current President of the International Council for Ifa Religion (ICIR) and was published on a now defunct website (http://ifatraining.weebly.com/library.html) of the International Ifa Training Institute (IITI) of which he is the Rector. Thankfully, it is retrievable here. This narrative also includes an account from the odu Oyeku Ogbe of a mandate given by Olodumare to someone called Oduduwa who is also known as Eniyan and Oluiwa to populate the earth with humans. The first human to exist was a woman whom he personally created and brought to this world and gave to Oduduwa as a wife. Her name was Eni-bi-eni (one like us) which was also called Ninibinini and she bore a total of sixteen children for him.

These are inescapably similar to the popular account in the bible of a similar deluge and therefore suggesting that they are of the same event. Genesis chapter 6 and 7 has it that prior to the deluge there lived some errant beings on and in the planet and that God decided to use a flood to wipe them out except a male individual named Noah and his family. But it seems some other persons were able to escape the deluge as the giants on the earth at that time are also noted as being around afterward, which is supported by later biblical references like  Numbers 13:33 and Deuteronomy 1:28.

Genesis 6:4 There were giants on the earth in those days, and also afterward,

Additionally, the bible account has it that God decided to save a male person named Noah and use him to repopulate the earth. He allegedly had only three children, all males, born to him prior to the deluge and their names were Shem, Ham and Japheth. They and their unnamed wives were all saved and all humans on this planet today allegedly descended from him via his three sons.

From this brief comparison, both must refer to the same event, an observation supported by the similarity of the names of this bible patriarch and that of Ifa: (O)lui(w)a > Noa(h). So, are both independent records or is one copied from the other? If the latter is the case, then which is the original?

An important detail which appears to distinguish the two is the number of his children. While the bible account mentions three children only, the Ifa account above mentions sixteen whose names were not given. Not to be left out is the important detail that Oduduwa, this wife and all their sixteen children were all adulawo which is the Aku word for blacks. In addition, more and more adulawo were created, and then the red and yellow peoples, while the last to be created – sometime later and not part of the original plan – and were the oyinbo which is the Aku term for the fair-skinned ones popularly called whites (Ogbe Ofun) and that all were created in a place called Ile-Ife. This contrasts sharply with the unscientific – unproven and impossible to reproduce – allegation of some oyinbo that Canaan and/or Ham transformed from oyinbo to adulawo due to a curse. And Aku history has it that the oyinbo were expelled due to their incorrigible love for unnatural abominations, refusal to serve Ifa, and rejection of Olodumare (Wyndham 1921). Their expulsion did not result in any physical transformation but it appears they became known as Epe which is Aku for curse.

Oduduwa ruled the world as his divine inheritance from a place called Ile-Ife and did acquire other wives. In the odu called Owonrin Meji is a story of how he sired three other children, all males, via a particular woman :

Arota lo lawo Ajimota

Arota lo is the priest of Ajimota

Sokoloro lawo ode Igede

Arota lo is the priest of Ajimota

Oojo taa bi Epe laa pa Ashe

It was on the day that Epe was born that we killed Ashe

Oojo taa bi Ohun laa pa Epe

On the day we had Ohun was when we killed Epe

Okuta bela mo seje

The granite breaks into halves without bleeding blood

A difa fun Ohun ti somo Olofin

Cast Ifa for Ohun the child of Olofin

A difa fun Olofin nijo ti Obinrin e loju e sinu…

Cast Ifa for Ohun the child of Olofin…

The first child posed a problem for his parents and the society as soon as he learned to talk as whatever he said whether good or bad came to pass, so he was nicknamed Ashe (authority, command). Oduduwa had him executed the day the second child was born, but he too proved to be a menace so he was nicknamed Epe (curse) and was executed the day the third child was born. Nonetheless, he too began to display the same trait but this time it was worse, so he was nicknamed Ohun (speech). Oduduwa then concluded that he couldn’t go on like that and he remembered the recommendations of Ifa whom he consulted prior to the birth of Ashe, and he sought his Ifa priest for interpretation and he was told to send Ohun away. He thus complied, sending the child away in the company of some hunters to an uninhabited place east of Ile-Ife where they founded a new settlement which he named Idanre and whose rulers have descended till date from Ohun. But Ashe and Epe did not bear any children, except they reincarnated by birth which would have been to the same family. And they were all adulawo.

Curiously, the names Shem, Ham and Japheth all appear to be cognates of Ashe, Ohun and Epe; and it should be noted that the oyinbo also spelled Japheth as Yepet and Japetos.

  • (A)she > She(m)
  • (O)hun > Ham
  • Epe > (J)aphe(th) or Epe > (J)ape(t) or Epe > (Y)epe(t)

This, along with the incontrovertible etymologies of the Ifa names and the speculative etymologies of the bible names lends further credence to the assertion here that Noah is Oduduwa and implies that the bible version was derived from Ifa. In the bible, transgressors who committed abominations were punished with curses that could result in a disease that manifested in a vitiligo-like loss of skin pigmentation and/or ostracism, excommunication, and death (Leviticus 24:10-23, Numbers 12, 25:1-9, Deuteronomy 11:26-28, 27:14-28:68 Joshua 7, 2 Kings 5, 2 Chronicles 26:16-23, Acts 5:1-11). In one particular instance when some Israelites went after alien gods and alien women that had been described as abominations of which the punishment was being cursed, they were said to have transmuted into equivalent abominations like the aliens (Hosea 9:10). Note that these persons committed the same transgression as the oyinbo who were expelled from Ife. The implication is that being cursed thus was regarded as becoming epe. If truly these Israelites are the Aku people, then the associated transmutation would have been from adulawo to oyinbo which is scientifically possible. Impossible however is the adulawo or oyinbo to “white as snow” transmutation which is impossible and a hyperbole and/or mischievous description by the oyinbo bible compilers.

Hosea 9:10 I found Israel like grapes in the wilderness; I saw your fathers as the firstfruits on the fig tree in its first season. But they went to Baal Peor, and separated themselves to that shame; they became an abomination like the thin they loved.

Also, the bible story about the fates of Shem, Ham and Japheth is that one of them was punished with a curse on one of his sons. Ham is named as the transgressor and Canaan his cursed son, and the oyinbo taught for centuries that Ham consequently became transformed from oyinbo to adulawo and became the ancestor of all adulawo including Canaan who was the one cursed. How come? When these oyinbo later came across other adulawo like the Polynesians whose ancestry could not be traced to Ham, and lots of evidence began emerging that the oldest human DNA is of adulawo, it became obvious that the bible account was faulty and was an attempt to justify the denigration of adulawo (Sanders 1969). Added to this is the absence of any other bible account of oyinbo-to-adulawo transformation but the presence of accounts of the opposite (Numbers 12).

