IGBO LANGUAGE IN THE ETYMOLOGY OF WORLD LANGUAGES
Proof that a people who spoke the Igbo language had colonized the original inhabitants of the five continents of the globe can be found in the presence of residual cultural and linguistic elements that we have clearly identified as Igbo in languages still spoken today in those continents. Incidentally most Igbo words that have been adapted into these far-flung languages are usually from the Orlu/Okigwe dialectal area. In the British Isles where the god Eri is known as Erin and was the central deity, and where the Duru (Igbo word for ‘Lord’) titled dwarfs established the magic cult of Druids, Igbo cognates abound: English – ‘man’ (Igbo - mmanu), English ‘choir’ (ukwe),English ‘say’ (saa, si). Others are - go (gaa) me (mi), animal (anumanu), prayer (ekpere), look (lekiri), draw (doro), chair (oche), land (ala, alandi), long (ogologo), fair (mfe), marine (mmiri), six (isii), fly (felie), rot (retoo), cock (okuko), cut (kutuo), nine (itenani), create (kere), cup (iko), eye (anya).
Available evidence from Asia strongly suggests that a black race of little people with the exact same cultural, domestic and religious practices as the Kwa of West Africa actually populated Southern India, because of still existing similarities in the village lives of these two peoples. The people of Burma have the ichi quadrangle as their national symbol and they and other Asians, such as Malaysians and Dravidian Indians build their houses with the exact same architecture employed by the Kwa people of Nigeria, using palm leaves (thatch) and mud in the exact same ways. The Japanese language shares the same lexical structure with Igbo language to the point where the two languages have similar words and names, though often with different meanings, a phenomenon deserving of study.
The Chinese case is very interesting because our study reveals that their earliest ancestors spoke Igbo language or an early form of it, because countless Igbo words have survived in the Chinese language vocabulary. If we go by what was quoted earlier from Myer about Chaldeans and Akkadians being an African Black race of Mesopotamia and having founded the Chinese civilization in the 3rd millennium B.C., then the presence of numerous Igbo ‘basic words’ in Chinese language would be a clear confirmation of our earlier expressed position that the Mesopotamians and Babylonians were Black Africans, and more importantly that they were ancient Nigerians of Kwa stock.
In Chinese and in Igbo: suo means ‘to shrink’, ‘to say/to pronounce’; in Chinese and in Igbo ti means ‘to put forward’; others are Chinese/Igbo: wa ‘to dig/ to excavate’; Chinese/Igbo: tuo ‘to cast off’; Chinese/Igbo: mo ‘to sharpen’ (knife); Chinese/Igbo: li ‘to stand’; Chinese/Igbo: jie ‘to take hold of’; Chinese/Igbo: zhi ‘ to point at/to show’. Other equally obvious lexical similarities between the two languages are: Chinese fei, Igbo fe ‘to fly’; Chinese: mai ‘to bury’, Igbo: mai ‘to cast into the ground’ (Orlu/Okigwe dialect); Chinese: ni ‘clay/mud’, Igbo: ani ‘earth’; Chinese: manyi ‘be pleased/satisfied’, Igbo: masi ‘to be pleasing to’. There are countless other examples of similarities in sound and meaning between the two languages indicating without doubt that there was an Igbo presence in China at the formative stages of the Chinese language, or simply that Igbo speakers birthed the Chinese language and culture. Proof of Igbo cultural origins of the I-Ching, the center-point of the Chinese Cabbala (or Book of Changes), do exist among the Igbo Ukwu artifacts and has been amply illustrated in our forthcoming book on Igbo origins.
Emerging facts which we are still working on, and which was partially mentioned in The Gram Code is that the Nok artifacts bear Chinese-like facial structures and decorative coiffure. We have been recently informed that there is a tribe in the Jos plateau (the heart of the Nok region) that still speaks a language close to Chinese. These pieces of evidence would suggest that Chinese language and civilization were products of the Niger Benue Confluence civilization where the Kwa civilization was born and grew to maturity – capital of the Mega Igbo civilization of ancient Biafra. The fact that Igbo language was at the root of this civilization cements this assertion.
