African Religions Have No Satan

Dr. Umar Johnson discusses, "Have we brought the Black churches crooked nature of robbing the people and putting them to sleep into the so-called "Conscious Community"? Have we? Are we just using the same satanic beliefs coming from European/Asiatic religions? Are we using our knowledge to build economic infrastructure? Are we using our wisdom to lift the African world? 

Revolt Against Greedy Black Masonic/Greek Pastors living off of the people's suffering. Babies are starving and pastors are living like rap stars! 

There is no Satan or chief deity of evil in the entire scope and spectrum of African religion both ancient and present times. This concept that another entity, which are all created by Almighty God, could stand in opposition to the One who is the source of all power/ashe/energy/lifeforce is absurd. The creator can not be challenged by His or Her creation. Also the Creator is the source of both genders, female and male, and thus Almighty God can be described in both terms. But it is only man's failed to attempt to understand Almighty God, which the African priests and priestesses attest is beyond man's ability to fully understand. So humility takes shape in African religion, while acknowledging the existence the Almighty God, they practice ancestral worship to keep the bond between the living in this world and the spirit world. Ancestral worship is key to maintaining the link between man and the spiritual forces employed by Almighty God to assist man in growth and oneness. Africans are not at odds with Creation, unlike Asiatic culture who have immemorially insisted that creation was divided by opposing forces battling each other. This Zoroaster cosmology that permanents Asiatic inspired religions like Christianity, Islam and Judaism, gives credit and supports the notion of an arch enemy to Almighty God. By doing such, worship of Satan, Pan and Lucifer is hidden inside of each of these religions, cultures and societies. Therefore, unaware of the lack of existence of such entity, believers in these religions fall prey to Satanic worship. If you believe in the existence of a Satan then you give it power and have satanic beliefs whether you realize it or not. That is a true metaphysical principle that can not be ignored by those wielding common sense, its even more true, when large congregations of people gather to embrace an idea or concept, like a ritual it empowers a spiritual entity.  Western societies like the United States, Canada, Germany, and Brittan are reaping with the Satanic/Pan/Luciferian cults and churches due to this insisting on a satanic rebellion against the Creator. Western Civilization wears a mask for hidden beneath its religious output is a strong worship of demons conjured up by necromancy and evil White magic. 

Jesus Myth - Sara Suten Seti

There is NO JESUS! (Dr. Walter Williams)

We know the Vatican/Roman Priests who worshiped Baal/Pan transformed into two Jesus/Satan as a means to control the spiritual mind of the people of Earth. They, the Vatican, also wrote the Holy Quran. Its shocking yes. But look at the geographical position of Rome, where lies the Vatican, just East of that is Turkey, Istanbul. What's so important about Istanbul, Turkey? It is the capital of the  Ancient Eastern Roman Empire which was the Islamic Caliphate that launched Jihad against Africa Kingdoms whilst Roman launched Crusades. 

Prophet Mohammed is a myth.....Dr. Walter Williams

Rome, Italy and Istanbul, Turkey = The Roman Empire that rules the world

The Byzantine Empire, sometimes referred to as the Eastern Roman Empire, was the continuation of the Roman Empire in the East during Late Antiquity and the Middle Ages, when its capital city was Constantinople (modern-day Istanbul, originally founded as Byzantium). It survived the fragmentation and fall of the Western Roman Empire in the 5th century AD and continued to exist for an additional thousand years until it fell to the Ottoman Turks in 1453.[1] During most of its existence, the empire was the most powerful economic, cultural, and military force in Europe. Both "Byzantine Empire" and "Eastern Roman Empire" are historiographical terms created after the end of the realm; its citizens continued to refer to their empire as the Roman Empire (Ancient Greek: Βασιλεία τῶν Ῥωμαίων, tr. Basileia tôn Rhōmaiōn; Latin: Imperium Romanum),[2] or Romania (Ῥωμανία), and to themselves as "Romans".[3]

The Roman Empire

Showing Turkey, Istanbul as a part of Rome

Since we do not write history, nor draw maps, we have become accustomed to whatever our enemies offer us as truth. But clearly anyone with a brain can see Rome and Islam are the same entity reigning down upon Africans! 

The Arab Muslim Slave Trade Of Africans, The Untold Story

Dr Marcus Garvey Jr - The Arab Slave Trade

All 3 Asiatic Religions, Christianity, Islam and Judaism support slavery with scripture and their adherents imposed slavery to the non-White world particularity to Africans, to rob them of their inheritance of the Motherland of Africa. Slavery, which prompted re-education of the Africa, which is making Africans into spiritual and well as physical and mental slaves.  It was a combined effort by 3 Asiatics groups, Greek/Romans, Arabs and Kharzah Jews. 

Africans Are Still Being Enslaved By Arabs Today A Former Slave Speaks Out On The Arab Slave Trade

Arab Destruction Of Africans - Dr. John Henrik Clarke

Rise of Islam over Africa By Dr. John Henrik Clarke

Even treacherous Africans joined in on the invasion and exploitation of Africans. 

The Devil Bird of Sri Lanka

The Devil Bird of America Bohemian Asiatic Necromancy and Evil White Majic 

Hegelian Dialectic Definition

Let's get back to the activities of the dark side of the elite class, for there is power in knowledge. Their operation depends on most of the people being thoroughly deceived most of the time. If we learn their methods, we can recognize their schemes before they play out - thereby countering the deception. When enough people know what's going on, their agenda will be foiled simply through exposure and knowledge.

Named after Georg Hegel, the late German philosopher, the Hegelian Dialectic is also known as “Thesis-Antithesis-Synthesis” or “Ordo Ab Chao” (Latin for “Order from Chaos” the motto of 33rd degree Freemasons). But that all sounds much more complex than it really is.

It's also known as “Problem-Reaction-Solution”, and that's the easiest way to understand how it works. It's just a simple three step process:

PROBLEM

REACTION

SOLUTION


It is simple create Chaos thus Satanic war against kingdoms of the light
Then the reaction will be loss, suffering, death and ignorance
Then pose a solution, run to Jesus! 

