WHO THE IGBOS ARE
The history of the civilization of ancient Egypt by the Igbo godmen
Nag Hammadi record has come to help in tracing certain part of the eluded history. At least, it gives explanations concerning the civilization of Egypt.
According to the record kept by Canadian Museum of History concerning the civilization of Egypt, it reveals that: The seed of civilization were first sown along the bank of the Nile. This mighty river which flows north from the heart of Africa… In predynastic times, nomadic hunters settled in the valley and began to grow crops to supplement their food supply. These nomadic hunters who settled at the bank of the Nile River were philosophers and scribes who made use of slate books and wooden axes; the same were people whose activities attracted the attention of the communities in the upland. These nomadic hunters were the civilizers of Egypt. The 2,000 year old Nag Hammadi Scriptures uncovered 1950s deep in the desert-sands of Egypt,
According to the record kept by Canadian Museum of History concerning the civilization of Egypt, it reveals that: The seed of civilization were first sown along the bank of the Nile. This mighty river which flows north from the heart of Africa… In predynastic times, nomadic hunters settled in the valley and began to grow crops to supplement their food supply. These nomadic hunters who settled at the bank of the Nile River were philosophers and scribes who made use of slate books and wooden axes; the same were people whose activities attracted the attention of the communities in the upland. These nomadic hunters were the civilizers of Egypt. The 2,000 year old Nag Hammadi Scriptures uncovered 1950s deep in the desert-sands of Egypt,
Image of Igbo ancestor Obatala (right) and his wife Yemoja dressed in palm-frond leaves. Courtesy Stevens Phillips.
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adds the final missing links to the mystery of Igbo identity as associated with the civilization of Egypt. The document explains the feature of the people who gave Egypt her civilization. It tells about a people whose cosmology is rooted in the numbers four and eight, who emanated from the realm
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of the Eternal Day (as Afigbo also affirmed) where there was no Darkness, nor toil, nor sleep; a
“kingless generation with no kingdom over them because they are all kings (Igbo Enwe Eze); a people whose “most central symbol is the quadrangle” (the basic geometry of Igbo ichi); a people who “worship the Primal Goddess” (as in Ala/Ani); a people among whom “the three entities Father, Mother and Child exist as perceptible speech having within it three names abiding in three nnn” as in Nne, Nna and Nwa or Nwoke, Nwanyi and Nwata. “The First Sons of the true God--- the fourth generation, which is the most exalted, is kingless and perfect.” From creation, the Igbo was originally kingless,
Nag Hammadi was not the only proof of this. The ancestors of the Igbo race saw everyone with the equal content of the same god-man spirit each person carried. Egyptian records reveal this better and associate the same character to the characteristic Igbo society of the ancient communities. It remarks thus:
“In the beginning the beings had energy of royalty majesty,” literally a concept, idea or instinct which impinged itself in man and made him see himself as equal to his neighbour;” for they were all royalty”. That is the principle, and Egypt has the people of this principle as “the origin of world history and civilization.” Viz, that “all began with energy and energy is existence and the correct frequency of existence is the true definition of truth and love…”
This people were the teachers of the Egyptian knowledge of the old. The Igbo gained a settle lifestyle after they began to understand the principle of planting and harvesting – according to Eze Nri – then became organized into supper structure under the leadership of two distinct god-men; the theosophists and the theocrats. They had no king and were never organized under a sole leadership rather than the conceptual democratic lifestyle until the advent of the colonial masters.
“kingless generation with no kingdom over them because they are all kings (Igbo Enwe Eze); a people whose “most central symbol is the quadrangle” (the basic geometry of Igbo ichi); a people who “worship the Primal Goddess” (as in Ala/Ani); a people among whom “the three entities Father, Mother and Child exist as perceptible speech having within it three names abiding in three nnn” as in Nne, Nna and Nwa or Nwoke, Nwanyi and Nwata. “The First Sons of the true God--- the fourth generation, which is the most exalted, is kingless and perfect.” From creation, the Igbo was originally kingless,
Nag Hammadi was not the only proof of this. The ancestors of the Igbo race saw everyone with the equal content of the same god-man spirit each person carried. Egyptian records reveal this better and associate the same character to the characteristic Igbo society of the ancient communities. It remarks thus:
“In the beginning the beings had energy of royalty majesty,” literally a concept, idea or instinct which impinged itself in man and made him see himself as equal to his neighbour;” for they were all royalty”. That is the principle, and Egypt has the people of this principle as “the origin of world history and civilization.” Viz, that “all began with energy and energy is existence and the correct frequency of existence is the true definition of truth and love…”
This people were the teachers of the Egyptian knowledge of the old. The Igbo gained a settle lifestyle after they began to understand the principle of planting and harvesting – according to Eze Nri – then became organized into supper structure under the leadership of two distinct god-men; the theosophists and the theocrats. They had no king and were never organized under a sole leadership rather than the conceptual democratic lifestyle until the advent of the colonial masters.
