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 (https://yemitom.wordpress.com/2017/06/26/odun-ifa-agbaye-10061-world-ifa-festival-20172018-olodumares-message-of-ogbe-o%e1%b9%a3e-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) (https://yemitom.wordpress.com/2016/12/10/%e2%80%8betymologies-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 (https://yemitom.wordpress.com/2016/12/31/awo-the-real-jews-of-the-bible-and-the-proof-of-the-metathesis-of-akoda-to-nicodemus/)
Synagogue of Satan (https://yemitom.wordpress.com/2012/04/03/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, http://www.jstor.org/stable/1157598). 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.


Even my family judges me for my ‘weird’ religion


This is an interesting personal experience narrative that, in my opinion, would be useful for those considering a return back to their roots, i.e. Ifa. I do have reservations though, concerning two consecutve sentences in the 9th paragraph:

In truth the tradition is one of the oldest in the world, predating the concept of the devil by thousands of years. It’s a complex system based on ancestor worship and reverence for the natural world that, like most indigenous traditions, is anything but primitive.

First, the concept of the devil has never been alien to Ifa, but is well described. He is none other than EDI aka ELENINI, OLOSI, OSHO, AYAMI (Amen, Yam), OSHORONGA, OSI (Zeus, Jesus) among other appellations and epithets. And all the descriptions of him in the Ifa literary corpus fit perfectly with same in various ancient texts, both oral and written, of various indigenous (non-oyinbo) peoples and of various oyinbo peoples who they plagiarized from the indigenous peoples’. Many of his kind, i.e. the Iyami, are numerous within the community of babalawos and iyanifas and can be identified by their assertive yet proofless and illogical denial of his existence and of his being EDI.

Use Ina Ẹla (Flames of Light) to guarantee the success of ẹbọ (sacrifice) from theft and other vices

Its a fact well known in Ifa that the Ajẹ can “steal” ẹbọ that has been offered. Their power to do this is from Olodumare and is seen in the ability of black holes to swallow all they want to swallow. Its also hinted at in Ifa stanzas about the ability of Elenini (the Devil) to swallow just about anything and with unquenchable greed as he is the ruler of black holes. The purpose is to checkmate misbehaving persons and would manifest as ẹbọ offered with no result, which we can call a “failed ẹbọ” or “promise-and-fail ẹbọ”. If the person(s) concerned takes the right remedial steps, Olodumare orders the Ajẹ to release it and it becomes a “delayed ẹbọ”.

This power has however been incorrigibly abused by the Iyami who are the expelled Ajẹ. They are ever rebellious and never obey Olodumare. They steal ẹbọ at will and target the ẹbọ of not just mankind but of themselves as well as they’re also unquenchably cannibalistic. Many Ifa stanzas have it that in cases where they want to acquire certain powers they willingly and quickly offer the prescribed ẹbọ and get rewarded for compliance whereas mankind suffers regret for non-compliance (e.g. in Ọwọnrin Ogbe, Odi Meji; cf. Job 1 and 2). The latter is due mainly to two factors. One is stubborness while the other is stumbling blocks from the Iyami in the form of deception, temptations, discouragement, difficulty in acquiring the ẹbọ materials and in getting to offer it, and problems and missteps with the ẹbọ riru (ẹbọ offering rite). Their aim is to subjugate mankind and debar mankind’s progress.

Edi whose name is translitrated in English as “Devil” is the expelled leader of all Ajẹ and is also known as Ayami Oshoronga with the expelled Ajẹ being the Iyami Eshoronga. These expelled ones are also called Iwin from which are the corresponding English terms “Wizard” and “Witch”. Both the expelled and upright ones are Eshoronga and their spiritual system is called Osho which is another name for Edi, the root of the epithet Oshoronga, and translirated into English as sorcery. Oshoronga is the bottomless pit that is known in the celestial scale and in astrological terms as the black hole, a massive celestial entity that swallows everything non-stop including light. Oshoronga is the ruler of the black hole while the Ajẹ including the upright and expelled ones are the body of the black hole. He is also known in Ifa stanzas as Elenini (total enslaver) and is noted for fearlessly trying to swallow all he comes across. With this swallowing capacity, they divert and swallow ẹbọ and other offerings easily.