The most evil thing that men ever did was form themselves in secret cults and went out to devour their bretheren with false doctrines. To make them believe in a demon so powerful as to cause all the evil in the world. Being thus free of any blame of them, such men now paint themselves as the Christ the world's salvation, or  would you rather Muhammad the Last Savior or Allah the One and Only God. Hiding behind the white cloth. So many Africans deceived by such Hegelian Dialectic scheming. Africans a deeply religious people foolishly accepted the faith of their arch enemies and are ashamed of their own pure traditions of light. African religions spurn pure cultures, empires that lasted hundreds of years without war. African religions celebrated the image of their own Kings and Queens as Gods, thus giving Africans untold confidence. We can't have an empire without a religion and we can't build an empire worshiping our enemies. Solution? Get rid of false doctrines from your heart and spirit. Accept an African tradition as your faith, one where you can find qualified priests and priestesses to properly convey it. African tradition does more than give you a belief in the Almighty God, to follow His laws, African religions keep the simple, simple, since men must see a glimpse of God, the African is given a King, an Earthly representative of the African's image of the Almighty God. Having a monarchy was a blessed society as the people got to walk with God and God walked with them. Ase, ase, ase, ooo! 

Church is a business by Dr. Umar Johnson

I couldn't agree more, so much good the Black Church could do but instead it robs the people of God by hiding behind the cloth. So many crooked so-called men of God. 

The Alaafin of Oyo H.R.M Oba Adeyemi III speaks on the cosmic faith of Africans, "IFA"

African religions do not have satan

By David G Maillu Updated Sun, January 18th 2015 at 00:00 GMT

Dictionaries broadly explain the word “devil” as “spirit of evil” or “wicked spirit.” But Does African religion or do African languages have a word for the devil or satan? No. The devil, satan or Lucifer is an imported religious concept from Europe. In African religion, good and bad spirits exist, but only as impersonated spiritual forces. In Christianity and Islam, that “spirit of evil” is called devil or Satan. Christianity presents satan in personalized form as a once-upon-a-time God’s Supreme Assistant, or Supreme Angel called Lucifer, who was living with God in heaven. Lucifer became too jealous of God’s position and attempted to challenge His supremacy. He even took steps further to overthrow God so that he could occupy the throne and become the new God. CURSED LUCIFER However, God Almighty reacted sharply. He cursed Lucifer or satan, and demoted and expelled him from heaven to live on earth. Upon Lucifer’s arrival on earth, he vowed to continue his mission in challenging God among God’s creation. However, as God would not let Satan get away with his evil works upon humans, God promised that a time will come when there will be a Judgement Day on which He will call both satan and his human followers to account, and He will destroy the 

disobedient permanently.

The obedient will be invited to heaven (paradise) to live happily in the Kingdom of God. Without challenging the Bible, let us begin by accepting that the biblical presentation of the evil spirit is basically foreign to African religion where God is not presented as living in a kingdom of his own somewhere out there. The African concept of God is that God is simply the neuter Supreme Force behind all creations in the universe including the universe itself. Consequently, that Supreme Force and its creation are one and the same thing. Their creation and existence is as scientific as anything could be — Big Bang or whatever. The good and bad spirits in African religion form the social brackets within which human beings conduct the business of their life. Although the bad spirit is not condoned within those brackets, on the other hand, it is acknowledged without being appreciated. To make a mistake physically or spiritually is human. However, its being human does not qualify it for accommodation in the human homestead. It is only appreciated that without the bad, there cannot be the good, physically and spiritually. BAD FORM In other words, the good and the bad form the two sides of the coin of life. It is the intrinsic interplay of the two in human functional living that determines the quality of the acting human being. The person inclined to doing bad things is seen as ruled by destructive practices; while the one inclined to doing good things is ruled by constructive or divine principles.


Therefore, destruction must be constrained in the maintenance of construction. Isn’t this the basic principle of life? In physics we learn about the two opposing sides: the north and the south magnetic waves. The plucking of the negative element and the positive element on the battery creates electricity. Down to the element of the atom, there must be the union of the electron and neutron for the atom to be created. It is the dialectic of life and death, love and hate, band and good, stupid and wise, freezing point and boiling point, up and down. There is here because there is there — and there is there because there is here. It is in the personalized story of Lucifer and God as presented in the Bible that the African concept of God gets puzzling. EXPELLED LUCIFER The story has it that, since God Almighty cursed Lucifer and expelled him from heaven, God Almighty has been sitting or resting somewhere out there watching and listening to satan messing up with His creation without taking an instant move to destroy satan on behalf of the millions of humiliated and tortured human beings. Why would the loving God bear such inhumanity? Consequently, the African concept of God begins to wonder whether, behind the scene, God Almighty has a hidden message regarding his intention of letting the destructive Satan survive for so long on that mission.


Otherwise, who should be blamed for people’s suffering under the hand of Satan? Should the blame be placed on Satan himself or should that blame be placed on the creator of satan? Should the blame, at all, be placed on the victim, the human being? If the gun (might) that satan is using to kill God’s beloved human beings was manufactured by God (the creator of Lucifer) and, since it is God’s responsibility to take away that gun and even destroy satan, has God been playing a bizarre and bitter game on the human being? Or, from the African’s religious concept point of view, is the story indirectly saying that satan and God are the two sides of the Force of Creation? For, how can innocence (God) be measured without guilt (satan)? On the Day of Judgement, how will God measure the degree of those who love him without employing the instruments God Almighty had bestowed upon satan?  




David G Maillu is the Executive Chair of the Committee that compiled the African Holy Text: KA, HOLY BOOK OF NETER.


 Email: maillu@davidgmaillu.com

Esu/Eshu Is Not Satan #EsuIsNotSatan

I cannot overemphasize that to fully understand what or who Esu/Eshu is, it’s paramount for one to understand the metaphysical concept of Ori and freewill.  According to the Yoruba pantheon, Ori or the immaterial head is the initial condition that determines the outcome of human activities. Human activities are ever complex, random, and surprisingly deterministic, for humans exist in a chaos dynamic world (Aye loja). And while the outcome of the ever complex human activities is totally deterministic, free will or human’s ability to randomly choose makes this outcome rather unpredictable.

