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Post by asante on Feb 3, 2015 13:55:39 GMT -5
Igbos (Nigeria)    Igbos of Nigeria and Ancient Kemitians of Kemet (Egypt) by Oguejiofo Annu The Eri creation myths of the Igbos holds that Chukwu-Okike sent down Eri and his wife Nnamaku down a ladder from the sky. He landed near the current town of Agulu Eri. From them came the sacred ancestors who founded the Igbos, Edos, Igalas, Yorubas, Junkuns, Hausas, and the rest of humanity. According to other schools of thought, the origin of the Igbo begins with the story of the eponymous ancestor, Eri. By archeological account, in around 2345 BC in Ancient Egypt, a certain “M-Eru-ka (or Eru/Eri)” became a high priest to Pharaoh Teti. Subsequently, as a result of dynastic tensions, M-Eru-ka let Kemit with many of his family and followers and set forth towards the south-west, where the great sea of southern Ethiopia washed the shores of Palm-tree lined beaches. Eri as he was later called entered into the territory that was to become later day modern Nigeria. He set up many lodges across the land, wherein Kemitian Muur Sciences were studied and practised. Some elements of those sciences and wisdom still survive in mutilated forms in Nigeria of today. In a similar vein, it has been pointed out that during the Exodus, which marked the beginning of the mass movement of the tribes of Israel, the tribe of Eri was amongst the tribe that left Egypt following the injunction from Jehova to his devotees, the Israelites (see Deuteronomy chapter 28 verses 58 – 68). It has also been argued that some of these ancient Kemitian tribes founded settlements in the southern part of Sudan, where they established the “Nok” culture, which is similar to that of other (sun Cult) culture, like Nri, the Jukuns, and the Onaja Oboli dynasty of the Igalas, in the Northern part of Nigeria. The main Eri group continued until the confluence of Rivers Niger and Anambara known as “Ezu-na-Omambala” and where it settled and founded the Agulu-Eri community. Indeed, due to the calibre of its earliest founders and the sciences they set up, the network of nationalities that make up the country Nigeria, is a veritable invisible Muurish Empire about to manifest on the face of the earth. Due to the influence of Eri and his civilization, many distinct aspects of Kemitian culture and science are found among the Igbos of Nigeria. For example, the Igbos were famous giant mound builders, constructing many structures similar to the Kemitian and Kushitic pyramides, like those that used to be at Nsude. The religious pantheon of the Igbos and the ancient Kemitians share many similar ancestors and ancestresses many of them bearing identical names. They shared the sun-god worship of Ra, Chukwu Ra; Kemitians were similarly fetishitic about circumcision, and menstrual periods like the Igbos. Similar hair styles, similar martial arts and self defense schools, similar social structures. But for now, we will focus on some observed ligusitic similarities that exist between ancient Kemtian language and present day Igbo language, for many Kemitic Egyptian words yet survive in the Igbo language today. This is a current topical area of research in linguistics and history. A small list of Ancient Egyptian words which survive in the Igbo language are as follows: EGYPTIAN | IGBO (Onitsha and Uburu dialects used) KAKA(God) | Ka (greater, superior) Khu (to kill, death) | Nwu/Gbu (die/to kill) Em (smell) | Imi/Emi (nose, associated with smell) Bi (to become) | Bu (to become) un (living being) | Ndu (life) Feh (to go away) | Feh (to fly away) Budo (dwelling place) | Obodo/ubudo (country, dwelling place) Dudu (black image of Osiris) | Mmadu (person) Un (living person) | Ulo/Uno (living area, house) Beka (pray/confess) | Biko/Beko (to plead, please) Aru (mouth) | Onu (mouth) & kooh/Kwue (to speak) Dor (settlement) | Dor-Nor (sit down, settle) Ra -Shu (light after darkness) | La -Shu (sleep) Aru (rise) | Anu/Kulie (up, rise) Wu (rise) | KWu-ni/Kunie (rise) In- n (negation) nh-n (negation) Ma (to know) | Ma, Ma-li (to know) Se (to create) | Ke (to create) & Se (to draw) Hoo (rejoice) | Goo, ta-Goo (dance, rejoice) Omijener (deep water) | Ime-me (deep inside) Nen (the primeval water mother) | Nem (mother) Ro (talk) | Kwo (to talk) Penka (divide) Panje (break it) Ala (Land of) | Ala (Land of, ground, boundary) Amu (children) | Umu (children) Ani (ground land below) | Ani (ground land below) Ka (higher) | Ka (greater, higher, stronger, above) Pa (open) | Meghee (open) Isi (leader) | Isi (leader, head (body part), female name as in igbo: “Isioma”) Oni (AE City) | Oni-tsha (Igbo City) Ikhenaten (name of a Pharaoh) | Ikh-em (Igbo name for a male representing high power) Au-nu (Crocodile) | Anu/Anu-Ma-nu (animal, beast) Miri (water) | Miri (water) Nahasu (other Blacks) | Ahasi/Ani-hasi (Evening, night) Ak (man) | Ok-a (man) Ehn/Hen (yes, nod head) | Eh (yes, nod head) Paa/Faa (fly) | Feeh/Faa (fly) Utcha (dawn) | Uchi-chi/Utchi-chi(night) MM (among) | Imme (inside, among) W (they) | Uwe (they, them) www.africaresource.com/rasta/sesostris-the-great-the-egyptian-hercules/igbos-of-nigeria-and-ancient-kemitians-of-kemit-egypt-oguejiofo-annu/ More info Igbo (Nsude) Pyramids  The Nsude pyramids in 1935. These ten circular stepped pyramids were associated with the Uto deity and were made of mud. Their reconstruction is needed. csweb.bournemouth.ac.uk/africanlegacy/culture.htm
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Post by asante on Feb 5, 2015 10:00:16 GMT -5
Wolof (Senegal)
The Brilliant Dr. Chiekh Anta Diop
     Pharaonic Egyptian - Wolof; (Wolof meaning) aam - aam : seize (take this) aar - aar : paradise (divine protection) Aku - Aku : foreigners (Creole descendants of European traders and African wives) anu - K.enou : pillar atef - ate : a crown of Osiris, judge of the soul (to judge) ba - bei : the ram-god (goat) bai - bai : a priestly title (father) ben ben - ben ben : overflow, flood bon - bon : evil bu - bu : place bu bon - bu bon : evil place bu nafret - bu rafet : good place da - da : child deg - deega : to see, to look at carefully (to understand) deresht - deret : blood diou - diou rom : five djit - djit : magistrate (guide, leader) Djoob - Djob : a surname dtti - datti : the savage desert (the savage brush) Etbo - temb : the 'floater' (to float) fei - fab : to carry fero - fari : king iaay - yaay : old woman (mother) ire - yer : to make itef - itef : father kat - kata : vagina (to have sexual intercourse) kau - kaou : elevated, above (heaven) kau - kau : high, above, heaven kaw - kaw : height kef - kef : to seize, grasp kem -khem : black (burnt, burnt black) kemat - kematef : end of a period, completion, limit khekh - khekh : to fight, to wage war, war kher - ker : country (house) kwk - kwk : darkness lebou - Lebou : those at the stream, Lebou/fishermen Senegal maat - mat : justice maga - mag : veteran, old person mer - maar : love (passionate love) mun - won : buttocks nag - nag : bull (cattle) nak - nak : ox, bull (cow) NDam - NDam : throne neb - ndab : float nen - nen : place where nothing is done (nothingness) nit - nit : citizen Ntr - Twr : protecting god, totem nwt - nit : fire of heaven (evening light) o.k. - wah keh : correct, right onef - onef : he (past tense) ones - ones : she (past tense) onsen - onsen : they (past tense) pe - pey : capital, heaven (King's capital) per - per : house (the wall surrounding the house) pur - bur : king ram - yaram : body, shoulder (body) rem - erem : to weap, tears (compassion) ro - ro : mouth (to swallow) sa - sa : wise, educated, to teach seh - seh : noble (dignitary) seked - seggay : a slope sen - sen : brother sent - san : sister set - set : woman (wife) shopi - sopi : to transform sity - seety : to prove sok - sookha : to pound grain (sokh - to strike, beat) ta - ta : earth, land (inundated earth) ta tenen - ten : first lands (clay of first humans) tefnit - tefnit : to spit tem - tem : to completely stop doing something tn.r - dener : to remember (to imagine) top - bop : top of head twr - twr : libation uuh - uuf : carry wer - wer : great, trustworthy Complete Sentence Comparisons: "a good place has become an evil place" Egyptian - Bu nafret su em bu bon Wolof - Bu rafet mel ni bu bon Egyptian - mer on ef, "he loved" Wolof - maar on ef, "he loved passionately" Egyptian - mer on es, "she loved" Wolof - maar on es, "she loved passionately" Egyptian - mer on sen, "they loved" Wolof - maar on sen, "they loved passionately" Egyptian and Wolof Demonstratives (ie > this, that, these, those) Egyptian (p>b) Wolofpw - bw pwy - bwy pane - bane pafe - bafe pafa - bafa pa - ba ipatw - batw ipatne - batne ipatafe - batafe ...and a couple more Wolof/Ancient Egyptian comparisons for one to contemplate: Egyptian................. Wolof kat - vagina............Cott li - vagina (Katt bi is a vulgar term for having sex) top - top of head....bop - top of head
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Post by asante on Feb 5, 2015 10:01:19 GMT -5
Ethnic names in the Mdu Ntr (Kemet) TutsiTutsi " the assembled gods"; "all of them (gods)"  AkanAkan - the name of a god Akaniu - a class of gods like Osiris FanteFante - " he of the nose" - a name of Thoth - one of the 42 judges in the Hall of Osiris ("Shante" in modern Egyptian)  HausaHosa - a singing god(The Sahidic Coptic word for 'to sing; song' is Hos. Note: There are also towns in Ethiopia & Angola named 'Hosa'.  ( Based on the ancient boxing traditions of Egypt, Dambe is a deadly striking art developed by the Hausa people of West Africa, many of whom traveled the land as butchers, moving from village to village performing combat ceremonies and taking on any challengers.) YorubaOurbaiu - great of souls, a title of gods or kings Ouruba - Great God of soul FulaniThe word for Fulani in Wolof is Pël, from this the French derived Peul Paal - a Kushite god; a form of Ra Twi (an Akan linguistic group) Twi - the name of a god Oromo (Ethiopian) Oromo is derived from 'orma' - person to 'oromo' - people in the Oromo language Orma ; Oromo - the name of a god EdoEdo - name of a god; also a city in Keme  The Bini, the original people and founders of the Benin empire (aka, Edo empire) Binni - a phallic god |
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Post by Tukuler al~Takruri on Feb 5, 2015 21:27:26 GMT -5
FulaniThe word for Fulani in Wolof is Pël, from this the French derived Peul Paal - a Kushite god; a form of Ra Nonsense Peul is just the French spelling of what these people call themselves, Fula. It did not come from Wolof. In French spelling 'eu' is an 'oo' sound not an 'eh' sound. 'P' and 'F' are the same except in aspiration. Fulani are Hal Pulaaren i.e. speakers of Pulaar a language also called Fulbe/ Fulfulde of the Ful people where the word Fulani originates. Futa is a word announcing places of major Fulani habitance. |
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Post by truthteacher2007 on Feb 6, 2015 9:00:13 GMT -5
I view these lingual parallels with great skepticism. Who came up with these correlations in the first place? They are taking a vast array of languages and claiming Kemetic influences. I am especially skeptical when this is done with a language like Yoruba. Why? Because Yoruba is a tonal language. What this means is that the stress placed on certain vowels can drastically change its meaning. The tones are either ascending, decending. For example, the word for house, if not pronounced with the correct tone, has no meaning. Ile by itself means nothing, but lie, with an ascending tone on the last vowel indicated by an / over it, gives it its meaning. The Egyptian language was not a tonal language, so how can these words attributed to it be Kemetic in origin?
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Post by asante on Feb 6, 2015 10:04:36 GMT -5
FulaniThe word for Fulani in Wolof is Pël, from this the French derived Peul Paal - a Kushite god; a form of Ra Nonsense Peul is just the French spelling of what these people call themselves, Fula. It did not come from Wolof. In French spelling 'eu' is an 'oo' sound not an 'eh' sound. 'P' and 'F' are the same except in aspiration. Fulani are Hal Pulaaren i.e. speakers of Pulaar a language also called Fulbe/ Fulfulde of the Ful people where the word Fulani originates. Futa is a word announcing places of major Fulani habitance. Cool thanks for the correction. Anything else you see wrong? |
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Post by asante on Feb 6, 2015 10:08:22 GMT -5
I view these lingual parallels with great skepticism. You viewed this entire argument with great skepticism that I thought that I laid to rest with a host of other forms of evidence (not just linguistic) throughout this thread. |
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Post by truthteacher2007 on Feb 6, 2015 17:32:02 GMT -5
I view these lingual parallels with great skepticism. You viewed this entire argument with great skepticism that I thought that I laid to rest with a host of other forms of evidence (not just linguistic) throughout this thread. Well to be honest, I'm really not sure what this thread is about as you didn't establish a thesis statement or a premise. Everyone here already knows the Egyptians were a native African people and culture, so I don't think you're trying to convince us of that. So since the subject of this post isn't clear, I focused on the thing that stood out the most to me and that was incorrect correlations between the two languages. Once again, the kind of comparisons being used in the source you sampled doesn't work because the very structure of the two languages, Yoruba and Kemetic is too great. |
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Post by asante on Feb 7, 2015 3:32:06 GMT -5
You viewed this entire argument with great skepticism that I thought that I laid to rest with a host of other forms of evidence (not just linguistic) throughout this thread. Well to be honest, I'm really not sure what this thread is about as you didn't establish a thesis statement or a premise. Everyone here already knows the Egyptians were a native African people and culture, so I don't think you're trying to convince us of that. So since the subject of this post isn't clear, I focused on the thing that stood out the most to me and that was incorrect correlations between the two languages. Once again, the kind of comparisons being used in the source you sampled doesn't work because the very structure of the two languages, Yoruba and Kemetic is too great. You know what I'm arguing.....I kicked your ass throughout this entire thread over this very topic. If my premise isn't clear in this thread I had linked you and everyone to my thesis in the OP linking to another thread. |
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Post by truthteacher2007 on Feb 7, 2015 11:46:35 GMT -5
