Physical appearance of the Amorites of Genesis 15:16 (Part 3)

Continued from Part 2

Sifting the wheat from the chaff to debug the Amorites identity

The metathesis of Amurru from Iremo

At the start of the sixth age, Ogun led the first migration wave of the Egun to their latest homeland along the Gulf of Guinea in 8510 8512 (466 468 CE) and founded Ile-Ife. This region and its ruler is named in the Catalan Atlas of 1375 as Organa and as Rey de Organa (also Ogane; Spanish for King of Organe) respectively; so, the anthroponym Ogane is derived from Ogun. The maps below by Sebastian Münster (1554 CE), Willem Janszoon Blaeu (1644 CE) and JBL Clouet (1787 CE) have this region named as Orguenę, Guinea and Guinee respectively. But the Clouet map has the name Guin attached to the name of a river. Its westernmost end includes Accra and other parts of Ga just beyond the Volta River in modern Ghana to Igala (biblical Gilead), Ondo (biblical Nod; located east of Ile-Ife; Genesis 4:16), Ekiti (Akkad), Itsekiri (Issachar), Ulukumi, and some parts of Delta and Kogi states in Nigeria as its easternmost end. Obatala led the next wave of migrants 8721 8722 (677 678 CE), and Oduduwa led the last wave 8898 8900 (854 856 CE). When Oduduwa arrived, the Iremo family had been the rulers of Ile-Ife and still are till date. Obalufe (king of Ife) is the title of the ruler of Ile-Ife and it is the sole right of Iremo.

(Map images to be added later)

However, the throne of Oduduwa which is higher is also there, as is that of Obalufon the Ooni who functions as the spokesperson of the gods, while the Obalufe is regarded somewhat as the prime minister. Thus, both the Ooni and the Obalufe are allies, implying that Oduduwa and the Iremo are allies. Thirty-three families of the Iremo would later migrate southward from Ile-Ife in the year 9644 (1600 CE) upon Ifas instruction to a land, within Ife Oodaye as is Ile-Ife, where they are known as Remo, and founded various kingdoms with Shagamu that is ruled by the Akarigbo as the coronation city of this land from whom other Remo kings are crowned. And one of them would similarly proceed further to found the kingdom of Epe (both e pronounced as in egg).

So, in this age, when Oduduwa arrived at Ile-Ife he met Iremo who had already been living there for a while, just like in the fourth age when he similarly met Mamre the Amorite. This is therefore a historical fractal and we can safely proceed to assume that the names Mamre and Amorite were derived from Iremo via metathesis, in this case a mischievous reverse mutation:

  • Iremo > Om(e)ri > Omri > (M)omri > Mamre
  • Iremo > Omeri > Amori

Another place where these Amorites are mentioned is Genesis 23 about the death and burial of Sarah who is actually Osara aka Olosa. She died in a place called Kirjath Arba aka Hebron (qv. Genesis 35:27 where Kirjath Arba is translated as town of Arba), and Oduduwa bought a parcel of land as burial place from the people of Heth which is actually Ota. This land was in Macphelah and before (on the way to) Mamre. In verse 19 Mamre is mentioned as being the same as Hebron:

Genesis 23:19 And after this, Oduduwa buried Osara in the cave of the field of Macphelah, before Iremo (that is, Hebron) in the land of Canaan.

Interestingly, in the present age the people of Ota used to live in Ile-Ife but later emigrated southward therefrom also within Ife Oodaye in 9667 (1623 CE). Also, the toponym Hebron appears to have been derived from Ife Abure that is mentioned a lot in the Ifa literary corpus and is the name of one of the portions of Iremo land in Ile-Ife. And the palace of Oduduwa is in Ife Abure. Going further, the toponym Arba appears to have been derived from Abure and looks like a reverse metathesis of Hebron, thus prompting the question, Why are two different spellings used in the same bible?

  • Abure > Abre > (H)ebro(n)
  • Arba > Abra > (H)abra(n) > Hebron
  • Abure > Er(u)ba > Erba > Arba

This land which Oduduwa purchased from the Ota people would later be used for the burial of himself (Genesis 25:9-10), Ajaka (Isaac aka Okanbi, Ogun) his son (Genesis 35:27-29), Rebekah a wife of Ajaka, Aku (Jacob aka Oranmiyan, Oshoosi) his grandson (Genesis 50:12) and for Leah a spouse of Aku (Genesis 49:29-32).
Genesis 25:9 And his sons Ajaka and Ishmael buried him (Oduduwa) in the cave of Macphelah, which is in before Mamre/Iremo, in the field of Ephron the son of Zohar the Hittite, 10 the field which Oduduwa purchased from the sons of Ota. There Oduduwa was buried, and Osara his wife.

Genesis 35:27 Then Aku came to his father Ajaka at Mamre/Iremo, or Kirjath Arba (that is, Hebron), where Oduduwa and Ajaka had dwelt. 28 Now the days of Ajaka were one hundred and eighty years. 29 So Ajaka breathed his last and died, and was gathered to his people, being old and full of days. And his sons Esau (Isedale) and Aku buried him.

Genesis 49:29 Then he (Aku) charged them and said to them and said to them: I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 in the cave that is in the field of Macphelah, which is before Mamre/Iremo in the land of Canaan, which Oduduwa bought with the field of Ephron the Hittite as a possession for a burial place. 31 There they buried Oduduwa and Osara his wife, there they buried Ajaka and Rebekah his wife, and there I buried Leah.

Genesis 50:13 So his (Aku) sons carried him to the land of Canaan, and buried him in the cave of the field of Macphelah, before Mamre/Iremo, which Oduduwa bought with the field from Ephron the Hittite as property for a burial place.

After the exodus of the Aku diaspora from ancient Ejigbo (Egypt; the polar grove) where they had been enslaved by the Oshika (the resourceless one who engageges in wickedness; reverse metathesis is Hyksos: Osh(i)ka > Akso > (H)ykso(s) > Ogiso), an Amorite people, Caleb the son of Jephunneh the Kenezite inherited Hebron (Joshua 14). Curiously, one of the Remo families that emigrated from Ile-Ife is called Ikenne from where the sage Obafemi Awolowo (Orisha Omoniyorogbo; an orisha is a venerable ancestor; English saint; see explanation later below) descended. Thus, the ethnic designation Kennizite was derived from Ikenne, obvious when seen that the eponym from which the former was derived and which seems oddly missing from the bible is something like Kenni or Kenne:

  • (I)kenne > Kenne > Kennizite

If this line of reasoning is followed, it can be argued that Caleb inherited Ife Abure (Hebron) that is owned by Iremo (Mamre/Amorite) because he was an Iremo from the diaspora and their leader (perhaps also their reincarnated progenitor, especially of Ikenne-Remo) since he was the leader of Judah (Ife Oodaye). He was not the leader of the tribe of Ife Oodaye upon the exodus but Nashon son of Aminadab was (Numbers 1:1-7) and died along with other faithless Akus in the wilderness during their forty years journey to Canaan according to Numbers 13 – 14 all those aged twenty years and above at the inception of the journey died in the wilderness except Eshu Laalu (Joshua son of Nun) and Caleb (and Moses and Aaron but that is a story for another day). Going further, the anthroponym Caleb was derived from Ikenne, which is easy to see upon considering the liquidity of the -n- and -l- consonants (for instance, Aku words starting with the prefix Ol-, El- or Al- which mean owner or epitome are actually Oni- e.g. Ologede from Oni-Ogede owner of ogede/banana, Eleko from Oni-Eko owner of Eko, Alawo from Oni-Awo owner of mysteries, Onifa from Oni-Ifa owner of Ifa, etc; an oyinbo example is the Arabic al-jinn and the English angel) and that the C- in Caleb is pronounced /k/ just as the -k- in Ikenne and Kennizite, implying therefore that he is the progenitor of Ikenne-Remo and that the Kennizites are really this Ikenne people of Remo:

  • (I)kenne > Kene > Cele > Cale(b)

However, since these set of Amorites are actually Iremo, who then are these Hyksos slave masters from whom he escaped during the exodus and who were the Amorites he and his people expelled from Canaan?

Similar Topography

In the fourth age when the Aku diaspora under the leadership of Orunmila (Moses) also known as Osun (transliterated as Sin (Sîn) by Assyriologists and Sumerologists) were about to enter Canaan, Ela (re-lexified by bible compilers to Lord: (E)la: Lo(rd) and by Sumerologists to An: El(a) > An) who is also known as Oshu (short for Oshumare that is an elision of Oshu omo Are or Oshu the offspring of Are; re-lexified by bible compilers to HaShem: Oshu > (H)ashe(m)) and as Obatala, told him to send twelve men, each a leader one of the twelve tribes of the Akus, there to spy out the land and bring some of the fruit of the land. A place called the Valley of Eschol which was in Hebron is mentioned as the last place these spies reached. A valley is defined in the 1992 edition of the BBC English Dictionary as a a long, narrow area of land between two hills, often with a river flowing through it and in the 2005 edition of the Websters Pocket Dictionary and Thesaurus as a low land between ranges of hills or mountains (oke is Aku for mountain, hill and any elevated area). So, wherever there is a valley there are hills and/or mountains, and Hebron must therefore be a hilly and/or mountainous area as confirmed in Joshua 10:3-6; 14:6-15; and 15:20-54. Unsurprisingly, Ile-Ife has a similarly hilly topography with the Oonis palace and the Iremo portion set on a hill(s).
But this bible passage exposes further the folly of the publishers in not covering their tracks well. One is the alleged etymology of Valley of Eschol as mentioned in Numbers 13:23-24 where Eschol is translated as cluster because of the cluster of grapes that the aforementioned spies cut and brought from there. This gives the impression that Osun and his people were the ones who named that area. However, when Oduduwa arrived in Canaan over six hundred years earlier, he dwelled for some time by Alon Mamre (translated as terebinth trees of Mamre; perhaps actually Ile Iremo or land of Iremo) whose brothers were Aner and Eschol. So, is it that six hundred years later the returnees renamed that area as the previous name? Was a brother of Mamre named Cluster? According to Genesis 14:13-24, the patriarch embarked on a successful military campaign along with Aner, Eschol and Mamre to rescue his nephew. In Aku tradition, Iku (Death) is the general of Oduduwa who naturally would accompany him on such missions and who resides with two contemporaries. A comparison of the names Iku and Eschol reveals that the latter is a metathesis of the former ands the biblical etymology is obviously not based on fact but fancy all other translations and etymologies of all bible onomastics (e.g. the Valley of Aijalon of Joshua 10:12-13) and the entire lexicon of those oyinbo who call themselves Hebrews should not be accepted hook, line and sinker.

  • Iku > E(s)cho(l)

Amorites colonialists of Canaan and Ejigbo

Another is the conflicting ethnic designation of Mamre and those whom Eshu Laalu and his people met at Hebron. Mamre is identified in Genesis 14:13 as an Amorite, and the Anakim in Deuteronomy 1:1-28 who Eshu met and conquered in Hebron where Mamre had lived were living there as well, almost giving the impression that Mamre and the Anakim were all Amorites. Perhaps then these Amorites were a subset of the Anakim or vice versa or synonymous.

These Anakim are called the descendants of Anak and three names are mentioned in Numbers 13:22 as borne by three descendants: Ahiman, Sheshai and Talmai. But they are described as and called giants which is Nephilim (also rephaim Deuteronomy 2:11,20; Joshua 15:8), both used as synonyms, in Hebrew bibles, who were the targets of the great flood (Genesis 6). The term Nephilim is from iwofa which is Aku for peon and these particular ones were the peons expelled from Orun (the spiritual realm above) to Ile Aye.

  • (I)wofa > Nephi(lim)

According to Genesis 7, all of them died but Ifa has it that some of the rejects survived, which explains the acknowledgement of their presence after the flood in the same bible (Deuteronomy 2:8-23). They are described as great and numerous and tall, but only those three sons are mentioned as having been driven away (Joshua 11:21-22), killed according to Judges 1:10. Perhaps this is because they were the leaders of the Anakim, but there is no mention of the fate of Arba who is mentioned in Joshua 14:15 and 15:13 as the greatest man among the Anakim and the father of Anak respectively. If he was truly the father of Anak why were his offspring named after Anak instead of himself?

Given the well acknowledged faults of the Hamitic hypothesis and the curse of Canaan by the oyinbo protagonists who authored these for the purpose of giving a dog a bad name in order to hang it and other schizophrenic deceits like the Ashkenazi calling themselves Jews who descended from Shem whereas according to Genesis 10:3 they are descendants of Japheth, it can be argued that these oyinbo protagonists:

  1. substituted Arba for Anak as the father of the Anakim; and,
  2. knew that Hebron is Arba but used variant spellings to mischievously emend the origin of the Anakim to Arba.

(Note: the -im suffix in Anakim is a tool of Modern Hebrew used to indicate when a count noun is plural while the -ite suffix in Amorite is used to indicate an ethnic designation of which the plural is -ites, implying that Anakim refers not to an ethnic group but a non-ethnic group.)

In Joshua 10:3, the name of the king of Hebron at that time is given as Hoham and his ethnicity as Amorite but there is no indication as to whether or not he was also one of the Anakim. Noteworthy is the absence of any clear description of the Anakim as Amorites, which suggests some sort of distinction from the actual Amorites (Iremo) of Hebron. Thus, the Anakim were not the actual Amorites of Hebron but were living in their land as all the Aku had emigrated to Ejigbo during the famine and that Eshu Laalu and his people met only the Anakim in Hebron (in comparison the Edo/Edomites, Nupe/Moab, Ammonites and Caphtorim met and drove away the Horites aka Igbo people of Biafra, the Emim, the Zamzummim and the Avim respectively Deuteronomy 2:8-23).