It suffices to say that freewill or choice is a binary principle (I.e. Digital process), which, intrinsically, is the nature of reality itself and the nature of Esu/Eshu Lalu – Tibi Tire!

Consequently, it’s no surprise that Esu/Eshu is a neutral force that represents the transitional or center point of the crossroad where one must make a decision. In other words, Eshu symbolizes binary choice, perfect balance, and the dualistic nature of reality (I.e. Male and female principles, yin and yang, zeros and ones, negative and positive, good and evil etc).

Unfortunately, Bishop Ajayi Crowther, as a useful tool of the missionary propaganda, had taken away the inherent, dualistic nature of Esu/Eshu , reducing Esu/Eshu to a negative principle (I.e. Devil or Satan). Again, Esu/Eshu is not Satan; rather, Eshu embodies both negative and positive principles.

- See more at: http://ooduarere.com/news-from-nigeria/breaking-news/esueshu-is-not-satan-esuisnotsatan/#sthash.Q4V4siCw.dpuf

K Rino Grand Deception

Pan worshiping African Americans college and post graduate cults. The Black Greeks also known as the Pan Hellenic Council. Pan is also Satan, Lucifer, Baphoment, Baal, etc. There is no Satan but worship of dead evil spirits are being practiced by such cults that  practice human sacrifice, spirit prostitution into sodomy; which includes bestiality, anal, oral, digesting of sperm, feces, urine and other depraving body fluids. (Viewer Discretion Advised)

Pan Africans Need to Adjust Their Priorities/Traditional Rule Comes First

Dr Umar Johnson speaks on Black Economics at PACM 40th ALD 2015 in Birmingham, UK.

My road is a long road. But I will live to see the day, will you? The day my enemies are destroyed, my people avenged, and my people prospering in their own mighty empire. Greetings, My name is Baba Ejiogbe. I am your ancient ancestor. I was sent not because I'm greater than you, but because you are lost and I want to show you the way home. Do you want to come home? Do you want to live in a golden age? Well the rise of West Africa is here! 

H.R.M Lamidi Olayiwola Adeyemi III (born 15 October 1938) is the Alaafin, or traditional ruler, of the Yoruba state of Oyo and righful heir to the throne of its historic empire.

Royal bloodline descendant of Oduduwa and Sango

King of Kings of West Africa, Chairman of the Nigerian Council of Obas/Kings/Ayabas/Queens, Traditional Rulers

The Oyo Empire Dominates the Trans-Saharan Trade: Seventeenth Century

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Key Facts

Global Context

Africa

In 1603 the ruler of the West African state of Bornu, Idris Aloma, dies after a thirty-three year reign in which he helped build his country into a major Islamic state.

Asia and Oceania

Dutch explorer Abel Tasman (1603–1659) is the first European to reach present-day Tasmania and New Zealand in 1642.

Central and South America

Northeastern Brazil suffers from a severe drought in 1603. Conditions are so bad that Portuguese monarch Felipe III (1578–1621) sends food to starving Portuguese colonists.

Europe

In 1600 the British East India Company is founded by merchants in London to challenge the Dutch spice trade in the East Indies.

Middle East

In 1603 Ottoman sultan Mehmed III (1566–1603) dies of the plague. He is succeeded by his fourteen-year-old son Ahmed I (1590–1617).

North America

The Mayflower brings the first group of Pilgrims to the coast of present-day Cape Cod from England in 1620. They later settle in Plymouth, Massachusetts.

Key Figures

Military Leaders

Basorun Gaha (c. eighteenth century), military leader of the Oyo Empire.

Political Leaders

Abiodun (c. eighteenth century), alafin of the Oyo Empire.

Awole (c. eighteenth century), alafin of the Oyo Empire.

Orompoto (c. sixteenth century), alafin of the Oyo Empire.

Oranmiyan, also known as Oranyan (c. twelfth century), founder of the Oyo Empire.

Background
Located in present-day southwestern Nigeria, the Oyo Empire was established by the Yoruba people, a West African ethnic group. Oral traditions of the Yoruba people offer two stories of their origin. According to the first story, the founder of the Yoruba was Oduduwa, a migrant invader from a location in the east, most likely Egypt, Yemen, or Arabia. Oduduwa founded the Yoruba nation, as well a monarchical system, in the city of Ile-Ife. The second story states that the city of Ile-Ife was the first habitable place on Earth and the center of earthly creation. According to this legend, an almighty god called Olodumare sent heavenly beings down to make solid ground on Earth. These deities included Obatala, the Yoruba god of creation, and Oduduwa, who led the group once it arrived on Earth.

Odudwa’s son, Oranmiyan, often referred to as Oranyan, is believed by many to be the founder of the Oyo Empire. It is generally agreed that he was the first alafin, or leader, of the empire, beginning his reign sometime around 1170. The alafin was considered a divine king, chosen by the Supreme Being and living separately from ordinary people, and all Oyo alafins were said to be direct descendants of Oranmiyan. (Oranmiyan is also credited with establishing the royal dynasty of Benin.)

Based on linguistic evidence, scholars believe that two waves of immigrants came to southwestern Nigeria between the years 700 and 1000. The first wave of settlers founded the Kingdom of Ife, which laid the foundation for other Yoruba kingdoms. The traditional ruler of Ile-Ife was known as the Ooni of Ife, and Ile-Ife was regarded as the spiritual homeland of the Yoruba.

The second wave of settlers, inhabiting the open country north of the Guinea forest, formed the second Yoruba state, Oyo, which was ultimately the most successful, becoming the foundation of the Oyo Empire. The region was primed for growth because of its natural resources, the productiveness of its inhabitants, and its favorable position for trade. Oyo was located in the grassland region of present-day Nigeria, a fertile area suitable for intensive agriculture that was also near the coast and bordered forest regions. Food was produced in abundance, and the economy was further sustained by crafts and ironworking.