Well to be honest, I'm really not sure what this thread is about as you didn't establish a thesis statement or a premise. Everyone here already knows the Egyptians were a native African people and culture, so I don't think you're trying to convince us of that. So since the subject of this post isn't clear, I focused on the thing that stood out the most to me and that was incorrect correlations between the two languages. Once again, the kind of comparisons being used in the source you sampled doesn't work because the very structure of the two languages, Yoruba and Kemetic is too great. You know what I'm arguing.....I kicked your ass throughout this entire thread over this very topic. If my premise isn't clear well then I linked you my thesis in the OP. Ooooh, now i remember. It's you! You still on that? You know, I honestly forgot who you were. Kicked my ass......  Well if your definition of kicking ass is evading legitimate, clear questions that have been put to you, (such as the fact that Yoruba can't possibly be a derivitive of Kemetic language, as the examples you quote, because the very structures and natures of the languages are so radically different), in favor of frivolous personal attacks..... ***If you argue with a fool, they win*** African proverb |
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Post by Tukuler al~Takruri on Feb 7, 2015 22:18:29 GMT -5
Nonsense Peul is just the French spelling of what these people call themselves, Fula. It did not come from Wolof. In French spelling 'eu' is an 'oo' sound not an 'eh' sound. 'P' and 'F' are the same except in aspiration. Fulani are Hal Pulaaren i.e. speakers of Pulaar a language also called Fulbe/ Fulfulde of the Ful people where the word Fulani originates. Futa is a word announcing places of major Fulani habitance. Cool thanks for the correction. Anything else you see wrong? Please allow me to apologize for using the word nonsense. Since we are really all on the same team I should've applied diplomacy. The Pel thing goes a long way back with me on the ES parent site with Wally. Though not quite accurate, even some Fula websites report this same notion you posted, but the Wolof word Pël may derive from Hal Pulaaren self identity term. Note that Pulaar and Wolof are closely related lects of the Atlantic group of languages in the Niger-Kordofanian over phylum. I do not know how Wolof speakers pronounce the ë in Pël. In orthography it is a schwa, generally sounding like 'uh' eg the sound of e in the English word 'the.' |
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Post by asante on Feb 9, 2015 12:19:07 GMT -5
Yoruba
Old palace of Oyo with Royal Gables (Kobi)
Sungbo's Eredo (Ijebu-Ode)
 
  "A chain of evidence leads to the conclusion that
they have been established for many years in that part of the continent
known as Ancient Egypt. The
facts that can lead to the conclusion
be grouped under the following headings:
A. Similarity or identity of language.
B. "" Religious beliefs.
C. "" Of religious ideas and practices.
D. Survival of customs, personal names,
places, objects, etc..
(A) similarity or identity of language.
Evidence of this head is very strong.
There is a great similarity between the language of the ancient Egyptians and that of the Yoruba
. The first has been described as follows: "Both the Coptic and Ancient Egypt
are very simple in structure, while the language seems
all roots. Inflections are almost absent,
parts of speech are difficult to distinguish. It` ran - i 'means `
call me' and as the context is clear my name with` 'or `I'm
with'. There are few signs auxiliary modes and times. The name is not
declines ... The description above affects almost all
detail, the Yoruba language. Thus, `ran-mi 'in Yoruba means`
send me' or `help me ', or` contágiame' or `aflígeme ', or`
call me' etc. It is the position of the accent in the word 'ran' or
depending on the context in which the word occurs.
Another example of this is the word 'wa', that is
twelve different meanings which can be determined by the kind of accent and located above
for his role in the context.
The evidence is not limited to the similarity of language. There are many words in Yoruba
that are identical in spelling and meaning
Egyptian words. There are others that are identical in meaning, but
whose spelling differs
that can easily be justified by the rules of the modifications given above. The writer believes that
words that are completely identical or
Egyptian words contain roots of Egyptian origin are not
less than half of the current vocabulary words Yoruba.
A few examples of this are given here. The word 'boo' in the Egyptian language
means `place '. This word exists in Yoruba
with exactly the same meaning.
For example, in the Ondo dialect, the term `ki bu ee 'means`
Where are you going? ". The following words contain the word
as one of its roots: `ibudo '(a place to settle, eg
. A field,` ibusun' (a place to sleep, eg. A bed).
Other similar words are `ibu-joko ' (a chair), `ibu-so '(a
season),` a-bu-le' (premises) and so on.
In the Egyptian language the word `Amons' means` hidden 'or `hidden
'. This word exists in Yoruba
with the same meaning, eg. fip'amon ` '(hide it, lit.
do consider it hidden or hide it). Other examples are: `Uu = wu '`
amounts elegant'. Miri ` '=` water'. In Yoruba
this word is used only as an adverb. Miri-miri ` '` dazzling as water', but among the Ibos
that are next door neighbors of the Yoruba, the word is still used to indicate
water. `Ha '` big house', becomes
in `iga 'in Yoruba, which means` big house' or `
palace of a king '. Hor ` '` be important', `it's important 'turns into`
ori' (the `h 'is omitted,` r' to be a final consonant vowel receives additional
to form a new syllable).
The word `original 'means` superior', `head '. Fahaka ` 'means`
a puffer fish who has silver lines on your skin
'. `Fadak 'in Yoruba means' silver'. The word `fahaka '
survives in modern parlance as` Egyptian Faddah' which means `
silver.
The word `maprit 'which means' a grain', survives in the Yoruba word`
inabiri 'or `inabere' which also means a kind of grain
.
The connection between the two languages is so close that it is quite possible for a
, help determine the meaning of words whose meaning
has yet been definitively proven or
obscured in the other. Two examples of such words are given here. Professor Sayce, commenting on Ahi Horus says: "the meaning of
There the local title assigned to Horus the younger, is doubtful.
The word 'Ahi' becomes `Ehin 'on Yoruba (` a' short passes
to `e ', under Rule 5, and` i' becomes nasalized). The Yoruba word `Ehin 'which means` behind' or `
the back of a thing 'is generally applied to a person
young, especially the younger of twins is called` k'ehin'
(lit. 'go back' ). The probable meaning of the word `ahi
Egyptian ', therefore, is` the younger', and the word is used
probably the same way that the word 'junior' (son,
less) when added to the name of a child
bearing the same name as his father. Again, Professor Sayce, commenting
in `nini ', says:" the meaning of last name ( `nini') is doubtful
. The word `nini" in Yoruba means 'perfect', ie. nini
tutu ` ',` as cold as possible. " Hence the word 'nini'
probably means `perfection '.
(B) SEMEJENZA OR IDENTITY OF RELIGIOUS BELIEFS.
Extensive testing of an intimate connection between the Yoruba and
may occur under this heading. Most
main gods were well known, in turn, by the Yoruba. These gods are Osiris, Isis, Horus, Shu, Sut, Thoth Khepera
, Amon, Ann, Khonsu, Khnum, Khopri, Hathor, Sokanis, Ra, Set,
the four elemental deities and others. Most gods
survive in name, for there is no Yoruba
sun worshipers. But the words `Irawan ',` rare', etc.. retain the idea.
The literal meaning of `i-ra-wo ',' a star '," which appears when Ra
(ie the sun) has been "(` wo' `to '). The Yoruba expression
`ra-ra ',` thanks, not at all' is probably an ancient form of
swear by the god Ra. The word `
ra-ra '` dwarf' has an unmistakable reference to
Danga dwarf that in Egyptian mythology, welcomes the arrival of daily sun-god
morning with great delight. Also, the moon-god Khonsu has
that have been known by the Yoruba. The initial letter `kh '
disappears in Yoruba (see rule 9) and the word becomes
in` Osu' in Yoruba means 'moon'.