And the Ifa account above about Shem (Ashe) and Japheth (Epe) has no indication that when they sired any offspring, except for died with any progeny. So, the oyinbo never descended from Noah but were created like other modern humans after the flood, were regarded after their expulsion from Ife as the epitome of epe and were thus referred to as Epe, and they made a schizoid attempt to modify the Owonrin Meji story in order to claim a legitimate and divine heritage. This is not an improbable stretch of imagination as the language known today as Modern Hebrew has been shown not to be of the biblical Israelites but of Slavic origins (Wexler 1991), and the family of Jews known as Ashkenazi are mentioned in Genesis 10:3 as not being Semites as they claim but offspring of Japheth.

Conclusion

A lot of the anthologies about the story of mankind being bandied around in the global mass media are fraudulent and tools of confusion. Most are based on bible data like the Table of Nations which has details that are incongruous and twisted to favour oyinbo protagonists. It is therefore a begotten fraud which should not be completely discarded but the truth sifted from the lies in line with the African saying, “do not throw the baby away with the bath water”. But these lies have also been propagated by Africans who have also been doing same to themselves. The Ifa literary corpus and other oral records of the Aku can be used to achieve this filtering. Some results of using this filter are that not everyone on earth descended from the same father or mother, which implies that not everyone’s Y-chromosome and mitochondrial DNA have been inherited from a single man or woman respectively; and that a lot of the anthologies of various ancient peoples which have been based on the bible book of Genesis have to be reviewed entirely, and that the bible and other anthologies derived from it are schizoid tools used by certain groups for supremacist aims. The most important is that the Akus possess the actual data that all peoples of various fields can use to piece together the story of mankind.

References

Cann, RL, M Stoneking, and AC Wilson. “Mitochondrial DNA and human evolution.” Nature 325, no. 6099 (1987): 31-36.

Cruciani, Fulvio, et al. “A Back Migration from Asia to Sub-Saharan Africa Is Supported by High-Resolution Analysis of Human Y-Chromosome Haplotypes.” American Journal of Human Genetics, no. 70 (2002): 1197-1214.

Johnson, Samuel. The history of the Yorubas : from the earliest times to the beginning of the British Protectorate. Edited by Obadiah Johnson. Lagos: C.M.S. (Nigeria) Bookshops Lagos, 1921.

Kaessmann, H, and S Paabo. “The genetical history of humans and the great apes.” Journal of Internal Medicine, no. 251 (2002): 1-18.

Lange, Dierk. “Origin of the Yoruba and “The Lost Tribes of Israel”.” Anthropos, no. 106 (2011): 579-595.

McCarty, Timothy Patrick, and John Stauffer. Prophets Of Protest: Reconsidering The History Of American Abolitionism. New York: The New Press, 2006.

Salami, Ayo. Yoruba Theology and Tradition: The Genealogy. Lagos: NIDD Publishing and Printing Limited, 2000.

Sanders, Edith R. “The Hamitic Hypothesis; Its Origin and Functions in Time Perspective.” Journal of African History 10, no. 4 (1969): 531-532.

Swartz, Daniel H, and Daniel D Arden Jr. “Geologic history of Red Sea Area.” AAPG Bulletin 44, no. 10 (1960): 1621-1637.

van Soldt, WH, C Pappi, A Wossink, CW Hess, and KM Ahmed. “SATU QALA:A PRELIMINARY REPORT ON THE SEASONS 2010-2011.” Anatolica XXXIX (2013): 197-239.

Wexler, Paul. The Schizoid Nature of Modern Hebrew: A Slavic Language in Search of a Semitic Past. Wiesbaden: Otto Harrassowitz, 1991.

Wyndham, John. Myths of Ífè. London: Erskine MacDonald Ltd., 1921.

I am Orisha Aganju! (edited!!!)


Yes, it is true. I am the one and only Aganju, the Daodu of my family and the same one whose name is mentioned bibles as David and whose odu is Otura Irete. I’ve met the biblical king Saul in the past was known as Ooni Alakan Esuu, and his name is Sola (also Shola) which is short for Solagbade (also Sholagbade) Popoola. He’s the leader of the International Council for Ifa Religion (ICIR) and I lived under his roof for brief moments to try and learn Ifa, not knowing for a long while that he and his household had been seeking my life. When it was time, Ela told me to get away from him and the battle from Sola increased till all my bones could be counted, but Ela has defeated all of them. At Sola’s compound I met Ifagbemileke Adeagbo who is named in the bible as Joab, and this time he betrayed me for Sola at the eleventh hour. There was a time I went to the Otura Reka temple on a hill in Iseyin during the heat of the attacks from Sola’s camp and elsewhere, and someone nicknamed Ologede, the same Doeg (1 Samuel 21-23) of the bible who narrated to Sola my activities there – I had gone to offer some ebos of Otura Irete which Sola had been doing his best to prevent. I also sacrificed my hair to Eshu at the compound of Adeagbo’s father, but some person(s) with access to that place later took the hair to do evil with it against me and on behalf of Sola and his camp.

As I’ve announced earlier, the current Ooni who bears the name Enitan is actually the biblical Jonathan and his father was Sola during the fourth age. Also, Oba Enitan and I were best friends during that time.

As Sola was fighting me with all of his arsenal, he didn’t consider that he was fighting Orishan’la who is the Orisha phase of Ela and who is coming into this world soon. Also on their way are Oranfe and Orisha Oko. He was also fighting Yemoja and Oshun who are already here.

One of his evils has been to try and stop me from retrieving my father’s Ifa which was buried in his compound! Some months after the transition of my father, I approached Sola for help in giving my father his Ifa and he arranged for it to be done in his compound, over a year ago. But since he and his followers had been setting various traps for me I had to flee for my life and they took various measures to prevent me from retrieving them. That’s how desperate they were.

Oh well, all’s well that ends well. I’ll give more details about the aforementioned evils later.

Once again, I am Aganju.

And I seek my priests, those who do initiation into Aganju priesthood.

Fulani origin: an exposé


The Fulani, also called Fula, Pula and Peul, are a people found primarily along the southern fringes of the Sahara Desert from Senegal And The Gambia  to the eastern side of the Lake Chad. From the 10th century CE they began spreading eastward (Johnston 1967). They have been quiet about their origin (Williams and Shenley 2012), and the oyinbo who have been parading themselves as the best researchers and recorders of the origins of various peoples all over the world have also been ‘silent’ about this. Like the oyinbo, they have been colonizing and displacing others, under the guise of conducting Islamic Jihad. It has been suggested that they are the descendants of the grandson of Noah and son of Ham called Put (Genesis 10:6), based on the appearance of the names Peul and Put as possible cognates (Jeffreys 1947). But, Put is named in the Table of Nations as a brother of someone named Cush that has been shown to be the name of a settlement from which Nimrod ruled. And that section is quite suspect, especially as Nimrod was never begotten by Cush and apparently never had Ham but Noah as a grandfather. Perhaps it is better to find out from the Aku oral records the identities of Ham and Put and see if there is any connection with Peul.