In addition to being the initial ruler of the royal house of Oyo, Oranmiyan was purportedly the first to introduce horses to Oyo society. The royal house of Oyo became linked with keeping horses, which appeared early in Yoruba culture, even though the details concerning the animal’s introduction to West Africa are unclear. The Oyo imported horses from the north and used them for nonmilitary purposes, such as during festivals and state ceremonies. Horses were considered status symbols in their society.

By the early sixteenth century, Oyo was still only a minor state with little power. In 1550 it was conquered by two societies located to the north: Borgu and Nupe. By the end of the 1500s, however, Oyo was growing in power due to trade. The alafin Orompoto used the wealth gained from trade to found a cavalry force and maintain a trained army. From this point forward, the Oyo used horses for military purposes. The cavalry was important in the development of Oyo’s imperial power. The commander of the army was the Aare Ona Kakanfo. He was responsible for personally leading a war of expansion once every three years. If he failed to return to Oyo victorious, it was expected that his corpse would be brought home from the expedition.

The Event
During the seventeenth century, the Oyo Empire had grown to become a dominant force in Yoruba military and political power. By this time, Oyo was the southern trade center of the trans-Saharan trade, that is, the trade that took place across the Sahara Desert between the countries of the Mediterranean region, including North Africa, and sub-Saharan locations in West Africa. Such trade had been going on since ancient times and was a source of wealth to traders. Once goods had reached North Africa from the sub-Saharan regions, they could be transported to Europe, Arabia, India, and China. The same was true of incoming goods from these regions that could be transported via North Africa to sub-Saharan destinations. Goods were transported by means of caravan camels, which consisted of a thousand or more camels. It would take three months to make the hazardous journey.

Successive West African empires, beginning with the Ghana Empire in the ninth century, followed in the thirteenth century by the Mali Empire and the Songhai Empire in the fifteenth century, had thrived by means of the trans-Saharan trade routes. During the period of Oyo ascendancy, traders from states in the Western Sudan, from forest regions, North Africa, and Europe traded kola nuts, slaves, salt, cloth, leather, and horses in Oyo. The supply of horses was particularly important for Oyo, since it depended on its cavalry for its supremacy. Yoruban craft and ironwork created in Oyo continued to play a major role in the local economy.

Reaching its peak between 1650 and 1750, the empire dominated much of the area between Togo to the west and the Niger Delta to the east. By 1680 Oyo was the most powerful state in the region and considered a threat to nearby countries. In two phases, which lasted from 1724 to 1730 and from 1738 to 1748, Oyo conquered a western neighbor, the kingdom of Dahomey. With this subjugation, Oyo controlled a territory larger than present-day France.

Oyo sold manufactured goods to Hausa and Fulani traders. These traders came to have a larger presence in Oyo’s capital city. The Hausa, in particular, brought horses from the north to trade with Oyo. The empire also conducted a successful trade with European merchants through the port of Ajase (present-day Porto-Novo, Benin).

One reason for the success of the Oyo Empire was a government based on a system of checks and balances. Although the alafin was highly venerated among the people and held significant authority, a group of councilors known as the Oyo-mesi served as a check on his power. They advised the alafin and controlled the military. The alafin could not be deposed, but the Oyo-mesi could compel him to commit suicide. As the Oyo Empire grew wealthier, two types of alafins emerged. Some focused on amassing wealth, while others used their riches to expand the empire’s territory.

By the late eighteenth century, the Oyo Empire had begun to decline as its governmental checks and balances system started to break down. This degradation was due in large part to the abuse and ill-advised actions of Basorun Gaha, an influential military leader. Basorun Gaha’s actions led to a jostling of power and a weakening of the army. He is thought to have murdered all four of the alafins under whom he served.

After the alafin Abiodun, who reigned from 1770 to 1789, defeated his opponents in a civil war, he pursued a policy of economic development that focused primarily on conducting a coastal trade with European merchants. In his pursuit of economic gain, however, Abiodun ignored every other aspect of the government, including maintaining governmental checks and balances. This neglect included the army, and, in turn, the central government, as the army was the means by which the government maintained control. Consequently, the Oyo Empire eroded further.

The glory of the Oyo Empire had faded by the end of Abiodun’s reign. He was succeeded by Awole, who faced many difficulties as a result of his predecessor’s choices. In addition to dealing with local revolts, he struggled to lead an administration that was barely maintained by a complex public service system. The power of chiefs who offered tribute to the alafin had waned. The Oyo Empire was in serious decline, a situation exacerbated by the fact that Awole was often in dispute with his advisors. The once mighty empire had nearly reached its end.



Global Effect
Oyo began losing control of its trade routes to the coast by the end of the eighteenth century. Furthermore, there was entrenched conflict between the alafin and his provincial and lineage chiefs and councilors. Even as the Oyo Empire faced external threats from many groups, unresolved internal conflicts abounded.

In the early nineteenth century, the Oyo Empire was invaded by militant Fulani Muslims from the northeast, specifically Hausaland. Fulani dominance at Ilorin, a city founded in the late 1700s by Yorubas that had become the capital of a vassal state of the Oyo Empire, disrupted the supply of horses to Oyo. The Fulani also made impossible the defense of the Oyo capital, Oyo Ile, located about 40 miles (64 kilometers) away. A number of people left Oyo to move south, founding new cities along the way, including Ibadan and Ijaye.

A civil war eventually broke out, pitting Oyo Muslims and Islamic traders against the alafin and his remaining supporters. By 1836 the capital of Oyo Ile had been completely destroyed, and Ibadan had conquered the territory still held by the formerly mighty Oyo Empire. The end of the Oyo Empire resulted in a widespread distribution of Yoruba people in West Africa. It also fed a series of wars among the Yoruba over the control of trade routes, lasting until 1886. By 1900 all Yoruba land had become part of a British colony.

Black West Africa

A map of Africa, showing

what is considered politically as West Africa, and

 

other countries not considered politically as Western Africa, but geographically part of West Africa.