Canaanite linguistic elements with obvious Niger-Congo/Igbo roots abound, such as the presence of labiovelars like kw (in the pronunciation of q) and gw in the earliest forms of the Canaanite language, in Proto-Indo-European and in languages within the Canaanite range of influence such as Greek and West Semitic. Similarities in sound and meaning abound between Igbo and Canaanite oriented languages: Greek kosm (cosmos) from Canaanite qsm (to distribute or arrange), Igbo kwasama (to distribute, arrange in an outward direction); Canaanite shn (hate), Igbo ashi (hate); Semitic mhr (be in front), Igbo mahara (go in front of); the name of the Greek God ‘Apollo’ is derived from Canaanite-Phoenician Hprr (where h was usually transcribed as o) would coincides to Igbo Opara (First Son, of God?). Apollo as Hprr was titled Harma-chis – ‘Horus of the rising Sun’, showing that in Igbo and in Greek chi was identified with the sun and with deity. Apollo was Didymos or a twin (Igbo word Ejima – twin – sounds close enough). The definite demonstrative pronoun ha (Hebrew), ho (Greek); se/he Indo-European, has an equivalent in Igbo a/ahu (as in onye a / onye ahu); Ethiopic and West Semitic gwe, gway (wide valley) coincide with Igbo ngwo (wide valley) and gwuo (make a ditch); with time, Canaanite gw broke down to g and Gweye became geye (Gaia in Greek: name of the watery planet said to have been cleaved into two by collision with another planet, the second half having been covered with water to form earth) coincides with Igbo word Ngwo-Iyi (deep ravine of water). It is on record that due to their Kadmean/Phoenician ancestry, the Thebans were regarded as crown princes of the Aegean, and were thus called in the local tongue Pelops, which translates as ‘Crown Prince’. The Igbo word for Crown Prince would be Opala Okpu, which sounds very similar to Pelop! Interestingly the Pelops otherwise called Pelop-id were deposed by “the Heracl-ids or descendants of the gods and the earlier Egypto-Phoenician ruling dynasties” (Black Athena 1, p. 60). If Id is a short form for Idu, then Pelop-id and Heracl-id would be Opala-okpu-Idu (black crown prince) and Eri-kalu-Idu (black god-man, with the prefix Her- being derived from Heru or Horus). Interestingly, the Pelops include Achaians and Danaans, ancestors of Agamemnon and Menelaos of the Homeric myth, whom we have already identified as an Igbo-speaking people. We can add here that the okpu (Igbo for crown/cap) which is here implied can be none other than the okpu-nwagwara, the Igbo woven conical hat worn by titled men and ozo which is recorded in an Aegean fresco of the 2nd millennium B.C. (plate 19).
Igbo also seems to have been at the origin of Egyptian cult words, which would indicate an ancient mega-Igbo priesthood in Egypt. Examples are: Egyptian ntt – ‘to weave’ is a cognate of Igbo ntutu or itu – ‘to weave’; Egyptian aakhu ‘light’ is related to Igbo oku ‘light’, ‘fire’; Egyptian cult word hike ‘power’ is a cognate of Igbo ike ‘power’; Egyptian maa ‘to perceive or examine as a way of obtaining knowledge’ is the same in sound and meaning as Igbo ma ‘to know’, mata ‘to know’; Egyptian bu ‘endless’, ‘infinite’ is related to Igbo ibu ‘large’, ‘extensive’; Egyptian bu maa ‘extensive knowledge’ and maat ‘Truth based on extensive knowledge’ are clearly Igbo cognates of Ibu (extensive) and mmata (knowing, Truth). The Egyptian reference to the Achaians as Ikw-sh (Akwa-Nshi) does add up as evidence that the ancient Egyptians sheared with ancient Southern Nigerians, the knowledge of the culture of the god-men whom the Kwa called Akwa-Nshi. This is confirmed by the presence of inscriptions of the name of an Egyptian god (Ra, the grand father of Horus) on the monoliths of Southern Nigeria. Another intriguing discovery in this regard is the recorded fact that Egyptian Pharaohs placed inestimable value on dwarfs (Akwa-NshiNwa Nshi) from West African lands bordering the Atlantic, lands which they called Yam or Mine Land and its people “horizon dwellers”. One more equally intriguing fact is that Egyptian Pharaohs compared themselves to these Holy and sacred dwarfs/Pygmies whose divine dance they called ”the dances of the gods”, and some of them, like Assyrian kings, took titles like Isesi (Isheshi - Lord of Eshi), to identify themselves as descendants of Akwa-Nshi/Black African god-men. See Myriam Lichtheim, Ancient Egyptian Literature, Vol. 1, 2006, p. 26, 27, 48).
