"Messenger: Yahuhkhanahn Sent: 7/5/2017 4:57:01 PM
There is no evidence of Egyptian religion or culture in Bantu, especially the Luhya tribe of people, while there is a ton of evidence of Israelite religion and culture within the mentioned community."
THE BANTU IN ANCIENT EGYPT
THE KISWAHILI-BANTU RESEARCH UNIT
FOR THE ADVANCEMENT OF THE ANCIENT
BATU, THE BANTU
Sudanic country: Situation Unknown
Researched By Ferg Somo © 30th June 2008
| Email Me | References | Back to Contents |
THE BANTU IN ANCIENT EGYPT
For the first time ever the set of hieroglyphics above leaves an indelible print which traces back the existence of the Bantu people during ancient times in the Sudan and Egypt. The following variations in pronunciation of the word 'Bantu' give an insight on how the word may have been pronounced in different Bantu languages. The list of the various pronunciations was provided by Israel Ntangazwa. Some of the variations in pronunciation are new to me.
SOME VARIATIONS IN PRONUNCIATION OF THE WORD
'BANTU' THE PEOPLE
BANTU, BATU, ATHO, WATU, ATU,
ACHO, BOT, BANU, BANHU, ADU
The hieroglyphics spells out the word 'BATU' in keeping with the current original word 'BANTU'. The maps shown below trace the possible migrations of the Bantu people. The origin of the Bantu people is a controversial issue and has been deeply debated.
Below is an account which questions present day ideas about the origins of the Bantu people. In his book on the 'Restatement Of Bantu Origin and Meru History' the Kenyan scholar Alfred M M'Imanyara provides the evidence for a southerly migration from Egypt of the Bantu people.
THE NIGER- CONGO HYPOTHESIS
The Niger-Congo hypothesis developed by Joseph Greenberg on Bantu languages state that the Bantu originated in West Africa, the Cameroon, and migrated across the the Congo basin into Southern and East Africa.
Guthrie on the other hand did not commit himself but said that the Bantu dispersal lies within an elliptical area towards the centre, in the woodland region of Katanga.
The Niger-Congo hypothesis needs to be re-examined further as one has to take into account oral traditions from groups of present day Kenyan Bantu elders who recall a southerly migration from Egypt.
The following sources of accounts of migrations of some of the Bantu speakers in Kenya are taken from:
i) Kenya an official handbook
ii) Story of Africa from earliest times, Book one, A.J Willis
iii) Longman GHC, E.S Atieno Odhimbo, John N. B. N. I Were
Almost all the Bantu people living in Kenya speak of a migration from up North. The people of Marachi location are known to have come from Elgon although other clans of the same group came from Egypt. They came in canoes on the River Nile as far as Juja, Uganda and later moved eastward into lake Victoria. They changed course until Asembo and separated with the Luo who walked along the lake shore but the rest crossed into South Nyanza. They then turned northwards and reached Butere and then moved on to Luanda and to Ekhomo. The Luo people were behind them right from Egypt.
The people of Samia location came from Egypt on foot. The Abakhekhe clan too originated from Egypt on foot. The Abachoni clan originally came from Egypt on foot. The people of Bukusu originally came from Egypt in canoes.
Possible migration routes of Bantu from Central Sudan
The following article is from Wikipidia and lists some Bantu people who came from Egypt:
The Luhya oral literature of origin, suggest a migration into their present-day locations from the north. Virtually all sub-ethnic groups claim to have migrated first south from Misri, or Egypt. In one of the Luhya dialect the word 'Abaluhya' means 'the people of the North', or 'Northerns'
Other sources report that the following Bantu people, the Luhya, Baganda, Nyarwanda, Rundi of Burindi, Kikuyu, and the Zulu all claim a southerly migration from Egypt. Moreover there are many groups of Bantu speakers from Tanzania, Mozambique, Congo, Zambia, Malawi, South Africa, who testify a southerly migration from Egypt. There are even groups of people from West Africa who migrated from Egypt into their present day location.
Apart from the oral traditions provided by Bantu elders, the evidence is also based on linguistic, historical, scientific and cultural studies done by Cheikh Anta Diop.
The following maps are taken from Alfred M M'Imanyara 'The Restatement of Bantu Origin and Meru History' published by Longman Kenya, ISBN 9966 49 832 x
According to Alfred M M'Imanyra the following maps show the homeland of the original Bantu people in Egypt. This careful information has been derived from traditional sources provided by Bantu elders in the course of his research. I would like to support Alfred M M'Imanyara's work by sharing with him the important discovery of the of hieroglyphics above which mentions a Sudanic town of unknown situation. Clearly the town would have to be named after the people inhabiting the town, the 'BANTU' or the 'BATU', the people.
Note: The settlements of the Bantu in West Africa may have been a result of two streams of Bantu emigrants: one from the Congo basin and the other directly from the Nile valley.
The Restatement Of Bantu Origin and Meru History. Alfred M M'Imanyara Longman Kenya
UNESCO General History Of Africa, Vol1,2
Egypt Before The Pharaohs. Michael A Hoffman
The Peopling Of Africa. James L Newman
Ancient Egypt and Black Africa. Dr Theophile Obenga
Civilisation or Barbarism. Cheikh Anta Diop
The Children Of Woot. A history of the Kuba People. Jan Vansina
Indaba My Children. VusamaZulu Credo. Mutwa
Languages Of Africa. Joseph H. Greenberg
AKAN AND EGYPTIAN SYMBOL COMPARISONS: PART 1
In an ongoing effort to demonstrate the viability of the Philosophic Cognancy Method (PCM) for African
cultural comparative studies, I will be conducting an ongoing series of short blogs that will highlight ways that we
can demonstrate either parallels, interactions with or migrations from the ancient Nile Valley civilizations with that
of the rest of Black Africa. In this brief discourse we are going to compare some royal insignia from the Akan of
Ghana with that of the royal insignia from ancient Egypt.