10 Great African Empires

I love this brother's historical knowledge but his timeline is what is so wizardry. Slavery and colonialism started at the decline of African Empires. So the conclusion is clear to me, as it should be to anyone, Pan African, Black Nationalist, and Traditional that we need a West African Empire. The notion of uniting the entire African world without a starting point speaks to the misdirection in Pan African thinking. Africa needs infrastructure to accommodate the migration of African Diaspora, those committed to rebuilding Africa, like where would they live? The water sources are an issue in Africa as Africa's very arid environmentally in the Northern parts of many states.  There is drought, poor drinking water, poor sewage, and other issues related to plant and animal growth due to lack of water. We will need an organized labor force to reconstruct these area of infrastructure as well as many others, like roads, houses, trade and market centers, farms and tourist accommodations. There is no empire without cheap labor or slave labor, I might add. Therefore, with us not being enslavers, we require a different type of economy that would provide greatly the benefits needed to hire and maintain such labor. Africa is the youngest continent in the world with over 40% of its population 30 and under. This is to our advantage because we now have viable and pliable labor in our reach. This is how come I support Dr. Umar Johnson's Pan African school, yet FDMG isnt the priority that would change Pan Africanism's past failures. The solution is an Empire. A West African Empire. But you need a royal head to accomplish that. A royal head that other Kings and rulers would respect and support as the Imperial head. It would spark the East, South and North to follow suit. But in the last days the sun rises out of the West. Stay tuned. Oh! Enjoy the video.  Ase, ase, ase, ooo! 

The Ancestry history of the Children of Oduduwa

H.R.M Lamidi Olayiwola Adeyemi III (born 15 October 1938) is the Alaafin, or traditional ruler, of the Yoruba state of Oyo and righful heir to the throne of its historic empire.

Royal bloodline descendant of Oduduwa and Sango

King of Kings of West Africa, Chairman of the Nigerian Council of Obas/Kings/Ayabas/Queens, Traditional Rulers

*The latest study on the genetic ancestry of American Blacks is entitled “Characterizing the admixed African ancestry of African Americans.”

Published in the journal Genome Biology, the study does not offer much in the way of new information but its facts are still interesting.

For example, the study says the majority of American Blacks derive their ancestry from just 500,000 to 600,000 of the millions of Africans who were forcibly brought to North America as slaves during the Middle passage.

The African ancestry of American Blacks comes primarily from six tribal or ethnic groups:

Yoruba (63.7%), Mandenka (19.2%), Bantu (13.8%), San (2.0%), Blaka (1.0%) and Mbuti (0.2%).

Meanwhile, the genetic ancestry of the typical African American is 22 percent European with around 10 percent of U.S. Blacks being of more than 50 percent European ancestry. (source: Taylor Media Services)

The Ancestry history of the Children of Oduduwa

The Ancient Palace of the Children of Oduduwa

Oyo empire called Yorubas 1400 A.D

Civilization of Yoruba/Akan/Igbo/ descendants of Kushite/Kemet/Upper Nile

History of Oran the King who Built an Empire in West Africa

And his son, Alaafin Sango, expanded Oyo Empire from Mali to Senegal, including Ghana, Togo, etc, from Nigeria to Gambon. All of Africa's empires know of Baba Sango. Africa's Greatest King! Kabayesi! 

THE YORUBA LANGUAGE

BY The REV. SAMUEL JOHNSON (Pastor of Oyo)

EDITED BY DR. O. JOHNSON, Lagos

The Yoruba language has been classed among the unwritten African languages. The earliest attempt to reduce this language into writing was in the early forties of the last century, when the Church Missionary Society, with the immortal Rev. Henry Venn
as Secretary, organized a mission to the Yoruba country under the leadership of one of their agents, the Rev. Henry Townsend,. an English Clergyman then at work at Sierra Leone, and the Rev. Samuel Ajayi Crowther, the first African Clergyman of the
C.M.S., also at work in the same place. After several fruitless efforts had been made either to invent new characters, or adapt the Arabic, which was already known to
Moslem Yorubas, the Roman character was naturally adopted, not only because it is the one best acquainted with, but also because it  would obviate the difficulties that must necessarily arise if  missionaries were first to learn strange characters before they could  undertake scholastic and evangelistic work. With this as basis, specified adaptation had to be made for pronouncing some words not to be found in the English or any other European language. The system, or rather want of system, existing among  various   missionary bodies in Africa and elsewhere emphasized the need of a fixed system of  orthography. It was evidently essential for the various bodies to agree upon certain rules for reducing iUiterate languages into writing in Roman characters, not only because this would facilitate co-operation, but also because it would render books much cheaper than when separate founts of type must needs be cast for every separate system (scientific or otherwise) that each body may choose to adapt for one and the same purpose. In this effort, the Committee of the C.M.S. were ably assisted  by certain     philological doctors, as Professor Lee of Cambridge, Mr. Norris of London, and notably by Professor Lepsius of BerUn, to whom was entrusted the task of establishing a complete form of alphabetic system to which all hitherto unwritten languages could be adapted.  The following remarks are largely derived from the second edition  of Prof. Lepsius' work. The Professor consulted earher efforts that had been made in India and elsewhere to transliterate foreign (Eastern) characters into the Roman, and out of the chaos then existing he established on a firm scientific basis the Standard Alphabet in which the Yoruba language is now written. This was adopted by the  C.M.S. in 1856. By this system therefore former translations had to be transliterated under certain fixed rules. The number of letters in the Standard Alphabet is necessarily  very large, as it was designed to meet the requirements of all nations ; but with diacritic marks on cognate sounds and accents, and the introduction of three characters from the Greek, the Roman characters furnish all that is necessary from which every unwritten language can draw. It is very unfortunate indeed that the system has not been faithfully followed by all, for reasons we regard as inadequate and inconclusive. This has provoked the caustic remark of the distinguished philologist. Dr. R. N. Cust, that ..." no class of mankind is so narrow minded and opinionated as the missionary except the linguist." For even in the Yoruba which professed to have adopted Lepsius' Standard, certain particulars (as we shall see) have been departed from, by no means for the better. Keen was the controversy on these points between the English and German missionaries of the Yoruba Mission in its early days. In the following' pages the style commonly used in the familiar Yoruba translations is departed from in some important particulars, as


they present some peculiar defects which ought to be rectified. We shall endeavor to follow Professor Lepsius' Standard Alphabet  as closely as possible.
The Professor himself has conceded that shades of sound can be adapted therefrom to meet special requirements without departing from the principles laid down. Says he in his second edition: " The exposition of the scientific and practical principles according to which a suitable alphabet for universal adoption in foreign languages might be constructed has (with few exceptions above mentioned) remained unaltered. These rules are founded in the nature of the subject, and therefore though they may admit of certain carefully emitted exceptions, they can undergo no change in themselves : they  