Iwa is the name that is the closest match to Ham, based on the similarity of the /w/ and /h/ sounds: (I)wa> Ha(m). It is another name of the person known as Oduduwa. Earlier, it had been demonstrated here that the biblical children of Noah were actually Ashe (Shem), Epe (Japheth) and Ohun (Ham), that the oyinbo attached themselves to this lineage to cook up a simultaneously fraudulent and schizoid ancestry, that Ashe and Epe did not sire any offspring while Ohun did, and that Ohun’s offspring are the people of the Aku division called Idanre. Noah who is Iwa cannot therefore have sired himself – we do not know of any case of a person having his/her enikeji (spirit double) as an immediate offspring. These beg the question: did Noah ever beget Put as a son or grandson?

In the bible, the name Put is also rendered as Pul (Isaiah 66:19), thus supporting the suspicion that they are actually the Fulani. Furthermore, there is mention in 2 Kings15:19 of a ruler of Assyria allegedly named Pul, as if this name referred to a single individual. But what if this ruler was not a person but the Fulani people? If yes, then the information in this passage of a time (early 8th century BCE) before the northern kingdom of Israel was deported by the Assyrians is that the Fulani had just become the ruling class of another nation, the Assyrians.

The name Assyria which is also Assur appears to have been derived from Hausa: (H)ausa> Assu(r), which is especially obvious upon noting that the -ria suffix is a linguistic device of the Indo-Europeans e.g. Persia, Nigeria, Moravia, Serbia, Yugoslavia, etc. And it has been shown that the Assyrians are actually the Hausa (Lange, The Bayajidda Legend and Hausa History 2012). By the 18th century CE the Fulani had not only attached and developed a parasitic relationship with them but became their rulers under the guise of conducting an Islamic Jihad. Additionally, the northern kingdom of Israel was actually the self-acclaimed former Oyo Empire (Lange, Origin of the Yoruba and “The Lost Tribes of Israel” 2011), and since the 18th century the Fulani have led the Hausa to carry out successful raids against Oyo, annexing her cities and sacking her, just as during the earlier age that was recorded in the bible. If the Fulani truly led the Assyrians against Israel, then they are the ones who led them in a fatally unsuccessful campaign against Judah, the coronation city of Israel, during which a divinity destroyed their army and Sennacherib their king was consequently assassinated by two sons of his (2 Kings 18-19; 2 Chronicles 32:1-23).

Well, the same thing happened in in the early 19th century when the Fulani led the Hausa to the present Ile-Ife in continuation of their Jihad but then perished before getting there when the female divinity called Oshun killed all but one of them and let the survivor escape to warn his people. This coincided with the reign of a particular Sultan of Sokoto, seat of the Fulani-Hausa Caliphate, who was regarded by his people as weak and ineffective following some defeats and the sudden abandonment of their siege against the Kebbi people at Argungu. He was either Ali Babba bin Bello (1842-1849) or Abu Bakr Atiku and had two sons just like Sennacherib (1837 – 1842) – getting information about the manner of his end has been curiously unsuccessful; was he likewise killed? Interestingly, the name Judah (also Judaea, Yehudah) appears to have been derived from Ife Owodaye which is one of the appellations of Ife: Owodaye > (Y)ehuda or (O)woda(y)e > Judae(a).

In the bible there is no record of the people of Pul ever establishing their own independent state but in Nahum 3:9 they are mentioned as a “helper” of Assyria, which must have been the state of their relationship before the former became the foreign rulers. Upon achieving dominance of Assyria they began raiding others like Israel, whom they partly deported and sacked, to acquire slaves and wealth to build their empire. This happened again when, in this age, they began spreading across the Sudan into Hausa states first as immigrants and later taking over and thereafter carrying out several slave raids which continued into the 1920s and perhaps thereafter (van Beek 1988)against other peoples like Oyo and many in Nigeria’s Middle Belt, sacking many in the process. In short, their state apparatus with the Fulani is parasitic and used as leverage to attack others. And they have been sacking others till date and their herdsmen who have always been defended by the sedentary group have been noted as the fourth most deadly terrorist group on earth (IEP 2015). Today, a lot of the Fulani are to be found in northern Nigeria and were initially all nomadic cattle herders but some became sedentary upon becoming rulers of the Hausa so as to manage their subjects.

They are also known in the northern Nigerian states of Bornu and Adamawa respectively as Bororo and Abore. The b-r consonantal root is common to both. Some other similar words from neighbouring languages are Twi boro (to trespass), Aku afara (bridge), Aku ibara (ford), Aku ibara-mu (across the nose), Aku eburu (shortcut), and the Hebrew abar (cross over, trespass).

All have to do with trespassing or movement across an area via a shortcut which is what the Fulani are noted for in Nigeria where they lead their cattle to wander across the lands of others without permission and ravage their farmlands and kill farmers. It is so bad that anytime they are in the news it seems to be about violence and bloodletting. A simple query via any internet search engine for news about them is enough evidence. For instance, visit http://www.google.com, type Fulani and press ‘Enter’ to get a list of results, click the ‘News’ category to narrow down the results to only items about them that are reported in the News media, and then go through the results. They have also been demanding rather than appealing that others should give way for them to pass through their lands through whichever path they choose, especially now that one of their own, Gen. Muhammadu Buhari (rtd.) is now the president of Nigeria (http://leadership.ng/news/445553/pmb-to-use-ptf-blueprint-to-resolve-farmersfulani-clashes). A perusal of the results also reveals a lack of remorse or apologies from them for such acts, and the issuance of threats of vengeance against anybody who seeks redress and seeks to preserve his/her life and farmlands in self-defense. An example of such threats was issued at 11.51 AM (GMT +1) on the 15th of July 2012 by a prominent sedentary Fulani named Nasir Ahmed El-Rufai, now governor of Kaduna State of Nigeria, on his twitter handle (https://twitter.com/elrufai/status/224577000218689537):

We will write this for all to read. Anyone, soldier of not that kills the Fulani takes a loan repayable one day no matter how long it takes.