Conceptual Assumptions of the Study
Based on linguistic studies from the likes of Chiekh Anta Diop, Rkhty Amen Wimby, Um Ndigi, Mubabinge
Bilolo, Alain Anselin, Theophilus Obenga, GJK Campbell-Dunn, Modupe Oduyoye, Aboubacry Moussa Lam and
countless others in the field of Africana linguistics, the establishment of the relationship between the ancient
Egyptian and Black African languages (mainly of Kongo-Saharan) is well established. The linguistic studies over the
past 5 decades had provided enough information to seriously challenge the current classification of African
languages in general and the ancient Egyptian language in particular. This job Dr. Theophile Obenga has taken
head-on in his publication Origine commune de l'egyptien ancien, du copte et des langues negro-africaines
modernes: Introduction a la linguistique historique africaine (Common Origin of the Ancient Egyptian, Coptic and
Modern Negro African Languages: Introduction to African Historical Linguistics). To demonstrate why African
linguists compare Ancient Egyptian to the Kongo-Saharan languages is beyond the scope of this blog post.
Sufficient to say that their works speak for themselves and anyone can consult them on their own time. I will
demonstrate the viability of the African school of linguistics in the upcoming publication Ogun, African Fire
Philosophy and the Meaning of KMT (2011).
Secondly, archeological data from the likes of Felix Chami, GJK Campbell-Dunn, Aboubacry Moussa Lam and
S.O.Y. Keita have already demonstrated that the ancient Egyptian civilization was an amalgamation of various
ethnic groups in ancient times who created a federation of nomes after the desiccation of North Central Africa
now called the Sahara (Kayinga by the ancient Kongo-Bantu who migrated from there in ancient times). Not only
that, but that the Egyptians were involved in trade with central and South Africa since predynastic times (see
Chami 2006). As a result of many factors including droughts, internal wars and invasions throughout ancient
Egyptian’s 3000+ years of political history, small waves of migrations of its citizens found their way throughout
central and west Africa. Some of these known migrants are the Wolof, Fulani and Lebu of Senegal, the Akan,
Dogon and Dagara of Ghana/Mali/Burkina Faso, the Yoruba and Igbo of Nigeria, the Bassa of Cameroon/Sierra
Leone/Mozambique/Kongo, the Baluba of central Kongo and the Zulu/Nguni tribes of eastern and southern Africa.
Many authors who have studied their oral traditions, religious rites and languages have concluded that these
groups (and others unnamed) lived in what was then referred to as “upper Egypt” and the Sudan (with the Bassa
and Nguni deriving from Ethiopia). It is because of these histories and more that allow us to do cross comparative
studies with the ancient Egyptian civilizations and those of Black Africa in general. One way to confirm the oral
traditions of the people is to compare the iconography of the people and see how similar are the signs and to see if
they stand on two legs: form and meaning. Our assumption here is that Egypt was a Black African society, whose
language belongs to the Kongo-Saharan language family (Obenga 1992, Carruthers and Karenga 1986, Diop 1954,
Bilolo 2010), for which there were migrations into and from places like Central Sahara, Ghana, Nigeria, Kongo,
Uganda, Chad, etc., into Egyptian society. With these facts, we contend that comparing cultures from areas from
which scholarship has demonstrated migrations from and into Egyptian society, can therefore provide us with
meaningful content which can be used to directly interpret ancient Egyptian phenomena.
The method is simple. We first inspect two or more signs from our cultures under examination and we look for
similarities in form, function and meaning (the holy triad in comparative studies). If we get a match in all three
areas, we have a “Philosophical Cognate.” If a match is found, the question now becomes, “is this a result of
diffusion, common origin or coincidence? The criteria of form, function and meaning makes coincidence,
statistically, highly improbable. That’s like saying that the Khoisan in the Kalahari Desert could somehow think of
the Transformers Autobots logo on their own without any interaction with someone from the United States. If we
see a Khoisan elder with an Autobot tattoo on his arm, we know there was some kind of interaction between the
U.S. and the Kalahari.
We also operate under the African priestly proverb which states, “Speak in your own name, never in mine.”
What this means is that on one’s travels along the Superhighway of Wisdom, you will no doubt nourish your mind
with teachings that have been enriched by countless generations of sages, but they insist that you must remain
truthful to the voice that brought you into life or the voice of your destiny (Imhotep 2009, Kajangu 2005). In other
words, although you have been given teachings from various sources, it is only when you internalize them and
adapt the symbolism or teachings to one’s own cultural perspective and social environment will you benefit from
your study. Africans shun whole-sale copying. They encourage adaptation, modification and enhancement. Many
who belong to an indigenous priestly tradition can attest to this fact (see Imhotep 2009 appendix B “Simultaneous
ANCIENT EGYPT ROYAL INSIGNIA
The Image above is called a Snw in the ancient Egyptian language (cartouche by the Greeks). A Snw is an
oblong enclosure with a horizontal line at one end, indicating that the text enclosed is a royal name. The Snw is an
expanded Sn ring (Gardiner signs N37-N35-V9) which is a symbol for eternity and also a sign for “protection.” This
insignia came into prominent use during the Fourth Dynasty under King Sneferu. The name enclosed in the above
image is that of Tutankhamen (Tutuankoma among the Akan)
The above image is of an Ashanti/Akan throne (mislabeled a stool) called Ahennwa. The Ahennwa is a symbol
of national identity, cultural integrity and rightful governance (Karenga 2008: 50). According to Peter Sarpong in
The Sacred Stools of the Akan (pg26) he states, "We have just seen that the stool, in general symbolizes the soul of
the nation. This is more so in the case of the chief's stool. When we talk of aheenwa we mean the state because
For the person not trained in African symbology, the similarities between the two symbols may not be
obvious. But to those who are symbolically literate, the two icons are speaking loudly at us in the same language.