It has been noted above that the word 'amon'
exists in the Yoruba language with the same meaning it had in the language of the Ancient Egyptians
. The god Amon is one of the first gods known to the Yoruba
. The Yoruba word 'monkey', `my
mona ',` holy or sacred' are probably derived from the name of god
. Thoth was the Egyptian god of truth and justice. The initial letter
`th 'becomes` t' and the final `th 'is checked. The word 'your' `well 'becomes' toa 'which means`
correct', `beautiful 'or` fair'. Other words derived from Thoth are
`o-ti-to '` truth' (lit. that which belongs to Thoth), `e-
to '` beauty', `justice ',` right'.
Another example: the West African word 'ye' which means `
exist ', is subject to many changes in different languages
;` e' sometimes becomes' a 'or `i' or` o 'or `o' o `u 'or
in nasalized vowels. During all these changes the meaning is the same
. For convenience the word-root
called `e 'in this paper. The word occurs in several major languages
West Africa (tshi, Ewe, Ga, Yoruba, Edo
, etc.).. The vowel of the word is subject to change in different languages
to indicate shades of meaning, and may
be replaced by any other vocal or
nasalized vowels. `J 'sometimes replace` y', and sometimes a nasal sound
precedes, eg. `nye '` be' (Ewe language).
is quite likely that the word is of Semitic origin, and
comes from a root meaning `live 'or` there'.
The Hebrew word for `be ',` be' is 'ha-ya'. The first part of this
word (ha), varies when the verb is conjugated
and must have been abandoned when the word was adopted by the people who later emigrated to West Africa
.
It is noteworthy that all the changes that the second part
experiences in the process of conjugation are reflected in the different forms of the word
in West African languages. For example, in Yoruba
yeye 'my' means `my mother 'or` that causes
I live' (in this world). 'Yeye' is often contracted to `e 'or` iya
amended to', the meaning remains. In the language of my
tshi `e 'means` my maker "and is applied to the Supreme Deity
.
These considerations will help determine the meaning of the word `
Yoruba ', which is constructed from two different
words,` I' and 'brunette'. `I 'is' a modified form of the word
` e' and the word 'ruba' comes from 'rpa'. According to Rule 1, you must insert a vowel between two consonants that go together
. Hence, the vowel 'u' or sometimes `i 'is inserted between
` r' and `p '. Under Rule 11, `p 'becomes' b'. Rpa `why 'will become`
ruba'. Now the word 'rpa' was the name of
crown prince of the gods for that Seb was known in ancient Egypt during
"the feudal period in Egypt when Pharaoh still had not
to send across the country."
The word 'Yoruba' therefore means the rpa `living 'or` the great creator of
rpa', and is adopted as a name by `rpa
worshipers 'or` rpa creator'. that this is the true interpretation of the word is supported by
similar cases in other West African languages whose reference
done later. The Egyptian gods are still worshiped in Yoruba
under identical names and similar ideas will be treated in subsequent chapters
.
(C) identity or similarity of religious ideas and practices.
The number of ideas and practices that are Yoruba
identical or similar to those of the Ancient Egyptians is so great that there is clear evidence
the intimate connection that there was once among the Yoruba and
the Ancient Egyptians. The amazing thing is that many ideas and practices
remain unchanged despite the lapse of several centuries from the Yoruba
migrated south and west of Egypt.
Some will be mentioned now:
1. The idea of an afterlife and
trial after death. Above we mentioned the fact that the Egyptian god Thoth
was well known to the Yoruba as the god of truth and justice
. Consequently, the Yorubas have a strong belief in the trial
after death, when all we
accountable for our actions in the world and when both the
good as evil, are given due reward or punishment. The wicked will be sent to Oran 'added' or `
is hell". `Hell 'says Taylor," is unknown in the savage mind
.
2. The existence of a belief in an afterlife and in hell among the Yoruba
is therefore a survival of some
highest religion in this case can be properly identified
religion of ancient Egypt.
There are many Yoruba proverbs which show
these ideas. Examples: `gbogbo ohun you to ba se li Li Ao Aiye hard
my asalu Orun ka ',` we must give account
everything we do in this world when we get to heaven
lobby'. Nigbati `mo ba ku, emi polu re yio ro or niwaju what
Olorun ',` when I die, you and I will have to declare
our case before God. "
3. The deification of the Kings. In Yoruba kings are paid
with such consideration can be described as divine honors. They are mentioned generally as `Oluwa mi, Oba ', or` my lord
King'. Sango one of the deities worshiped in many parts of
Yoruba, is a deified king.
In this sense, one can mention the existence in Yoruba, a form of double
government as it existed in ancient Egypt.
This has persisted through the centuries, and although this
almost disappearing, are still in a major city like
Isehin, which in 1913 resulted in killing and murder due to the desire
live content not to usurp the power that belonged to '
Alasehin' or paramount chief.
4. The importance related to names.
This is so great as it was in ancient Egypt. At the name of a man is supposed
has real power to determine their character. For example, `Oruka nro o ',` your name is prompting
such acts'. The names do not occur randomly, but under the circumstances prevailing
when children are born. Each person has the
pride, not just its own name but also the names of their ancestors
: eg `sa Lisabi Afolabi Emi ',` Yo,
Afolabi, Lisabi descendant of'.
5. Strong belief in an afterlife. The idea of a future life has remained
by the Ancient Egyptians and the Yorubas of
identical in shape, with the exception of some details that seem to have lost
Yorubas. Some of the many terms used by the Ancient Egyptians
are still in use among the Yorubas of
today. As follows: Ka aakhu, Khu, Sahu and Ba.
According to Prof. Sayce, `Khu Egyptian word 'or` the light of
man', "is a spark of divine intelligence that runs the world and
which should return". This "
happened after the death in the other world." That these words should be used
with the same sense by the Yoruba is a very interesting
. The Yoruba word for the verb 'die' is' ku 'which is `
become luminous spirit'. The word is explained better in the expression
O `o di arinak ku ',` is dead, has
become a disembodied spirit to be gathered on the road'.
In a later chapter will show that the idea of a spirit returning to light
Divine intelligence is well known to
Yorubas.
The notes above about the word `ku '
clarify the difficulty about the meaning of the Yoruba greeting ku` O' and the word `ku '
used with other words to say hello. No doubt the literal translation
ku `O 'and` can you die' is wrong and so is
translation of `ku ise 'and`
can you die from work'.
According to the Egyptian the `khu 'is surrounded by the soul that seeks
up the same standard of living and ethereal quality.
After death, the `khu 'is released, the wicked soul, that has not responded to the incitement of
` khu', through a series of sufferings
to "die the second death, and be annihilated forever.
The good soul On the other hand, he has heard the voice of divine intelligence ...
is allowed to see God face to face and lost herself in her
ineffable glory. This is the idea that forms the background of greetings
Yoruba, 'Oku' means, so "your soul can become
luminous spirit" in other words, the
greeting is a desire that the soul of the person to whom it is
run is a good soul that will receive the reward described above. Similarly the `
Ku ise" means "may your soul becomes luminous spirit
as a reward for the work you're doing now
. Likewise, the meaning of greetings ku `induced '
are quite unintelligible. Notably
greetings are still in use although its original meaning has been lost over time
. This idea remains that sustained greetings
express good wishes.