These four features trespassing (passing through without permission), wandering like fugitives, bloodletting and lack of remorse are also associated with one of the alleged sons of Adam and Eve (Genesis 4:1-15) who murdered his brother. The murderer is named as Cain who was a farmer and the victim Abel who reared cattle. When Cain murdered Abel and God queried him about it he got angry, showed no remorse and was cursed as punishment such that he would be unable to till the ground if he wanted to farm, and become a fugitive and a vagabond on the earth. Next is the declaration allegedly from God that sevenfold vengeance would be exacted on anybody who killed him. Like the Fulani, the murderer did not show any remorse for his misdeed and he began a nomadic lifestyle which involves wandering but as a fugitive such that others would want to kill him.

It is hard to believe that others would want to kill him with no justification, and that a God would ensure that if the unremorseful murderer was killed he would avenge his death sevenfold. Given that this entire section of the bible about the origins of man is riddled with fraud, this Cain and Abel narrative should not be taken as it is. Otherwise, it is akin to accepting that a person who is killed in cold blood should never be avenged even if the murderer is likely to kill again and keeps on killing, and that, if truly the murderer is Fulani, they have a divine sanction to trespass against others without retribution. Quoted earlier is an example of Fulani threats of one-sided vengeance, for which they are well notorious as seen in the Google News search results but have apparently never claimed any divine motivation.

After he murdered his brother, God queried him about it but he was unremorseful, expressing angst at being queried. So God cursed him such that any effort of his to till the earth (for farming) would be fruitless. An obvious consequence of this would have been that the murderer would have to begin scavenging for food like stealing the food of others which would make them want to kill him in self-preservation and he would be on the run like a fugitive from them. In spite of the curse, he showed no remorse (like Nasir El-Rufai above) and resolved that he would continue to trespass and in addition seek sevenfold vengeance on anybody who tried to kill him or his descendants for doing so.

But Abel, the alleged name of the murder victim appears to be a cognate of Pul/Peul/Abore/Eburu etc., unlike Cain. More likely, Abel who reared cattle killed Cain who tilled the ground to farm. Akin is an Aku name which means ‘brave one’ and looks like Cain was derived from it. It is common to the Aku region of Ondo which is east (southeast) of Ile-Ife and where Ogun, the divinity of war and metals and the founder of blacksmithing, exerted a lot of influence. Nod, the name of the land which Cain emigrated to and which was located east of Eden (Genesis 4:16), appears to have been derived from Ondo: (O)nd(o) > N(o)d; and there exists at the eastern wall of the palace of the Ooni of Ife (the king of all kings of the Aku people) a gate leading to a premises called Edena (Lange, Preservation of the Canaanite Creation Culture in Ife 2004). As there have been different Ile-Ifes (Adesanya 1981)wherever the Akus re-established their nation and incorporated with each would be an Edena, the present one cannot be the site of the biblical Eden. But this prompts the question of whether he moved Ondo somehow after being murdered if truly he was the victim or he moved there before being murdered. Besides, more support for his identification as the victim is seen in the same verse where it is recorded that he went out from the presence of God which is strange for an unrepentant murderer and unlike the fate alleged parents Adam and Eve who were driven out as alleged in Genesis 3:24.

There is a similar Aku account that was recorded in the book Yoruba Legends (Ogumefu 1929)and it is reproduced below:

A CERTAIN Yorùbá King, Ajaka, had a favourite wife of whom he was very fond; but, alas for his hopes! She gave birth to twins.

At that time it was the universal custom to destroy twins immediately at birth, and the mother with them. But the King had not the heart to put this cruel law into execution, and he secretly charged one of his nobles to conduct the royal mother and her babes to a remote place where they might live in safety.

Here the twin brothers grew to manhood, and loved one another greatly. They were inseparable, and neither of them had any pleasure except in the company of the other. When one brother began to speak, the other completed his phrase, so harmonious were their thoughts and inclinations.

Their mother, before she died, informed them of their royal birth, and from this moment they spent the time vainly regretting their exile, and wishing that the law of the country had made it possible for them to reign.

At last they received the news that the King their father was dead, leaving no heir, and it seemed to the brothers that one of them ought to go to the capital and claim the throne. But which?

To settle this point they decided to cast stones, and the one who made the longer throw should claim the throne, and afterwards send for his brother to share in his splendor.

The lot fell on the younger of the twins, and he set off to the capital, announced himself as the Olọfin’s son, and soon became King with the consent of all the people. As soon as possible he sent for his brother, who henceforth lived with him in the palace and was treated with honour and distinction.

But alas! jealousy began to overcome his brotherly affection, and one day as he walked with the King by the side of the river, he pushed his brother suddenly into the water, where he was drowned.

He then gave out in the palace that his brother was weary of kingship, and had left the country, desiring him to reign in his stead.

The King had certainly disappeared, and as no suspicion fell on the twin brother, he was made King and so realized his secret ambition.

Some time later, happening to pass by the very spot where his brother had been drowned, he saw a fish rise to the surface of the water and begin to sing:

“Your brother lies here

Your brother lies here.”

The King was very much afraid. He took up a sharp stone and killed the fish.

But another day when he passed the spot, attended by his nobles and shielded by the royal umbrella made of the skins of rare animals, the river itself rose into waves and sang:

“Your brother lies here

Your brother lies here.”

In astonishment the courtiers stopped to listen. Their suspicions were aroused, and when they looked into the water they found the body of the King.

Thus the secret of his disappearance was disclosed, and the wicked brother was rejected in horror by his people. At this disgrace he took poison and so died.

In this account both brothers died, and the motivation for the murder was different even though similarly based on uncontrolled jealousy. Since both were probably never offspring of Adam and Eve as they are not listed in Genesis 5 as ever being their offspring, the possibility that Genesis 4:2-5 about the origin of the rift could be a fabrication should not be ruled out –  it allegedly began when each presented offerings to God and that of the victim and the victim himself were respected while the murderer’s offering and the murderer himself were not – no reason has been provided – and God then advised the murderer on what to do to be accepted(instead of respected). Additionally, if reincarnation which is a fundamental belief of adulawo is applied to this account and the bible’s, it is possible that both reincarnated together at another time in another age and the same event reoccurred but with a different trigger. It is also possible that this is the original account and that Ajaka not Adam was their father and that the victim was resurrected.

That Ajaka could be the father of Cain and Abel is seen in his identity. He is an orisha (revered ancestor) whose enikeji (spirit double) is known as the divinity Ogun and Tobe-Ode. He did rule at Ire in Ekiti and at Ile-Ife, and is also known to have fathered a particular set of twins whom he sent away with their mother to Ondo (Johnson 1921). The people of this region are mostly farmers, and farming requires the services of blacksmiths, for instance to prepare the implements used in tilling the ground. However, there exists disdain for blacksmiths in the region of northern Nigeria where nomadic cattle rearing by the Fulani is prevalent (Imhotep 2010).