It turns out that the odu Ọkanran Meji notes that Eshu who is the messenger divinity to whom nearly all ẹbọs are presented for onward delivery is frequently and easily robbed, and humans are among the robbers but the Iyami are also among humans as humans. Ifa however has it that the upright Ajẹ also swallow ẹbọ to righteously punish errant persons who offer such including those who offered them to gain unfair rewards. The Iyamis abuse this such that those who offered them get no results and are antagonised the more by the thieves and/or are deceived with results set up by the Iyami to pervert their victims into making deviant choices in life that benefit the thieves and eventually lead their victims to strong delusions.

Thankfully, Ifa has the solution to this robbery and it is mentioned a lot in Ifa stanzas. The solution is Aganju who is also known as Ina Ẹla (“Flames of Ẹla”, Nir” as transliterated by Sumerologists and Assyriologists). It is with Ina that Ifa who is Ẹla sets himself free from Elenini. Proof of the use of Ina Ẹla to guarantee the protection of ẹbọs from malevolent forces and ensure their safe delivery abound. For instance, the odu Obara Ogbe has a number of stanzas detailing the use of Ina Ẹla to chase away all malevolent spirits. Below are excerpts from two of such stanzas.

Iku, arun, ẹjọ, ofun ile yii ko d’ẹru
Death, disease, contention, loss of this home pack your load
Ko maa lọ
A o fi Ina wi wọn l’ara
We shall use the Flames of Ifa to torch them
Billow fervently

Iku yo o

Death exonorates

Arun yo o

Sickness exonorates

Otonto Iroko

Otonto Iroko

A difa fun wọn l’ode Ido

Cast Ifa for the people of Ido town

Ọmọ atanna wiriwiri le’ku lọ…

The offspring who uses fervently billowing flames to expel death…

Iku, arun, ofo, gbogbo ajogun ti n bẹ n’ile yii ko d’ẹru ko mọọ lọ

Death, sickness, loss, all forces of misfortune present in this home, pack your load and depart


Billow fervently

A o tanna Ifa ran wọn l’ara

We shall light the flames of Ẹla to scorch them


Billow fervently

During the annual Edi festival that is celebrated in Ile-Ifẹ to celebrate the successful sacrifice of Ẹla by Mọrẹmi to save Ifẹ from the siege of the oyinbo – the first time it ever happened all oyinbo were Iyamis and all Iyami were oyinbo – it is with Ina Ẹla that they were defeated and chased away (see “The Edi Festival at Ile Ife” by Michael J Walsh, African Affairs, 1948, 47 pp. 231-238; “Myths of Ife” by John Wyndham, 1921; and “The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession” by PSO Aremu et al, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013, DOI: http:/dx.doi.org/10.14303/jrpgd.2013.108). It is also with Ina Ẹla that they are punished in Aja Ilẹ (underworld), a punishment known in English as “Hell fire” (transliterated and translated from Ina Ilẹ or “Flames of Ilẹ”). However, throughout that land today, this has been forgotten. This is not surprising since the Iyami have successfully deceived the populace into believing that all Ajẹ are females only, all Ajẹ are Iyami, and even though the Iyami are obviously the enemies of the people they still have to praise these rebels and use ipese (ritual offering for appeasement) to appease them frequently, thus feeding their enemies. Whereas the people ought to avoid them completely and offer ipese to the upright Ajẹ only. The odu Ofun Ika has it that the Iyamis always and without repentance work to ruin the works of Ẹla.

Thankfully, Ina Ẹla is around with us today as I am Aganju and know how to use my flames during ẹbọ riru. Contract my services in conducting ẹbọ rirus on your behalf. There is no other Ifa priest on this planet today who knows how, and if I were to use this platform to show how its done, there is no guarantee that they would comply given that many of them love the Iyamis and that many are also Iyami. You can reach me via the following:

  • Email: yemitom2@yahoo(dot)com
  • Facebook: OrishaAganju
  • Twitter: @OrishaAganju
  • Skype: Aganju Opeyemi
  • Path: Aganju
  • Tumblr: orishaaganju

Identifying the incarnations of Obalufon and Iya by using as markers the (i) birth of the Redeemer and (ii) perversion by Edi

