"NNN" THE SIGN OF THE SONS OF GOD. APART FROM IGBO LANGUAGE, NO LANGUAGE IN THE WORLD HAS "NNN"
According to The Great Book of the Sons of Fire, the fourth generation of the sons of God was described as people who lived in “the Land of Marshes and Mists, the Lands of the East”. They were called the kingless generation because they had no king over them. Nag Hammadi spoke of this generation thus:
"Then the saviour created […] of them all – and the spirits of these [are manifestly] superior, being blessed and varying in election – and also (he created) many other beings, which have no king and are superior to everyone that was before them. Consequently, four races exist. There are three that belong to the kings of the eighth heaven. But the fourth race is kingless and perfect, being the highest of all. (PP. 124-5)."
Nag Hammadi puts it straight for us to understand the position of the fourth generation or race above the first three generations. They were the most glorious generation among the sons of God. At another page the position of the fourth generation was restated.
"There are four generations, three generations belong to the kings of the eighth heaven, and the fourth generation, which is the most exalted, is kingless and perfect. These people will enter the holy place of their Father and they will reside in rest … They are kings. They are the immortal within the mortal. (p. 219)."
They were differentiated from the previous generations because they were kingless. The first three generations belonged to the eight heavens. This attracts the sense of a stratified heaven as maintained in the Egyptian mystery books. Also, in the cosmology of the Dogon, it was established that the human race has eight ancestors. This, perhaps, may have certain relation to the kings of the generations that lived before the fourth generation. On page (277), The Nag Hammadi says that,
"The Kingless Generation was glorious and without number, they are designated the generation over whom no kingdoms exist. And all the beings of the realm with no kingdom over it … are designated the children of the un-conceived Father."
Although it is not in my position to identify this race among men, but certain characters are obvious from various ancient records (including the Bible) which tend to point at the inhabitants of the Igbo in the east. The Igbo, for instance, refer to themselves as chi (god). The Igbo believes that he is a chi (god); first to himself and transcendently, to another person. The Igbo has the saying, “Nmadu bu chi Ibe ya” one is his colleague’s god.
The idea raise by The Nag Hammadi that “the Kingless Generation…are designated the generation over whom no kingdoms exist” appears to speak of the reference the Igbo use to refer to their race. The Igbo speak of their race as “Igbo enwe eze”, translated to mean a generation with no king, or a kingless race. Nag Hammadi also clarifies the whole thing beyond possible imaginary constraint when it remarked about the fore-existed generations thus,
“A people among whom the three entities Father, Mother and Child exist as perceptible speech having within it three names abiding in three nnn” (P.722)."
NNN, as in Nne, Nna and Nwa. On the other hand, trying to represent these entities’ sexes, NNN still fits in thus: Nwoke, Nwanyi and Nwata. The NNN forms the Nag Hammadi Trinity. The Nag Hammadi calls this people the First Sons of the true God, and says of them, “the fourth generation, which is the most exalted, is kingless and perfect.” Any researcher can go on to trace of all the languages of the world where nnn is realized as a perceptible speech having within it three names; all beginning with N. NNN is the principal of the Igbo axiomatic concept which holds its relevance on the survival of the Igbo race. The Igbo believe that everyone is a king. The Nag Hammadi affirmed thus, “They are kings” (P.219). The Igbo have self confidence inherent in them. They do not prostrate before anyone in a bid to show respect or subordination of any kind. They are self dependent. Discussing the lifestyle of the four generations of the sons of God, The Great Book of the Sons of Fire, made the following remark,
“There were some who struggled harder, were more disciplined; because their forefathers had crossed the great dark void, their desires were turned Godward and they were called The Children of God”.
These are the descendants of the fourth generation. The Igbo have a pet theory that the reason why an Igbo can never grovel and roll on the ground before a fellow human being, it doesn’t matter how highly placed, is that every Igbo man feels in his marrow that he is a king. This character is peculiar to them above every tribe in Nigeria. The reading of Wole Soyinka’s The Interpreter, one finds a character who was misunderstood by his master who would want him to prostrate on the ground before an elder but he could not. From the boy’s name and explanation of his home, he is from Igbo land. Then, his master Soyinka explained to be of the Yoruba descent. The Nag Hammadi actually proves us right here. The Igbo happen to be the only tribe in the world whose kingless attitude is part of their identity, their genealogy, their cosmology and their philosophy.
The Igbo have a curious religious practice of self-worship or self-deification, where an individual’s first god is himself and his very first shrine is a shrine constructed and dedicated to his personal spirit, his chi, whom he personally conjured to descend from the sun at a certain period of the day. We have discussed this in the first chapter. He venerates this god (whose physical manifestation is himself) along with his ancestors. This personal shrine is the only one at which he performs rights of worship. He may visit some other shrines at some points, but only to consult, never to worship, for the only god deserving of an Igbo man’s veneration is the god that he himself is. This shrine is tended through such acts as libation, incantations, prayers and petitions and feeding with food, without which the individual would be expected to fail in his life’s endeavours. This is the highest expression of individuality and is viewed by the Igbo as a fundamental aspect of Igbo ontological belief in the god-man.
Remarkable also is the concept of Umudiala as explained above. The Igbo call themselves Umudiala. An Igbo of the east believes that he is integral and complete, bearing the complete blood of his ancestor, especially when his father and his mother are of the Igbo origin. Always there is a struggle, even in this modern time when an Igbo makes up his mind to take a wife from other tribes. They believe that the person does not know what he is doing because his children will be cross-bred thereby denying them the completeness of children of the soil. The Igbo call themselves Nwa diala, Nwa Afo referring to the person as a son of the soil. This idea is detailed in the paper, “The meaning of the word Igbo” in www.ajuede.com. In chapter three below, we have taken time to identify the various Igbo communities that descended directly from the four ancestors discussed here as the people upon whom the foundation of life was laid before the creation of Adam.