Remember that the Snw is an elongated form of the Sn sign. Maybe a side-by-side comparison will help bring things
together for us here.
(SEE LINK FOR IMAGES)
We will now go through our stated criteria to see if we have a match using our Philosophic Cognancy Method
FORM: All three symbols utilize a closed loop standing on a flat base foundation on the circle’s tangent. The
difference between the Akan throne and the ancient Egyptian Snw is that the Ahennwa has a downward curved
seat that rest on the top of the closed loop and the Egyptian royal insignia has nothing on the top. However, the
Egyptians had their own thrones as well that are very similar to the Akan thrones—the difference between them
being the Egyptian thrones had a back-rest to them, while the Akan/Ashanti thrones do not.
FUNCTION: Both the Ahennwa and the Snw serve as royal insignia. This means they are both icons for kings
and queens. The difference, however, between the two is that in ancient Egypt the Snw enclosed the name of the
King or Queen, while the Ahennwa doesn’t enclose the name of the King or Queen. They are also both signs of
national unity and the state.
MEANING: The modern Egyptian dictionaries give the definition for Snw “protection” or “ring.” The symbol
was also used to represent eternity in some insignia. It should be noted that a common sound shift in world
languages is from the sh sound into /s/ or the /h/ sound. We have the following consonantal matches:
It should be kept in mind that the Hene/Ohene/Ohin (from which ahennwa derives) among the Akan is the
leader of the military (Asante and Abarry, 1996: 188); so an association between Snw “protection” and Ohene
“Chief Military Officer” may be a valid comparison as the military protects the nation. The Sn symbol is often
depicted in the claws of the avian vulture (mw.t, CiMawu) or the hawk of hrw in Egyptian iconography. Both of
these symbols, in Egypt and in Ghana/Nigeria, are symbols of royalty. As a matter of fact, the Egyptian word hrw
corresponds to the Bantu word Kulu which is a term that can mean “elder, chief, god, or ancestors.” All of these
associations are charged with the protection of the community in African societies. The following comparisons are
noteworthy and help to validate our linguistic comparison.
ho “exterior, self”; sA “exterior, surface”
hu “fear”; saA “frightening (king with crown), arousing fear”
home “inhale”; snsn “inhale, smell” (reduplication)
huru “to boil”; snw-s “cook, boil,” snw-x “boil, overcook” (r/l/n common sound shift)
huruw “jump, skip, leap”; siA “jump”
(keep in mind the A could be an /l/ or /r/ sound, see Bernal 2006:194-5)
Hinhim “shake, tremble”; n-hm “tremble, shake,” nhmhm “roar, thunder”
ɔ;;home “rest, recreation”; n-hn “rest,” xni “to rest”
The correspondences between the Akan /h/ and Egyptian /s/ phoneme in initial position are regular. (Upon
further investigation, the correspondences between the /h/ in Twi and Egyptian H/x are a lot stronger however).
Therefore our comparison between the Akan Aheenwa and Egyptian Snw is sound.
I think we have met our comparative standard to demonstrate that the Ahennwa and the Snw are in fact
Philosophic Cognates and “idealectical” versions of each other. By deductive reasoning, we could logically
postulate that the pronunciation of Snw was something closer to Ashenwa or Oshenwa. The question now would
be, “What could be the possible reason for the similarities between the two royal icons?” Could it be diffusion
from ancient Egypt to Ghana? Could this be just cultural fossils from a more ancient predialectical ancestral
culture; with one branch becoming the Akan/Ashanti and the other branch becoming the ancient Egyptians? If this
is so, then why are the “Akan” stools mainly common to Ghana/Mali? Why not with any of the cultures between
Egypt and Ghana? Could the symbol have derived from the ancestors of the Akan in Proto-Saharan times and
diffused to the ancient Egyptians? Often when researchers find similarities between Egyptian and other African
cultural motifs, they often assume that the diffusion was from Egypt outward. It can be demonstrated that many
of the well known ideas come from Central, West and East Africa being brought up the Nile in predynastic AND
The African Superhighway of Wisdom and the archeological evidence of trade routes from West, Central and
the East Coast of Africa no longer make the assumption of ideas exclusively coming from Egypt into inner Africa
tenable. Whatever the outcome, the evidence provided above gives us enough grounds in which to investigate
along the lines of an Akan – Egyptian relationship, either by trade or by migration from the Nile Valley as the Akan
oral traditions attests. Many African terms for “king” are built off a root which means “to command, authority,
etc.” The Egyptian terms sHn (with causative s- prefix) means “command, Commander, to regulate, to be in charge, to order, to employ;” Hn “to command, to regulate, provide, equip, govern, control (oneself)” are words that
describe the nature of a chief or king. The term Hn can also mean “an attack.” Remember that the Ohin/Ohene is a
military leader, put in charge to protect the kingdom. The Egyptian word Hnw means “(military) Commanders.” Our
term Ohin/Ohene is built off a root hwɛ;; “to observe/look/watch/behold/tend/take care of/survey/peep”: Akan
ɔ;;hyɛ;;/ hyɛ;; “force, command, obligation, to ordain”; ɔ;;hwɛ;;fo “guardian, keeper;” ɛ;;sohwɛ;;fo “administrator,
supervisor;” hwɛ;; so “to manage, to oversee, to supervise.” In Egyptian we have hw “authoritative utterance, (royal)
ordinance, command, dictum, proclaim, announce;” Hnty “to govern, to rule, to control.” Our Akan and Egyptian
terms are in fact cognates. A matter of fact, in Egyptian hw also means “soldier, combatant;” hw ny “beat, hit;”
hwny r hr “combat” and it would confirm the association of the Ohene as being a chief military leader. For in Akan
we have hyɛ;; yaw “afflict;” ehu “panic, terror, fear;” hwe “to lash, flog.”