This is possible since Aku with his family and their households had been living among his people in Canaan prior to the famine exodus to Ejigbo (Genesis 41-46) where they bred, which could have been prompted by other some fellow Canaanites doing so earlier or prompted others to do same later. The remnant Canaanites could also have become corrupted to the point of being so weak and then colonized by the Anakim. The rulers of Ejigbo thereafter held sway over that land perhaps on behalf of their guests, one of whom named Ajose (also Jose; biblical Joseph) but maybe not limited to, had become their ruler.
According to the Amarna letters, it was later invaded and overrun by the Hittites (the oyinbo impersonators certainly) and a set of marauding nomads called Habiru (also transliterated as Apiru), an epithet spelled today as Hebrew which those who call themselves by this name today and their protagonists translate with contradiction into English as one who passes through and one who passes by which are mischievous as the former implies trespass and the latter implies respect for boundaries. It is actually derived from the Aku Eburu whose English translation is one who abuses to the point of ruin, troublesome one, trespasser, one who crosses over, one who passes through, one who likes taking shortcuts, which is not an ethnic designation and which the bearers manifested when they invaded Canaan. Therefore, the Habiru of these letters are not just the Hebrews of today but the all of the Amorites defeated and expelled by Osun, Eshu and their people.

  • Eburu > Apiru
  • Eb(u)ru > (H)ebre(w)

These series of events can therefore be reconstructed thus.
Osun with Eshu Laalu as his assistant led their people in the exodus out of Ejigbo which had been invaded and colonized by an oyinbo people identified variously as Amorites, Oshika and Eburu, who had also done same to the Levant including Canaan. This began in 6600 (1444 BCE). The Amorite ruler of Ejigbo then gathered the entire army of his people in pursuit of Orunmila and his people but they perished in the Red Sea which rendered the civilian Amorites in Egypt defenseless and they were consequently expelled perhaps gradually or immediately by the natives who then reasserted themselves. Meanwhile, Orunmila and his people defeated the Amorite colonial administrators along with their people and followers on the way to Canaan and expelled them completely from Canaan forty years after the exodus. Backing for this can be seen in the epithet by which these Amorites were also known Hyksos. This has a cognate in Ogiso which is an Edo epithet for a dynasty that ruled over them for some time and which they allege that the translation is sky god.

When it is considered that the colonizing Amorites colonized not only Egypt and Canaan but also other nations in the Levant – done several times like during the reigns of Hammurabi, Nebuchadnezzar, Alexander III of Macedonia (also known as Alexander the Great), etc – which would have included the Edomites who were immediate neighbours of Canaan, and that the Edomites are the Edos, the Hyksos-Ogiso-Amorite link appears plausible. The Hyksos who ruled Egypt would have installed administrators over the Edos, an idea that is suggested in Genesis 36:6-8 and Deuteronomy 2:12,22 where the latter are mentioned as leaving Canaan for their inheritance called Mount Seir which had been inhabited by the Horites who they lived with for a while, perhaps initially as their subjects prior to dispossessing them. And in the present age they expelled the Horites and were colonized by an oyinbo people called English. Since events in history are fractals, these same set of oyinbo must have been the Hyksos of ancient Egypt.

Unsurprisingly, these Amorite rulers of Egypt had physical features of the European stock of the oyinbo. They were fair-skinned, had straight hair, aquiline noses and blue eyes, very much unlike the Iremo. Wolfgang Helck, a German Egyptologist, had at a time admitted this physical description of the Hyksos but later in 1993 he recanted in response to the dissenting groupthink from his fellow oyinbos.

The period of the collapse of Babylon in 7200 (785 BCE) coincides with that of the foundations of Greece and Rome both in 7202 (784 BCE) suggesting that the refugees of the Babylonian Empire founded ancient Greco-Roman states. Also, the foundations of the states of Western Europe e.g. England and the Celts of Scotland in the (5th century CE), Romance states (i.e. states like Italy, Spain, etc, who speak languages derived from Latin that was the language of the Roman Empire) coincided with the collapse of the ancient Greco-Roman world, i.e. the western part of the Roman Empire, in the 5th to 6th century CE and their languages are Romance languages suggesting that the latter are the Greco-Romans and therefore the Amorites of Babylon. Additionally, there are the biblical references to Rome by the name Babylon (1 Peter 5:13; Revelations 14:8; 16:19; 17:5 and 18:2,10,21) that have been acknowledged by oyinbo scholars, suggesting that during the last twelve years of the fourth age – which ended in 8072 (28 CE) – when these texts were written it was known that the Romans were Babylonians. But the collapse of the western Roman Empire allegedly occurred much later, sometime after the Omo Oduduwa had in 8072 (28 CE) left the Levant. This would appear to be in conflict with the earlier suggestion that Western Europe is the Babylonian Empire of ancient Rome aka the Amorites, especially as the prophecies are mentioned in the aforementioned bible verses about the collapse of Babylon to mark the salvation and restoration of the Aku. In these verses is the description of Babylon-Rome as a city that had been a center of religious activity of those oppressing the Omo Oduduwa and committing abominations in the temple of Oshu in Jerusalem (Ile-Ife) and which would be suddenly destroyed. Either the prophecies have been misplaced, made up, or the oyinbo have been lying about their history. The last is proved in the rest of this essay.

At that time the colonialists had been doing just that (abominations and oppression) and still continued, and Rome itself was the seat of power of the oppressors. However, the centre of their religious activity was not in Rome but eastward in Peragmum (also spelled Pergamos, Pergamon; now Bergama, in Turkey) as indicated by the erection there of their grandest altar. It was founded in 7201 (785 BCE) which is about the time of the foundation of Rome, but the oyinbo have provided no information about its history during the one hundred years before the fourth age ended and five hundred years after. It is presently in utter ruins and uninhabited but for the habitations built by the Turks around it till date. Excavations that began in 1878 have uncovered a theatre, an amphitheatre, a market place, a gymnasium, a racetrack, and temples of Athena Nicephorus, Hera, Demeter and Zeus. Of these temples, that of Zeus the national deity of these oyinbo, and its altar, was the grandest but both were destroyed in 8072 (28 CE) on the first day of that year when Ela returned for his people. And the dates of this destruction places it seven years after the Romans destroyed Ile-Ife including the temple of Obatala in 8065 (32 CE; allegedly in 70 CE) in response to a rebellion, in fulfilment of those prophecies, and twelve years after he had resurrected in 8060 (16 CE).

Continued in Part 4

Physical appearance of the Amorites of Genesis 15:16 (Part 2)

Continued from Part 1

The Amorites are mentioned in the bible first in Genesis 10:15-18 as one of the offspring of Canaan. This is dubious as Canaan is mentioned there as having Sidon as his firstborn and then Heth followed by nine families in a sequence of threes, including the Amorites, whose names of their eponymous ancestors are missing. Since Heth is portrayed as the ancestor of the Hittites, why are names of families mentioned as his/her siblings?