Sometime in the beginning of eniyan (human) life on this planet there lived a woman named Mọrẹmi who was married to a man named Obalufọn and both lived in Ile-Ifẹ. She had a daughter but no son which got her very worried because, in those days, each woman was expected to give birth to sons who would become the founding fathers of nations. After an Ifa consultation the message she was given seemed to have been perverted by someone who wanted her to take a wrong step. The Perverter was successful because her state of mind left her vulnerable to suggestion. This Perverter is known to the Aku (aka Omo Oduduwa) as Edi and around the world as Devil: (E)di > De(vil). Sometime later she had a son known as Ẹla which might have been during or not too long before a wasteland-dwelling people known as Igbo (the first Amorite/oyinbo race) and who had been expelled from Ile-Ifẹ for rebellion (refusing to serve the gods) began attacking, terrorizing, abducting and enslaving her people the Aku. She reacted by using her body to get information from one of the Igbo about their ways and relayed it to her people who, under the leadership of the orisha, used it to utterly defeat the Igbo and enslave some of them.

However, when she went to give thanks to the gods she had to sacrifice her son. Again, Edi was involved. Nevertheless, Ẹla who had been left for dead resurrected and ascended into heaven. Ẹla is the lamb slain in the foundation of the world (Revelations 13:8), the period just described. The points or fractals to note are that (i) the Redeemer was born to Obalufon and Mọrẹmi, and (ii) Edi perverted the divine message to Mọrẹmi.

Obalufon and Mọrẹmi are the same persons as Obalufon (Adimu) and Iya as will be explained next. (Remember that Obarese and Osere have also been identified as Adimu and Iya.)

In the garden of Eden in Ile-Ifẹ the words of Ọbatala (son of Ọlọrun) to Iya were perverted by someone, and she listened and acted on the suggestion of the Perverter. This Perverter must be none other than Edi, and, because Iya listened to him she must be a reincarnation of Mọrẹmi. Evidence of the latter can be seen in the consequent declaration by Ọbatala that Iya would bear a seed (Redeemer) who would bruise the head of the Perverter (Genesis 3).

This promise was fulfilled some millennia later when a certain Mọrẹmi (perverted by Amorites to Miriam and Mary) who was married to a man popularly known as Joseph (not actual name but a perverted version by the Amorites) bore a son who is the Redeemer but was this time named Eshu (perverted by Amorites to Yeshu, Yeshua, Jeshua, Joshua, IHCOUC, Iesous, Jesus, etc.) in the land renamed by the Amorites as Israel (yet another perverted name). His birth and eventual sacrifice and resurrection occurred at a time the Amorites (including the Hellenists, Persians and so on) had been attacking, terrorizing, abducting and enslaving his people (the Aku) who, like Mọrẹmi in the beginning, had been playing the harlot with Amorite ways and in the process began to see their bogus might and longed for Him to deal with them. Edi again tried to pervert the truth but this time his prime target was Eshu; and he failed (Matthew 4:1-11). Obviously, Joseph and Mọrẹmi are the same couple as Obalufon and Iya.

Now that the incarnations have been identified they can be listed according to order of appearance starting from the earliest:

  • Obalufon and Mọrẹmi
  • Obarese and Osere
  • Obalufon (Adimu) and Iya
  • Obalufon (Joseph) and Mọrẹmi

It is worth noting that for the past 2,000 years the Amorites have behaved like true perverts by perverting the Scriptures, world history, invading the continent they call Africa to steal resources, abducting and enslaving Negroes (including the Aku), tempting Aku, Negroes and the world in general with their perverted religions like Christianity, Islam and Judaism. These Amorites have been blaspheming seriously by referring and inducing the Yoruba to refer to Eshu as the Devil and Edi as Ọlọrun. As in the beginning when fire was used to quench them, unrepentant Amorites are to be quenched with fire. Furthermore, it is not for nothing that a people today known as Igbo who boast of being like the Amorites and in fact act like them (e.g. migrating en masse to Aku land with the aim of enslaving the Aku, claiming their land and rewriting its history) exist today.

The main source for this essay is the book titled “Myths of Ífè” by John Wyndham (1921), an oyinbo who insisted on referring to Eshu as the Devil despite being well aware of Edi’s attribute as the actual Perverter. Perhaps he did so because he did not want to admit that the “white people” spoken of by the Ife High Priests he interviewed for the book are his people.