6. The belief in the existence of guardian spirits.
This is a part of the doctrine of `ka ', the' kas'
missing ancestors were considered by the Ancient Egyptians as life companions
and living in their descendants. "In Nigeria there is a similar belief
a guardian spirit, which is invariable
the same family, usually the spirit of
father." The following expression may be cited as Yoruba support
this: `Bi ti ba baba my gun my ',` when or if the spirit of my father
spurs me to take action' (lit. when what belongs to my father
guide) . The belief also finds expression in an interesting
custom practiced by the Yoruba at times.
7. There is a hole of 15 to 18 inches deep and 8
to 10 inches wide. Inside this hole are thrown
gifts in kind to ensure the support of the departed spirits who have been invited
ceremoniously fill the hole.
The purpose of the invitation is explained, and the help of all spirits
guardians of the family is eagerly sought. The failure to observe this
usual ritual is considered to be
be full of serious consequences, for it will cause annoyance
of guardian spirits as usual so help can be
withdrawal.
(D) SURVIVAL OF NAMES AND CUSTOMS
The connection between the Ancient Egyptians and the Yoruba can be clearly illustrated
under this heading. First of all, there is a survival of
names and customs. One of these is the name
of Khafre, which is derived from the Yoruba word `afara '.
The word is used with two contradictory meanings (in one
denotes the speed with which the King's orders must be obeyed, and the other
denotes the delay, which usually leads to
a man is captured and forced to enter the service of King ).
`The name of Khufu ', also survives in the word' ofo 'ofu
u`', `waste '. A survivor who keeps the idea that
time and energy spent in the service of King Khufu
were considered as a complete waste. Other names that survive
are (a) Pashto, which endures in `passive '(pashi), (b) Danga, eg.
danga bi `lo '` go as fast as a Danga dwarf', (c) Attar, which endures in the form of
Ata, eg. `the ties of igbirra '.
Secondly, there is a survival of animal names. The Yoruba word for
lion-Kini is `a 'which is derived from two words
Egyptian qimi`' `black 'and` a' `be '. The Egyptian word for hippopotamus is `
Ririt ', of which the Yoruba word` riri' `dirty 'is derived
. The derivation is due, no doubt, to the dirty appearance
generally presented a hippo emerging from
swampy waters.
The sacred animal of the city of On (Aunu) remains in
the word 'Oni' `crocodile ', a name used as the title of one of the paramount chiefs
Yoruba, that is, the' Oni 'of Ife. `Nokit '
(a fabulous beast), also survives in the word` Inoki
Yoruba', a fabulous beast often identified as a mono
. Sha `survival ', the animal` Typhonian'
be observed in a later chapter.
Thirdly, there is a survival
name places. `Salug 'survives in the name` Salug', eg. Aje
Salug ` ',` the god of wealth Salug'. `Bahta 'survives in the word` Ibata
', `a story ', a word which perhaps originally meant`
a fellow'.
The phrase `apa amu Yoruba sua 'which means` a person
wasteful', is derived from three Egyptian words: 'Apa', `the
that belongs to the house '(pa) (a domestic servant),' amu ', a`
amu ', one of the Asian tribes engaged in domestic service
in Ancient Egypt,' sua '(sua-nit), a name
Ancient Egypt. The phrase is a derogatory term that preserves the idea of wasting
foreign domestic servants in ancient Egypt
barely knew the value of
crockery and other items that they sometimes broke into pieces.
Fourthly, there is a survival of customs.
Two of these will be mentioned here. Polygamy existed in ancient Egypt as
now in the Yoruba country. A main point of similarity is the position of the first
women. In Ancient Egypt
she enjoyed rights and privileges denied to other women.
In Yoruba it is also the case. She occupies a peculiar position
at home and is treated as Iyale ` '` the lady of the house' (a title which corresponds
the meaning of `nibit piru 'of the Ancient Egyptians
).
The customs at funerals are also similar.
Before burial the corpse is dressed in Yoruba as
Egyptian mummies. In the case of the burial of a king, the king's slaves
must be buried with him, and his chief officers and women must die
the day of burial. The idea that hides under this custom is that the king
require the service of their dependents
especially for handwork, in another world. Of course,
British influence had ended such practices, but the idea still survives
and corresponds to a similar idea we
leads to a similar custom in the early days of
Ancient Egypt, the practice is slightly modified by replacing `
figures ushebti 'by living persons.
One more piece of evidence can be added here.
It is remarkable that the same words used to denote 'Egypt' and 'Egyptians',
exist in modified form in the Yoruba language. The Greek word for Egypt `
Aiguptos', is said to derive from` Khi-khu-
ptah ' `the soul temple of Ptah'.
Now, figures of animals, particularly sheep, is said to
are carved on the outer walls of the temple of Ptah, and
very possible for the proletariat from applying the name of the temple
animals whose figures were carved on its walls.
It is thus possible that the Yorubas
derived from the Greek word `Ai-gup-cough ', the word' a-gu-to '(n), which means` one
sheep'.
Moreover, the ancient Egyptian word for Egypt is `rotu '
or` roti'. The word exists in the Yoruba language and is used as a
name, eg. `Ifatu-roti '. The word `Qubti '(Qobt), the Copts of
Greeks survive in the Yoruba word` kobiti', which is a
name in the Yoruba country, especially among the Egbas.
After an investigation of West African religions, including
the Yorubas, Sir Harry Johnston wrote what
follows: "The more research into the complicated
religions of West Africa, especially in the region of Niger, both more we come to
irresistibly to the conclusion that they are
based on ideas that have traveled all the way from Egypt or
from the southern Mediterranean coast.
Trying on the same topic, another writer says: "After you have inspected superficially
our current knowledge of these people
Gold Coast, one can not help but notice a very
neglected aspect of our studies. That is the cultural relations of the culture
with the great kingdoms that have been in contact
. There has been a thorough examination of the trace of Egypt, or the
of Greek and Roman empires ... These remarks apply not only to
Gold Coast and the Yoruba country but also
West Africa in general.
The evidence given above can be regarded as "prima facie"
evidence supports the theory that a strong connection between
Ancient Egyptians and the Yoruba.
efforts will be made in subsequent chapters to discuss the footprint
Egypt in the Yoruba religion and show
the connection between Egypt and the Yoruba country should be dated from earlier centuries
the establishment of the Egyptian Old Kingdom until the end of the period
Greek and early Roman times."
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Post by truthteacher2007 on Feb 9, 2015 23:27:43 GMT -5
Yoruba
Old palace of Oyo with Royal Gables (Kobi)
Sungbo's Eredo (Ijebu-Ode)
"A chain of evidence leads to the conclusion that
they have been established for many years in that part of the continent
known as Ancient Egypt. The
facts that can lead to the conclusion
be grouped under the following headings:
A. Similarity or identity of language.
B. "" Religious beliefs.
C. "" Of religious ideas and practices.
D. Survival of customs, personal names,
places, objects, etc..
(A) similarity or identity of language.
Evidence of this head is very strong.