"Then the saviour created […] of them all – and the spirits of these [are manifestly] superior, being blessed and varying in election – and also (he created) many other beings, which have no king and are superior to everyone that was before them. Consequently, four races exist. There are three that belong to the kings of the eighth heaven. But the fourth race is kingless and perfect, being the highest of all. (PP. 124-5)."
Nag Hammadi puts it straight for us to understand the position of the fourth generation or race above the first three generations. They were the most glorious generation among the sons of God. At another page the position of the fourth generation was restated.
"There are four generations, three generations belong to the kings of the eighth heaven, and the fourth generation, which is the most exalted, is kingless and perfect. These people will enter the holy place of their Father and they will reside in rest … They are kings. They are the immortal within the mortal. (p. 219)."
They were differentiated from the previous generations because they were kingless. The first three generations belonged to the eight heavens. This attracts the sense of a stratified heaven as maintained in the Egyptian mystery books. Also, in the cosmology of the Dogon, it was established that the human race has eight ancestors. This, perhaps, may have certain relation to the kings of the generations that lived before the fourth generation. On page (277), The Nag Hammadi says that,
"The Kingless Generation was glorious and without number, they are designated the generation over whom no kingdoms exist. And all the beings of the realm with no kingdom over it … are designated the children of the un-conceived Father."
Although it is not in my position to identify this race among men, but certain characters are obvious from various ancient records (including the Bible) which tend to point at the inhabitants of the Igbo in the east. The Igbo, for instance, refer to themselves as chi (god). The Igbo believes that he is a chi (god); first to himself and transcendently, to another person. The Igbo has the saying, “Nmadu bu chi Ibe ya” one is his colleague’s god.
The idea raise by The Nag Hammadi that “the Kingless Generation…are designated the generation over whom no kingdoms exist” appears to speak of the reference the Igbo use to refer to their race. The Igbo speak of their race as “Igbo enwe eze”, translated to mean a generation with no king, or a kingless race. Nag Hammadi also clarifies the whole thing beyond possible imaginary constraint when it remarked about the fore-existed generations thus,
“A people among whom the three entities Father, Mother and Child exist as perceptible speech having within it three names abiding in three nnn” (P.722)."
NNN, as in Nne, Nna and Nwa. On the other hand, trying to represent these entities’ sexes, NNN still fits in thus: Nwoke, Nwanyi and Nwata. The NNN forms the Nag Hammadi Trinity. The Nag Hammadi calls this people the First Sons of the true God, and says of them, “the fourth generation, which is the most exalted, is kingless and perfect.” Any researcher can go on to trace of all the languages of the world where nnn is realized as a perceptible speech having within it three names; all beginning with N. NNN is the principal of the Igbo axiomatic concept which holds its relevance on the survival of the Igbo race. The Igbo believe that everyone is a king. The Nag Hammadi affirmed thus, “They are kings” (P.219). The Igbo have self confidence inherent in them. They do not prostrate before anyone in a bid to show respect or subordination of any kind. They are self dependent. Discussing the lifestyle of the four generations of the sons of God, The Great Book of the Sons of Fire, made the following remark,
“There were some who struggled harder, were more disciplined; because their forefathers had crossed the great dark void, their desires were turned Godward and they were called The Children of God”.
These are the descendants of the fourth generation. The Igbo have a pet theory that the reason why an Igbo can never grovel and roll on the ground before a fellow human being, it doesn’t matter how highly placed, is that every Igbo man feels in his marrow that he is a king. This character is peculiar to them above every tribe in Nigeria. The reading of Wole Soyinka’s The Interpreter, one finds a character who was misunderstood by his master who would want him to prostrate on the ground before an elder but he could not. From the boy’s name and explanation of his home, he is from Igbo land. Then, his master Soyinka explained to be of the Yoruba descent. The Nag Hammadi actually proves us right here. The Igbo happen to be the only tribe in the world whose kingless attitude is part of their identity, their genealogy, their cosmology and their philosophy.
The Igbo have a curious religious practice of self-worship or self-deification, where an individual’s first god is himself and his very first shrine is a shrine constructed and dedicated to his personal spirit, his chi, whom he personally conjured to descend from the sun at a certain period of the day. We have discussed this in the first chapter. He venerates this god (whose physical manifestation is himself) along with his ancestors. This personal shrine is the only one at which he performs rights of worship. He may visit some other shrines at some points, but only to consult, never to worship, for the only god deserving of an Igbo man’s veneration is the god that he himself is. This shrine is tended through such acts as libation, incantations, prayers and petitions and feeding with food, without which the individual would be expected to fail in his life’s endeavours. This is the highest expression of individuality and is viewed by the Igbo as a fundamental aspect of Igbo ontological belief in the god-man.
Remarkable also is the concept of Umudiala as explained above. The Igbo call themselves Umudiala. An Igbo of the east believes that he is integral and complete, bearing the complete blood of his ancestor, especially when his father and his mother are of the Igbo origin. Always there is a struggle, even in this modern time when an Igbo makes up his mind to take a wife from other tribes. They believe that the person does not know what he is doing because his children will be cross-bred thereby denying them the completeness of children of the soil. The Igbo call themselves Nwa diala, Nwa Afo referring to the person as a son of the soil. This idea is detailed in the paper, “The meaning of the word Igbo” in www.ajuede.com. In chapter three below, we have taken time to identify the various Igbo communities that descended directly from the four ancestors discussed here as the people upon whom the foundation of life was laid before the creation of Adam.
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