In Genesis 4:16-24 is a story of a certain Lamech who allegedly sired three sons: Jabal (also Yabal) who was the “father of those who dwell in tents and have cattle”, Jubal (the brother of Jabal who was the “father of all those who play the harp and the flute” and Tubal-Cain who was the “instructor (not father) of every craftsman in bronze and iron”. If they are allegedly ante-diluvian founders of these professions and Noah and his three sons and their wives were allegedly the sole survivors of the deluge, were the latter also practitioners of these professions and their sole survivors? The prefix Tubal- of the name Tubal-Cain might have been derived from Tobe, and Tubal-Cain might actually have been Tobe-Ogun, which would point to the bearer as Ogun. But Lamech is named there as the father of Tubal-Cain while Ogun is known to have been sired by Oduduwa. Perhaps the genealogy of this section is entirely fraudulent as Tubal-Cain could not have been begotten by Lamech. Also, the name Jabal/Yabal seems to be a re-lexification of Abel, and the bearer was a nomad who like Abel engaged in cattle husbandry.

Then there is the strange insertion of an alleged confession by Lamech that he killed a man – no reason mentioned – and that if Abel would be avenged sevenfold then he would be avenged seventy-sevenfold. What if Jabal is actually Abel and thus Fulani, and Lamech and Jubal were his sons? Or what if Lamech was not related at all to Jabal? The somewhat insatiable and unreasonable thirst for revenge based on Islam that is exhibited by those oyinbo in North Africa who call themselves Arabs (Jackson 1820)can be described as Lamechian. Perhaps he is their progenitor.

As for the possibility of the resurrection of Cain, there is an Aku narrative (Ellis 1894) about two brothers that is also similar to that of the bible – one murdered the other, the murder was exposed, the murderer killed and the victim resurrected:

“There were two boys, brothers, who knew and sang the popular songs of the country so well, that they were in great demand for festive occasions.

“One day they were asked to go to a festival at a neighbouring village, and their mother gave them permission.

“They went to the village, where the people were assembled to play, and they sang their songs and beat their drums so well that the people rewarded them highly. They gave to each boy a thousand cowries, and plenty to eat and drink. Then they dismissed them next morning to return home.

“On the way back the elder boy, covetous of the thousand cowries that had been given to the younger, led him off the path into the forest, and murdered him. Then he took the thousand cowries, added them to those which he already had,

and returned home.

“When he came back alone, his mother asked him where was his brother. ‘I left him behind on the road,’ said the boy.”The day passed, and night began to fall, and still the younger brother had not returned home. Then his mother and her neighbours went to look for the child, but they could not find him. They searched for him for many days, but found him not. They concluded that someone had carried him off to sell him.

“Some months afterwards the mother went into the forest to look for leaves for medicine, and she came to the place where the child had been murdered. The body of the boy had already decayed, and from his bones had sprung up an olu [an edible fungus]. The olu was very fine and large, and when the mother saw it she cried, Oh! what a fine olu.’ She was stooping down to pick it, when the olu began singing~–

‘Do not pluck me, mother,

Do not pluck me, mother,

Do not pluck me, mother,

I’m a lowly plant on the ground.

I went to the village frolic,

I went to the village frolic,

I’m a lowly plant on the ground.

I was given a thousand cowries,

I’m a lowly plant on the ground.

‘Do not pluck me, mother,

Do not pluck me, mother,

Do not pluck me, mother,

I’m a lowly plant on the ground.

‘My brother received a thousand cowries,

My brother received a thousand cowries,

I’m a lowly plant on the ground.

But he slew me here for my cowries,

I’m a lowly plant on the ground.’

“When the mother heard the olu sing this she ran home, called her husband, and the two returned to the forest. When the man saw the fine olu, he stretched out his hand to gather it, and the olu sang again-

‘Do not pluck me, father.’

(etc., etc., as before.)

The father went to the king of the country, and told him all that had happened. The king himself came to see the olu. He stooped to pick the olu, and the olu, sang-

‘Do not pluck me, oba.'[king]

(etc., etc., as before.)

Then the king sent and ordered the elder brother to be brought before him. And when the boy beard what the olu had sung he confessed. The king said, ‘As you took your brother and slew him, so will we now take you and slay you. Then shall the child come back to life.’

“So the elder brother was killed and the younger came back to life, as the king had said.”

What if this happened again or before in another age? What if in this account Ajaka was their father but had not yet become a king? What if in both accounts the murderer had begotten offspring before dying?

Thus far, it is very likely that the Fulani are the descendants of an ancestor who used to be the grandson of Oduduwa but was expelled. And it is therefore possible that after Cain was murdered by Abel he then resurrected while Abel was rejected. Covetousness is the motive for the murders in both accounts quoted above and is probably the reason for Abel’s murder of Cain. But it is difficult to see how “trespasser” could have been his original name. Perhaps it was a nickname, or perhaps it was actually his original name but with a different yet related translation. The associated -b-r- consonants are also seen in the names iber (Hebrew) and Apiru of the Jews and the Satan-worshipping Asiatics who invaded ancient Egypt respectively, and they both mean “pass through” which is to trespass, and suggest that the Jews openly admit that they are trespassers just like the Apiru. It is thus possible that the Fulani who willingly trespass had an eponymous ancestor who was known since birth for taking shortcuts.

Bibliography

Adesanya, AO. History of Ijebu Igbo. Lagos: The University of Lagos Library Press, 1981.

Ellis, Alfred Burton. The Yoruba-Speaking Peoples of the Slave Coast of West. London: Chapman and Hall, 1894.

IEP. 2015 Global Terrorism Index. Sydney, New York and Mexico City: Institute for Economics and Peace, 2015, 107.

Imhotep, Asar. “Who are the Hebrews?” The MOCHA-Versity Institute of Philosophy and Research, November 13, 2010.

Jackson, James Grey. An Account Of Timbuctoo And Housa, Territories In The Interior Of Africa. London: Longman, Hurst, Rees, Orme and Brown, 1820.

Jeffreys, MDW. “Speculative Origins of the Fulani Language.” Africa 17, no. 1 (1947): 47-54.

Johnson, Samuel. The history of the Yorubas : from the earliest times to the beginning of the British Protectorate. Edited by Obadiah Johnson. Lagos: C.M.S. (Nigeria) Bookshops Lagos, 1921.

Johnston, HAJ. The Fulani empire of Sokoto. London: Oxford University Press, 1967.

Lange, Dierk. “Origin of the Yoruba and “The Lost Tribes of Israel”.” Anthropos, no. 106 (2011): 579-595.

Lange, Dierk. “Preservation of the Canaanite Creation Culture in Ife.” In Between Resistance and Expansion: Dimensions of Local Vitality in Africa, by Peter Probst and Gerd Spittler, 127-157. Münster: Beiträge zur Afrikaforschung n° 18, 2004.