There is a great similarity between the language of the ancient Egyptians and that of the Yoruba
. The first has been described as follows: "Both the Coptic and Ancient Egypt
are very simple in structure, while the language seems
all roots. Inflections are almost absent,
parts of speech are difficult to distinguish. It` ran - i 'means `
call me' and as the context is clear my name with` 'or `I'm
with'. There are few signs auxiliary modes and times. The name is not
declines ... The description above affects almost all
detail, the Yoruba language. Thus, `ran-mi 'in Yoruba means`
send me' or `help me ', or` contágiame' or `aflígeme ', or`
call me' etc. It is the position of the accent in the word 'ran' or
depending on the context in which the word occurs.
Another example of this is the word 'wa', that is
twelve different meanings which can be determined by the kind of accent and located above
for his role in the context.
The evidence is not limited to the similarity of language. There are many words in Yoruba
that are identical in spelling and meaning
Egyptian words. There are others that are identical in meaning, but
whose spelling differs
that can easily be justified by the rules of the modifications given above. The writer believes that
words that are completely identical or
Egyptian words contain roots of Egyptian origin are not
less than half of the current vocabulary words Yoruba.
A few examples of this are given here. The word 'boo' in the Egyptian language
means `place '. This word exists in Yoruba
with exactly the same meaning.
For example, in the Ondo dialect, the term `ki bu ee 'means`
Where are you going? ". The following words contain the word
as one of its roots: `ibudo '(a place to settle, eg
. A field,` ibusun' (a place to sleep, eg. A bed).
Other similar words are `ibu-joko ' (a chair), `ibu-so '(a
season),` a-bu-le' (premises) and so on.
In the Egyptian language the word `Amons' means` hidden 'or `hidden
'. This word exists in Yoruba
with the same meaning, eg. fip'amon ` '(hide it, lit.
do consider it hidden or hide it). Other examples are: `Uu = wu '`
amounts elegant'. Miri ` '=` water'. In Yoruba
this word is used only as an adverb. Miri-miri ` '` dazzling as water', but among the Ibos
that are next door neighbors of the Yoruba, the word is still used to indicate
water. `Ha '` big house', becomes
in `iga 'in Yoruba, which means` big house' or `
palace of a king '. Hor ` '` be important', `it's important 'turns into`
ori' (the `h 'is omitted,` r' to be a final consonant vowel receives additional
to form a new syllable).
The word `original 'means` superior', `head '. Fahaka ` 'means`
a puffer fish who has silver lines on your skin
'. `Fadak 'in Yoruba means' silver'. The word `fahaka '
survives in modern parlance as` Egyptian Faddah' which means `
silver.
The word `maprit 'which means' a grain', survives in the Yoruba word`
inabiri 'or `inabere' which also means a kind of grain
.
The connection between the two languages is so close that it is quite possible for a
, help determine the meaning of words whose meaning
has yet been definitively proven or
obscured in the other. Two examples of such words are given here. Professor Sayce, commenting on Ahi Horus says: "the meaning of
There the local title assigned to Horus the younger, is doubtful.
The word 'Ahi' becomes `Ehin 'on Yoruba (` a' short passes
to `e ', under Rule 5, and` i' becomes nasalized). The Yoruba word `Ehin 'which means` behind' or `
the back of a thing 'is generally applied to a person
young, especially the younger of twins is called` k'ehin'
(lit. 'go back' ). The probable meaning of the word `ahi
Egyptian ', therefore, is` the younger', and the word is used
probably the same way that the word 'junior' (son,
less) when added to the name of a child
bearing the same name as his father. Again, Professor Sayce, commenting
in `nini ', says:" the meaning of last name ( `nini') is doubtful
. The word `nini" in Yoruba means 'perfect', ie. nini
tutu ` ',` as cold as possible. " Hence the word 'nini'
probably means `perfection '.
(B) SEMEJENZA OR IDENTITY OF RELIGIOUS BELIEFS.
Extensive testing of an intimate connection between the Yoruba and
may occur under this heading. Most
main gods were well known, in turn, by the Yoruba. These gods are Osiris, Isis, Horus, Shu, Sut, Thoth Khepera
, Amon, Ann, Khonsu, Khnum, Khopri, Hathor, Sokanis, Ra, Set,
the four elemental deities and others. Most gods
survive in name, for there is no Yoruba
sun worshipers. But the words `Irawan ',` rare', etc.. retain the idea.
The literal meaning of `i-ra-wo ',' a star '," which appears when Ra
(ie the sun) has been "(` wo' `to '). The Yoruba expression
`ra-ra ',` thanks, not at all' is probably an ancient form of
swear by the god Ra. The word `
ra-ra '` dwarf' has an unmistakable reference to
Danga dwarf that in Egyptian mythology, welcomes the arrival of daily sun-god
morning with great delight. Also, the moon-god Khonsu has
that have been known by the Yoruba. The initial letter `kh '
disappears in Yoruba (see rule 9) and the word becomes
in` Osu' in Yoruba means 'moon'.
It has been noted above that the word 'amon'
exists in the Yoruba language with the same meaning it had in the language of the Ancient Egyptians
. The god Amon is one of the first gods known to the Yoruba
. The Yoruba word 'monkey', `my
mona ',` holy or sacred' are probably derived from the name of god
. Thoth was the Egyptian god of truth and justice. The initial letter
`th 'becomes` t' and the final `th 'is checked. The word 'your' `well 'becomes' toa 'which means`
correct', `beautiful 'or` fair'. Other words derived from Thoth are
`o-ti-to '` truth' (lit. that which belongs to Thoth), `e-
to '` beauty', `justice ',` right'.
Another example: the West African word 'ye' which means `
exist ', is subject to many changes in different languages
;` e' sometimes becomes' a 'or `i' or` o 'or `o' o `u 'or
in nasalized vowels. During all these changes the meaning is the same
. For convenience the word-root
called `e 'in this paper. The word occurs in several major languages
West Africa (tshi, Ewe, Ga, Yoruba, Edo
, etc.).. The vowel of the word is subject to change in different languages
to indicate shades of meaning, and may
be replaced by any other vocal or
nasalized vowels. `J 'sometimes replace` y', and sometimes a nasal sound
precedes, eg. `nye '` be' (Ewe language).
is quite likely that the word is of Semitic origin, and
comes from a root meaning `live 'or` there'.
The Hebrew word for `be ',` be' is 'ha-ya'. The first part of this
word (ha), varies when the verb is conjugated
and must have been abandoned when the word was adopted by the people who later emigrated to West Africa
.
It is noteworthy that all the changes that the second part
experiences in the process of conjugation are reflected in the different forms of the word
in West African languages. For example, in Yoruba
yeye 'my' means `my mother 'or` that causes
I live' (in this world). 'Yeye' is often contracted to `e 'or` iya
amended to', the meaning remains. In the language of my
tshi `e 'means` my maker "and is applied to the Supreme Deity
.
These considerations will help determine the meaning of the word `
Yoruba ', which is constructed from two different
words,` I' and 'brunette'. `I 'is' a modified form of the word
` e' and the word 'ruba' comes from 'rpa'. According to Rule 1, you must insert a vowel between two consonants that go together
. Hence, the vowel 'u' or sometimes `i 'is inserted between
` r' and `p '. Under Rule 11, `p 'becomes' b'. Rpa `why 'will become`
ruba'. Now the word 'rpa' was the name of
crown prince of the gods for that Seb was known in ancient Egypt during
"the feudal period in Egypt when Pharaoh still had not
to send across the country."