Available evidence from Asia strongly suggests that a black race of little people with the exact same cultural, domestic and religious practices as the Kwa of West Africa actually populated Southern India, because of still existing similarities in the village lives of these two peoples. The people of Burma have the ichi quadrangle as their national symbol and they and other Asians, such as Malaysians and Dravidian Indians build their houses with the exact same architecture employed by the Kwa people of Nigeria, using palm leaves (thatch) and mud in the exact same ways. The Japanese language shares the same lexical structure with Igbo language to the point where the two languages have similar words and names, though often with different meanings, a phenomenon deserving of study.
The Chinese case is very interesting because our study reveals that their earliest ancestors spoke Igbo language or an early form of it, because countless Igbo words have survived in the Chinese language vocabulary. If we go by what was quoted earlier from Myer about Chaldeans and Akkadians being an African Black race of Mesopotamia and having founded the Chinese civilization in the 3rd millennium B.C., then the presence of numerous Igbo ‘basic words’ in Chinese language would be a clear confirmation of our earlier expressed position that the Mesopotamians and Babylonians were Black Africans, and more importantly that they were ancient Nigerians of Kwa stock.
In Chinese and in Igbo: suo means ‘to shrink’, ‘to say/to pronounce’; in Chinese and in Igbo ti means ‘to put forward’; others are Chinese/Igbo: wa ‘to dig/ to excavate’; Chinese/Igbo: tuo ‘to cast off’; Chinese/Igbo: mo ‘to sharpen’ (knife); Chinese/Igbo: li ‘to stand’; Chinese/Igbo: jie ‘to take hold of’; Chinese/Igbo: zhi ‘ to point at/to show’. Other equally obvious lexical similarities between the two languages are: Chinese fei, Igbo fe ‘to fly’; Chinese: mai ‘to bury’, Igbo: mai ‘to cast into the ground’ (Orlu/Okigwe dialect); Chinese: ni ‘clay/mud’, Igbo: ani ‘earth’; Chinese: manyi ‘be pleased/satisfied’, Igbo: masi ‘to be pleasing to’. There are countless other examples of similarities in sound and meaning between the two languages indicating without doubt that there was an Igbo presence in China at the formative stages of the Chinese language, or simply that Igbo speakers birthed the Chinese language and culture. Proof of Igbo cultural origins of the I-Ching, the center-point of the Chinese Cabbala (or Book of Changes), do exist among the Igbo Ukwu artifacts and has been amply illustrated in our forthcoming book on Igbo origins.
Emerging facts which we are still working on, and which was partially mentioned in The Gram Code is that the Nok artifacts bear Chinese-like facial structures and decorative coiffure. We have been recently informed that there is a tribe in the Jos plateau (the heart of the Nok region) that still speaks a language close to Chinese. These pieces of evidence would suggest that Chinese language and civilization were products of the Niger Benue Confluence civilization where the Kwa civilization was born and grew to maturity – capital of the Mega Igbo civilization of ancient Biafra. The fact that Igbo language was at the root of this civilization cements this assertion.
