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.
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.