 The Ancestry history of the Children of Oduduwa
The Ancient Palace of the Children of Oduduwa
Oyo empire called Yorubas 1400 A.D

Yoruba Community

The term Yoruba (or Yariba) did not come into use until the nineteenth century, and was originally confined to subjects of the Oyo Empire. Prior to the standardization of the term, the Yoruba had been known by a variety of labels across the globe. Among Europeans the Yoruba were often known asAkú a name derived from the first words of Yoruba greetings such as Ẹ kú àárọ? ‘good morning’ andẸ kú alẹ? ‘good evening.’ "Okun," is a slight variation of Akú also seen in Europe. In Cuba and Spanish-speaking America, the Yoruba were called "Lucumi," after the phrase "O luku mi," meaning "my friend" in some dialects. It is important to note, however, that not all terms used to designate the Yoruba derived from the Yoruba language. In Spanish and Portuguese documents the Yoruba were described as "Nago," "Anago," and "Ana," names which derived from the name of a coastal Yoruba sub-group in the present-day Republic of Benin. The use of this label continues into the present day to describe Yoruba in Francophone West Africa.


The term Yoruba did not always designate an ethnicity and was often used merely to describe speakers of the Yoruba language. The first documented use of the term Yoruba as an ethnic description appeared in the a treatise written by the Songhaischolar Ahmed Baba in the sixteenth century. It is likely that Yoruba became widely popularized as an ethnic label due to use of the term with an ethnic connotation in the Hausa language. Since Hausa was widely used in West Africa, the ethnic connotation of "Yoruba" spread across West Africa and was institutionalized in ethnographies written in Arabic and Ajam


The Yoruba culture was originally an oral tradition, and the majority of Yoruba people are native speakers of the Yoruba language. The number of speakers is roughly estimated at about 30 million in 2010.

Yoruba Tribe
The Yoruba people (Yoruba: Àwọn ọmọ Yorùbá) are an ethnic group of Southwestern and North central Nigeria as well as Southern and Central Beninin West Africa. The Yorùbá constitute over 40 million people in total; the majority of this population is from Nigeria and make up 21% of its population, according to the CIA World Factbook,[1] making them one of the largest ethnic groups in Africa. The majority of the Yoruba speak the Yoruba language, which is tonal, and is the Niger-Congo language with the largest number of native speakers.[7]
The Yorùbá share borders with the Borgu in Benin; the Nupe and Ebira in central Nigeria; and the Edo, the Ẹsan, and the Afemai in mid-western Nigeria. The Igala and other related groups are found in the northeast, and the Egun,Fon, Ewe and others in the southeast Benin. The Itsekiri who live in the north-west Niger delta are related to the Yoruba but maintain a distinct cultural identity. Significant Yoruba populations in other West African countries can be found in Ghana,[8][9][10] Togo,[9] Ivory Coast,[11] Liberia and Sierra Leone.[12]
The Yoruba diaspora consists of two main groupings, one of them includes relatively recent migrants, the majority of which moved to the United States and the United Kingdom after major economic changes in the 1970s; the other is a much older population dating back to the Atlantic slave trade. This older community has branches in such countries as Cuba, Saint Lucia, Brazil,Grenada,[13] and Trinidad and Tobago.[14][15][16][17][18][19]
Yoruba Greeting Customs

The Yoruba maintain a widely observed system of traditional manners. When greeting an elder, a man is to bow and a woman is to curtsey. Sometimes, when greeting someone of high reputation, like a member of the royal house, a woman or girl is to kneel and then get up quickly. A man is to lay down on the ground before the important person, and then get up.

Oriki Orile Yoruba
Mo ki yin o gbogbo omo ka aro ooji re bi o
Audio presentation
coming soon
serve as a defence against arbitrary proposals which do not depend upon universal laws ; they will explain and recommend the application which has been made of them already to a series of languages and will serve as a guide in their applicationto new ones. "But we have not concealed from the very beginning that it is not in every person's power to apprehend with physiological  and hnguistic accuracy the sounds in a foreign language or even those of his own, so as to apply with some degree of certainty the principles of our alphabet to a new system of sounds containing its own peculiarities. A few only of our most distinguished
grammarians are possessed of a penetrating insight into the living organisms of sounds in those very languages they have discussed ; much less can it be expected of missionaries, who are often obliged without previous preparation to address themselves to the reduction and representation of a foreign language, that everything which belongs to a correct adjudication of particular sounds (frequently apprehended only with great difficulty even by the ear) or to their connection with one another and with other systems of sounds, should present itself spontaneously to their minds."
Certain rules of transcription are imperative for a correct scientific method of procedure. Whatever may have been the difficulties encountered in the ancient written languages, so far as the Yoruba and other unwritten languages are concerned, the field hes clear. The Enghsh mode of pronouncing the vowels had to be rejected in favour of the Italian or continental mode. 
The following rules or principles have been laid down :—
1. The power of each letter as representing certain sounds as handed down from antiquity should be retained.


2. The orthography of any language should never use (a) the same letter for different sounds, nor (b) different letters for the same sound. In violation of (a) note the force of the letter g in the English words give, gin ; of a in man, name, what ; of ea in treat, tread ; of ei in weight, height ; of the consonants ch in archbishop, archangel; of augh in slaughter, laughter ; also the sound of ch in chamber, champagne, chameleon where the same letters are used for different sounds.
In violation of (b) note the last syllables in the words atten/fow, omission, fsLshion, where different letters are used for the same sound.