Lange, Dierk. “The Bayajidda Legend and Hausa History.” In African Zion: Studies in Black Judaism, by Edith Bruder and Tudor Parfitt, 138-174. Newcastle: Cambridge Scholars, 2012.

Ogumefu, MI. Yoruba Legends. London: Library of Alexandria, 1929.

van Beek, WEA. “the Fulani jihad and its empire.” In The Quest for Purity: Dynamics of Puritan Movements, by WEA van Beek, 149-182. Berlin: Mouton de Gruyter & Co, 1988.

Williams, Lizzie, and Mark Shenley. Nigeria. Bucks: Bradt Travel Guides, 2012.

 

Nimrod really is Oranmiyan of the 3rd age!


Cush begot Nimrod who was a hunter and a mighty one, according to the section of the Table of Nations in Genesis 10:7-12. This genealogy is suspect because five alleged sons of Cush are listed in verse 7 as:

The sons of Cush were Seba, Havilah, Sabtah, Raamah and Sabtechah; and the sons of Raamah

with no mention of Nimrod. Whereas the next verse has Nimrod mentioned as the only son of Kush:

Cush begot Nimrod; he began to be a mighty one on the earth.

But, what if Cush never begot Nimrod? The only person mentioned in the historical records of the Aku that fits the profile of the biblical Nimrod is the mighty hunter, warrior and giant called Oranyan – the Greek name Orion is a cognate of Oranyan and is derived from there as Orion has no known etymology unlike Oranyan which is an elision of Oranmiyan or Oran mi yan that is translated as “my matter has (been) settled”.

Nimrod looks unrelated to Oranyan, Orion and Oranmiyan, but they might actually be connected. The -n- in Oran- is nasal and almost unnoticeable to those unfamiliar with the Aku language and coming across the name for the first time, so they might pronounce it as Oramiyan. When spelled backward the result is Nayimaro, and when this is padded with a -d the result is Nayimarod. An example of such padding is the English bible name Peter which is derived from the Aku name Apata and has the same translation. The -y- in Oranmiyan is almost silent, as seen in the Greek Orion, so it can be removed from Nayimarod to have Naimarod which is just like Nimrod but for the -a- that occurs twice and whose consonants are n-m-r just as with Nimrod. Thus:

  • Ora(n)miyan > Oramiyan > N(ay)im(a)ro > Nimro > Nimrod

This process of re-lexification is evidently artificial and similar to the mutation of the letters of a genome. Examples that have occurred among the Europeans include the Great Vowel Shift and the introduction of new letters to their alphabets. Another is the demonstration by (Wexler 1991) that the Yiddish language of the Ashkenazic Jews has Indo-European roots and was developed via an artificial re-lexification of the lexicon of ancient Israel.

Oranmiyan’s father was Ogun who met his mother during a war when he captured and had sexual intercourse with her. But he had to give her up to Oduduwa his king who demanded for her as part of his own share of the war booty. Oduduwa had sexual in intercourse with her, unaware that Ogun had previously done so, and she bore a child who possessed the physical traits of both Oduduwa and Ogun as half of his body was darker than the other (Wyndham 1921). In the odu Ogunda Oshe it is noted that for a while it was not known for sure who his father actually was, and he was consequently named Oranloyan which later became Oranmiyan. Another striking thing about him is that he was a giant and thus different from the other children of Oduduwa. In short, Nimrod was not a great-grandson of Noah but a grandson. He fought wars and established and brought praise and fame to kingdoms both home and abroad.

One of such places he went to within the land of the Akus is called Oko. He went there and became the first ruler, bearing the title Alafin of Oko which later became Oloko of Oko. The names Oko and Cush are cognates: (O)ko> Cu(sh). Oko is now known as Ona-Egba and the title of her ruler is now Osile Ona-Egba. So, the truth about verse 8 of the Table of Nations is that Nimrod (Oranmiyan) was never begotten by Cush (Oko) but he did reside in and ruled over Cush for a while. Hence his people are not called Cushites and those called Cushites today are not Cushites. Idu is another land that he ruled over which he later called Ile Ibinu which is now known as Benin, and he was invited to do so by the Idu people (Johnson 1921).

He eventually inherited the throne of the ruler of Ile-Ife the coronation city and centre of the Aku land and thus became the overall ruler of all the Aku kingdoms. Sumer was the name of his kingdom in southern Mesopotamia and one of its divisions was Akkad (also Accad) which is actually Ekiti, the name of one of the major divisions if the Aku people today: Ekit(i) > Akkad. It might be argued that the Aku people do not call themselves anything like Sumer, but the name Sumer appears to be a cognate of the name Eshumare (also Oshumare), an alternative name for Obatala the divinity of Olodumare’s presence and their national deity: (E)shumar(e) > Shinar/Sumer. Furthermore, the Akus have always lived as neighbours with their relatives with whom they have always migrated together and who are not labeled Cushites, further shredding to pieces the identification of the Somalis and their relatives as Cushites.

From the historical records of Ifa about the origins of man, it can be seen that there was once a global population bottleneck in the form of a flood that wiped out wiped out the ante-diluvian humans. However, some escaped and survived it. After the flood another set of humans who can be referred to as post-diluvian were created in a place called Ile-Ife whose location has been forgotten in the following order: adulawo (including the Omo Oduduwa, or is it Homo oduduwa?), more adulawo, the red and yellow peoples, and then the oyinbo. Since we modern humans are the post-diluvian humans, the ante-diluvian humans are those referred to by anthropologists as archaic humans. There was only one continent at that time and it was broken apart to form several continents, islands and so on, with the various black, red and yellow peoples migrating to their portions. It can be assumed that there was a single language before the migration which then diversified into dialects and distinct languages as the populations expanded and spread. However, the oyinbo did not leave in peace but were expelled and ever since they have been returning by force and deceit to Ife for slave raids and colonization in order to commandeer resources for themselves.

At some point during the first of such raids, the divinities appointed somebody as their priest and spokesperson to represent them and take care of their altars. Adimu was the name of this priest and he had a wife named Moremi (Johnson 1921). She is also known to have been married to a certain Obalufon who played the same priestly roleand was nicknamed Yeye gbogbo aye or “mother of all living” (Aremu, Ijisakin and Ademuleya 2013) which is the same title of the biblical Eve (Genesis 3:20). But he is also known to have been created at Ile-Ife along with a woman known as Iya as a couple (Ellis 1894). Adimu is the same person as Obalufon and Moremi is the same person as Iya, the biblical Adam and Eve (Hawwa in modern Hebrew): Adim(u) > Adam and Iya > (H)awwa. This explains the two creation stories in the bible – humans were already in existence before Adam and Eve. She was his most senior wife as he had others and their main duty was to give birth to nations (Wyndham 1921), meaning that the Y-chromosomes of many peoples all over the world can be traced to him but their mitochondrial DNA belongs to several Eves.