The reason is that that text of verses 16-18 is a dubious emendation derived by a cut and paste edit from another section. Since Canaan (Egun, Ègún; different from the coastal Egun people of the Slave Coast of West Africa that are of the same stock as the ancient Sea Peoples of the Mediterranean) was founded by Ogun the leader of the first wave of migrants, and Abraham who is actually Oduduwa led the third and last wave of migrants, they are the families that Oduduwa met there on arrival from Ur (Ile-Ife), the previous coronation city of his people in Shinar of southern Mesopotamia.

Genesis 10:15 Canaan begot Sidon his firstborn, and Heth; 16 the Jebusite, the Amorite, and the Girgashite; 17 the Hivite, the Arkite, and the Sinite; 18 the Arvadite, the Zemarite, and the Hamathite. Afterward the familes of the Canaanites were dispersed.

The next mention of the Amorites is in Genesis 14, especially verses 7, 13 and 24. In verse 7 they are mentioned as being attacked by five kings including Amraphel king of Shinar. Now, Shinar is Sumer and Amraphel is Hammurabi from the 18th century BCE who was a king of the Babylonians, an Amorite people who troubled Sumer and then occupied it land after the Sumerians eventually emigrated.

  • (H)amm(u)rabi > Amraphe(l)

Why then is he mentioned as king of Shinar instead of Babylon? How is it then that an Amorite king could have attacked his fellow Amorites? In verse 13 and 24, three brothers named Mamre, Eschol and Aner who were Amorites and joined Oduduwa in attacking and defeating Amraphel. Why would these three attack a fellow Amorite?

Genesis 14: And it came to pass in the days of Amraphel king of Babylon, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations (goyim), 2 that they made war with Bera king of Sodom, Birsha king ofGomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar) 7 Then they turned back and came to En Misphat (that is, Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar 13 Then one who had escaped came and told Oduduwa, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eschol and Aner; and they were allies with Oduduwa 24 except only what the young men have eaten, and the portion of the en who went with me: Aner, Eschol, and Mamre; let them take their portion.

A similarly questionable narrative is also seen in claims about the identity of the biblical Arameans who were Semites with regard to those today in the Levant to Mesopotamia who call themselves Arameans. This is because the toponym Aramaea is derived from that of Amorite too, via a reverse metathesis. Yet another has to do with the teaching by Ifa clergy that the category of people called Iyami are pillars of the society who all serve the Supreme Being and are all females, whereas the one they serve is not but Satan the same as the deity of the colonizing Amorites. Such a claim makes the Iyami one with these Satanic Amorites.

To further investigate with a view to resolve these, we can attempt a comparison with some information from the present (sixth) age.

Continued in Part 3

Happy New Year 10,062 (2018/2019): Snippets of the Odun Ifa Agbaye

Yes we have entered another new year starting 29 May 2018. The day before I cast the Ifa for this new year as directed and authorized by Ifa.

All the messages of the previous year whose Odu was Ogbe Ose came and are still coming to pass. For instance, the Fulani persecution increased – 3½ years of persecution followed by 3½ years of defeat of the Fulani and similar oppressors; personally I met Sungbo (instead of Olokun who is spiritually her mother) who got my oshe for me and prospered me; I met Afefe (Bolaji Ayinla Mustapha) a fraudster human parts babalawo who defrauded me by deliberately doing rubbish Egbe initiation for me, owing me some money that I lent him, publicly issuing a threat against me that he would kill me like a chicken, and I had to curse him and use my oshe to call upon my enikeji the irunmole Aganju to deal permanently with him; and many more.

Unexpectedly I met the orishas Jakuta, Aje and also Olubobotiribo aka Baba Enu who offended me. The irunmole Oya also spoke directly to me through her enikeji, and I was abandoned by a certain orisha whom I so much admired – Ogun was responsible. Also, I started using fire to offer ebo in an advanced way – different with each ebo. It has been wonderful.

So, on May 28 I cast the Ifa for the new year and Olodumare declared the Odu Okanran Otura with iku (again) on Nigeria. A basic message here is that certain nationalities non-native to the geographical terrain defined by colonial enslavers as Nigeria want to displace, kill and replace the natives using hunger. The Fulani and Boko Haram are among the antagonists – note that Boko Haram have been reported to speak Fulfude which is the Fulani language. Another message is that I have to publish an expose about Olubobotiribo, and I’ll do so along with that of Afefe.

Ifa prescribes ebo of 3 pigeons and Shea butter, use of kolanut to propitiate Ifa, and 400 naira as the ebo fee.

More details later.