3. Every simple sound is to be represented by a single sign. This is violated by writing sh to represent the " rushing sound " of s. This, as we shall see below, is quite unnecessary in the Yoruba language. Here we find an application of the principle


that where a new sound is not found in the Roman alphabetic system a diacritical mark on the nearest graphic sign should be used. A diacritical mark therefore over s will more fitly represent the English sound of sh. ^ This is also in accordance with the
sin and shin in the Hebrew and Arabic, where the difference1 Publishers' Note. It must be noted, however, that in printing this work s has been used throughout to represent the sh sound. between the soft and the rushing sound is indicated by diacritical
points, e.g., Heb. to tD Arab. - ^ Again the letter A is a sign of aspiration (as the spiritus asper in the Greek) as in it, hit ; at, hat ; owl, howl, etc. It would therefore be unscientific to accord it a new meaning altogether by such a use of it in violation of rule i. Apart from this is the fact that the letter s with a diacritical mark over it has been employed about twenty years previously by oriental scholars transcribing Indian letters into the Roman.
4. Explosive letters are not to be used to express fricative sounds and vice versa, e.g., the use oi ph as f where p is clearly an explosive letter.


5. The last rule is that a long vowel should never be represented by doubling the short. This method seems to have found favour with some transcribers, there being no fixed system of transcription.

THE ALPHABET
In a purely scientific alphabetic system, it would seem more correct that the alphabets be arranged according to the organ most concerned in the pronunciation of the letters, e.g., all sounds proceed from the fauces, and are modified either at the throat, by the teeth, or by the lips ; hence they may be classified as guttural, dental, or labial. But nothing is gained by altering the order which came down to us from remote antiquity as the Romans received it from the Greek, and these from the Phoenicians, etc.

THE VOWELS.
The vowels in Yoruba may be built upon the three fundamental vowels, a, i, u, with the
two subsidiary ones, e formed by the coalescence of the first two a and i, and o by the coalescence of a and u from which we have a, e, i, o and u. These are the recognized principal vowels and are pronounced after the Italian method (ah, aye, ee, o, 00), but whereas in the English language the short soimd of e is written eh and that of o as aw. these sounds, according to the standard system in accordance with rule 3, are represented by a dot or dash under the cognate sounds, hence we have e and o. A complete representation of the vowels in Yoruba therefore is as follows :—a, e, e, i, o, g, a (pronounced ah, aye, eh, ee, oh, aw, oo), the original taking precedence of the diacritic. Note that u is not to be pronounced as " you " but as oo in food.


Nasalization.—The clear vowels are capable of a peculiar alteration which is produced by uttering the vowel through the nasal canal. There is no consonantal element brought into play, but it is an alteration entirely within the vowel. Nasalization is very largely used in the Yoruba, and consequently its orthography should be free from any ambiguity. In the Standard Alphabet the circumflex (~) is placed over the nasalized vowel to indicate such a sound. Unfortunately the Yoruba as written by missionaries substitute the letter n for this sign, a cause of some ambiguity in writing certain words as Akano, Akinola, Morinatu, Obimeko, where the letter n stands between two vowels, and is liable to be pronounced with the latter, e.g., A-ka-no, A-ld-no-la, MQ-ri-na-tu, 0-bu-ne-ko ; but following the Standard Alphabet, the words should be written Akao, Obueko, just as the Portuguese names are written Semao, Adao, JoSo, etc. Indeed certain sections of the Yoruba tribes that use nasalization very sparingly do pronounce these words as written without any sign of nasalization. The n therefore is not only unnecessary but it is also misleading. In the following pages, the Standard System will be adhered to, where such ambiguities are liable to occur : but for the sake of simplicity and to avoid the unnecessary use of diacritical marks, n as a nasal sign may be used where it cannot cause any ambiguity, e.g.,
1. When it precedes a consonant as nje, ndao, nk6.


2. When it closes a word, as Awon, Basorun, Ibadan, Iseyin.
As nasahzation is said to be caused by the dropping of a nasal consonant, such a Umited use of « as a nasal soimd may be justified. No pure, uneducated Yoruba man can pronounce a word ending in a consonant, he will instinctively add an i or u to it. There is therefore no closed syllable in Yoruba, n at the end of a word is purely nasal.

The System of Consonants
There are sixteen distinct consonantal sounds in the Yoruba language, each having the same force and power as in the English alphabet ; they are : b, d, f, g, h, j, k, 1, m, n, p, r, s, t, w, y. No consonants are used to represent a vowel by perverting them from their     legitimate consonantal sounds as h, w, and y are sometimes used in English. Besides the above, there are two other sounds not represented in the Roman or in any other European system ; they are explosive sounds peculiar to the Yoruba and alhed tribes formed by the lip and jaw, viz., gb and kp. They are regarded as guttural modifications of b and p, and as they appear to result from a combination of two organs concerned in speech, but the component parts of which are so intimately connected they are rightly represented by two letters, though not contravening rule 3. As to kp, since usage makes it evident that the Yorubas never pronounce the letter p but as kp, it is therefore not considered necessary to include kp in the Yoruba alphabet as is done in the Ibo ; the simple p does perform its duty satisfactorily. Here we find a fit application of Professor Lepsius' remarks that " The general alphabet, when applied to particular languages, must be capable of simplification as well as of enlargement. All particular diacritical marks are unnecessary in those languages where none of the bases have a double value ; we then write the simple base without a diacritical mark. Where two sounds belong to the same base, one only of the signs will be wanted. ..." This is well exemplified here. We therefore write p and not kp in Yoruba.