This may also provide evidence that there is an interchange in Egyptian between the s/S and H sounds in Snw
and Hn. If our correspondences are sound (which we think they are), this evidence may inform us on the role of the
Nsw Bjt “king” and what the Snw really meant in regards to the king. My preliminary interpretation is that the Snw
is a military symbol that signifies that the person whose name is inscribed on the inside of it is charged with the
protection of the community as their Chief Executive Military Officer. The symbol of the Snw was primarily
depicted as a looped rope tied in a knot. Across Africa the rope is a symbol for the bio-genetic “community” which
includes the ancestors. If this interpretation applies to ancient Egypt, we could also postulate that the person
whose name is inscribed inside the rope is charged with maintaining the balance between all of the members
“inside” the community (the state boundaries) and maintaining the relationship between the ancestors, spirits and
the community. This is exactly the function of kings across Africa as their role as high priests. Dr. Fu-Kiau in his
work Mbongi: An African Traditional Political Institution (2007) provides an excellent treaty on this subject.
We may also have another correspondence not obvious to the reader who may be unfamiliar with African
priestly concepts in relation to the make-up of the human being. The Akan rendering may also inform us of
characteristics not apparent to the student of Egyptology. In my studies of African spirituality, the unanimous
conceptualization of the “soul” is that it is seen as a “circle” (see Ogun, African Fire Philosophy and the Meaning of
KMT, forthcoming by the author). I have found this conceptualization in West, Central, South and East Africa. A few
examples should demonstrate what I mean.
We noted earlier that according to the Akan, the Ahennwa was the “soul of the state.” The Akan
thrones/stools are primarily depicted with circles, although other elaborate shapes and iconography is used. If our
correspondences are correct (and we think they are) we could speculate that the circle/oval shape of the Snw
could also represent the “soul of the nation” and the actual “soul of the king/queen” tied to the community and
the ancestral realm by the Bio-Genetic Rope. Remember that kings are mediators between the spiritual realm, the
forces of nature and the living community.
In Egyptian iconography, you will often see Hrw with wings spread open, holding the Sn in his feet while the
sun rests on his head. Could hrw be an alternate rendering of snw (a doublet in linguistics)? As we mentioned
before, there may be an s<>h/ḫ;; interchange in Egyptian and r/l/n is a common sound shift in African languages.
The notion that the sun (depicted as a circle) represents the “soul” of the human being is ubiquitous across
Africa. For a good break down of this concept, I also recommend Dr. Fu-Kiau’s African Cosmology of the Bantu referred to us as “our primary ancestor.” The oldest ancestor would be the Creator itself which is the totality of
existence in African societies. The sun, scientifically and theologically speaking, would be the oldest object in our
galaxy, and just like the Creator (our oldest ancestor) all known life as we know it derives from it (the sun) or a
previous sun that died out. Notice in our image of hrw, that in the Snws of his feet that the sun is encased in the
What we have above are all of the African concepts that are used to represent the human soul: the sun, the
circle, and a bird. In the image above also are depicted two anx D symbols. A few comparisons here are
noteworthy. Just like the Snw and Sn symbols, the anx is also depicted as a “tied rope loop.”
Ankh / anx Sn Snw
Could the anx symbol simply be an elaborate Sn? The anx symbol is an
emblem that carries the meaning of “life, living, and a person/human being”
(nkwa in Bantu and Akan, nga, nganga and ga in Bantu as well). The soul in
Egyptian, as well as the rest of Black Africa, is the power source of the
human being (Imhotep 2009/2011, Obenga 2004, Kajangu 2005). It is
therefore our internal sun and our body is the surrounding galaxy. The body
is just a microcosm of the greater macro-universe (as above so below, so
below as above). The very life-force of man is the soul: his fuel source.
Again, essentially everything attached to the anx in the image to the left
is associated with the soul: the sun, the raised arms (ka = soul) and, as we
speculate here, the very anx symbol itself. I don’t think this is a coincidence
that the Ahennwa circle emblem of the Akan with the associations of
“royalty, kingship and the soul,” and the Egyptian Sn/Snw are used in the same manner to represent the soul of the
nation (the king). If we can associate the anx symbol and the Snw to be one and the same, then it would reinforce
our interpretation of the Snw (cartouche) to be an ideogram that reads “the life and soul of the king/queen” (who
is a representative of the state par excellence) “the knot that binds the community of the living and the
I think we have presented a strong case that eliminates chance or coincidence as the reason for the similarities
of these symbols, which also implies an intimate relationship between the Akan and the ancient Egyptians. I think
the results of these observations lend support to the oral traditions among the Akan, Ga-Adangbe that state they
migrated from the Nile Valley (Upper Egypt/Sudan/Ethiopia). This investigation demonstrates the vitality of cross
comparing ancient Egyptian ideas, rituals and iconography with that of Black Africa, for when matches are found,
they often reinforce each other in meaningful ways and the Black African reality often provides clues for richer
interpretations of Egyptian philosophy and life. I hope this essay stimulated some thoughts for you the reader and I
look forward to your feedback.
EGYPTIAN WORDS OF IGBO ORIGIN
The Egyptian word for ‘gods’ is NTR or Neter. It means ‘Guardian or Watcher’. Its Igbo equivalent/original is Onetara (meaning – ‘He who guards and watches’ over a thing on behalf of someone else). The Igbo original is more explicit, for it shows that these lesser gods are answerable to a Higher Being.
The highest and oldest of the known gods of Egypt was Ptah. He was the father of all the other gods. His name, Ptah, means in Egyptian, ‘He who fashions things by carving and opening up”. The Igbo original of this word is Okpu-atu (meaning ‘He who moulds/fashions things by carving and opening up’. Igbo word tuo/atu means both ‘to carve and to open a hole’). Ptah’s rule over Egypt began as early as 21,000 BC! If his name and the collective name for the gods of Egypt, Neter, were Igbo in origin, it implies that an ancient civilization of Igbo extraction existed in West Africa, where the gods, and not men ruled, by at least 22,000 BC; that Egypt was an originally Igbo-speaking civilization and that early Egyptians were Igbos. These linguistic pieces of evidence suggest that the earliest Egyptian civilization (the time when gods and not men ruled Egypt) before Pharaohnic rule began in 3,100 BC was based in West Africa and not in North Africa – the civilization, now lost to which the Igbo Ukwu archaeological findings belong. We have found several pieces of evidence supporting this assertion which will be published in subsequent articles.