I   II

II    II

I   II

I   I

Ifa, Oshumare, Obatala and DNA are one

Oshumare the irunmọlẹ of the rainbow whose odu is known unarguably to also be Otura Irẹtẹ is none other than Ọbatala – white consists of the colours of the rainbow. The anthroponym Oshumare can also be shortened as Oshu (Ashkenazi Yeshu and Yeshua) which the oyinbo family who call themselves Jews transliterate as Yeshu and Yeshua. Kindly note that I’ll refer to some bible verses as part of my efforts to show that the bible was forged from Ifa by impostors who invented metathesis – the deliberate mutation of words as against transliteration – as a tool for their fraud.
Ọdun Ifa Agbaye 10,061 (World Ifa Festival 2017/2018): Olodumare’s message of Ogbe Ọṣẹ to the entire world (
Etymologies of Olodumare and Oshumare reveals Are and Odu as the names of the Supreme Being and Oshu as the name of Omo Osin (Messiah) (
Awo – the real Jews of the bible and the proof of the metathesis of Akoda to Nicodemus (
Synagogue of Satan (
Ifa is Oshu who exists to la (split open) as he is Ẹla, to fa (expand) existence/creation, and to shu (issue, express) himself as he is the message/expression of Olodumare to existence. That manual of biological life which the oyinbos have called deoxyribonucleic acid (DNA), a polar double stranded helix polymer found in the cell but which is actually Ifa always expresses itself and expands (multiplies, grows, replicates), only by la-ing (splitting open). Another set of molecules called ribonucleic acid (RNA) serve this process by being created to attached to both strands and pulling them apart, mimicking them by copying their coded messages, and ensuring their prooer transition. From the bible iconography of the ark of the covenant which is both his ojubo (altar) and an earthly mini-replication of his throne, we can see that the RNA are the Ajẹ. It features an aniconic (physically empty) throne called the Mercy Seat with a cherub on each side, that is, one to its left and another to its right. Similarly, when Oshu was impaled, two others were impaled alongside him with one positioned to his right and the other to his left.
Wherever cherubs (also cherubim, keruvim) are described in the bible, it is as winged anthropomorphic beings. The term cherub is a cognate of Christ (also Kristus) and both are a metathesis of Ooki Oru which is an elision of Olokiki Oru “nocturnal praise singers”), an alternative appellation of the Ajẹ: (Oo)kiOru > Cheru(b). Yet another appellation of theirs is Eleye (Ashkenazi/Hebrew Elyon) which is derived from Ele- (Oni; English owner, epitome) + -eye (bird) as they use birds. Moreover, in Ezekiel 1 and 10 of the bible are narratives of two visions in where they are described as each having four faces which, according to the Ègún, are masks whose bearers also called Olori Mẹrin are messengers of the irunmọlẹs/orishas (see: (1) A.B. Ellis, The Yoruba-Speaking Peoples of the Slave Coast of West Africa, London: Chapman and Hall, 1894, Pp 84; and (2) Peter Morton-Williams, The Yoruba Ogboni Cult in Ọyọ, Africa: Journal of the International African Institute, Vol. 30, No. 4 (Oct., 1960), pp. 362-374, So, those cherubs by the Mercy Seat are definitely faithful Ajẹ.
Now, the iconography of Oshu is of the rainbow snake that, just like DNA, is similarly wound as a helix about a pole. He is the igọtun (god) of ẹshu which refers to the waves of visible light or the visible portion of the electromagnetic (EM) spectrum, and of all fluids, including sound waves. To move, ẹshu and snakes shu. To the left and right of white or rainbow light which is at the centre of the EM spectrum are its invisible ends that include x-rays, radio waves, micro waves, gamma rays, ultra-violet rays, etc, all easily capable of mutating and ripping apart DNA. And since waves can be involved in the destructive interference of another wave, these invisible portions can be involved in the destructive interference of Ifa, of DNA, as attested in the odu Ofun Ika:
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Gbogbo ire teeyan of baa ni laye
Oosanla nii da a ngba iwase
Yoo so feleyii ko laje
Tohun ko bimo
Yoo si ri be
Won ni ko rubo awon ti n bo wale aye o
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Oosa waa gbebo nbe
O rubo
Oosa n fosan taye se
Ayami Oshoronga n foru ba a je
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their intercourse
Ifa’s message for Oosanla Oseeremagbo (Obatala) when coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
All the good tidings one seeks in this life
Oosanla has been apportioning from the beginning
He would say that this one should have wealth
Before bearing children
It would happen thus
He was told to offer sacrifice against coming intruders
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their escapades
Ifa’s message for Oosanla Oseeremagbo who was coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye se
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
Oosa presented the sacrifice
He offered the sacrifice
Oosa uses the day to mend Ile Aye
Ayami Oshoronga uses the night to spoil it

Obviously, the implication of these relationships is that one’s RNA is one’s Ajẹ, that these beings are of the invisible portions of the EM spectrum, and that they have the ability to rip apart and mutate Ifa. Furthermore, they show that the creation continues ad infinitum with Ifa expanding it ad infinitum but with an ever increasing entropy (chaos, mess) that the Ajẹ were created to handle. So the iri tutu wili (big bang) mentioned in the odu Ọsa Ogunda as the manner or procession of creation is ad infinitum and messy, thereby encapsulating the Second Law of Thermodynamics which states that the total entropy of a system plus that of its surroundings always increases (that is, the occurence of any process process, including fractals, always results in an increase of the entropy of the universe) – thus the oyinbos never discovered this law because it was already known. And the Ajẹ sho (degrade) the mess which can thus be described with the synonyms toxicity and these beings as potential toxins. This attribute is well acknowledged in stanzas of the Ifa literary corpus wherever the Ajẹ are mentioned, that they are able to stealthily cause problems, neutralize the efforts of others, and rob and make others go astray. With regard to the EM spectrum, it is destructive interference. Edi who is Olosi (epitome of the left/chaos) was created as their leader but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam; Arabic Amin; the root -ya is “to divert/stray/deviate, Aya- is “Perverter” and Iya- is “Perversion”as in Iyana (road tributary/diversion) while the suffix -mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system. Therefore, whenever practitioners of the pseudo-religions like Christiabity, Islam and Judaism declare Amen to sanction prayers, they actually condemn themselves with the verb clause “Ya mi” or “Pervert me”!
Going further, this pattern of relationships between Ẹla and the Ajẹ also exists at the celestial level of which Oshoronga is the black hole, specifically the quasar. Black holes are spinning celestial bodies or regions of space with such high gravity that they pull spirally all, including light, that gets near them into them and spaghettify (degrade) them till infinity, till they are lost from view. This gravitational field is the ability of the Ajẹ to tempt, manipulate and set up others to do their bidding extremely well and, as attested in the odu Irẹtẹ Irosun, consume even orishas, hence his other appellation Elenini (Enslaver, Puppeteer). And the entity being spaghettified is pulled apart and shredded in an energy intensive process that invests tremendous amounts of heat which melts the entity to plasma. The swallowing of Irawọ (stars) by black holes is a well studied instance. Similarly, the pulling apart and nicking of the strong covalent DNA bonds by RNA is energy intensive process. Additionally, the melting releases x-rays therefrom into space, which can damage seriously other celestial bodies like planets in their paths and DNA.
There are many more ways of illustrating that one’s Ajẹ is one’s RNA (e.g. RNA interference: a process that involves the introduction of RNA into a cell; the RNA cleaves unto the DNA so as to stymie its expression) and that these beings have the ability to compromise and denature DNA which is one’s Ifa. To buttress the assertion here that Edi is the Devil and leader of the Ajẹ, it would be useful to turn to narratives from the Ifa literary corpus and ancient Ejigbo (Egypt), here summarized.
According to the former, sometime during the very beginning of all creation, Edi was able for a short while manipulate Akamara the higher self (ẹnikeji) of Olodumare into making Ifa impotent – as seen in a line from the oriki (praise eulogy of Ori (the Consciousness or Olodumare of the individual) that ko s’Orisha tii da’ni gbe leyin Ori eni (there’s no Orisha who can do anything for a person without the permission of that person’s Ori) – granting him the authority to kill Ifa. He dragged in and fired an ọfa (a shot, an arrow) at Ifa who, however, did not die as expected but had sixteen pieces broken off from him and reconstituted himself, just like in DNA replication (in which the original strands are retained and new ones synthesized from them) and the ability of pieces of complementary single stranded pieces of DNA to anneal ino a double stranded helix. Edi did try likewise again against the sixteen odus but instead of being shredded fifteen pieces that are the 240 secondary odus broke off from each of them.
Later, when Ifa came into this solar system via the odu Otura Irẹtẹ – akin to one among siblings begetting his parent but in this case not as the all-Ifa with all his attributes but only those encapsulated in the subset of this odu -as the first and, that time, the only Orisha – an appellation usually elided to Oosha (English saint) – for which he was and is still known as Orisha, he had iwẹfa (palace servants/peons who are eunuchs and of the sixth grade of palace officials; mẹfa is the number 6; recall 666 the biblical number of Edi acccording to Revelations 13) the chief of whom was Osi iwẹfa or Osi’ẹfa (Latin Lucis ferre, English Lucifer), also known as Olosi (European/Latin Lucis) and also simply as Osi (Latin Iezeus, Zeus; English Jesus, Seth, Satan, Six) who is the ẹnikeji of Edi.
A time came when Osi got the permission of Olodumare to kill his master, which he carried out by pushing him off a cliff. Then he butchered Oosha’s corpse and dumped the spaghettified remains into the Esinmirin river but Iku rejected it; so he butchered Oosha’s corpse into several more pieces which he scattered about as far as he could imagine. Oosha was later resurructed from these pieces but such that 400 out ot the 401 irunmọlẹs of the centre unanimously consumed portions of the pieces. This was the first passover meal and it was used to bring about 400 Orishas from Orisha who subsequently became known as Orishan’la (Orisha splits/multiplies/resurrects) the expansome Orisha and as Ọbatala (the king of resurrection). This incident was recorded in ancient Ejigbo but the oyinbo who have been colonizing – RNA interference – that place have been perverting the records such that they have rendered the name Osi as Seth. Same also with Orisha which they have rendered as Osiris and as Horus to portray them as two distinct persons: Osiris being the murder victim and Horus being simultaneously a re-born Osiris and son of Osiris.
It is useful to point out here that, with regard to biochemistry, the emergence of Orisha from Ifa is the primordial gene expression that results in protein synthesis as one’s Orisha is one’s proteome and the ẹnikeji of Ifa. There are two classes of molecules of which proteins and nucleic acids are of the class of large molecules called biological macromolecules, reflected in the epithet Orishan’la. While the emergence of the 400 Orishas from Orisha is evolution of the other class of molecules called metabolites that are low-molecular weight molecules. Together, they constitute the metabolome, and their interactions as seen in all metabolic pathways are elucidated in the Ifa-Orisha literary corpus in a very easily understandable format of records of the interactions of the divinities. In addition, given that there are more than one type of RNA, just as there are more than one group of Ajẹ, the main one which is created from DNA and is called messenger RNA (mRNA) is thus one’s Olosi.