Canaanite linguistic elements with obvious Niger-Congo/Igbo roots abound, such as the presence of labiovelars like kw (in the pronunciation of q) and gw in the earliest forms of the Canaanite language, in Proto-Indo-European and in languages within the Canaanite range of influence such as Greek and West Semitic. Similarities in sound and meaning abound between Igbo and Canaanite oriented languages: Greek kosm (cosmos) from Canaanite qsm (to distribute or arrange), Igbo kwasama (to distribute, arrange in an outward direction); Canaanite shn (hate), Igbo ashi (hate); Semitic mhr (be in front), Igbo mahara (go in front of); the name of the Greek God ‘Apollo’ is derived from Canaanite-Phoenician Hprr (where h was usually transcribed as o) would coincides to Igbo Opara (First Son, of God?). Apollo as Hprr was titled Harma-chis – ‘Horus of the rising Sun’, showing that in Igbo and in Greek chi was identified with the sun and with deity. Apollo was Didymos or a twin (Igbo word Ejima – twin – sounds close enough). The definite demonstrative pronoun ha (Hebrew), ho (Greek); se/he Indo-European, has an equivalent in Igbo a/ahu (as in onye a / onye ahu); Ethiopic and West Semitic gwe, gway (wide valley) coincide with Igbo ngwo (wide valley) and gwuo (make a ditch); with time, Canaanite gw broke down to g and Gweye became geye (Gaia in Greek: name of the watery planet said to have been cleaved into two by collision with another planet, the second half having been covered with water to form earth) coincides with Igbo word Ngwo-Iyi (deep ravine of water). It is on record that due to their Kadmean/Phoenician ancestry, the Thebans were regarded as crown princes of the Aegean, and were thus called in the local tongue Pelops, which translates as ‘Crown Prince’. The Igbo word for Crown Prince would be Opala Okpu, which sounds very similar to Pelop! Interestingly the Pelops otherwise called Pelop-id were deposed by “the Heracl-ids or descendants of the gods and the earlier Egypto-Phoenician ruling dynasties” (Black Athena 1, p. 60). If Id is a short form for Idu, then Pelop-id and Heracl-id would be Opala-okpu-Idu (black crown prince) and Eri-kalu-Idu (black god-man, with the prefix Her- being derived from Heru or Horus). Interestingly, the Pelops include Achaians and Danaans, ancestors of Agamemnon and Menelaos of the Homeric myth, whom we have already identified as an Igbo-speaking people. We can add here that the okpu (Igbo for crown/cap) which is here implied can be none other than the okpu-nwagwara, the Igbo woven conical hat worn by titled men and ozo which is recorded in an Aegean fresco of the 2nd millennium B.C. (plate 19).
Igbo also seems to have been at the origin of Egyptian cult words, which would indicate an ancient mega-Igbo priesthood in Egypt. Examples are: Egyptian ntt – ‘to weave’ is a cognate of Igbo ntutu or itu – ‘to weave’; Egyptian aakhu ‘light’ is related to Igbo oku ‘light’, ‘fire’; Egyptian cult word hike ‘power’ is a cognate of Igbo ike ‘power’; Egyptian maa ‘to perceive or examine as a way of obtaining knowledge’ is the same in sound and meaning as Igbo ma ‘to know’, mata ‘to know’; Egyptian bu ‘endless’, ‘infinite’ is related to Igbo ibu ‘large’, ‘extensive’; Egyptian bu maa ‘extensive knowledge’ and maat ‘Truth based on extensive knowledge’ are clearly Igbo cognates of Ibu (extensive) and mmata (knowing, Truth). The Egyptian reference to the Achaians as Ikw-sh (Akwa-Nshi) does add up as evidence that the ancient Egyptians sheared with ancient Southern Nigerians, the knowledge of the culture of the god-men whom the Kwa called Akwa-Nshi. This is confirmed by the presence of inscriptions of the name of an Egyptian god (Ra, the grand father of Horus) on the monoliths of Southern Nigeria. Another intriguing discovery in this regard is the recorded fact that Egyptian Pharaohs placed inestimable value on dwarfs (Akwa-NshiNwa Nshi) from West African lands bordering the Atlantic, lands which they called Yam or Mine Land and its people “horizon dwellers”. One more equally intriguing fact is that Egyptian Pharaohs compared themselves to these Holy and sacred dwarfs/Pygmies whose divine dance they called ”the dances of the gods”, and some of them, like Assyrian kings, took titles like Isesi (Isheshi - Lord of Eshi), to identify themselves as descendants of Akwa-Nshi/Black African god-men. See Myriam Lichtheim, Ancient Egyptian Literature, Vol. 1, 2006, p. 26, 27, 48).