Ptah’s son was called Ra, meaning ‘Sun/Daylight’. It’s Igbo original was Ora (which in Afa – the cult language of Igbo native priests, also meant ‘Sun/daylight’).
The grandson of Ra was called Osiris by the Greeks and Asar by the Egyptians. Osiris’ was associated with the number ‘seven’. No one knows the meaning of his name in Egypt, but in Igbo language Asaa means ‘seven’!
The son of Osiris was called Horus. This is a Greek version of a native Egyptian word Heru, which means ‘Face’, as in ‘Face of the Sun’. Its Igbo original is Iru – ‘Face’. Horus was known as the Lord of the Horizon. The Horizon being known to the Egyptians as the land of the Rising Sun, a place located in the Southwestern direction from Egypt - the original mythological home of the gods of Egypt. Our analyses shows that this land of the Rising sun was known in several other world mythologies as the Center/Navel of the Earth. The actual cartographical center of the earth, as indicated in all old maps of the world is ‘Median Biafra’, for median means ‘Center’. Biafra is the ancient name for the place now known as Igbo land. It’s location on world maps shows that Igbo land was the true ‘navel of the earth’. Igbo land was thus, that Land of the Rising Sun/that Horizon Land to which Egyptian mythologies and pyramid records refer as the Heaven of the Egyptians. The international word ‘Horizon’ is thus derived from the name ‘Horus’, which in itself is derived from Igbo word Iru – ‘Face of the Sun’. To demonstrate their genetic claim to being the true god-men who lived in this land of the gods, Igbo initiates marked themselves with the symbol of the sun – ichi, a word derived from another name of the Sun/daylight, chi, which is also the name of the spirit of God in Man and from which originated the Greek word Christ.
Egypt’s most ancient god is called Amun/Amen/Ammun. He is a god residing under the earth and his name implies ‘Hidden inside the bowels of Earth’. According to Martin Bernal the word Amen is derived from imn which is pronounced Amana. These two words have Igbo origins. Igbo equivalent of imn (Egyptian words are usually not written with vowels) is ime ana, and means ‘inside the earth’, while amana is equally an Igbo word referring to the Earth religion, further supporting an originally Igbo-based Egyptian religion and civilization.
Egyptian words with Igbo sounds and meanings are legion. They include but are not limited to the following:
Egyptian: Musi/mose/msi – ‘to give birth’ (Igbo – mmusi ‘to give birth to many children’). From this word is derived names of Pharaohs such as Thoth-mose (‘Born of Thoth’), Rameses (‘Descended from Ra’), etc. The fact that many pharaohs of Egypt bear this word in their names would tend to add weight to an Igbo origin of Egyptian civilization and divinities.
Egyptian: tuf - ‘to throw away’ (Igbo: tufuo – ‘to throw away’)
Egyptian: akhu – ‘fire/light’ (Igbo: oku – ‘fire/light’). Akhu is the sacred vernacular name for the Giza Pyramid – one of the greatest wonders of the world. Its native Igbo name implies that an Igbo-speaking team of ancient engineers possibly constructed it, especially because as we demonstrated in They Lived Before Adam, many key words in Egyptian Engineering lexicon are cognates of Igbo language.
Egyptian: aru - ‘body/form’ (Igbo: aru - ‘body’)
Egyptian: ba - ‘heart’(Igbo: obi – ‘heart’)
Egyptian: Busiris ‘House of Osiris’ (Igbo/Nri/Nsukka dialect: ‘Obu Osiris’ – ‘House of Osiris’).
Egypt was known as ‘Black land’. Probably the word ‘Egypt’ could have been derived from the Igbo word Ojikputu, which means ‘Pitch Black’ (Orlu dialect)
Egyptian: hike – ‘power/strength’ (Igbo – ike – ‘power/strength’
Egyptian - hekau – ‘word of power’ (Igbo - ike okwu – ‘word of power’)
Eguptian xut/pronounced kut ‘sunrise’ (Igbo ukutu ‘dawn’ – Orlu dialect)
Egyptian sa ‘to shine’ (Igbo saa ‘to shine’ - Orlu dialect)
Egyptian satu ‘shine down’ (Igbo satuo – ‘ shine down’ - Orlu dialect)
Egyptian tua ‘glorify’ (Igbo too ‘glorify’ Orlu dialect)
Egyptian hru ‘the day dawns’ (Igbo horo ‘the day dawns’- Orlu dialect)
Egyptian xerkert (pronounced kirkir) ‘pieces’ (Igbo kirikiri ‘pieces’ - Orlu dialect
Egyptian transitive –k ‘you’ Igbo transitive –k ‘you’ as in si ku - ‘say to you’ - Nsukka dialect).
Egyptian borrowings from Igbo are in two groups: words borrowed from Orlu/Okigwe dialectal family are far older in chronological time that those borrowed from the Anambra dialectal family since Orlu/Okigwe are held by Igbo historians to belong to the autochthonous (non-migrant descendants of Homo Erectus) group. This implies that the earliest roots of Egyptian civilization, when the gods and not men ruled Egypt, began among the autochthons of Igbo land, but did not end there. Latter-day migrant Igbo priest-kings continued to exert influences in Pharaohnic Egyptian civilization.