The word 'Yoruba' therefore means the rpa `living 'or` the great creator of
rpa', and is adopted as a name by `rpa
worshipers 'or` rpa creator'. that this is the true interpretation of the word is supported by
similar cases in other West African languages whose reference
done later. The Egyptian gods are still worshiped in Yoruba
under identical names and similar ideas will be treated in subsequent chapters
.
(C) identity or similarity of religious ideas and practices.
The number of ideas and practices that are Yoruba
identical or similar to those of the Ancient Egyptians is so great that there is clear evidence
the intimate connection that there was once among the Yoruba and
the Ancient Egyptians. The amazing thing is that many ideas and practices
remain unchanged despite the lapse of several centuries from the Yoruba
migrated south and west of Egypt.
Some will be mentioned now:
1. The idea of an afterlife and
trial after death. Above we mentioned the fact that the Egyptian god Thoth
was well known to the Yoruba as the god of truth and justice
. Consequently, the Yorubas have a strong belief in the trial
after death, when all we
accountable for our actions in the world and when both the
good as evil, are given due reward or punishment. The wicked will be sent to Oran 'added' or `
is hell". `Hell 'says Taylor," is unknown in the savage mind
.
2. The existence of a belief in an afterlife and in hell among the Yoruba
is therefore a survival of some
highest religion in this case can be properly identified
religion of ancient Egypt.
There are many Yoruba proverbs which show
these ideas. Examples: `gbogbo ohun you to ba se li Li Ao Aiye hard
my asalu Orun ka ',` we must give account
everything we do in this world when we get to heaven
lobby'. Nigbati `mo ba ku, emi polu re yio ro or niwaju what
Olorun ',` when I die, you and I will have to declare
our case before God. "
3. The deification of the Kings. In Yoruba kings are paid
with such consideration can be described as divine honors. They are mentioned generally as `Oluwa mi, Oba ', or` my lord
King'. Sango one of the deities worshiped in many parts of
Yoruba, is a deified king.
In this sense, one can mention the existence in Yoruba, a form of double
government as it existed in ancient Egypt.
This has persisted through the centuries, and although this
almost disappearing, are still in a major city like
Isehin, which in 1913 resulted in killing and murder due to the desire
live content not to usurp the power that belonged to '
Alasehin' or paramount chief.
4. The importance related to names.
This is so great as it was in ancient Egypt. At the name of a man is supposed
has real power to determine their character. For example, `Oruka nro o ',` your name is prompting
such acts'. The names do not occur randomly, but under the circumstances prevailing
when children are born. Each person has the
pride, not just its own name but also the names of their ancestors
: eg `sa Lisabi Afolabi Emi ',` Yo,
Afolabi, Lisabi descendant of'.
5. Strong belief in an afterlife. The idea of a future life has remained
by the Ancient Egyptians and the Yorubas of
identical in shape, with the exception of some details that seem to have lost
Yorubas. Some of the many terms used by the Ancient Egyptians
are still in use among the Yorubas of
today. As follows: Ka aakhu, Khu, Sahu and Ba.
According to Prof. Sayce, `Khu Egyptian word 'or` the light of
man', "is a spark of divine intelligence that runs the world and
which should return". This "
happened after the death in the other world." That these words should be used
with the same sense by the Yoruba is a very interesting
. The Yoruba word for the verb 'die' is' ku 'which is `
become luminous spirit'. The word is explained better in the expression
O `o di arinak ku ',` is dead, has
become a disembodied spirit to be gathered on the road'.
In a later chapter will show that the idea of a spirit returning to light
Divine intelligence is well known to
Yorubas.
The notes above about the word `ku '
clarify the difficulty about the meaning of the Yoruba greeting ku` O' and the word `ku '
used with other words to say hello. No doubt the literal translation
ku `O 'and` can you die' is wrong and so is
translation of `ku ise 'and`
can you die from work'.
According to the Egyptian the `khu 'is surrounded by the soul that seeks
up the same standard of living and ethereal quality.
After death, the `khu 'is released, the wicked soul, that has not responded to the incitement of
` khu', through a series of sufferings
to "die the second death, and be annihilated forever.
The good soul On the other hand, he has heard the voice of divine intelligence ...
is allowed to see God face to face and lost herself in her
ineffable glory. This is the idea that forms the background of greetings
Yoruba, 'Oku' means, so "your soul can become
luminous spirit" in other words, the
greeting is a desire that the soul of the person to whom it is
run is a good soul that will receive the reward described above. Similarly the `
Ku ise" means "may your soul becomes luminous spirit
as a reward for the work you're doing now
. Likewise, the meaning of greetings ku `induced '
are quite unintelligible. Notably
greetings are still in use although its original meaning has been lost over time
. This idea remains that sustained greetings
express good wishes.
6. The belief in the existence of guardian spirits.
This is a part of the doctrine of `ka ', the' kas'
missing ancestors were considered by the Ancient Egyptians as life companions
and living in their descendants. "In Nigeria there is a similar belief
a guardian spirit, which is invariable
the same family, usually the spirit of
father." The following expression may be cited as Yoruba support
this: `Bi ti ba baba my gun my ',` when or if the spirit of my father
spurs me to take action' (lit. when what belongs to my father
guide) . The belief also finds expression in an interesting
custom practiced by the Yoruba at times.
7. There is a hole of 15 to 18 inches deep and 8
to 10 inches wide. Inside this hole are thrown
gifts in kind to ensure the support of the departed spirits who have been invited
ceremoniously fill the hole.
The purpose of the invitation is explained, and the help of all spirits
guardians of the family is eagerly sought. The failure to observe this
usual ritual is considered to be
be full of serious consequences, for it will cause annoyance
of guardian spirits as usual so help can be
withdrawal.
(D) SURVIVAL OF NAMES AND CUSTOMS
The connection between the Ancient Egyptians and the Yoruba can be clearly illustrated
under this heading. First of all, there is a survival of
names and customs. One of these is the name
of Khafre, which is derived from the Yoruba word `afara '.
The word is used with two contradictory meanings (in one
denotes the speed with which the King's orders must be obeyed, and the other
denotes the delay, which usually leads to
a man is captured and forced to enter the service of King ).
`The name of Khufu ', also survives in the word' ofo 'ofu
u`', `waste '. A survivor who keeps the idea that
time and energy spent in the service of King Khufu
were considered as a complete waste. Other names that survive
are (a) Pashto, which endures in `passive '(pashi), (b) Danga, eg.
danga bi `lo '` go as fast as a Danga dwarf', (c) Attar, which endures in the form of
Ata, eg. `the ties of igbirra '.
Secondly, there is a survival of animal names. The Yoruba word for
lion-Kini is `a 'which is derived from two words
Egyptian qimi`' `black 'and` a' `be '. The Egyptian word for hippopotamus is `
Ririt ', of which the Yoruba word` riri' `dirty 'is derived
. The derivation is due, no doubt, to the dirty appearance
generally presented a hippo emerging from
swampy waters.
The sacred animal of the city of On (Aunu) remains in
the word 'Oni' `crocodile ', a name used as the title of one of the paramount chiefs
Yoruba, that is, the' Oni 'of Ife. `Nokit '
(a fabulous beast), also survives in the word` Inoki
Yoruba', a fabulous beast often identified as a mono
. Sha `survival ', the animal` Typhonian'
be observed in a later chapter.
Thirdly, there is a survival
name places. `Salug 'survives in the name` Salug', eg. Aje
Salug ` ',` the god of wealth Salug'. `Bahta 'survives in the word` Ibata
', `a story ', a word which perhaps originally meant`
a fellow'.