The same may be said of the letter s and the sound sh, referred to above. The difference is indicated in the Standard Alphabet by a diacritical mark, e.g., s, s (for sh). The Yorubas can safely dispense with the latter, and for the sake of simplicity this ought to have been done, as no difference as to the meaning of a word is suggested by the same word being pronounced soft or harsh. And more also because in some parts of the country, notably the Ekun Osi district (the most northerly), the harsh sound is unpronounceable, whatever may be written ; e.g., shall, shop, will be pronounced sail, sop. In the Epo district, on the other hand, it is just the reverse ; the harsh sound will be pronounced instead of the soft, thus same, son will be pronounced shame, shon. But all over the country women and children invariably use the softer sound for the same word, which, if thus used by men is considered affectations, except in the Ekun Osi district, where the purest and most elegant Yoruba is spoken. S (for sh) therefore might have been dropped from the Yoruba alphabet with no harm resulting ; it is, however, retained because over a great part of the country a distinction is made between the two sounds ; apart from the fact that it would often be required in representing the sounds of some words of foreign origin.


From the above modifications therefore we have the Yoruba alphabet as now used :— abdeefggbhijklmnooprsstuwy. Accents or Tones An accent in the accepted sense of the term denotes the stress laid upon a particular syllable, be it the ultimate, penultimate or antepenultimate syllable of a word. In Yoruba it is used differently. What are called accents, and for which the usual symbols are used are really tones, of which there are three : the elevated, the middle and the depressed ; for the first and the last the acute and the grave accents are used respectively, the middle tone in its simplest form requires no accent sign. In Yoruba, vowels are of greater importance than consonants, and tones than vowels ; hence the peculiarity of this language, that musical sounds can be employed to convey a correct idea of words in speech.


Another error into which those responsible for the present mode of writing Yoruba have fallen, by departing from the Standard System, is the introduction of the circumflex (~) and its indiscriminate use as a sign of a so-called long vowel. There are really no long or short vowels in Yoruba as understood in the English language ; what appears to be long is the coalescence of two or more vowels with an elision of the intervening consonants, e.g., Bale is a contraction of Baba-ile, i.e. father (or master) of the house. Here the second h is dropped, the two a's coalesce, and the i is absorbed in them, being represented by a prolongation of the tone. The vowels are therefore simple and compound.The meaning of a word varies as the tone, e.g., we may say :— ba ba, bk, the voice being raised, even or depressed respectively.
The first ba means to meet, the second ba to he in ambush, and the third hk to ahght upon. So we may have be, be, b^ : b§ means to split open, be to be officious, and b^ to beg. Also bu, bu, bu : bu means to abuse, bu to be mouldy, andbu to cut open. In this way each vowel with each tone accent may be combined with each of the consonants to form words of different meanings ; or in other words, thus may every consonant be used with each of the vowels in turn, forming different words by varying the tone.

The Use of the Accents
To this method of using the accents over the vowels Professor Lepsius made the strongest objections, as by such a use the accents have been diverted from their proper uses to serve another purpose. He therefore proposed to place the tone accents to the right-hand side of the vowel instead of over it, so as to distinguish a word accent from a tone accent, as is done in the Chinese and other cognate languages: e.g., word accent would be written ba, bk; tone accent, ba , ba\ In this proposal the professor agrees with the Rev. T. J. Bowen an American Baptist Missionary in his Yoruba Grammar and Dictionary published in 1858 by the Smithsonian Institution. But Crowther—a Yoruba man—did not in his grammar make any such distinction. He thinks the existing accents will do well enough, and for the best of reasons, there is no word accent in Yoruba, the tone governs everything, and Europeans cannot speak without a word accent. The language moreover abounds in contractions and elisions, a whole syllable may be dropped but the tone remains. This is the crux of difficulty with foreigners trying to speak the language, and to what extent they are able to overcome this, to that extent their Yoruba is said to be perfect.

Combination of the Accents
As remarked above, there are no closed syllables in the Yoruba language, every syllable must end in a vowel and every vowel must be one of the three tones represented by the accents. Words of three or four syllables are often contracted into two, the coalescence of the tones forming the compound vowels.
The entire scheme of the accents or tones may be thus represented:— I. Simple vowels with the varied tones. a, in which the tone is raised : as ka, to pick ; ba, to meet la, to lick, a, in which the tone is even : as pa, to kill ; ba, to ambush ; ta, to kick. a, in which the tone is depressed : as rk, to buy ; ki, to count; fa, to draw.


II. Compound vowels in which a single vowel bears more than one tone :— A. Compounds of the raised tone, a, in which the raised tone is doubled, e.g., A'yan, contracted from Arfyan, i.e., cares, worries.


4-, in which the raised tone is combined with the middle, e.g., Ki-nla from Kinila—a form of exclamation & in which the raised tone is combined with the depressed, e.g., beni from b^h^ni, so it is.

Pre-Colonial Yoruba History

Both creation myths of the Yoruba culture articulate the same basic idea: newcomers (personified by Oduduwa) settled in Yoruba land had a significant effect on the pre-existing populations of the area. Archaeological evidence has demonstrated that Yorubaland was already populated by the time of these newcomers, and had probably been populated since the Stone Age. Evidence for early inhabitants in the area rests with metalwork and fine art techniques on baked clay that are possibly related to Nok Culture.
The question still remains, however, regarding the identity of the newcomers into Yorubaland. Linguistic history has proven pivotal in unraveling the mystery, and many Yoruba language experts have agreed that there were in fact two main movements of newcomers. The first movement brought a population boom to Ekiti, Ife, and Ijebu soon after 700 C.E.. This movement was followed by a similar increase of population in Oyo to the north. Yoruba legends claim that the newcomers hailed from Arabia, an idea substantiated by the high percentage of Yoruba customs that echoes those found along the Middle Nile, particularly in the ancient kingdom of Kush.



The two waves of newcomers brought a flood of new political ideas and methods into Yorubaland, which began to take root almost immediately. By 1000 C.E., the Yoruba had developed a political system dominated by town governments. Towns themselves were a product of new ways of thinking, as they grew out of increased interdependence among the Yoruba and a rising need to rely on one's neighbors. Where once Yorubaland had been primarily a forest farming area, under the influence of the newcomers it became a highly urbanized society, known throughout West Africa for the glory of their capital, or crowned, towns.

Alase, H.R.M Oba Adefunmi II, son of his Baba/father King Adefunmi I, first Yoruba King of the West. South Carolina, Sheldon, USA

Kabayei Baba! 

Which means salute the King!