SIMILARITIES BETWEEN THE ANCIENT EGYPTIANS LANGUAGE AND EWE LANGUAGE OF WEST AFRICA TODAY (1 .) BY KAMAVI KAMITI
SIMILARITIES BETWEEN THE ANCIENT EGYPTIANS LANGUAGE AND EWE LANGUAGE OF WEST AFRICA TODAY (1 .) BY KOKOU GOUMENU AKA KAMAVI KAMITI .
The Djed represents balance and stability. It has been interpreted as the backbone of the Egyptian god Osiris , especially in the form Banebdjedet (the ba of the lord of the Djedet) . Djedu is the Egyptian name for Busiris, a centre of the cult of Osiris.
EGYPT: DJED = STABILITY ----EWE: DJE /DJETI=STABLE/SOLID .
EGYPT: Hèdj / hè dj = WHITE ---- EWE: Hè / Hé=WHITE.
EGYPT: TA / TO = LAND ---EWE: TA /TO =LAND (EXAMPLE 1: APU TA = THE BEACH = LAND NEAR THE OCEAN . EXAMPLE 2 : ETOH TO = BEACH = LAND NEAR A LAKE OR RIVER ).
EGYPT: BA = SOUL ----EWE : BA=SOUL (EXAMPLE : DJO LE "BA" DJI NA M = DON T STAY ON MY SOUL .
EGYPT: KA=SPIRIT ---- EWE : KA = SPIRIT (EXAMPLE : AGBE KA = LIVING SPIRIT=LIFE FORCE (KA ANKH IN ANCIENT EGYPT), AND THE SERPENT WHO REPRESENT THE SPIRIT IN ANCIENT EGYPT IS CALL "KA" IN THE NIGHT BECAUSE IT IS IN THE NIGHT THAT PEOPLE SLEEP AND CONNECT THEIR SPIRITS TO THE DREAM WORLD ).
EGYPT: NOU/NOUOU/NOUT/NUN =THE SKY GODESSE ----EWE : NOU/NOUOU=SKY GODESSE (EXAMPLE 1: M TA NOU = I SWEAR TO GOD = M = I -- TA = SWEAR AND YOU TOUCHE THE GROUND/LAND WITH YOUR FINGER -- NOU =SKY GODESSE AND POINT YOUR FINGER TO THE SKY . EXAMPLE 2: NOU IN THE EGYPTIAN HIEROGLYPHE IS REPRESENT AS A VASE(MUD) AND IN EWE TO SAY LID (TOP OF A VASE WHO CLOSE IT ) YOU SAY "NOU" TOU=VASE CLOSER . EXEMPLE 3 : NOU/NOUOU IS THE MOTHER OF RA THE SUN IN ANGIENT EGYPT , SHE IS THE ONE BRINGT THE SUN EVERY DAY TO NEW LIFE AND IN EWE TO SAY "THE SUN IS OUT OR IT IS DAY " YOU SAY "NOU KE "= NOU OPEN HERSELF BUT IT MEAN TOO" THE MOUTH IS OPEN " AND IN ANCIENT EGYPT YOU CAN SEE IN SOME TEMPLES HOW RA=SUN IS GOING IN THE MOUTH OF GODESSE NOU/NOUT WHICH REPRESENT THE DEAD OF RA = EVENING THUS TO SAY "MOUTH IS OPEN " MEAN THE REBIRTH OF RA ).
EGYPT: RA = THE SUN GOD ---- EWE: RA=DAY THUS SUN (EXAMPLE : MONDAY = DJO "RA" =DAY OF KODJO , TUESDAY = BLA RA = DAY OF ABLA ECT...ALL SEVEN DAYS HAVE " RA" IN IT IN EWE ).
EGYPT: AKHOU / KHOU = SPIRIT OF THE DEAD ---- EWE: EKHOU/KHOU/KOU = DEATH (EXAMPLE: AKHOU / KHOU IN ANCIENT EGYPT REPRESENT THE DEAD DEAD SPIRITS WHO ARE ALLOWED TO RETURN BACK TO THE SOURCE WHO IS GOD RA=THE SUN AND IN EWE DEATH IS "EKHOU/KHOU " BUT IT MEAN ALL SO PIT (CORE) WHICH IS THE SOURCE THUS GOD AND THE SUN IS CALLED IN EWE DO "KHOU" SSOU =THE INDEPENDANT SOURCE / CORE OF FIRE AND THE EWES DO A CEREMONY FOR DEADS SPIRIT 40 DAYS LATER AFTER THEIR DEATH CALLED LU TU = CONTACT WITH THE LIGHT LIKE IN ANCIENT EGYPT WHERE YOU FIND THE SAME CEREMONY IN THE BOOK OF THE COMIN FORTH IN DAY LIGHT (BOOK OF THE DEAD) THUS EKHOU IN EWE AND ANCIENT EGYPT MEAN " THE JOURNEY BACK THE CORE/SOURCE/GOD/RA/THE SUN THAT S WHY THE PYRAMID (THE GRAVES) HAS THIS FORM WHO ELEVATE FROM EARTH AND COME TO ONE POINT ON THE TOP WHO IS THE SOURCE WHERE TO RETURN TO GOD RA IN HEAVEN , THIS FORM OF THE PYRAMID IS SHOWIN PEOPLE THE JOURNEY OF THE DEAD SPIRIT OF PHAROAH TRAVELLING TO THE SKY TO GO BACK TO THE UNIQUE GOD IN HEAVEN ) .
EGYPT: HOU/HU = VERB/ PRONOUNCED WORD =SOUND ---- EWE : HOU/HU/HOUN = SOUND / DRUM THUS WORDS BECAUSE THE SOUNDS OF A AFRICAN DRUM ARE CONSIDERE BY AFRICAN AS THE WORDS AND VOICE OF THE ANCESTOR/GOD .