“A people among whom the three entities Father, Mother and Child exist as perceptible speech having within it three names abiding in three nnn” - The Book of Nag Hammadi
ONLY IGBO HAVE THE THREE NAMES ABIDING IN THREE "NNN" IN THE WHOLE WIDE WORLD
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”.
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”.
Igbo, the only tribe in the world whose kingless attitude is part of their identity
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 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.
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 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.
The label found engraved on Egypt pyramid earlier stones were done by Igbo godmen
Now, the stepped pyramid at Saqqara, perhaps were constructed as the more credible route towards tracing the part the civilizers had followed (their origin). Similar pyramids of five steps were placed in Saqqara as replicas of the original pyramids here in Nsude, which housed the primordial goddess Ala, and of course the primal mound of the mythical anthill. In the book, Before the Pyramids, compiled by a group of editors and authored by Emily Teeter, a mystery was uncovered bothering on the history of the great pyramid in Saqqara. The book indicates that there was a label found containing a pictorial which was suspected to have been engraved on stones earlier. The label was very difficult to study, but the possible indication found was that it housed the secret binding on the existence of the stepped pyramid (P. 101). Of course, Djoser the third dynasty king of Egypt who ordered for a monument to be constructed did not know what a pyramid was when Imhotep instructed him to construct a pyramid. Because Djoser did not know what the pyramid was, he would possibly not know certain seals enclosed in the construction. Only Imhotep would know the inscriptions on this label as one of the remnant god-men. Imhotep was described as an architect, a priest and a healer; a god-man who had understanding of history, time and people. Nnaji has explained this label in his book Reminiscence. Judging from the periods of these pyramids, it was clear that the period of the civilizers, as Nag Hammadi and Book of the Dead revealed is different from the time of the Saqqara pyramid (2,630 BC).
Many ethnic groups in Northern Nigeria have Igbo origins - Dr. Abdul Salau
This work was presented in part at the 2008 Igbo Studies Association Conference at Howard University, Washington DC, USA. It received very excited reactions from the audience of Igbo and non-Igbo scholars who participated in the conference, many of who signed up for copies. I think I need to mention that in the course of my presentation at the Igbo Studies Association Conference at Howard University, one Dr. Abdul Salau, a northern Nigerian and a Visiting Assistant Professor at the Department of History, Political Science and Philosophy, Delaware State University, USA, presented a paper detailing Igbo linguistic connections with Egypt and specifically stating, to everyone’s surprise, that many ethnic groups in Northern Nigeria have Igbo origins, and that the Kwa/Ka element in such place names as Kaduna, Kwara, etc. have very ancient Mega Igbo links. Someone in the discussion group also mentioned that the cult language used by Igbo initiates of traditional masquerades is understood all over Nigeria by cult members of other ethnic groups. This is an interesting subject of research.
IGBO WAS THE LANGUAGE THAT ADAM SPOKE. A COSMIC ORIGIN
(Christian's holy communion originated from Igbo's emume oji)
The above examples show that as a medium of expression, Igbo language has had a very ancient history and a very far-reaching impact not only in human development, but also and more importantly in the development of the human mind and of the cosmos. How else can one explain the fact noted above, that the word cosmos is derived from Igbo. And as if that is not bizarre enough, the Igbo origin of the Greek word Gaia (gweye), which is the name of the planet that scientists and mythologists say existed before earth. The mythologies of the ancient Sumerians and many other peoples around the world say that Gaia was smashed into by another planet from deep space and that out of her remaining half, earth was formed, several millions of earth years ago. The name of this planet Gaia – bears the tell-tale story of its harrowing experience as a watery planet that was cleaved asunder.
The fact that the word cosmos is a cognate of Igbo language, would tend to suggest that Igbo civilization in its hey-days, certainly dealt with issues pertaining to astrology and the cosmic, and that the founders of Igbo civilization were probably the beings who charted the cosmic waters of the universe and kick-started the path of planetary evolution and human civilization. This thesis is supported by the story of Adam’s Fall, for Adam, the name of the Fallen Man means ‘I have Fallen’ (Adaa m) in Igbo, and the Hebrew word Tikkun/tikonnu), which expresses the hope of Adam’s restoration through unification with the god within is (as noted earlier) also an Igbo word (tikonu – ‘unite’). All these aid our conclusion that Semitic is a Mega-Igbo linguistic phenomenon and that Igbo language was that ‘Semitic’ language which linguists claim seeded other languages in two major Pre- and Post-Deluge migrations.
