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?
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:
- substituted Arba for Anak as the father of the Anakim; and,
- 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