EGYPT: SIA = PERCEPTION / IMAGINATION ---- EWE : SIA = PERCEPTION /IMAGINATION ( EXAMPLE PERCEPTION MEAN " SEEN " IN YOUR SPIRIT THUS UNDERSTANDING SO IN EWE IF YOU SAY " SIA " TO SOMEBODY YOU ARE ASK HIM/HER IF HE/SHE SEEN /PERCEIVED OR UNDERSTOOD WELL BECAUSE PERCEPTION COMES FROM THE FRENCH VERB PERCER/PERCU WHO MEAN "TO COME THROUGH
" A SECRET THUS UNDERSTANDING SO IF YOU WANT SOMEBODY TO UNDERSTAND/KNOW (WARNING) SOMETHING YOU SAY " SIA " AND SIA MEAN PERCEPTION AND IMAGINATION AT THE SAME TIME IN EWE TOO BECAUSE IF YOU SAY TO SOMEBODY WHO PRAISE ( BLOW ) HIMSELF " MA KPO NOU TCHAN SIA " = I M GOING TO SEE THINGS , WITH A VIEW OF YOUR GREAT LIFE EXPERIENCES COMPARED TO A IGNORAND WHO IS PRAISING HIMSELF " LIKE YOU CAN TEACH ME NOTHING I SEEN TO MUCH THINGS IN MY LIFE " BUT BECAUSE YOU USE THE FUTUR TIME TO CONVERSE THE VERB ( I M "DOING" TO SEE THINGS) MEAN "IMAGINATION " / PERCEPTION BECAUSE PERCEPTION (LIKE THE DICTIONNARYS ARE SAYIN) IS THE PRESENT RELATIF TO THE FUTUR SO YOU ARE IMAGINATE OR SEE THINGS WHO KANN HAPPEN OR HAPPEN IN THE NEAR FUTUR OR WHO IS HAPPENING ( WAIT(EXPECTATION)) IMAGINATION=TRYIN TO SEE IMAGES WHO YOU NEVER SEEN IN YOUR SPIRIT) .
EGYPT: MAAT/MA/MAA= BALANCE / EQUALITY / HARMONY THUS FUSION ECT---- EWE : MAA/MA=EQUALITY/BALANCE / FUSION ( EXAMPLE : IN ANCIENT EGYPT MAAT IS THE NETER OF BALANCE/TRUTH/EQALITY ECT AND HIGHES ATTRIBUT OF GOD AND GOD IN EWE IST CALLED MAA WU/MA WU = THE HIGHES TRUTH/ PRECISION ODER THE MUCH TRUTH ) .
EGYPT: P/PER= HOME/HAUS ---- EWE : Pé /PE = HOME/HAUS .
EGYPT: HEQA= MAGIQUE / IS A UNIT OF MEASURE OF THE VOLUMES (4,8 LITERS ---- EWE : HEKA/EKA=MAGIQUE / IS A UNIT OF MEASURE OF THE VOLUMES (40 GRAMME) BY THE EWE IT BEEN USE TO MEASURE FOOD LIKE REIS/MAIS AT THE MARKET .
EGYPT: SOKAR=IS A DEITY ---- EWE : SOKA=DEITY OR A GOD FORCE
EGYPT: KAM/KEM = BLACK / COAL / ACCOMPLISHMENT THUS COMPLETLY ---EWE: KA / KAMI=BLACK /COAL AND KEM MEAN COMPLETLY THUS ACCOMPLISHMENT IN EWE ( EXAMPLE : THE HIEROGLYPHE KAM / K M IN EGYPT IS THE REPRESENTATION OF A COAL THUS BLACK AND IN EWE THE WORD " KA" MEAN SPIRIT BUT COAL TOO AND WE KNOW THAT THE KA= SPIRIT IN ANCIENT EGYPT HAS A BLACK COLOR SO IN EWE KA MEAN COAL AND "KA MI" MEAN SMALL COALS WHICH LOOK LIKE COAL POWDER , "MI" IS THE PLURAL OF "M/Mé" WHO MEAN "ME" OR ONE " PERSON " IN EWE (ONE PERSON IS M/MéAND MANY PERSONS ARE "MI" ) SO WHEN THE ANCIENT EGYPTIANS USED THE LETTERS " K M " THUS KAM THEY ARE WRITING KA - MI = LITTLE /SMALL COALS (FRAGMENT FROM THE GREAT COAL ) IN PLURAL WHEN THEY TALK ABOUT EGYPT AS (COLLECTIVE PEOPLE) THE LAND OF BLACK PEOPLE (BLACK NATION ) AND THEY ARE WRITING KA-M / Mé WHEN THEY TALK ABOUT OSIRIS = KAM - WUR OR KEM WUR = THE GREAT BLACK , SO THE BLACK EGYPTIANS CHILDEN OF OSIRIS ARE KA-MI = SMALL COALS OF THE BIG GREAT COAL /BLACK WHO IS OSIRIS AND BEFORE WE FORGET KA MEAN SPIRIT IN ANCIENT EGYPT LIKE IN EWE TOO SO "KA MI" MEAN ALL SO CHILDREN OF THE GREAT BLACK SPIRIT = BLACK HUMANS CHILDREN OF OSIRIS/SON OF GOD BECAUSE WE HAVE A "KA"= SPIRIT AS HUMAN BEINGS . NORMALY IN EWE MANY BIG COALS TOGETHER ARE JUST CALLED KA WITHOUT THE PLURAL FORM SO " KA MI" ARE THE SMALL ONES SO WE CAN SEE THE REASON WHY THEY CALLED OSIRIS GREAT BECAUSE HE IS UNIQUE ( BECAUSE THEY SEEN THEIR GOD AS A PARENT AND BECAUSE THEY ARE ONE WITH THEIR GOD OSIRIS BECAUSE IN THE WORD UNIQUE YOU FIND THE WORD UNIFICATION ) AND WHY THEY CALL THEMSELFS "KA MI = SMALL / CHILDREN OF THE GREAT BLACK SPIRIT " BUT WHY DID THEY USE "K M" HIEROGHYPHES TO SAY "KAMI AND KAM" AT THE SAME TIME WITH NO LETTER CHANGES OR ADDICTION ? 