The Omo Oduduwa also had to migrate from the first Ile-Ife to another land as revealed in an account recorded by Johnson (Johnson 1921) of the founding of another Ile-Ife by Oranmiyan. Since he is the same person as Nimrod, somewhere in Sumer is the location if this Ile-Ife. Sumer was inhabited from the 5th millennium BCE and became a well-organized confederation from the 4th millennium BCE (Kramer 1963), which must have been the time he inherited the previously uninhabited coronation city of Ile-Ife to become the first overall ruler of Sumer as mentioned in the Table of Nations – according to Ifa he is a state-builder who is usually sent as an ambassador for this purpose. Sumer existed during the third age, from over 6,000 years ago which coincided with the start of the Piora oscillation (c. 3200 – 2900 BCE) that marked the end of a longer and wetter period of 4,000 years from c.7,000 – 3,000 BCE known as the Holocene climatic optimum. Oduduwa was the first ruler after the flood, followed by Ogun and then Oranmiyan, suggesting that the flood ended not too long before the foundation of Sumer and before or during the Holocene climatic optimum.

Bibliography

Aremu, PSO, Yemi Ijisakin, and Shehinde Ademuleya. “The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession.” Journal Research in Peace, Gender and Development 3, no. 7 (2013): 126-132.

Ellis, Alfred Burton. The Yoruba-Speaking Peoples of the Slave Coast of West. London: Chapman and Hall, 1894.

Johnson, Samuel. The history of the Yorubas : from the earliest times to the beginning of the British Protectorate. Edited by Obadiah Johnson. Lagos: C.M.S. (Nigeria) Bookshops Lagos, 1921.

Kramer, Samuel Noah. The Sumerians: Their History, Culture, and Character. London: University of Chicago Press, 1963.

Wexler, Paul. The Schizoid Nature of Modern Hebrew: A Slavic Language in Search of a Semitic Past. Wiesbaden: Otto Harrassowitz, 1991.

Wyndham, John. Myths of Ífè. London: Erskine MacDonald Ltd., 1921.

 

The schizoid history of the Cushites


Going by the Table of Nations, the Cushites are descendants of a grandson of Noah named Cush (Genesis 10:6). But historians say that Cush was an alternative name for a kingdom called Nubia that was allegedly called Cush (Kush) by the Egyptians and Ethiopia by the ancient Greeks. It is said to have occupied the region of northeast Africa from the Nile Valley to Khartoum to the Libyan Desert and to the Red Sea. Given the discrepancies already demonstrated with the Table of Nations, this too should be taken with a grain of salt.

For one, when major land regions of the world are defined based on their characteristic fauna, one of such is called the Ethiopian region and it comprises the whole of Africa south of the Sahara, Madagascar, the southwestern tip of Arabia, and surrounding islands except for the Canaries and Cape Verde, and it is also known as the African sub-kingdom (Cox 2001). What if this is the Ethiopia referred to by the ancient Greeks? There is also the existence of a people called Nuba in the southern Kordofan province of Sudan (https://en.wikipedia.org/wiki/Nuba_peoples). What if Nubia is not Cush but really Nuba? Both names appear to be cognates, and the so-called Nubians could not have called themselves such since the -ia prefix in Nubia is purely Indo-European e.g. Persia from Pars (also Parsa and Fars), Algeria from Algiers, Tunisia from Tunis, Moravia from Morava, Arabia from Arab, Mongolia from Mongol, etc. If the Nubians are actually the Nuba, then the so-called Hamito-Semites who presently occupy that area, e.g. Abyssinians (aka Amhara) and Somali are impostors and accomplices of the fake Semites identified earlier.

The existence of accounts of quite a number of West African peoples like the Kabawa (Kebbi people), Kanuri, Aku, etc., that they did settle in this region for some time prior to making West Africa their latest home (J. J. Williams 1930), which has been recorded by Arab historians over one millennia ago (Lange, Origin of the Yoruba and “The Lost Tribes of Israel” 2011), the deafening silence of the so-called Cushites, coupled with the one-sided claim by the pro-oyinbo historians that such accounts were the result of Christian and Islamic feedback and inferiority complexes (Fage 1978)are other reasons to doubt the so-called history of Cush as/and Nubia. As mentioned earlier, Sultan Bello noted that the Akus are descendants of the biblical Nimrod who lived and ruled in Sumer (biblical Shinar) of southern Mesopotamia where they originated, and Nimrod is mentioned in the bible as a Cushite (Genesis 10:6-9). If Nimrod was truly a Cushite then the Akus are also Cushites! Therefore, the historical records of the Aku should be useful in determining the truth about the Cushites and the Table of Nations.

Bibliography

Cox, Barry C. “The biogeographic regions reconsidered.” Journal of Biogeography (Blackwell Science Ltd) 28 (2001): 511-523.

Fage, John Donnelly. A History of Africa. London: Hutchinson, 1978.

Lange, Dierk. “Origin of the Yoruba and “The Lost Tribes of Israel”.” Anthropos, no. 106 (2011): 579-595.

Williams, Joseph J. Hebrewisms Of West Africa From Nile To Niger With The Jews. London: George Allen & Unwin, 1930.

 

Babel is actually Popo of the Aku people (a.k.a. Ọmọ Oduduwa)!


When the oyinbo were expelled from the Ife where modern humans were created, they were expelled all together into the wilderness, unlike the others that dispersed separately into their own inheritances. A consequence would have been that the oyinbos tried to stay together and maintain the same language in whichever wilderness they were expelled to. At various times in the life of Sumer, a group of oyinbos called Amorites attacked Sumer, and by the 19th to 17th century BCE after the Sumerians had allegedly disappeared from there they took over the place and called themselves Babylonians (Slatyer 2014). The biblical story in Genesis 11:1-9 of the Tower of Babel roughly fits this hypothesis. It begins with the claim that everybody on the whole earth had one language and dialect. Next is the claim that all of them were still together in one place and then proceeded to the land of Sumer and settled on a plain therein.

No indication exists in that passage that they were the first humans to settle in Sumer. Rather, that land already had a name which would have been from Oranmiyan and his people. Most likely, this latter people who invaded Sumer were the oyinbo and they took advantage of the departure of the natives to go and settle there. Such has been done severally till date in different parts of the world by these oyinbo. Some popular examples include the European occupation of the Americas, the Arab occupation of North Africa, the Aryan occupation of the subcontinent of India, the European occupation of Australia, the Fulani occupation of the lands of the Gobir and Kebbi peoples, the Han occupation of the land now known as China, the Jomon occupation of the land of the Ainu which is now known as Japan, and so on.