The deepest traditional belief in the Hebrew Cabbala is that when Adam fell from divine grace, he lost his divinity because his inner man became divided and he was no longer whole, unified (holy). Accordingly, the greatest hope of the Hebrew nation is that one day Adam (Modern Man/Homo Sapiens) will become whole again when the scattered parts of his consciousness are brought together in a cosmic union of the physical man with the God within. It is this mystery that the Hebrews traditionally define as Tikkun – the union of the separate parts into one spiritual whole. Our research has shown beyond every doubt, that the sacrament of this hoped-for union, which in the Christian religion is demonstrated in the Sacrament of the Holy Communion, has its origin in the Igbo ritual of Holy Communion otherwise called Emume Oji, a ritual which is conducted in the exact same way as the Christian Holy Communion and the Hebrew Breaking of Bread. Igbo Emume Oji is the oldest of its kind anywhere on earth, having been inaugurated since the days of the First People (the descendants of the Homo Erectus cave men). This, we have demonstrated in They Lived Before Adam.
The above examples show that as a medium of expression, Igbo language has had a very ancient history and a very far-reaching impact not only in human development, but also and more importantly in the development of the human mind and of the cosmos. How else can one explain the fact noted above, that the word cosmos is derived from Igbo. And as if that is not bizarre enough, the Igbo origin of the Greek word Gaia (gweye), which is the name of the planet that scientists and mythologists say existed before earth. The mythologies of the ancient Sumerians and many other peoples around the world say that Gaia was smashed into by another planet from deep space and that out of her remaining half, earth was formed, several millions of earth years ago. The name of this planet Gaia – bears the tell-tale story of its harrowing experience as a watery planet that was cleaved asunder.
The fact that the word cosmos is a cognate of Igbo language, would tend to suggest that Igbo civilization in its hey-days, certainly dealt with issues pertaining to astrology and the cosmic, and that the founders of Igbo civilization were probably the beings who charted the cosmic waters of the universe and kick-started the path of planetary evolution and human civilization. This thesis is supported by the story of Adam’s Fall, for Adam, the name of the Fallen Man means ‘I have Fallen’ (Adaa m) in Igbo, and the Hebrew word Tikkun/tikonnu), which expresses the hope of Adam’s restoration through unification with the god within is (as noted earlier) also an Igbo word (tikonu – ‘unite’). All these aid our conclusion that Semitic is a Mega-Igbo linguistic phenomenon and that Igbo language was that ‘Semitic’ language which linguists claim seeded other languages in two major Pre- and Post-Deluge migrations.
The deepest traditional belief in the Hebrew Cabbala is that when Adam fell from divine grace, he lost his divinity because his inner man became divided and he was no longer whole, unified (holy). Accordingly, the greatest hope of the Hebrew nation is that one day Adam (Modern Man/Homo Sapiens) will become whole again when the scattered parts of his consciousness are brought together in a cosmic union of the physical man with the God within. It is this mystery that the Hebrews traditionally define as Tikkun – the union of the separate parts into one spiritual whole. Our research has shown beyond every doubt, that the sacrament of this hoped-for union, which in the Christian religion is demonstrated in the Sacrament of the Holy Communion, has its origin in the Igbo ritual of Holy Communion otherwise called Emume Oji, a ritual which is conducted in the exact same way as the Christian Holy Communion and the Hebrew Breaking of Bread. Igbo Emume Oji is the oldest of its kind anywhere on earth, having been inaugurated since the days of the First People (the descendants of the Homo Erectus cave men). This, we have demonstrated in They Lived Before Adam.
THE REAL ORIGIN AND CREATION OF THE WORLD WAS REMOVED FROM THE BIBLE TO HIDE IGBO GODMEN, CALLED THE SONS OF GOD
The Catholic Encyclopedia clarified that reincarnation was contained in the mystic books of the scripture collectively referred to as Originism. Originism, according to the book, contained everything concerning the origin and creation of the world. But during the Constantinople Conference of 325 AD it was removed from the Christian Bible after a series of disagreement amidst the Catholic Bishops in Rome. See also The Great Law, (p. 116) or Esoteric Christianity. From these ideas, it is possible that Moses may have included issues connected to Adama and other details pertaining to the lives of the sons of God, but during these periods of church conferences which was targeted at modifying the scripture they were affected so that other world population would not know that they too shared in the human history of early settlement rather than the monopolistic archive of Adam. Of course, since Originism was affected, everything would follow suit.
Ottenberg lamented:
considering the size and importance of the Igbo, very little research and publication has been undertaken on them, not only in history but in anthropology and other fields, compared to, say, the Yoruba or Ashanti
Ottenberg lamented:
considering the size and importance of the Igbo, very little research and publication has been undertaken on them, not only in history but in anthropology and other fields, compared to, say, the Yoruba or Ashanti
DNA tests conducted on the mummies of Pharaoh Rameses III shows he was Igbo.
In December 2012, DNA tests were conducted on the mummies of Pharaoh Rameses III and his son, which proved that they belonged to human Y chromosome group E1b1a. This is the Y chromosome group of Sub Saharan Africans who speak Niger–Congo languages." Niger Congo language is Igbo language in the family of Niger-Congo languages called Kwa by European linguists while "E1b1a" is Igbo DNA
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