All the common motifs illustrated here are all fractals derived from a single ancestral or primordial fractal who is Ifa which is applicable to all aspects of existence, be it biology, chemistry, sociology, physics, mathematics, chemistry, metaphysics, economics, etc. For instance, the shredding fractal can be seen in (1) the use of Islam and Christianity to rip apart Ifa and the Ègún and all native peoples while inserting Judaism and the oyinbo State of Israel in place of Ifa and Ègún respectively, (2) the ripping apart and scattering of Ilẹ’s people the Owu by the Ijẹbu for Ọyọ to take her place, (3) the division of the Ègún by the Ọyọ and Ile-Ifẹ, (4) the creation of the ICIR by the Iyamis and division into two factions with one led by Ṣọlagbade Popoọla also known esoterically as Okunkun and the other backed by Ọba Adeyẹye Ẹnitan Ogunwusi who is the current Ọọni of Ifẹ and the biblical Jonathan. In considering all these, non-oyinbo peoples should be proud of their traditions and reject oyinbo labels like fetish, primitive and archaic as modernity, technological advancements, great achievements and civilization from the oyinbo are just schizophrenic and regressive. I would rather don my babalawo regalia to carry out 100% guaranteed gene therapy the ancient non-polluting way than don a lab coat for trial-and-error oyinbo copycat gene therapy that is not guaranteed but very costly and associated with unwelcome and unknown side effects. Think of the implications for health and food supply. The Iyamis have been trying hard to quench Ifa and me in order to keep the people blind and morose while paradoxically working toward their own demise. They do not want me to learn Ifa and the biosciences and tried hard to quench my education and career in these fields. They have failed and their claims (1) that Odu bears children for Ọrunmila and (2) that Ifa is Ọrunmila are big fat lies, akin to gravitational lensing by black holes. One cannot consequently but wonder if those who prepare altars of Ọbatala under another odu, that is, not Otura Irẹtẹ, worship demons.

Ègún iṣẹṣe calendar for the year 10,061 (2017-2018 CE)

This is the traditional kọjọda (calendar) for the current year. The length is 355 days, shorter than last year’s, and I don’t yet know why. What I do know however, which Ifa taught me, is that there’s a 16-year cycle such that the 16th year is a leap year that includes many more days. Thus, the next leap year is 10,064 (2020-2021 CE).

Remember Olodumare’s message (#12) to the world for this year as delivered by Ifa via the odu Ogbe Ọṣẹ, that Ẹla who is Ifa will be born to us in seven years time, i.e. in 10,068 (2024 CE).

Kindly bear with me for publishing the calendar this late. The opposition from enemies including the fallen angels (Iyami, fallen Ajẹ), fallen seraphim (fallen ere), and envious and wicked ọmọ araye (people who love darkness) has been floodlike, and as a result I don’t want to delay its publication any further. See also the previous year’s calendar post:

  • Aku calendar for the current year 10,060 (June 2016 – June 2017)[]

Consider also that Edi and his kind the Iyami are perverts who go to any length to pervert all things. See Daniel 7:25 – 

He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change the times and the law. Then the saints shall be given into his hand for a time and times and half a time.