1 . BECAUSE YOU DON T USE JUST A SINGLE COAL TO MAKE FIRE IN AFRICA THAT DON T WORK ( REAL WOOD COAL NOT LIKE THE COAL TODAY IN THE SUPERMARKET ) , 2 . WE SEEN THAT IN EWE MANY BIG COALS ARE JUST CALLED " KA" WITHOUT A PLURAL FORM BECAUSE YOU MUST HAVE MANY OF IT TO MAKE ONE FIRE BUT IF YOU WANT TO SAY "COAL POWDER " YOU SAY KA-MI = LITTLE COALS , SO THE NAME WHICH EGYPTIANS USED TO CALL THEMSELFS LIKE "KA MI WOU " = THE BLACK ONES / THOSE WHO ARE BLACK CAN BE EXPLAIN IN EWE BECAUSE THE EGYPTIANS HIEROGLYPHE WHO IS COMPATIBLE WITH THE "W" IS THE PLURAL FORM OF "THAT/THE ONE " SO IF YOU WANT TO SAY "THE ONE" IN PLURAL WHICH IS "THOSE" YOU SAY "W" =WOU BUT I THINK THE REAL PRONOUNCIATION IS "WO" BECAUSE IN EWE " WO" MEAN TOO " THOSE / THE ONES" SO KAMIWO IN EWE MEAN THE SAME THING LIKE IN ANCIENT EGYPT AND K M T = THE NAME OF EGYPT WILL BE " KA MI TA" = LAND OF THE BLACK PEOPLE IN EWE = ( NATION OF BLACK HUMAN BEINGS / THOSE WHO HAVE A KA BECAUSE THE COLOR OF THE SPIRIT IS BLACK AND THEY HAVE BLACK SKIN BECAUSE THE GREAT SPIRIT WHO OSIRIS IS IS SEND FROM "RA" = THE SUN ON EARTH TO GIVE LIFE / SPIRIT TO THE WORLD AND THE SUN IS FIRE SO OSIRIS / THE GREAT KA = SPIRIT WHO THE SUN SEND ON EARTH IS FIRE / LIGHT SHELF OF THE SUN THUS THE COLOR OF LIGHT SHELF / FIRE / KA IS BLACK BECAUSE WHEN FIRE TOUCH THINGS AND BURN THEM IT TURN BLACK LIKE TAN (SUNBATHE/BRONZED) SO THE SPIRIT = KA /SUN LIGHT SHELF MUST BE BLACK IN THE FIRST PLACE IN THE CORE BECAUSE IT GIVE A BLACK COLOR AFTER TOUCHING / GIVING LIFE ) THUS KA=COAL=BLACK/SPIRIT -- MI=THOSE /PEOPLE=MANY PERSON -- TA = LAND ALL TOGETHER = "LAND OF THE BLACK HUMAN BEING " IN EWE LIKE IN ANCIENT EGYPT .
EGYPT: WUR = GREAT ---EWE: WU = MUCH / INFINITE THUS GREAT ( EXAMPLE : LIKE IN THE NAME MAA WU = GOD IN EWE , MAA WU =THE INFINITE TRUTH/BALANCE /JUSTICE /HARMONY /ACCURACY ETC....
EGYPT: AMEN /MIN = THE HIDED / GOD---- EWE : AMé/AME/Mé= THE SOUL BECAUSE GOD IS THE SOUL AND AMé/Mé MEAN ALL SO "INSIDE" THUS HIDE .
EGYPT : AY = IS A NAME OF A PRIEST IN ANCIENT EGYPT ---- EWE : AYI = IS A NAME BY EWE PEOPLE .
EGYPT : MèRI = IS A NAME FOR THE ANCIENT EGYPTIANS LAND WHICH MEAN LOVE----EWE : MèRI =IS A NAME BY EWE PEOPLE .
EGYPT : KHAT= MATERIAL BODY = THE TOUCHABLE ---- EWE : KHAT / KAH = TOUCH THUS IT IS RELATIF TO THE MATERIAL BODY BECAUSE IT IS THANK THE BODY IF WE CAN TOUCH IN FIRST PLACE .
EGYPT: HOR / HERU = FALCON NETER ANGEL SON OF OSIRIS WHICH YOU MUST AS A DEAD SPIRIT BEVOR YOU SEE THE FATHER "OSIRIS" MEISTER IN OF THE ROOM OF THE DEADS OR ROOM OF THE 2 MAAT ---- EWE: HOR = IS A VODOO WHICH YOU CALL IF YOU WANT TO TALK WITH THE SPIRIT OF THE DEADS THUS YOU MUST SEE HIM BEFORE YOU CAN GO TO THE ROOM OF THE DEADS TO TALK WITH THEM LIKE IN ANCIENT EGYPT AND THE NAME "HERU" IN ANCIENT EGYPT IS SAY "HéLU / HELU" IN EWE MAYBE THE "R" TURNED TO "L" WITH THE TIME WHEN WORDS ARE NOT CORRECTLY PRONOUNCED BECAUSE A OTHER HAUS (TRIBE) OF EWE PEOPLE IS CALLED PéRA PEOPLE (LIKE THE NAME OF PHAROAH= PER AA / PERAA) BUT THIS NAME (PéRA) TURN TO "PLA" TO ABBREVIATE THIS NAME AND SOME PEOPLE SAY NOW "PéDA" SO WE CAN SEE THAT THE LETTERS "R" CAN TURN TO "L" IN AFRIKA AND YOU CALL THE NAME HéLU IF YOU WANT TO SAY TO SOMEBODY " GOD IS WATCHING YOU " AND HERU IN ANCIENT EGYPT IS THE NETER/ ANGEL ONE WHO HAS THE ALL WATCHING EYE CALLED OUDJAT .