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.
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.