​1. Okudu

Bo (friday)               1       2-Jun

Eti (saturday)       2 3-Jun

Abameta (sunday)    3 4-Jun

Aiku (monday)       4 5-Jun

Aje (tuesday)       5 6-Jun

Isegun (wednesday) 6 7-Jun

Riru (thursday)       7 8-Jun

Bo (friday)               8 9-Jun

Eti (saturday)       9 10-Jun

Abameta (sunday)  10 11-Jun

Aiku (monday)     11 12-Jun

Aje (tuesday)     12 13-Jun

Isegun (wednesday) 13 14-Jun

Riru (thursday)        14 15-Jun

Bo (friday)             15 16-Jun

Eti (saturday)     16 17-Jun

Abameta (sunday)  17 18-Jun

Aiku (monday)     18 19-Jun

Aje (tuesday)     19 20-Jun

Isegun (wednesday) 20 21-Jun

Riru (thursday)     21 22-Jun

Bo (friday)             22 23-Jun

Eti (saturday)     23 24-Jun

Abameta (sunday)  24 25-Jun

Aiku (monday)        25 26-Jun

Aje (tuesday)     26 27-Jun

Isegun (wednesday) 27 28-Jun

Riru (thursday)     28 29-Jun

Bo (friday)             29 30-Jun

Eti (saturday)     30 1-Jul

2. Agemo

Abameta (sunday)    1 2-Jul

Aiku (monday)       2 3-Jul

Aje (tuesday)              3 4-Jul

Isegun (wednesday) 4 5-Jul

Riru (thursday)       5 6-Jul

Bo (friday)               6 7-Jul

Eti (saturday)             7 8-Jul

Abameta (sunday)    8 9-Jul

Aiku (monday)           9 10-Jul

Aje (tuesday)     10 11-Jul

Isegun (wednesday) 11 12-Jul

Riru (thursday)        12 13-Jul

Bo (friday)             13 14-Jul

Eti (saturday)     14 15-Jul

Abameta (sunday)  15 16-Jul

Aiku (monday)     16 17-Jul

Aje (tuesday)     17 18-Jul

Isegun (wednesday) 18 19-Jul

Riru (thursday)     19 20-Jul

Bo (friday)             20 21-Jul

Eti (saturday)     21 22-Jul

Abameta (sunday)  22 23-Jul

Aiku (monday)     23 24-Jul

Aje (tuesday)     24 25-Jul

Isegun (wednesday) 25 26-Jul

Riru (thursday)     26 27-Jul

Bo (friday)             27 28-Jul

Eti (saturday)     28 29-Jul

3. Ogun

Abameta (sunday)    1 30-Jul

Aiku (monday)           2 31-Jul

Aje (tuesday)       3 1-Aug

Isegun (wednesday) 4 2-Aug

Riru (thursday)          5 3-Aug

Bo (friday)               6 4-Aug

Eti (saturday)       7 5-Aug

Abameta (sunday)    8 6-Aug

Aiku (monday)       9 7-Aug

Aje (tuesday)     10 8-Aug

Isegun (wednesday) 11 9-Aug

Riru (thursday)     12 10-Aug

Bo (friday)             13 11-Aug

Eti (saturday)     14 12-Aug

Abameta (sunday)  15 13-Aug

Aiku (monday)        16 14-Aug

Aje (tuesday)     17 15-Aug

Isegun (wednesday) 18 16-Aug

Riru (thursday)     19 17-Aug

Bo (friday)             20 18-Aug

Eti (saturday)     21 19-Aug

Abameta (sunday)  22 20-Aug

Aiku (monday)     23 21-Aug

Aje (tuesday)     24 22-Aug

Isegun (wednesday) 25 23-Aug

Riru (thursday)     26 24-Aug

Bo (friday)             27 25-Aug

Eti (saturday)     28 26-Aug

Abameta (sunday)  29 27-Aug

Aiku (monday)     30 28-Aug

4. Owenwen

Isegun (wednesday) 1 29-Aug

Riru (thursday)       2 5-Sep

Bo (friday)               3 6-Sep

Eti (saturday)       4 7-Sep

Abameta (sunday)    5 8-Sep

Aiku (monday)       6 9-Sep

Aje (tuesday)       7 10-Sep

Isegun (wednesday) 8 11-Sep

Riru (thursday)       9 12-Sep

Bo (friday)             10 13-Sep

Eti (saturday)     11 14-Sep

Abameta (sunday)  12 15-Sep

Aiku (monday)     13 16-Sep

Aje (tuesday)     14 17-Sep

Isegun (wednesday) 15 18-Sep

Riru (thursday)     16 19-Sep

Bo (friday)             17 20-Sep

Eti (saturday)     18 21-Sep

Abameta (sunday)  19 22-Sep

Aiku (monday)     20 23-Sep

Aje (tuesday)     21 24-Sep

Isegun (wednesday) 22 25-Sep

Riru (thursday)        23 26-Sep

Bo (friday)             24 27-Sep

Eti (saturday)     25 28-Sep

Abameta (sunday)  26 29-Sep

Aiku (monday)     27 30-Sep

Aje (tuesday)     28 1-Oct

Isegun (wednesday) 29 2-Oct

Riru (thursday)        30 3-Oct

Bo (friday)             31 4-Oct

5. Owara

Abameta (sunday)    1 5-Oct

Aiku (monday)       2 6-Oct

Aje (tuesday)       3 7-Oct

Isegun (wednesday) 4 8-Oct

Riru (thursday)       5 9-Oct

Bo (friday)               6 10-Oct

Eti (saturday)       7 11-Oct

Abameta (sunday)    8 12-Oct

Aiku (monday)       9 13-Oct

Aje (tuesday)     10 14-Oct

Isegun (wednesday) 11 15-Oct

Riru (thursday)     12 16-Oct

Bo (friday)             13 17-Oct

Eti (saturday)     14 18-Oct

Abameta (sunday)  15 19-Oct

Aiku (monday)     16 20-Oct

Aje (tuesday)     17 21-Oct

Isegun (wednesday) 18 22-Oct

Riru (thursday)     19 23-Oct

Bo (friday)             20 24-Oct

Eti (saturday)     21 25-Oct

Abameta (sunday)  22 26-Oct

Aiku (monday)     23 27-Oct

Aje (tuesday)     24 28-Oct

Isegun (wednesday) 25 29-Oct

Riru (thursday)     26 30-Oct

Bo (friday)             27 31-Oct

6. Belu

Eti (saturday)       1 1-Nov

Abameta (sunday)    2 2-Nov

Aiku (monday)       3 3-Nov

Aje (tuesday)       4 4-Nov

Isegun (wednesday) 5 5-Nov

Riru (thursday)       6 6-Nov

Bo (friday)               7 7-Nov

Eti (saturday)       8 8-Nov

Abameta (sunday)    9 9-Nov

Aiku (monday)     10 10-Nov

Aje (tuesday)     11 11-Nov

Isegun (wednesday) 12 12-Nov

Riru (thursday)     13 13-Nov

Bo (friday)             14 14-Nov

Eti (saturday)     15 15-Nov

Abameta (sunday)  16 16-Nov

Aiku (monday)     17 17-Nov

Aje (tuesday)     18 18-Nov

Isegun (wednesday) 19 19-Nov

Riru (thursday)     20 20-Nov

Bo (friday)             21 21-Nov

Eti (saturday)     22 22-Nov

Abameta (sunday)  23 23-Nov

Aiku (monday)     24 24-Nov

Aje (tuesday)     25 25-Nov

Isegun (wednesday) 26 26-Nov

Riru (thursday)     27 27-Nov

Bo (friday)             28 28-Nov

Eti (saturday)     29 29-Nov

Abameta (sunday)  30 30-Nov

7. Ope

Aiku (monday)           1 1-Dec