Upon settling, they came up with a scheme to build a city and a skyscraper to rally together and avoid dispersing, in rebellion against the command of Olodumare to Noah as mentioned in Genesis 9:1 and 7 to fill the face of the earth. Then the divinities decided to leave their abode in orun for the earth so as to scatter them and their language. With this accomplished, the city was allegedly named Babel because confusion took place there. But the place was already named Babel since the days of Nimrod. And the etymology is clearly false as the word for “confuse” in Hebrew is balal whose roots are b-l-l unlike b-b-l of Babel. It is like an attempt to fit a square peg into a round hole or vice versa. Babel has been shown to be a transliteration of Bab-ilu (Akkadian Babili, also Bāb-ilim, Bābil) and has been translated otherwise by Sumerologists as “Gateway of God”, not “confusion”. Interestingly, there exists a word in the Aku lexicon that is a very close match, Popoola, which is translated as “highway of honour” and is an elision is Opopo (also Popo) which is “street” or “highway”, and Ola which is “honour” or“wealth”:

  • Popoola > Babilu
  • p-p-l > b-b-l.

Ela is the esoteric name of Omo Osin (Child of the Ruler/Olodumare) also known as Eshumare and it is similar to Ola, having the same root -la. It should be noted that the mainstream scholars who have been analyzing texts about Sumer are foreigners and these texts are unreliable since they were written by the Babylonians and others that went there after the departure of the Sumerians. Consequently, it is quite possible that these scholars assumed that any occurrence of this root with a vowel preceding it which they have been transliterating as El, Il, Ilu, etc., all refer to God, hence their slightly erroneous translation of Babel as “Gateway of God”. Thus, the biblical story of the Tower of Babel has been mutated.

Buttressing this is the strange position of this narrative in between Genesis 10:1-32 and Genesis 11:10-32 of the Table of Nations of the alleged descendants of Noah. Also strange is the declaration at the beginning of the Table of Nations about the genealogy of the oyinbo (Genesis 10:2-5) that they were separated into their lands according to their languages, families and nations, suggesting that it might have been neither peaceful nor voluntary. Thus, this oyinbo genealogy ought to be a continuation of the Tower of Babel story – the divinities stopped the oyinbo project to scatter them into different lands. Isaiah 14:4-23, especially verses 12 to 16,which is a summary of how Lucifer attempted to climb to the summit of a skyscraper but was subsequently brought down to a level way under ground zero might be a partial narrative of the destruction of the Tower.

12 How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations!13 For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sidesof the north;14 I will ascend above the heights of the clouds, I will be like the Most High.’15 Yet you shall be brought down to Sheol, to the lowest depths of the Pit.15 Those who see you will gaze at you,and consider you, saying: ‘Is this the man who made the earth tremble, who shook kingdoms…

The oyinbo would have tried to recover from this shock by still trying to stay together and by returning to the “east” from whence they had originally invaded Babel in order to re-strategize. Such a place would have consequently had a high density of languages and would have been occupied by peoples of all oyinbo types. The most likely candidate that satisfies these criteria is the Caucasus (also Caucasian Mountains; Arabic Jabal Al-sine or Mountain of Languages), having Caucasian, Indo-European, Turkic and Semitic inhabitants who speak over fifty languages (Pereltsvaig 2012) – Pliny the Elder did note that the Romans used the services of 80 interpreters for trade there (Voell and Kaliszewska 2015). Thus, after the scattering of the oyinbo the land of Sumer might have been unoccupied for a while, or a group of oyinbo who called Babylonians might have managed to continue staying there. This is not impossible as examples in recent memory abound like the displacements of the ancient Egyptians, Vedas of Ceylon, Ainu of Japan, natives of the Americas, Aborigenes of Australia and New Zealand, etc., by these oyinbo.

It is however mentioned in Genesis 10:18 that

…Afterward the families of the Canaanites were dispersed,

as if peacefully and/or by mutual consent, unlike the oyinbo that were “scattered”. So, were they also scattered or is the earlier proposition that the oyinbo were the only ones scattered a misinterpretation? The answer is in the historical records of the Aku about the beginnings of their nation. One account has it that Oduduwa their patriarch arrived with his followers from the east to meet a people already residing at Ile-Ife following which a war broke out, he emerged the new ruler, and the warring parties reconciled (Lange, The dying and the rising God in the New Year Festival of Ife 2004). Thereafter he gave beaded crowns to some persons to found new kingdoms which were all under his authority and within an easterly portion of the domain of the Aku nation (Johnson 1921). Thus, these kings and their followers were dispersed into their inheritances within the Aku nation. Such continued for centuries after the return of Oduduwa to orun. Some early examples of these kings include the Onipopo of Popo, Onisabe of Sabe, Oba of Edo, Awujale of Ijebu-Ode, Olowu of Owu, Alaketu of Ketu, Ologbo of Ugbo, etc. The Akarigbo of Remo is a recent example. Since Abraham is mentioned in the bible as the patriarch of the Israelites, and the Aku are both the Israelites and the Canaanites, and Oduduwa is the Aku patriarch, Abraham is actually Oduduwa. Therefore, the Sumerians did not disappear all at once from Mesopotamia but migrated in batches to Canaan with Oduduwa who was somehow around again and as leader of the last batch. Upon the arrival of Oduduwa some families of the earlier batch(es) were dispersed into their inheritances within the land of Canaan, just like they were again upon their return from slavery in ancient Egypt. They were not scattered which connotes an act done against their will, but they were dispersed which connotes an act of mutual agreement and willing participation.

References

Johnson, Samuel. The history of the Yorubas : from the earliest times to the beginning of the British Protectorate. Edited by Obadiah Johnson. Lagos: C.M.S. (Nigeria) Bookshops Lagos, 1921.

Lange, Dierk. “The dying and the rising God in the New Year Festival of Ife.” In Ancient Kingdoms of West Africa, by Dierk Lange, 343-376. Dettelbach: J.H.Röll Verlag, 2004.

Pereltsvaig, Asya. Languages of the World: An Introduction. Cambridge: Cambridge University Press, 2012.

Slatyer, Will. Life/Death Rhythms of Ancient Empires – Climatic Cycles Influence Rule of Dynasties. PartridgeIndia, 2014.

Voell, Stephane, and Iwona Kaliszewska. “Pluralism, Tradition and Perspectives on the State in the Caucasus:Introduction.” In State and Legal Practice in the Caucasus: Anthropological Perspectives on Law and Politics, by Stephane Voell and Iwona Kaliszewska, 1-23. Surrey: Ashgate Publishing Ltd, 2015.