The phrase `apa amu Yoruba sua 'which means` a person
wasteful', is derived from three Egyptian words: 'Apa', `the
that belongs to the house '(pa) (a domestic servant),' amu ', a`
amu ', one of the Asian tribes engaged in domestic service
in Ancient Egypt,' sua '(sua-nit), a name
Ancient Egypt. The phrase is a derogatory term that preserves the idea of wasting
foreign domestic servants in ancient Egypt
barely knew the value of
crockery and other items that they sometimes broke into pieces.
Fourthly, there is a survival of customs.
Two of these will be mentioned here. Polygamy existed in ancient Egypt as
now in the Yoruba country. A main point of similarity is the position of the first
women. In Ancient Egypt
she enjoyed rights and privileges denied to other women.
In Yoruba it is also the case. She occupies a peculiar position
at home and is treated as Iyale ` '` the lady of the house' (a title which corresponds
the meaning of `nibit piru 'of the Ancient Egyptians
).
The customs at funerals are also similar.
Before burial the corpse is dressed in Yoruba as
Egyptian mummies. In the case of the burial of a king, the king's slaves
must be buried with him, and his chief officers and women must die
the day of burial. The idea that hides under this custom is that the king
require the service of their dependents
especially for handwork, in another world. Of course,
British influence had ended such practices, but the idea still survives
and corresponds to a similar idea we
leads to a similar custom in the early days of
Ancient Egypt, the practice is slightly modified by replacing `
figures ushebti 'by living persons.
One more piece of evidence can be added here.
It is remarkable that the same words used to denote 'Egypt' and 'Egyptians',
exist in modified form in the Yoruba language. The Greek word for Egypt `
Aiguptos', is said to derive from` Khi-khu-
ptah ' `the soul temple of Ptah'.
Now, figures of animals, particularly sheep, is said to
are carved on the outer walls of the temple of Ptah, and
very possible for the proletariat from applying the name of the temple
animals whose figures were carved on its walls.
It is thus possible that the Yorubas
derived from the Greek word `Ai-gup-cough ', the word' a-gu-to '(n), which means` one
sheep'.
Moreover, the ancient Egyptian word for Egypt is `rotu '
or` roti'. The word exists in the Yoruba language and is used as a
name, eg. `Ifatu-roti '. The word `Qubti '(Qobt), the Copts of
Greeks survive in the Yoruba word` kobiti', which is a
name in the Yoruba country, especially among the Egbas.
After an investigation of West African religions, including
the Yorubas, Sir Harry Johnston wrote what
follows: "The more research into the complicated
religions of West Africa, especially in the region of Niger, both more we come to
irresistibly to the conclusion that they are
based on ideas that have traveled all the way from Egypt or
from the southern Mediterranean coast.
Trying on the same topic, another writer says: "After you have inspected superficially
our current knowledge of these people
Gold Coast, one can not help but notice a very
neglected aspect of our studies. That is the cultural relations of the culture
with the great kingdoms that have been in contact
. There has been a thorough examination of the trace of Egypt, or the
of Greek and Roman empires ... These remarks apply not only to
Gold Coast and the Yoruba country but also
West Africa in general.
The evidence given above can be regarded as "prima facie"
evidence supports the theory that a strong connection between
Ancient Egyptians and the Yoruba.
efforts will be made in subsequent chapters to discuss the footprint
Egypt in the Yoruba religion and show
the connection between Egypt and the Yoruba country should be dated from earlier centuries
the establishment of the Egyptian Old Kingdom until the end of the period
Greek and early Roman times."
link Don't have time to go through all of this, but once again, I see inaccuracies. The Yoruba religion is my religion. We don't have Amun. We have "God". It is neither male nor female. Olodumare is the aspect of the creator of the universe the first and foremost, the absolute beginning. Olorun is the visible expression of its power in the manifestation of the sun. The aspect closest to humanity is Olofi. We do not believe in the concept of hell, nor a devil. The concept of hell is in direct opposition of our concept of spirituality. Yes, we do believe that there is a reconing for our actions after death, but the goal is that we come to Earth to perfect ourselves and we keep coming back until we are perfected enough to be in Olodumares direct presence. We believe that watever mistakes we make, we realize when we pass over, at which time we beg forgivness and are allowed to attone for them. Some times, we begome the spirit guides of our family members back on Earth or we may opt to come back to make up for what we did. Reencarnation is a central priciple in our belief of the after life. According to our belief, or the our story of creation, the place where the world began is Ile Ife. To this day, the spot is marked by a monument. I do see some similarities in the two belief systems, but there are far more differences, radical differences. We don't have the story of Isis and Osiris, Seth and Horus. There are no equivalents to my knowledge for Elegua/Eshu, Ogun, Obatala, Yemaya, Oya, Chango, Aganyu, Inle, Oko. Our funerary practices are radically different. The function of the priesthood also, radically different. Priests served in temples and had to remove all their body hair for reasons of purity. The only time we remove our hair is at initiation and it's only the head. Priests and priestesses of Oya do not have to shave their heads. I could go on and on, but this is all the time I have. Yorubas are not Egyptian descendants. Once again, wishful thinking. Depending on who you speak to, they were originally Egyptias, others will claim Hebrew origins and others Arab origins. all upon closer inspection are bogus. |
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Post by truthteacher2007 on Feb 9, 2015 23:44:44 GMT -5
Also, equating Igbo with Yoruba is faulty. Even thpugh they are next door, the languages are totally different as any Yoruba or Igbo will tell you. New Year's eve I had the please of having a conversation with two people, one was Igbo, one was Yoruba. They both agreed r=that the two languages are totally different. These language correlations are always faulty. People claiming they were originally Hebrews do the same thing. Make up a whole list of Yoruba words that are supposedly Hebrew. If you want to know the truth, you have to study the two languages and that is something that takes years to accomplish, not taking the word of somebody who posted something on a website. Also, claims about the religion from outsiders are almost always incorrect. You have to be a part of this religion to know what it's really about.
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Post by truthteacher2007 on Feb 10, 2015 0:43:30 GMT -5
This just keeps getting better.
So a quick look over of the link to the website. With regards to religion, the source quoted, a Sir Henry Johnston, who born in the 1850's died in the late 20's. Attributing not only Yoruba religion, but all of West Africa as originating in Ancient Egypt ot "The southern Mediterranean". So, what's wrong with this picture..... anyone?..... For starters, we all know that these are the exact same people who claimed Egyptians and North Africans were white. The general thought here being that savages, (Africans), were incapable of creating civilization, or having any profound philosophy or world view without the intervention of some sort of "white" influence. Need I really say more?
Once again, unless one is a practitioner of these spiritual traditions, you cannot know what they are about. There are tons of books out there about us and all of them are full of innacuarcies, except those written by initiated priests with decades of practical experience. There is no way that an outsider can know the true scope of it. you have to belong and you have to be an active participant to know the truth. A few visits and a few questions will not tell you the truth. Why? Because we have a deliberate habit of liying to such people. Why? Because we don't want them sticking their noses in where they don't belong, so, we'll deliberately tell them all kinds of crap and then sit back and laugh about it. That's just the way we are. We keep the sacredness of our traditions for the people who respect them and prove themselves worthy. That's one of the reasons why you have to be a committed member to really know what it's about.
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