Aje (tuesday)              2 2-Dec

Isegun (wednesday) 3 3-Dec

Riru (thursday)       4 4-Dec

Bo (friday)               5 5-Dec

Eti (saturday)       6 6-Dec

Abameta (sunday)    7 7-Dec

Aiku (monday)       8 8-Dec

Aje (tuesday)       9 9-Dec

Isegun (wednesday) 10 10-Dec

Riru (thursday)     11 11-Dec

Bo (friday)             12 12-Dec

Eti (saturday)     13 13-Dec

Abameta (sunday)  14 14-Dec

Aiku (monday)     15 15-Dec

Aje (tuesday)     16 16-Dec

Isegun (wednesday) 17 17-Dec

Riru (thursday)     18 18-Dec

Bo (friday)             19 19-Dec

Eti (saturday)     20 20-Dec

Abameta (sunday)  21 21-Dec

Aiku (monday)     22 22-Dec

Aje (tuesday)     23 23-Dec

Isegun (wednesday) 24 24-Dec

Riru (thursday)     25 25-Dec

Bo (friday)             26 26-Dec

Eti (saturday)     27 27-Dec

Abameta (sunday)  28 28-Dec

Aiku (monday)     29 29-Dec

8. Seere

Aje (tuesday)       1 30-Dec

Isegun (wednesday) 2 31-Dec

Riru (thursday)       3 1-Jan

Bo (friday)               4 2-Jan

Eti (saturday)       5 3-Jan

Abameta (sunday)    6 4-Jan

Aiku (monday)       7 5-Jan

Aje (tuesday)       8 6-Jan

Isegun (wednesday) 9 7-Jan

Riru (thursday)     10 8-Jan

Bo (friday)             11 9-Jan

Eti (saturday)     12 10-Jan

Abameta (sunday)  13 11-Jan

Aiku (monday)     14 12-Jan

Aje (tuesday)     15 13-Jan

Isegun (wednesday) 16 14-Jan

Riru (thursday)     17 15-Jan

Bo (friday)             18 16-Jan

Eti (saturday)     19 17-Jan

Abameta (sunday)  20 18-Jan

Aiku (monday)     21 19-Jan

Aje (tuesday)     22 20-Jan

Isegun (wednesday) 23 21-Jan

Riru (thursday)        24 22-Jan

Bo (friday)             25 23-Jan

Eti (saturday)     26 24-Jan

Abameta (sunday)  27 25-Jan

Aiku (monday)     28 26-Jan

9. Erele

Aje (tuesday)       1 27-Jan

Isegun (wednesday) 2 28-Jan

Riru (thursday)       3 29-Jan

Bo (friday)               4 30-Jan

Eti (saturday)       5 31-Jan

Abameta (sunday)    6 1-Feb

Aiku (monday)       7 2-Feb

Aje (tuesday)       8 3-Feb

Isegun (wednesday) 9 4-Feb

Riru (thursday)     10 5-Feb

Bo (friday)             11 6-Feb

Eti (saturday)     12 7-Feb

Abameta (sunday)  13 8-Feb

Aiku (monday)        14 9-Feb

Aje (tuesday)     15 10-Feb

Isegun (wednesday) 16 11-Feb

Riru (thursday)     17 12-Feb

Bo (friday)             18 13-Feb

Eti (saturday)     19 14-Feb

Abameta (sunday)  20 15-Feb

Aiku (monday)     21 16-Feb

Aje (tuesday)     22 17-Feb

Isegun (wednesday) 23 18-Feb

Riru (thursday)     24 19-Feb

Bo (friday)             25 20-Feb

Eti (saturday)     26 21-Feb

Abameta (sunday)  27 22-Feb

Aiku (monday)     28 23-Feb

Aje (tuesday)     29 24-Feb

Isegun (wednesday) 30 25-Feb

10. Ereno

Riru (thursday)       1 26-Feb

Bo (friday)               2 27-Feb

Eti (saturday)       3 28-Feb

Abameta (sunday)    4 1-Mar

Aiku (monday)           5 2-Mar

Aje (tuesday)       6 3-Mar

Isegun (wednesday) 7 4-Mar

Riru (thursday)       8 5-Mar

Bo (friday)               9 6-Mar

Eti (saturday)     10 7-Mar

Abameta (sunday)  11 8-Mar

Aiku (monday)     12 9-Mar

Aje (tuesday)     13 10-Mar

Isegun (wednesday) 14 11-Mar

Riru (thursday)        15 12-Mar

Bo (friday)             16 13-Mar

Eti (saturday)     17 14-Mar

Abameta (sunday)  18 15-Mar

Aiku (monday)     19 16-Mar

Aje (tuesday)     20 17-Mar

Isegun (wednesday) 21 18-Mar

Riru (thursday)     22 19-Mar

Bo (friday)             23 20-Mar

Eti (saturday)     24 21-Mar

Abameta (sunday)  25 22-Mar

Aiku (monday)     26 23-Mar

Aje (tuesday)     27 24-Mar

Isegun (wednesday) 28 25-Mar

Riru (thursday)     29 26-Mar

Bo (friday)             30 27-Mar

Eti (saturday)     31 28-Mar

Abameta (sunday)  32 29-Mar

Aiku (monday)     33 30-Mar

11. Igbe

Aje (tuesday)       1 31-Mar

Isegun (wednesday) 2 1-Apr

Riru (thursday)       3 2-Apr

Bo (friday)               4 3-Apr

Eti (saturday)       5 4-Apr

Abameta (sunday)    6 5-Apr

Aiku (monday)       7 6-Apr

Aje (tuesday)              8 7-Apr

Isegun (wednesday) 9 8-Apr

Riru (thursday)     10 9-Apr

Bo (friday)             11 10-Apr

Eti (saturday)     12 11-Apr

Abameta (sunday)  13 12-Apr

Aiku (monday)     14 13-Apr

Aje (tuesday)     15 14-Apr

Isegun (wednesday) 16 15-Apr

Riru (thursday)     17 16-Apr

Bo (friday)             18 17-Apr

Eti (saturday)     19 18-Apr

Abameta (sunday)  20 19-Apr

Aiku (monday)     21 20-Apr

Aje (tuesday)     22 21-Apr

Isegun (wednesday) 23 22-Apr

Riru (thursday)     24 23-Apr

Bo (friday)             25 24-Apr

Eti (saturday)     26 25-Apr

Abameta (sunday)  27 26-Apr

Aiku (monday)     28 27-Apr

Aje (tuesday)     29 28-Apr

Isegun (wednesday) 30 29-Apr

12. Ebibi

Riru (thursday)       1 30-Apr

Bo (friday)               2 1-May

Eti (saturday)       3 2-May

Abameta (sunday)    4 3-May

Aiku (monday)       5 4-May

Aje (tuesday)       6 5-May

Isegun (wednesday) 7 6-May

Riru (thursday)       8 7-May

Bo (friday)               9 8-May

Eti (saturday)           10 9-May

Abameta (sunday)  11 10-May

Aiku (monday)     12 11-May

Aje (tuesday)     13 12-May

Isegun (wednesday) 14 13-May

Riru (thursday)     15 14-May

Bo (friday)             16 15-May

Eti (saturday)     17 16-May

Abameta (sunday)  18 17-May

Aiku (monday)     19 18-May

Aje (tuesday)     20 19-May

Isegun (wednesday) 21 20-May

Riru (thursday)     22 21-May

Bo (friday)             23 22-May

Eti (saturday)     24 23-May

Abameta (sunday)  25 24-May

Aiku (monday)     26 25-May

Aje (tuesday)     27 26-May

Isegun (wednesday) 28 27-May

Riru (thursday)     29 28-May